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De civitate Dei (CCSL)

Caput XLIV: Quid intellegendum sit de Nineuitarum excidio, cuius denuntiatio in Hebraeo quadraginta dierum spatio tenditur, in septuaginta autem tridui breuitate concluditur.

Sed ait aliquis: quomodo sciam quid Ionas propheta dixerit Nineuitis, utrum: triduum, et Nineue euertetur, an: quadraginta dies? quis enim non uideat non potuisse utrumque tunc dici a propheta, qui missus fuerat terrere comminatione inminentis exitii ciuitatem? cui si tertio die fuerat futurus interitus, non utique quadragensimo die; si autem quadragensimo, non utique tertio. si ergo a me quaeritur, quid horum Ionas dixerit, hoc puto potius quod legitur in Hebraeo: quadraginta dies, et Nineue euertetur. septuaginta quinque longe posterius interpretati aliud dicere potuerunt, quod tamen ad rem pertineret et in unum eundem que sensum, quamuis sub altera significatione, concurreret, admoneretque lectorem utraque auctoritate non spreta ab historia sese adtollere ad ea requirenda, propter quae significanda historia ipsa conscripta est. gesta sunt quippe illa in Nineue ciuitate, sed aliquid etiam significauerunt, quod modum illius ciuitatis excedat; sicut gestum est, quod ipse propheta in uentre ceti triduo fuit, et tamen alium significauit in profundo inferni triduo futurum, qui dominus est omnium prophetarum. quapropter si per illam ciuitatem recte accipitur ecclesia gentium prophetice figurata, euersa scilicet per paenitentiam, ut qualis fuerat iam non esset, hoc quoniam per Christum factum est in ecclesia gentium, cuius illa Nineue figuram gerebat, siue per quadraginta dies siue per triduum idem ipse significatus est Christus; per quadraginta scilicet, quia tot dies peregit cum discipulis suis post resurrectionem et adscendit in caelum; per triduum uero, quia die tertio resurrexit; tamquam lectorem nihil aliud quam historiae rerum gestarum inhaerere cupientem de somno excitauerint septuaginta interpretes idemque prophetae ad perscrutandam altitudinem prophetiae et quodammodo dixerint:in quadraginta diebus ipsum quaere, in quo et triduum potueris inuenire; illud in adscensione, hoc in eius resurrectione reperies. propter quod utroque numero significari conuenientissime potuit, quorum unum per Ionam prophetam, alterum per septuaginta interpretum prophetiam, tamen unus atque idem spiritus dixit. longitudinem fugio, ut non haec per multa demonstrem, in quibus ab Hebraica ueritate putantur septuaginta interpretes discrepare et bene intellecti inueniuntur esse concordes. unde etiam ego pro meo modulo uestigia sequens apostolorum, quia et ipsi ex utriusque, id est ex Hebraeis et ex septuaginta, testimonia prophetica posuerunt, utraque auctoritate utendum putaui, quoniam utraque una atque diuina est. sed iam quae restant, ut possumus, exsequamur.

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The City of God

Chapter 44.--How the Threat of the Destruction of the Ninevites is to Be Understood Which in the Hebrew Extends to Forty Days, While in the Septuagint It is Contracted to Three.

But some one may say, "How shall I know whether the prophet Jonah said to the Ninevites, Yet three days and Nineveh shall be overthrown,' or forty days?" ¹ For who does not see that the prophet could not say both, when he was sent to terrify the city by the threat of imminent ruin? For if its destruction was to take place on the third day, it certainly could not be on the fortieth; but if on the fortieth, then certainly not on the third. If, then, I am asked which of these Jonah may have said, I rather think what is read in the Hebrew, "Yet forty days and Nineveh shall be overthrown." Yet the Seventy, interpreting long afterward, could say what was different and yet pertinent to the matter, and agree in the self-same meaning, although under a different signification. And this may admonish the reader not to despise the authority of either, but to raise himself above the history, and search for those things which the history itself was written to set forth. These things, indeed, took place in the city of Nineveh, but they also signified something else too great to apply to that city; just as, when it happened that the prophet himself was three days in the whale's belly, it signified besides, that He who is Lord of all the prophets should be three days in the depths of hell. Wherefore, if that city is rightly held as prophetically representing the Church of the Gentiles, to wit, as brought down by penitence, so as no longer to be what it had been, since this was done by Christ in the Church of the Gentiles, which Nineveh represented, Christ Himself was signified both by the forty and by the three days: by the forty, 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. So that, if the reader desires nothing else than to adhere to the history of events, he may be aroused from his sleep by the Septuagint interpreters, as well as the prophets, to search into the depth of the prophecy, as if they had said, In the forty days seek Him in whom thou mayest also find the three days,--the one thou wilt find in His ascension, the other in His resurrection. Because that which could be most suitably signified by both numbers, of which one is used by Jonah the prophet, the other by the prophecy of the Septuagint version, the one and self-same Spirit hath spoken. I dread prolixity, so that I must not demonstrate this by many instances in which the seventy interpreters may be thought to differ from the Hebrew, and yet, when well understood, are found to agree. For which reason I also, according to my capacity, following the footsteps of the apostles, who themselves have quoted prophetic testimonies from both, that is, from the Hebrew and the Septuagint, have thought that both should be used as authoritative, since both are one, and divine. But let us now follow out as we can what remains.