Index of Subjects — Commentary on Joshua, Volume II

Index Rerum et Verborum

A translation of Serarius’s alphabetical subject-index (the Index praecipuarum rerum quae his duobus Iosuae tomis continentur*, “Index of the principal topics contained in these two Joshua tomes”). Each entry keeps the original Latin headword in brackets; the original alphabetical order (by the Latin headword) is preserved. References are remapped to this English edition — “Vol I/II p. N” — with Serarius’s original printed column number given in parentheses. ”& seqq.” = and the following [columns]; “ibid.” = the same reference.*

A

Abraham [Abraham] — how, in the Acts of the Apostles, he is said to have bought the field for a price of silver, etc. — Vol II p. 496 (col. 1294)
Abstinence and frugality [Abstinentia & frugalitas] — how Joshua teaches them to us — Vol II p. 420 (col. 1203)
Human actions [Actiones humanae] — are commanded and taken in a moral manner — Vol I p. 389 (col. 407)
Adam, the first parent of the human race [Adam] — where he is buried — Vol II p. 375 (col. 1148)
Addereth (the mantle) [Addereth] — what, and what kind of, garment it was — Vol II p. 107 (col. 827)
Adolescents [Adolescentes] — imbibe the manners of those whose company they keep — Vol I p. 110 (col. 103), Vol I p. 111 (col. 104)
Adoration, various [kinds] [Adoratio varia] — Vol I p. 690 (col. 695), Vol I p. 690 (col. 696)
Adrian Saravia the Calvinist [Adrianus Saravia] — his opinion against the sacrilegious — Vol II p. 444 (col. 1233)
Egyptians [Aegyptii] — whether some, joined to the Israelites, came into the promised land — Vol II p. 44 (col. 752 & seqq.)
Emulation [Aemulatio] — the disciples’ [emulation] for Christ is better than Joshua’s for Moses — Vol I p. 149 (col. 145)
Eternity [Aeternitas] — sometimes signifies a long time — Vol I p. 471 (col. 491)
Hagar the handmaid [Agar] — a type of the Old [Testament]; Sara the freewoman, of the New Testament — Vol I p. 113 (col. 107)
Paschal lambs [Agni paschales] — how many were slain each year — Vol II p. 330 (col. 1094)
Altar erected by the Lord [Altare à Domino erectum] — why it is [so] called (“The Lord is my exaltation”) — Vol I p. 94 (col. 86)
Altar [Altare] — the true altar among Jesus and Christians; the typical [one] among the Jews — Vol II p. 462 (col. 1256)
Amalekites [Amalecitae] — sometimes called Idumeans — Vol I p. 71 (col. 61)
St. Amianus [S. Amianus] — roused thunder and lightning against Attila — Vol II p. 288 (col. 1044)
Friends [Amici] — when a friend’s good excuse has been heard, we ought to acquiesce — Vol II p. 462 (col. 1256)
Friends [Amici] — the salvation of friends [is] twofold: begun and perfected — Vol II p. 91 (col. 808)
Anathema and Cherem [Anathema & Cherem] — what [they are] — Vol II p. 50 (col. 759); how manifold — Vol II p. 76 (col. 790 & seqq.)
The Angel Michael [Angelus Michaël] — to the Novators, is truly Christ the Lord — Vol I p. 629 (col. 647), Vol I p. 631 (col. 648); [these are] refuted — Vol I p. 623 (col. 641 & seqq.)
Angels [Angeli] — whether [they are] to be adored — Vol I p. 692 (col. 700)
Angels [Angeli] — evil [angels] are subject to the good — Vol II p. 302 (col. 1008)
Angels [Angeli] — by their work the walls of Jericho were cast down — Vol II p. 52 (col. 761)
Angels [Angeli] — by the work of good [angels] the hail was made — Vol II p. 302 (col. 1001)
Angels [Angeli] — their offices concerning the bodies of the heavens and their motion — Vol II p. 302 (col. 1007 & seqq.); likewise — Vol II p. 302 (col. 1015)
Angels [Angeli] — the most excellent of all was the first to sin against God — Vol I p. 657 (col. 668); he is commonly called Lucifer — Vol I p. 659 (col. 670)
Angels [Angeli] — the supreme of the angels after Lucifer’s fall is St. Michael — Vol I p. 663 (col. 673 & seqq.)
Souls [Animae] — that we may help souls, no labor is to be refused — Vol II p. 288 (col. 1043)
Sabbatical year [Annus Sabbathicus] — Vol II p. 359 (col. 1127 & seqq.)
Apostles [Apostoli] — figured by Joshua’s twelve stones — Vol I p. 477 (col. 497)
Warm waters at the city of Lewida [Aquae calidae] — Vol II p. 483 (col. 1280)
Ark of the Lord [Arca Domini] — to be honored with a splendid retinue — Vol II p. 59 (col. 769)
Ark [Arca] — in what ways it was carried by the priests — Vol I p. 408 (col. 426)
Ark [Arca] — four times the priests carried it out of [their usual] order — Vol I p. 388 (col. 404 & seqq.)
Ark [Arca] — the priests alone carried it (Joshua, chapter 3) — Vol I p. 388 (col. 404)
Ark [Arca] — the multitude is bidden to follow the preceding ark — Vol I p. 389 (col. 406)
Ark [Arca] — how great the distance was between the ark and the people — Vol I p. 389 (col. 407); and the causes of that distance — Vol I p. 393 (col. 410)
Ark [Arca] — what it is to adore before the ark of the Lord — Vol II p. 124 (col. 850)
Sand of the sea [Arena maris] — who can number it — Vol II p. 306 (col. 1061)
Arms [Arma] — whether anyone may lawfully take up arms against others, even the wicked — Vol II p. 17 (col. 720)
Asylum (sanctuary) [Asylum] — what it is, and whence [it is] named — Vol II p. 422 (col. 1205 & seqq.)
Avallon [Avallo] — its walls suddenly collapsed, Robert King of the Franks praying — Vol II p. 52 (col. 762)
Misers [Avari] — nearly all are consigned to Pluto[‘s realm] — Vol II p. 118 (col. 841)
“To hear” for “to obey” [Audire pro obedire] — usual in the Hebrew text — Vol II p. 302 (col. 1013)
Gold [Aurum] — the weight of gold is tenfold the price of silver — Vol II p. 115 (col. 838)
Gold, silver, and gems [Aurum, argentum & gemmae] — among some nations [there is] scarcely any price [for them] — Vol II p. 118 (col. 841)
Unleavened bread [Azymus panis] — is truly bread — Vol I p. 591 (col. 610), Vol I p. 591 (col. 611)
Unleavened bread [Azymus panis] — whether [it is] healthful — Vol I p. 591 (col. 611)
Unleavened bread [Azymus panis] — why prescribed by God, four causes — Vol I p. 593 (col. 612); when the Israelites began to use it — Vol I p. 606 (col. 624)
Days of unleavened bread [Azymorum dies] — which, and how many, they are — Vol I p. 595 (col. 615 & seqq.)
Days of unleavened bread [Azymorum dies] — the seventh day, why called “collecta” (the assembly) — Vol I p. 600 (col. 618); concerning the sacrifices of those days — Vol I p. 603 (col. 621)

B

Babylonian and Assyrian Kings [Babylonii & Assyrii Reges] — with the empire, put off their private names — Vol I p. 35 (col. 23)
Balsam in the land of Palestine [Balsamon] — Vol II p. 336 (col. 1100)
Balsam [Balsamum] — regions fertile in balsam — Vol I p. 318 (col. 326)
War [Bellum] — the ancient method of waging war has become obsolete, and why — Vol II p. 232 (col. 978)
War [Bellum] — the precepts of warfare are to be sought from the divine writings — Vol II p. 24 (col. 728), Vol II p. 26 (col. 729)
War-cries of the Germans and other peoples [Bellicae vociferationes] — Vol II p. 47 (col. 755)
War undertaken with God as its author [Bellum Deo authore susceptum] — cannot be unjust — Vol II p. 19 (col. 721), Vol II p. 19 (col. 722)
War of Christians against the Turks [Bellum Christianorum contra Turcas] — who have disapproved [of it] — Vol II p. 24 (col. 727)
Amalekite war against the Israelites [Bellum Amaleciticum] — its causes — Vol I p. 73 (col. 64)
War [Bellum] — why, in war, things lacking reason (or even life) are sometimes destroyed — Vol I p. 475 (col. 495)
Wars against the Canaanites [Bella contra Chananaeos] — how many there were — Vol II p. 16 (col. 718); who have said these were unjust — ibid. & Vol II p. 17 (col. 719)
Wars [Bella] — whether they can sometimes be unjust on both sides — Vol II p. 20 (col. 723)
Spiritual wars [Bella spiritualia] — are never lacking in this life — Vol II p. 26 (col. 730); how the divine writings exhort us to them — Vol II p. 27 (col. 731)
To bless [Benedicere] — is threefold — Vol II p. 377 (col. 1149 & seqq.)
Bethania [Bethania] — whether the same as Bethabara — Vol I p. 430 (col. 449)
Vernacular version of the Bible [Bibliorum vernacula versio] — not entirely abolished by the Council of Trent — Vol I p. 285 (col. 293), Vol I p. 287 (col. 294)
Bruttii [Brutii] — their grave punishment among the Romans — Vol II p. 228 (col. 973)

C

Kabbalah of the Rabbis [Cabala Rabbinorum] — Vol I p. 238 (col. 240), Vol I p. 239 (col. 241)
Caleb [Caleb] — why he is called the Kenezite — Vol II p. 368 (col. 1138), Vol II p. 368 (col. 1139)
Caleb and Joshua [Caleb & Iosue] — opposed the seditious speech of the [other] spies — Vol I p. 164 (col. 162); why nevertheless no mention is made of Joshua — Vol I p. 277 (col. 285)
Caleb [Caleb] — whether he had greater zeal than Joshua, [it] is debated — Vol I p. 172 (col. 171)
Caleb’s virtues [Calebis virtutes] — Vol II p. 378 (col. 1152)
Two Calebs [Calebi duo] — one the son of Jephone, the other of Esron — Vol I p. 98 (col. 90)
Calvin [Calvinus] — rashly reproves the disciples of the Lord — Vol I p. 148 (col. 144), Vol I p. 149 (col. 145)
Calvin [Calvini iudicium] — his judgment about Joshua, and censure of him — Vol II p. 184 (col. 919), Vol II p. 194 (col. 931), Vol II p. 223 (col. 968); about the Transjordanian tribes — Vol II p. 460 (col. 1254); his malice or blindness — Vol II p. 315 (col. 1072); his ignorance in topography — Vol II p. 388 (col. 1163); he condemns himself by his own opinion — Vol II p. 460 (col. 1254 & seqq.)
Calvinists [Calvinistae] — prefer to apply themselves to Dutch treasons and brigandage rather than to the war against the Turk — Vol II p. 24 (col. 728)
Calvinists [Calvinistarum insania] — the madness of those who say this conclusion is weak: “God commanded this, therefore it is just” — Vol II p. 20 (col. 723)
Ten canticles [Cantica decem] — uttered in this age — Vol II p. 288 (col. 1042)
Capuchins [Capucini] — regard poverty and simplicity even in [their] altars — Vol II p. 205 (col. 946)
Cariath-arbe [Cariatharbe] — the same as Hebron, whence it got its name — Vol II p. 373 (col. 1145)
“Flesh” [Caro] — its various notions [meanings] — Vol I p. 179 (col. 179)
Charles V [Carolus Quintus] — how clement toward rebels — Vol II p. 235 (col. 981)
Canaanites [Chananaei] — whether they could justly resist the invading Israelites — Vol II p. 24 (col. 727)
Christ [Christus] — called “a cluster [of grapes]” by the Rabbis — Vol I p. 159 (col. 156), Vol I p. 160 (col. 157)
Christ [Christus] — came into these lands to bring destruction on the unclean world and the devil — Vol II p. 72 (col. 785), Vol II p. 72 (col. 786 & seqq.)
Christ [Christus sacerdos] — a priest forever according to the order of Melchizedek — Vol II p. 364 (col. 1134); he endows others with such priestly power — ibid.
Life of Christ the Lord [Christi Domini vita] — divided into nearly seven five-year periods — Vol II p. 72 (col. 786); likewise into seven circuits — ibid. & seqq.
A Christian [Christianus] — ought above all to fight for his altars and sacred things — Vol II p. 59 (col. 770)
Christians [Christiani] — how they ought to bring mutual aid to one another — Vol II p. 460 (col. 1253)
Cidon (a place) [Cidon] — what it is — Vol II p. 195 (col. 933)
Circumcision [Circumcisio] — its various acceptations — Vol I p. 483 (col. 504)
Circumcision [Circumcisio] — how long [it was] intermitted in the wilderness — Vol I p. 487 (col. 509); and its causes — ibid. & seqq.
Circumcision [Circumcisio] — resumed by the Israelites after the crossing of the Jordan, why — Vol I p. 493 (col. 515)
Circumcision [Circumcisio] — how performed by Joshua — Vol I p. 499 (col. 520)
Circumcision [Circumcisio] — performed with stone knives — Vol I p. 499 (col. 521)
Circumcision [Circumcisio] — how [it is] to be observed mystically — Vol I p. 512 (col. 535)
Knife of circumcision, mystically [Circumcisionis culter] — Vol I p. 505 (col. 526)
The circumcised [Circumcisi] — why they feel the most intense pain on the third day of circumcision — Vol I p. 511 (col. 533)
The circumcised after the crossing of the Jordan [Circumcisorum numerus] — their number — Vol I p. 499 (col. 521), Vol I p. 501 (col. 522); the time, the place — Vol I p. 503 (col. 525)
Shout of the Israelites [Clamor Israelitarum] — what it signified — Vol II p. 64 (col. 775)
Shout alone, however great [Clamor] — whether any mass [structure] can be cast down by it — Vol II p. 55 (col. 766)
Shouts in war [Clamores in bello] — why soldiers are wont to raise them — Vol II p. 49 (col. 757)
Clergy and people [Clerus & populus] — how they ought to agree together — Vol II p. 344 (col. 1109)
“Heaven” [Coelum] — the name used for “air” — Vol II p. 355 (col. 1123)
The heavens [Coeli] — when their motion ceases, whether all lower [things] cease — Vol II p. 302 (col. 1030), Vol II p. 302 (col. 1031); what [kind of] harmony is theirs — Vol II p. 302 (col. 1003)
Thoughts [Cogitationes] — of what kind men are wont to confirm themselves in wickedness — Vol II p. 143 (col. 871)
Concupiscence [Concupiscentia] — the first step toward the fall — Vol II p. 117 (col. 839)
Sacramental confession [Confessio sacramentalis] — Vol II p. 144 (col. 874), Vol II p. 146 (col. 875)
Confession [Confessio] — its various modes — Vol II p. 143 (col. 872 & seqq.)
Counselors of Princes, and Senators [Consiliarii] — ought to imitate the example of Caleb — Vol II p. 368 (col. 1140)
Constancy in good things [Constantia] — is commended — Vol II p. 59 (col. 770)
Copernicus [Copernici sententia] — his opinion on the mobility of the earth [is] not to be defended — Vol II p. 302 (col. 1005)
Heart of man [Cor] — how it can be turned into stone — Vol II p. 124 (col. 849)
Hardening of the heart [Cordis induratio] — what it is — Vol II p. 318 (col. 1075); what its causes [are] — Vol II p. 318 (col. 1076 & seqq.)
Ram’s horns [Cornua arietina] — customarily sounded in the Jubilee — Vol II p. 35 (col. 741), Vol II p. 35 (col. 742)
Figure of the cross [Crucis figura] — represented the letter Tau — Vol II p. 197 (col. 936); how great its infamy [was] of old — Vol II p. 199 (col. 937)
Stone knives [Cultri lapidei] — buried with Joshua — Vol II p. 481 (col. 1278); and what is understood by them — ibid.
The divine worship [Cultus divinus] — it is just that all be present at it — Vol II p. 59 (col. 769)
Delay [Cunctatio] — whether [it is] to be praised in a Leader rather than speed — Vol II p. 302 (col. 1055 & seqq.)
Desire [Cupiditas] — how harmful [it is], unless bridled — Vol II p. 59 (col. 770)
Cumin, dill, and the like [Cyminum] — whether there is any precept concerning them — Vol II p. 450 (col. 1240)

D

The demon as a merchant [Daemon mercator] — Vol II p. 26 (col. 730)
Demons [Daemones] — to them it is a bitter punishment if we never comply with their wishes — Vol II p. 44 (col. 751)
David Chytraeus [Davidis Chytraei sententia] — his opinion against the sacrilegious — Vol II p. 173 (col. 907); likewise against the iconoclasts — Vol II p. 460 (col. 1254)
God [Deus] — why he deigns to answer even about human and perishable matters — Vol I p. 224 (col. 226)
God [Deus] — spoke to Joshua first after Moses’s death, and why — Vol I p. 241 (col. 243)
God “of spirits and of all flesh” [Deus spirituum] — how [he] is [so] called — Vol I p. 177 (col. 177 & seqq.)
God [Deus] — speaks to men in various ways — Vol I p. 253 (col. 257)
God [Deus] — why he willed the Israelites to cross into the land of Chanaan — Vol I p. 296 (col. 304)
God [Deus] — confirms Joshua by twelve arguments — Vol I p. 274 (col. 280 & seqq.)
God [Deus] — why he is called “living” — Vol I p. 403 (col. 421)
God [Deus] — chooses certain of the most despised things in the world for the best [ends] — ibid.
A man [Dei servus] — can be called a servant of God, naturally and morally — Vol I p. 253 (col. 258)
God’s grace [Dei gratia] — one must cooperate with it — Vol I p. 298 (col. 306)
God’s kindness [Dei benignitas] — toward a man hoping for repentance — Vol II p. 59 (col. 770)
God’s help [Dei auxilium] — a happy panoply [full armor] for men — Vol II p. 295 (col. 1046)
God’s worship [Dei cultus] — certain things once serving impiety are rightly converted into it — Vol II p. 82 (col. 797), Vol II p. 82 (col. 798)
To serve God [Deo servire] — is to reign — Vol I p. 260 (col. 265)
To God [Deo] — all our precious things ought to be dedicated and to serve [him] — Vol II p. 82 (col. 798), Vol II p. 84 (col. 799)
To God [ad Deum] — one must flee even in the dangers of war — Vol II p. 288 (col. 1044); examples of aid obtained from him — ibid.
By God [à Deo] — how it is said to have been [done], that the Canaanites resisted the Israelites — Vol II p. 316 (col. 1074)
Days of the week [Dies feriarum] — rather to be called by the name of “feriae” [feast-days] — Vol II p. 74 (col. 787)
The day [Dies] — how Christ prolonged it for us — Vol II p. 295 (col. 1046)
On what day of the third month Joshua ascended Mount Sinai [Dies Sinai] — Vol I p. 117 (col. 112)
One devoted to public curses [Diris devotus] — among the Romans of old, to what penalty he was subject — Vol II p. 77 (col. 791)
Public inns [Diversoria] — among the Greeks today, none — Vol II p. 218 (col. 961)
Divine [things] [Divina] — first to be cared for and sought — Vol II p. 396 (col. 1174)
The divine power [Divina virtus] — how it strengthened Joshua and the people — Vol II p. 365 (col. 1032)
Masters’ courtesy [Dominorum comitas] — toward good servants, commended — Vol I p. 112 (col. 105)
Gifts and talents [Dona & talenta] — their various kinds signified by metals — Vol II p. 85 (col. 801)
Druids in Gaul [Druydae] — their custom of excommunicating — Vol II p. 77 (col. 791)
Two kinds of men [Duo genera] — who are saved — Vol II p. 212 (col. 953)
Twelve sons of Jacob [Duodecim filii Iacob] — why God willed [there to] be — Vol II p. 345 (col. 1112), Vol II p. 347 (col. 1113)
Persons of double name [Duplex nomen] — several mentioned in Scripture (bk. 1, ch. 1) — Vol I p. 20 (col. 6)

E

The Church [Ecclesia] — how it spiritually has women, infants, etc. — Vol II p. 213 (col. 955)
The Church’s teaching [Ecclesiae doctrina] — how one ought to receive it — Vol II p. 315 (col. 1072)
The Catholic Church of God [Ecclesia Catholica] — men of every kind can have a place in it — Vol II p. 59 (col. 770)
Churches of Christians [Ecclesiae] — whether it is lawful for them to have treasures — Vol II p. 85 (col. 802)
Elijah’s melota (sheepskin mantle), and the garments of the Prophets [Eliae melota] — Vol II p. 107 (col. 828)
Ephraim the Patriarch [Ephraim] — son of Joseph, defended [as one] of Joshua’s ancestors — Vol I p. 20 (col. 7)
Phinees [Phinees] — set forth as an example to Bishops and Ecclesiastics — Vol II p. 462 (col. 1256)
The epitaphs of Joshua [Epitaphia Iosuae] — Vol II p. 481 (col. 1278)
To hamstring horses [Equos subnervare] — what it is — Vol II p. 309 (col. 1066); whether it was lawful for the Jews to have them — ibid. & seqq.
If anyone seems to err [Errare] — what is to be done to him — Vol II p. 460 (col. 1253)
The Essenes [Esseni] — [when] excommunicated, usually consumed by a miserable death — Vol II p. 77 (col. 791)
The Eucharist [Eucharistia] — called of old ἄναιμος & ἀναίμακτος θυσία [anaimos kai anaimaktos thysia, “a bloodless and unbloody sacrifice”] — Vol II p. 205 (col. 946)
The Sacrament of the Eucharist [Eucharistiae Sacramentum] — not unfittingly carried about in processions — Vol II p. 57 (col. 767)
Spies [Exploratores] — who [they are] mystically — Vol I p. 175 (col. 174), Vol I p. 176 (col. 175)
Spies [Exploratores] — how sent by Joshua — Vol I p. 324 (col. 341), Vol I p. 325 (col. 342)
Spies [Exploratores] — more probably sent to Jericho in the month of April — Vol I p. 320 (col. 329)
Spies [Exploratores] — Christ sends [them] in two ways — Vol I p. 324 (col. 341), Vol I p. 325 (col. 342)
The usefulness of spies [Exploratorum utilitas] — Vol I p. 311 (col. 319), Vol I p. 312 (col. 320)
The names of the spies sent by Joshua [Exploratorum nomina] — uncertain — Vol I p. 313 (col. 322)
The spies’ speech [Exploratorum oratio] — after [their] return from the promised land, explained — Vol I p. 160 (col. 157 & seqq.)
The extension of the hands [Extensio manuum] — a figure of the cross — Vol I p. 84 (col. 75)
Hezekiah’s solar regression [Ezechiae solaris regressus] — Vol II p. 302 (col. 1026 & seqq.), Vol II p. 365 (col. 1033)

F

Familiarity with the impious [Familiaritas cum impiis] — harmful — Vol II p. 462 (col. 1256)
Faith (a pledge) [Fides] — whether to be kept with criminals — Vol II p. 188 (col. 925)
Faith in miracles [Fides miraculorum] — Vol II p. 302 (col. 1010)
The excellent faith of Joshua and the Israelite people [Fides Iosuae] — Vol II p. 64 (col. 775)
Covenants [Foedera] — what ceremonies some are wont to employ in ratifying them — Vol II p. 222 (col. 966)
The women preserved with Rahab [Foeminae cum Raab] — purified with water — Vol II p. 97 (col. 816)
Women and children [Foeminae & pueri] — sometimes spared in wars, sometimes not — Vol II p. 79 (col. 793)
A perennial spring of water at Jerusalem [Fons perennis] — Vol II p. 232 (col. 978)
St. Francis [S. Franciscus] — his affection for the most holy name of Jesus — Vol I p. 55 (col. 44), Vol I p. 56 (col. 45)
Francis Junius [Franciscus Iunius] — his curse against the Pontiff and true Christians — Vol II p. 24 (col. 728)
Achan’s theft [Furtum Achanis] — of what value it was — Vol II p. 113 (col. 836)

G

Gibeon [Gabaon] — its name and site — Vol II p. 216 (col. 959), Vol II p. 216 (col. 960)
The fraud of the Gibeonites [Gabaonitarum fraus] — whether it was a sin — Vol II p. 218 (col. 962), Vol II p. 220 (col. 963)
The Gibeonites [Gabaonitae] — called (1 Chron. 2) “Men of Cozeba,” that is, “of lying” — Vol II p. 222 (col. 965); repelled from marriage with the Israelites, by the opinion of the Rabbis — Vol II p. 228 (col. 974); who [are] designated by them — Vol II p. 237 (col. 984)
Galilee [Galilaea] — how many cities and villages it had — Vol II p. 332 (col. 1095)
The Germans [Germani] — whence [they are] sprung — Vol II p. 326 (col. 1086)
The Gethites [Gethaei] — invaded Ephraim’s sons, not the contrary — Vol I p. 23 (col. 10)
Giants [Gigantes] — Vol II p. 375 (col. 1148)
Desire of glory [Gloriae cupiditas] — some [is] innate in all — Vol II p. 102 (col. 821)
True glory [Gloria vera] — what it is — Vol II p. 102 (col. 821)
Glory [Gloria] — an indifferent good [adiaphoron] — Vol II p. 102 (col. 822)
To give glory to God [Gloriam Deo tribuere] — what it is, and in how many ways it is done — Vol II p. 144 (col. 874 & seqq.)
Hail of memorable size [Grando] — Vol II p. 216 (col. 959)
Gratian mistakenly cited St. Gregory for Origen [Gratianus per errorem citavit S. Gregorium pro Origene] — Vol II p. 24 (col. 728)
The office of a ruler [Gubernatoris munus] — Vol I p. 270 (col. 277), Vol I p. 272 (col. 278)

H

Hacan [Hacan] — a certain writer of the laws and rites of the Karaites and Sadducees — Vol II p. 188 (col. 925)
Heresies and scandals [Haereses & scandala] — must be immediately met and withstood — Vol II p. 460 (col. 1253)
Heretics [Haeretici] — how they slip from one error into another — Vol II p. 239 (col. 988)
The ringleaders of heretics [Haereticorum antesignani] — are rebuilders of Jericho — Vol II p. 99 (col. 817)
Ai [Hai] — was a figure of this world, conquered by Christ — Vol II p. 199 (col. 938)
What “Haurim” is [Haurim] — Vol I p. 204 (col. 204), Vol I p. 205 (col. 205); see Urim
Hiel [Hiel] — the rebuilder of Jericho — Vol II p. 97 (col. 816), Vol II p. 99 (col. 817)
Jericho [Hiericho] — mystically designates the world and the soul of the sinner — Vol I p. 325 (col. 342), Vol I p. 325 (col. 343)
Jericho [Hiericho] — of what thing it is a type — Vol II p. 66 (col. 777); likewise Vol II p. 81 (col. 796)
The circuit of Jericho [Hierichuntis ambitus] — how many stadia it comprised — Vol II p. 71 (col. 784), Vol II p. 72 (col. 785)
The Jericho of this world [Hierichuntem huius mundi] — what kind of men destroyed it — Vol II p. 42 (col. 749)
The city of Jericho [Hierichuntinam urbem] — whether the spies entered it by a miracle — Vol I p. 325 (col. 343), Vol I p. 328 (col. 344)
The terror of the people of Jericho [Hierichuntinorum terror] — was both supernatural and natural — Vol I p. 353 (col. 371)
A cheerful spirit [Hilaris animus] — makes all gifts more pleasing — Vol II p. 37 (col. 744)
The hour [Hora] — whether it was in use in Joshua’s time — Vol II p. 308 (col. 1063)
Horeb [Horeb] — the mountain onto which Moses ascended — Vol I p. 76 (col. 67)
When the clock strikes [Horologio sonante] — whom it befits to pray something — Vol II p. 288 (col. 1044)
Suppliant enemies [Hostes supplicantes] — surrendering themselves, are to be heard — Vol II p. 235 (col. 982)
Spiritual enemies [Hostes spirituales] — are to be trodden down — Vol II p. 295 (col. 1048)
Hur [Hur] — husband of Miriam the sister of Moses, grandson of Hezron — Vol I p. 79 (col. 70)
Hyperbole [Hyperbole] — customary in the sacred Scriptures — Vol II p. 306 (col. 1061)
Hypocrisy and dissimulation [Hypocrisis & simulatio] — to be avoided — Vol II p. 237 (col. 983)
Hypocrites [Hypocritae] — are rightly said to be signified by tin and brass — Vol II p. 84 (col. 800)

I

Janiah [Ianiach] — a leader of the tribe of Reuben, invented by the Rabbis — Vol II p. 486 (col. 1283)
Idolatry [Idololatria] — when it began among the Jews — Vol II p. 471 (col. 1266); and who were afterward polluted by it — ibid.
The name of “idols” [Idolorum nomen] — what Joshua understood by it (ch. 24) — Vol II p. 471 (col. 1266 & seqq.)
Jehoshua [Iehosua] — the same to the Hebrews as “Jesua” — Vol I p. 41 (col. 29)
“Jehusech” [Iehusech] — Osiander ineptly coined this word for “Jesus” — Vol I p. 43 (col. 31)
Jerusalem [Ierusalem] — by what names, and whence, it was called — Vol II p. 302 (col. 999 & seqq.)
Jesus Christ [Iesus Christus] — was the minister of circumcision — Vol I p. 112 (col. 105)
Jesus Christ [Iesus Christus] — our truest leader and Commander — Vol II p. 27 (col. 732), Vol II p. 29 (col. 733); how he divides the land — Vol II p. 365 (col. 1034)
“Jesus” derived from ἰᾶσθαι [Iesus ab ἰᾶσθαι] — why some derive it so — Vol I p. 45 (col. 33)
ἰάω [ἰάω] — sometimes signifies “salvation” to the Hebrews — Vol I p. 45 (col. 33)
The name “Jesus,” how formed from the Hebrew [Iesu nomen ex Hebraeo] — Vol I p. 45 (col. 33), Vol I p. 46 (col. 34)
The name “Jesus” above every name (Phil. 2) [Iesu nomen super omne nomen] — how to be understood — Vol I p. 46 (col. 34); from the Fathers — Vol I p. 47 (col. 36)
The name “Jesus” celebrated annually by Clement VII on 15 January [Iesu nomen à Clemente VII] — Vol I p. 47 (col. 35)
The name “Jesus” prefigured in Joshua [Iesu nomen praesignatum Iosue] — and Jesus the son of Josedec — Vol I p. 47 (col. 36)
The efficacy of the name of Jesus [Iesu nominis efficacia] — for salvation Vol I p. 47 (col. 36); for curing bodily illnesses, for driving out demons Vol I p. 48 (col. 37), Vol I p. 49 (col. 38); for miracles, ibid.; for the solace of souls — Vol I p. 50 (col. 39)
The name “Jesus” more excellent than all amulets [Iesu nomen amuletis praestantius] — Vol I p. 52 (col. 41)
The name “Jesus” [Iesu nomen] — the arguments of its attackers are answered — Vol I p. 58 (col. 47)
The Calvinists reproved [Iesu nomen non reverentes Calviniani] — who do not revere the name “Jesus” — Vol I p. 59 (col. 48)
The veneration of the name of Jesus [Iesu nominis veneratio] — whether it is improper Vol I p. 61 (col. 50); its excellence — Vol I p. 62 (col. 51), Vol I p. 63 (col. 52)
The name “Jesus” signifies God and man [Iesus nomen Deum & hominem significat] — Vol I p. 54 (col. 43), Vol I p. 55 (col. 44)
The name “Jesus” performs miracles ex opere operato [Iesu nomen miracula peragit] — Vol I p. 57 (col. 46)
ΙΗΣΟΥΣ contains [the number] 888 [ΙΗΣΟΥΣ nomen continet] — Vol I p. 54 (col. 43)
ΙΗΣΟΥΣ, the anagram σὺ ἦ ὗις (“thou art [the] son”) in Auratus [ΙΗΣΟΥΣ anagramma] — Vol I p. 55 (col. 44)
Jesuans or Jesuits [Iesuani vel Iesuitae] — certain people are rightly so called — Vol I p. 64 (col. 54)
Images and statues [Imagines ac statuae] — for what reasons they may be made and retained — Vol II p. 460 (col. 1253 & seqq.)
The just punishments [Improborum… iustae poenae] — of the wicked, the stubborn, and the foolish — Vol II p. 468 (col. 1261)
Infants and children [Infantibus & pueris] — are to be spared in war — Vol II p. 81 (col. 796)
A mirror of human weakness [Infirmitatis humanae speculum] — Vol II p. 402 (col. 1181)
All iniquity shuns the light [Iniquitas omnis lucifuga est] — Vol II p. 118 (col. 842)
Man’s disobedience toward God [Inobedientia hominis erga Deum] — how grave and unworthy — Vol II p. 288 (col. 1044)
Ambushes [Insidiae] — whether they properly belong in war, and whether it is lawful to use them — Vol II p. 184 (col. 919 & seqq.)
“Jobel” and “Jubilee” [Iobel & Iubilaeus] — whence it is named, and what it is — Vol II p. 37 (col. 743 & seqq.); likewise Vol II p. 355 (col. 1124 & seqq.)
The Hebrew letter Yod [Iod] — its various functions — Vol I p. 38 (col. 26)
The Jordan [Iordanis] — its origin and etymology — Vol I p. 408 (col. 427), Vol I p. 410 (col. 428)
The Jordan [Iordanis] — its boundary Vol I p. 410 (col. 429); its breadth, depth — Vol I p. 412 (col. 430)
The Jordan [Iordanis] — why it floods at harvest time — Vol I p. 414 (col. 433 & seqq.)
The division of the Jordan [Iordanis divisio] — Vol I p. 418 (col. 436); its causes Vol I p. 421 (col. 440 & seqq.); God as its efficient cause — Vol I p. 418 (col. 437)
The time of the crossing of the Jordan [Iordanis transitus tempus] — Vol I p. 431 (col. 450), Vol I p. 442 (col. 461)
The Jordan’s flowing back into its former bed [Iordanis in pristinum alveum refluxus] — Vol I p. 442 (col. 461), Vol I p. 444 (col. 462)
The crossing of the Jordan, mystically [Iordanis transitus mystice] — what it means — Vol I p. 446 (col. 465 & seqq.); likewise Vol I p. 467 (col. 487)
The new rendering of Joseph Scaliger reproved [Iosephi Scaligeri versio nova] — Vol I p. 95 (col. 87)
Joshua’s ancestors and genealogy [Iosuae maiores & genealogia] — book 1, ch. 1, and ibid., qu. 7 — namely [the genealogy] of Christ our Lord
The genealogy of the true Joshua [Iosuae veri genealogia] — i.e. of Christ — ibid. (bk 1, ch. 1), qu. 9
By whom the name of Joshua was changed [Iosuae nomen à quibus mutatum] — ch. 2, qu. 2 & 3; when, ibid. qu. 6 — Vol I p. 40 (col. 28)
Joshua called “Auses” [Iosue Auses dictus] — Vol I p. 41 (col. 29)
Whether the Innovators rightly use “Josua” for “Josue” [Iosua pro Iosue] — in their versions — Vol I p. 42 (col. 30)
Who deny that “Josue” and “Jesus” are the same [Iosue & Iesus idem esse qui negent] — Vol I p. 42 (col. 30)
Joshua appointed by Moses as leader of the war against Amalek [Iosue dux belli Amalecitici] — Vol I p. 74 (col. 65)
Joshua remained with Moses on Mount Sinai [Iosue cum Moyse in monte Sinai permansit] — Vol I p. 126 (col. 121); what he did there during the forty days — Vol I p. 128 (col. 123); whether and what food and drink he had on this mountain — Vol I p. 129 (col. 124)
That Joshua did not help Moses in delivering the laws of the Decalogue is more likely [Iosue in ferendis Decalogi legibus] — Vol I p. 134 (col. 129); whether he lied in saying, during the descent of Mount Sinai, that he heard the howl of battle — Vol I p. 135 (col. 130)
Why Joshua is called “chosen” out of many [Iosue cur electus dicatur] — Vol I p. 146 (col. 141), Vol I p. 147 (col. 142)
Joshua in place of Moses [Iosue pro Moyse] — Vol I p. 146 (col. 141), Vol I p. 147 (col. 142), Vol I p. 148 (col. 143), Vol I p. 148 (col. 144); he was not among the number of the seventy elders — Vol I p. 152 (col. 148)
God named Joshua as Moses’ successor [Iosue Moysi successorem Deus nominavit] — Vol I p. 190 (col. 190)
Why Joshua is called the “minister” of Moses [Iosue cur minister Moysis dictus] — several reasons — Vol I p. 110 (col. 103), Vol I p. 111 (col. 104)
Joshua a type of the true Jesus our Lord [Iosue typus veri Iesu] — Vol I p. 112 (col. 105), Vol I p. 115 (col. 109), Vol I p. 116 (col. 110)
Joshua bidden to stand before the High Priest and question him [Iosue coram Pontifice stare iubetur] — Vol I p. 204 (col. 204)
Joshua was present at the dying Moses [Iosue Moysi morienti adfuit] — Vol I p. 243 (col. 245); not however at his burial — Vol I p. 244 (col. 246)
Joshua a type of Christ [Iosue Christi typus] — Vol I p. 245 (col. 247), Vol I p. 399 (col. 417)
Joshua was a notable type of our Saviour [Iosue praeclarus typus Salvatoris] — in sparing Rahab Vol II p. 89 (col. 806); likewise in stretching forth his hand Vol II p. 197 (col. 935); and in other things Vol II p. 422 (col. 1205); he lacked a wife Vol II p. 486 (col. 1284); the Israelites are not read to have mourned him when dead — Vol II p. 481 (col. 1277)
The canonical authority of the book of Joshua [Iosue libri authoritas Canonica] — Vol I p. 250 (col. 252); its usefulness, interpreter, division — Vol I p. 141 (col. 136), Vol I p. 142 (col. 137)
An Angel appeared to Joshua [Iosue Angelus apparuit] — Vol I p. 623 (col. 640)
Joshua’s eagerness and diligence [Iosue alacritas & industria] — Vol II p. 302 (col. 997); his wonderful obedience Vol II p. 315 (col. 1071); his other virtues — Vol II p. 420 (col. 1204)
What “to jubilate” is, according to St. Augustine [Iubilare quid sit] — Vol II p. 39 (col. 746)
Jubilee [Iubilaeus] — see “Jobel” above
The Jews more fortunate in their priests than the Gentiles [Iudaei suis in sacerdotibus feliciores] — Vol I p. 231 (col. 233); but Christians surpass both — Vol I p. 232 (col. 234)
How great the religious scruple of an oath ought to be among us [Iurisjurandi quanta religio] — Vol II p. 163 (col. 896)

L

What the abundance of milk and honey in the holy land is [Lactis & mellis copia] — Vol II p. 330 (col. 1094); the abundance of the same in Lithuania — Vol II p. 334 (col. 1098)
The stone set under Moses as he prayed signifies various things [Lapis Moysi orandi suppositus] — Vol I p. 86 (col. 78), Vol I p. 87 (col. 79)
A stone signifies Christ [Lapis significat Christum] — Vol II p. 479 (col. 1275)
How a stone is said to have heard the words of God [Lapis verba Dei audivisse] — Vol II p. 479 (col. 1275)
The twelve stones taken from the Jordan [Lapides XII è Iordane sublati] — why they were taken, and where they are today Vol I p. 436 (col. 455), Vol I p. 436 (col. 456); where exactly they were set up, ibid. and Vol I p. 451 (col. 470)
It was lawful for Joshua to erect stones [Lapides erigere Iosuae licuit] — Vol I p. 473 (col. 492), Vol I p. 473 (col. 493)
What the stones erected by Joshua mean mystically [Lapides à Iosue erecti mystice] — Vol I p. 473 (col. 493)
All believers are living stones [Lapides vivi sunt omnes credentes] — Vol II p. 212 (col. 953); which are the “whole” (unhewn) ones — ibid.
Why God willed an altar to be made for himself of unpolished stones [Lapidibus ex impolitis] — Vol II p. 205 (col. 945)
Whether the reading of Holy Scripture is forbidden by the Council of Trent [Lectio S. Scripturae num per Tridentinum vetita] — Vol I p. 283 (col. 291), Vol I p. 285 (col. 292)
The Levites were taken by God from the Israelites as a kind of tithe [Levitae quasi decimae] — and what wealth they possessed Vol II p. 342 (col. 1107 & seqq.); what their condition was Vol II p. 441 (col. 1229 & seqq.)
On what day the Law was given on Mount Sinai [Lex in monte Sinai data] — of the third month and of the Egyptian exodus Vol I p. 119 (col. 114), Vol I p. 120 (col. 115); when confirmed — Vol I p. 120 (col. 115)
The things pertaining to the Law of God [ad Legem Dei quae spectant] — are held either in writing or communicated orally — Vol I p. 238 (col. 239)
How Jesus wrote his new law [Legem suam novam quomodo scribebat Iesus] — Vol II p. 212 (col. 954); how he bequeaths the same to us Vol II p. 213 (col. 955); and to whom he bequeaths it — ibid.
The compendium of all the Mosaic laws, how many precepts it contains [Legum omnium Mosaicarum compendium] — Vol II p. 210 (col. 952)
What the “Book of the Just” is [Liber iustorum] — various opinions — Vol II p. 365 (col. 1036), Vol II p. 365 (col. 1038)
The Rabbis say that some canonical books were burned by Ezra and others [Libros Canonicos ab Esdra combustos] — Vol II p. 289 (col. 1039)
The learning of the Gentiles signified by King Dabir [Litterae gentilium per Regem Dabir] — original prints col. 1649 (a misprint; the work ends at col. 1298)
Religion is not bound to such fixed places that we may sin freely [Locis non ita certis alligata Religio] — Vol II p. 402 (col. 1181)
Whether “Lucifer” is a name of the devil [Lucifer an daemonis nomen] — Vol I p. 659 (col. 670)
The opinions of Luther and others on the sacrilegious [Lutheri sententiae in sacrilegos] — Vol II p. 173 (col. 907), Vol II p. 173 (col. 908)

M

Whether it is lawful to use magic arts in war against the enemy [Magicis artibus in bello uti] — Vol II p. 190 (col. 928)
When the manna ceased [Manna quando defecerit] — Vol I p. 608 (col. 627); its three causes — Vol I p. 611 (col. 629)
Manna never fell for the Israelites after their entry into the land of promise [Manna post ingressum] — Vol I p. 612 (col. 630)
The laying-on of hands, sixfold [Manuum impositio sextuplex] — Vol I p. 193 (col. 193)
How the laying-on of hands was performed on Joshua [Manuum impositio in Iosue] — Vol I p. 194 (col. 194); what its effect was Vol I p. 195 (col. 195); done by Moses as an extraordinary Priest and Pontiff — Vol I p. 197 (col. 197)
Why it is called the “Sea of Salt” [Mare salis cur dicatur] — Vol I p. 427 (col. 446)
The Virgin Mary [Maris Virgo] — why Rahab can in some way be compared to her — Vol I p. 380 (col. 397)
Masius’s grave censure concerning the sanctuaries of Christians [Masii de asylis censura] — Vol II p. 437 (col. 1223 & seqq.)
The election of St. Matthias made by lot [S. Matthiae electio sortitione] — Vol II p. 139 (col. 867)
The “midst of heaven” is understood in three ways [Medium coeli tripliciter] — Vol II p. 302 (col. 1011)
The abundance of honey in the holy land [Mellis copia in terra sancta] — etc.; see “Milk” above
Whether it is ever lawful to deceive enemies by a lie [Mendacio hostes circumvenire] — Vol II p. 220 (col. 963 & seqq.)
Some months were called “Kings” by the ancient Jews [Menses à Iudaeis appellati Reges] — Vol II p. 232 (col. 977)
The term “merit” used by a heretic [Meriti nomen ab haeretico usurpatum] — Vol II p. 170 (col. 903)
Harvest in Scripture is twofold [Messis in Scriptura duplex] — Vol I p. 414 (col. 432)
The time of the wheat harvest among the Jews, the month of May [Messis triticeae tempus] — Vol I p. 414 (col. 432)
Why metals alone of all things were preserved in the destruction of Jericho [Metalla in Hierichuntis excidio servata] — Vol II p. 82 (col. 797)
The etymology of the name Michael [S. Michaelis etymon] — Vol I p. 633 (col. 650)
Why St. Michael appeared to Joshua armed [S. Michael cur armatus apparuerit] — Vol I p. 676 (col. 684); his sword is the word of God — Vol I p. 679 (col. 685)
An example of soldiers toward their leader, and subjects toward a superior [Militum erga Ducem exemplum] — Vol II p. 460 (col. 1254)
The praise of a good and faithful minister [Ministri boni & fidelis laus] — Vol II p. 148 (col. 879)
Two kinds of marvels [Mirabilium duo genera] — Vol I p. 395 (col. 412)
How some monks, deceived after their profession, perished [Monachi post professionem decepti] — Vol II p. 173 (col. 908 & seq.)
Moncaeus on the golden calf [Moncaeus de vitulo aureo] — Vol II p. 483 (col. 1279)
Friendly admonitions are useful [Monitiones amicae utiles] — Vol II p. 462 (col. 1255); nor to be taken ill — ibid.
What the dying are wont most to impress upon their own [Morituri quaenam inculcare soleant] — Vol II p. 464 (col. 1258)
Preparation for death [Mortis praeparatio] — Vol I p. 294 (col. 301), Vol I p. 294 (col. 302)
A figure of the death of Christ and of the liberty acquired through it [Mortis Christi figura] — Vol II p. 428 (col. 1213)
The excellence of Moses, and a comparison of him with the other Prophets [Moysis praestantia] — Vol II p. 365 (col. 1034)
Blessed Mutius the Hermit made the sun stand still [B. Mutius Eremita] — Vol II p. 302 (col. 1026 & seqq.)

N

Nahshon, prince of the tribe of Judah [Naasson tribus Iudae Princeps] — Vol II p. 97 (col. 816)
When the Nethinim received their name [Nathinaei quando nomen acceperint] — Vol II p. 233 (col. 979)
A greater affair is to be preferred to a lesser [Negotium maius minori praeponendum] — Vol II p. 289 (col. 1045)
Nicholas Crell’s confession revealed by the Preachers [Nicolai Crellii confessio] — Vol II p. 148 (col. 878); his syllogism — Vol II p. 330 (col. 1093)
The varied name and meaning of Nun, Joshua’s father [Nomen varium Nun] — Vol I p. 28 (col. 15)
It is permitted to anyone to impose a name at first, but not to anyone to change it [Nomen imponere fas, mutare non fas] — Vol I p. 33 (col. 20)
The excellence of a name is taken either from its sound or from its meaning [Nominis praestantia ex sono vel significatione] — Vol I p. 47 (col. 35)
What it is “to come in the name of” [in Nomine venire quid sit] — Vol II p. 222 (col. 966 & seqq.)
Names were formerly given to cities for various reasons [Nomina urbibus variis de causis indita] — Vol II p. 216 (col. 960)
Why names were formerly given at Circumcision, now at baptism [Nomina cur olim in Circumcisione, nunc in baptismo] — Vol I p. 28 (col. 15)
Names changed at baptism, Confirmation, entry into religious life, and the reception of Holy Orders [Nomina mutata in baptismate] — Vol I p. 34 (col. 21), Vol I p. 34 (col. 22)
Divine names can also be attributed to creatures, but in an inferior manner [Nomina divina creaturis tribui] — Vol I p. 93 (col. 85), Vol I p. 94 (col. 86)
The causes of changing names [Nominum mutandorum causae] — efficient: God, a good Angel, a bad Angel, men Vol I p. 33 (col. 20); final: impiety, ambition, and fraud — ibid.
Honor is customarily shown to the proper names of great men when they are named [Nominibus magnorum virorum honos] — Vol I p. 46 (col. 34), Vol I p. 47 (col. 35)
How satisfaction is made to good and great names [Nominibus bonis magnisque satis fit] — Vol I p. 66 (col. 56), Vol I p. 67 (col. 57)
The Innovator Beza wrongly charges the Latin interpreter of Sacred Scripture with barbarism [Novator Beza barbarismi insimulat] — Vol I p. 382 (col. 398)

O

The virtue of obedience [Obedientiae virtus] — Vol I p. 308 (col. 316), Vol I p. 308 (col. 317)
The praise of obedience [Obedientiae laus] — Vol II p. 460 (col. 1254); how great it was in Moses and Joshua — Vol II p. 315 (col. 1071)
What an obedient person ought to be like [Obediens qualis esse debeat] — Vol II p. 315 (col. 1071 & seqq.)
How God is said to obey man [Obedire quomodo Deus dicatur homini] — Vol II p. 347 (col. 1113 & seqq.)
There is nothing hidden that will not sometime be revealed [Occultum nihil est] — Vol II p. 120 (col. 843)
How many evils the neglected guarding of the eyes has caused [Oculorum neglecta custodia] — Vol II p. 115 (col. 838 & seqq.); how necessary the diligent guarding of them is — ibid.
The Innovators wrongly despise works of supererogation [Opera supererogationis] — Vol I p. 92 (col. 84)
How much weight an opinion taught by men can have [Opinio ab hominibus praecepta] — Vol II p. 118 (col. 841)
The efficacy of prayer [Orationis efficacia] — Vol I p. 82 (col. 73), Vol I p. 83 (col. 74)
At the time of prayer, outward reverence too must be shown to God [Orationis tempore externa reverentia] — Vol I p. 694 (col. 705)
By a circular going-around, eternity is signified [Orbiculari circuitione aeternitas] — Vol II p. 67 (col. 780)
The different orders in God’s Church are mutually necessary to one another [Ordines diversi in Dei Ecclesia] — Vol II p. 59 (col. 769)

P

By the word “peace” the Hebrews signify all prosperity [Pacis nomine Hebraei omnem faustitatem] — Vol II p. 349 (col. 1116)
The reason for carrying palms on the Sabbath among the Jews [Palmarum in Sabbato gestatio] — Vol I p. 523 (col. 546)
To divide bread, and to eat together, are signs of goodwill [Panem dividere signa benevolentiae] — Vol II p. 222 (col. 966)
How often parents’ forebodings about their children are vain [Parentum de filiis auguria] — Vol II p. 100 (col. 819)
The etymology of “Pascha” [Paschatis etymon] — Vol I p. 520 (col. 540), Vol I p. 520 (col. 541 & seqq.)
To “make the Pasch” properly is to sacrifice the paschal lamb [Pascha facere] — Vol I p. 521 (col. 544)
The primary end of the Pasch [Paschatis finis primarius] — Vol I p. 521 (col. 545)
The matter of the Pasch: a lamb and a kid [Paschatis materia Agnus & Hoedus] — Vol I p. 523 (col. 547)
Three conditions of the matter of the Pasch [Paschatis materiae conditiones tres] — that the lamb be without blemish, male, a yearling Vol I p. 528 (col. 550); and the reasons for these conditions — Vol I p. 529 (col. 551), Vol I p. 531 (col. 552)
The formal cause of the Pasch: consumption [Paschatis formalis causa consumptio] — Vol I p. 531 (col. 553)
Why no uncircumcised person may eat the Pasch [Paschate vesci incircumcisus] — Vol I p. 535 (col. 556), Vol I p. 535 (col. 557)
Who, even among the circumcised, could not eat the Pasch [Paschate vesci qui non potuerint] — ibid.
The manner of eating the Pasch is twofold [Paschatis edendi modus duplex] — Vol I p. 539 (col. 560); each variously explained — Vol I p. 539 (col. 561 & seqq.)
Why the Lord willed the remainder of the Pasch to be burned with fire [Paschatis residuum igne comburi] — Vol I p. 543 (col. 565), Vol I p. 546 (col. 566)
Those eating the Pasch employed four customs [Pascha edentes quatuor modos] — Vol I p. 548 (col. 568)
The three places of the Pasch [Paschatis loca tria] — first Egypt, second the Sinai wilderness, third the land of promise — Vol I p. 551 (col. 571)
The year of the Pasch’s celebration [Paschatis celebrati annus] — Vol I p. 555 (col. 575), Vol I p. 555 (col. 576); the month, corresponding to our March and April, ibid. & seqq.; the day, ordinarily the fourteenth of Nisan Vol I p. 563 (col. 584 & seqq.); it could extraordinarily be transferred to another day — Vol I p. 570 (col. 590)
The hour of eating the Pasch [Paschatis edendi hora] — Vol I p. 580 (col. 600), Vol I p. 582 (col. 603)
The Jewish Pasch ceased after the coming of Christ [Pascha Iudaicum post Christi adventum desiit] — Vol I p. 589 (col. 608)
The bloody Pasch was a type of our unbloody one [Pascha cruentum incruenti typus] — Vol I p. 589 (col. 609)
What the paschal lamb means mystically [Paschalis agnus mystice] — Vol I p. 614 (col. 632)
A description of the present-day Pasch of the Jews [Paschatis hodierni Iudaeorum descriptio] — Vol I p. 618 (col. 636)
Slanderous tongues are to be borne patiently [Patienter ferendae linguae maledicae] — Vol II p. 295 (col. 1046)
A few stout-hearted men often rout and lay low many [Pauci cordati multos fugant] — Vol II p. 207 (col. 948)
Peace does not judge of uncertain things, nor confirm things unknown [Pax de incertis non iudicat] — Vol II p. 227 (col. 972)
“To sin against God” is understood in two ways [Peccare Deo dupliciter] — Vol II p. 105 (col. 826)
The sin of one is often the cause of the punishment of many [Peccatum unius causa punitionis multorum] — Vol II p. 159 (col. 892 & seq.)
For an unknown sin, some temporal punishments not rarely remain [Peccato ignoto temporales poenae] — Vol II p. 459 (col. 1252)
Sins must be set forth specifically in confession [Peccata in confessione speciatim exponenda] — Vol II p. 148 (col. 877 & seqq.)
Monies are sometimes called by the names of animals [Pecuniae nominibus animalium] — Vol II p. 496 (col. 1293); and are marked with their figures — Vol II p. 496 (col. 1294)
The Jewish Pentecost can be considered in two ways [Pentecoste Iudaica duplex] — Vol I p. 123 (col. 118); with each of which ours agrees — ibid.
The Jewish Pentecost a type of ours [Pentecoste Iudaica nostrae typus] — Vol I p. 125 (col. 120)
The Persians put to flight by flies [Persae à muscis fugati] — Vol II p. 288 (col. 1044)
Peter of Blois made a memory lapse [Petrus Blesensis memoria lapsus] — Vol II p. 460 (col. 1253)
Base pictures and statues are not to be tolerated [Picturae & statuae turpes] — Vol II p. 205 (col. 946)
What men the metal lead signifies [Plumbum quosnam homines significet] — Vol II p. 84 (col. 800)
Against whom the penalty of stoning was formerly established by law [Poena lapidationis] — Vol I p. 170 (col. 169)
The punishment of the ten murmuring spies [Poena decem exploratorum] — Vol I p. 162 (col. 159), Vol I p. 162 (col. 160)
The example of Achan’s penitence is not to be despised [Poenitentiae Achanis exemplum] — Vol II p. 170 (col. 903)
An example of politicians and courtiers in Hiel [Politicorum & aulicorum exemplum in Hiel] — Vol II p. 99 (col. 817)
In deciding articles of faith and controversies, the Pontiffs must have recourse to God [Pontifices ad Deum confugere] — Vol I p. 228 (col. 230)
The people neither chose Joshua nor laid hands on him [Populus Iosue nec elegit] — Vol I p. 234 (col. 235), Vol I p. 235 (col. 236)
The obedience of the Israelite people toward Joshua [Populi Israelitici obedientia] — Vol I p. 43 (col. 31)
Moses was unwilling that the people be left without a leader, and for what reasons [Populum sine Principe relinqui noluit Moyses] — Vol I p. 188 (col. 188), Vol I p. 189 (col. 189)
An example of superiors’ goodwill toward their subjects [Praepositorum erga subditos benevolentia] — Vol II p. 460 (col. 1254)
What the true praise of a ruler is [Principis quae vera laus sit] — Vol II p. 483 (col. 1279)
A good ruler is the father of his subjects [Princeps bonus subditorum pater] — Vol II p. 143 (col. 872)
Rulers should be devoted to sacred letters [Principes sacrarum literarum studiosi] — Vol I p. 279 (col. 287)
Who the “princes of the people” were [Princeps populi qui fuerint] — various opinions — Vol I p. 264 (col. 269)
The princes of the Jewish people were of two kinds, Political and Ecclesiastical [Principes populi Iudaici duplices] — and those various — Vol I p. 154 (col. 151), Vol I p. 156 (col. 153)
Religion ought to be of the highest care to Christian rulers [Principibus Christianis summae curae Religio] — Vol II p. 59 (col. 770); and the public good — Vol II p. 420 (col. 1204)
The Pool of Bethesda [Probatica piscina] — Vol II p. 232 (col. 978)
A procession of Christians when Jerusalem was captured [Processio Christianorum Hierosolymis captis] — Vol II p. 57 (col. 768)
Examples of sacred processions [Processionum sacrarum exempla] — Vol II p. 57 (col. 768), Vol II p. 59 (col. 770)
Whether a promise made on the credit of a false assertion binds the parties [Promissio sub fide falsae assertionis] — Vol II p. 227 (col. 971)
A condition is wont to be implicit in God’s promises [Promissis Dei inesse conditio] — Vol II p. 126 (col. 851), Vol II p. 378 (col. 1152)
Joshua can be called “servant” (puer) in two ways [Puer dupliciter dici potest Iosue] — Vol I p. 125 (col. 120)
How we ought to conduct ourselves, fighting against the kings of hell [Pugnantes contra inferorum Reges] — Vol II p. 295 (col. 1046)
A beautiful figure of those fighting against the crimes of the world [Pugnantium contra mundi flagitia figura] — Vol II p. 59 (col. 770)
Pythagoras placed very great importance in the numerical values of the letters of names [Pythagoras in nominum Arithmeticis litteris] — Vol I p. 54 (col. 43)

Q

The oak in the Sanctuary of the Lord [Quercus in Sanctuario Domini] — Vol II p. 478 (col. 1274)

R

The name “Rahab,” what it means [Raab nomen quod] — Vol I p. 328 (col. 344), Vol I p. 330 (col. 345) (original misprints 345 as “245”)
Rahab was properly a harlot [Raab proprie meretrix fuit] — Vol I p. 325 (col. 343 & seqq.); from whose lineage Christ draws his origin (Matt. ch. 1) — Vol I p. 334 (col. 351)
Rahab was only a harlot, not also an innkeeper [Raab meretrix tantum, non cauponaria] — Vol I p. 336 (col. 353), Vol I p. 338 (col. 354)
Rahab hid the spies under flax [Raab exploratores sub lino abscondit] — Vol I p. 362 (col. 359)
Rahab guilty of a fourfold lie [Raab quadruplicis mendacii rea] — Vol I p. 362 (col. 362); the gravity of her lie is mitigated — Vol I p. 362 (col. 363)
Whether Rahab betrayed her country [Raab num patriam prodiderit] — Vol I p. 350 (col. 365); whether she would have sinned by killing the spies — Vol I p. 350 (col. 366)
The faith with which Rahab received the spies was both supernatural and natural [Raab fides qua exploratores excepit] — Vol I p. 351 (col. 370)
Rahab asked four things of the spies [Raab quatuor ab exploratoribus petiit] — Vol I p. 354 (col. 372); and the spies granted them to her — Vol I p. 358 (col. 375) (original misprints 375 as “275”)
Rahab let the spies down from the wall [Raab è muro demisit exploratores] — Vol I p. 362 (col. 359), Vol I p. 373 (col. 390); in what language she spoke with them — Vol I p. 362 (col. 363)
How much merit Rahab had by her own deed [Raab quantum meritum habuerit] — Vol II p. 87 (col. 803); the Rabbis trifle that she was taken as a wife — Vol II p. 89 (col. 806), Vol II p. 92 (col. 809)
The Rabbis’ fables about the letter Yod [Rabbinorum fabulae de littera Iod] — Vol I p. 39 (col. 27)
The Rabbis’ opinion about the falling of the walls of Jericho [Rabbinorum de murorum Hierichuntis lapsu sententia] — Vol II p. 50 (col. 759), Vol II p. 54 (col. 764)
The errors and fables of the Rabbis [Rabbinorum errores & fabulae] — Vol II p. 91 (col. 808), Vol II p. 92 (col. 809), Vol II p. 370 (col. 1141), Vol II p. 370 (col. 1142), Vol II p. 408 (col. 1190), Vol II p. 411 (col. 1194), Vol II p. 485 (col. 1281)
The weakness of human reason [Rationis humanae imbecilitas] — Vol II p. 410 (col. 1192), Vol II p. 411 (col. 1193)
Why captured kings were trodden under foot [Reges capti pedibus calcati] — Vol II p. 288 (col. 1041); what their names signify — Vol II p. 295 (col. 1049)
How great kings formerly were [Reges quanti olim fuerint] — Vol II p. 324 (col. 1084); how inconstant their fortune — Vol II p. 289 (col. 1045)
What the golden rule was [Regula aurea quid fuerit] — Vol II p. 113 (col. 836 & seqq.)
The affairs of religion are not to be done slowly and sluggishly [Religionis negotia non lente agenda] — Vol II p. 458 (col. 1250)
The differing disposition of those who hear and watch divine things [Res divinas audientium dispar animus] — Vol II p. 233 (col. 980)
An infant king carried in his cradle to battle [Rex infantulus in cunis ad praelium gestatus] — Vol II p. 59 (col. 769)

S

What was lawful to do on the Sabbath and on feast days [Sabbato quid licitum agere] — Vol II p. 81 (col. 795)
Whether the Sabbath was abolished by Christ [Sabbathum an à Christo destructum] — Vol II p. 69 (col. 781 & seqq.)
The precept of the Sabbath is not eternal, but temporal [Sabbati praeceptum non aeternum] — Vol II p. 69 (col. 781)
The dignity of priests [Sacerdotum dignitas] — Vol I p. 226 (col. 228), Vol I p. 227 (col. 229)
The number of priests who carried the ark under Joshua [Sacerdotum qui arcam portarint numerus] — Vol I p. 456 (col. 474)
Christian sacred rites [Sacra Christiana] — Vol II p. 62 (col. 774)
Catholics defend a true unbloody sacrifice in the Church [Sacrificium verum incruentum defendunt Catholici] — Vol I p. 614 (col. 633)
Sacrifice is twofold, bloody and unbloody [Sacrificium duplex, cruentum & incruentum] — Vol II p. 205 (col. 946)
How Joshua and the people are said to have offered sacrifice [Sacrificium quomodo Iosue obtulisse dicatur] — Vol II p. 207 (col. 947)
There are three kinds of sacrilege [Sacrilegii tres species] — Vol II p. 154 (col. 886)
He is sacrilegious who leads another away from piety or religion [Sacrilegus qui alium à pietate abducit] — Vol II p. 154 (col. 886)
Whether the new Ciceronians rightly shun the name of the Saviour [Salvatoris nomen novelli Ciceroniani] — bk 1, ch. 2, qu. 1
Whether certain men can rightly be called “saviours” [Salvatores num recte dici possint] — Vol I p. 69 (col. 59)
The custom of saluting one’s city or homeland [Salutandi urbem patriamve mos] — Vol I p. 461 (col. 480)
The ancient custom of saluting the gods [Salutandi Deos mos vetus] — Vol I p. 463 (col. 482)
What it is to be sanctified [Sanctificari quid sit] — Vol I p. 395 (col. 412)
Saraa daughter of Beriah had a name different from Sara the wife of Abraham [Saraa Beriae filia] — bk 1, ch. 1, qu. 5; she rebuilt cities — ibid. q. 6
What was the cause of Saul’s cruelty against the Gibeonites [Saulis in Gabaonitas saevitiae causa] — Vol II p. 233 (col. 980)
No little portion of sacred Scripture is useless [Scripturae sacrae nulla portiuncula inutilis] — Vol II p. 381 (col. 1156)
Mount Seir [Seir mons] — Vol II p. 313 (col. 1069 & seqq.)
Who are called the “elders of Israel” [Senes Israel quinam vocentur] — Vol II p. 124 (col. 850)
Long-lived old men [Senes longaevi] — Vol II p. 368 (col. 1140)
Seven kinds of things, of which this whole universe consists [Septem rerum genera] — Vol II p. 66 (col. 777)
The number seven is sacred and full of mystery [Septenarius numerus sacer] — Vol II p. 66 (col. 777); often signifies something indefinite, ibid. & seqq.
What the sevenfold of days, circuits, and trumpets signifies [Septenarius dierum & circuitionum & tubarum] — Vol II p. 66 (col. 778), Vol II p. 67 (col. 779)
Masters formerly gave names to their servants [Servis olim nomina dabant Domini] — bk 1, ch. 2 — Vol I p. 36 (col. 24)
A Sibylline verse about the name of Jesus [Sibyllinum carmen de nomine Iesu] — Vol I p. 55 (col. 44)
The name, figure, antiquity, weight, and value of the Hebrew shekel [Sicli Hebraici nomen, figura, pondus, valor] — Vol II p. 108 (col. 830 & seqq.)
Sidon, what it is and whence so called [Sidon quae & unde dicta] — Vol II p. 308 (col. 1063 & seqq.)
The very strict silence of the Israelites [Silentium Israelitarum arctissimum] — Vol II p. 62 (col. 774); what the purposes of it were — Vol II p. 64 (col. 775)
When silence is to be broken [Silentium quando interrumpendum] — Vol II p. 64 (col. 775)
Mount Sinai is called by three names in Scripture [Sinai mons tribus nominibus] — Vol I p. 111 (col. 104); whether it is distinct from Horeb — Vol I p. 112 (col. 105)
Mount Sinai received its name from the brambles frequent upon it [Sinai mons nomen à rubis] — Vol I p. 112 (col. 105)
The Society of Jesus is defended [Societas Iesu defenditur] — Vol I p. 64 (col. 54), Vol I p. 65 (col. 55), Vol I p. 66 (col. 56), Vol I p. 68 (col. 58)
How the Society of Jesus is harassed by slanderous tongues [Societas Iesu à maledicis linguis] — Vol II p. 126 (col. 852)
The punishment of the Sodomites and other wicked men [Sodomitarum aliorumque impiorum supplicium] — Vol II p. 155 (col. 887 & seqq.)
A “solarium” (sundial) is understood in two ways [Solarium dupliciter accipitur] — Vol I p. 362 (col. 360)
How many miles the sun runs in the space of one hour [Sol horae unius spatio quot milliaria] — Vol II p. 302 (col. 1022)
The sun gets its Hebrew name from “ministering,” and why [Sol à ministrando nomen invenit] — Vol II p. 288 (col. 1044 & seqq.)
How the sun teaches us, and how it is to be imitated [Sol quomodo nos doceat] — Vol II p. 289 (col. 1045)
A statue of the sun over the tomb of Joshua [Solis statua super sepulchrum Iosue] — Vol II p. 483 (col. 1279)
Some Rabbis deny that the sun truly stood still [Solem vere stetisse negant Rabbini] — Vol II p. 373 (col. 1146)
It is the common opinion that the sun stood still for twelve hours [Solem duodecim horas constitisse] — Vol II p. 302 (col. 1023)
One must not indulge in sleep [Somno indulgendum non est] — Vol I p. 382 (col. 399), Vol I p. 384 (col. 400)
The various kinds of lots [Sortium genera varia] — Vol II p. 129 (col. 855 & seqq.)
The use of lots in elections is forbidden [Sortium usus in electionibus prohibitus] — Vol II p. 138 (col. 866)
The various meanings of “spirit” [Spiritus variae notiones] — Vol I p. 177 (col. 177)
Evil spirits are many, and of various kinds [Spiritus maligni multi & diversi generis] — Vol II p. 27 (col. 731)
St. Stephen [S. Stephanus] — Vol II p. 496 (col. 1293)
The best reasons for appointing a successor [Successorem constituendi optimae rationes] — Vol I p. 186 (col. 186), Vol I p. 187 (col. 187), Vol I p. 189 (col. 189)

T

The Rabbis posit a twofold Tabernacle [Tabernaculum duplex constituunt Rabbini] — Vol II p. 397 (col. 1176)
For what use Moses pitched the Tabernacle [Tabernaculum in quem usum tetenderit Moyses] — Vol I p. 125 (col. 120), Vol I p. 137 (col. 132), Vol I p. 138 (col. 133)
Joshua the keeper of the Tabernacle [Tabernaculi custos Iosue] — Vol I p. 140 (col. 135); why he was so constant in it Vol I p. 140 (col. 135); and how long — Vol I p. 141 (col. 136)
The use of tabernacles and oratories for framing prayers, both among the ancient Hebrews and Christians [Tabernaculorum & Oratoriorum usus] — Vol I p. 137 (col. 132)
To “be silent” used for “to rest” or “to stand still” [Tacere pro quiescere, vel stare] — Vol II p. 302 (col. 1003)
Slowness in matters of great importance is ruinous [Tarditas in rebus magni momenti perniciosa] — Vol II p. 302 (col. 997)
In what manner the land of Canaan was given to the Israelites [Terra Chanaan quo pacto data] — Vol I p. 266 (col. 272)
The boundaries of the land of Canaan [Terra Chanaan termini] — Vol I p. 264 (col. 269)
An earthquake which the Rabbis assert occurred at Joshua’s burial [Terrae motus in sepultura Iosuae] — Vol II p. 483 (col. 1279)
The Lord was unwilling to give the whole promised land to the Israelites, and why [Terram promissam totam noluit dare Dominus] — Vol I p. 270 (col. 276)
The Israelites did not perfectly possess this land, by their own fault [Terram hanc non possederunt sua culpa] — Vol I p. 268 (col. 275)
Terror sent upon the enemy from God [Terror in hostes divinitus immissus] — Vol II p. 302 (col. 998)
What “Thummim” is [Thummim quid] — see Urim below
How a title of just possession is acquired by one’s descendants [Titulus iustae possessionis] — Vol II p. 17 (col. 720)
How the Israelite tribes are variously numbered as twelve [Tribus Israeliticae duodecim] — Vol II p. 129 (col. 855)
The various kinds of trumpets [Tubarum diversa genera] — Vol II p. 34 (col. 739); their various use — ibid.
The Tubilustrium (feast of trumpet-purification) [Tubilustrum] — Vol II p. 34 (col. 740)
One ought to protect those whom one has taken into guardianship [Tueri oportet eos quos in tutelam suscepit] — Vol II p. 288 (col. 1043)

V

What the Valley of Achor signifies [Vallis Achor quid significet] — Vol II p. 184 (col. 919)
Whether it is lawful to use poison in war against the enemy [Veneno in bello uti] — Vol II p. 188 (col. 926 & seqq.)
Verses and poetic meters in the sacred Scriptures [Versus & numeri poetici in Scripturis] — Vol II p. 365 (col. 1037), Vol II p. 365 (col. 1038); today they are unknown — ibid.
Hornets sent by God upon the Persian forces [Vespae Persarum copiis immissae] — Vol II p. 474 (col. 1270)
The Jews and other nations were accustomed to rend their garments in the greatest grief [Vestes scindere in luctu solitae] — Vol I p. 168 (col. 166)
Many things are sometimes forbidden which of their own kind are not evil [Vetantur multa quae ex genere suo mala non sunt] — Vol II p. 136 (col. 864)
Whether one can justly repel force justly inflicted [Vim iuste illatam an iuste repellere queat] — Vol II p. 20 (col. 724)
Whether the Israelites had wine in the desert [Vinum in deserto num habuerint Israelitae] — Vol I p. 135 (col. 130)
How great the number of men in the holy land [Virorum in terra sancta numerus] — Vol II p. 332 (col. 1095)
At the last moment of life the good Angels more vehemently urge us to salvation [Vitae ultimo tempore Angeli boni sollicitant] — Vol II p. 67 (col. 780)
What those entering a new life ought to do [Vitam novam ingredientes quid facere oporteat] — Vol II p. 210 (col. 952)
The shout of revelers is the shout of affliction [Vox bacchantium vox afflictionis] — Vol I p. 135 (col. 130)
Cities of refuge [Urbes refugii] — Vol II p. 425 (col. 1209 & seqq.)
What the Urim is [Urim quid sit] — explained generally Vol I p. 205 (col. 206), more distinctly Vol I p. 206 (col. 207); the ornament in which the Urim was — called by the Hebrews Choshen, by the Seventy λόγιον, by our interpreter pectorale (breastplate), by St. Jerome rationale — and why — Vol I p. 205 (col. 206), Vol I p. 206 (col. 207)
The use of Urim and Thummim [Urim & Thummim usus] — Vol I p. 209 (col. 210), Vol I p. 210 (col. 211)
The various modes of inquiring through Urim and Thummim are explained [per Urim & Thummim interrogandi modi] — Vol I p. 210 (col. 211)
How Josephus gathers the mode of answering through Urim and Thummim [per Urim & Thummim respondendi modum] — Vol I p. 215 (col. 216); others give other modes Vol I p. 221 (col. 222); which of all is more probable — Vol I p. 222 (col. 224)
To inquire “by the judgment of Urim and Thummim” [de iudicio Urim & Thummim interrogare] — is to seek from the Priest what God, in the sacred breastplate, indicates is to be done — Vol I p. 227 (col. 229)
When it was lawful or unlawful for the Jews to marry foreign wives [Uxores alienigenas Iudaeis ducere] — Vol II p. 94 (col. 811)

X

The festival of Xylophoria (wood-carrying) among the ancient Jews, on 22 August [Xylophoriae festum] — Vol II p. 232 (col. 977)