{"slug":"tmp394.tmp394.opp-lat1","id":"latin:ogl-pl:tmp394.tmp394.opp-lat1","title":"Commentarium In Oseam","title_source":"Commentarium In Oseam","author":"Rufinus Aquileiensis","genre":"commentary","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T21:35:34Z","cost_usd":0.018461},"source":{"registry_id":"latin:ogl-pl:tmp394.tmp394.opp-lat1","work_id":"tmp394.tmp394.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp394/tmp394/tmp394.tmp394.opp-lat1.xml"},"stats":{"passages":201,"english_words":51370,"coptic_letters":0,"source_letters":196353,"commentary_units":0,"commentary_kinds":0,"derived_notes":48,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp394/tmp394/tmp394.tmp394.opp-lat1.xml"}],"checks":{"work":"tmp394.tmp394.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":201,"translated":201,"commentary_passages":0,"commentary_units":0,"english_words":51370,"source_letters":196352,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Latin; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 201 narrative."},{"kind":"caution","severity":"caution","text":"45 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"3 scriptural phrase match(es) noted: Hosea 11:1; Matthew 2:15; John 4:10; Luke 1:28."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl."},{"kind":"source","severity":"info","text":"Licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":201},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"COMMENTARIUS IN OSEAM.\n\nLIBER PRIMUS.\n\nCAPUT PRIMUM.\n\nVers. et 2. — Verbum Domini, quod factum est ad Osee filium Beherim in diebus Ozioe, Joathan. et Acaz, et Exechioe regum Juda, et in diebus Jeroboam filii Joas regis Israel. Principium loquendi Dominum in Osee. Ex usu quidem, quae diversis temporibus sunt gesta narrantium, commemorato quoque regum videtur effecta, ut cujus seculi texeretur historia, nosceremus. A prophetis tamen longe(??)magis observari fuit necesse, quia licet non simpliciter munus historiae persequantur, ut ea videlicet, quae sunt gesta commemorent, sed impetu quoque vaticinantium futura denunciant: tamen quoniam non ea casibus, sed judicio ventura commendant, et ad ejus principis arbitrium disputant, cujus violatas leges, et pollutas saepe ceremonias conqueruntur: ordinate nimirum in fronte operis vocabula regum aetatesque constituunt, ut quae sunt sub eorum commissa temporibus, historia docente, noscentes, fateamur eos dignas ingentesque caussas invectionis habuisse. Et Regum itaque et Paralipomenon continetur annalibus, quod cum hi, quorum nomina sunt praemissa, regnarent, lota quidem Judaeorum gens idolorum cultibus esset inquinata: decem tamen iribus, quae a divisione sub Jeroboam facta, Israel vocabantur, et ultimis sacrilegiis squalerent, et impendentibus sibi calamitatibus urgerentur.","english":"COMMENTARY ON HOSEA.\n\nBOOK ONE.\n\nCHAPTER ONE.\n\nVerses 1 and 2. — The word of the Lord, which came to Hosea son of Beeri in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam son of Joash, king of Israel. The beginning of the Lord's speaking in Hosea. By the custom, indeed, of those who narrate events done in various times, with the kings also mentioned, it seems to have been brought about that we might know in whose age the history was woven. Yet it was far more necessary for the prophets to observe this, because although they do not pursue the task of history in a simple manner—namely, to commemorate the things that were done—but also by the impulse of those prophesying they announce things to come; nevertheless, since they declare them as coming not by chance but by judgment, and they argue according to the will of that prince whose violated laws and often polluted ceremonies they lament, they rightly set down at the front of the work, in order, the names and ages of the kings, so that, learning from the teaching of history what was committed in their times, we may acknowledge that they had great and worthy causes for their invective. And so it is contained in the annals of Kings and Paralipomenon that when these whose names have been set forth before were reigning, the whole people of the Jews was indeed defiled with the cults of idols; yet the ten tribes, which from the division made under Jeroboam were called Israel, were both squalid with the utmost sacrileges and pressed by calamities hanging over them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Quatuor itaque regum de Juda, quorum videlicet tempora vaticinii ejus contingebat a(??)tas, et unius qui de Israelis parte regnaverat, intulit mentionem. Sed cum prophetiam fuisset exorsus, hi quos dixit partibus illis praesidebant. Post non longum vero tempus apud Samariam finita dominatio est. Siquidem Zacharias filius Jeroboam, qui sexto jam mense per successionem obtinebat imperium, civili seditione, idest Sellum rebellante, consumtus est. Sellam vero, cum uno apud Samariam mense regnasset, ascendit Ma(??)en filius Gad, et dictum praecedentem tyrannum, instaurata rebellione, consumsit. Atque ipse per decem annos tumultuario potius imperio, Assyriorum reg(??), qui Sul appellabatur, sub lauto tributorum onere, ut egestas aperta esset, famulatus est. Jam ergo in illam decem triliuum portionem, calamitatum excitatarum turbines irruebant. Sicque adhuc, regno apud Jerosolymitas manente, decem tribus abstulit denunciata captivitas. Postquam ergo ad fines Assyrios populi Samariae migraverunt, sanctus Osee [Ant. sanctae Oscae] in Jnda regione consistens, Ezechiae regis, famosum miraculis tempus aspexit, et sub ipso, etiam vaticinandi mimus exercuit. Ergo qux Israeli jam perni– cies imminebat, unius tantum partis ejus princi, em nominavit, sub quo prophetare coepisset.","english":"Accordingly he made mention of four kings of Judah, namely those whose times his prophecy reached, and of one who had reigned on the side of Israel. But when he had begun his prophecy, those whom he named were presiding over those regions. Yet not long afterward the dominion at Samaria came to an end. For Zachariah son of Jeroboam, who was already in the sixth month holding the throne by succession, was destroyed by civil sedition, that is, by the rebellion of Shallum. But Shallum, after he had reigned one month at Samaria, Menahem son of Gadi came up and, renewing the rebellion, destroyed the said tyrant who had preceded him. And he himself for ten years, under a rule that was more like a tumult than a reign, served the king of the Assyrians, who was called Pul, under a lavish burden of tribute, so that his destitution was plain to see. So then already upon that portion of the ten tribes the whirlwinds of stirred-up calamities were rushing in. And thus, while the kingdom still remained among the Jerusalemites, the announced captivity carried off the ten tribes. After therefore the peoples of Samaria had migrated to the borders of Assyria, the holy Hosea, residing in the region of Judah, looked upon the time of King Hezekiah, famous for its miracles, and under him also exercised the office of prophesying. Therefore the destruction that was already threatening Israel he named by the prince of only one part of it, under whom he had begun to prophesy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":3,"ref":"p3","source":"Quod autem posuit, Principium loquendi Dominum in Osce, id nimirum videtur ostendere, quia ips(??) a prius sit ad hoc genus sermonis adseitus, non quod prophetae ante non fuerint, cum et beatorum Heliae et He(??)saei, et aliorum plurium, eadem regum historia, gesta dictaque commemoret; sed quod eorum quisque, quod praenunciabat, etiam Literis mandare ad senpiternam memoriam, juberentur, operam Osee primus assumserit. Nec sane diffitemur, beatum David et sapientissimum Salomonem, Evan– gelio et Apostolis testibus, legitimos prophetas, dicta sua literis tradidisse; sed tamen inter illos atque istorum scripta, quos nunc explanare tentamus, non parvam esse differentiam peritus lector advertet. Illi enim licet aliqua de populi captivitate dixerint, tamen quasi quietis mentibus, id est, nulla ma(??)i vicinitate trepidantibus, ea quae olim fore conspexerant, praecinebant. Hi autem inter ipsos positi ulti(??)- num fragores, attonitis omnino pectoribus, quippe qui calamitatum etiom participes redderentur, quasi lacrymosis questibus totum exsequuntur, et offectum Domini nostri, qui ad vindicandum nimis aegre cogatur effingunt; implorantes, quidem interdum divinae miserationis auxilium: caeterum quasi stilo tragico, calamitatum ordinem persequentes.","english":"But what he set down, \"The beginning of the Lord's speaking in Hosea,\" seems clearly to show that he himself was first taken up for this kind of discourse—not that there were no prophets before, since the same history of the kings records the deeds and words of the blessed Elijah and Elisha and very many others—but that, whereas each of them was commanded to commit to writing for everlasting remembrance what he foretold, Hosea was the first to take up this task. Nor indeed do we deny that the blessed David and the most wise Solomon, with the Gospel and the Apostles as witnesses, were lawful prophets and handed down their words in writing; but nevertheless the skilled reader will notice that there is no small difference between those men and the writings of these whom we now attempt to explain. For those men, although they said certain things about the captivity of the people, nevertheless foretold, as it were, with calm minds—that is, trembling at no nearness of evil—the things which they had once seen would come to pass. But these men, placed amid the very final crashes, with hearts altogether stunned, inasmuch as they were made partakers even of the calamities, set forth the whole matter as it were with tearful lamentations, and portray the offense of our Lord, who is compelled all too reluctantly to take vengeance; imploring indeed at times the aid of divine compassion, but otherwise pursuing the order of calamities as it were with a tragic pen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Principium ergo istorum vatum, qui hac praecipue appellatione signati fuerunt, ut prophetae nominarentur, a beato Osee susceptum esse noscamus, qui morum et generis sanctitate conspicuus, talem operam concionatoris assumsit, ut sustineret personam et redemptoris, et judicis, quod per totum opus clarius apparebit.\n\nVers. 2. 3. 4. 5. — Et dixit Dominus ad Osee: Vade, sume tibi uxorem fornicationum et filios fom - cotionum: quia fornicans fornicabitur terra a Domino. Et abiit, et accepit Gommor filiam Debelaim, et concepit et piperit filium, Et dixit Dominus ad eum: Veca nomen ejus Jesrahel, quoniam adhuc modicum, et vi(??)itabo sanguinem Jesrahel super domum Jehu, et quiescere faciam regnum domus Israel, et illa d(??)e conteram arcum Israel in valle Jesrahel. Notanda consuetudo, immo dignitas sanctorum virorum, quod postquam ad id decoris ascenderint, ut lingua eorum quasi calamo scribae, Dominus noster utatur, non solum dicta eorum, sed etiam gesta, honore prophetico vestiantur: enunciandisque mysteriis, vel docendo ponant operam, vel gerendo. In ipso ergo compellationis exordio: Hoc, inquit, beato Oseae sacer conditor imperavit, ut, et propositi sui et sanguinis splendore neglecto, vilissimae, foeminae, ac vulgariter prostitutae, per maritale consortium jungeret(??)r.","english":"So then let us recognize that the beginning of those seers who were marked out by this special designation, so as to be called prophets, was taken up by the blessed Hosea, who, conspicuous for the holiness of his conduct and lineage, undertook such a task of preaching as to bear the person both of the redeemer and of the judge, as will appear more clearly throughout the whole work.\n\nVerses 2, 3, 4, 5. — And the Lord said to Hosea: Go, take to yourself a wife of fornications and children of fornications, because the land will surely fornicate away from the Lord. And he went and took Gomer the daughter of Diblaim, and she conceived and bore a son. And the Lord said to him: Call his name Jezreel, for yet a little while, and I will visit the blood of Jezreel upon the house of Jehu, and I will make the kingdom of the house of Israel cease, and on that day I will break the bow of Israel in the valley of Jezreel. We must note the custom, or rather the dignity, of holy men: that after they have ascended to such a height of honor that our Lord uses their tongue as the pen of a scribe, not only their words but also their deeds are clothed with prophetic honor, and they apply themselves to declaring and teaching mysteries either by speaking or by acting. So then, at the very beginning of the address, he says that the holy founder commanded the blessed Hosea, having disregarded both the splendor of his rank and of his blood, to join himself in marital union with a most vile woman and one commonly prostituted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Neque usque ad nomen conjugis tantum tolerans, contumeliae quoque paris in se jure turbaret: ut incertae sobolis genitor crederetur, quasi qui filios aliene obscoenitatis aluisset.\n\nNon me autem fugit quanta doctorum hominum fuerit in loci istius opinione contentio, i(??)a(??)ut regiones integrae super ejus assertione dissentiant. Nam Palaestina et AEgyptus al ique omnes, qui Origenis auctoritate plurimam commoventur (??), conjugium istud ab Osee propheta negant corporaliter institutum. Sed quomodo pleraque prophetis in spiritu gesta narrantur, ita has aiunt cum meretrice nuptias, in verbo tantum fuise completas. Neque enim temporis illius.394 expetisse rationem, ut contra instituta sacrae Legis, quas denunciaverat, nefarium esse cum mere(??)rice consortium, Osee ad concionamdum progrediens lasciviret, et exerturus in peccata censuram, primus ipse committeret, quod totus populus consequenter argui set. Quam autem esset incompetens, si ad defensionem flagitii objiceret personam jubentis, asserens nimirum, se quidem, quantum ad mores suos respicit, foe litatem illam consortii foediter horruisse, sed cessisse auctoritati ejus Domini, qui ad arguendos populos eum destinasset. Videretur prorsus materiam irrisionis potius, quam formidinis att(??)(??)isse (??)i, qui ex ejus persona obscoenitates altorum arguendas putaret, quem ipse commissi a se flagitii praedicaret auctorem.","english":"Nor did he stop at merely enduring the name of a wife, but he was disturbed by an equal share of insult against himself, so that he might be believed the father of uncertain offspring, as though he had raised the children of another's obscenity.\n\nNor has it escaped me how great the contention of learned men has been in opinion concerning this passage, so that whole regions disagree over its assertion. For Palestine and Egypt and all others who are most moved by the authority of Origen deny that this marriage was literally instituted by the prophet Hosea. But just as many things are narrated as having been done by the prophets in the spirit, so they say that these nuptials with a harlot were fulfilled only in word. For neither did he seek the reckoning of that time, so that against the institutes of the sacred Law, which he was denouncing, he would declare that intercourse with a harlot is wicked, and Hosea, advancing to preach, would play the wanton, and about to exercise censure upon sins, he himself first would commit what the whole people were consequently to be accused of. But how unsuitable it would be, if for the defense of a disgrace he should object the person of the one commanding, asserting namely that he indeed, as far as pertains to his own morals, had foully abhorred that foulness of consort, but had yielded to the authority of that Lord who had destined him to accuse the peoples. It would seem altogether that he had brought forward material for mockery rather than for dread, who thought that the obscenities of others were to be argued from his person, whom he himself proclaimed the author of the disgrace committed by him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Quaeritur et quo hoc per totam legem, vel praecepti, vel facti, simili fulciatur exemplo; sicubi videlicet Dominiis noster faciendum quippam adversum praecepta mandaverit, quorum utique transgressores, denunciatis per prophetas cladibus, (??)ltum ibat. Ad quod docendum, si imperatum beato Abrahae particidium proferatur, ipso fine operis, quanquam a(??)te tempora legis editi, commonebimur, non truculentiam coedis, sed pictatem ac fidem patrias menti electam. Unicum enim offerebat, qui habebat repromissiones, cui dictum erat, quia in Is(??)ac suscitabitur tibi semen (Gen. 21. 12.): os(??)endens quod possit Deus, etiam a mortu(??)s excitare. Veruntamen, ut adversum timorem frustrandae promissionis credulitas fixa cum tuebatur: ita non sivit Deus in exitium usque pueri devotionem parentis excurrere, sed compressit immolaturi ma— num, exploratae virtutis interjecta laudatio. Claruit, inquit, quod solum volui publicare, nihil apud te vel amore, vel honore meo esse vehementius. Nunc jam parce sanguini, quem nec ab alio licebat nec a te decebat effundi. Nec tamen sacerdo(??)is videaris munere destitutus, ecce aries propter te assistit, cornua vepribus illigatus, cujus vita, ut absolvendo filio praesens valuit deferre subsidium: ita et futurum merebitur signare mysterium.","english":"The question is also asked by what similar example, whether of precept or of deed, this is supported throughout the whole law—namely, wherever our Lord commanded something to be done contrary to the precepts, whose transgressors he was surely pursuing with the calamities announced through the prophets. To teach this, if the command of slaughter given to blessed Abraham is brought forward, we shall be reminded by the very outcome of the deed—although it was issued before the times of the law—that it was not the savagery of the killing but devotion and faith that was chosen in the father's mind. For he was offering his only son, who had the promises, to whom it had been said, \"In Isaac shall your seed be raised up for you\" (Gen. 21:12), showing that God is able to raise up even from the dead. Yet just as his fixed faith was protecting him against the fear of a promise being frustrated, so God did not allow the parent's devotion to run on to the child's destruction, but checked the hand of the one about to sacrifice, a commendation of proven virtue being interposed. \"It has become clear,\" he says, \"that I wished to make public only this: that nothing is more important to you than my love or my honor. Now spare the blood, which it was neither lawful to shed by another nor fitting for you to shed. And yet, lest you seem deprived of the priest's office, behold, a ram stands by for you, its horns caught in the briars, whose life, just as it was able to bring present aid for the son's release, so it will also deserve to signify the future mystery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"In negotio vero beati Oseae non solum imperata, sed etiam impleta multisque temporibus frequentata permixtio, nec operis honestate nec praecepti auctoritate videtur posse defen(??)i. Haec adjicitur, quoniam i(??) ipsis quoque (??)iguris prophetalis non (??) fuerit ordo servatus. Nam ad significationem Tribuum, quae quasi sub Dei con(??)ubernio et societate debentes, in adulteria, idest, sacrilegia proruperant, assumitur mulier prostituta quae tamen nobilis, castificam consortio, (??)lios non de flagit(??)oso, sed de reverendo conjuge, idest, vate suscpiat, et in honorem nuptiarum, praetentorum oblita viliorum, loecunditate magis, quam libidine perf(??)natur. Quomodo ergo ista mulier, quae ma(??)ro talibus illustratur insignibus, gentis illius probabitur figurare personam, quae ante nuptias ohscoenitatis vitia non exhorruit, sed cum in sacro prius Domini sui consortio constitisset, turpitudinem sectata describitur? His et aliis pluribus argumentis docere contendunt, meretrici prophetam corporaliter non fuisse commixtum.","english":"In the matter of the blessed Hosea, however, not only the command but also the fulfillment and the union practiced over many periods seems able to be defended neither by the honesty of the deed nor by the authority of the precept. To this is added that in these very figures the prophetic order was not preserved. For to signify the tribes, which, owing as it were under God's marriage-bond and fellowship, had burst forth into adulteries, that is, sacrileges, a prostitute woman is taken, who nevertheless, being noble, may receive chaste offspring from the union, not from a shameful but from a reverend husband, that is, the prophet, and in honor of the marriage, forgetful of former baseness, may be brought to completion more by fruitfulness than by lust. How, then, will this woman, who is distinguished by such great marks, be proven to figure the person of that nation which, before the marriage, did not shrink from the vices of obscenity, but when it had first been established in the sacred fellowship of its Lord, is described as having pursued foulness? By these and many other arguments they contend to teach that the prophet was not carnally united with the prostitute.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Ad quod e regione Syri, et qui connubium illud carnaliter opinantur impletum, nominum praecipue attestatione nituntur. Quibus evidenter et mulier, et ejus tam parentes quam regio publicatur, atque conjunctionis negotium seculis foetibus comprobatur. Ad devotionem autem magis prophetae, quam ad susceptam ab eo temerationem legis debere revocari quicquid contra consuctudinem morum suorum per obedientiam curarit adjungere. Quamquam illud opus honestatis (??) quoque potuerit ratione defendi, id est, ad pudicae in reliquum conjugi et munus a professione meretricia focminam transtulisset. Ejusmodi ergo inter se disputatione certantes, utramque opinionem reddidere suspectam, cum revera et compendiosius videatur et tutius, et ad significationem rerum accommodatius, si res spiritu gesta credatur, ut quemadmodum beatus Jeremias ile Judeae finibus non recedens, infodisse tamen in regione Parthorum vestimentum lumbare describitur: sicut sanctus Ezechiel medio captivitatis Babylonicae constitutus in templo Jerosolymitano spectator inducitur, imagines utique solas locorum et actuum, longe alibi positus, contuendo: ita etiam beatus Oseec multorum gesta temporum signaturus, per imagines congruas tam culparum seriem viderit, quam poenarum.","english":"To this, on the other side, the Syrians, and those who think that this marriage was fulfilled carnally, rely especially on the testimony of the names. For by these the woman is clearly made public, and both her parents and the region, and the business of the union is proved by the offspring of ages. But whatever he took care to add contrary to the custom of his own morals through obedience ought to be recalled to the devotion of the prophet rather than to any violation of the law undertaken by him. Although that work of honesty could also be defended by reason, that is, that he had transferred the woman from the profession of a prostitute to the office of a chaste wife for the rest of her life. Contending therefore among themselves with a dispute of this kind, they rendered both opinions suspect, when in truth it seems both more concise and safer, and more suited to the signification of things, if the matter is believed to have been done spiritually, so that just as the blessed Jeremiah is described as not departing from the borders of Judea, yet as having buried his linen garment in the region of the Parthians; as the holy Ezekiel, placed in the midst of the Babylonian captivity, is brought in as a spectator in the temple of Jerusalem, beholding, though situated far elsewhere, certainly only the images of places and acts: so also the blessed Hosea, about to signify the deeds of many ages, through fitting images saw both the sequence of faults and of punishments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Cujus sane muneris testimonio sub quavis opinione propenso, reverentia prophetantis apparet, quem nimirum persona sua rerum conditor ridetur induc(??)e, ut de factis viri, judiciorum quoque divinorum ratio colligatur, laniaque inter aeternum Dominum et fidelem servum necessi(??)udo consistat, ut utriusque quasi existimatio (??) secatur: et si prophetae actio diluenda est, divinae quoque pietati excusatio videaturcom– modalura. Sin autem opprimit et depellit nostrae attestationis obsequium quicquid (??)runi est supergressa (??) ajestas, idem quoque sibi complacitis mentibus auctoritatis attribuat, ut humani examinis nequicquam egere doceantur. Quod quidem et Apostoli Pauli censura denuntiat cum dicit: Mihi autem pro minimo est ut a vobis dijudicer aut humano die, sed neque meipsum dijudico, nihil enim mihi conscius sum: Qui autem judicat me Dominus est (1. Cor. 4. 4.). Sub una itaque eademque reverentia et praeceptio conditoris et propheta actio constiterunt.","english":"By the testimony of this gift, inclined as it is toward any opinion whatsoever, the reverence due the prophet becomes evident—he whom, of course, the Creator of things in his own person is mocked for having brought in, so that from the deeds of the man the reasoning of divine judgments also may be gathered, and a necessary bond may stand between the eternal Lord and the faithful servant, such that the estimation of each, as it were, is cut apart; and if the prophet's action must be washed away, an excuse may seem to be provided for divine goodness as well. But if the obedience of our testimony is overwhelmed and driven off by whatever majesty, having surpassed all things, assigns to itself also, for minds well-pleasing to it, such authority that they are taught to need human examination not at all. This indeed the censure of the Apostle Paul also declares when he says: But to me it is a very small thing that I should be judged by you or by a human day, but I do not even judge myself; for I am conscious of nothing against myself: but he who judges me is the Lord (1 Cor 4:4). Under one and the same reverence, therefore, both the Creator's command and the prophet's action have stood firm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Notanda autem diligenter series et ordo dictorum quae illi sensui potius alludit, quo non videretur corporaliter impleta commixtio. Vade, inquit, sume tibi uxorem fornicationum et filios fornicationum, quia fornicans fornicabitur terra a Domino. Atqui illud tempus non exordia sacrilegum, quae nomine fornicationis accusat, sed jam ejus postrema tangebat. A temporibus quippe Jeroboum praecipue religionis fuerat inchoata corruptio, et commendata populis cultura vaccarum, quae multis actatibus sine interpolatione permansit. His vero jam diebus, quibus bealo Oseae vaticinii munus imponitur, non praevaricationes, sed potius ultiones incipiunt exoriri. Quod utique ab illa significatione dissentit, quam assumta in conjugium meretrix videbatur ostendere, indicans eam contumeliam, quam Dominus longo tempore laturus esset. Jam igitur quid denuntiationis ordo contine(??)t, videamus.","english":"But the sequence and order of the words must be carefully noted, since it points rather to that meaning by which the mixture would not seem to have been fulfilled corporally. Go, he says, take for yourself a wife of fornications and children of fornications, because the land will surely fornicate away from the Lord. And yet that time was not touching the beginnings of the sacrilege, which he accuses under the name of fornication, but already its very last days. For from the times of Jeroboam especially the corruption of religion had begun, and the worship of the cows had been commended to the peoples, which persisted without interruption through many ages. But now in these days, in which the office of prophecy is imposed on the blessed Hosea, not transgressions but rather vengeances begin to arise. Which indeed disagrees with that signification which the harlot taken into marriage seemed to show, indicating that insult which the Lord was going to bear for a long time. Now therefore let us see what the order of the declaration contains.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Vadi, tume tibi uxorem fornicationum et filios formeationum, quia fornicans fornicabitur terra a Domino: et aout et accepit Comer filiam Debelam, et concepit et peperit filium. Ei dixit Dominus ad eum: Voca nomen ejus Jesrahel, quoniam adhuc modicum et visi abo sanguinem JetraheL super domum Jehu, et quiescere faciam regnum domus Israel, et in illa die con eram arcum Israel in valle Jesrahel. Frequentatus hic per sacra volumina a Deo nostro sermo deprehenditur, ut sacrilegia nomine fornicationis accuset. Quia enim notus in Judaea Deus unam gentem quam sibi sociaret, elegerat, et quasi instar conjugis, intervenientibus legis tabulis, de qua filios instituendo generaret, assumserat, eos appellat pudicos, qui inviolata religionis jura custodiunt; illos vero econtrario turpes atque pollutos qui cultus sacri foedera, errorum infectione et haeresis consectatione violaverunt. Qua imagine nimirum et magnitudinem caritatis erga pios, et vehementiam severitatis, qua hosce impios persequatur, expressit: quia non solum sicut censor aut judex, sed quasi fremens ad vindicandum maritos insurgat.","english":"Go, take for yourself a wife of fornications and children of fornications, because the land will surely fornicate away from the Lord. And he went and took Gomer daughter of Diblaim, and she conceived and bore a son. And the Lord said to him: Call his name Jezreel, for yet a little while and I will visit the blood of Jezreel upon the house of Jehu, and I will make the kingdom of the house of Israel cease, and in that day I will break the bow of Israel in the valley of Jezreel. This manner of speech is found frequently throughout the sacred volumes from our God, whereby he accuses sacrileges under the name of fornication. For since God was known in Judaea, he had chosen one nation to join to himself, and had taken her as it were in the likeness of a wife—with the tablets of the law as the intermediary—by instructing whom he might beget children; those he calls chaste who keep the inviolate laws of religion, but on the contrary those foul and polluted who have violated the covenants of sacred worship through the infection of errors and the pursuit of heresy. By this image he has assuredly expressed both the greatness of his love toward the pious and the vehemence of his severity with which he pursues these impious ones, because he rises up to take vengeance not only as a censor or a judge, but as a husband raging with indignation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Sed cum ad id intelligendum suo tenore decurrat, quaerendum est, quid egerit tanti schematis appa ratu. Quid enim opus erat, ut non simplex narratio haec omnia contineret, sed imperaretur prophetae, sive in corpore, sive solum in imaginibus, cum meretrice ineunda conjunctio? In quo sane loco pie conditeque cogitantibus, profundum et divinae benignitatis et propheticae dignitatis occurrit. Deus enim noster qui providentiam suam humanis renus interserit, consulit quidem in commune mortalibus, sed quasi eos tantum homines existimat, qui reverentiam de morum virtutibus fuerint assequuti, ipsorum se ostendit judiciis commoveri, tumque praeceptis tum imaginibus ipsos praecipue festinat ins(??)ruere· Vel hoc itaque volens o tendere quod praemisi, gravissimum videlicet se sanctorum virorum habere respectum, nec in levi ponere eorum querelas, vel certe quod sanctorum soleat orationibus mitigiri, cum tempus est, ut incipiat proferre vindictam: apud illos prius negocia quibus sit accensus allegat, ut explanatione mentorum interventionis impedimenta submoveat, et eos quos experiri poterat sententiae moratores, primum a sua parte constituat, secumque hortetur irasci.","english":"But since the passage runs its course toward understanding this by its own tenor, it must be asked what he accomplished by the preparation of so great a figure. For what need was there that this not be contained in a simple narrative, but that the prophet be commanded—whether in body or only in images—to enter into union with a harlot? In this place, certainly, for those who think piously and deeply, there occurs the depth both of divine kindness and of prophetic dignity. For our God, who interweaves his providence with human affairs, indeed consults for the common good of mortals, but as though he considers them to be men only who have attained reverence from the virtues of their conduct, he shows himself to be moved by their judgments, and then by precepts, then by images he hastens especially to instruct them. So then, either willing to show this which I have set forth—namely, that he has the most serious regard for holy men, and does not make light of their complaints—or certainly because he is accustomed to be softened by the prayers of the saints, when it is time for him to begin to bring forth vengeance: he first sets out before them the matters by which he has been kindled, so that by the explanation of the minds he may remove the obstacles of intervention, and those whom he could find to be delayers of his sentence, he first establishes on his own side, and exhorts them to be angry with him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"In te est illud quod cum beatus Moyses exploratores terrae Repromissionis de singulis duodecim tribus destinasset: reversi que praeter duos, omnes reliqui ignavum populum terruissent: ipsum quoque beatum Moyseu seditio exorta conquassavit. Sed cum ad tabernaculum confugisset, Apparuit, inquit, gloria Domini, et ostendens quanti eum faceret, quamque omnibus illis populis anteferret, Dimitte me, inquit, ut deleam populum istum, et facia(??)n te super gentem multo majorem, quam haoec est (Exod. 32.). Ex quibus sermonibus, quid apud eum vir sanctus posset intelligens, indignationem judicis protinus mitigavit. Sic et cum temp(??)o Jerosolymitarum Babylonicae captivitatis immineret eversio, Ezechielem prophetam, contemplatione du (??)taxat spiritus, per adyta quae olim fuerant veneranda circumagit, ut qualiter populus peccaret, aspiciens, desineret admirari, si fieret in contrarium tanta mutatio, ut gens singulari nuper veneratione sublimis, vilissime disperiret.","english":"In you is that which, when the blessed Moses had sent out scouts of the land of Promise from each of the twelve tribes, and all the rest, except two, on their return had terrified the cowardly people, also shook the blessed Moses himself when sedition arose. But when he had fled to the tabernacle, the glory of the Lord appeared, it says, and showing how much he valued him, and how far he preferred him to all those peoples, it says, Let me alone, that I may destroy this people, and make you into a nation much greater than this one (Exod. 32). From these words, the holy man, understanding what power he had with him, at once softened the indignation of the judge. So too, when the destruction of the Babylonian captivity was imminent in the time of the Jerusalemites, he led the prophet Ezekiel, by the contemplation of the Spirit at least, through the inner sanctuaries that had once been venerable, so that, seeing how the people sinned, he would cease to wonder if so great a change were made to the contrary, that a nation recently exalted by singular veneration should perish most vilely.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Ita ergo et beato Oseae, per quem imminens populo nunciabatur exilium, pro quo videlicet nihil erant parentum valitura merita, nihil prophetarum valitura suffragia, negotii similis indicitur apparatus: quatenus in suo sentiat et perpendat exemplo, utrum illum contumeliarum aggerem vel possit Deus sustinere, vel debeat. Personam ergo, inquit, assumito viri benevoli, sed jamdiu meretricios mores in conjuge sustinentis, et suscipe filios qui vel habeantur incerti, vel alienae obscoenitati consequentius applicentur, atque experire utrum queas continuatam habere patientiam, et an credas veteris singularem medicinam doloris, si vel desidio [dissidio] libereris ab ea muliere, quam numquam per beneficia, quamvis multa, correxeris. Sive igitur in solis mentis affectibus, sive etiam in negotiis foedi corporis imperata conjunctio, prophetae honorem videtur aspicere, qui ut severitatem judicis fideliter indicaret, gustum ejus, qua Deus afficiebatur, sentit injuriae, atque rursum quasi obligatio fieret ultionis in impios proferendae, hoc ipsum quod propter significationem rei (??) indignam se propheta contumeliam pertulisse. Igitur cum idonea quam diximus parabolae caussa fuisse videatur, nos jam ordinem ejus persequamur.","english":"Thus, then, to the blessed Hosea also, through whom the exile that was imminent for the people was announced—for which, clearly, neither the merits of his ancestors would avail anything, nor the intercessions of the prophets avail anything—a preparation of the same business is indicated: so that in his own example he may feel and weigh whether God can or ought to endure that heap of insults. Therefore, he says, take on the person of a kindly man, but one who has long endured harlot-like ways in his wife, and take up children who are either held to be of uncertain parentage or are more consistently attributed to another's obscenity, and test whether you can have continued patience, and whether you believe there is a singular remedy for the old pain, if you are freed by divorce from that woman whom you would never have corrected through benefits, however many. Whether, therefore, the commanded union lies in the affections of the mind alone, or also in the affairs of a filthy body, it seems to regard the honor of the prophet, who, in order to indicate faithfully the severity of the judge, feels the taste of the injury with which God was afflicted, and again, as if an obligation were created for inflicting vengeance on the impious, [he bears] this very thing, that for the sake of signifying the matter, the prophet endured an indignity unworthy of himself. Therefore, since the cause of the parable we have mentioned seems to have been adequate, let us now follow its order.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":15,"ref":"p15","source":"Sume, inquit, tibi uxorem fornicationum, et filios fornicationum: quia fornicans fornicabitur terra a Domino. Ad idioma sermonis Hebraei spectat ista geminatio, faciens faciet, loquens loquetur, et caetera in hunc modum. Sic ergo et fornicans fornicabitur. Posset autem elocutioni huic subdere discrimen adhiberi, sed non est negligendum veniens de Scripturarum more compendium. Nota sane, quod nomine fornicationis, non tam ineundae praevaricationis tempus, quam subeundae jam captivitatis appellet. Nec inconsequenter. Quia enim materiam damnationi prophanarum mentium fecit obscoenitas, ideo caussae suae nomine poenae signatur, ut dicamus fornicari populum, cum pro fornicatione damnatur: quod quidem in praesenti loco occasionem quoque magnam docet habuisse. Nam cum liqueat, non idem esse poenam quod culpam: quippe cum ista honesto adversetur, illa petulantiae: satisque comparatum sit, difinitionem rerum, communione nominum nentiquam posse confundi, atque ideo poenam esse quod culpam: haud utique de nihilo pronunciavit fornicatorem populum, quo tempore mala captivitatis esset aditurus.","english":"Take, he says, for yourself a wife of fornication, and children of fornication: because the land will surely commit fornication against the Lord. This doubling belongs to the idiom of Hebrew speech—doing he will do, speaking he will speak, and the rest in this manner. So, then, also \"committing fornication it will commit fornication.\" Now a distinction could be applied to this expression, but the shortcut that comes from the custom of the Scriptures is not to be neglected. Note, indeed, that by the name of fornication he calls not so much the time of the transgression to be entered into as of the captivity already to be undergone. Nor is this inconsistent. For since the obscenity of profane minds made the material for damnation, therefore by the name of its cause the punishment is signified, so that we may say the people committed fornication when it is condemned for fornication—which indeed in the present passage he teaches also had great occasion. For since it is clear that punishment is not the same as guilt—inasmuch as the one is opposed to what is honorable, the other to wantonness—and it is sufficiently established that the definition of things can by no means be confounded by the sharing of names, and that therefore punishment is what guilt is: not at all without reason did he pronounce the people a fornicator at the time when it was about to undergo the evils of captivity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Sed quia noverat ipsam castigationem pro diversitate mentium promoturam, et alios fieri afflictione meliores, alios impudentia nequiores, merito dicit, et pro impietate quam in suis finibus perpetrabant, illos esse supplicia laturos, et in ipso captivitatis tempore, quosdam emendationis insignia, quosdam vero criminis argumenta capturos, secundum illud quod alibi comminatur: Servistis in terra vestra diis, quos nescierunt patres vestri, servietis diis alienis in terra non vestra. Quia ergo eam prophanitatem quam perpetraverat gens libera, celebravit ancilla, in mediis quoque suppliciis fornicatula praedicitur.\n\nPrimus autem filius quem quasi peperit meretrix, nomine ipso, cui imminet captivitas, regionis inducitur. Ait enim, Voca nomen ejus Jesrahel. Quo vocabulo vallis Samariae adjacens signabatur. Per hujus itaque loci appellationem, quid regio sit passura denunciant. Denique sequitur: Quoniam adhuc mudicum et visitabo sanguinem Jesrahel super domum Jehu, et quiescere faciam regnum domus Israel: et in illa die conteram arcum Israel in valle Jesrahel. Exercendae, inquit, ultionis tempus insistit, atque ob hoc, in regnum Samariae quae nomine Jesrabelis, vicinae, ut dixi, vallis Obtenditur, ira consurgit. Nascatur igitur animo tuo soboles destinata supplicio, ut scias, id in meos filios esse peragendum, quod quasi in tu(??)s videns ordinatum.","english":"But because he knew that that very chastisement would advance people according to the diversity of their minds—some being made better by affliction, others worse by shamelessness—he rightly says that both on account of the impiety they were perpetrating in their own territories they would suffer punishments, and in the very time of captivity some would receive the marks of correction, but others the proofs of crime, according to that which he threatens elsewhere: You served in your land gods whom your fathers did not know; you will serve foreign gods in a land not your own. Therefore, because the harlot celebrated that profanity which the free people had perpetrated, even amid punishments she is foretold as a fornicatress.\n\nBut the first son, whom the harlot, so to speak, bore, is introduced by the very name of the region over which captivity impends. For he says, Call his name Jezreel. By this word the valley adjacent to Samaria was designated. Through the appellation, then, of this place, they announce what the region is going to suffer. Then follows: For yet a little while, and I will visit the blood of Jezreel upon the house of Jehu, and I will make the kingdom of the house of Israel to cease: and in that day I will break the bow of Israel in the valley of Jezreel. The time, he says, of exacting vengeance presses on, and for this reason, against the kingdom of Samaria, which is indicated by the name of Jezreel, the neighboring valley, as I said, wrath arises. Let there be born, then, in your mind an offspring destined for punishment, so that you may know that what you see, so to speak, ordained against your own is to be accomplished against my sons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Vusitubo enim sanguinem Jesrahel super domum Jehu. Ad quod explicandum geminus sensus per consuetudinem legis occurreret, nisi unum consequentia subjecta firmaret. Usque ad familiam quippe Achab, qui (??)uit Jesabelis maritus, soboles Jeruboam imperavit. Sed cum Achab tam suis quam uxoris, cujus serviebat ausui, criminibus sorduisset, Jehu filium Namsi Heliseus propheta, ex praecepto Dei, in assumendum imperium suscitavit. Qui paribus de caussis severitate commotus, omnem Achab et Jesabelis familiam, cunctosque Baal Idoli sacerdotes pariter et ministros internecione delevit. Pro quo ultionis ofiicio promissum est ei, qnod posteri ejus usque ad quartam generationem Israelitico imperio praesiderent. Veium quoniam et ipse Jehu, et ejus filii vel nepotes non relinquendo sacrilegia Jeroboam, perdiderunt insignia suae devotionis, qua perseq(??)ti fuerant cultores Baal, colendis videlicet Samariae vitulis inhaerentes, diversisque morum criminibus, ut cultus prophanitatis exigit, servientes: in bos quoque. Jehu videlicet posteros, qui Achab familiam deleverant, ideo dicitur ira consurgere, ut illorum, qui ab bis extincti fuerant, sanguinem vindicaret: non quod caedes fuisset injusta, sed quoniam qui illa fecissent, per imitationem criminum decus jud(??)cum perdidissent: et similia illis, quos deleverant, exsequendo, transissent in numerum et societatem reorum.","english":"For he avenges the blood of Jezreel upon the house of Jehu. For the explanation of this, a twofold sense would occur according to the custom of the law, unless the following context establishes one of them. For up to the family of Ahab, who was the husband of Jezebel, the offspring of Jeroboam ruled. But when Ahab had become foul with the crimes both of his own and of his wife, whose will he served, Elisha the prophet, by the command of God, raised up Jehu the son of Nimshi to take up the kingdom. He, moved by severity for like causes, destroyed by slaughter the entire family of Ahab and Jezebel, and all the priests and ministers of the idol Baal alike. In return for this service of vengeance, it was promised to him that his descendants would preside over the Israelite kingdom up to the fourth generation. But because both Jehu himself and his sons or grandsons, by not forsaking the sacrileges of Jeroboam, lost the marks of their own devotion, by which they had persecuted the worshippers of Baal—that is, clinging to the calves of Samaria to be worshipped, and serving the various crimes of their conduct, as the worship of profanity demands—against these too, namely the descendants of Jehu, who had destroyed the family of Ahab, it is said that wrath rises, so that he might avenge the blood of those who had been slain by them: not because the slaughter had been unjust, but because those who had done it, through the imitation of crimes, had lost the glory of judgment: and by pursuing the same things as those whom they had destroyed, they had passed over into the number and fellowship of the guilty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Sicque viderentur ultione digni, quos scele(??)atorum gladius peremisset: quem colorem in Scripturis etiam frequentatum facile monstraremus·\n\nErgo posset, inquam, du(??)bus modis versus propheticus explanari: hoc videlicet quem praemisiorus, et altero qui sequetur, si non illum magis processus operis communiret. Nomine enim Jesrahelis, gen– tem ipsam: nomine vero Jehu, regnum gentis voluit indicare: idest, eccejam tempus advenit, ut populus israelis, qui vel in Jerahelis valle vincendus est, vel urbem regiam habet in eadem valie positam, ut qui regem habet de Jehu stirpe venientem, vim debitae ultionis incipiat expe(??)iri. Denique ad confirmationem istius intelligentiae subjecit, Et quiescere faciam regnum domus Israel, et in illa die conteram arcum Israel in valle Jesrahel. Visirarion(??)s proinde animadversionem, quietem vero, finem appe(??)lavit imperii: quod ut utrumque planius indicaret, Conteram, inquit, arcum Israel in valle Jesrahel.","english":"And so those whom the sword of the wicked had destroyed would seem worthy of vengeance—a coloring which we would easily show to be frequented even in the Scriptures.\n\nTherefore, I say, the prophetic verse could be explained in two ways: namely, this one which we have set forth before, and the other which will follow, if the progress of the work did not rather establish that one. For by the name of Jezreel he wished to indicate the people itself; but by the name of Jehu, the kingdom of the people—that is, the time has now come that the people of Israel, who are either to be conquered in the valley of Jezreel, or have a royal city situated in that same valley, so that those who have a king coming from the stock of Jehu may begin to experience the force of the vengeance that is owed. Finally, in confirmation of this understanding he added: And I will make the kingdom of the house of Israel to cease, and in that day I will break the bow of Israel in the valley of Jezreel. Visitation, then, he called the punishment; but rest, the end of the empire—and to indicate both more plainly, he said: I will break the bow of Israel in the valley of Jezreel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Vers. 6. — Et concepit adhuc, et peperit filiam, et dixit: Voca nomen ejus, Sine misericordia: quia non addam ultra mi ereri domus [Hier, domui] Israel, sed obliv(??)one obliviscar eorum. Quia statuerat, ut exitus re(??)um imaginibus, quae forent eorumdem judices, praeveniret, filia quasi na(??)a describitur, quae susceperit vocabulum calamitatis alienae, idest, Absque misericordia. Non enim, inquit, addam ultra misereri domus Israel, sed oblivione obliviscar eorum. His geminae pondus sententiae continetur. Neque enim solum ait, tempore miseriarum misericordiam denegabo, sed eos nec in memoriam meam redire permittam, Esset enim, (??)cet in extremo languore, solatium, si vel quocumque tempore memoriam eorum, quos abjecisset, assumeret. Nunc vero ut comminatio praelata crudescat, utrumque sibi affore pollicetur, et memoriam videlicet damnandorum, et oblivionem plemssimam damnatorum.","english":"Verse 6. — And she conceived again, and bore a daughter, and he said: Call her name, Without mercy: because I will no longer have mercy on the house of Israel, but I will forget them with forgetfulness. Because he had determined that the outcome of things should precede the images, which were to be their judges, a daughter is described as having been born, who received the name of another's calamity, that is, Without mercy. For, he says, I will no longer have mercy on the house of Israel, but I will forget them with forgetfulness. In these words the weight of a twofold sentence is contained. For he does not say only, In the time of miseries I will deny mercy, but that I will not permit them even to return into my memory. For it would be a consolation, even in the last faintness, if at any time he should take up the memory of those whom he had cast off. But now, that the threatened commination may grow harsh, he promises that both things will be present to him: both the memory of those to be condemned, and the fullest forgetfulness of the condemned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":20,"ref":"p20","source":"Quod sane, quoniam apud aures sapientis ministri, ad invidiam posset crudelitatis accendere (ut aliquid ejusmodi si non sermone, vel cogitatione versaretur: unde in istam benignitatem, quae caussa rerum est, tantum acerbitatis influxit, ut non obliviscaris reatuum, si oblivisceris reorum: et sis curiosus delinquentis, si numquam recordans afflicti; metuo ne poenitentium quoque desperanda salus sit, si tanto praesuli lapsorum subrepat oblivio): ideo subjecit s(??)atim, non semisere(??)- di abj cisse curam, sed libram debiti examinis admovisse, idesl, eorum tantum quasi oblivisci, qui etiam post plagas de emendatione non cog(??)(??)ent.\n\nVere. 7.—Quia non addam ultra misereri domus Israel, sed oblivione obliviscar eorum. Et damus [(??)(??)r. Domui] Juda miserebor, et salvabo eos in Domino Deo suo, et non salvabo eos in arcu et gladio et in bello et in equis et in equitibus. Cum populum, inquit, Samariae praevarientione foedatum calamitatibus exitiisque subjecero, et ita eos pro culpa viles esse permisero, ut videar eorum prorsus oblitus; tunc in Judae parte sistentes, et in cultibus religionis spem salutis suae ac fiduciam collocantes, non solum protegam, verum etiam novitate mirabili vindicabo: ut etiam palam clareat, ens nequaquam armis munitos fuisse sed meritis, nec acie consequutos, sed pietate victoriam.","english":"Which indeed, since it could kindle envy of cruelty in the ears of a wise servant (if something of this sort were turning over, if not in speech, then at least in thought: whence into that benignity which is the cause of all things there flowed so much bitterness, that you do not forget the charges, if you forget the accused; and you are inquisitive about the offender, if never mindful of the afflicted; I fear lest the salvation even of the penitent be despaired of, if forgetfulness of the fallen creeps into so great a ruler): therefore he added immediately that he had not cast aside care, but had applied the balance of the debt of examination, that is, that he seems to forget only those who even after blows do not think of amendment.\n\nVerse 7. — Because I will no longer add to have mercy on the house of Israel, but with forgetfulness I will forget them. And I will give [mercy to the house of] Judah, and I will save them in the Lord their God, and I will not save them by bow and sword and in war and in horses and in horsemen. When, he says, I have subjected the people of Samaria, defiled by transgression, to calamities and destructions, and have so permitted them to be vile for their guilt that I seem to have utterly forgotten them; then those standing in the part of Judah, and placing the hope and confidence of their salvation in the observances of religion, I will not only protect, but will also vindicate with a wondrous newness: so that it may be plainly clear that they were by no means fortified by arms but by merits, nor did they attain victory by battle line but by piety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":21,"ref":"p21","source":"Illud autem tempus annuntiat, quo, Ezechia apud Jerosolymitas imperante, Sennacherib rex Assyriorum magno ad obsidionem ejus urbis accessit exercitu, atque illic multa in contumeliam Dei et sacrae religionis loquutus, divinam in se sententiam concitavit, ac sub una nocte omnes ejus copiae Angele feriente, ceciderunt. a Nam centum et octoginta quinque millibus bellatorum amissis, ipse in regionem suam cum paucis fugisse atque illic periisse describitur (4. Reg. 19). Sed videamus et reliqua.\n\nVers. 8. — Ablactavit, inquit, eam quoe erat absque misericordia, et concepit et peperit filium et dixit: Voca nomen ejus, Non populus meus tu, quin vos non populus meus, et ego non ero vester Deus. Usque ad Ezechiae tempora mansisse, et prophetasse beatum Osee, titulus indicavit. Quicquid ergo gestum per omnem vaticinii ipsius legitur aetatem, hoc in ipso breviter consignat exordio, ut per totum volumen, gestorum seriem ordinemque, jam detexat. Cum ergo ingratae gentis prophanitas impulisset, ut Deus noster operam ultionis assumeret, denunciavit se puniturum reos, et ita cos in miseriis relicturum, ut penitus eorumdem videretur oblitus.","english":"But that time he announces in which, when Hezekiah was ruling among the Jerusalemites, Sennacherib king of the Assyrians came with a great army to besiege that city, and there, having spoken many things in contempt of God and of the sacred religion, he stirred up the divine sentence against himself, and in a single night all his forces fell, with an Angel striking them down. For after losing one hundred and eighty-five thousand warriors, he himself is described as having fled to his own region with a few and perished there (4 Kings 19). But let us look at the rest as well.\n\nVerse 8. — She weaned, he says, her who was without mercy, and she conceived and bore a son and said: Call his name, You are not my people, because you are not my people, and I will not be your God. The title has indicated that the blessed Hosea remained and prophesied up to the times of Hezekiah. Whatever, therefore, is read as having been done throughout the whole age of his prophecy, this he briefly marks out in its very beginning, so that through the whole volume he may already have laid bare the sequence and order of the events. When, therefore, the profanity of the ungrateful nation had impelled our God to take up the work of vengeance, he declared that he would punish the guilty, and would so leave them in their miseries that he would seem to have utterly forgotten them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Sed ne recepta in sacrum pectus oblivio piis quoque formidinem commoveret: statim se, non vitio, sed judicio oblivionem usurpare signavit, quandoquidem meritum inter aflines discrimen agitaret, et Israelitis exitio permissis, Judae populos cultui nimirum suae religionis adhaerentes, per miracula magis, quam per tela protegeret. tjuod licet opportunu tempore panderetur: ta men quia et ipsa portio gentis Judeae nequaquam jugi devotione complacuit, sed, sicut exprobrant alii prophetae, in cultum exarsit idolorum, similem quoque est perpessa sententiam, et de finibus suis, Babylonio vincente, translata. De qua tamen captivitate, promissa est omnium pene vaticinio prophetarum, et sub Cyro Persarum rege impleta revocatio.\n\nUtrumque nunc ergo tempus beati Oseae sermo proloquitur. Sed in significationem Israeliticae captivitatis, filia inducta est, quae, Absque misericordia, vocaretur. In figuram vero Judae, puer inducitur cui nomen sit, Non populus meus. Inter filiorum autem imagines, de sola tantum puella, quod sit ablactata, memoratur: nimirum ut ostendat, in decem tribus, illatae captivitatis quasi convaluisse sententiam. Revera enim multo longior decem tribuum legitur fuisse captivitas, et ideo prolatio aetatis, est puella ablactatione signata. Tertius autem qui captivitatem Judae ultimus pollicetur, nomen accepit. Non populus meus.","english":"But lest forgetfulness, once received into the sacred breast, should stir fear even in the pious, He at once signified that He was employing forgetfulness not from fault but from judgment, since merit made the distinction among those related, and when the Israelites were given over to destruction, He protected the peoples of Judah, who were of course adhering to the worship of His own religion, more by miracles than by weapons. Although this was to be disclosed at the opportune time, yet because that very portion of the Jewish people did not please by continual devotion, but, as other prophets reproach them, blazed up into the worship of idols, it likewise suffered a similar sentence and was transferred from its territories, with the Babylonian prevailing. Yet concerning that captivity, the recall was promised by the prophecy of almost all the prophets, and fulfilled under Cyrus king of the Persians.\n\nTherefore the speech of blessed Hosea now declares both times. But to signify the Israelite captivity, a daughter is introduced who was to be called Not-Obtaining-Mercy. In figure of Judah, however, a child is introduced whose name is Not-My-People. Among the images of the children, however, it is mentioned of the girl alone that she was weaned: namely, to show that in the ten tribes the sentence of the captivity brought upon them had, as it were, grown strong. For in truth the captivity of the ten tribes is read to have been much longer, and therefore the advancement of age is signified by the girl's weaning. But the third, who last promises the captivity of Judah, received the name Not-My-People.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Quamdiu enim vel Juda in suis finibus mansit, erat turba quae Dei populus diceretur: postquam vero etiam ipsum captivitatis procella convellit, visus est a confusione Gentilium ille discretus ante populus disperiisse. Et ideo ait: Vos non populus meus, et ego non ero vester Deus: idest, hoc a vobis auferetur insigne, quo eratis ante conspicui, ne populus Dei in toto orbe dicamini, nec ego princeps, nec Deus vester appeller; justum est enim ut qui instituta sacrae legis quae vos a exteris gentibus dirimebat, peccandi studiis corrupistis, illo quoque quo insignes eratis decore privemini.\n\nVerum haec breviter a severitatis parte denuncians, transit ad prospera, quae dispensatio reverenda ita implevit rebus, sicut prophetica ora– tione contexuit.\n\nVers. 10. 11. — Erit enim, ait, numerus filiorum Israel quasi arena maris, quoe sine mensura est, et non numerabitur. [Sup. Et] Erit in loco ubi dicetur eis, Aon populus meus vos; dicetur eis, filii Dei viventis. Et congregabuntur filii Juda et filii Israel pariter, et ponent sibimet caput unum, et ascendent de terra, quia magnus dies Jesrahel.","english":"For as long as Judah remained within its own borders, there was a multitude that was called the people of God; but after the storm of captivity uprooted even it, that people, once set apart from the confusion of the Gentiles, seemed to have perished. And therefore He says: You are not my people, and I will not be your God: that is, this mark by which you were formerly distinguished will be taken from you, so that you are not called the people of God throughout the whole world, and I am not called your prince or your God; for it is just that you who have corrupted by the pursuits of sin the institutions of the sacred law which separated you from foreign nations, should also be deprived of that honor by which you were distinguished.\n\nBut having briefly declared these things from the side of severity, he passes over to prosperous things, which the dispensation to be reverenced fulfilled in events just as he wove them together in prophetic utterance.\n\nVers. 10, 11. — For, he says, the number of the children of Israel shall be as the sand of the sea, which is without measure and shall not be numbered. And it shall be in the place where it is said to them, You are not my people; it shall be said to them, Children of the living God. And the children of Judah and the children of Israel shall be gathered together, and they shall appoint for themselves one head, and they shall ascend from the land, because great is the day of Jezreel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":24,"ref":"p24","source":"His autem sacris vocibus reversionem populi de captivitate Babylonica pollicetur, cujus etiam apud alios prophetas, sed praecipue apud beatum Esaiam ingens pompa describitur, quae sane valet ad commendandam Dei clementiam, et ad consolationem confirmationemque fidelium, quibus societatem illius calamitatis contra meritorum decus, pro gentis suae communione tolerantibus, spei solatia praebebantnr, de prosperorum videlicet exspectatione pendentia. Ea siquidem tam fore ampla dicuntur, ut vocabulorum etiam novitatem requirant. Nam cum de laetis ad tristia laberentur, cessaverunt Dei populus nuncupari, quasi in reliquarum gentium vilitatem refusi. Cum vero tempus liberationis advenerit, tanta successione reducitur a tristibus in laeta mutatio, ut non sufficiat prioris restitutio dignitatis, sed vocabulorum augeantur insignia. Arenarum enim instar excedet numerus fidelium, in quibus tantum et reverentiae splendebit et gratiae, ut Dei omnia continentis non jam populus, sed filii nuncupentur.","english":"But by these sacred utterances he promises the return of the people from the Babylonian captivity, whose mighty splendor is described also in other prophets, but especially in the blessed Isaiah; and this splendor is assuredly of value for commending God's mercy and for the consolation and strengthening of the faithful, to whom, when they endured a share in that calamity contrary to the honor of their merits, for the sake of the community of their nation, the consolations of hope were being offered, depending, that is, on the expectation of prosperous things. For these are said to be so great that they require even a newness of terms. For when they slipped from joyful things into sorrowful ones, they ceased to be called the people of God, as though poured out into the worthlessness of the remaining nations. But when the time of liberation has come, by so great a succession is the change brought back from sorrowful things into joyful ones, that the restoration of their former dignity does not suffice, but the distinctions of their terms are increased. For the number of the faithful will exceed like the sand, in whom such splendor of reverence and grace will shine forth that, with God containing all things, they are called not now a people, but sons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Emendati siquidem praenissae servitutis angoribus, ut sanguine, ita etiam caritate sibi jungentur: illamque praecipue separationem, quae fuit illis magna et criminum et discriminum caussa, vitab(??)nt, atqne uno rectore gaudentes, ad Templum Dei cum alacritate conscendent, tantumque in illo statu foelicilatis locabuntur (sic), ut magnum diem Jesrahelis fuisse fateantur: idest, vel illud tempus quo adversa coeperunt, et de quo supra dixit Propheta, conteram arcum Israel in valle Jesrael. Et hoc assumet in memoriam populus liberatus, ut gaudia ejus ex comparatione grandescant: vel certe Jesrahelis ipsius interpretationem sibi convenire clamabit; exprimit siquidem in nostro sermone, semen Dei, fitque sensus ejusmodi: Soluto captivitatis tempore, erit tanta exultationis ambitio, ut magnus dies Dei filiis illuxisse dicatur. Hanc autem festivitatem, ut reliqui prophetae, ita praecipue in illo carmine beatus David, exsequitur: Loetatus sum in his quoe dicta sunt mihi, In domum Domini ibimus. Stantes erant pedes nostri in atriis tuis Jerusalem ad confitendum nomini tuo. Domine. Quia illic sederunt sedes in judicio, sedes super domum David. Rogate, quoe ad pacem sunt Jerusalem (Psal..121.).","english":"For when they have been corrected by the anguish of the servitude just mentioned, they will be joined to him as by blood, so also by love; and that separation especially, which was for them a great cause of both sins and crises, they will avoid, and rejoicing in one ruler, they will ascend with eagerness to the Temple of God, and they will be established in such a state of happiness that they will confess that the great day of Jezreel has been: that is, either that time when adversities began, and of which the Prophet said above, I will break the bow of Israel in the valley of Jezreel. And the liberated people will call this to mind, so that its joys may grow by comparison: or certainly it will cry out that the interpretation of Jezreel itself applies to it; for it is expressed in our speech as the seed of God, and the sense becomes as follows: When the time of captivity is dissolved, there will be such a scope of exultation that the great day is said to have shone upon the children of God. But this festivity, as the other prophets, so especially the blessed David, sets forth in that song: I rejoiced in those things which were said to me, We will go into the house of the Lord. Our feet were standing in your courts, Jerusalem, to confess to your name, O Lord. For there they sat, seats in judgment, seats over the house of David. Pray for the things that are for the peace of Jerusalem.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Igitur secundum tenorem historiae, quam denunciat(??)o prophetica continebat, totum quod est acturus, breviter indicavit: decem videlicet tribus, Jeroboam auctore, corruptas, Assyrio capiente, translatas: Judam vero, qui in Deo suo confideret, sub Ezechia rege miserabiliter liberatum; pustea autem, etiam ipsam tribam fraternae impietatis vestigia subsequutam, dominationi Babylonicae fuisse permissam: cujus tamen denuo vincla solveret promissa libertas, et jam non separati ab invicem fratres, sed sub uno rectore sistentes, honorem Dei in Templi ejus adytis celebrarent. Hujus vero temporis tanta esset foelicitas ut juvaret etiam adversa meminisse, et magnum diem Jesrahelis vocare, idest, illud tempus captivitatis illatae: cujus videlicet occasio tam multam exultationem creasset. Ponent igitur sibimet caput unum, et ascendent de terra. Super quo tempore, et beatus David ait, A finibus terroe ad te clamavi dum a angeretur cor meum, in petra exaltasti me. Deduxisti me quia factus es spes mea (Psal. 60.). Notandum quoque est quia promissionem loci istius super multitudine fidelium, ad praedicationem Evangelii confluentium, beatus Paulus acceperit, asserens videlicet, quod unius gentis angustias annunciatio evangelicae pietatis excesserit.","english":"Therefore, according to the course of the history that the prophetic declaration contained, he briefly indicated everything that he was going to do: namely, that the ten tribes, corrupted under Jeroboam as their leader, were carried off when the Assyrian took them captive; but that Judah, which trusted in his God, was pitifully delivered under King Hezekiah; and afterwards, even that tribe itself, having followed in the footsteps of its brother's impiety, was permitted to fall under Babylonian dominion; yet the promised liberty would again break its chains, and the brothers, no longer separated from one another but standing together under one ruler, would celebrate the honor of God in the inner sanctuaries of his Temple. But the happiness of that time would be so great that it would be a pleasure even to remember adversity, and to call it the great day of Jezreel, that is, that time of the captivity that was brought upon them, whose occasion had created so much exultation. They will therefore set over themselves one head, and they will ascend from the land. Concerning which time the blessed David also says, From the ends of the earth I cried to you when my heart was troubled; you exalted me upon a rock. You led me because you became my hope. It must also be noted that the blessed Paul took the promise of this passage as referring to the multitude of the faithful flowing together to the preaching of the Gospel, asserting namely that the proclamation of evangelical piety surpassed the narrow confines of one nation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Et non solum de Judaeis, qui olim populus Dei vocabantur, sed etiam de Gentibus, quae in multiplici errore degerant, ad capessendam divini stigmatis dignitatem agmina convenirent, sicut in Osce, inquit, dicit: vocabo non plebem meam, plebem meam, et non dilectam, dilectam. Et erit in loco ubi vocabitur, non plebs mea vos, ibi vocabuntur filii Dei vivi (Rom. 9. 25.). Gentium ergo magister ostendit quod evangelii tempore foelicitatis hujus promissio compleretur: non utique ut negaret illud quod totius prophetiae textus inculcat: resolutionem videlicet captivitatis quoque Babylonicae fuisse promissam; sed ut ostenderet, quam intelligentiae regulam custodire in propheticis libris debeamus: idest, ut cum sub narratione Judaicarum rerum ingentius, quam unius gentis mediocritas caperet, ali quid promeretur, et ex parte in illo populo nosceremus fuisse completum, etiam per theoriam, aliis quoque, idest cunctis gentibus, convenire.","english":"And not only from the Jews, who were once called the people of God, but also from the Gentiles, who had lived in manifold error, would hosts come together to receive the dignity of the divine mark, as he says in Hosea: I will call my people that which was not my people, and her beloved that which was not beloved. And it shall be that in the place where it was said to them, You are not my people, there they shall be called sons of the living God (Rom. 9:25). The teacher of the Gentiles therefore shows that in the time of the gospel the promise of this blessedness was fulfilled: not, of course, to deny that which the text of the whole prophecy inculcates—namely, that the release of the Babylonian captivity also was promised—but to show what rule of understanding we ought to preserve in the prophetic books: that is, when under the narration of Jewish affairs something greater is brought forth than the mediocrity of a single nation could contain, we should recognize that it was fulfilled in part in that people, and also, through theoria, that it applies to others as well, that is, to all the Gentiles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Theoria est autem (ut eruditis placuit) in brevibus plerumque aut formis aut caussis, earum rerum, quae potiores sunt, considerata perceptio. Haud igitur illa Judaeorum de Babylone revocatio, secundum historiam, ista vero quae per fidem Christi est collata libertas, secundum allegoriam significata, proprie diceretur, cum sermo propheticus solide utrumque promiserit, ut praecedens mediocritas sequentes cumulos intimare(??). Nam quod primo per exaggerationem dictum erat, id deinceps rerum magnitudine vix exaequavit. Atque ita, quae tunc populum Judaeorum terruit denunciata captivitas, et quae postea erexit restituta libertas, aliarum quoque (quae multo graviores sunt) ei captivitatis et libertatis indicia praeferebant: illius nimirum, de qua ait Apostolus, Eramus natura filii iroe sicut er coeteri. Deus autem cum sit dies in misericordia, propter nimiam caritatem, qua dilexi(??) nos, cum essemus mortui peccatis, convivificavit nos in Christo (Ephes. 2. 4.). Illum siquidem hostem generis humani, qui longa dominatione reos depresserat, fortior veniens alligavit, vasa ejus cuncta diripuit: et captivitatem gentium reddita libertate (??)issolvit, donisque gratiae nobilitavit redemtos, ut qui aliquando eramus alieni et hospites, subito plebs ejus et populus misericordiam consequ(??)us, in mo genus electum, et sacerdotale ac reg(??)m diceremur (1. Petr. 2.).","english":"Theoria is, as the learned have held, a considered perception of things more excellent, generally set out in brief outlines or causes. Therefore that recall of the Jews from Babylon according to history, and this liberty conferred through faith in Christ signified according to allegory, would not properly be so called, since the prophetic discourse has solidly promised both, so that the preceding modest state might intimate the later heaps. For what had first been spoken by way of exaggeration, afterward the greatness of the events scarcely equaled. And so the captivity that was then announced and terrified the people of the Jews, and the liberty afterward restored that raised them up, bore before them the signs of another captivity and liberty as well, which are much more grievous: namely, that of which the Apostle says, We were by nature children of wrath, even as the rest. But God, who is rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together in Christ. For coming as one stronger, he bound that enemy of the human race who had oppressed the guilty by a long domination, plundered all his vessels, and by the restoration of liberty dissolved the captivity of the nations, and ennobled the redeemed with the gifts of grace, so that we, who once were strangers and sojourners, suddenly having obtained mercy as his people and nation, might be called a chosen race, and a priestly and royal one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Sic ergo quod Osce de temporibus Babylonis edixerat, Paulus ad negocia transtulit Salvatoris, non utique propheta, quasi ab(??)uente, aut aegre, quo ducitur subsequente; sed Apostolico intellectui nimis favente per tenorem vaticinii, quo docuit aucta esse (??)ic prope usque ad consummationem vel dona, vel gaudia, qua; illo jam seculo fuerant inchoata. Sed huc usque sermo prophetae eo tenore processit, ut de quibuscumque erat negotiis temporibusque locuturus [Ant. locutus] breviter indicaret.\n\nNunc autem ad ordinem institutae revenitur vel censurae, vel querelae, quod consulte provideqne curavit, ne quod ad pompam praedictionis valebat, inciperet salutari incommodaro doctrinae. Nam quoniam vaticinantis impetu ea attigerat, quae post erant longis secutura temporibus, et tam adversis, quam prosperis fidem denunciandi confidentia subrogabat, ne per hoc ipsum, inquam, et meritum, et votum pariter videretur extinguere, quando quidem ne correctioriis studium prodesset assumi, insistente semel praenuncianti [forte praenunciari) necessitate sypplicii: nec prosperorum denuo net videretur optatio, cum omnimodis esset pro denuntiantis veritate reddenda. Ideo ad populos sermo dirigitur, et in communionem judicii convocamur, ut ipsi matrem suam (multitudinem videlicet parentum, cujus criminibus Deus fuerat asperatus) intentis perg(??)nt examinare luminibus, atque eam divinae admonitione [F.","english":"Thus, then, what Hosea had declared concerning the times of Babylon, Paul transferred to the affairs of the Savior—not, indeed, as though the prophet were opposing or resisting the direction in which he is led as one following after, but as greatly favoring the apostolic understanding through the tenor of the prophecy, whereby he taught that both the gifts and the joys which had already been begun in that age were increased here almost even to the consummation. But up to this point the prophet's discourse proceeded on this tenor, that whatever matters and times he was about to speak of, he briefly indicated.\n\nNow, however, he returns to the order of the censure or complaint he had undertaken, which he arranged with foresight and providence, lest what availed for the display of prophecy should begin to be detrimental to saving doctrine. For since by the impulse of prophesying he had touched upon those things which were to follow long afterward in later times, and was substituting the confidence of declaring for the credit of both adversities and prosperities—lest, I say, by this very thing he should seem to extinguish both the merit and the vow alike, since indeed the zeal of correction would not profit to be undertaken, with the necessity of punishment once pressing upon him who foretold; nor would the desire of prosperities again seem to be, since it was in every way to be rendered for the truth of the one declaring. Therefore the discourse is directed to the peoples, and we are summoned into the communion of judgment, that they themselves may proceed with intent eyes to examine their mother—namely, the multitude of their parents, with whose crimes God had been provoked—and her by divine admonition","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":30,"ref":"p30","source":"admonere] clementiae, quae solet, vel denuntiata removere tormenta, si reus ad correctionem videat confugisse. Non ergo illos salutem desperare debere si reddantur timore meliores, cum magister meritorum praesideat expunctorum, quem multo magis indulgentia renidens, quam severitas amara delectet.\n\nC(??)PUT II.\n\nVers. 2. — Judicate matrem vestram, judicate, quoniam ipsa non uxor mea, et ego non vir ejus. Ingens (inquit) benignitatis meae munimentum exsta(??) liberatio vestra: et ideo foedae. par(??)ntis vestrae merita deteguntur, quibus a meo depulsa esi censortio, sed adeo foedae, ut nec vobis Judicantibus possit absolvi. Verum quia non unam personam, sed totam gentem praesenti aestimatione taxamus, speramus aliquos (??)ore, quos ad meliora studia severitas denunciata commoveat, et ideo exspectate, quid praestoler. Auferat fornicationes suas a facie su(??), et adulteria sua de medio uberum suorum.","english":"...to admonish with the clemency that is His wont, or to remove the threatened torments if the accused sees fit to flee to correction. Therefore they ought not to despair of salvation if they are made better by fear, since the Master of merits presides as the eraser of sins that have been blotted out, and He is delighted far more by indulgence shining upon them than by bitter severity.\n\nCHAPTER II.\n\nVerse 2. — Judge your mother, judge her, for she is not my wife, and I am not her husband. A mighty bulwark (he says) of my kindness is your deliverance; and therefore the shameful deeds of your parent are exposed, by which she has been driven from my fellowship, but so shameful that she cannot be absolved even by you who judge. Yet because we assess not one person but the whole nation by the present reckoning, we hope that there are some whose hearts the declared severity may move to better endeavors, and therefore wait to see what He will do. Let her put away her fornications from her face, and her adulteries from the midst of her breasts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Vers. 3. — Ne forte exspoliem eam nudam, et statuam eam secundum diem nativitatis suoe. Id est, a vultu suo verecundiam quae solet obscoenitati impedimentum esse, depulerat, et faciem turpitudinis professione duraverat. Nunc ergo his contrarios capessat affectus, frontemque impudentia exutam, pudore convestiat, sciat neque hoc solum labiis quasi in superficie fecisse contenta, de uberum medio haustum virus ejectet, ut toto protinus cordo purgetur. Quod si facere neglexerit, ad opera severitatis accingar, et qualia tempore illo quo haec mihi in populum nascebatur, exercui. Indicat autem egressionem Synagogae de terra AEgypti, quo videlicet tempore nulla institutionum legalium, vel ornamenta, vel indumenta susceperat, nec quibusdam vestimentorum pollebat insignibus, sed quantum ad precia morum, in eadem qua AEgyptii vilitate consistens, magnis tamen propter solum honorem parentum, miraculis servabatur. Denique quoniam praeceptis Dei, tum protervia, tum ignavia restiterunt, omnes etiam in heremi solitudine leguntur absumpti, nec praeter duos viros Jesu et Caleb, de sexcentis millibus virorum militari a late gradientium, quisquam in terram Repromissionis intravit.","english":"Verse 3. — Lest perhaps I strip her naked, and set her as in the day of her birth. That is, she had cast away from her face the modesty that is wont to be a hindrance to shamefulness, and had hardened her face in the profession of her foulness. Now therefore let her take up the opposite affections, and, having put off impudence, clothe her brow with shame; let her know that she has not done this with her lips alone, as if content with the surface, but let her cast out the poison drawn from the midst of her breasts, so that she may be cleansed at once in her whole heart. But if she neglects to do this, I will gird myself for works of severity, and such as I exercised in that time when she was being born to me as a people. He indicates, moreover, the departure of the Synagogue from the land of Egypt, namely at which time she had received neither the ornaments nor the garments of the legal institutions, nor did she abound in certain insignia of vestments, but as regards the price of her manners, standing in the same vileness as the Egyptians, she was yet preserved by great miracles for the sake of the honor of her fathers alone. Finally, because they resisted the precepts of God, now by forwardness, now by sloth, they are read to have been consumed all together even in the solitude of the wilderness, nor besides the two men Jesus and Caleb, out of six hundred thousand men marching in military array, did anyone enter into the land of Promise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Hoc est ego, quod nunc per prophetam rerum Dominus comminatur, quoniam gens illa nisi pectoris sui areana mundaverit, et facta in melius mutatione. profecerit, nullum ei possit, quod per tot secula ab aliis egit discreta nationibus, et institutis Legis, atque spiritalibus do(??)s fluruit, comparare subsidium. Quo videlicet insistens criminibus sententia moliatur, sicut neque illa, inquit, aetate, qua egressa est de AEgypto, et recenti quasi adoptione gaudebat, quicquam miseris profuit, quominus ac si essent omnibus nudi privilegiis, disperirent. Quem sensum et Apostolus Paulos sc(??)i(??)ens ad Corinthios dil ge(??)ter ex(??)oluit. Omnes, inquit (1. Cor. 10.), unis miraculus liberali, eisdem cibis spiritualibus usi sunt, eosdem fontes de petra erumpentes biberunt: nec tamen ex his, inquit, Deo vel universi placuere, vel multi, sed in illa exilii aetate, diversis horruere peccatis, diversis periere tormentis: quorum cur recordaretur, ostendens. Scripta sunt, inquit, ad institutionem nostram, ne eorum studia, quorum ruinas legimus, a(??)mutemur. Ver hunc ergo prophetam Dominus noster consulentiae suae pandit affectum, monetque, ut illa plebs festinata emendatione sibi succurrat, et de medio uberum, videlicet pectore, impietatem, quae fornicatio nominatur, expellat, ne illius severitatis experimenta percipiat, cujus dispositionem difficultas remoratur.","english":"This is what the Lord of all things now threatens through the prophet: that unless that nation cleanses the secrets of its heart and, having made a change for the better, makes progress, nothing can procure help for it—not the fact that through so many ages it lived set apart from other nations, nor the institutions of the Law, nor that it flowed with spiritual gifts. In this, of course, the sentence presses upon their crimes, just as he says: neither in that age, when it went out from Egypt and rejoiced in its recent adoption as it were, did anything profit the wretched people, so as not to perish as if stripped of all privileges. The Apostle Paul, knowing this meaning, unfolds it at length to the Corinthians. All, he says (1 Cor. 10), used the same miracles freely, the same spiritual foods, and drank the same fountains bursting forth from the rock; and yet, he says, not all of them, nor even many, pleased God, but in that age of exile they shuddered at various sins and perished by various torments. Showing why these things should be remembered, he says: They were written for our instruction, that we might not imitate the pursuits of those whose ruins we read of. Therefore our Lord discloses the affection of his care through this prophet, and warns that that people should come to its own aid with hasty amendment, and expel from the midst of the breasts—that is, from the heart—the impiety which is called fornication, lest it experience the severity whose execution is delayed by difficulty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Sive enim pergat impios ulti(??)e consumere, obsistere non valebit percu(??)tium multitudo: sive filios punitorum, pro innocentiae honore, aut emendationis meritis, saluti resi tui mandant, etiam nihil impedimenti creare praemissae calamitatis adgestio poterit. Ut ergo hoc totum propheta breviter indicaret, eundem ordinem in exemplo, quem in vaticinio, custodivit: et sicut in ipso lilino totam, qua prophetasset aetatem, regum commemoratione signavit: ita etiam, quid negociorum praedicatio ipsius contineret, ostendit: captivitatem videlicet, primo Israelis, deinde Judae: dei(??)eps coeumdem populorum, soluta caplivitate concordiam, et ad cultum ac templum ve(??)i Dei, reddita libertate, concursum. Cujus tamen regressio(??)is ea describeretur ambitio, quae ad majoris negocii significationem valeret, id est, Evange(??)i libertates pariter ac liberalitatem sonaret: quae transcendens vota muneribus, non solum populum, sed etiam filios Dei appellaret, quos a servitute funerea liberasset.","english":"For whether he proceeds to consume the impious with vengeance, the multitude of those who strike will not be able to resist; or whether, for the honor of innocence or by the merits of amendment, they entrust the children of the punished to safety, even the accumulation of calamity sent before will be able to create no impediment. Therefore, so that the prophet might briefly indicate all this, he kept the same order in the example as in the prophecy: and just as in that very lilino he marked out the whole age in which he prophesied by the commemoration of kings, so too he showed what the business of his preaching contained: namely, the captivity, first of Israel, then of Judah; thereafter the concord of the same peoples, with captivity dissolved, and their gathering to the worship and temple of the true God, with liberty restored. Yet of this return such a scope would be described as would avail for the signification of a greater matter, that is, would sound forth the liberties and likewise the generosity of the Gospel: which, transcending vows by gifts, would call not only a people but also sons of God, whom it had freed from deadly servitude.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Igitur breviter ista percurrens rediit ad concionem fillis temporibus congruentem, et quasi filiis, objurgandae et docendae matris munus indicit, ut quae nihil de costodieoda sanctitate curaverat, de arripienda saltem poenitentia curaret, nec se putaret, contra p(??)(??)cia morum, sanguinis tantum nobilitate defendi, quoniam a quando nihil prodesset adoptio his, qu(??)s non etiam devotio communiret. Nam ut de praeteritis futura colligeret, exitum idorum agminum, quae de AEgypto mirabiliter educta fucrant, cogitaret: quorum utique iniquitas, neque parentum, ut diximus, dignitate delensa est, et quorum interfectio, filiis ad gaudia promissa ducendis, obstacula non creavit. Is itaque, ait, judiciorum ordo etiam in vestra, nuuc expunctione servabitur, ut squallenies sacrilegiis, obruantur exitis, et eorum posteri, qui proposito genitorum studiis melioribus discrepaverint, vel desperati libertate potiantur, vel cumulatius prosperorum successibus augeantur. Quae vicissitudines temporum, ait, quoniam tam tristium videlicet, quam laetorum, rationem divinae providentiae et justae dispensationis assignant, nunc jam id, quod caussa praesens flagitat, exsequamur.","english":"Therefore, briefly running through these matters, he returned to the assembly with words suited to the times, and as though to sons, he set before her the task of the mother who must be rebuked and taught: that she who had taken no care for the holiness that was to be guarded might at least take care to seize hold of penitence, and might not think that, against the evidence of her character, she was defended by nobility of blood alone, since adoption would profit nothing to those whom devotion did not also fortify. For, so that he might gather future things from past things, let her consider the outcome of those hosts of the Egyptians, who had been wondrously led out of Egypt: whose iniquity was certainly not defended by the dignity of their ancestors, as we have said, and whose destruction created no obstacles for their children, who were to be led to the promised joys. Thus, he says, this order of judgments shall also be preserved in your own cleansing now: that those who are squalid with sacrileges may be overwhelmed by their own outcomes, and that their descendants, who by their own purpose have differed from the pursuits of their parents by better studies, may either obtain the freedom of the desperate, or be increased more abundantly by the successes of prosperities. Since these vicissitudes of times, he says, assign a reckoning of divine providence and just dispensation—of sad things, that is, as well as of joyful things—let us now carry out that which the present cause demands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Denuntiat ergo, ut impendentis sibi damnationis molem anticipent, tam studio corrigendi, quam gemitu poenitendi, ne cum saevire ultro coeperit, omnis haec natio sicut nullis unquam insignita privilegus, sic internecione dispereat: ne forte spoliem eam nu– dum, et statuam eam secundum diem nativitatis suoe, et ponam eam quasi solitudinem, et statuam eam velut terram invam, et interficiam eam in siti, [Vers. 4] et filiorum ejus non miserebar, quoniam filii (??)ornicationum sunt, quia fornicata est mater eorum, confusa est, quoe conc pit eos. Quia semel commemorationem et similitudinem egressionis AEgyptione induxerat, per eorumdem locorum descriptionem cucurrit, solitudinem videlicet nominans, et terram inviam ac fontium solatio destitutam: ac rursum de occasionibus verba suscipiens, commemorata heremi vastitate, sitis quoque discrimen adjecit. Interficiam, inquit, eos in siti, non quo eductus de AEgypto populus, atque penuria legatus absumtus, sed quoniam (ut Apostolus dicit) bibebant de spiritali sequenti petra (1. Cor. 10.), id est, potentia ductoris, non conditio regionis, castris pocula ministrabat. Quae si utique defuisset, primo sitis periculo populus fuisset extinctus.","english":"He therefore warns them to anticipate the mass of damnation hanging over them, as much by the zeal of correcting themselves as by the groan of repentance, lest, when he has begun to rage of his own accord, this whole nation, as if distinguished by no privileges ever, perish in utter destruction: lest perhaps I strip her naked, and set her as in the day of her birth, and make her like a wilderness, and set her like a dry land, and kill her with thirst, [Verse 4] and I will not have mercy on her children, because they are children of fornications, because their mother has played the harlot, she who conceived them has been put to shame. Because he had once introduced the remembrance and likeness of the departure from Egypt, he ran through the description of those same places, naming indeed a wilderness, and a pathless land destitute of the solace of springs; and again taking up words concerning the occasions, having recalled the vastness of the desert, he added also the peril of thirst. I will kill them, he says, with thirst, not because the people led out of Egypt and worn down by want was consumed, but because (as the Apostle says) they drank from the spiritual rock that followed (1 Cor. 10), that is, the power of the leader, not the condition of the region, supplied cups to the camps. Which if it had indeed failed, the people would have been destroyed by the first peril of thirst.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":36,"ref":"p36","source":"Idem denuncians, quod in necessitates similes improbi deducantur, nec suam occursum iri clementiam, quando quidem etiam soboles talium, obscoenos sibi parentes esse vitiorum imitatione fateatur, et tam filii de parentibus, quam parentes de filiis erubescant: promittit eos sili perituras.\n\nVers. 5. 6. 7. — Quia dixit, post amatores meos, qui doni panes meos, et aquas, lanam meam et linum meum, oleum meum et polum meum, Et propter hoc, ecce ego sepiam viam tuam spinis, et sepiam eam maceria, et semitas suas non inveniet, et sequetur amatores suos, et non apprehendet eos, et quoeret eos, et non inveniet. Qui ab initio libri profanatae genti personam meretricis aptavit, etiam reliqua sublimi descriptione prosequitur, et ad locutionem scortatricis inducit, quam ill(??) nimirum etsi non in labiis, tamen in operibus, gestasse convincitur. Sicque, secundum Scripturarum morem, ea quae per consequentiam sinisterions vitae dicere impii quique possunt, quia sibi et voce dixerint, arguuntur. Ergo et ista (inquit), impudens mulier, consectatui flagitiorum faciem utilitatis obtendit, ut sequi se amatores suos ob liberalitatem potius, quam ob turp(??)tudinem, mentiatur: illos enim silo, lanam et linum, et oleum et potum: id est, victum et vestitum usque ad delicias redundantem, praebuisse commendat.","english":"Declaring the same thing, that the wicked are brought into similar straits, and that his clemency will not come to meet them, since even the offspring of such people confess by imitation of their vices that their parents are shameful to them, and both sons blush for their parents and parents for their sons; he promises that their children will perish.\n\nVerses 5, 6, 7. — Because she said, \"I will go after my lovers, who give me my bread and my water, my wool and my linen, my oil and my drink,\" and therefore, behold, I will hedge up your way with thorns, and I will hedge it with a wall, and she will not find her paths, and she will follow after her lovers, and she will not overtake them, and she will seek them, and she will not find them. He who from the beginning of the book has fitted the person of a harlot to a profaned nation, also pursues the rest with lofty description, and brings it to the speech of a prostitute, which she is certainly convicted of having borne, if not on her lips, yet in her deeds. And so, according to the custom of the Scriptures, those things which any impious people can say by consequence of a depraved life, because they have said them to themselves and aloud, are refuted. Therefore also this shameless woman (he says) puts a face of usefulness over the pursuit of shameful acts, so that she may falsely claim that her lovers follow her for the sake of generosity rather than for the sake of disgrace; for she commends them as having supplied her with grain, wool and linen, and oil and drink: that is, food and clothing overflowing even to delights.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Quibus sane diciis, quampiam ad peccata sacrilegii, ingratae quoque mentis crimen adjungat: tamen illud quoque videtur inducere, quod in profanorum etiam nunc ore versatur: inter varias, videlicet opiniones, nullum esse validius certae religionis testimonium, quam quod vox afferat prosperorum, ideo et ista, in consectatum amatorum se ire pronunciat, et flagitium silentio premit, et quasi honestiores caussas, quibus illiciat, effingit. Amatores autem vocat, vel Gentium proceres, quorum consectatione profanata est, vel ipsos nationum deos risu potius quam veneratu digniores: quibus haec, videlicet Synagoga, patenae Leg(??)s, et veri atque unici Dei oblita succubuit. Spebus ejus, ait, adversa succedant, et improvisis angoribus implicentur. Primo, ut ineundi foederis cum his, quas maxime cupit, Gentibus facultas ei nulla suppetat, et nec in adversis suis illorum utatur auxilio, quorum in prosperis deliquit exemplo. Sicque sepiam viam ejus spinis, et non solum vepribus, sed etiam maceriis: ut quos ante triverat calles, deinceps inire non possit. Quae utique consequenter universa subtexuit, aspiciens ad personam mulieris, quam induxit, clandestinis quasi semitis, flagitii sui (??)equentantis auctorem. Haud utique, quod Israelis populus clanculo profanis gentibus misceretur, sed quad a muliere (ui saepe diximus) similitudo trans– lata, hunc descriptionis ordinem postularit.","english":"By these words, indeed, he adds to the sins of sacrilege the crime of an ungrateful mind as well; yet he also seems to introduce that which is even now on the lips of the profane: among various opinions, namely, that there is no stronger testimony of the true religion than what the voice of the prosperous brings forth. Therefore he declares that she goes after the pursuit of her lovers, suppresses the outrage in silence, and fabricates, as it were, more honorable causes by which to entice. But he calls them lovers—either the nobles of the Gentiles, in whose pursuit she was profaned, or the very gods of the nations, worthy of laughter rather than veneration—to whom this woman, namely the Synagogue, forgetful of the Law and of the true and only God, submitted. Let adversities, he says, succeed her hopes, and let them be entangled in unforeseen anguish. First, that no opportunity be available to her of entering into a covenant with those Gentiles whom she most desires, and that in her adversities she not use the help of those at whose prosperity she sinned by their example. And so I will hedge her way with thorns, and not only with briars but also with walls, so that the paths she once trod she can no longer enter. All these things he has accordingly woven together, looking to the person of the woman whom he introduced as following, by hidden paths as it were, the author of her outrage. Not, indeed, because the people of Israel secretly mingled with the profane nations, but because the figure, transferred from a woman (as we have often said), required this order of description.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Cum ergo coeperit ulciscens severitas ei obviare, nullamque opem angoribus ejus poterunt cuncti quos diligebat, afferre: non jam (??)atione, sed angore commota, reminisci incipiet foelicitatis antiquae.\n\nEt dicet, Vadam, et revertar ad virum meum priorem, quia mihi erat tunc magis, nunc. [Vers. 8.] Et hoec nescivit, quia ego dedi ei frumentum, vinum et oleam (??) multiplicavi ei, et aurum, quoe fecerant Baal. Si erecta saltem rerum periculis, ad priorem virum redire deliberat, quomodo consequenter adjectum est: Et hoec nescivit, quia dedi ei frumentum, et vinum, et oleum? Est ergo sensus ejusmodi, per quem propheticis sententiis concinentia vendicetur. Quia ad primam castigationis faciem patiatur haec mulier, quod omnes qui vana sectantur: votorum videlicet frustratione perterrita, non per emendationem sententiae, sed per judicit levitaiem ca tentet quae repudiaret appetere: et ad hoc tantum se Deo subditam repromittit, ut impendentia quasi damna prosperitatis effugiat, secundum illud, quod beatus David exprobrat: Cum occideret eos, quoerebant eum: et convertebantur ante lucem, et veniebant ad eum, cor autem eorum non erat rectum, cum eo. nec fideles habiti sunt in testamentum ejus (Psal. 34.).","english":"When, therefore, avenging severity begins to confront her, and all those whom she loved can bring no help to her anguish, then, stirred no longer by reason but by anguish, she will begin to remember her former happiness.\n\nAnd she will say, I will go and return to my former husband, for it was better with me then than now. [Verse 8.] And she did not know that I gave her grain, wine, and oil, and multiplied silver for her, and gold, which they made for Baal. If at least, raised up by the dangers of circumstances, she resolves to return to her former husband, how is it consistently added: And she did not know that I gave her grain, and wine, and oil? The sense is therefore of this kind, by which the harmony of the prophetic utterances is vindicated. Because at the first appearance of chastisement this woman suffers what all who pursue vain things suffer: that is, terrified by the frustration of her vows, not through amendment of judgment but through the levity of a fickle mind, she attempts to seek what she would have rejected; and she promises herself subject to God only to this end, that she may escape the impending, as it were, losses of prosperity, according to that which blessed David reproaches: When he slew them, they sought him: and they returned before the dawn, and came to him, but their heart was not right with him, nor were they counted faithful in his covenant (Psalm 34).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":39,"ref":"p39","source":"Igitur permanente gentis ejus reatu, quae instar pecorum, nequaquam magisterio verbi, sed sub actu verberis excitabatur: neque ira mea lentabitur per hoc quia dixit: Vadam, et revertar ad virum meum priorem. Caeterum in longa plagarum experimenta eam deducam, quia [Ant. qua] scri et indicare neglexerit, haec omnia dari posse a nullo nisi a me, a qno utique fuerint et creata. Ergo quod ait, Et hoec nescivit, quia ego ei dedi frumentum, et vinum et (??)(??)um, voluntariae tarditatis spectat invidiam, secundum illud Davidicum, Noluit intelligere, ut bene ageret (Psal. 35.)· Incipiet itaque inter pericula aerumnarum fateri, quod prius scire neglexerat, me videlicet unum esse a quo alimonia praebeatur, qui et Ipsam hominum substantiam procreavi. Quia ego dedi ei frumentum et vinum et oleum, et aurum, quoe fecerant Baalim. Non solum ergo instructa, sed etiam copiora, donis meis abutebatur in crimina, et ad contumeliam meam, idola de his, quae a me acceperat, opibus fabricabat. Idcirco, et ego, cujus dispensationem propheta collaudans intelligenter canebat: Cum mneto sanctus eris, et cum viro innocente innocens eris, et cum perveno perverteris (Psal. 17.): censurae tandem munus arripi(??)m, ut ingratis, quae fuerant (??)collata subducam, ipsaeque opes liberationis quoddam beneficium consequantur, cum prophanorum usibus subtrahuntur.","english":"Since, therefore, the guilt of that people remains—a people who, like cattle, were roused not at all by the teaching of the word but by the lash of the whip—my anger will not be softened on this account, because she said: I will go and return to my former husband. But I will lead her on into long trials of plagues, because she neglected to know and to declare that all these things could be given by no one except by me, by whom surely they were also created. Therefore, what is said—And she did not know that I gave her grain and wine and oil—looks to the blame of her willful slowness, according to that saying of David: He refused to understand, that he might do good. And so she will begin, amid the perils of hardships, to confess what she had previously neglected to know: namely, that I alone am the one by whom sustenance is provided, I who also created the very substance of men. Because I gave her grain and wine and oil, and gold, which they had made into Baals. Not only furnished, therefore, but even more abundantly supplied, she abused my gifts for crimes, and to my insult she fashioned idols from the wealth she had received from me. For this reason I too—whose dispensation the prophet, praising it, used to sing with understanding: With the holy you will be holy, and with the innocent man you will be innocent, and with the perverse you will be perverted—will at last take up the office of censure, so that from the ungrateful I may withdraw what had been bestowed, and the wealth itself may obtain a certain benefit of liberation when it is withdrawn from the uses of the profane.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":40,"ref":"p40","source":"Ideo autem distincte ait [Vers. 9.], Sumam frumentum in tempore suot et vinum in tempore suo, quia non est frugum una collectio, caeterum diversis anni temporibus singula quaeque rediguntur, atque ideo messem negabit aestas, autumnus vindemiam, mobilitatem bruma subducit, et continget (inquit) creaturis quaedam liberatio, si eis non (??)autur immeriti: et liberabo lanam meam, et linum meum, quoe operiebant ignominiam ejus. Ad mundum quippe muliebrem eleganter allusit, quod ita omne corpus, in qno sunt aliqua verecunda, contexerit, ut illud etiam venustaret. Acute tamen videtur ostendere, quia plerumque sub prosperitate vile reorum foeditas delitescat: quos si digna rursus inopia consequatur, merita quoque latuerant, delegantur.\n\nVers. 10. — Et nunc revelabo stultitiam ejus in oculis amatorum ejus. Id est, illos ipsos, qui aucto, res, vel participes sceleris exstiterunt, consequentia rerum subiget confiteri, nihil hac natione stolidius esse, quam nec consilia direxerint, nec pericula correxerint, sed eum Dominum ingratae mentis criminibus asperaverint, cujus potentiam, omnium continentem, tara adversis suis sit experta, quam prosperis. Revelabo ergo stultitiam ejus in oculis amatorum ejus, et vir non eruet eam de manu mea.","english":"Therefore he says distinctly [Verse 9], \"I will take away my grain in its time and my wine in its time,\" because there is not one gathering of crops; rather, each thing is brought in at different seasons of the year, and therefore summer will deny the harvest, autumn the vintage, winter withdraws their mutability, and there will come (he says) a certain liberation for created things, if what is undeserved is not (?) to them: \"and I will free my wool and my linen, with which they covered her shame.\" For he alluded elegantly to the woman's world, because she had woven together the whole body, in which there are certain shameful parts, so as even to adorn it. Yet he seems acutely to show that for the most part, under prosperity, the foulness of the guilty lies hidden; if again a worthy poverty overtakes them, their merits too, which had lain hidden, are exposed.\n\nVerse 10. — \"And now I will reveal her folly in the eyes of her lovers.\" That is, those very men who, having been increased, either stood as partners in her crime, the consequence of events will compel to confess that nothing is more foolish than this nation, which neither directed its counsels nor corrected its dangers, but provoked with the crimes of an ungrateful mind that Lord whose power, containing all things, it has experienced in its adversities as much as in its prosperities. \"I will reveal, therefore, her folly in the eyes of her lovers, and no man shall rescue her from my hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":41,"ref":"p41","source":"Id est nullus erit principum, quorum est secula prophanitatem, qui possit eam a mea indignatione defendere: non quod aliquis id esset ausurus, sed quia per similitudinem mulieris et virorum oratio suscepta contexitur, ideo ait, quia cum eam indignatio divina perculerit, amatores ejus nequibunt ei succurrere: nec miseriis, quibus obruenda sit, quicquam afferre solatii.\n\nVers. 11. — a Auferam omne gaudium ejus, solemnitatem ejus, neomeniam ejus, sabbatum ejus, et omnia fesfa tempora ejus. Posuit nomina feriarum, in quibus plurimum laetabatur, cum tota reg(??)o choreis, canticis epulisque lasciviret: quae utique luxuries non vigebat nisi, cum populus alta pace feneretur. Universa, inquit, haec contrariis mutabuntur, et cessante b, luctus adhibebitur, feriarum tempora captivitas occupabit, sabbati otia labor aerumnosae servitutis implebit: nec solum tanta capti vitate libertas, sed etiam terrarum foecunditas lugubri sterilitate mutabitur.","english":"That is, there will be none of the princes, whose concern is the profanation of the age, who can defend her from my indignation; not that anyone would dare to do this, but because the discourse is woven together by way of a likeness of a woman and men, therefore he says that when divine indignation has struck her, her lovers will be unable to help her, nor to bring any consolation to the miseries by which she is to be overwhelmed.\n\nVerse 11. — I will take away all her joy, her solemnity, her new moon, her sabbath, and all her festival seasons. He has set down the names of the festivals in which she rejoiced most greatly, when the whole region reveled in dances, songs, and banquets; which luxury certainly did not flourish except when the people enjoyed the interest of deep peace. All these things, he says, will be changed into their opposites, and with the cessation, mourning will be brought in; captivity will occupy the seasons of the festivals; the leisure of the sabbath will be filled by the toil of wretched servitude; and not only will liberty be changed by such great captivity, but also the fertility of the lands will be changed into mournful sterility.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Vers. 12. — Corrumpam enim vineam ejus, et ficum ejus, de quibus dixit, Mercedes hoe meoe sunt, quas dederunt mihi amatores mei: et ponam eam in saltum, et comedet illam bestia agri. Exsecutus est, quid partium damna conficerent, id est, cum culturae sedulitatem jugis fuerit consecuta frustratio, amoenitatem pristinam, succedente squalore, rura, exponent, fietque lustris potius, quam agris regio tota consimilis, id est, quae feris dignior, quam hominibus censeatur. Quod quoniam hanc faciem colentiam raritas erat illatura, eleganter expressit, bestias agri ejus fructibus esse vescendas. Sponte sua, inquit, lumen rationis abjecit, et post satietatem, atque imprnguationem calcitravit dilectus, ac tantum proprio impudentissima gens favit errori, ut gaudia pacis, et rerum copiam, quorum continuationem, si fuisset casta ac devota, ei promiseram, suis corruptoribus auderet adseribere: ideo haec, sicut dixi, pars erit prima vindictae, ut his, quibus non est bene usa, et gaudiis exuatur et copiis, sciatque, quoniam haec ille propicius ante contulerit, qui potuit deinceps iratus auferre. Ponam eam, inquit, in saltum, et comedet illam bestia agri. Permittam, ait, ut hostili consumatur incursu, sicque nullo meae dispositionis muniatur objectu, sicut nec saltus, nec lustra laboratis sepibus claudit agricola.","english":"Verse 12. — For I will corrupt her vine and her fig tree, of which he said, \"These are my wages, which my lovers gave me\"; and I will make her a forest, and the beast of the field shall devour her. He has set forth what the losses of her portions would accomplish—that is, when the unremitting frustration of cultivation has followed upon its diligence, the countryside will lay bare its former pleasantness, with squalor succeeding it, and the whole region will become more like haunts of wild beasts than cultivated fields—that is, it will be judged fitter for beasts than for men. And because it was the scarcity of those who cultivated this face that would bring this about, he has elegantly expressed that the beasts of the field are to feed on her fruits. Of its own accord, he says, it cast off the light of reason, and after satiety and fattening the beloved kicked; and that most shameless people so favored its own error that it dared to ascribe to its corrupters the joys of peace and the abundance of things, whose continuance I had promised it if it had been chaste and devoted. Therefore, as I have said, this will be the first part of the vengeance, that it be stripped of the joys and the abundance which it did not use well, and that it know that he who could afterward take them away in anger had first conferred them in kindness. I will make her, he says, a forest, and the beast of the field shall devour her. I will permit, he says, that she be consumed by a hostile incursion, and thus be protected by no defense of my providence, just as the farmer encloses neither a forest nor the lairs of wild beasts with laborious hedges.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Et quia videbatur veram sententiam protulisse, caussam denuo ipsius commonitionis adnectit, ut doceat se justitiae magis, quam irae, quicquid infremuit, praestitisse.\n\nVers. 13. — Et visitabo, ait, supeream dies Baalim, quibus incendebat incensum, et ornabatur inaure sua, et monili suo, et ibat post amatores suos, et mei obli viscebalur, dicit Dominus. Non nunc, inquit, inter peccandi versatur exordia, ut processu temporis suffundenda credatur: olim cum ejus improbitate patientia nostra contendit, nec tamen aliquid ad emendationem promovimus, quando haec in sua profanitate consenuit. Ne ergo etiam judicis famam impunitas longa commaculet, et videar fovere, quod tamdiu vigere permitto, quanquam sero, tamen vel demum ad opus ultionis accingar, ut expungam etiam illos dies, quibus Baalim, idolo videlicet turpitudinis, compta insuper monilibus, serviebat. Quod autem non solum monilium, sed etiam inaurium fecit mentionem, possumus quidem dicere, quia quibus comantur foeminae, nominaverit pauca de maltis. Patitur tamen locus, ut aliquid snbtibus a afferamus, id est, inaurium nomine obediemia videatur ostensa. Et quoniam tunc populus Judaeorum solus percepta legis, quibus obediret, acceperat, merito quasi inaurium ornamenta gestabat. Sed postquam (??)unesto deceptus est errore, ut Idolorum ritibus subderetur, idipsum praecipue nunc exprobratum putemus.","english":"And because he seemed to have pronounced a true sentence, he joins again the reason for his own admonition, so that he may teach that whatever he thundered forth, he brought forth more from justice than from anger.\n\nVerse 13. — And I will visit, he says, upon her the days of Baalim, in which she burned incense, and was adorned with her earring and her necklace, and went after her lovers, and forgot me, says the Lord. Not now, he says, is she engaged in the beginnings of sinning, so that it might be believed she must be cleansed by the progress of time: long ago our patience contended with her wickedness, and yet we advanced nothing toward her amendment, since she has grown old in her profaneness. Therefore, lest long impunity defile even the reputation of the judge, and I seem to foster what I permit to flourish so long, although late, yet at last I will gird myself for the work of vengeance, so that I may blot out even those days in which she served Baalim, that is, the idol of shame, adorned besides with necklaces. But because he made mention not only of necklaces but also of earrings, we can indeed say that he has named a few out of many of the things with which women are adorned. Yet the passage allows that we may bring something from the deeper meanings, that is, that by the name of earrings obedience seems to have been shown. And because at that time the people of the Jews alone had received the precepts of the law, which they were to obey, they rightly wore, as it were, the ornaments of earrings. But after they were deceived by an unclean error, so as to be subjected to the rites of idols, let us think that this very thing is now especially reproached.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Ac si diceret: Aurum et argentum quod, me creante, terra protulerat, me largiente, synagoga susceperat, reliquarumque rerum copiam, ad cultum et ornatum Idolorum impiata a convixit, et illud insigne obedientiae, quo inter reliquos populos sola pollebat, erubescentibus ritibus mancipavit. AEstimansque quod in ea, qua olim fuerat, pulchritudine permaneret, sequebatur amatores suos cum tanta fiducia, eam plene ut nostri numinis subiret oblivio.\n\nVers. 14.–17. — Propter hoc ecce ego lactabo eam, et ducam eam in solitudinem, et loquar ad cor ejus, et dabo ei vinitores ejus ex eodem locoy et vallem Achor ad aperiendam spem: et canet ibi juxta dies juventutis suoe et juxta dies ascensionis suoe de terra AE– gypti, Et erit in dio illo, ait Dominus, vocabit me Vir meus, et non me vocabit ultra Baalim, Et auferam nomina Baalim de ore ejus, et non recordabitur ultra nominis eorum. Notandus est diligenter prophetici sermonis ordo. Qui ubicumque fuerit necessitas, ut tormenta denunciet et meritum divinae severitatis ostendat, statim caussas, quae hoc meruere, subnectit: neque mortalium culpas dinumerasse contentus, gaudia sequuturae prosperitatis exsequitur, ostendens quod brevem illam dissimulationem veniae Deus noster in apparatum conciliationis quodammodo assumat.","english":"As if he were saying: The gold and silver that the earth, by my creation, had brought forth, and that the synagogue, by my generosity, had received, and the abundance of other things besides, she, grown impious, turned to the worship and adornment of idols; and that distinguished mark of obedience, in which alone she excelled among the other peoples, she handed over to shameful rites. And thinking that she remained in that beauty in which she once had been, she followed after her lovers with such confidence that forgetfulness of our divine majesty wholly came upon her.\n\nVerses 14–17. — Therefore behold, I will allure her, and lead her into the wilderness, and speak to her heart, and give her her vinedressers from that same place, and the valley of Achor to open up hope; and she shall sing there according to the days of her youth and according to the days of her ascent from the land of Egypt. And it shall be in that day, says the Lord, she shall call me My husband, and shall no longer call me Baalim. And I will take away the names of Baalim out of her mouth, and she shall remember their names no more. The order of the prophetic utterance must be carefully noted. Whenever there is need for it to announce torments and to show the desert of divine severity, it immediately joins the causes that deserved this; and, not content to have enumerated the sins of mortals, it sets forth the joys of the prosperity that will follow, showing that our God in a manner takes up that brief overlooking of guilt for forgiveness into the provision of reconciliation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Quo tamen argumento, ut laudatur divina clementia, ita iniquitas humana deprimitur: cujus videlicet, efficit magnitudo, ut tantae bonitatis Dominus interdum ad iracundiam concitetur. Postquam ergo pronuntiaverat, quod universis gaudiis trisiis esset inferenda cessatio, nec aliquis miseris, vel auxilium vel sontium laturus occurreret: statim crimina populi, id est, caussas suae indignationis exposuit, atque eorum magnitudinem aetatemque commemorans, ostendit: quia censura ejus nulli esse deberet, de nimietate suspectior, cum si scelerum vel quantitatibus, vel aetatibus conferatur, excusandam parcitatem, excusandam habeat t(??)rditatem. Verum non uno hoc colore, inquam, dulcem et familiarem sibi clementiam commendans, etiam de prosperorum illatione plagis adhaerente, idem istud consignat, et tanto ea ambitu majore describit, quasi qui vellet non solum compensare, sed etiam excusare quod perculit. Ergo cum dixisset, quia poneret eam in saltum, ut comederent illam bestiae agri, id est, cunctis regni et urbium munitionibus amputatis, potestati hostium traderetur (c censura, ut quondam in AEgypto, contumeliam vel aerumnam luteae servitutis) quippe quae consectatu idolorum, Dei sui fuisset oblita: tamen quia ipse miserator et misericors ageret, post captivitatis terminum gaudia regressionis adnunciat.","english":"By this argument, however, just as divine clemency is praised, so human iniquity is brought low: the magnitude of this iniquity, evidently, brings it about that the Lord of such great goodness is sometimes stirred to anger. After he had therefore declared that a cessation was to be brought upon all joys, and that no one would come to meet the wretched with either aid or sound, he immediately set forth the crimes of the people, that is, the causes of his indignation, and recounting their magnitude and their age, he showed that his censure ought to be suspected by no one on account of excess, since if it be compared with the quantities or the ages of the crimes, it must have its sparingness excused, must have its slowness excused. But not by this one color alone, I say, does he commend the clemency that is sweet and familiar to him; even concerning the bringing in of prosperity, which clings to the blows, he marks out this same thing, and describes it with so much greater a circuit, as one who wished not only to compensate but even to excuse what he struck. Therefore, when he had said that he would set her in a thicket, so that the beasts of the field might devour her—that is, with all the fortifications of the kingdom and the cities cut off, she would be handed over to the power of the enemy (a censure, as once in Egypt, of clayey servitude, of insult or of hardship)—she who, in her pursuit of idols, had forgotten her God: nevertheless, because he himself, the merciful and compassionate, was acting, after the term of captivity he announces the joys of return.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Et quia supra AEgyptiae liberationis intulit mentionem, ad illius instar, hanc quoque Israeliticis populis asserens conferendam, nunc Quoque latius quidem, sed idem percurrit exemplum. Ecce ego, inquit, lactabo eam, et loquar ad cor ejus: et dabo vinitores ex eodem loco, et vallem Achor ad aperiendam spem: quia nativitatem Synagogae tempus AEgyptiae liberationis appellat, lactatio quoque cibum Mannae videtur ostendere. Locutio autem ad cor directa, promulgationem indicat legis, quae auditorum corda formavit. Dabo autem vinitores ejus ex eodem loco, et vallem Achor ad aperiendam spem, quid significet accipito. Antequam populus Terram repromissionis intraret, missi exploratores fructum vitis eg(??)egium portaverunt, id est, uvam ejus magnitudinis, quam vector unus subire non possit. Postquam vero urbem opulentissimam, Jerico videlicet, mirabili occupavere victoria, vir de tribu Juda, Achar nomine, filius Charim, quiddam de praeda, quae exustioni fuerat dicata, subripuit. Cumque esset vincentium, adversis subitis impedita foelicilas, admotis fortibus, e fur anathematis vestigatur: et cum omnia, quae occuluerat protulisset, lapidante populo, in valle Achor interemtus legitur et sepultus (Jos. 7.). Quae sane expiatio ita valuit ad melius placendum Deo, ut incruents deinceps potiretur triumphis.","english":"And because he had made mention above of the liberation from Egypt, asserting that this too must be conferred upon the Israelite peoples in the likeness of that liberation, he now runs through the same example, more fully indeed, but the same. \"Behold,\" he says, \"I will suckle her, and I will speak to her heart: and I will give her vinedressers from that same place, and the valley of Achor to open up hope\": because he calls the birth of the Synagogue the time of the liberation from Egypt; the suckling also seems to point to the food of manna. But the speaking directed to the heart indicates the promulgation of the law, which formed the hearts of its hearers. But what \"I will give her vinedressers from that same place, and the valley of Achor to open up hope\" signifies, take note. Before the people entered the Land of promise, spies were sent and brought back an outstanding fruit of the vine, that is, a cluster of such magnitude that one bearer could not sustain it. But after they occupied the most opulent city, namely Jericho, by a wondrous victory, a man from the tribe of Judah, by name Achar, son of Charim, stole something from the spoil that had been consecrated to burning. And when the happiness of the victors was hindered by sudden reverses, with strong men brought forward, he is tracked down from the brand of the anathema; and when he had brought out all that he had hidden, with the people stoning him, he is read to have been killed and buried in the valley of Achor (Josh. 7). And this expiation availed so greatly for pleasing God better, that thereafter he obtained triumphs without bloodshed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Sicque illa vallis, nova arva capientibus, spem foelicitatis apparuit, quam praecedentibus culpa concluserat. His ergo commemoratis, quae illo tempore gesta constabat, etiam de Babylonia captivitate tam laetum fore Judaeorum reditum pollicetur. Denique sequitur. Et canet ibi juxta dies juventutis suoe, et juxta dies ascensionis suoe de terra AEgypti. Sicut enim tunc, incisis fluctibus, sicco per pelagus itinere transierunt, ac Maria soror Moysi, musica instrumenta corripiens, laudes Dei, choris sequentibus, praecinebat: in hunc modum exeuntes de Assyria captivitate cantabant, non utique Jerico aliquam deleturi, aut botrum denuo reperturi; sed quibus ita tempora, laetanda succedant, ut illam videantur quam sub- Movse et Josue habuerant, gloriam consequuti.\n\nCujus tamen historiae quemadmodum sit memoria. laeta perpende, videlicet tam ad exemplum tristium, quam laetorum. Dixerat quippe supra, ne forte spoliem eam nudam, et statuam eam secundum diem nativi tatis suoe, et ponam eam quasi solitudinem, et statuam illam velut terram inviam, et interficiam eam in siti. Ad illorum utique similitudinem, quorum cadavera, ut ait Paulus Apostolus, prostrata sunt in deserto (Heb. 3. 17.): nunc vero cum solvendam promitteret servitutem, et gaudia de libertate ventura, ipsorum totidem temporum recordatu. est, quibus videlicet gloriosa liberatio sacris fuerat laudata carminibus.","english":"And so that valley, for those receiving new fields, appeared as a hope of happiness, which guilt had closed off to those who came before. With these things therefore recalled, which were known to have been done at that time, he promises that even the return of the Jews from the Babylonian captivity will be so joyful. Then it follows: And she shall sing there according to the days of her youth, and according to the days of her going up from the land of Egypt. For just as then, with the waves cut apart, they crossed through the sea by a dry path, and Mary the sister of Moses, taking up musical instruments, sang the praises of God beforehand with choirs following: in this manner, going out from the Assyrian captivity, they were singing, not indeed to destroy some Jericho, or to find a cluster of grapes again; but for whom times succeed that must be rejoiced in, so that they may seem to have obtained that glory which they had had under Moses and Joshua.\n\nYet consider how the memory of this history is joyful, namely both as an example of sorrows and of joys. For he had said above: lest perhaps I strip her naked, and set her as in the day of her birth, and make her like a wilderness, and set her like a land impassable, and kill her with thirst. Namely in the likeness of those whose bodies, as the Apostle Paul says, were laid low in the desert (Heb. 3:17). But now, when he was promising that servitude would be ended, and the joys to come from liberty, there is a recalling of those same times in which, to be sure, the glorious liberation had been praised with sacred songs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Cujus sane foelicitatis, idest, post captivitatem Babyloniam sentiendae, ut dulcedo consolabatur Judaeos, ita magnitudo signabat popu-. los ad praedicationem Evangelii congregandos. Qui vero novum carmen Deo canunt (nolum enim fecit. orbi salutare suum, et ante conspectum Gentium revelavit justitiam suam [Psal. 97. 2.]), (??) eamque servitu, tem, qua peccatis et immundis spiritibus subdebamur, gratuita indulgentia et sanctificatione dissolvit, ut liberati ab iniquitatibus, justitiae serviremus, atque populus adquisitionis effecti, divini stemmatis insignibus fulgeremus, habentes de nostro corpore, de nostro, inquam, populo vinitores, vel ingentis botri gratiam nobis in mysteriis contradentes, vel ipsam artem atque industriam, qua vinea Dei colitur, indicantes. In illo proinde tempore, cum haec quae enumeravimus optata contigerint, quanta fuerit praemissae castigationis utilitas, etram morum emendatio. publicavit. Toto siquidem, inquit, corde, mihi sociabitur, ita ut non me ulterius ex interpolatione veneretur, sed continuum mihi cultum, mihi continuum impendet affectum: a meque tantum suum virum appellabit et Dominum: nec ultra Baalim, idest. Idolis, meum nomen ascribet. De quo sane Baalim vocabulo Judaeorum traditio sensum aliquem voluit Comminisci.","english":"Of that happiness, that is, which was to be felt after the Babylonian captivity, the sweetness consoled the Jews, while its greatness marked out the peoples to be gathered to the preaching of the Gospel. But those who sing a new song to God (for he has made his salvation known to the world, and before the sight of the nations he has revealed his righteousness), and that servitude by which we were subjected to sins and unclean spirits he dissolved by gratuitous pardon and sanctification, so that, freed from iniquities, we might serve righteousness, and having become a people of acquisition, we might shine with the marks of the divine lineage, having from our own body, from our own people, I say, vine-dressers, either yielding to us in the mysteries the grace of a mighty cluster, or pointing out the very art and industry by which the vineyard of God is cultivated. At that time, therefore, when these things which we have enumerated came to pass as desired, how great was the usefulness of the chastisement sent before, he also made public the amendment of morals. For with the whole heart, he says, she will be joined to me, so that she will no longer reverence me by way of interposition, but will bestow on me continuous worship, on me a continuous affection: and she will call her husband and lord only me: and no longer will she ascribe my name to the Baalim, that is, to idols. Concerning this word Baalim, indeed, the tradition of the Jews wished to devise some meaning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":49,"ref":"p49","source":"Sed apparet hoc esse solidius, per quod consequentia tota decurrit, ut de ore videlicet correctae gentis auferenda Idolorum nomina repromittat et Deum ac Dominum se tantum vocandum. Dicendo autem non recordabitur ultra nominis eorum, vel correctionem, quae es et plena signavit, vel ad illud aspexit, quod supra posuerat, Ibat post amatores suos, et mei obliviscebatur, ait Dominus. Hoc ergo vitium castigatione discludens, in contrarium migrabit affectum, ut studium profanitatis plena oblivione deponat.\n\nVers. 18.–20. — Percutiam ei foedus in die illa cum bestia agri, et cum volucre coeli, et cum reptili terroe: arcum et gladium, et bellum conteram de terra, et dormire faciam eos fiducialiter. Sponsabo te mihi in sempiternum, et sponsabo te mihi injudicio et justitia, et in misericordia et miserationibus. Et sponsabo te mihi in fide, et scies quia ego Dominus. Est, inquit, consequens, ut quae plagis loedata subjacuit, bonis omnibus correcta poliatur. Et ideo sicut ei omnes creaturas non solum adversas sed etiam infensas indignatio nostra reddiderat, ita rursus benevolas et commodas easdem faciat nostra placatio. Percutiam itaque foedus ei cum best a agri, ut nec arvorum fruges saevities ferina populetur, nec vindemias eorum aut oliveta volucrum praecipiat multitudo, nec per membra lassorum anguea venena diffundant.","english":"But it appears that this is the more solid interpretation, through which the whole sequence runs, namely that he promises that the names of idols are to be taken away from the mouth of the corrected nation, and that he alone is to be called God and Lord. But by saying, *He will no longer remember their name*, he has signified either the correction, which is both [complete] and full, or he looked to that which he had set down above, *She went after her lovers, and forgot me, says the Lord*. Therefore, shutting off this vice by chastisement, it will pass over into the contrary affection, so that it may lay aside the zeal of profaneness in full forgetfulness.\n\nVerses 18–20. — *I will strike a covenant for her in that day with the beast of the field, and with the bird of heaven, and with the creeping thing of the earth: I will break the bow and the sword and war from the earth, and I will make them sleep confidently. I will betroth you to me forever, and I will betroth you to me in judgment and justice, and in mercy and compassions. And I will betroth you to me in faith, and you shall know that I am the Lord.* It is, he says, a consequence that she who lay subject, injured by blows, being corrected, may be polished with all good things. And therefore, just as our indignation had rendered all creatures not only adverse but even hostile to her, so again our placation may make the same creatures benevolent and favorable. *I will therefore strike a covenant for her with the beast of the field*, so that neither the savagery of wild beasts may ravage the fruits of the fields, nor the multitude of birds may seize their vineyards or olive groves, nor may the poisons of serpents spread through the limbs of the weary.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Quae omnia cum liberationis tempore cessatura dicuntor, diebus utique plagarum docentur illata. Cum his cladibus etiam bella cessabunt, ita ut in patriis finibus dormite possint, requiescere confidenter, quippe nec irruptiones nec insidias formidantes. Sponsubo te mihi in sempiternum, idest, rebus ipsis erudita cognosces, non meo, sed tuo vicio illud, quo afflicta es, contigisse discidium. Caeterum, me paratum esse, ut in sempiternum mihi sponsa permaneas, idest, si talis fueris, qualem nunc castigantia judicia reddiderunt, in sempiternum tibi faederatio prisca servabitur. Sic enim paciscor, te in nostro permanere consortio, ut explorent justitiam tuam admota judicia. Vel si te subrepens [Ant. subripiens] negligenlia vulneraverit, et a me tamen remedium toto flendi ambitu postulaveris, nihilominus desponsabo te mihi in misericordia et in miserationibus: quas cum sane fideles constantesque persenseris (hoc est enim quod ait, Sponsabo te in fide) alacritate debita praedicabis, quia ego sum Dominus. Quod totum sic instituimus, si ad vocationem Evangelii transferamus, manifestius constabit impletum. Speciosus enim forma proe filiis hominum (Psal. 14.","english":"All these things, it says, will cease at the time of deliverance, but they are taught by the blows that are brought upon them in the days of plagues. With these disasters wars also will cease, so that within their ancestral borders they may sleep and rest confidently, fearing neither invasions nor ambushes. I will betroth you to me forever—that is, instructed by the things themselves you will recognize that that separation by which you were afflicted came about not by my fault but by your own. Moreover, that I am ready for you to remain my bride forever—that is, if you are such as the chastening judgments have now made you, the ancient covenant will be preserved for you forever. For thus I make the agreement, that you remain in our fellowship, so that the judgments brought near may test your righteousness. Or if creeping negligence has wounded you, and yet you have asked remedy from me with the whole extent of your weeping, I will nonetheless betroth you to me in mercy and in compassion; when you have truly perceived these things as faithful and steadfast (for this is what he says, I will betroth you in faith), you will proclaim with due eagerness that I am the Lord. We have set forth all this in such a way that, if we transfer it to the calling of the Gospel, it will stand more clearly fulfilled. For beautiful in form beyond the sons of men (Ps. 44).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":51,"ref":"p51","source":"3.), de cujus labiis fusa gratia mundo dedit salutem, reginam quam sibi in Consortium thalami pro virginitatis honore despondit, adscivit injustitia, quam justificando dedit: adscivit in judicio cum eam, quae legitime esset laboratura, delegit: adscivit in misericordia et in miserationibus, cum praeterita debita relaxavit, et despondit in fide, qua vel corde creditur ad justitiam, ore autem confessio fit ad salutem (Rom. 10. 10.): vel quod non est dubium, quia diligentibus Dominum omnia procedant in bonum (Ibid. 8. 28.). Vers. 21.–24. — Et erit tn illa die, exaudiam, dicit Dominus, e coelos, et illi exaudient terram, et terra exaudiet trilicum, vinum. et oleum: et hoec exaudient Jezrahel. Et seminabo eam mihi in terram, et miserebor ejus, quoe fuit Absque misericordia. Et dicam Non populo meo, Populus meus es tu: et ipse dicet. Domi– nus meus es tu. Seriem votivae promissionis extendit, ac per diversas species, schema voluminibus sacris familiare componit, ut elementa invicem fungi opere suo cupiant ad sustentationem fragilitatis humanae, nec tamen queant, nisi Creator annuerit. Qui sane illo tempore, quo placidus adversa depulerit, affatim praebiturum se omnia pollicetur: incipiet siquidem claudicare foelicitas, si desideret copiam tot seculis expetita libertas.","english":"He took to himself as queen her whom he betrothed to himself as a partner of his bridal chamber in honor of virginity—she from whose lips grace was poured out and gave salvation to the world; he took her to himself in injustice, which he gave her by justifying her; he took her to himself in judgment, when he chose her who would legitimately labor; he took her to himself in mercy and in compassions, when he forgave past debts, and he betrothed her in faith, by which either with the heart one believes unto righteousness, or with the mouth confession is made unto salvation (Rom. 10:10); or because it is not doubtful that for those who love the Lord all things work together unto good (Ibid. 8:28). Verses 21–24. — And it shall be in that day, I will hear, says the Lord, from the heavens, and they shall hear the earth, and the earth shall hear the grain, the wine, and the oil; and these shall hear Jezreel. And I will sow her for myself in the earth, and I will have mercy on her who was Without mercy. And I will say to Not my people, You are my people; and he himself shall say, You are my God. He extends the sequence of the promised vow, and through various figures he composes a schema familiar to the sacred volumes, so that the elements may desire to perform their own work for one another for the sustenance of human frailty, and yet cannot unless the Creator grants it. He indeed promises that in that time, when, being placid, he has driven away adversities, he will abundantly supply all things; prosperity will indeed begin to falter if the liberty sought for so many ages should lack abundance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Haec autem, ut diximus, suavitas gaudiorum et in illa aetate praeclusit, cum est Babylonis soluta captivitas: et reddita esi Apostolorum tempore cumulatior, cum ita omnis credentium multitudo sobriis rerum cop(??)is uteretur, ut esset eis anima et cor unum (Act. 2.). Atque tunc primum exae(??)(??)atio(??)a cunctis saplentibus praedicata conluxit, ut in tanto discipulorum coetu nemo esset divitiis erectior, nemo paupertate depressior: caeterum sicut una cunctorum in virtute, consensio: ita communi jure esset possessio. Neque enim aliquis eorum, quae possidebant, suum quicquarn esse dicebat; sed cum essent illis universa communia, agrorum etiam pretia pedibus Apostolorum offerebantur, ut pro singulorum necessitatibus distributio proveniret. Et quia spiritalis populi status intra historiam Judaici populi tenebatur: revertitur ad illa nomina, a quibus vaticinium fuerat exorsus, et ait: Terra exaudiet triticum, vinum et oleum, at hoec exaudient Jesrahel, idest, populum, vocabulo vallis, in qua est superatus.","english":"But this sweetness of joys, as we have said, he also shut off in that age, when the captivity of Babylon was dissolved; and it was restored more abundantly in the time of the Apostles, when the whole multitude of believers used the sober abundance of things in such a way that they had one soul and one heart (Acts 2). And then first the equality preached to all the wise shone forth, so that in so great a gathering of disciples no one was raised up by riches, no one cast down by poverty; but just as there was one harmony of all in virtue, so possession was by common right. For none of them said that anything of what they possessed was his own; but when all things were common to them, even the prices of fields were offered at the feet of the Apostles, so that distribution might be made according to the needs of each. And because the state of the spiritual people was contained within the history of the Jewish people, he returns to those names from which the prophecy had begun, and says: The earth will hear the wheat, the wine and the oil, and these will hear Jezreel, that is, the people, by the name of the valley in which he was overcome.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Ostensum, cujus pcccata, quae erat puniturus, supra expressit, ipsam, inquam, gentem non in eisdem personis, sed in eisdem tribubus permanentem, et plagarum verberibus expiatam, in censorium suum propitiatus adsciscat, et quasi terrae etiam bonae praeceptorum semina diversa concredat, ut per amplitudinem succedentium prosperorum, etiam ille dies Jesrahelis, quo est inducta calamitas, pretiosus fuisse atque optabilis censeatur. Miserebor, quippe nunc ejus cujus paulo ante nomen horrueram, et populum meum vocabo, qui mei desertor exstiterat, et advfersantium mihi jure defecerat. Ips(??)– que vicissim fiducia, ut me appellet verum et unicum Dominum, conferetur. Verum huc usque prosperorum denunciatione prolata, rursus ad praesentis temporis statum sermonem reducit: Sequitur enim:\n\nCAPUT III.\n\nVers. 1.–5. — Et dicit Dominus ad me: Adhuc vade, dilige mulierem dilectam amico, et adulteram, sicut diligit Dominus filios Israel, et ipsi respectant ad Deos alienos, et diligunt vinacia uvarum. Et fodi eam mihi quindecim argenteis, et coro ordei, et dimidio coro ordei, et dixi ad eam: Dies multos exspectabis me, non fornicaberis, et non eris viro, sed et ego exspectabo te. Quia dies multos sedebunt filii Israel sine Rege, et sine Principe, et sine sacrificio, et sine altari, et sine Ephod, et sine Teraphin.","english":"He showed that the nation itself—whose sins, which he was going to punish, he expressed above—I say, not in the same persons but persisting in the same tribes, and expiated by the lashes of plagues, he, being propitiated, takes to himself as his own censor, and as it were sows the diverse seeds of the commandments even in good ground, so that through the abundance of succeeding prosperities, even that day of Jezreel, on which the calamity was brought in, may be reckoned to have been precious and desirable. For he says: I will have mercy now on her whose name I had shuddered at a little before, and I will call my people, who had been a deserter of me, and had justly fallen away to those who opposed me. And in turn, confidence will be conferred on them, that they may call me the true and only Lord. But after the proclamation of prosperities has been brought forth thus far, he again brings his discourse back to the state of the present time; for it follows:\n\nCHAPTER III.\n\nVers. 1–5. — And the Lord said to me: Go yet, love a woman beloved of a friend, and an adulteress, as the Lord loves the children of Israel, and they look to strange gods, and love the husks of grapes. And I dug her for myself with fifteen pieces of silver, and a cor of barley, and half a cor of barley, and I said to her: For many days you shall wait for me, you shall not commit fornication, and you shall not be to a man, but I also will wait for you. For many days the children of Israel shall sit without a king, and without a prince, and without sacrifice, and without altar, and without ephod, and without teraphim.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Et post hoec revertentur filii Israel, et quaerent Dominum Deum suum, et David regem suum, et pavebunt ad Dominum, et ad bonum ejus in novissimo dierum. Quia exordium vaticinii, captivitatem populi illius reversis vocibus pollicentis, hic, sicut in principio docuit. Propheta susceperat, ex persona Dei tristia, sed jam impendentia nunciabat, et eodem sacri Spiritus gubernato, quasi ex contrariis texit oraculum. Nam cum infremuerit truculentis, statim quibus confoveat sauciatos, laeta subjecit, ut vel audiendis tristibus populus assuescat, vel ipsum Dominum cunctantem, et sicut supradiximus. studio differentem, cum sit vindicaturus, ostendat. Per quod simul docet, ne unquam sub tali judice desperent salutem, nimirum ita ad indulgendum parato, ut placidis inter adversa narrandis videatur id sedulo, quod iratus fuerit, excusare.","english":"And after these things the children of Israel shall return, and shall seek the Lord their God, and David their king, and they shall fear the Lord and his goodness in the last days. For the beginning of the prophecy—the captivity of that people, with the prophet promising their return in turn—he taught here, as at the outset. The prophet had taken up sorrowful things from the person of God, but was announcing them as already imminent, and, guided by the same Holy Spirit, wove his oracle as it were from opposites. For when he had roared with fierce threats, he immediately added joyful things by which he might cherish the wounded, so that the people might either grow accustomed to hearing sorrowful things, or might show that the Lord himself is delaying and, as we said above, lingering in his purpose, though he is about to take vengeance. By this he teaches at the same time that they should never despair of salvation under such a judge—one so ready to pardon, surely, that by the calm things he relates amid adversities he seems deliberately to excuse what he had been angry about.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Principit itaque Propheta, ne caritatem quam obscoenae mulieri impenderat, praevia offensione deponat, sed cum impudentia illius, professa benignitate contendat, et sive ipsa re, sive id quod consequens videtur, spiritu tantum revelante, cognoscat, quia illa meretrix levi mercede posset conduci, non solum ut prophetica so– cietate esset contenta, sed ut illius et aliorum conventu pariter abstineret, quasi quae valent osten– dere, magis necessitate parandi victus, quam conseciatu libidinis se prostituisse: denique si vel tenuis alimonia praeberetur, eam facile flagitii voluptate carituram. Quo utique exemplo redditur Synagogae caussa deterior, quae eam videlicet pactionem nec copiis invita(??)a servaverit, quam prostibula quaepiam, vel sub nimia parcitate, veretur. Indulgemus ergo, ail, tempus errantibus, ut vel ad correctionem fletibus erumpant, vel gravi demum ultioni succumbant. Qui nunc pretiosa vilibus postferentes, obliviscuntur. proprii Dei, et sequuntur alienos, non aliter quam si spretis uvis, vinacia suibus magis quam hominibus apta colligerent.","english":"So the Prophet begins, lest she lay aside the love she had bestowed on the shameful woman at the first offense, but with that woman's shamelessness she may contend by professed kindness, and whether in the matter itself or in what seems to follow from it, with the Spirit alone revealing it, she may know that that harlot could be induced at a small price, not only to be content with the prophetic fellowship, but even to abstain from the company of him and of others alike, as one who is able to show that she prostituted herself more from the necessity of procuring a livelihood than from the pursuit of lust; and finally, if even a slender sustenance were provided, she would easily do without the pleasure of shameful conduct. By this example, surely, the cause of the Synagogue is rendered the worse, in that she did not keep that agreement even when compelled by abundance, which some prostitute or other fears even under excessive frugality. We grant, then, he says, time to those who err, that they may either break forth in tears unto correction, or at last succumb to severe punishment. These now, preferring precious things to vile ones, forget their own God and follow after strange ones, no otherwise than if, having despised the grapes, they gathered the husks fit for pigs rather than for men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Itaque primo mensura cori nominata est triginta modios continentis. Secundo ait: dimidium cori hordei, inde pactione constituens continentiae officium a muliere comparari, ad imaginem illius conditionis. quam Synagoga passura est in Babylonia captivitate, ubi tolerans quidem, sed sub spe reversionis, exi lium, nec Deo legitime, nec idolis cohaerebit, sed quasi omni deget nudata solatio. Propter hoc enim a ait, non fornicaberis, et non eris viro, sed et ego exspectabo te. Hunc locum Judaei, vel eos sequuti, ad praesentis temporis judicium pertinere contendunt: Quod expulsi videlicet de Jerosolymis, nulla quidem habeant officii sacerdotalis insignia, quae propheta enumerat, sine rege eos, sine principe, sine sacrifi–. cio, sine altari, sine Ephod et sine Teraphin fore pollicens: reversionis tamen se pignora continere, idest, vocem Dei, qui se quoque, eos exspectaturum esse promiserat. Sed faili eos In hac opinione vel fallere, adseitarum in fidem Christi nationum omnium documenta convincunt. Postquam enim Evangelio Christi credere noluerunt, sublata est ab eis vine(??), et aliis commissa cultorbus, qui redderent ejus fructum in tempore suo (Psal. 1.).","english":"Thus first the measure of the cor is named, containing thirty modii. Second he says: half a cor of barley, thereby establishing by covenant that the office of continence is procured by the woman, after the image of that condition which the Synagogue will suffer in the Babylonian captivity, where indeed enduring exile, but under the hope of return, she will cling neither lawfully to God nor to idols, but will live as if stripped of every consolation. For on this account he says, you shall not commit fornication, and you shall not be for a husband, but I also will wait for you. Jews, or those who follow them, contend that this passage pertains to the judgment of the present time: namely, that those expelled from Jerusalem have indeed none of the insignia of the priestly office which the prophet enumerates, promising that they will be without king, without prince, without sacrifice, without altar, without Ephod and without Teraphim: yet they hold that they retain pledges of return, that is, the voice of God, who had promised that he too would wait for them. But the proofs of all the nations adopted into faith in Christ convict them of being deceived or of deceiving in this opinion. For after they refused to believe the Gospel of Christ, the vineyard was taken from them and entrusted to other cultivators, who would render its fruit in its season (Ps. 1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Ergo illo seculo, in quo Babyloniis serviebant, merito se invicem gens et Deus exspectasse dicuntur, non quod lotus pupulus gentilium profanitatum esset immunis, quae eis etiam a sanctis aliis ductoribus imputantur; sed quoniam erat illic permixtio justorum virorum, et quia melior soboles quam parentes gaudia liberationis erat habitura. Propter horum panem Deus se utique exspectaturum promittit, idest, nullam aliam gentem in locum depulsae, protinus adsciturum, donec redeat, sicut et supra diximus, castigatione melior, et recipiens antiqui pontificatus, quae amiserat [Ant. admiserat], ornamenta, in confrequentatione fidelium, cornua circumdet altaris, reddens Deo vota, quae distinxerunt labia ipsius, et pavebunt ad bonum ejus in novissimo die (Psal. 65.). Caussam proinde ipsius depulsionis exposuit, ut per eam videlicet abstinentiae profanorum, gens afflicta consuesceret, donec legitimis castigata verberibus, in consortium denuo mereretur adscisci, ex quo examen pium laetandumque prodiret.","english":"Therefore in that age in which they served the Babylonians, the nation and God are rightly said to have awaited each other—not because the whole people was immune from the profanities of the Gentiles, which are imputed to them even by other holy leaders, but because there was there a mixture of righteous men, and because a better offspring than their parents would obtain the joys of liberation. On account of the bread of these, God promises that he would certainly wait, that is, that he would not immediately adopt any other nation in place of the one driven out, until it should return, made better by chastisement, as we also said above, and receiving back the ornaments of the ancient high priesthood which it had lost, in the thronging of the faithful it should encircle the horns of the altar with a ring, rendering to God the vows which its lips had distinguished, and they shall fear at his goodness in the last day (Psalm 65). He then set forth the cause of its very expulsion, namely that through it the afflicted nation might become accustomed to abstinence from profane things, until, chastised by lawful blows, it should deserve to be admitted once more into fellowship, from which a pious and joyful offspring should come forth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":58,"ref":"p58","source":"CAPUT IV.\n\nVers. 1. 2. — Audite verbum Domini, filii Israel, quia judicium Domino cum habitatoribus terroe, non est enim veritas, et non est misericordia, et non est scientia Dei in terra. Maledictum, et mendacium, et homicidium, et furtum, et adulterium inundaverunt, et sanguis sanguinem tetigit. Quae esset ratio, ut in ipso comminationis impetu, de illis quoque prosperis, quae post multam aetatem erant ventura. loqueretur, semel iterumque commonui, idest, ut vel gens haberet exulatura solacium, vel clementia pateret auctoris, qui ad vindicandum quasi invitus accederet. Hoc ergo consilio etiam de futuris locutus, ad praesentium, ut supra fecerat, revenitur aetatem, et merita puniendae plebis examinat, nt solvat eam quam divinae pietatis allegatio lecerat quaestionem. Opportune enim ejusmodi cogitatio nas ceretur, si maneret fixa sententia, ut captivitas illata solvatur, et regressio gloriosi contingat. Cur non est continuata libertas, aut quantum potuit esse culparum, quod in tam magnam severitatem animum nostri gubernatoris accenderet? necessario igitur subtexitur criminum enumeratio, ut gravitas vindicantis appareat. Audite ergo, ait, verbum Domini, filii Israel, quia non recusat vobiscum inire conflictum, et rationem ponere judiciorum suorum, meritorumque vestrorum, cui dicit beatus David, ut Justificeris in sermonibus tuis, et vincas cum judicaris (Psal. 5(??).).","english":"CHAPTER IV.\n\nVerses 1–2. — Hear the word of the Lord, children of Israel, for the Lord has a judgment against the inhabitants of the earth, for there is no truth, and there is no mercy, and there is no knowledge of God in the earth. Cursing, and lying, and murder, and theft, and adultery have overflowed, and blood has touched blood. What the reason would be that, in the very onset of the threat, he should also speak of those prosperous things which were to come after a long age, I have warned again and again, that is, so that either the people destined for exile might have consolation, or the clemency of the author might lie open, who comes to exact vengeance as though unwilling. By this design, therefore, having also spoken of future things, he returns, as he had done above, to the age of present things, and examines the merits of the people to be punished, so as to resolve the question which the plea of divine piety had raised. For a thought of this kind would fittingly arise, if the fixed sentence remained, that the captivity brought upon them be resolved, and the return of the glorious one come to pass. Why was freedom not continued, or what could have been the extent of the faults that would kindle the mind of our governor to such great severity? Necessarily, therefore, an enumeration of crimes is subjoined, so that the gravity of the avenger may appear. Hear, then, he says, the word of the Lord, children of Israel, for he does not refuse to enter into conflict with you, and to set forth the account of his judgments and of your merits—he to whom the blessed David says, that you may be justified in your words, and may overcome when you are judged.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Audite, inquam, verbum Domini, filii Israel, vos omnino ipsi, de quibus agitur, judicate: et de quibus populi studiis conqueramur, videntes, si superest vobis aliquid sensus, ad confessionem et poenitentiam convolate. Non est enim veritas, et non est misericordia, et non est scientia Dei in terra. Haud quasi ex intervallo aliquo, inquit, delinquunt, ut quaedam videretur ultionum et virtutum facta commixtio, sed ita pessimis laudanda cesserunt, ut nec vestigium probitatis uspiam appareat, non fides, inquam, in testimoniis, non justitia in judiciis, non pictas remansit in ritibus Quid dico vacare pec– tora timore divino, cum omnes etiam nominis ejus occupant oblivio, atque invicem secum crudelitas et libido contendat, quando irruentibus quoque flagitiis, inundantibus facinoribus, nec a pudoris nec a sanguinis discrimine temperatur, sed jungunt maledicta mendaciis, homicidia furiis, adulteria sacrilegiis? Omnia, sanctae quondam regionis loca caedibus impleverunt, ut per multitudinem interfectorum sanguis sanguini misceretur. Quod non per exaggerationem, sed per fidem dictum esse, prodit historia. Ipsa sunt siqu(??)dem tempora in quibus et beatus Hel(??)as interrogatus a Deo quid in solitudine ageret, cum dolore respondit: Domine: Prophetas tuos occiderunt, altaria tua destruxerunt, et ego relictus sum solus, et quoerunt animum meam (3. Reg. 19.).","english":"Hear, I say, the word of the Lord, children of Israel—you yourselves, who are the very ones concerned, judge; and seeing the pursuits of the peoples of which we complain, if any understanding remains in you, hasten to confession and repentance. For there is no truth, and there is no mercy, and there is no knowledge of God in the land. Not, he says, as if they sin at some interval, so that a certain mixture of punishments and virtues might seem to have been made, but they have yielded to the worst vices to such a degree that no trace of uprightness appears anywhere—no faith, I say, in testimonies, no justice in judgments, no piety has remained in rites. Why do I say that hearts are free from the fear of God, when oblivion of His very name occupies all, and cruelty and lust contend with one another, when, with outrages rushing in and crimes flooding over, there is restraint neither from shame nor from bloodshed, but they join curses to lies, murders to frenzies, adulteries to sacrileges? They have filled every place of the once-holy region with slaughters, so that through the multitude of the slain blood is mingled with blood. That this was said not by exaggeration but by truth, history discloses. For those are the very times in which also the blessed Elijah, when asked by God what he was doing in the wilderness, answered with grief: Lord, they have killed your prophets, they have destroyed your altars, and I am left alone, and they seek my life (3 Kings 19).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Tanta ergo profanitate populas erat corruptus, ut interne– cione ultima pios quosque, idest, cultores Dei delere contenderent. Quae nefanda religionis corruptio quoniam nullum quidem habebat, propter quod expeteretur precium voluptatis, impunitatem tamen factis et turpibus pollicebatur et trucibus. Ideo Baalim vaccarumque cultores, Jezabelis futori, fundendo piorum sanguinem, serviebant.\n\nVers. 3. — Propter hoc lugebit terra, et infirmabuntur omnes qui habitant in ea: in bestia agri et vo– lucre coeli, sed el pisces maris congregabuntur. Propositis indignationis suae caussis, consequenter exclamat, ipsam terram operiendam luctibus, sicuiti est operta criminibus. Quibus tam multis tamque ingentibus, si contigisset impunitas, etiam providentia negaretur. Infirmabitur ergo omnis cultor regionis in bestia agri, et in volucre coeli. Bestias agri appellare, armenia, et greges etiam solet divinus sermo. Ergo cum frugum (ait) et fructuum incubuerit egestas, pecorum quoque defectus et inopia consequetur. Nec sic sane finis angoris: sed etiam pisces congregabuntur, idest, deficient ut desint, ut nec in aquis poscit alimonia reperiri.","english":"The people were therefore corrupted by such great profanity that they strove to destroy utterly, by the final slaughter, every pious person—that is, the worshipers of God. And this abominable corruption of religion, since it had indeed nothing for which the price of pleasure might be sought, nevertheless promised impunity both to shameful and to savage deeds. Therefore the worshipers of the Baalim and of the cows, the adulterer of Jezebel, served by shedding the blood of the pious.\n\nVerse 3. — For this the earth shall mourn, and all who dwell in it shall grow weak: in the beast of the field and the bird of the sky, but also the fish of the sea shall be gathered. Having set forth the causes of his indignation, he accordingly cries out that the earth itself is to be covered with griefs, just as it is covered with crimes. If impunity had befallen these crimes, so many and so great, even providence would be denied. Therefore every cultivator of the region shall grow weak in the beast of the field and in the bird of the sky. The divine word is accustomed to call the beasts of the field also the herds and the flocks. Therefore, he says, when scarcity of crops and fruits has pressed upon them, a failure and lack of cattle will also follow. Nor is this truly the end of the distress: but even the fish shall be gathered, that is, they shall fail so as to be absent, so that not even in the waters can sustenance be found.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Vers. 4. 5. — Verumtamen unusquisque non judicet, et non arguatur vir. Populus enim tuus, sicut hi qui contradicunt sacerdoti. Et corrues a (??), corruet etiam propheta tecum. Si stante, inquit, republica, per sententiam judicum nocentes aliqui disperirent, argueretur certe alter, et alter argueret: proprium siquidem intimis censura exerceret. Per quod simul ostenditur, quia non omnem simul populum scelerum tabes, morbi instar, aut pestilentiae, possedisset; eed sicut alii turpia, ita plerique honesta sequerentur. At ubi universos pene coelus iniquitas quasi conjurata possederit, quod suis accidisse temporibus Osee propheta deplorat, merito etiam tam doctrina quam censura cessabit, ut effusa in impios poena desaeviat. Ergo sub specie praecepti, vis est expressa judicii. Verumtamen unusquisque uon judicet, et non arguatur vir, idest, nemo judicabit, neque aliquis arguetur: hostili enim furore vastanda es, non judicum expungenda sententiis. Populus enim tuus sicut hi qui contradicunt sacerdoti, corrues tu, corruet etiam propheta tecum. Pro judicio, non pro comparatione istud, sicut, propheta constituit. Ergo nibil novum in ultione conspicies, sed quod exercuisti in culpis, recognosces in poenis. Populus quippe tuus restitit sacerdoti, idest, a vero pontaficatu, consectando idola, recessisti.","english":"Verses 4 and 5. — Yet let no one judge, and let no man be accused. For your people are like those who contradict the priest. And you shall fall by (??), and the prophet also shall fall with you. If, he says, while the state stood, some guilty persons perished by the sentence of judges, one would certainly be accused and another would accuse: censure would indeed exercise its own function upon those within. By this it is shown at the same time that the corruption of crimes, like a disease or a pestilence, had not possessed the whole people all at once; but as some pursued shameful things, so very many pursued honorable things. But when iniquity, as if conspiring, has possessed nearly all, which the prophet Hosea laments happened in his own times, then deservedly both teaching and censure will cease, so that the punishment poured out upon the impious may rage. Therefore under the appearance of a precept, the force of a judgment is expressed. Yet let no one judge, and let no man be accused, that is, no one will judge, nor will anyone be accused: for you must be laid waste by hostile fury, not erased by the sentences of judges. For your people are like those who contradict the priest; you shall fall, and the prophet also shall fall with you. The prophet sets down this \"like\" not for a judgment, but for a comparison. Therefore you will see nothing new in the vengeance, but what you practiced in sins, you will recognize in punishments. For your people resisted the priest, that is, you withdrew from the true high priesthood by pursuing idols.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Contradixisti ergo sacerdoti, ait, cum sanas ceremonias repulisti, cum salutares monitus, et praecep a mores informantia respuisti: et ut impiis ducibus, ita etiam profanis vatibus te tradidisti. Merito igitur utrosque sententia nunc immissa involvet, ut et tu cum prophetis tuis, idest, ariolis conlabaris.\n\nVers. 6. — Nocte tacere feci matrenf tuam. Conticuit populus meus, eo quod uon habuerit scientiam. Quia tu scientiam repulisti, repellam te et ego, ne sacerdotio fungaris mihi, et oblita es legis Dei tui, obliviscar filiorum tuorum et ego. Idioma Ser(??)pturatum est, secundum quod frequenter adi(??)nai, ut quoniam ad gentem sermo dirigitur, tum proprio, tum parentis, cujus filia sit, nomine, videatur conveniri. Et ideo cum dixisset, corrues hodie, et corruet propheta tecum; idest, vastationis tuae tempus advenit, et quae olim a discenda et loquenda justitia destitisti, nunc etiam a profana voce cessabis. Subdidit, nocte tacere feci matrem tuam. Id autem non sic accipiendum, quasi per diem loqui permiserit, et lantum nocte reticere.","english":"You have therefore contradicted the priest, he says, when you rejected the sacred ceremonies, when you spurned the saving warnings and precepts that form good character; and you handed yourself over to impious leaders and likewise to profane prophets. Deservedly, then, the sentence now sent forth will envelop both, so that you too may fall together with your prophets, that is, with your soothsayers.\n\nVerse 6. — In the night I made your mother silent. My people has fallen silent, because it has not had knowledge. Because you have rejected knowledge, I also will reject you, so that you may not serve me in the priesthood; and you have forgotten the law of your God, and I also will forget your children. It is an idiom of the Scriptures, according to what I have frequently noted, that since the address is directed to a people, it seems to be addressed now by its own name, now by the name of a parent, whose daughter it is. And therefore, when he had said, You shall fall today, and the prophet shall fall with you—that is, the time of your devastation has come, and you who once ceased from learning and speaking righteousness will now also cease from profane speech—he added, In the night I made your mother silent. But this is not to be taken as though he permitted her to speak by day and only to be silent at night.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Sed cumulum voluit indictae taciturnitatis exprimere, et ideo, ut ostenderet eam obmutuisse, irruente pernicie, noctis intulit mentionem, ac si diceret, Sic eam effuso moerore convestiam, sicut nox terras operire consuevit, ut sicut generale el commune silentium conditio tenebrosi temporis introducit: ita ista turba seniorum, quam matrem luam vocavi, quas paulo ante profanitate garrula perstrepebat, sub nocte adversi temporis conticescat. Post vero secundum institutum ordinem, ubi terrore personuit, caussam commotionis adnectit; Conticuit populus meus eo quod non habuerit scientiam, justum erat (inquit) ut labia plebis meae lugubri silentio clauderentur, quae noluerunt loquendo condiscere. Proinde, quod dixit scientiam populo defuisse, ne tu ad aliquam necessitatem referres, continuo, quid accusasset, ostendit. Quia tu scientiam repulisti, repellam te et ego, ne sacerdotio fungaris mihi: et oblita es legis Dei tui, obliviscar filiorum tuorum et ego. Noluisti (inquit) intelligere, ut bene ageres (Psal.","english":"But he wished to express the accumulation of the silence that had been pronounced, and therefore, to show that she had fallen mute when destruction rushed in, he brought in the mention of night, as if he were saying, \"I will so clothe her with outpoured grief, just as night is accustomed to cover the lands, so that just as the condition of a dark time brings in a general and common silence, so this crowd of elders, whom I called your mother, which a little before was resounding with garrulous profanity, may fall silent under the night of adverse times.\" Then, following the established order, after he had resounded with terror, he adds the cause of the commotion: \"My people has fallen silent because it did not have knowledge.\" It was just (he says) that the lips of my people be closed in mournful silence, since they were unwilling to learn by speaking. Therefore, because he said that knowledge was lacking to the people, lest you refer it to some necessity, he immediately shows what he had accused. \"Because you have rejected knowledge, I will also reject you, so that you may not serve me in the priesthood; and because you have forgotten the law of your God, I also will forget your children.\" You were unwilling (he says) to understand, so as to act well (Ps.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"35.), sed iniquitatem in cubili meditata, pro arbitratu tuo ausa es apud te legis meae membra dirimere, ut justitiae parte neglecta, hostiarum instituta retineres: ideo ibit obviam perversitati tuae digna frustratio, ut non sit licentia offerendarum hostiarum, cui sequendarum non fuit cura virtutum: dura tibi imminebit taciturnitas, quae ab auribus luis salutares monitus propulisti. Oblita es mei, obliviscar el ego filiorum tuorum, ut quae spontaneam passa es in officiis caecitatem, experiaris acerbissimam de liberis orbitatem. Quod ita sane intelligendum est, ut non putemus illum populum idolis mancipatum, Deo vero, vel hostiarum oblatione servisse, cum haec potissimum fuerit caussa consecrandorum in regione vitulorum, ne per oblationem hostiarum adeundi templum detur illis occasio. Geminus ergo intellectus debet assumi, ut vel sub conditione illius positum sit, ac st diceremus: Etiamsi sacerdotii partes graviter impleretis, nihil profecto ad defensionem vestram valeret, quos morum foeditas arguebat: sed consequenter etiam amitteretis superstitionis vestrae angusta isthaec et ridenda solatia, qui meritorum auxilia perdidistis.","english":"but having meditated iniquity in your bed, you dared, at your own will, to tear apart the members of my law among yourselves, so that, neglecting the part of justice, you might retain the institutions of sacrifices: therefore a fitting frustration will go to meet your perversity, so that there may be no license to offer sacrifices for one who had no care to pursue virtues: a harsh silence will loom over you, you who drove away salutary warnings from your ears. You have forgotten me; I too will forget your children, so that she who has suffered a voluntary blindness in duties may experience the most bitter bereavement of her offspring. This is indeed to be understood in such a way that we do not think that people, given over to idols, served the true God, even by the offering of sacrifices, since this was especially the cause of consecrating calves in the region, lest through the offering of sacrifices an occasion be given them of approaching the temple. A twofold understanding must therefore be adopted, so that it may be set down either under that condition, as if we were saying: Even if you were to fulfill the parts of the priesthood gravely, nothing would indeed avail for your defense, whom the foulness of your morals accused: but consequently you would also lose those narrow and ridiculous consolations of your superstition, you who have lost the aids of merits.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Vel certe, quia erant in ipsis Tribubus sparsim habitantes et prophetae et legitimi sacerdotes, aliqui etiam de plebe eadem munuscula offerre consueverant, et per hoc impunitatem scelerum credebant se posse obtinere: his quoque talibus, sub persone populi, comminatur [Ant. comminatus], quod cum irruerit aperta captivitas, eliam illius opinionis amminiculis exuantur qua se erga Dominum, vel ex intervallo, munificos aestimabant.\n\nVers. 7. — Secundum multitudinem eorum, sic peccaverunt mihi: gloriam eorum in ignominiam commutabo. Quasi dedita opera impensoque studio contra beneficia mea populus certare proposuit, ut quanto ego fuissem iu largiendo affluentior, tanto hic in abutendo appareret insanior. Denique, cum ita pignorum successibus eum extulissem, ut latissimarum spatia terrarum progrediens cultor impleret: hic actus suos tendentibus in contumeliam meam sceleribus, exaequabat. Protsus ut videretur vereri, ne plura essent populi membra, quam sce(??)era. Ergo quia gloriam suam in multitudinem tam facinorum posuere, quam militum, ignominia succedente illam mutabo: ut ad extremam videlicet paucitatem, aerumnis consumentibus, perducatur.","english":"Or certainly, because there were among those tribes, dwelling scattered about, both prophets and lawful priests, and some even from the common people had been accustomed to offer their little gifts, and through this they believed they could obtain impunity for their crimes: against these too, under the person of the people, he threatens that when open captivity has broken in, they will be stripped even of the supports of that reputation by which they reckoned themselves generous toward the Lord, even at intervals.\n\nVerse 7. — According to the multitude of them, so have they sinned against me: I will change their glory into ignominy. As if by set purpose and with expended zeal the people set themselves to contend against my benefits, so that the more abundant I had been in giving, the more insane this one appeared in abusing them. Finally, when I had raised him up by the successes of offspring, so that advancing as a cultivator he filled the expanses of the widest lands, he was matching his deeds to crimes reaching out to my reproach. Plainly so that he might seem to fear lest the members of the people should be more numerous than their crimes. Therefore, because they placed their glory in the multitude as much of their deeds as of their soldiers, with ignominy succeeding I will change it: so that, namely, they may be brought to the utmost fewness, with their hardships consuming them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":66,"ref":"p66","source":"Vers. 8. — Peccata populi mei comedent, et ad iniquitatem eorum sublevabunt animas. Cum exprobratione lotum legendum: id est, sacerdotes, vel illi, qui idolorum erant ministri, et per hoc se Deo immolare dicebant, vel principes cum populis, qui studium funesti erroris induerant, inter caetera, quae plectenda faciebant, usurpabant quoque vocabula ex legis traditione venientia. Nam quomodo circumcisionem ac sabbata servabant Samariticae Tribus, quamvis idolis servientes: ita etiam aliqua instituta legis usurpasse credendum est ipsos ariolos. Per institutionem igitur beati Mosis diversae oblationum species erant, inter quas et ista, quae pro peccato offerebatur. Ex qua tamen adipis cenis partibus igne consumtis, reliqua in cibum sacerdotum membra cedebant, Et quia bis ritibus propiciabatur Deus, pontifices peccata populi, pro quibus orabant, edere, id est, absumere dicebantur: secundum quem modum, arioli, ut variorum delictorum impunitatem. per lucri sui emolumenta promitterent, dicebant, se populi peccata consumere. Hoc ergo per prophetam nunc Dens, sub voce et. vultu indignationis, exagitat: ac si diceret.","english":"Verse 8. — They shall eat the sins of my people, and they shall lift up their souls to their iniquity. This must be read as a reproach: that is, the priests, or those who were ministers of idols, and who claimed by this means to offer sacrifice to God, or the princes together with the peoples who had taken up the pursuit of deadly error, among the other things they did that deserved punishment, also usurped the terms that came from the tradition of the law. For just as the Samaritan tribes observed circumcision and the sabbaths, though serving idols, so too we must believe that those soothsayers usurped certain institutions of the law. By the institution of blessed Moses, then, there were various kinds of offerings, among which was also this one that was offered for sin. From it, after the fatty parts of the meal were consumed by fire, the remaining members fell to the priests for food. And because by these rites God was propitiated, the high priests were said to eat—that is, to consume—the sins of the people for whom they prayed; according to which manner, the soothsayers, in order to promise impunity for various offenses through the profits of their own gain, said that they consumed the sins of the people. This, then, God now through the prophet, under the voice and countenance of indignation, censures: as if he were saying.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"En quae prodigia, famam non de ullis unquam pulchris facinoribus, sed de solis flagitiis expetentia, reverendae legis instituta sub verborum usurpatione temerarunt, ut promitterent, videlicet circumvento populo, quoniam si per manus eorum hostias obtulissent, statim fierent innocentes, et consequerentur indiligentiam peccatorum. Sicque sublevabant, idest, consolabantur, et superbire faciebant reorum animas, in quibus nihil sinebant de compunctione residere.\n\nErgo quia nec magister loqui, nec discipulus audire id quod ad salutem attinet, assueverunt, sed utrosque culpa, quae polluit, exaequavit, merito eos etiam sententia sequuta componet, ut fructum operam suorum sine fraude suscipiant, et unam internecionem sacerdos ac populus patiatur. Possumus autem in hoc loco faciliorem intellectum creare, si personam Judae quoque, quem post paululum nominat, inferarum.","english":"Behold the prodigies who, seeking fame not from any noble deeds but from crimes alone, have by their misuse of words profaned the ordinances of the revered law—promising, namely, to the deluded people that if they offered sacrifices by their hands, they would at once become innocent and would attain to the negligence of sins. And so they lifted up, that is, consoled, and made the souls of the guilty to be proud, in which they allowed nothing of compunction to remain.\n\nTherefore, because neither the teacher has learned to speak nor the disciple to hear what pertains to salvation, but the guilt that pollutes has made both equal, the sentence that follows will justly arrange them as well, so that they receive the fruit of their labors without deceit, and priest and people suffer one destruction. But we can create a more accessible understanding in this place if we also introduce the person of Judah, whom he names a little later.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Ut quoniam et ipsam Tribum, licet minus adhuc ream, non tamen omni ex parte purgatam, seria admonitione castigat, illud quoque jam, quod sacerdotes oblatas pro peccatis hostias comedunt, intulisse videatur, fiatque sensus ejusmodi: Sed quid mirum, tribus a Dei cultu et timore recedentes atque colendis idolis mancipatas, variis sordere criminibus, cum etiam illa pars populi, quae videtur cerimonias adhuc mysticas continere, simili errore lymphetur, et corrupti sacerdotes pecc(??)ntibus blandiantur, quod eis, videlicet, per oblationem hostiarum, quas ipsi devorant, contingat impunitas? Sublevabant igitur his consolationibus, animos, quos facinorum conscientia deprimebat: et quod sacerdotes impudentissime pollicebantur, hoc libentissime populus audiebat; ideo et in tempore calamitatis, nulla inter plebem erit sacerdotesque discretio, sed qui vixerunt promiscue, viliter etiam interibunt.","english":"So, since with a serious admonition he also chastises that very tribe—though as yet less guilty, yet not entirely cleansed—he seems already to have brought in that point as well, namely that the priests eat the victims offered for sins, and his meaning becomes something like this: But why wonder that the tribes, withdrawing from the worship and fear of God and enslaved to the honoring of idols, are defiled with various crimes, when even that part of the people which seems still to maintain the mystic ceremonies is stained with a similar error, and corrupt priests flatter the sinners—namely, that through the offering of the victims, which they themselves devour, impunity should fall to them? They were lifting up with these consolations the minds that the consciousness of their crimes was weighing down; and what the priests most shamelessly promised, the people most willingly heard. Therefore even in the time of calamity there will be no distinction between the people and the priests, but those who lived promiscuously will also perish vilely.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Vers. 9. 10. — Visitabo super eum vias ejus, et cogitationes ejus reddam ei. Comedent, et non saturabuntur: fornicati sunt, et non cessaverunt. Cum, inquit, coeperit se exercere ultionis censura, hae mensurae dolorum, quas ipsi in peccatis fecerant, implebuntur, ut experiantur in suppliciis, quod in desideriis perpetrarunt, fornicati sunt quippe, vel obscoenitates, vel profanitates sequendo, nec eos usurpatae puduit foeditatis, ut qui de prima statione deciderant, saltem de secundis remediis cogitarent, et quod non decuerat contigisse, vel frequentare desinerent, sicque imitaretur abstinentiam erroris admota cessatio. Sed cum fornicati essent, non cessaverunt. Ergo quod exercuerunt in viciis, experiantur in poenis, ut comedant et non saturentur, impleantur videlicet afflictionibus, sed ita eas haurire non cessent, ut esuriem quamdam ferre videantur. Neque enim cum fornicationem audis, usurpationem modicam corporalis illius voluptatis existimes, sed sacri, inquit, foederis pacta violantes, omnipotentem Dominum in cujus consortium adsciti fuerant, reliquerunt.","english":"Verses 9 and 10. — I will visit upon him his ways, and I will repay him his thoughts. They shall eat, and not be satisfied: they have committed fornication, and have not ceased. When, he says, the censure of vengeance has begun to exert itself, those measures of sorrows which they themselves had brought about in their sins shall be fulfilled, so that they may experience in punishments what they perpetrated in desires. For they committed fornication, either by pursuing obscenities or profanities, nor were they ashamed of the foulness they had taken up, so that those who had fallen from their first station might at least think of secondary remedies, and might cease to repeat what ought not to have happened, and thus the cessation applied might imitate abstinence from error. But when they had committed fornication, they did not cease. Therefore what they practiced in vices, let them experience in penalties, so that they may eat and not be satisfied—that is, they may be filled with afflictions, but so not cease to drain them that they seem to endure a kind of hunger. For when you hear of fornication, do not suppose it to be a slight indulgence of that bodily pleasure, but, he says, violating the covenants of the sacred treaty, they abandoned the almighty Lord into whose fellowship they had been adopted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Et ideo intelligentiae luce privati sunt, non considerantes post quae religionis insignia, ad quales essent sortes rituum devoluti, quae profecto opinionum stultitia, nequaquam in animos irreperet, nisi eam temulentia conciliaret, ei crapula: atque Meo dicentes se esse sapientes, stulti facti sunt, adeo, ut prophetarum munus a lignis aridis postularent, et quae essent futura unicuique, baculus indicaret: quam profanitatis speciem Graeci rabdomantias appellant. Spiritus ergo profanitatis, quem, fornicationem vocant, decepit eos, ut discederent a Deo vero, et multis, variisque daemonibus, in ore sane et fronte adulterantium, miscerentur.\n\nVers. — 13. Super capita montium sacrificabant, et super colles accendebant thymiama: subtus quercum et populum et therebintum, quia bona erat umbra ejus. Non imo, inquit, modo errasse contenti, qui divina instituta contemserunt, commenta anilia sectabantur, ut non solum baculis in fraudem aliquam laevigatis, sed jam colliculis paulo eminentioribus, aut umbris arborum paulo densioribus moverentur, et crederem illic divinitatis esse plurimum, ubi aliquid amoenitatis vidissent. Sacrificabant itaque in verticibus montium, quod historia frequenter accusat, cum dicit de regibus.","english":"And therefore they were deprived of the light of understanding, not considering after what insignia of religion, into what kinds of rites they had fallen, which folly of opinions would assuredly never have crept into their minds had not drunkenness and gluttony procured it; and saying that they were wise in Me, they became fools, so much so that they sought the gift of prophecy from dry sticks, and a staff would indicate to each one what was to come: this kind of profanity the Greeks call rhabdomantia. The spirit of profanity, therefore, which they call fornication, deceived them, so that they departed from the true God and were mingled with many and various demons, surely in the mouth and on the forehead of adulterers.\n\nVerse 13. They sacrificed upon the tops of the mountains, and upon the hills they burned incense: under the oak and the poplar and the terebinth, because its shade was good. Not only, he says, did they err, who despised divine institutions and followed the fables of old women, so that they were moved not only by sticks smoothed for some deception, but even by little hills a bit more elevated, or by the shadows of trees a bit more dense, and believed that there was the greatest divinity where they had seen something pleasant. And so they sacrificed on the summits of the mountains, which the history frequently accuses when it speaks of the kings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Fecit hoc aut illud, verumtamen excelsa non abstulit, sed adhuc immolabat populus in excelsis: hic autem adjicit, quod et subtus quercum et populum adoleret incensum, caussamque admirationis exponens, subdidit. Quia bona erat umbra ejus. Repudiantes lucis et luminis conditorem, vere quasi filii tenebrarum, nemoris capiebantur umbraculis. Audiamus ergo, quid poenarum amentia ista mereatur.\n\nVers. 14. — Ideo fornicabuntur filioe vestroe, et sponsae vestroe adulteroe erunt. Non visitabo super filias vestras, cum fuerint forn(??)catoe, et super sponsas vestras, cum adulteraverint. Commisistis, inquit, turpia, nec ab opere destitistis, ut si non eos quos innocentes, vel eos saltem, quos rei solent sentiretis allectus, id est, ut honesti violatores puderet admissi, sed in operibus noxiis confirmastis audaciam, eo usque sectantes, quae erant probrosa, ut stipitum saxorumque umbras praeferretis elementorum omnium creatori. Hanc igitur impietatem calamitatis ultimae dispungat illatio, ita ut miro genere vindictae ad culparum similitudinem, poena formetur: eoque sit acerbior, quod non fuerit experta censura: libidini siquidem vincentium, sponsae vestrae ac filiae subjacebunt: nec apud aliquos judices istam ignominiam, vel mariti arguent, vel parentes. Caeterum totum flagitium consumetur in dedecus, ut de eo supersit nihil ad reatum.","english":"He did this or that, yet he did not take away the high places, but the people still sacrificed in the high places; here, however, he adds that the people also burned incense under the oak, and, explaining the cause of wonder, he added: Because its shade was good. Rejecting the creator of light and radiance, truly as sons of darkness, they were captivated by the shadows of the grove. Let us therefore hear what punishment this madness deserves.\n\nVerse 14. — Therefore your daughters will commit fornication, and your brides will be adulteresses. I will not visit upon your daughters when they have committed fornication, nor upon your brides when they have committed adultery. You have committed, he says, shameful deeds, and you have not ceased from the work, so that if not those whom you should have perceived as innocent, at least those whom the guilty usually perceive as enticements—that is, so that honorable men would be ashamed of the violation of modesty they had committed—but in harmful works you have confirmed your boldness, pursuing to such an extent the things that were disgraceful that you preferred the shadows of logs and stones to the creator of all the elements. Therefore let the infliction of the final calamity discharge this impiety, in such a way that, by a wondrous kind of vengeance, the punishment is shaped to the likeness of the faults, and is the harsher because it has not experienced prior censure: for your brides and daughters will be subjected to the lust of the conquerors, and before some judges neither husbands nor parents will denounce that disgrace. Otherwise the whole outrage will be consumed in shame, so that nothing of it remains for guilt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Quasi acute ergo, negata flagitii objurgatione, conclusit, nihil esse acerbius, quam sub conditione servitutis ejusmodi constitisse, in qua extrema necessitudinum flagitia videre pergas, accusare non audeas. Ergo, cum hoc esse miseriarum ultimum praevidisset, quippe quod, nisi captivitas non posset inferre, statim caussam tantae commotionis, praemissorum repetitione subjecit. Quoniam ipsi, cum meretricibus versabantur, et cum effoeminatis sacrificabant, et populus non intelligens vapulabit. Nesciunt, inquit, quantum dolorem da perversitate ejus, quae in consortio meo quondam egit, experiar; ideo in necessitudinum suarum dedecore, magnitudinem criminum priorum recognoscent: ut qui effoeminatos et prostibula, a quibus cultum daemonum acceperam, subsequuti sunt, abutentibus se, obscoenis hostibus distrahantur, voluntariae stultitiae fructus in contumeliis, quas tyranni victores intulerint, sentientes.","english":"As if sharply, then, having denied the charge of shameful conduct, he concluded that nothing is more bitter than to have been placed under the condition of a servitude of this kind, in which you continue to see the utmost disgrace of your closest kin and do not dare to accuse it. Therefore, since he had foreseen that this is the last of miseries—which, indeed, only captivity could bring about—he immediately added the cause of such great upheaval by repeating what had been said before. For they themselves consorted with harlots and sacrificed with the effeminate, and the people, not understanding, will be beaten. They do not know, he says, how much grief I shall experience from the perversity of her who once acted in my fellowship; therefore, in the disgrace of their own kin, they will recognize the magnitude of their former crimes: so that those who followed after the effeminate and the prostitutes, from whom I had received the worship of demons, may be torn apart by obscene enemies who abuse them, feeling in the insults which the victorious tyrants have brought upon them the fruits of their voluntary folly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"LIBER SECUNDUS.\n\nCAPUT IV (sequitur)\n\nVers. 15. — Si fornicaris In, Israel non delinquat saltem Juda. Nolite ingredi in Galgala, et ne ascenderitis in Bethaven; a neque juraveritis, Vivit Dominus, quoniam sicut vacca lasciviens declinavit Israel: nunc poscet eos Dominus quasi agnum in latitudine. Quamvis universas tribus, idolorum cultibus sorduisse, vaticimi ipsius censura demonstret, tamen deteriorem Israelis statum denunciat, et qui damnationis magis, quam correctionis capax esse videatur: non solum enim profanitatis audaciam intra fines proprios moresque continuit, sed contaminationem quoque fratris quasi lucrum aliquod expetivit. Hoc siquidem, ad crimina sollicitantis studium propheta convincit, cum denunciat Israeli, ut non delinquat saltem Juda, neque enim cura fraternae commiserationis ei fuerat imposita, qui ut sit diligens, admonetur, sed per istam praecepti speciem, etiam illud crimen exagitat, quod similiorem sibi maluerat Judam reddere, quam ut ipse de emendatione quippiam cogitaret.","english":"BOOK TWO.\n\nCHAPTER IV (continued)\n\nVerse 15. — If you commit fornication, Israel, let Judah at least not offend. Do not enter into Galgala, and do not go up to Bethaven; and do not swear, As the Lord lives, for like a heifer that has gone astray, Israel has turned aside: now the Lord will seek them out as a lamb in the open country. Although the censure of this prophecy shows that all the tribes have been defiled with the worship of idols, nevertheless it denounces the worse condition of Israel, and one that seems more capable of damnation than of correction: for it not only kept the audacity of profanation within its own borders and customs, but also sought the contamination of its brother as though it were some profit. This, indeed, the prophet proves to be the zeal of one inciting to crimes, when he declares to Israel that Judah at least should not offend; for no care of brotherly compassion had been laid upon him, that he might be admonished to be diligent, but under this form of a precept he also lashes that crime, that he had preferred to make Judah more like himself, rather than that he himself should think anything of amendment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Fitque sensus ejusmodi: O tu Israel, qui principem errotis secutus, id est, Jeroboam, a germani tui, videlicet Judae, consortio recessisti, non oh aliud, quam ne tibi per honorem templi et sacrorum dierum celebritatem, respirandi atque ad meliora redeu(??)di esset occasio, non generis, vel criminis tui pactionem tuere, et qui noluisti laudabilem servare concordiam, susceptam semel dimissionem teneto, neque in professionem repudiatae germanitatis, astu corruptoris irrepas, sed propria saltem lue contentus, patere innocentiam [Ant. innocentium] manere consortis, et invitare cessa ad eum statum, in quem tu venisse deflebis. Nunc enim majorem in modum imprudentia grassatur, si quorum elegisti remedii timore dissidium, cum iisdem i(??)eas sacrilegii amore collegium. I(??)um saltem libi affectum serva, qui peccantibus consuevit innasci, ut te videlicet pudeat deformis admissi. Cur a te scilicet tenue solamen excludis, ut videare deceptus? nam reatum non evadet ascensio; tamen esse aliquid distinctionis inter incautos et procaces indicat, quod alios audacia reddat exosos, alios formido miserandos. Tu autem, cum nullum pateris tuae foeditatis immunem, quid aliud, quam non errore, sed spontaneo detestabilique judicio, te esse nocentissimum, confiteris? Si fornicaris, tu Israel, non delinquat saltem Juda.","english":"And the sense becomes as follows: O you Israel, who, having followed the leader of error—that is, Jeroboam—have withdrawn from the fellowship of your brother, namely Judah, for no other reason than that there might be no opportunity for you to breathe and to return to better things, through the honor of the temple and the celebration of sacred days—do not safeguard the pact of your lineage or of your guilt; and you who refused to preserve praiseworthy concord, hold to the dismissal you once undertook, and do not steal your way back into the profession of a brotherhood you have rejected by the cunning of a corrupter, but, content at least with your own plague, allow the innocence of your associate to remain, and cease to invite him to that state into which you will weep to have come. For now imprudence rages all the more, if those for fear of whose remedy you chose separation, with them you enter into fellowship out of love of sacrilege. Keep at least that feeling for yourself which is accustomed to be born in those who sin, namely that you be ashamed of your shameful offense. Why, that is, do you exclude from yourself the slight solace, so that you seem deceived? For the ascent will not escape guilt; yet it indicates that there is some distinction between the unwary and the shameless, in that boldness makes some hateful, while fear makes others pitiable. But you, since you suffer no one to be immune from your foulness, what else do you confess than that you are most guilty, not by error, but by a spontaneous and detestable judgment? If you commit fornication, Israel, let Judah at least not offend.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":75,"ref":"p75","source":"Cur inquam, istum prioribus jungis errorem, ut minore te dolore periturum, si cum pluribus, quam si cum paucis pereas, arbitreris? Cur prodigus propriorum bonorum, etiam fratris jura contaminas? Quid uno tumulo genus omne vis involvi? Patere superesse aliquam tui sanguinis portionem, cujus adjuvaris suffragio, reformeris exemplo. Si fornicaris in Israel, non delinquat saltem Juda: nolite ingredi in Galgula, et ne ascenderitis in Bethaven, neque juraveritis, Vivit Dominus, Quomodo Israeli, ne Judas delinqueret, imperasset, per subjecta patefecit, prohibendo ne in Galgala et Bethaven, quae loca eram tribui Judae juncta, studio permiscendae religionis ascenderent, et jurarent, Vivit Dominus; quod ita intelligendum, ut quia in iisdem locis sicut in Samaria vitulos consecraverant, et ipsis etiam veri Dei nomen adscripserant, perque eorumdem nomen numenque jurarent, ideo nunc praecipit, ut quoniam ex vicinitate Judae, illo populi confluebant, ad Bethaven videlicet, atque Galgala, isti illuc ascendere lacessant et jurare, Vivit Dommus, id est, in illis locis consensu populi consecratis, ne Judas hac familiaritate verborum deceptus, ipsequoque vitulos primo non horrere, dehinc incipiat et jurare.","english":"Why, I ask, do you join this error to the former ones, so that you think you will perish with less pain if you perish with many rather than with few? Why, prodigal of your own goods, do you also contaminate the rights of your brother? Why do you wish the whole race to be wrapped in one tomb? Allow some portion of your blood to survive, by whose support you may be helped and by whose example you may be reformed. If you commit fornication in Israel, at least let not Judah transgress: do not enter into Gilgal, and do not go up to Bethaven, and do not swear, As the Lord lives. How he commanded Judah not to transgress, as Israel did, he made clear through what follows, by forbidding them to go up to Gilgal and Bethaven—places joined to the tribe of Judah—in the zeal of mixing religion, and to swear, As the Lord lives; which is to be understood thus: because in those same places, as in Samaria, they had consecrated calves, and had also ascribed to them the name of the true God, and would swear by their name and divinity, therefore he now commands that, since from the vicinity of Judah the people were flocking there—namely to Bethaven and Gilgal—these should cease to go up there and to swear, As the Lord lives, that is, in those places consecrated by the consent of the people, lest Judah, deceived by this familiarity of words, should himself first begin not to shudder at the calves, and then also to swear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"Videtur autem et illud ostendere, quod poputi confundebat impietas, ut qui videlicet vitulis serviebant, etiam per verum Dominum suem Judas colebat, in quibuscunque negociis adjurarent, et obtestationes suas illius appeliatione, constringerent, quasi optimum judicando, utramque appellationem aequo honore venerari, ni hoc colere, etiam illis, qui in fide manserant, persuaderent, et cu(??)um suscipere vitulorum, religionis, inquam, prioris manente reverentia: si eque devotionis non tam mutatio, quam quaedam facta videmur adj(??)c(??)tio. Hoc autem contra legis praecepta susceptum, sine dubio cumulata profanitate miseros polluebat. Nolite ilaque loca ista, quae celeberrima sacrilegis ritibus effecistis, eo studio frequentare, ut etiam Judae pectora vestro crimine venenentur. Respiciatenim Judas, si adhuc non totus emarcuit, qui status comprehenderit Israelem; et tunc, quid etiam sibi, nisi caverit, impendat, recognoscet.","english":"But this too he seems to show, that the impiety of the people was confounding them, so that those who were serving the calves were also worshipping the true Lord, their own Judas, as it were; in whatever matters they would swear, and they would bind their oaths by the invocation of that name, judging it best, as it were, to venerate both names with equal honor—unless they were persuading even those who had remained in the faith to worship this as well, and to take up the worship of the calves, while the reverence of the former religion, I say, remained: as if we seem to have made not so much a change of devotion as a certain addition. But this, undertaken against the precepts of the law, was without doubt polluting the wretched with accumulated profanity. Do not, therefore, frequent those places, which you have made most celebrated by sacrilegious rites, with such zeal that even the hearts of Judah are poisoned by your crime. For let Judah look back, if he has not yet wholly withered away, to see what state Israel has come to; and then he will recognize what also threatens himself, unless he takes care.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Vers. 16. — Quoniam sicut vacca lasciviens declinavit Israel, nunc pascet eos Dominus, quasi agnum in latitudine. Apte prorsus a vacca similitudo suscepta est, ut peccati ipsius species, et tumor peccantium, et mugitus pereuntium signaretur. In cultu, inquit, vitulorum, jugo meae legis excusso, Israelis deliquit audacia, et a virtutis semitis declinavit, credens se opimis bonis suis interpolatione fruiturum: sed impios tanta votorum frustratio consecuta est, ut ad agni exiguitatem de taurina quasi mole descenderint. Sic tota gens, quae confidebat in viribus, gloriam suam ignominia sequente vidit mutatam, et sub pastoris baculo constitutam, tanta quanta solet agnus. facilitate compesci. Neque hoc tamen solum, sed sicut agnus in vasta loca perductus, et imbecillus, et solus, tam matris, quam gregis solatio destitutus, metuit quicquid aspexerit, quicquid audierit: ita etiam gens subjecta hostibus truculentis, per solitudinem cogetur incedere. Quam tamen non usquequaque providentia divina destituit, propter quod dicit, Nunc pascet eos Deus; sed ut impositae calamitatis magisterio intelligat atque fateatur, nec contemtibilia fuisse sacrae legis praecepta, nec sua vel impunita crimina, vel desideria fructuosa, subjungit.","english":"Verse 16. — For as a wanton heifer Israel has turned aside, now the Lord will feed them like a lamb in a broad place. The comparison drawn from a heifer is entirely apt, so that the very appearance of the sin, and the swelling of those sinning, and the lowing of those perishing might be signified. In the worship, he says, of the calves, having shaken off the yoke of my law, the audacity of Israel sinned, and it turned aside from the paths of virtue, believing that by its change it would enjoy its rich goods; but such a frustration of its vows followed upon the impious, that from the mass, as it were, of a bull they descended to the smallness of a lamb. Thus the whole nation, which trusted in its strength, saw its glory changed with disgrace following after, and, placed under the shepherd's rod, restrained with as great ease as a lamb is wont to be. Nor is this only so, but just as a lamb led into vast places, both weak and alone, deprived of the comfort of its mother as well as of the flock, fears whatever it has seen, whatever it has heard: so too the nation, subjected to savage enemies, will be forced to walk through a wilderness. Yet divine providence did not abandon it altogether, for which reason he says, Now God will feed them; but so that by the teaching of the calamity imposed it may understand and confess that neither were the precepts of the sacred law contemptible, nor were its own crimes unpunished, nor its desires fruitful, he adds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Vers. 17.–19. — Particeps idolorum Effraim: dimitte cum. Separatum est convivium eorum, fornicatione fornicati sunt, dilexerunt afferre ignominiam protectores ejus, ligavit eum spiritus in alis suis, et confundetur a sacrificiis suis. Post quam Israel de desolatione propheticus sermo convenit, eique finem, quia non fuerat di tis ejus audiens, nunciavit, consequenter moniturus, convertit se ad Judam. Ne eum videretur Israeli intenta censara, Judam reatibus exemisse, qui utique nunquam, nisi voluntario corrumperetur assensu; ideo ipsum quoque simili vigore compellat. Vidisti, inquit, quoniam Effraim a jugo legis meae ingrata et infoelicia colla subducens, idolorum particeps esse decreverit. Nullo ergo foedere tu illi copuleris, sed dimitte eum, et toto, sicut locorum, ita studiorum fine dirimere. Caeterum si ei te ulla socie tas alligaverit: etiam calamitas, nimirum aequa, corripiet. Vis contagionem profanitatis elingere? vallo continuae separationis ambire, nunquam cum sacrilegis ineas vel publica foedera, vel privata convivia. Quae enim socie as luci cum tenebris (2. Cor. 6. 14.)? quis consensus templo Dei, cum idolis?","english":"Verses 17–19. — Ephraim is a partaker with idols: let him alone. Their banquet is separated; they have committed fornication with fornication; its protectors have loved to bring disgrace; the spirit has bound him in his wings, and he shall be confounded by his sacrifices. After the prophetic word has dealt with Israel concerning desolation, and has announced to him his end, because he had not been a hearer of his [words], it next turns, intending to warn, to Judah. Lest the censure directed at Israel should seem to have exempted Judah from guilt—Judah, who assuredly would never have been corrupted except by voluntary assent—for that reason he presses upon him too with like vigor. You have seen, he says, that Ephraim, withdrawing his ungrateful and wretched neck from the yoke of my law, has determined to be a partaker with idols. Therefore you shall join yourself to him by no treaty, but let him alone, and cut yourself off from him in the whole scope of your pursuits as well as of your places. Otherwise, if any fellowship binds you to him, calamity too—doubtless a just one—will seize you. Do you wish to lick up the contagion of profanity? Surround yourself with the rampart of continual separation; never enter into either public treaties or private banquets with the sacrilegious. For what fellowship has light with darkness? What agreement has the temple of God with idols?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Fornicatione fornicati sunt, Et ne hoc putes contigisse errore deceptis, dilexerunt afferre ignominiam protectores ejus, dedito studio, el incenso amore, profanitates sequuntur, nec solum in plebeia pane delinquunt, a proceribus ad imos funerea profanitate sunt pervasi. Ideo nusquam eorum sensui coetuique misceare [Ant. miscere], si te caste fidei sacramenta delectant. Provisa est siquidem, o tribus Juda, in adjumentum juducii tui, talium a festinata damnatio, ne tu videns differri exitia reorum, fieres etiam incerta meritorum. Adhuc te incolumi, subitus Samariam quasi ventus arripiet, et confundentur a sacrificiis suis, idest, erubescent, et confitebuntur vanitatem spei eorum, qui sibi libertatem et securitatem pollicebatur in iis hostiis, quas idolis offerebant. Alas autem spiritus, quibus gens illigata discesserit, posuit secundum vulgarem opiniomen, quae ventorum imagines pennis instruere consuevit. Ergo sic ait: Isti qui sacrilegia sequuti sunt, pessundabuntur, et ad exilia diversa captivitatis turbine perferentur, ut vetorum alis innixi fuisse videantur. Nos autem cum ista legimus, cogitare debemus, quam leviter prophetarum voces vesanus populus aestimaret.","english":"They have committed fornication with fornication, and lest you think this happened to those deceived by error, its protectors loved to bring disgrace; with devoted zeal and burning love they follow profanities, and they do not sin only among the common people, but from the leaders down to the lowest they are pervaded by deadly profanity. Therefore never mingle with their mindset and assembly, if the sacraments of the pure faith delight you. For indeed, O tribe of Judah, for the aid of your judgment, the swift damnation of such people has been provided in advance, lest you, seeing the destruction of the guilty delayed, should also become uncertain in your judgment of merits. While you are still unharmed, a sudden storm will seize Samaria like the wind, and they will be confounded by their sacrifices—that is, they will be ashamed, and they will confess the vanity of their hope, who promised themselves freedom and security in those victims which they offered to idols. But the wings of the spirit, by which the nation, bound fast, will depart, he set down according to the common opinion, which is accustomed to furnish the images of winds with feathers. So he speaks thus: Those who have followed sacrileges will be utterly destroyed, and will be carried away to various exiles by the whirlwind of captivity, so that they may be seen to have leaned upon the wings of the winds. But when we read these things, we ought to consider how lightly the senseless people esteemed the voices of the prophets.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":80,"ref":"p80","source":"Neque enim cum sacerdotes et reges, ac popularis etiam multitudo, in apertum conspirasset errorem, paucis spiritualibus atque pauperibus, ani increpandi, aut concionandi facultas aliqua praebebatur; sed sicut alia Scriptura testatur, arrept(??)ii vocabantur, et publico erant quasi portenta derisui. Tamen isti, et opum et, bonorum pariter indigentes, merebantur cum Deo inire colloquium: et quasi ab AEtheris solio, in stratas [Ant. instratas] humique cohaerentes animas, proferre sententiam.\n\nCAPUT V.\n\nVers. 1. 2. — Audite hoc, inquit, sacerdotes, et attendi e, domus Israel, et domus regis, auscultate, quia vobis judicium est. a Uni ersa nempe ad sacrilegia vaditis, nec aliquod in peccando discrimen, quale habebatis in ord nibus, praestitistis. Nunc ergo, vel sacerdotati, vel regali dignitate sublimes, et tota Israelis turba, quoniam jam impendi(??) exitium, convenit ut intelligatis, vos non pro v(??)ribus, sed pro aequitate judicis disperire. Duas siquidem res, quae. viderentur esse contrariae, perpetrastis, ut fieretis videlicet, laqueus et rete sed ita in montis vertice, ac si in loco speculae, eminentis extentum. Hostias vero quas cadorum praesuli deceret offerri, et quasi vehente fumo ad superna portari, has vos, ordine commutato, in profundo mersistis.","english":"For when the priests and kings, and even the common multitude, had conspired together in open error, no opportunity of rebuking or preaching was granted to the few spiritual and poor men; but, as another Scripture testifies, they were called seized ones, and were publicly held up as monstrosities for mockery. Yet these men, lacking both wealth and goods alike, were counted worthy to enter into converse with God, and, as it were from the throne of the heavens, to pronounce sentence upon souls that were laid low and cleaving to the ground.\n\nCHAPTER V.\n\nVerses 1–2. — Hear this, he says, you priests, and give heed, house of Israel, and house of the king, listen, because judgment is for you. For undoubtedly you all go on to sacrileges, and in sinning you have made no distinction such as you had in your ranks. Now therefore, whether you who are exalted by priestly or by royal dignity, or the whole multitude of Israel, since destruction is now at hand, it is fitting that you understand that you perish not because of your own merits, but because of the judge's equity. For you have perpetrated two things that seemed to be contrary, namely, that you became both a snare and a net, stretched out thus on the summit of a mountain, as if in a place of watch. But the sacrifices which it would befit one to offer to the ruler of the holy things, and which were to be carried as if by conveying smoke to the heights above — these you, having changed the order, have sunk into the depths.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":81,"ref":"p81","source":"Illud autem est, quod in sacerdotibus et regibus accuso, quia cum eum locum essent in gente sortiti, ut agerent non minus honestate ac religione, quam potestate ac dignitate reve endi, atque ad id, quod rectum erat, tam sermone, quam exemplo debuerint subditos incitare, illi contra, vel conciliationem criminibus praebuere, vel formam: idque solum de fastigio priore retinentes, ut procul que fecerant apparerent, laqueos et retia, tetenderunt, quibus infoelix turba caperetur, eademque perversita e, sacrificia, inquit, in profundum, idest, quasi ad inferna, veristis. Quidve, cum ea aut daemonibus mactaretis, aut Manibus? Quia ergo peccandi amore, agendi ordinem confudistis, ita ut quidam in vobis ambitus appareret, discernendi ignorantia, quid sequatur, accipite.\n\nEgo eruditor ero omnium vestrum, ut docente ultione, discatis, quod spreta eruditione, nescistis. [Vers. 3.] Ego scio Effraim, et Israel non est absconditus a me, quia nunc fornicatus est Effraim, contaminatus est Israel: non dabunt cogitationes suas, ut revertantur ad Dominum Deum suum, quia spiritus fornicationis in medio eorum, et Dominum non cognoverunt, Quanta, inquit, obstinatione deliquerit Israel, nemo magis novit, quam ego, qui peccatorum isteriora conspicio. Neque est viscerum ulla pars, quae meum suffugere possit obtutum.","english":"But this is what I charge against the priests and kings: that when they had obtained that place among the people, so that they should be revered no less for their uprightness and religion than for their power and dignity, and should have stirred up their subjects to what was right as much by speech as by example, they on the contrary provided either a conciliation for crimes or a pattern of them; and retaining from their former height only this, that they appeared far removed from what they had done, they stretched out snares and nets by which the unhappy crowd might be caught, and by that same perversity, he says, you turned sacrifices into the deep, that is, as it were to the underworld. Or what, when you sacrificed them either to demons or to the Manes? Therefore, because through love of sinning you have confounded the order of acting, so that a certain ambition appeared among some of you, and through ignorance of discerning, receive what follows.\n\nI will be the instructor of all of you, so that by the teaching of vengeance you may learn what, having despised instruction, you did not know. [Verse 3.] I know Ephraim, and Israel is not hidden from me, because now Ephraim has fornicated, Israel is contaminated: they will not give their thoughts to return to the Lord their God, because the spirit of fornication is in the midst of them, and they have not known the Lord. With how great obstinacy, he says, Israel has sinned, no one knows better than I, who see the inner parts of sins. Nor is there any part of the inmost being that can escape my sight.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":82,"ref":"p82","source":"Totum eum ergo diligenter inspiciens, cognovi, quia nunc sit penitus fornicatus, penitusque pollutus. Quod ne in excusatione praeteritorum peccatorum dictum putares, quid tali affirmatu indicatum vellet, subjecto statim sermone patefecit. Ait enim; [Vers. 4.] Non dabunt cogitationes suas, ut revertantur ad Dominum Deum suum, quia spiritus fornicationis in medio eorum est, et Deum non cognoverunt. Ergo, post susceptionem peccati, dissimulata compunctio, et recepta in pectus, non solum usurpatio criminis, verum etiam emendationis oblivio, ita praecedentibus erroribus antefertur, ut haec sola iniquitas, vel prima, vel maxima censeatur. Non dabunt, inquit, cogitationes suas, ut revertamur ad Dominum Deum suum, quia spiritus fornicationis in medio eorum. Caussam, cur nihil de emendatione cogitarent, hanc esse monstravit, quod immundus spiritus ipse daemon, vel sacrilegiorum amor in eorum medio versaretur. Si enim ex intervallo delinquerent, appropriare eis immundus spiritus crederetur. Nunc amem, cum omne vitae tempus sceleribus impendant, rite sacrilegiorum auctor (??)e juaqnam vicinus eorum dicitur esse, sed medius. Illo ergo pectoribus eorum insidente, de emendatione nihil cogitant, et ideo subduntur exitiis.","english":"Inspecting him, then, carefully in his entirety, I recognized that he is now utterly fornicated and utterly polluted. And lest you should think this was said as an excuse for past sins, he immediately made plain in the words that follow what he wished to be indicated by such an assertion. For he says: [Verse 4] They will not give their thoughts, that they may return to the Lord their God, because the spirit of fornication is in the midst of them, and they have not known God. Therefore, after the receiving of sin, with compunction dissembled and admitted into the breast, not only the usurpation of the crime, but also the forgetfulness of amendment, is so preferred before the preceding errors that this iniquity alone is judged either first or greatest. They will not give, he says, their thoughts, that we may return to the Lord their God, because the spirit of fornication is in the midst of them. The cause why they thought nothing of amendment, he showed to be this: that the unclean spirit himself, the demon, or the love of sacrileges, was dwelling in their midst. For if they sinned only at intervals, the unclean spirit would be believed to be drawing near to them. But now, since they spend all the time of their life in crimes, rightly the author of sacrileges is said to be not near them, but in their midst. With him, then, sitting in their breasts, they think nothing of amendment, and therefore they are subjected to destruction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":83,"ref":"p83","source":"Vers. 5. — Respondebit, Inquit, arrogantia Israel in facie ejus, et Israel, et Effraim ruent in iniquitate suat ruet etiam Judas cum eis. Ad similitudinem ruralium laboriosorum, quibus saepe respondet ubertas, et hos, ait, mercedem studiorum protinus recepturos. Digne, inquit, respondebit industria, id est ut sub calamitatibus erubescant, qui plurimum sibi de criminibus arrogabant.\n\nVers. 6. 7. — In gregibus suis et in armentis suis vadent ad quaerendum Dominum, et non inveniem: Ablatus est ab eis: In Domino praevaricati sunt, quaniam filios alienos genuerunt, nunc devorabit eos messis cum partubus suis. Cum dixisset supra, judicantis convenire justitiae, ut qui sceleribus se dedissent [forte dedidissent], stipendia quoque digna perferrent, Israeli sociavit et Judam, quem, licet paulo senus, in similem tamen reatum noverat esse venturum. Postquam vero justitiam commendavit examinis, ad temporum distinctionem revertitur, et Israel is facta persequitur, quem protinus sciebat esse periturum. Et primum quidem, cum dixisset Judam quoque Israeli in calamitate miscendum, subjecit, quod ad Judam magis respiceret, qui sacratum Deo Temi(??)lum tenebat. Nam licet pollueretur idolis, tamen etiam hostias offerebat Deo: cumque parum studeret moribus corrigendis, adquisiturum se arbitrabatur de assidua immolatione subsidium.","english":"Verse 5. — The arrogance of Israel, he says, will answer to his face, and Israel and Ephraim will rush into their own iniquity; Judas also will rush with them. By the likeness of hardworking country folk, to whom abundance often answers, he says that these too will straightway receive the reward of their endeavors. Deservedly, he says, will their diligence answer, that is, so that those who arrogated the most to themselves on account of their crimes may blush for shame under calamities.\n\nVerses 6–7. — With their flocks and with their herds they will go to seek the Lord, and they will not find him: he has been taken away from them: they have transgressed against the Lord, because they have begotten alien sons; now the harvest will devour them with their offspring. When he had said above that it befits the justice of the judge that those who had given themselves over to crimes should also endure wages worthy of them, he joined Judas to Israel, whom, though somewhat later, he knew would come into a like guilt. But after he commended the justice of the examination, he returns to the distinction of times, and pursues the deeds of that Israel which he knew would presently perish. And first indeed, when he had said that Judas too was to be mingled with Israel in calamity, he added what looked rather to Judas, who held the temple consecrated to God. For although he was polluted with idols, he nevertheless also offered sacrifices to God; and since he cared little for correcting his ways, he thought he would gain help from continual immolation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":84,"ref":"p84","source":"Ergo, in gregibus, inquit, et in armentis suis vadent ad quoe rendum Dominum, et non invenient: ablatus est ab eis. Vadent autem posuit pro Ibant, per praeteriti siquidem temporis declinationem invectio loti detexitur. Superstitionis proinde magis quam religionis callo gradientes (sic enim hostiarum censetur oblatio, si eis defuerit cura virtutum) non potuerunt invenire Deum i lum, ad quem nemo nisi plenae devotionis calle deducitur. Ablatus est ab eis, non quod Deus potuerit auferri, sed quod ita nusquam eis occurreret ejus auxilium, ac si ab eis funditus videretur ablatus, Postea vero ad Effraim, idest, Samaritas vocem retorquens, aliam speciem praevaricationis exagitat, quae tamen vetustatem commissae impietatis ostendit. Quod ita, videlicet, legis statuta contemserint, ut profanis gentibus etiam per connubia miscerentur, studentes prorsus atque properantes, ut generis sui nomen exuerent, et quidvis aliud, quum Dei populus vocarentur. In Domino proevaricati sunt, quia filios alienos genuerunt. Tantum, inquit, odium mei nominis concepere, ut a minis eripi se posse vel a molestiis exui crederent, si in numerum aliarum gentium eorum suboles migravisset. Quamobrem nunc devorabit eos messis cuni portubus suis: Vicinam et impendentem calamitatem nomine messis ostendit: in a quo tam germina quam fructus, uno pollicetur gladio demetendos.","english":"Therefore, he says, with their flocks and their herds they will go to seek the Lord, and they will not find him: he has been taken away from them. But he put \"they will go\" for \"they were going\"; for by the inflection of the past tense the reproach of the defiled man is exposed. Going forward, then, in the callus of superstition rather than of religion (for thus the offering of victims is reckoned, if the care of virtues is lacking in them), they could not find God, to whom no one is led except by the path of full devotion. \"He has been taken away from them\"—not that God could be taken away, but that his help so nowhere met them as if it seemed utterly taken away from them. Afterward, however, turning his voice to Ephraim, that is, to the Samaritans, he lashes out at another kind of transgression, which nevertheless shows the antiquity of the impiety committed. Namely, that they so despised the statutes of the law as even to be mingled with profane nations through marriages, striving utterly and hastening to strip off the name of their own race and to be anything else at all, though they were called the people of God. \"They have transgressed in the Lord, because they have begotten alien children.\" He says they conceived such hatred of my name that they believed they could be snatched from threats or freed from troubles if their offspring had migrated into the number of other nations. Wherefore \"now the harvest shall devour them with their shoots\": he shows the near and impending calamity by the name of the harvest, in which he promises that both the sprouts and the fruits are to be cut down by one sword.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Vers. 8. 9. — Clangite buccina in Gabaa, et tuba in Bama, ululate in Bethavem, post tergum Benjamin. Effraim in desolatione erit, etc. Quia pronunciaverat, illos brevi tempore consumendos, pondusque sententiae in effectum alisque ulla dilatione gradientis, noverat: quasi jam rebus impletis, per eas urbes quae frequentissime erant, tubis clangentibus, et resonis planctibus jussit indicari [Ant. judicari] quod totum Effraim vastitas occuparet. Omnia autem, quae dixit loca, idest, Tergum Benjamin, quae tribus fuit Judae regioni contermina, Gabaa et Rama et Bethaven, Judae finibus vicina fuisse colligimus. Cum igitur istorum calamitas, quae praecessit, illos solicitos debuerit facere, ipso nimirum timoris exemplo, non solum nihil ad emendationem promovit, sed etiam delinquendi praebuit incrementa, flue itaque vehementer exprobrat, et dicit, per id apparuisse pejores, per quod Geri debuerant vel pro ipsa humanitate meliores.","english":"Verses 8–9. — Blow the horn in Gabaa, and the trumpet in Bama, wail in Bethaven, behind Benjamin. Ephraim shall be in desolation, etc. Because he had foretold that they were to be consumed in a short time, and he knew that the weight of the sentence was coming into effect and advancing without any delay, as though the things were already accomplished, he ordered it to be announced through those cities which were most frequented, with horns blowing and with resounding lamentations, that desolation was seizing all of Ephraim. But all the places he mentioned — that is, \"behind Benjamin,\" which was a tribe bordering on the region of Judah, and Gabaa and Rama and Bethaven — we gather were near the territories of Judah. Since, therefore, the calamity of these, which came first, ought to have made them anxious, by the very example of fear it advanced them not at all toward amendment, but even provided increases of sinning; and so he vehemently reproaches them, and says that by this they appeared worse, by which they ought to have been made better, even for the sake of humanity itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":86,"ref":"p86","source":"Vers. 10. — Facti sunt enim principes Juda quasi assumentes terminum, super, eos effundam quasi aquam iram meam, Idest, tempore captivitatis Assyriae, quae tribus decem de finibus suis pepulit, Judae principes, quos fraterna calamitate in fletum oportuerat commoveri, ac decorem morum sedulo cogitare, ne et ipsi, videlicet, in similes aerumnas laberentur: non solum nihil formidinis compunctiouisve senserunt, sed parricidalem etiam animum publicarunt, addita sibi, videlicet, spatia terrarum, expulso fratre, gaudentes. In die ergo desolationis, idest, in tempore quo Tribus Israeliticae de suis finibus raigraverunt, ostendit fidem (subaudis) Judae: cujus latens votum detexit occasio. Atque ita in Levi habuit discrimina germanorum, ut ea sibi etiam commoda fuisse loqueretur: quod sane tanti reatus est, ut coegerit indignationem ulciscentis augeri. Sequitur enim. Super eum effundam, quasi aquam, iram meam: idest, postquam dixerat, effundam, aperte subdidit, quasi aquam. Deterior, inquit, Juda per exultationis istius crimen apparuit. Et ideo mergetur inundatione poenarum, quia cum inter caetera beneficia hoc quoque clementia nostra ei praestiterit, ut timori ejus emendationique Effraim impenderetur exitium: ille est eo abusus ad incrementa petulantiae, germanique sibi credidit non exempla provisa, sed praedia contribula.","english":"Verse 10. — For the princes of Judah have become like those who remove a boundary; upon them I will pour out my wrath like water. That is, in the time of the Assyrian captivity, which drove the ten tribes from their territories, the princes of Judah, who ought to have been moved to weeping by their brothers' calamity and diligently to have considered the beauty of their conduct, lest they too should slip into similar misfortunes—they not only felt nothing of fear or compunction, but even made public a fratricidal spirit, rejoicing, evidently, that territories had been added to them by their brother's expulsion. Therefore on the day of desolation, that is, at the time when the Israelite tribes were driven back from their territories, he showed the faith (that is, the faithfulness) of Judah: whose hidden desire the occasion laid bare. And so in Levi he had the divisions of brothers, such that he even said these advantages had been his own: which is indeed of such great guilt that it compelled the indignation of the avenger to be increased. For it follows: Upon him I will pour out my wrath like water: that is, after he had said \"I will pour out,\" he plainly added \"like water.\" Judah, he says, appeared worse through the crime of this exultation. And therefore he will be submerged by a flood of punishments, because when among other benefits our clemency had also granted him this, that the destruction of Ephraim should be devoted to his fear and correction, he abused it for the increase of his wantonness, and believed that his brother's examples had been provided for him not as warnings but as adjoining estates.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Vers. 11. 15. — Calumniam patient Effraim, fractus judicio, quoniam coepit abire post sordem, Et ego quasi tinea Effraim, et quasi puti edo domui Judoe. Et tidit Effraim languorem suum, et Judas vinculum suum. Et abiit Effraim ad Assur, et misit ad regem altorem: et ipse non poterit sanare vos, nec solvere poterit a vobis vinculum. Quoniam ego quasi leoena Effraim, et quasi catulus leonis domui Juda, Ego, ego vadam, et capiam, et tollam, non et qui cruat. Vadens revertar ad locum meum, donec deficiatis, et quoeratis faciem meam. Graviter se Deus commendat offensum, quod nihil compunctionis de fraterna damnatione susceperit, sed remanens Judas, insultaverit exulanti, laetatus, Unes suos quacumque occidione proferri. Hoc ergo peccatum ita graviter Deus, ut non admoturum se iram promitteret, sed instar aquae penitus effusurum. Et quia per incrementa poenarum, nocentiorem fecerat Judum videri, quippe qui esset, inundante animad versione, populandus, assumtum colorem perrexit excolere. Aitque ita Judai esse graviorem reatum, ut ei comparatus Israel videatur calumniam pertulisse. Fitque sensus ejusmodi: Si meritorum ratio malum captivitatis exegit, cur Judas et gentium moribus inquinatus, et odio fratris infectus, vim distulit ultionis? Sin autem post tot crimina, necdum mereretur expelli, nonne ille qui captus est, per calumniam magis quam per justitiam docentis oppressus?","english":"Verse 11–15. — Ephraim has borne calumny, crushed by judgment, because he began to go after filth. And I am like a moth to Ephraim, and like rot to the house of Judah. And Ephraim saw his sickness, and Judah his bond. And Ephraim went to Assur, and sent to the king his protector: and he himself will not be able to heal you, nor will he be able to loose the bond from you. For I am like a lioness to Ephraim, and like a lion's cub to the house of Judah — I, I will go and seize and take away, and there will be none to rescue. Going, I will return to my place, until you fail and seek my face. God gravely sets himself forth as offended, because Judah received no compunction from his brother's condemnation, but remaining, he insulted the exile, rejoiced, and brought forth his own in whatever slaughter. This sin, therefore, God so gravely promised that he would not bring wrath near, but would pour it out utterly like water. And because through the increase of punishments he had made Judah seem more harmful — since he was, with vengeance flooding in, to be laid waste — he continued to develop the figure he had taken up. And he says that the guilt of Judah is graver, so that Israel, compared with him, seems to have borne calumny. And the sense becomes this: If the reckoning of merits demanded the evil of captivity, why did Judah, both stained with the customs of the nations and infected with hatred of his brother, put off the force of vengeance? But if after so many crimes he did not yet deserve to be cast out, was not he who was captured oppressed by calumny rather than by the justice of the one who teaches?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Calumniam patiens Effraim, fractus judicio. Quid esset calumniam pati, curavit exponere, idest, judicis non aequitate, sed potestate deprimi. Ad eumdem autem sensum respicit, quod ait, Coepit abire post sordem. In superioribus enim et multitudinem et vetustatem peccatorum exprobraverat Israeli; ubi vero Judae crimen agitavit, videlicet, de fratris sui captivitate lucrum quaerentis et gaudium sentientis, idque censuit aliis praepunde(??)are criminibus: eodem etiam tenore subjecit reliqua, ut diceret, et circumventum in judicio fuisse Effraim, et ipsum principia, erroris habuisse. Ac si diceret: Tantam crudelitatem, Judas, animi tui publicasti, ut in sceleribus, pro quibus est damnatus Israel, tu horridior vetustiorque videaris. Unde et judicii mei, pro meritorum differentia, modus acuetur, ut Effraim. quasi tinea, interpolem: te vero, quasi inhaerens putredo, consumam. Notum est autem quanto minore, ea quae tinea mordet, quam quae putredo pervadit, exitio consumantur. Et vidit Effraim languorem suum, et Judas vinculum suum: id est, conspicietis, et perferetis uterque vindiciam, quae vestris studiis destinatur, nec vobis proderit auxilium a diversis regibus postulare: sed rebus fatebimini, illos vobis corruptionis exempla solum, non etiam salutis subsidia praestitisse.","english":"Ephraim has borne calumny, crushed by judgment. He took care to explain what it means to bear calumny, that is, to be oppressed not by the judge's equity but by his power. And he refers to the same sense in what he says, He began to go after filth. For in the preceding passages he had reproached Israel both for the multitude and for the antiquity of its sins; but when he stirred up the charge against Judah—namely, that he sought profit from his brother's captivity and felt joy in it—and judged that this outweighed the other crimes, he added the rest in the same tenor, saying that Ephraim was also circumvented in judgment, and that he himself had the beginnings of error. As if he were saying: You, Judah, have made public such great cruelty of your mind that in the crimes for which Israel is condemned you appear more horrible and more ancient. Hence the measure of my judgment will be sharpened according to the difference of merits, so that I may consume Ephraim like a moth, but you like an adhering rot. For it is well known with how much lesser destruction those things which the moth gnaws are consumed than those which the rot pervades. And Ephraim saw his sickness, and Judah his bond: that is, you will both see and endure the vengeance destined for your pursuits, and it will not profit you to seek help from various kings; but by the facts you will confess that they have provided you only examples of corruption, not also aids of salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Et abiit Effraim ad Assur, et misit ad regem ultorem, et ipse non poterit sanare vos, nec solvere poterit a vobis vinculum. Quoniam ego quasi leoena Effraim, et quasi catulus leonis domui Juda, Utrique populo promisit se habitu leonis occursurum, sed vehementi mi, quam specie non fecerat, servavit in sexu, ut illi se, quasi leaenam, huic vero, quasi leonem diceret apparere. Implevit autem assumtam similitudinem dicendo. Ego, ego copiam, et vadam, et tollam, et non est qui eruat. Vadens revertar ad locum meum, donec deficiatis, et quoeratis faciem meam. Nemo est, inquit, pastorum qui pervasam a me praedam ausit eruere: sed despiciens rusticorum tumultum, exeram vires, donec indignationis meae esurus expleatur. Revertar autem ad locum meum, pro cubili posuit, ad quod leo non territus recipere se consuevit. Erit autem istud, donec vos aerumnis doloribusque lassati, meam, inquit, faciem requiratis: quod sane extra regulam susceptae de leone im aginis ex negotii veritate constat illatum. Caeterum, quantum ad comparationem respicit, quis eam faciem visere lassus optaret, cui nec validus potuisset obsistere?","english":"And Ephraim went to Assyria, and sent to the avenging king, and he himself will not be able to heal you, nor will he be able to loose the bond from you. For I am like a lioness to Ephraim, and like a lion's cub to the house of Judah. To both peoples he promised that he would meet them in the guise of a lion, but with a fierceness greater than the appearance he had not shown, he kept it in the sex, so that to the one he said he appeared as a lioness, but to the other as a lion. And he fulfilled the likeness he had taken up by saying: I, I will seize, and I will go, and I will take away, and there is none who can rescue. Going, I will return to my place, until you fail and seek my face. There is no one, he says, among the shepherds who dares to rescue the prey seized by me; but despising the tumult of the rustics, I will put forth my strength, until the desire of my indignation is fulfilled. But I will return to my place—he has set this in place of the lair, to which a lion, unafraid, is accustomed to withdraw. Now this will be, until you, wearied by hardships and griefs, seek, he says, my face: which indeed, beyond the rule of the image of the lion that was taken up, is plainly brought in from the truth of the matter. Otherwise, as far as the comparison is concerned, who, being weary, would wish to look upon that face, against which not even a strong man could have stood?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"itaque cnm assumtam indignationem expressisset, per famem leonis, jam de personae suae majestate subjecit, se ad liberandum non esse venturum, nisi vultum ejus proficiens ipso attritu populus cuncupisset, et ab eo solo coepisset postulare remedium, a quo supplicium sensisset illatum.\n\nCAPUT VI.\n\nVers. 1.–3. — In tribulatione sua mane consurgent ad me. Venite, et revertamur ad Dominum, quia ipse capit, et sanabit nos: percutiet, et curabit nos. Vivificabit nos post duos dies, in die tertia suscitabit nos, et vivemus in conspectu ejus, et sciemus, sequemur que, ut cognoscamus Dominum: quasi diluculum proeparatus est egressus ejus, et teniet quasi imber nobis temporaneus et serotinus terroe. Dixerat quod instar leonis ad venationem progressi, in profanum populum desaeviret, munus videlicet exercens ultionis, quae postquam incitata coepisset impios atterere, non prius a poenarum illatione cessaret, quam illi ad quaerendum Dominum toto deinceps precum ambitu se contulissent. Sed quonam magna esi in ipsa supplicandi professione discretio, et offerunt alteram, 428, solo terrore perculsi, alteram vero, cum metu, etiam ratione correcti, quid in utraque momenti sit, curavit exprimere, ut quamvis una facies appareret ambarum, tamen intelligeremus, quod diversis radicibus niterentur: illa, videlicet, solummodo perturbationis, ista etiam de correctione, virtutis.","english":"Therefore, when he had expressed the indignation he had taken up, through the famine of the lion, he now added concerning the majesty of his own person that he would not come to deliver them unless the people, making progress, had desired his face by that very bruising, and had begun to seek remedy from him alone by whom they had felt the punishment inflicted.\n\nCHAPTER VI.\n\nVerses 1–3. — In their tribulation they will rise early to me. Come, and let us return to the Lord, for he himself takes hold, and will heal us: he will strike, and will cure us. He will give us life after two days, on the third day he will raise us up, and we shall live in his sight, and we shall know, and we shall follow on, that we may know the Lord: his going forth is prepared as the dawn, and he will come to us as the early and the late rain upon the earth. He had said that, like a lion advancing to the hunt, he would rage against the profane people, exercising, that is, the office of vengeance, which, once stirred up, had begun to crush the impious, and would not cease from the infliction of punishments until they had betaken themselves to seeking the Lord with the whole compass of their prayers thereafter. But since there is a great distinction in the very profession of supplication, and they offer one thing, struck only by terror, but another, corrected with fear and also with reason, he took care to express what weight there is in each, so that although one appearance of both might be seen, we would nonetheless understand that they rest on different roots: the one, namely, of mere disturbance, the other also of correction, of virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"Quia ergo dixerat, quod nequaquam ad juvandum prodiret, nisi ad quaesitionem vultus ejus, succumbens castigationi gens illa se converteret, pergit necessario, quam supplicationem praestolaretur, exponere, et illius primo verba sub irrisione percurrit, quam pro sui levitate ostendit reprobandam, id est, quae solis vocibus adulatur, cum rerum agitur destituta ponderibus, cujus habitum, et genus, etiam sacrum carmen accusat. Cum occideret eos, inquit (Psal. 54.), quaerebant eum, et convertebantur ante lucem, et veniebant ad eum: cor autem ipsorum non erat rectum, in tribulatione sua mane consurgent ud me. Venite, et revertamur ad Dominum, quia ipse coepit et sanabit nos, percutiet et curabit nos. Vivificabit nos post duos dies, in die tertia suscitabit nos, et vivemus in conspectu ejus, sciemus sequemurque, ut cognoscamus Dominum: quasi diluculum praeparatus est egressus ejus, et veniet quasi imber nobis temporaneus et serotinus terrae. Cum me, inquit, quaerere caeperitis, non ista, quam gestatis in labiis, oratione placabor, nec si potentiam meam simul clementiamque laudetis, dicentes quod tam sim ad ignoscendum paratus, ut praeveniam vota beneficiis, nec manere quam intuli plagam per spatia bidui sinam, sed tertia die vivificaturus adveniam. Et rivemus in conspectu ejus, quam dederit, vitae foelicitate polientes.","english":"Since, therefore, he had said that he would by no means come forth to help unless that people, yielding to chastisement, turned themselves to the seeking of his face, he necessarily proceeds to set forth what manner of supplication he awaited, and first he runs through under mockery the words of that supplication which he shows to be reprobate for its levity—that is, the supplication which fawns with words alone, when it is found destitute of the weight of deeds; whose character and kind even the sacred psalm accuses. When he slew them, he says, they sought him, and turned back before dawn, and came to him: but their heart was not right; in their tribulation they rose early to me. Come, and let us return to the Lord, for he himself has begun and will heal us; he will strike and will cure us. He will revive us after two days; on the third day he will raise us up, and we shall live in his sight; we shall know and follow on, that we may know the Lord: his going forth is prepared as the dawn, and he will come to us as the early and the late rain upon the earth. When, he says, you begin to seek me, I shall not be pleased by that prayer which you carry on your lips, nor if you praise my power and clemency together, saying that I am so ready to forgive that I forestall vows with benefits, nor will I suffer the blow I have brought to remain through the space of two days, but on the third day I shall come to give life. And we shall live in his sight, flourishing in the felicity of the life which he has given.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Sciamus atque scrutemur eum, qui noctes angorum dolorumque nostrorum, quasi matutinum lumen, expellat, et tribuendis copiis illabatur instar imbris tempestivi et serotini. Ista, inquam, quae sine emendatione morum form diter soletis cantare, despiciam. At quae referam, contuemini.\n\nVere. 4. — Quid faciam tibi, Effraim? quid faciam tibi, Juda? Misericordia vestra (quam promissis videlicet cantilenis, ame vobis affore dicebatis, ut vestris utar imaginibus) matutinae nubis instar, evanuit, et quasi crepurcularis humor, sole veniente, est siccatus: id est, ita illud quod tibi parcere consueveram, vapore nostrae indigna ion absumitur, ut desit undo malorum refrigerium consequaris. Neque id accidit ideo quod mea sit, sed quod tua non sit mutata sententia. Ego enim justitia: et clementiae pariter jura custodiens, nolueram punire quos terrui. Vos autem nec plagarum denunciatione commoti, in effectum coegistis abire terrores.","english":"Let us know and examine him who drives out the nights of our anguish and sorrows like the light of morning, and who steals in upon us, bestowing abundance like the early and the late rain. Those things, I say, which you are accustomed to sing without amendment of morals, I will despise. But consider the things I shall recount.\n\nTruly. 4. — What shall I do to you, Ephraim? What shall I do to you, Judah? Your mercy (which, by your promised songs, you were saying would be present with you, so that I may use your own images) has vanished like a morning cloud, and like the dew of twilight, when the sun comes, it has dried up: that is, that which I had been accustomed to spare you is consumed by the heat of my indignation, so that there is nothing left from which you may obtain relief from evils. Nor does this happen for the reason that it is mine, but because your purpose has not been changed. For I am justice; and keeping the laws of clemency equally, I had been unwilling to punish those whom I had terrified. But you, not even moved by the declaration of plagues, have forced the terrors to pass into effect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"Vers. 5. — Propter hoc dolavi in prophetis; occidi eos in verbis oris mei, et judicia tua quasi lux egredientur, id est, admovi prophetalium comminationum secures, et cum tantis cumulis mala inferenda descripsi, ut rei quique ipso facile consternarentur auditu. Sed quoniam imprudentiam tuam coercere nequivit elaborata maxime terroris ambitio, necesse est invebi, quas non profuit intimari. Ideo judicia tua quasi lux egredientur, ut nemo jam quid merearis ignoret, nec deformitas loa sub aliqua religionis specie, quam in offerendis habuisti sacrificiis, delilescat. Caeterum rerum exitu pendente, colluceat, me bonas affectiones magis quam hostias a oputentas expetisse: illumque mihi acceptum fuisse, qui juvando per misericordiam proximo, magis quam imbuendo per sacrificium altari, sedulus exsitisset, et scientiam Dei, praeceptum ejus universis sacrificiis praetulisset. Tu ergo, qui haec didicisse contemnens, nihil de moribus, nihil de virtutibus cogitasti, sed me, quem diuturnis actibus asperabas, laudum et hostiarum muneribus placare posse arbitratus es, rerum saltem periclis, cujus sim gravitatis intellige. Misericordia, quam laudabas immeritus, quasi nubes matutina praeteriit; judicia vero, quibus convictus addiceris, quasi dies adulta lucebunt.","english":"Verse 5. — Therefore I have hewn them by the prophets; I have slain them by the words of my mouth, and your judgments shall go forth as light, that is, I have brought near the axes of prophetic threats, and I have described the evils to be inflicted with such heaps that anyone would easily be terrified by the mere hearing of it. But since the elaborate array of terror could not restrain your folly, it is necessary that those things be brought in which it did not profit to have made known. Therefore your judgments shall go forth as light, so that no one may now be ignorant of what you deserve, nor may the deformity of your speech, under some appearance of religion—which you had in the sacrifices you offered—be softened away. Moreover, while the outcome of things hangs in suspense, let it shine forth that I sought from you good dispositions rather than costly victims, and that he was acceptable to me who was diligent in helping his neighbor through mercy rather than in instructing the altar through sacrifice, and who preferred the knowledge of God, his commandment, to all sacrifices. You therefore, who, despising to learn these things, have thought nothing of morals, nothing of virtues, but have supposed that I, whom you provoked with long-continued deeds, could be appeased by the gifts of praises and victims—understand at least from the perils of things how great is my severity. The mercy which you praised without deserving it has passed away like a morning cloud; but the judgments by which, once convicted, you are delivered over, shall shine like the full light of day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"Vers. 7. — Ipsi autem sicut Adam transgressi pactum, proevaricati sunt in me. Instituto ordine sermonis ingreditur, ut postquam supplicia comminatus, fuerit, materiam eorum, idest, culpas quibus esi excitata offensio, subjungat. Unde et hic, postquam claram fore ultionem promisit, quo reatu obligarentur, a(??)jecit. Cujus ut pondus exponeret, antiqui recordatus est exempli. Ubi sane notanda est elocutio prophetae, multis ejusmodi locis, explanationis lumen adportans. Ait eum, Sicut Adam transgressi sunt pactum: ibi praevaricati sunt in me. Non utique quod isti in Paradiso praevaricationem admisisse videantur; sed quoniam dixerat, ita illos, sicut Adam, praeceptum fuisse transgressos, subdidit, eos ibi peccavisse; in eadem nimirum similitudine delinquendo; quod tamen sagacem intellectum requirit. Adam quippe et si violator fuit praecepti, nullis tamen legitur idolis supplicasse, nec aliquod eorum criminum, de quibus Israel arguitur, perpetrasse. Unde ergo illi primo homini degens in summis sceleribus populus comparatur? Haud ob aliud profecto, quam quod et si non aeque sacrilegi, aeque tamen docentur ingrati.","english":"Verse 7. — But they themselves, like Adam, have transgressed the covenant; they have dealt treacherously against me. By the established order of the discourse he proceeds, so that after he has threatened punishments, he may add the substance of them, that is, the faults by which the offense was aroused. Hence here too, after he promised that vengeance would be manifest, he added the charge by which they were bound. And to set forth its weight, he recalled an ancient example. Here indeed the prophet's manner of expression is to be noted, as in many such places, bringing the light of explanation. He says that they, like Adam, have transgressed the covenant: there they have dealt treacherously against me. Not, of course, that these appear to have committed transgression in Paradise; but since he had said that they, like Adam, had transgressed the commandment, he added that they sinned there; doubtless in the same likeness, by doing wrong; which nevertheless requires a keen understanding. For Adam, even if he was a violator of the commandment, is yet read to have supplicated no idols, nor to have perpetrated any of those crimes of which Israel is accused. From what source, then, is the people dwelling in the highest wickedness compared to that first man? Assuredly for no other reason than that, even if they are not equally sacrilegious, they are nevertheless taught to be equally ungrateful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"Nam sicut Adam, qui in Paradisum, ut inlaboratis copiis uteretur, fuerat inductus, nu Ia angoris materia, nulla conquestione exorta seductoris maluit quam creatoris implere mandatum, plusque apud eum valuit blanda de falsitate promissio, quam tot muneribus, tot miraculis, creatoris stipata praescriptio, quae usum videlicet omnium, sub unius pomi exceptione, contulerat: statimque temerator praecepti, experimentum caepit exilii, et summam foelicitatem pene ultima captivitate mutavit, ita ut peccatum ejus arva deinceps, fertilitatem suam negando, castigarent: juxta hunc modum populus Effraim, qui terrae copiis, quasi Paradisi amoenitate, fruebatur, nullam offensionis materiam, idest, nihil quod de Dei indulgentia et liberalitate quereretur, inveniens, quasi solo virtutum odio laboraret, errores praetulit veritati, et ad cultum idolorum, spreta, quae salutaris erat, religione defecit. In eam dem igitur culpam cecidisse dicuntur, cum eo cujus conditionem videntur imitati, et magna ingratarum gentium percelluntur invidia, qui nullius auctorem muneris, tantumque ad evertendum peritum, opifici suo largeque conferenti bona omnia, praetulerunt.","english":"For just as Adam, who had been brought into Paradise so that he might enjoy the resources of its labors, when no ground for distress had yet arisen and no complaint had been raised, preferred to fulfill the command of the seducer rather than of the Creator; and the seductive promise of falsehood prevailed more with him than the Creator's precept, which was attended by so many gifts and so many miracles—a precept that had conferred the use of all things, with the exception of one single fruit—and immediately, as a transgressor of the command, he began to experience exile, and exchanged the highest happiness for the lowest captivity, so that his sin thereafter punished the fields by denying them their fertility—in this same manner the people of Ephraim, who enjoyed the resources of the land as though the pleasantness of Paradise, finding no ground for offense, that is, nothing for which to complain against God's indulgence and generosity, as though they labored under hatred of the virtues alone, preferred errors to the truth, and, despising the religion that was salutary, fell away to the worship of idols. They are therefore said to have fallen into the same guilt, since they are seen to have imitated the condition of him with whom they share it, and they are struck by the great envy of ungrateful nations, who preferred to their Maker, who lavishly confers all good things, the author of no gift at all, and one so skilled only in overthrowing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Vers. 8. 9. — Galaad civitas operantium idolum, supplantata sanguine; et quasi fauces virorum latronam particeps sacerdotum, in via interficientium pergentes de Sichem, quia scelus operati sunt in domo Israel. Quia, ut saepe diximus, non unam quamcumque personam, sed populum coarguit, tum generali oratione, quae sunt acta, percurrit, tum in quibus singulae urbes reliquis quasi amplius commisere, dinumerat. Quamvis ergo lota ipsa regio cultu horreret idolorum: tamen erant sine dubio certa loca, quae eo plus sacrilegii collegerant, quo plus, vel de opportunitatibus commerciorum, vel de multitudine incolarum, celebritatis habuissent. Ex his ergo et Galaad et Sichem urbes insignes profanitatibus introducit. Galaad, Inquit, praecipua civitas eorum, qui idola fabricantur, haud minus crudelitatis studiis quam profanitatis exultat. Nam quasi fauces latronem, ita ejus municipes sanguini inhiant innocentum. Nam sacerdotum suorum, idest, Aruspicum suasionibus servientes, si quis ad templum Dei voluisset ascendere, hunc illi aggrediebantur in itinere, a tempto Dei avertentes, et ad societatem erroris proprii pertrahentes. ai si parum suadendo promoverent, etiam caedibus rem gerebant. Propter quod dicit, Particeps sacerdotum in via interficientium pergentes de Sichem, quia scelus operati sunt.","english":"Verses 8–9. — Gilead is a city of those who make an idol, undermined by bloodshed; and like the jaws of robbers, it shares with the priests who kill travelers on the road from Shechem, because they have committed a crime in the house of Israel. Because, as we have often said, he reproves not any single person but the people, at one time he runs through in a general discourse the things that were done, at another he enumerates the cities in which individual cities sinned, as it were, more than the rest. Although, therefore, that whole region was defiled and horrifying with the worship of idols, yet there were undoubtedly certain places that had gathered to themselves more sacrilege in proportion as they had possessed more renown, whether from the opportunities of trade or from the multitude of inhabitants. From these, then, he introduces both Gilead and Shechem as cities distinguished for their profanations. Gilead, he says, is the chief city of those who fashion idols, exulting no less in zeal for cruelty than in profanity. For just as robbers' jaws, so its citizens gape for the blood of the innocent. For those who served the persuasions of their priests, that is, of their soothsayers, if anyone wished to ascend to the temple of God, they attacked him on the way, turning him away from the God he had sought and dragging him into fellowship with their own error; and if they made little progress by persuasion, they conducted the matter even by slaughter. On account of this he says, Sharing with the priests who kill on the road those going up from Shechem, because they have committed a crime.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Primo videlicet ipsi in sacrilegio corruendo, tum quod propria non a essent prolapsione contenti, sed alios quoque in similem ruinam, vel suadendo deducerent, vel cogendo. Quod scelus merito pronunciatur, tantum videlicet studium impietatis babuisse, ut etiam invitis et teluctantibus niteremur infundere.\n\nVers. 10. — In domo Israel vidi horrendum negotium, ibi fornicationes Effraim: contaminatus est Israel. Ut totam regionem doceat fuisse profanatam, loca etiam diversa commemorat, et sicut supra, Galaaditas, latrocinantum more, ait, viatoribus insiluisse, ut eos a recto calle deducerent: ita nunc horrendum negotium in domo Israelis, vel in Samaria, vel in lota regione, vidisse se p(??)onumiat, idest, totum populum Effraim, absque exceptione, sacrilegiis maculari. Quibus quoniam criminibus saepe jam dixerat impendere supplicii, nunc sola meritorum enumeratione contentus transit ad Judam, eumque commonens, ut sciat severitatem judicis non posse corrumpi, sed se quoque, nisi corrigi festinaverit, similium calamitatum stipendia recepturum.","english":"First, indeed, they themselves by falling into sacrilege, and then because they were not content with their own downfall, but also led others into a similar ruin, either by persuasion or by compulsion. A crime rightly proclaimed, namely that they had such zeal for impiety that they even strove to instill it in the unwilling and reluctant.\n\nVerse 10. — In the house of Israel I have seen a horrible thing; there are the fornications of Ephraim: Israel is contaminated. To teach that the whole region had been profaned, he recalls even the different places, and just as above he said that the Gileadites, in the manner of robbers, rushed upon travelers to lead them away from the right path, so now he proclaims that he has seen a horrible thing in the house of Israel, whether in Samaria or in the whole region, that is, that the entire people of Ephraim, without exception, is stained with sacrileges. Since he had often already said that punishment hangs over these crimes, now, content with the mere enumeration of their merits, he passes to Judah, and warning him, so that he may know that the severity of the judge cannot be corrupted, but that he too, unless he hastens to correct himself, will receive the wages of similar calamities.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Vers. 11. — Sed et, Juda, pone messem libi, cum convertero captivitatem populi mei. Noli aestimare, o tribus Juda, fore te damnationis immunem, quia in tuis finibus, conte in captivitatem Israelis populo, subsistit. Preavenerat te siquidem ille in iniquitatibus: fuit consequens ut in miseriis praeveniret. Sed tu, quem comitaris in flagitiis, diam calamitatibus consequere, hoc tamen deterior aestimandus, quia nihil libi proCnil quod prior est ille damnatus. Pone ergo messem tibi, cum convertero populi mei captivitatem. Vide, inquit, ne dubites, quoniam cum tempus debitae ultionis advenerit, captivitas quam nunc populus meus, idest, germani ini, pronunciante justitia, pertulerunt, convertatur ad te, ul etiam tu similiter demetaris, quia sicut in lachrymis poenitentiae seminantes, revehunt gaudiorum manipulos: ita qui gaudia polluta sectantur, messem dolorum et planctum [F. planctuum] congregabunt.","english":"Verse 11. — But also, Judah, set a harvest for yourself, when I turn back the captivity of my people. Do not think, O tribe of Judah, that you will be free from condemnation, because within your borders, as it were, the people of Israel subsists in captivity. That one had indeed gone before you in iniquities; it followed that he should also go before you in miseries. But you, whom he accompanies in shameful deeds, follow him likewise in calamities, yet you are to be judged worse, because nothing is reckoned to you for the fact that he was condemned first. Set a harvest for yourself, therefore, when I turn back the captivity of my people. See, he says, do not doubt that when the time of due vengeance has come, the captivity which my people—that is, his brothers—have now endured, with justice declaring it, will be turned back upon you, so that you too may likewise reap, because just as those who sow in tears of repentance carry back sheaves of joys, so those who pursue polluted joys will gather a harvest of sorrows and lamentation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":99,"ref":"p99","source":"CAPUT VII.\n\nVers. 1. — Cum sanare vellem Israel, revelata est iniquitas Effraim, et Samarioe malitiae, quia operati sunt mendacium: et fur ingressas est spolians, latrunculus foris. Sedulo curat ostendere, quam sit promtus ad veniam; et quia velut invitus personam vindicantis assumat, si justitia sineret, multo magis multoque jucundius panibus lenitatis usurus. Cum igitur quasi impetum indulgentiae concepissem, inquit, et ad succurrendum miseris meditarer assurgere, conveni paululum oculos, ut quos liberaturus eram, viderem. Et ecce in faciem meam iniquitatum, quas Effraim commiserat, agmen insiluit, quodammodo vociferantium, quia nemo talibus parsum iret, quam cum labe justitiae., quandoquidem tanto essent odio veritatis imbuti, ut impenso semper studio mendacia funesta construerent. Cum sanare vellem Israel, inquit, revelata est iniquitas Effraim, et malitia Samariae, quia operati sunt mendacium. Praeter vicia autem diversa morum, sacrilegium in nomine mendacii, sicut supra obscoenitatis, exagitat. Commentati sunt enim, quos venerarentur deos, qui verum Deum colere destiterunt: sicque mendacium deteguntur operati, qui simulachris divinum nomen adseripserunt.","english":"CHAPTER VII.\n\nVerse 1. — When I would have healed Israel, the iniquity of Ephraim was revealed, and the malice of Samaria, because they wrought a lie: and the thief entered in, spoiling, the robber outside. He carefully takes pains to show how ready he is to forgive; and that, as though unwillingly, he assumes the role of the avenger, if justice allowed, he would much more and much more gladly use the bread of gentleness. When, therefore, I had conceived, as it were, an impulse of indulgence, he says, and was meditating to rise up to succor the wretched, I gathered my eyes a little, that I might see those whom I was about to set free. And behold, against my face the host of the iniquities which Ephraim had committed leaped forth, as it were of those crying out, that no one would go spared in such matters, than with the stain of justice, since they were imbued with such great hatred of the truth that with unceasing zeal they ever built up deadly lies. When I would have healed Israel, he says, the iniquity of Ephraim was revealed, and the malice of Samaria, because they wrought a lie. But besides the various vices of their manners, he lashes the sacrilege under the name of a lie, as above that of obscenity. For they devised whom they might venerate as gods, who had ceased to worship the true God: and thus they are shown to have wrought a lie, who ascribed the divine name to idols.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"Unde et magister gentium, tradidit illos Deus, inquit, in desideria cordis eorum in immunditiam, ut afficiant corpora sua in semetipsis, qui commutaverint veritatem Dei in mendacium, et coluerunt et servierant creaturce potius, quam creatori, qui est benedictus in soecula, Amen (Rom. 1. 24.) Absolvit ergo deliberationem meam, qua parcere cogitabam, commissi ab eis facinoris magnitudo, et in contumeliam sacrae veritatis mendacia fabricatos, non permisit effugere. Inde in omnia penetralia eorum, scitus populator intravit, cum securitate victoris, et cum diligentia furentis ingrediens, ut de his videlicet, quae diripienda erant, nec per negligentiam quicquam relinqueret, nec per abundantiam fastidiret. Furis ergo et latrunculi intus forisque vastantis, et similitudinem usurpavit ei nomen, ut ei comparatum hostem non trepidum intelligeres, sed velocem.","english":"Hence also the teacher of the Gentiles says: God delivered them over to the desires of their heart, to uncleanness, so that they might dishonor their own bodies in themselves, who exchanged the truth of God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever. Amen (Rom. 1:24). The greatness of the crime they committed, therefore, settled my deliberation, in which I was thinking to spare them, and did not permit those who had fabricated lies to the insult of the sacred truth to escape. Then into all their inner chambers the knowing plunderer entered, with the security of a conqueror and entering with the diligence of one raging, so that, of the things that were to be plundered, he would neither leave anything behind through negligence nor disdain anything through abundance. Therefore the name of thief and of robber ravaging within and without was applied to him as a likeness, so that you would understand the enemy compared to him to be not trembling but swift.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Vers. 2. — Et ne forte dicant in cordibus suis, omnem malitiam eorum me recordatum. Interpositus est hic versus pro commendatione modestiae. Caeterum ad sequentem sunt promissa contextum (idest, Fur ingressus est spolians, latrunculus foris). Nunc circumdederunt eos adinventiones suoe, coram facie mea factoe sunt: et ne forte dicant in cordibus suis omnem malitiam eorum me recordatum, vel partem aliquam commissae profanitatis exponam, ut minora longe intelligant supplicia esse, quam merita. Circumdederunt eos hostes, et potiti canini, jure victoriae, ita diligenter omnia perscrutati sunt, quasi aut in penetralia domorum fures, aut in agrorum aperta irruissent latrones. Circumdederunt eos adinventiones suae, quae coram facie mea factae sunt, sicut supra dixerat, cum sanare vellem Effraim, revelata est malitia Samarioe. Secundum quod betas David, ex ejusdem populi persona confitetur, Posuisti iniquitates nostras in conspectu tuo, seculam nostrum in illuminationem vultus tui; et omnes dies nostri defecerunt, atque in ira tua defecimus (Psal. 89.). Vestris igitur criminibus estis i(??)bgati, vestrarum adinventionum pondera sustinetis. Fabricati estis mendacia deorum, sed in veritate dolorum. Que sint autem, quae revelata dixerit, audiamus.","english":"Verse 2. — And lest perhaps they say in their hearts, I have remembered all their malice. This verse has been inserted by way of commending modesty. Otherwise, the promises belong to the following context (that is, The thief has entered in, plundering; the robber is outside). Now their own devices have surrounded them; they have been done before my face: and lest perhaps they say in their hearts, I have remembered all their malice, or I should set forth some portion of the profanity they have committed, so that they may understand that the punishments are far less than their deserts. The enemies have surrounded them, and having obtained their desire, by the right of victory, they have searched out everything so diligently, as if either thieves had burst into the inner chambers of houses, or robbers into the open fields. Their own devices have surrounded them, which have been done before my face, as he had said above, when I wished to heal Ephraim, the malice of Samaria was revealed. According to what the blessed David confesses in the person of the same people: You have set our iniquities before you, our age in the illumination of your countenance; and all our days have failed, and in your wrath we have failed (Ps. 89). By your crimes, therefore, you have been overwhelmed; you bear the weight of your own devices. You have fashioned lies of gods, but in the truth of sorrows. But let us hear what those things are which he said were revealed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"Vers. 3.–7. — In malitia sua laetificaverunt regem, et ni mendaciis suis principes. Omnes adultera(??)les, quasi clibanus succensus a coquente, quievit paululum civitas a commixtione fermenti, donec fermentiretur totum. Dies regis nostri: coeperunt principes furere a vino: extendit manum su(??)m cum illusoribus. Quia applicaverunt quasi clibanum cor suum, cum insidiaretur eis: tota nocte dormivit coquens cos, mane ipse succensus, quasi ignis flammoe. Omnes calefacti sunt, quasi clibanus, et devoraverunt judices suos. Meminit illius festivitatis et temporis, cujus ordo in Regum historia continetur. Nam cum per stultitiam Roboam, populi fuisset impleta discessio, et decem tribubus praesidere coepisset Jeroboam, dixit, inquit (3. Reg. 12. 23. et seqq.), in corde suo: Nunc reverletur regnum ad domum David, si ascendent populus iste, ut faciat sacrificia in domo Domini in Jerusalem. Et excogitato consilio, fecit duos vitulos aureos, et dixit eis: Ecce dii tui, Israel. qui eduxerunt te de terra AEgypti. Posuitgue unum in Bethel, et alterum in Dan, et lactum est verbum hoc in peccatum: ibat enim populus ad adorandum vitulum usque in Dan. Et fecit fana in excelsis, et sacerdotes de extremis populi, qui non erant de filiis Levi. Constituitque diem solemnem in mense octavo, quintadecima die mensis; in similitudinem solemnitatis. quoe celebrabatur [Ant. celebratur] in Juda.","english":"Verses 3–7. — In their malice they made the king glad, and in their lies the princes. All are adulterers, like an oven heated by the baker; the city rested a little from the mingling of leaven, until the whole was leavened. The days of our king: the princes began to rage from wine; he stretched out his hand with mockers. Because they applied their heart like an oven, while he lay in wait for them: all night the baker slept, in the morning he himself was kindled, like a flame of fire. All are warmed, like an oven, and they devoured their judges. He remembers that festival and time, whose order is contained in the history of the Kings. For when through the folly of Rehoboam the departure of the people had been fulfilled, and Jeroboam had begun to preside over the ten tribes, he said, it says (3 Kings 12:23 and following), in his heart: Now the kingdom will return to the house of David, if this people goes up to make sacrifices in the house of the Lord in Jerusalem. And having devised a plan, he made two golden calves, and said to them: Behold your gods, Israel, who brought you out of the land of Egypt. And he placed one in Bethel, and the other in Dan, and this word became an occasion of sin: for the people went to adore the calf even as far as Dan. And he made shrines in the high places, and priests from the farthest of the people, who were not of the sons of Levi. And he established a solemn day in the eighth month, on the fifteenth day of the month, in the likeness of the solemnity which was celebrated in Judah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":103,"ref":"p103","source":"Et ascendens, altare similiter fecit in Bethel, ut immolaret vitulis, quos fabricatus erat. Constituit in Bethel sacerdotes excelsorum, quoe fecerat. Et ascendit super altare, quod instruxerat in Bethel, quintadecima die mensis octavi, quem finxerat de corde suo, et fecit solemnitatem filiis Israel. Quia ergo refert regem Jeroboam, suat tantum potentiae consulentem, tot miraculis totque sectilis commendatum populo veri Dei cultum levi pepulisse commento, totamque gentem ita aulicis profanitatibus obsecutam, ut se nihil de observantia veritatis habuisse, contentius indicaret, certamen quoddam a inter adulantium et dominantium impietatem fuisse describit, quisque videlicet in criminibus praeveniret. Regem igitur quasi rebus suis, si ad cultum templi populus ascenderet, diffidentem, spretu religionis laetificaverunt Tribus, de cujus animo scrupulum formidinis abstulerunt. In mendaciis quoque suis principes: idest, vel satellites regios, vel propinquos, mendaciis suis gaudere fecerunt, tantumque fervorem funereis adhibuere commentis, ut instar clibani, cui flamma subjicitur, viderentur ardere. Vel certe ut fermentum solet, in massa quae fermentatur, abscondi, brevique temporis spatio tota coacescit: ita universas Tribus unius viri ad pravitatem vocantis, penetravit et infecit iniquitas.","english":"And going up, he likewise made an altar in Bethel, to sacrifice to the calves which he had made. He appointed in Bethel priests of the high places, which he had made. And he went up upon the altar which he had built in Bethel, on the fifteenth day of the eighth month, which he had devised from his own heart, and he made a solemnity for the children of Israel. Since, therefore, he reports that King Jeroboam, consulting only his own power, and commended to the people by so many miracles and so many schisms, drove out the worship of the true God by a trivial contrivance, and that the whole nation was so obedient to the profanities of the court that it indicated rather emphatically that it had nothing of the observance of truth, he describes a kind of contest between the impiety of the flatterers and of those who ruled, namely, which of them would surpass the other in crimes. Therefore the Tribes, as it were, made the king glad, who distrusted his own affairs if the people should go up to the worship of the temple, by their contempt of religion, and removed from his mind the scruple of fear. In their lies also the princes: that is, either the king's attendants or his relatives, they made him rejoice in their lies, and applied such fervor to his deadly devices that they seemed to burn like an oven to which flame is applied. Or certainly, as leaven is accustomed to be hidden in the mass which is leavened, and in a brief span of time the whole is soured: so the iniquity of one man calling the Tribes to wickedness penetrated and infected them all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"Sicque a virtutis professione degeneres, ut occasione impte(??)atis horribiles, iliud tempus dies regis sui appellare caeperunt, lusibus videlicet et conviviis celebrandos; tempus, inquam, quo eis vel vita regis sui, vel securitas contigisset. Talem festivitatem consequenter temulentia comprehendit, ut non solum vulgares quique, sed etiam nubiles, quos gentis principes nuncupat, inciperent furere a vino. Ipse autem rex commaculator illius dignitatis, el sacrilegi fabricator erroris, extendit manum suam cum illusoribus, professa adulatione illum palpantibus: ut quia illi corda sua praeparaverant, ut clibanum qui subjectum impietatis ignesceret, ille nocte tota dormivit coquens eos, idest, succensum non removit incendium, sed quasi calcata lignis fornace, securus se permisit sopori, sciens quod per totam noctem eorum temulentia et ptofanitas decoqueret. Nec opinio fefellit artificem; omni enim lumine rationis extincto, invenit sunt diluculo ita criminibus aestuantes, ut judices suos, quos videlicet habuerant Impietatis magistros, sine ambiguitate superarent. Omnes reges eorum ceciderunt, et non est qui clamet in eis ad me. Quid ergo miraris, si universi cogantur subire tormenta, cum ita universi scelera perpetraverint, ut non dicam popularium, sed nec nobilium aliquis inventus sit, qui lapsum publicae impietatis effugeret?","english":"And so, degenerate from the profession of virtue, so as to be horrible through the occasion of their impiety, they began to call that time the days of their king—time to be celebrated, of course, with games and banquets; time, I say, in which either the life or the security of their king had befallen them. Drunkenness consequently took hold of such a festivity, so that not only the common people, but even the marriageable, whom he calls the princes of the nation, began to rage from wine. But the king himself, the defiler of that dignity and the fabricator of sacrilegious error, stretched out his hand with the mockers, who flattered him with open adulation: so that, because they had prepared their hearts like an oven that glowed with the fires of impiety beneath, he slept the whole night cooking them—that is, he did not remove the kindled fire, but, as though the furnace had been trodden down with wood, he safely gave himself over to sleep, knowing that through the whole night their drunkenness and wantonness would boil them down. Nor did the opinion deceive the craftsman; for when every light of reason had been extinguished, they were found at dawn so seething with crimes that they plainly surpassed their judges—namely, those whom they had had as teachers of impiety. All their kings have fallen, and there is no one who cries out to me among them. Why then do you wonder if all are compelled to undergo torments, when all have committed such crimes that not merely of the common people, but not even any of the nobles was found who escaped the fall of public impiety?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"Vers. 8. — Effraim in populis ipse commiscebatur: quia supra, gentem praevari(??)atricem, decursis partibus, judicaverat [Forte indicaverat), populum videlicet obsequutum regibus, ac deinceps principes pariter cum plebibus cecidisse signando, ita tu non esset qui intervenientis minus assumeret: hoc ipsum sequente versu cumulate et breviter indicavit, dicens: Effraim in populis ipse commiscebatur. Idest, non unus aut alter, paucive vel plures de Israelis stirpe venientes, nationum erroribus se inserebant: sed Effraim, totus quantus esse poterat, profanis gentibus se miscebat; ambiebatque Ipsum, quo clarus fuerat, nomen abolere, gentiumque potitis appellatione censeri. Quod sane desiderium, cum ei semper in adversa erumperet, nequaquam fiebat vel afflictione correctior: et ideo, ut imprudentem cum inter extremas miserias adnotaret, imaginem protulit congruentem: Effraim factus est subcinericius c, qui non reversatur. Comederunt alieni robur ejus, el ipse nescivit. Sicut panis exiguus et non pistoris arte confectus, sed quasi tumultuarie ab esuriente compositus, quem subjectum favillis non versari, sed ab una tantum parte torreri contigerit, altera videlicet cruda remanente: ita cum vires illius frequens percussisset afflictio, inquit, nihilominus in impietatis studiis permanebat, ut simul et crudus, quia indomitos, et exustus appelletur, quia tabe se gemebat afflictum.","english":"Verse 8. — Ephraim himself mingled among the peoples: because above, after running through the parts, he had judged the nation to be a transgressor (or perhaps \"had declared\"), namely the people obedient to kings, and thereafter by signifying that the princes had fallen together with the common people, so that there would be no one to take up the role of an intercessor: he indicated this very thing abundantly and briefly in the following verse, saying: Ephraim himself mingled among the peoples. That is, it was not one or another, or a few or more coming from the stock of Israel, who inserted themselves into the errors of the nations; but Ephraim, as whole as he could be, was mixing himself with the profane nations; and he was striving to abolish that very name by which he had been renowned, and to be reckoned by the appellation of the nations instead. This desire, indeed, since it always burst forth in him toward adversity, was in no way made more correct even by affliction: and therefore, in order to mark him as foolish amid extreme miseries, he brought forth a fitting image: Ephraim has become a cake baked under the ashes, which is not turned over. Strangers have devoured his strength, and he himself did not know. Like a small loaf, not made by the baker's art, but put together as if in haste by a hungry man, which, placed under the embers, happens not to be turned but to be scorched on only one side, while the other remains raw: so, when frequent affliction had struck his strength, he says, he nonetheless remained in the pursuits of impiety, so that he might be called at once raw, because untamed, and burnt, because he was groaning that he had been afflicted by decay.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":106,"ref":"p106","source":"Tenuit amem metaphoram, ut quia stultum auritumque populum subcinericio pani, qui non reversatur, aptaverat, vastatores etiam ejus voratores vocaret. Ait enim:\n\nVers. 9. — Comederunt alie(??)i robur ejus, et ipse nescivit. Idest, discretionem boni et mali quam de virtutis meditatione non habuit, neque de verberibus illatis recepit. Sed nescit (??)m(??), qui robur ejus absumerent, et perniciem suam mirabili stoliditate, dilextt. Nec sane, quod est ultimum eruditionis genus, vel post experimenta consipuit, sed in insipientia, quam in prima aetate est complexus, usque ad canos ejus, idest, usque ad senectutis tempor, perduravit. Cumulanter, non apparuisse caniciem, sed defloruisse et effusam esse, commendat, idest, ut non propiasse, sed quasi senectutis annos eam implevisse ostenderet: et lamen ignorantiam pravi aut recti, in parvulis vix excusandam, ad extremum usque attinuisse. Jam autem et supra adnotavimus, quia infantiam atque adolescentiam populi, illud quo de AEgypto egressus est tempus, et terram repromissionis occupavit, adpellet. Juventutem amem ejus mediam, quo in illa regione regnavit: senectutem vero, captivitatis annos, cujus finem, renovationem propheta nominat. In qua nimirum instar aquilarum reparata videatur juventute volitare.","english":"He has kept the metaphor, so that, since he had likened the foolish and hard-hearted people to bread baked under the ashes, which is not turned over, he might call even its devastators its devourers. For he says:\n\nVerse 9. — Strangers have eaten his strength, and he himself did not know. That is, he did not receive the discernment of good and evil, which he lacked from the meditation of virtue, nor from the blows inflicted. But he does not know who they were who consumed his strength, and with wondrous stupidity he loved his own destruction. Nor indeed, which is the last kind of instruction, did he grow wise even after experience, but in the foolishness which he embraced in his first age, he persisted even to his gray hairs, that is, even to the time of old age. He emphasizes, in a cumulative way, that gray hairs did not appear but rather faded and were shed, that is, so that he might show that they had not merely approached but, as it were, had filled out the years of old age: and yet that the ignorance of evil or right, which is scarcely excusable in little children, persisted even to the very end. Now we have also noted above that he calls the infancy and adolescence of the people that time when it went out from Egypt and occupied the land of promise. But its middle youth, when it reigned in that region; its old age, however, the years of captivity, whose end the prophet calls renewal. In which, surely, with youth restored like eagles, it seems to fly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"Vers. 10. 11. — Et humiliabitur superbia Israelis in facie ejus, nec reversi sunt ad Dominum Deum suum, el non quaesierunt eum in omnibus his. Et factus est Effraim, quasi columba seducta, non habens cor. Declinationes quidem temporum prophetae licenter immutant, quibus tamen consideratio dictorum. consequentiam possit aptare. Unde et hic humiliabitur posuit, pro humiliata est superbia Israelis in facie ejus. Idest, etiam sibi, quam deformis esset, apparuit. Qui amittens decora securitatis antiquae, squalere se ulceribus miserae servituts aspexit, et nec sic quidem Deum, quem se iilfend sse novet at, requsivit. Factus est Effraim quasi columba seducta non habens cor. Quod supra stultitiam usque ad senectam progressam vocavit, hoc nunc implicitatem nominat, fraudibus nimirum patentem seductorum. Nos autem meminisse delemus, omnes similitudines, quas de creaturis sermo divinus consuevit assumere, tam pro vituperatione, quam pro laude posse constitui, sicut nunc, columbis vituperabilem stultitiam propheta composuit, quas in Evangelio Dominus pro laudabili innocentia nominavit. Estote, inquit (Matth. 40.), astuti sicut serpentes, ei simplices sicut columboe. Factus est Effraim quasi columba seducta non habens cor.","english":"Verse 10–11. And the pride of Israel shall be humbled before his face, and they have not returned to the Lord their God, and they have not sought him in all these things. And Ephraim has become like a deceived dove, having no heart. The prophet freely changes the inflections of tenses, though the consideration of what is said can adapt the sequence. Hence here too he put \"shall be humbled\" for \"the pride of Israel has been humbled before his face.\" That is, it appeared even to itself how deformed it was. For losing the beauty of its former security, it saw itself foul with the sores of wretched servitude, and not even so did it seek God, whom it knew it had offended. Ephraim has become like a deceived dove having no heart. What above he called folly advanced even to old age, this now he names simplicity, plainly open to the deceits of seducers. But we ought to remember that all the similitudes which the divine word is accustomed to take from created things can be set forth as much for blame as for praise, just as now the prophet has composed blameworthy folly from doves, which in the Gospel the Lord named for praiseworthy innocence. Be, he says, wise as serpents, and simple as doves. Ephraim has become like a deceived dove having no heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"Vers. 12. — AEgyptum invocabant, ad Assyrios abierunt, Et eum profecti fuerint, expandam super eos rete meum, et quasi volucrem coeli detraham eos, coedam eos secundum auditionem coetus eorum. Cum Dei essent auxilio, quem reliquerant, destituti, et frequentibus jam emptionibus pulsarentur, sicut regum narrat historia. ab AEgyptiis auxilia postularunt, ut eos, adversum Assyrios tuerentur. Sed nihil amplius mm nummorum dispendia sentientes, ab illis rapti sunt, quibus eos subjecerat divina sententia. Hoc esi ergo quod dicit: Quoniam cum Aegyptios invocarent, ad Assyrios abierunt, quia, Aegyptiis nihil ad juvandum valentibus, Assyrii eos ad regiones Mediae transtulerunt. Et quia columban appellaverat (??)ffraim, quam etiam coeli volucrem vocat, servans metaphoram, detracturum se eam, et operturum rete (??): idest, Vos quidem imperium meum praevar(??), reliquistis, non tamen extra arbitrium meum cap(??) sistetis, sed imminebit vobis, etiam ad aba(??)rva migrantibus, potestatis meae fixa dommatio; et ideo ne arbitremini vos migratione ista periculis omnibus defunctos, ecce praedico, quod illic quoque ultionis meae rete patiamini, nec indignationem meam effugere vale(??)tis, nisi ea studia, per quae suscitata fuerat, corrigatis·","english":"Verse 12. — They called upon Egypt, they went to the Assyrians. And when they have set out, I will spread my net over them, and like a bird of the sky I will drag them down, I will strike them according to the hearing of their assembly. Since they were destitute of the help of God, whom they had forsaken, and were already being assailed by frequent losses, as the history of the kings relates, they sought help from the Egyptians, that these might protect them against the Assyrians. But feeling nothing more than the loss of their money, they were carried off by those to whom the divine sentence had subjected them. This, then, is what he says: Because when they called upon the Egyptians, they went to the Assyrians, since, when the Egyptians were able to do nothing to help, the Assyrians transported them to the regions of Media. And because he had called Ephraim a dove, whom he also calls a bird of the sky, preserving the metaphor, he says that he will drag her down and cover her with his net: that is, You indeed have transgressed my command and forsaken it, yet you will not stand outside my judgment, but my fixed dominion will loom over you even as you migrate to remote places; and therefore, do not think that by this migration you have escaped all dangers. Behold, I foretell that there too you will endure the net of my vengeance, nor will you be able to escape my indignation, unless you correct those pursuits by which it was aroused.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"Vers. 13.–16. — Voe eis quoniam recesserunt a me: vastabuntur, quia proevaricati sunt in me, et ego redemi eos, et ipsi loquuti sunt contra me mendacia. Non clamaverunt a ad me in corde suo, sed ululabant in cubilibus suis: super triticum et vinum ruminabant: recesserunt a me. Et ego erudivi, et confirmavi brachia eorum, et in me cogitaverunt malitiam. Reversi sunt ut essent absque jugo: facti sunt quasi arcus dolosus. Cadent in gladio principes eorum, a furore lingua?. Ita subsannatio eorum in terra AZgypti. Necesse est, inquit, calamitate eos imprimente, vexari qui recesserunt a me, et legis meae statuta transgressi sunt, nec semel istud admisisse contenti, omnibus judiciorum meorum, quae ad sanandum illos adhibui, remediis obstiterunt, et quasi donis ac beneficiis redderentur offensi, ita contra meam benevolentiam ingratae mentis scelere certaverunt. Nam sicut jam inde ex AEgypto, ita etiam saepe alias, rerum quoque vocibus obstrepi bant, et cum fuissent dc angoribus libenti, veris remediis officia falsa reddebant. Hoc est enim quod ait: Adversum me loquebantur mendacia. Idest, nom mihi pectore, sed summis labiis subdebamur. Quod ut planius indicaret, objecit, Non clamaverant ad me ia corde suo, sed ululabant in cubilibus suis.","english":"Verses 13–16. — Woe to them, for they have withdrawn from me: they shall be laid waste, because they have transgressed against me; and I redeemed them, and they spoke lies against me. They did not cry out to me in their heart, but they howled in their beds: they chewed over grain and wine: they withdrew from me. And I instructed them, and strengthened their arms, and they devised malice against me. They turned back so as to be without a yoke: they became like a deceitful bow. Their princes shall fall by the sword, because of the fury of their tongue. So their mockery is in the land of Egypt. It is necessary, he says, that when calamity presses upon them, those who have withdrawn from me and transgressed the statutes of my law be harassed, and not content to have committed this once, they have resisted all the remedies of my judgments which I applied to heal them, and as if offended by gifts and benefits, so they have striven against my benevolence with the crime of an ungrateful mind. For just as from Egypt onward, so also often at other times, they clamored even against the words of things, and when they had been gladdened by their distresses, they returned false services for true remedies. For this is what he says: They spoke lies against me. That is, we were subject to me not in heart, but with the tips of the lips. To indicate this more plainly, he charged them: They had not cried out to me in their heart, but they howled in their beds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Ubi enim deest sincerae mentis affectus, a crapulatis fusa supplicatio, rite ululatio nominatur, Denique consequenter adjunxit, Super triticum et vinum ruminabant; recesserunt a me; cum ubertatem videlicet frugum omnium contulissem, ita ut de conviviis ad convivia instaurata transirent, et instar pecudum quibus est innata ruminatio, isti quos vocave unt cibos, vel laudando, vel instaurando, quasi nibil scientes, melius retractabant, atque a me qui eram abundantiae ipsius collator, jugiter recedebant. Et ego erudivi, et confortavi brachia eorum, et in me cogitaverunt malitiam. Cum vero, inquit, tempus fuisset, ut in bella procederent, strenui ductoris munus implebam, ut certaminibus firmarentur lacerti, et victoriae decus dulce gustarent. Illi autem meis adversum me beneficiis abutentes, pectorum quam collegerant, firmitatem in contemtum legis protinus exercebant, et quia jugum hostile depulerant, mihi quoque subjici renuebant, illud operum voce, dicentes. Labia nostra a nobis sunt, quis noster dominus (Psal. 11·)? Facti sunt quasi arcus dolosus: idest, tantum perversitatis habuerunt, ut viderentur arcus dolosus, qui videlicet, fraude monstruosa, in ipsum, cujus manibus tendebatur, tela dirigeret. Sic isti, inquit, audaciam quam adversum hostes suos, meo favore, conceperant, in contemtum nostri contumeliamque vertebant. Cadent in gladio principes eorum a furore lingueo suoe.","english":"For where the affection of a sincere mind is lacking, the prayer poured out by the drunken is rightly called a howling. Accordingly he added next: They were ruminating over grain and wine; they have withdrawn from me. That is, when I had bestowed the abundance of all crops, so that they passed from feast to renewed feast, and, like cattle, in which rumination is innate, these men kept chewing over the foods they had called for—by praising them or by renewing them—as though knowing nothing better, and they continually withdrew from me, who was the bestower of that abundance itself. And I trained them and strengthened their arms, and they devised malice against me. But when, he says, the time had come for them to go out to wars, I fulfilled the office of a vigorous commander, so that their arms might be strengthened for contests and they might sweetly taste the glory of victory. Yet they, abusing my benefits against me, straightway exercised the strength of breast that they had gathered in contempt of the law, and because they had driven off the hostile yoke, they refused also to be subject to me, saying in the voice of their deeds: Our lips are our own; who is our lord? They have become like a deceitful bow—that is, they had so much perversity that they seemed a deceitful bow, which, by a monstrous fraud, directed its arrows against the very man by whose hands it was drawn. Thus these men, he says, turned the boldness that they had conceived against their enemies by my favor into contempt and insult against us. The princes of their people shall fall by the sword because of the fury of their tongue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Ista subsannatio eorum in terra AEgypti. Quod duobus intelligi potest modis, et ut videlicet, dinumeratis eorum diversa aetate criminibus pronnuciaverit esse rectissimum, ut principes cum populis interirent: et quae esset subsannatio in terra Aegypti, idest, quae contemnebant prophetarum minas, ah AEgyptiis auxilia praestolantes, digno fine cognosceret, et ideo quasi insultanter, a convincente, post plagarum dinumerationem videatur illatum, Ista est subsannatio eorum in terra AEgypti, idest, ruina principum atque populorum. Vel certe quia dixerat, reversi sunt ut essent absque jugo: idest, legi Dei colla subduxerant, liberarique ab ejus [Ant. eis] dominatione cupiebant. Non nunc primum id velle ceperunt, ait, sed in Aegypto positi, antequam a Pharaonis liberar(??)ntur imperio, et Moysi et Aaron impietate simili resultabant. Corruent igitur in gladio principes eorum, qui ita legem De· blasphemandi atrocitate, violarunt, ut viderentur non tam errare, quam furere.","english":"This is their mockery in the land of Egypt. This can be understood in two ways: namely, that after enumerating their crimes of various ages he declared it to be most just that the princes should perish with the peoples; and that they should recognize with a fitting end what their mockery in the land of Egypt was—that is, that they despised the threats of the prophets while awaiting help from the Egyptians—and therefore, as if in mockery, by the one who convicts them, after the enumeration of the plagues, it seems to have been added: This is their mockery in the land of Egypt, that is, the ruin of princes and peoples. Or certainly, because he had said: They have turned back so as to be without a yoke—that is, they had withdrawn their necks from the law of God, and desired to be freed from his dominion. They did not begin to want this now, he says, but while placed in Egypt, before they were freed from Pharaoh's rule, they were resisting Moses and Aaron with similar impiety. Therefore their princes shall fall by the sword, who so violated the law of God with the atrocity of blaspheming that they seemed not so much to err as to rage.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":112,"ref":"p112","source":"CAPUT VIII.\n\nVers. 1–3. — In gutture tuo sit tuba, quasi Aquila super domum Domim, pro eo quod transgressi sum foedus meum, et legem meam praevaricati sunt. Me invocabant: Deus meus, cognovimus te Israel. Projecit Israel bonum, inimicus per sequetur eum. Etiam in superioribus partibus notandum esse morem prophetici sermonis, admonui, qui quotiens gravi comminatione sonuisset, vel subdendis illico indignationis caussis, vel proferendis similibus exemplis, judicia sua et a fama iniquitatis assereret, et convenire per cuncta justitiae, comprobaret. Ita ergo et nunc, postquam culpas ct calamitates Israeliticae plebs explicuit, eamque non solum acerbitate, sed etam vetustate horruisse monstravit, ne videretur, scelerum quidem fuisse convicia, sed tamen vilius aestimata quam Tribus Judae, quae etsi non tantis, similibus tamen sorduisset erroribus: ideo subito ejus quoque captivitatis intulit mentionem, quam post multos longe annos constibat implendam, et ait. In gutture tuo sit tuba, idest, lauces tuae, tubae instar exclament, quia super domum Dei, temp um videlicet Jerosolymis situm, quas i Aquila, ferox praedator adveniat.","english":"CHAPTER VIII.\n\nVerses 1–3. — Let the trumpet be in your throat, like an eagle over the house of the Lord, because they have transgressed my covenant, and have violated my law. They called upon me: My God, we have known you, Israel. Israel has cast away good things, the enemy shall pursue him. Even in the earlier portions I have advised that the custom of prophetic speech should be noted, which, whenever it has sounded with a grave threat, either by immediately adding the causes of indignation, or by bringing forward similar examples, both asserts its judgments and clears them of the report of injustice, and proves them to be consistent with justice in every respect. So therefore also now, after the Israelite people has set forth its faults and calamities, and has shown that it shuddered at them not only for their severity but even for their antiquity, lest it should seem that the reproaches were indeed of crimes, but yet were esteemed more cheaply than the tribe of Judah, which, though not with such great, yet with similar errors, had been defiled: therefore he suddenly introduced mention also of its captivity, which he knew was to be fulfilled after many long years, and said: Let the trumpet be in your throat, that is, let your jaws cry out like a trumpet, because over the house of God, that is, the temple situated at Jerusalem, he comes like an eagle, a fierce plunderer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"Non quod religio loci, et virtus numinis illic apparere soliti, propugnare non posset, sed quia et ipsius verbis indigenae transgredi sunt foedus, quod inter Deum hominesque fuerat percussum: idest, religionis pacta violaverunt, simulachris Gentium serviendo; fitque census ejusmodi: Quanta sit judicantis gravitas, intellige, nec eam Tribum, quae ceremonias legis aliquandiu, te praevaricante, servavit, quae tempore Sennacharib, miraculo maximo est vindicata: quae altaris et Templi agit conspicua et reverenda subsidio, nec ipsam [Ant. ipsum], inquam distuli, postquam in tuos mores dilapsa est percellere [Ant. praecellere]. Frigida namque est, et nihil ad defendendum valens, nominum sola jactatio, et quae impudentiam magis quam religionem judicet condientis. Id est, quod profanis studiis inquinati, dicere tamen audent, Deus noster libera nos, qui te soli in toto urbe cognovimus, et dato a te Israelis nomine gloriamur. Operum quippe apud bonum judicem graviora sunt momenta quam vocum: et ideo Israelis populus, qui bonum suum cultum, videlicet, sacra religionis abjecit, inimicis persequentibus subjacebit.","english":"Not that the religion of the place and the power of the deity accustomed to appear there could not have defended them, but because even by his own words the natives have transgressed the covenant that had been struck between God and men—that is, they have violated the agreements of religion by serving the idols of the Gentiles. And the reckoning becomes of this sort: understand how great is the severity of the judge, and that he did not spare even that tribe which for a time, while you were transgressing, kept the ceremonies of the law, which in the time of Sennacherib was vindicated by a very great miracle, which is distinguished and revered by the support of the altar and the Temple—not even that one, I say, did I delay to strike down after it had slipped into your ways. For cold and worthless for defense is the mere boasting of names, and one that judges the impudence rather than the religion of the one who seasons it. That is, defiled by profane pursuits, they nevertheless dare to say: Our God, deliver us, we who have known you alone in the whole city, and we glory in the name of Israel given by you. For in the eyes of a good judge the weight of deeds is graver than that of words; and therefore the people of Israel, which has cast off its good worship—namely, the sacred rites of religion—will be subject to pursuing enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":114,"ref":"p114","source":"Vers. 4. — Ipsi regnaverunt, et non ex me. Principes exstiterunt, et non cognovi. Argentum suum et aurum suum fecerunt sibi idola, ut interirent, Vetus ista, inquit, erga me populi contumacis insania est: olim meum regimen objicere [Ant. abjecere] festinavit. Nam quasi parum esset, quod sicut reliquae in circuitu nationes, regibus magis, quam sacerdotibus obedire decrevit, ita etiam brevi tempore, istam reverentiam, qua a me regem postulaverat, dereliquit, et totus extra dominationem nostram consistere concupiscens, fecit sibi principes, quos nec sacerdotum, nec prophetarum, vel nobilitaret electio, vel benedictio consecraret; sed qui, me quasi nesciente, aulae jura susciperent, sicque contextum in criminibus obtinentes, ut immeritissimis quibusque suffragia et divitias suas impenderent simulachris. Argentum tuum et aurum fecerunt tibi idola, ut interirent. De quibus supra dixerat, Et argentum multiplicavi et aurum, quae fecerunt Baalim. Ergo cum essent mea liberalitate ditati, sacrilege abutebantur indultis, de ornamentis dumorum fanorumque ludibriaf bricantes. Argentum ergo et aurum suum fecerunt sibi idola, ut interirent. Notanda locutio, quam sacrotum praecipue librorum frequentat auctoritas, ubi principaliter id, quod est consequens, collocatur. Id est, fecer nt sibi idola, ut interirent, cum a non studio pereundi, simulachra fecerunt, sed quia fecerunt, merentur perire.","english":"Verse 4. — They have reigned, but not from me. They have become princes, and I did not know. They made their silver and their gold into idols for themselves, so that they might perish. This, he says, is the old madness of a rebellious people against me: long ago it hastened to cast off my rule. For as if it were too little that, like the other nations round about, it decided to obey kings rather than priests, so too in a short time it abandoned that reverence by which it had asked of me to be its king, and desiring to stand wholly outside our dominion, it made for itself princes whom neither the choice nor the blessing of priests or prophets consecrated, but who, as though I did not know, took up the rights of the court, and thus, being bound together in crimes, lavished their support and riches upon utterly undeserving idols. Your silver and your gold you have made into idols for yourself, so that you might perish. Concerning these things he had said above: And I multiplied silver and gold, which they made into Baals. Therefore, when they had been enriched by my generosity, they sacrilegiously abused what had been granted them, fashioning trifles for themselves out of the ornaments of groves and shrines. So they made their silver and their gold into idols for themselves, so that they might perish. Note the expression, which the authority of the sacred books especially frequents, where that which is the consequence is placed first. That is, they made idols for themselves, so that they might perish, although it was not from a desire to perish that they made the images, but because they made them, they deserve to perish.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":115,"ref":"p115","source":"Vers. 5. 6. — Projectus est vitulus tuus, Sumaria: iratus est furor meus in eis, usquequo non poterunt emundari? Quia ex Israel et ipse: artifex fecit illud, et non est Deus. In cunctis versibus indignationis plena conquestio. Quod spontanea miquitate prolapsa sis, inquit, o gens beneficiis tui conditoris ingrata, adversitatis potissimum testimonio comprobatur. Esto en in, ut discretionis tuae actem copia rerum ac securitas oblimaverit, putaverisque, divinitatem bubulis inesse simulachris (id quippe opinari, etiam finitimas nationes videbas), saltem cum tristibus laeta mutasti, et victor hostis illa, in quibus fiduciam posueras, delubra vastavit, atque ad arbitrium ejus (indignationi tamen meae, quem tu reliqueras, servientis) vel dejecti sunt, vel conflati vituli quos sacraveras, debuisti opinionis tuae crimen horrescere, ut sentires nihil tibi opis ab imaginibus mutarum pecudum posse conferri, quae nec se vel a ludibrio, vel ab exitio vindicassem.","english":"Verse 5–6. — Your calf, O Samaria, has been cast down; my fury is enraged against them. How long will they be unable to be cleansed? For it is also from Israel: the craftsman made it, and it is not God. In all these verses there is a complaint full of indignation. That you have fallen through your own wickedness, he says, O people ungrateful for the benefits of your Creator, is proved above all by the testimony of adversity. Granted that the sharpness of your discernment was blunted by abundance of things and by security, and that you thought divinity to be in bovine images (for you saw even the neighboring nations hold that opinion), at least when you exchanged glad things for sad, and the victorious enemy laid waste those shrines in which you had placed your confidence, and at his will (though serving my indignation, whom you had abandoned) either the calves you had consecrated were thrown down or melted, you ought to have shuddered at the guilt of your opinion, so as to perceive that no help could be conferred on you by the images of mute cattle, which could not avenge themselves either from mockery or from destruction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Et ut quae sunt acta replicemus, Tu, inquam, o popule, cum esses conscius, quia ili simulachris materiam tu dedisses, tu contulisses effigiem, perque hoc intelligeres, impie te appellare deos, qui tuo beneficio substitissent, quibus sane non vitam dare potuisses, sed formam: tamen, etsi illud omne tempus, quod in otio luxuriante defluxit, his quoque temulentis ritibus occupaveras: saltem, postquam inanitatem culturae talis consequens aerumna convicit, debuisti protinus de emendat one curare, et oblimatum rationis ignem experimentis vgentibus lovere, sordesque tuas, quibus fueras indutus, exuere. Quod quia non fecisti, merito exclamat propheta: Usquequo non poterunt emundari? quia ex israel et ipse, artifex fecit illud, et non est Deus: quoniam in aranearum telis erit vitulus Samarioe.\n\nVers. 7. — Quia ventum seminabunt, et turbinem metent: culmus stans non esi in eis, germen non faciet farinam: quod st et fecerit, alieni comedent eam. Consilia tua, inquit, nisi perturbaret imitatio, judicares non esse deos, quos manu artificis noveras fuisse compositos. Secutus est deinceps hostilis incursus, numina tua cum suis periere cultoribus, nec magis morari vastantes, quam aranearum fila, potuerunt: tamen etiam bis rerum periclis obstinatione ei imprudentia restitisti, nec sordes profanitatum talium abjicere curasti: mento.","english":"And to recount what was done: You, I say, O people, when you were aware that they themselves had supplied the material for the idols, that you had contributed the shape, and through this you understood that you were impiously calling gods those who had come to exist by your own benefit—those to whom you could certainly have given not life but form—nevertheless, even if you had occupied all that time which flowed by in luxurious leisure with these drunken rites as well, at least after the affliction that followed had convicted the vanity of such worship, you ought immediately to have taken care for amendment, and to have cherished the fire of reason, obscured as it was, by urgent experiences, and to have stripped off your filth with which you had been clothed. Because you did not do this, the prophet rightly exclaims: How long will they be unable to be cleansed? For it is also from Israel, the craftsman made it, and it is not God: since the calf of Samaria will be among the webs of spiders.\n\nVerse 7. — Because they will sow the wind, and reap the whirlwind: there is no standing stalk in them, the sprout will not produce flour: and if it has done so, strangers will eat it. Your counsels, he says, unless imitation had disturbed them, you would judge that those were not gods, whom you knew had been put together by the hand of a craftsman. There followed next the hostile incursion; your divinities perished together with their worshippers, and they could no more delay the ravagers than the threads of spiders. Yet even against these perils of circumstances you resisted by obstinacy and imprudence, nor did you take care to cast off the filth of such profanities: [unclean] in mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"ergo et vota tua et omnes labores, ita frustratio lachrymosa consequetur, ut non frumentum videaris seminasse, sed ventum, nec spicas sed turbinem messuisse: id est, apud te nihil fertilitatis firmitatisque remanebit, ut solet in culmo cujus proceritas, per aliquam aeris injuriam, spica plenitudinem non creaverit. Ita igitur et tu, inquam nihil emolumenti (??)e tuis laboribus consequeris, nec ul(??)a culturae respondebit industria, sed etiamsi aliquid de reliquiis priscae fertilitatis coeper tapparere, id totum in hostium veniet potestatem.\n\nVers. 8.–10. — Devoratus est Israel, nunc factus est in nationibus quasi vas immundum. Quia ipsi ascenderunt ad Assur, onager solitarius sibi: Effraim munera dede, unt amatoribus suis. Sed et cum mercede conduxerunt nationes: nunc congregabo eos, et cent paulisper ah onere regis et principum. Repetitu assiduo ea quae comminatur, exasperat, ut adversorum longa descriptio sensum timoris exacuat, si quomodo priusquam puniantur, corrigantur obnoxii exterriti: proinde jam statum ipsum captivae plebis inducit, et devoratam eam consequenter appellat quae est posita sub arbitrio consumentium: cuique non amplius ad internecionem supersit, nisi quantum feritas vincentium successibus expleta donaverit. Devoratus est, inquit, Israel, factus est in nationibus quasi vas immundum.","english":"Therefore both your vows and all your labors will be followed by a tearful frustration, so that you seem to have sown not grain but wind, and to have reaped not ears of corn but a whirlwind: that is, nothing of fertility and stability will remain with you, as is wont to happen in a stalk whose tallness, through some injury of the air, has not produced the fullness of an ear. So then, I say, you too will obtain nothing of profit from your labors, nor will any diligence of cultivation answer them, but even if something from the remnants of your former fertility begins to appear, all of it will come into the power of your enemies.\n\nVerses 8–10. — Israel is devoured, now he is made among the nations like an unclean vessel. Because they themselves went up to Assur, a wild ass alone for himself: Ephraim has given gifts to his lovers. But even with a price they hired the nations: now I will gather them, and they will cease a little while from the burden of the king and the princes. By constant repetition he aggravates the things he threatens, so that the long description of adversities may sharpen the sense of fear, if perhaps before they are punished, the guilty may be corrected, terrified. Accordingly he now brings in the very condition of the captive people, and consequently calls them devoured, who have been placed under the will of those who consume them: and to whom nothing more remains for destruction, except as much as the savagery of the conquerors, satisfied by their successes, has granted. Israel, he says, is devoured, he is made among the nations like an unclean vessel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"Superficies quidem sententiarum resultat: sed quantum ad senium respicit explanantur praemissa subjectis. Quid enim devoratum appellasset, ostendit: id est, cujus omne robur fuerit exhaustum, et qui facite posset internecione consumi si hoc quoque posceret ira dominantium, Porro illi addendis contumelis, quod minus saeviere compensant, et ideo non inter muni universos, ut habeant quos semper ex horreant, atque invidisse magis solati a mortis, quam vitae beneficia contulisse videantur. Haud enim miseros fruendae luci, sed ferendo servavere despectui: et ideo ait, Factus est Israel in nationibus, quasi vas immundum. Quod interpretes e alii, matulam, transtulerunt. Nunquam inquit, honesto Israel delegatus officio est ut post libertatis et dominationis insignia, saltem inter servos liberaliter conseretur, sed quasi vas ad naturae requisita compositum, ita contumeliarum sordibus implebatur. Et bene commemorata nationum conditione, cumulavit injuriam dicendo: Factus est Israel in nationibus quasi vas immundum.","english":"The surface of the meanings indeed rebounds, but as far as concerns the aged, the things set forth beforehand are explained by what follows. For he shows what he had called devoured: that is, that all its strength had been drained, and that it could be consumed by slaughter if the wrath of those who dominate should demand this too. Furthermore, they compensate for the insults that are to be added, because they raged less, and therefore not among all the walled cities, so that they may have those whom they always shudder at, and they seem rather to have envied the comforts of death than to have conferred the benefits of life. For they did not preserve the wretched for the enjoyment of light, but for enduring contempt as slaves; and therefore he says, Israel has become among the nations like an unclean vessel. Other translators rendered this as a chamber pot. Never, he says, was Israel assigned to an honorable office, so that after the insignia of liberty and dominion, it might at least be preserved liberally among slaves, but like a vessel fashioned for the requirements of nature, so it was filled with the filth of insults. And having well recalled the condition of the nations, he heaped up the injury by saying: Israel has become among the nations like an unclean vessel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Ac si diceret, Heu, heu quam Ω-bilis fuit, ei quam magna conversio, ut ille populus, qui solus magisterio sacrae legis inter munda didicerat immundaque discernere out ideo segregatus a cunctus erat gentibus, ne eum contagio ulta pollueret: nunc earum quoque gentium judicio comprobatur immundus, quae a primis vitae annis usque ad postrema vivendi, squalore flagitiorum omnium sorduerunt. Itaque Factus est in nationibus quasi vas immundum. Quia ipsi ascenderunt ad Assur, onager solitarius sibi. Id est, quae ximus, Assyrio inferente, patientur. Cui tantum eminentiae in viribus collatum esse perspicient, ut ad eum qui pervenit, ascendisse dicatur. Onager, autem, solitarius sibi, ad Effraim referendum: id est onager solitarius sibi: Effraim munera dederunt amatoribus. Populus, inquit, Judaeorum, qui nulla externorum patiebantur imperia, sed instar onagri, Jugum et onera nescientes; de quibus beatus David in Dei laude cecinerat, Qui habitare facit unius moris in domo (Psal. 67.): singulari videlicet institutione pollentes, in terra Repromissionis fecit habitare.","english":"As if he were saying, Alas, alas, how lamentable it was, and how great a reversal, that that people which alone, by the teaching of the sacred law, had learned to distinguish between the clean and the unclean, and was therefore set apart from all the nations, lest any contagion pollute it, is now judged unclean even by the verdict of those nations which from the first years of life to the last have reeked with the filth of every vice. And so It is made among the nations like an unclean vessel. Because they themselves have gone up to Assur, a wild ass solitary to himself. That is, what we have said, we shall suffer when the Assyrian brings it upon us. To him they will see that so great a preeminence in strength has been granted that whoever has come to him is said to have gone up to him. But the wild ass, solitary to himself, is to be referred to Ephraim: that is, a wild ass solitary to himself: Ephraim has given gifts to his lovers. The people, he says, of the Jews, which endured no foreign dominion, but like a wild ass, knowing nothing of the yoke and burdens—of whom the blessed David had sung in praise of God, Who makes the solitary of one mind to dwell in a house (Ps. 67)—flourishing, that is, in a singular discipline, he made to dwell in the land of Promise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"Hic ergo, inquam, qui expers damnationis humanae, divinis tantum subdebatur imperiis, nunc adeo iratus atque contristatus est, ut beatum se putet. si ei vel servitus honesta contingat. Munera dederunt amatoribus. Se(??) et cum mercede conduxerunt nationes: nunc congregabo eos. Cum castigari oh profanitates suas decem tribum·(??) turba mereretur, prophetis denunciantibus, Assyriorum eis promissa est dominatio. Sed Judai, prorsus eum animum comminationibus, quem etiam Tribus, exhibentes, exstiterunt per omnia contumaces, malueruntque vel AEgyptios mercede conducere, quam Assyriis, quibus eos subjiciebat divina sementia, subjugari. Huc est ergo quod dicit, quia proposito fornicandi, quasi amatores voluerint AEgyptios experiti, et ipsis munera sponte transmiserunt, annuaque stipendia inlatum ire polliciti sunt, si eorum auxilio pellerentur Assyrii, et prophetarum comminatio vinceretur. Dixit proinde, qu niam cum roede condu(??)ernut nationes, idest, AEgyptios, nunc congregabo eos in captivitatem, id est, pertraham, et denunciato dominatui Assyriae gentis addicam. Congregabo eos, ait, ne quis videretur effugere. Et quiescent paulisper ab onere regis et principum. Hoc cum irrisione videtur illatum, ut requiem videlicet appellaret eam, quae fu(??)ss(??)t illata captivitas.","english":"This one, then, I say, who was free from human condemnation and subject only to divine commands, is now so angry and grieved that he thinks himself blessed if even an honorable servitude befalls him. They gave gifts to their lovers. And they hired nations for a price; now I will gather them. When the multitude of the ten tribes deserved to be chastised for its profanities, with the prophets declaring it, dominion by the Assyrians was promised to them. But the Jews, showing to the threats altogether the same disposition that the tribes also showed, proved contumacious in all things, and preferred to hire even the Egyptians for a price rather than be subjected to the Assyrians, to whom divine judgment was subjecting them. This, then, is what he says: that with the purpose of fornicating, as if they wished to try their lovers the Egyptians, they willingly sent gifts to them and promised that annual tributes would be brought, if by their aid the Assyrians should be driven off and the prophets' threat be overcome. He said accordingly that, since they hired nations for a price—that is, the Egyptians—now I will gather them into captivity, that is, I will drag them forth, and I will deliver them over to the announced dominion of the Assyrian people. I will gather them, he says, lest anyone seem to escape. And they shall rest a little while from the burden of the king and the princes. This seems to have been said in mockery, namely that he called \"rest\" that captivity which had been brought upon them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Id est, quantum consiliis suis studiisque promoverint, recognoscent, cum fuerint congregati, cum in aliena exules arva migraverint, desinentes siquidem vel ab Assyriis imperata, vel spontanea AEgyptiis tributa praebere, totis vitibus exsequentur jussa dominorum, ut hoc quod tributa inferre cessarunt, in ma orum augmentum sibi cessisse fateantur.\n\nVers. 11.–14. — Quia multiplicavit Effraim altaria ad peccandum, facta sunt ei aroe in delectum. Scribam a eis multiplices legis meas, qua velut aliena computatoe sunt. Hostias affer, affer, immolabunt carnes, et comedent: Dominus non suscipiet eas, nunc recordabitur iniquitates eorum, et visirabit peccata eorum: ipsi in AEgyptum convertentur. Et oblitus est Israel factoris sui et aedificavit delubra. Et Judas multiplicavit urbis munitas, et mittam ignem in civitates ejus. et devorabit aedes illius. Per quam consequentiam delinquendum, AEgyptiorum auxilia convocasset, ostendit: id est, Sanctis monitoribus per omnia resultando, ut sicut spreverat docentes prophetas, ita etiam sperneret comminantes: nec solum sperneret, sed etiam impugnaret: et quantum in se erat, falsitatis argueret, si conductis nimirum AEgyptiis, repulisset Assyrios. Nunc merito beatus Osee, mala ventura captivitatis enumerans, tum supplicia, tum delecta percurrit, et ab Effraim altaria idolis multiplicata, deplorat, atque aras ei venisse in crimen conqueritur.","english":"That is, they will recognize how far they have advanced by their own counsels and pursuits, when they have been gathered together, when they have migrated as exiles into foreign fields, ceasing indeed either to furnish what the Assyrians commanded or to pay voluntary tribute to the Egyptians; with all their vines they will carry out the commands of their lords, so that they may confess that this—their having ceased to bring tribute—has redounded to their own increase.\n\nVers. 11–14. — Because Ephraim has multiplied altars for sinning, they have become to him as snares for destruction. I will write for them the manifold things of my law, which have been reckoned as alien. Bring victims, bring, they shall slay flesh, and they shall eat: the Lord will not receive them; now he will remember their iniquities, and he will visit their sins: they themselves shall be turned back into Egypt. And Israel has forgotten his Maker and has built shrines. And Judah has multiplied fortified cities, and I will send fire into his cities, and it shall devour his houses. By this sequence he shows that they were to sin, having summoned the aid of the Egyptians: that is, by resisting the holy monitors in all things, so that just as they had despised the prophets who taught them, so also they would despise those who threatened: and not only despise, but even attack: and, as far as in them lay, convict of falsehood, if indeed, having hired the Egyptians, they had driven back the Assyrians. Now deservedly the blessed Hosea, enumerating the evils of the captivity to come, runs through both the punishments and the delights, and laments that the altars of Ephraim were multiplied to idols, and complains that the altars became a charge against him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"Ac si diceret: ideo nempe rei divinae instituta curatio est. ut expiarent arae quos flagitia polluissent: nunc autem ita miseros funesta convolvunt, ut nunquam eis gravius, quum apud ara(??)contigerit impiari. Scribam eis multiplices leges meas, quoe velut alienoe computatoe sunt. Confug endo ad gentes, inquit, et earum misceri ritibus ambiendo, absolvendam se, gens ingrata a nostrae legis molesti aestimavit. Sed quoniam praesto est censurae meae, freno atque camo profana contumacium ora conterere, impunitum eis praeceptorum non esse contemtum, ipse pandet eventus. Scribam enim eis multiplices leges meas qum velut alienoe computatoe sunt. Rem autem quam facturus erat ambitu judicantis expressit, qui scriptam solet de libello recitare sententiam. Leges igitur meas, quae olim promulgatae, Deuteronomii praecipue volumine continentur, multipliciter in eos scribam: id est, exsequar atque cumulabo. Tibi ergo, ut de multis pauca memoremus, in hunc modum sermo concluditur: Quod si audire nolueris vocem Domini Dei, ut custodias et facias omnia mandata ejus, et caeremonias quas ego praecipio tibi hodie, venient super te maledictiones istae, et appiebendent te. Maledictus eris in civitate, maledictus in agro: maledictum horreum tuum, maledicto reliquiae tuae, maledictus tructus uteri tui, et fructus terrae tuae: armenta boum tuorum, et greges ovium tuarum.","english":"As if he were saying: for this reason, to be sure, the care of divine matters has been established, so that the altar might expiate those whom their crimes had polluted; but now they are so rolled about in misery by deadly things that it has never been worse for them than when it happened that they were defiled at the altar. I will write for them my manifold laws, which are reckoned as if they were foreign. By fleeing, he says, to the nations and by courting them so as to be mixed with their rites, the ungrateful people thought that they were to be absolved from the burden of our law. But since it is at hand for my judgment to wear away with bit and bridle the profane mouths of the stubborn, that contempt of the precepts is not unpunished for them, the outcome itself will reveal. For I will write for them my manifold laws, which are reckoned as if they were foreign. But the matter that he was going to do he expressed by the circuit of the judge, who is accustomed to read aloud a written sentence from a book. Therefore my laws, which were once promulgated and are contained especially in the volume of Deuteronomy, I will write manifoldly against them: that is, I will carry out and heap up. For you, then, so that we may mention a few out of many, the discourse is concluded in this manner: But if you are unwilling to hear the voice of the Lord your God, so as to keep and do all his commandments, and the ceremonies that I command you today, these curses will come upon you, and they will cling to you. Cursed will you be in the city, cursed in the field; cursed your barn, cursed your remnants, cursed the fruit of your womb and the fruit of your land; the herds of your cattle and the flocks of your sheep.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"Male(??)ctus itis ingrediens, et maledictus egrediens. Has igitur leges multiplicaturum se profanans plebibus comminatur. Hostias afferunt, et immolabunt carnes, et comedent: Dominus non suscipiet eas: nunc recordabitur, iniquitatis eorum. Populus quidem Sama (??)e, idest, decem Tribus, non minus sacrificia quae vero Deo offerentia erant, quam judicia et praecepta ejus contemserant. Tribus autem Judae, sororia impietate necdum sordescens, tamen curam abjecerat hostiarum.\n\nErgo in qualitate morum, pergit eus prophetia conjungere, et sub accusatione Israelis, transit ad Judam, ut sicut supra jam fecit, exprobret, quia nihil de morum justitia cogitantes, spem salutis in victimarum tantum oblatione consi(??), et quasi invicem se exhortantium vocem, idest, affer, affer hostias introducit: responditque protinus, Dominus non suscipiet eas, nunc recordabitur iniquitates eorum. Gravitas nimirum consideranda judici: dicit enim, se tunc praecipue in memoriam eorum iniquitatis adductum, cum illi, sub conscientia contemtae neglectaeque justitiae, offerendis arbitrati sunt se victimis protegendos, cum utique munera tum grata sint, eum non ab immicorum, sed a carorum personis fuerint oblata. Caeterum contumeliae propius est, si ei, quem criminibus asperaveris, levia munerum, quasi non supplicamis sed donantis ambitu. largiaris.","english":"Cursed shall you be in going in, and cursed in going out. Therefore, by profaning himself, he threatens that he will multiply these laws for the peoples. They bring victims, and they will sacrifice flesh, and they will eat: the Lord will not accept them: now he will remember their iniquity. Indeed the people of Samaria, that is, the ten Tribes, had despised no less the sacrifices that were being offered to the true God than his judgments and commandments. But the tribe of Judah, not yet defiled by sisterly impiety, had nevertheless cast off the care of victims.\n\nTherefore, in the quality of their morals, the prophecy of Hosea continues to join them together, and under the accusation of Israel it passes to Judah, so that, as it has already done above, it may reproach them, because, thinking nothing of the justice of morals, they placed the hope of salvation in the offering of victims alone, and as if introducing the voice of those exhorting one another, that is, \"bring, bring victims,\" it immediately responds: the Lord will not accept them, now he will remember their iniquities. Surely the seriousness of the judge must be considered: for he says that he was then especially brought to the remembrance of their iniquity, when they, with the consciousness of justice despised and neglected, thought that they were to be protected by offering victims, although gifts are then welcome when they have been offered not by the persons of enemies but of dear ones. Otherwise it is closer to insult, if to him whom you have exasperated by crimes, you grant the trifling of gifts as if by the solicitation not of one entreating but of one giving.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Vobis ergo converit illa sententia quam se sit Cam parricida, ut immoletis carnes, ipsique ea, non suscipiente Domino, consumatis. Quidni cum ille obedientiam malit quam sacrificium, el justitia; curam plusquam holocaustum? Nunc ergo potissimum, inquit, accelerat ultionem, quando vos liberationis vestrae fiduciam in effundendo pecudum sanguine collocatis. Nunc visitat peccata omnium qui in AEgyptum, scilicet, et animo convertuntur et precio; totus quippe pariter Israel, idest, tam juda quam Effraim, ita sum proprii Creatoris obliti, ut cum eum sibi infensissimum redi (??)idissent, nihil de emendatione curarent. Sed partim instaurandis munitionibus, partim conducendis nationibus opes suas operasque consumerent, quasi a sacro carmine denunciatum esse non nossent, Nisi Domitus aedificaverit domum, in vanum laborant qui oedificant eam. Nisi Dominus custodierit civitatem, frustra vigilat qui custodit eam. Istorum ergo ita crevit impietas, ut omnipotentem judicem cum ad iracundiam promovissent, fore se nihilominus beatos, per suam arbitrarentur industriam: si videlicet adversum eruptiones hostium, munitiones plurimas fuissent fabricati, sicque manerent, non solum non adjuvante Deo, verum etiam pugnante, felices. Ideo, inquit, percellet eos digna frustratio, ut munitionibus suis conclusi videantur potius quam defensi: omnesque ejusmodi aedes saeviens flamma consumat.","english":"To you, therefore, that sentence will turn—how he himself is like a parricide—so that you may sacrifice flesh, and consume it yourselves, with the Lord not receiving it. Why not, since he prefers obedience to sacrifice, and justice to burnt offering? Now, therefore, above all, he says, he hastens vengeance, when you place the confidence of your deliverance in shedding the blood of cattle. Now he visits the sins of all who turn to Egypt, that is, both in mind and in price; for all Israel alike, that is, both Judah and Ephraim, have so forgotten their own Creator that, when they had made him most hostile to themselves, they cared nothing for amendment. But partly by restoring fortifications, partly by hiring nations, they would consume their wealth and their efforts, as if they did not know that it had been declared by the sacred song: Unless the Lord builds the house, those who build it labor in vain. Unless the Lord guards the city, the one who guards it watches in vain. Their impiety, therefore, grew to such an extent that, when they had provoked the almighty judge to anger, they thought they would nevertheless be blessed through their own industry: namely, if they had built many fortifications against the eruptions of enemies, and so remained—not only with God not helping, but even fighting against them—happy. Therefore, he says, a worthy frustration will strike them through, so that, enclosed by their fortifications, they may seem rather to be shut in than defended; and may a raging flame consume all buildings of this kind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"Quae cum ita sint, idest, cum justitiam Dei nec aliqua impediat difficultas, nec fraus ulla deludat:\n\nCAPUT IX.\n\nVers. 1. — Noli loetari, Israel, noti exultare, quia a foedere legis sacrilega pollutione discesseris. Id est, ne tibi aestimes impune cessurum, quod te reliquis gentibus miscuisti. Fugae enim talis ambitio, non te vanae quam optaveras, libertati vindicat, sed severae tantum subjicit ultioni.\n\nVers. 2. 3. — Dilexisti mercedem super omnes areas tritici. Area et torcular non pascet eos, et vinum mentietur eis. Non habitabunt in terra Domini. Noli, inquam, o gens nostra, impudenter laetari; sed scito, omnia votiva tua mutaturam te esse contrariis: non solum enim in religionis officiis, sed etiam in omni actione vilis el intemperans exstitisti. Dilexisti nempe mercedem super omnes areas tritici: idest, Nihil melius, nihil amabilius terrarum ubertate et ventris impendiis censuisti. Tota ergo tibi et frugum et fructuum subducetur ubertas: a utque magis vota discrutient, diu apparens vindemia ita subitis disperibit procellis, ut in dolorem tuum, non solum laesa, sed etiam mentita videntur. Verum quid ego minora damna commemoro, cum penuriam tuam consequantur exilia, nec vobis colendi patrii soli ulla detur facultas? cujus tamen calamitatis magnitudinem non poteris, quasi conquerens, admirari.","english":"Since these things are so—that is, since no difficulty hinders the justice of God, nor does any deceit mock it:\n\nCHAPTER IX.\n\nVer. 1. — Do not rejoice, Israel, do not exult, because you have departed from the covenant of the law by sacrilegious pollution. That is, do not think that it will turn out unpunished for you that you have mingled yourself with the other nations. For such ambition of flight does not claim you for the vain liberty you had desired, but subjects you only to severe vengeance.\n\nVers. 2, 3. — You have loved the reward above all the threshing floors of wheat. The threshing floor and the winepress shall not feed them, and the wine shall lie to them. They shall not dwell in the land of the Lord. Do not, I say, O our people, rejoice shamelessly; but know that you will change all your vows into their opposites: for you have shown yourself vile and intemperate not only in the duties of religion, but also in every action. For you have loved the reward above all the threshing floors of wheat: that is, you have judged nothing better, nothing more desirable than the fertility of the earth and the expenditures of the belly. Therefore the whole abundance of crops and fruits shall be taken from you; and, that your vows may disappoint you the more, the vintage that appears for a long time shall perish by sudden storms, so that, to your grief, they shall seem not only damaged but even false. But why do I recount lesser losses, when exile follows your want, and no opportunity is given you to cultivate your native soil? Yet you will not be able, as if complaining, to wonder at the greatness of this calamity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"Terrae enim istius, qu utum ad studia respicit, voluntarius desertor fuisse convincens: Assyriorum namque et AEgyptiorum tum crimina, tum auxilia concupisti. Qua ergo impudentia regionis istius fertilitatem capessas, cujus insignia et in ritibus et in moribus respuisti? Abibis potus, illo pulsus, quo isti ante corruptus voluisti. Et sicut ad AEgyptum voto, ita ad Assyrios captivitate profectus, eam penuriam sustinebis, ut pollutis et obviis cibis cum dolore vescaris.\n\nVers. 4. — Non libabunt Domino vinum, et non placebunt; ei sacrificia eorum, quasi panis lugentium: omnes qui comedunt eum, contaminabuntur, quia panis eorum, animae ipsorum, non intrabit in domum Domini. Mala jam captivitatis exsequitur, et dicit, quo niam, cum rerum copiae extrema egestate fuerint mutatae, nec felicitatis aliquid nec consolationis occurrat, transigentque omne tempus in luctibus: quippe qui nec sacrificium Deo sinantur offere, nec de expiatu aliquid sperare culparum: per quae videlicet officia, Deo se placituros esse arbitramur. Omnis ergo eorum oblatio, non feriis, sed inferiis aptior, polluet potius quam purget adeuntes: quia panis eorum, animoe ipsorum, non intrabit ia domum Domini. Eadem est, quae in superioribus fuerat, intenta sententia, cum repudiata a Deo sacrificia, ipsorum qui obtulerunt esse dicuntur.","english":"For you have been convicted of having been a willing deserter of that land, insofar as it pertains to the pursuits of study: for you desired both the crimes and the aid of the Assyrians and the Egyptians. With what shamelessness, then, will you take hold of the fertility of that region whose distinguishing marks, both in rites and in customs, you have rejected? You will depart as a drink offering, driven out by that very thing by which you wished to be corrupted before them. And just as you set out for Egypt by your own desire, so too for the Assyrians by captivity, you will endure such want that you will eat polluted and defiled foods with grief.\n\nVer. 4. — They will not pour out wine to the Lord, and they will not be pleasing; their sacrifices are like the bread of mourners: all who eat it will be defiled, because their bread, their own souls, will not enter into the house of the Lord. He now sets forth the evils of captivity, and says that, since the abundance of things has been changed into extreme want, and no happiness or consolation comes to meet them, they will spend all their time in mourning: indeed, they are not permitted to offer sacrifice to God, nor to hope for anything from the expiation of their faults—through which offices, clearly, we reckon that we shall be pleasing to God. Therefore every offering of theirs, fit not for festivals but for funeral rites, will pollute rather than purify those who approach: because their bread, their own souls, will not enter into the house of the Lord. The meaning is the same as had been intended in the passages above, when the sacrifices rejected by God are said to belong to those who offered them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"Ergo et nunc, i(??)quit, repuli eorom oblationes, quos ob nimietatem crami(??)m, etiam de solo patrio commotus exigi: ipsorum funebri cedet alimoniae panis ille quem in domum Dei non merentur inferre.\n\nVers. 5. 6. — Quid facietis in die solemni, in die festivitatis Domini? Ecce enim profecit sunt a vastitate, AEgyptus congregavit eos, Memphis sepeliet eos· Desiderabile e argenti eorum urticoe haereditabunt, lappa in tabernaculis eorum. Quamvis major sit beato Oseae intentio, decem tribuum gesta percurrere, atque eorum vel exaggerandis criminibus, vel explicandis calamitatibus immorari; tamen pro potestate vaticinii, quae Judae quoque Tribui accidere, attingit. Et quoniam novit Jerosolymitas, sed paulo tardius, pro aequatione meritorum, Samaritis similia latum ire: Templi etiam sacrificiorumque commeminit, toti quasi genti. quod duabus praecipue Tribubus con cordet, adseribens. Proinde, cum diceret eos oblationum per quas se purificari aestimabant, solatia perdidisse, excoluit incidentem colorem. Et quia ejusmodi officiorum inquinata cessatio his praecipne crudescit diebus, quibus exercebatur j cunda solemnitas ideo ait, Quid facietis in die solemnitatis Domini?","english":"Therefore even now, he says, I have rejected their offerings, those whom, because of the excess of their luxury, I was moved to demand even from their native soil: that bread which they do not deserve to bring into the house of God will yield to their funeral nourishment.\n\nVers. 5, 6. — What will you do in the day of solemnity, in the day of the Lord's festivity? For behold, they have advanced from devastation; Egypt has gathered them, Memphis will bury them: the desirable things of their silver the nettles will inherit, the burdock in their tabernacles. Although the intention of blessed Hosea is greater — to run through the deeds of the ten tribes, and to dwell on them either in exaggerating their crimes or in explaining their calamities — nevertheless, by the power of prophecy, he touches on what will befall the tribe of Judah as well. And since he knows that the Jerusalemites, though a little later, will undergo the like of the Samaritans in accordance with the equalizing of merits, he also makes mention of the Temple and of sacrifices, ascribing it to the whole people, as it were, because it agrees especially with the two tribes. Hence, when he said that they had lost the consolations of the offerings by which they reckoned themselves purified, he developed the fitting color. And because the polluted cessation of such offices grows especially fierce in those days in which the whole solemnity was being observed, he therefore says, What will you do in the day of the Lord's solemnity?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"quae vos videlicet tenebrae, quae amaritudo, quis animi angor implebit, cum illum (??)estivitatis Dominicae diem, quem insignem vobis ante et dulcem coetus pupuli cantusque reddebat, exules, inviti, in vinculis et in servitute barbara transigetis? Et quoniam per occasionem Effraim, etiam quae essent, ut diximus, Judae ventura signavit, sequitur; Ecce enim profecti sunt a vastitate: AEgyptus congregabit cos, Memphis sepeliet cos. Cum regionem eorum hostilis dominato populata fuerat, inquit, cunctis Tribubus continget, exsequente supplicio, quod antea peccante desiderio perpetrarunt: ut sicut pars in Assyrios ducta est, ita et(??)m panem AEgyptus congreget, et Memphitica terra susceptos consumat. Id autem post victoriam Nabuchudonosor, qui Jerosolymitas eruit, illis accidisse Judaeis quos agrorum cultores Babylonii reliquerant, et beatus Jeremias, ct Regum narrat historia. Quod autem subjicit. Desiderabile argenti eorum urticae haereditabunt, ex usu captivitatis evenire, ultinam nos lectio tantum, et non etiam experimenta docuissent. Constat quippe, vel aedes magnis sumtibus fabricatas, cum defecissent incolae, sylvis fuisse contectas, vel plerumque etiam auri et argenti defossos thesauros, his qui occuluerant, interemtis, in continuam oblivionem perisse.","english":"What darkness, what bitterness, what anguish of mind will fill you, when you, exiles and unwilling, pass in chains and barbarian slavery that day of the Lord's festivity which formerly the assembly of the people and their songs made distinguished and sweet for you? And since through the occasion of Ephraim he also signified what, as we have said, was to come upon Judah, it follows: For behold, they have gone forth from the devastation: Egypt shall gather them, Memphis shall bury them. When the hostile dominion had laid waste their region, he says, it will befall all the tribes, with punishment exacted for what they formerly perpetrated through sinful desire: so that just as a part was led into Assyria, so also Egypt may gather them as bread, and the land of Memphis may consume those it has received. But that this happened to those Jews whom the Babylonians had left as cultivators of the fields after the victory of Nebuchadnezzar, who destroyed the Jerusalemites, both the blessed Jeremiah and the history of Kings narrates. But what he adds, The nettles shall inherit their desirable silver, happens from the experience of captivity—would that reading alone, and not also experience, had taught us. For it is certain that either houses built at great expense, when their inhabitants had perished, were covered over by forests, or very often even buried treasures of gold and silver, with those who had hidden them dead, passed into continual oblivion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"Vers. 7. — Venerunt dies visitationis, venerunt dies re(??)ributionis. Scitote, Israel, te stultum prophetam, insanum virum spiritalem, propter multitudinem inguita is tuoe, et multitudo amentiae. Oportuerat quidem, ut ratio ie potius ad discernendum, quam calamitas erudiret. Sed quoniam rationis velut prorsus imparticeps, flagra et stimulos exegisti, vel nunc jam, cum visitationis, idest, damnationis tuae tempus advenit, expergiscere, ut quid merearis, intelligis. Et studiis tuis deberi stipendia tam dura, fatearis, quae te, utique despectu spiritalium magistrorum, collegisse perpendis. Eo siquidem usque furoris eruperas, ut prophetas, qui ad sancti Spiritus loquebantur arbitrium, et quae te manebant, parentum studio, nunciabant (si torte ageret formido praemissa, ne inveniret ultio quos puniret) in eos * non solum nihil supra reliquos praevidere, sed etiam humana ratione dicebas privatos, et quos vesania potius quam revelatio commoveret. Ita autem per abundantiam profanitatis, appellari illo tempore prophetas solitus fuisse, Regum quoque pandit historia. Nani cum in Ramoth Galaad, missu beati Helisei, propheta quidam, ut Jeu in regem ungerer, advenisset, circumsedentes proceres dicunt ad Jeu, Quid sibi vult fanaticus iste? (4. Req. 8.) Ita igitur apud eos exsoleverat divini sermonis auctoritas, ut praecepta virtutum, jam non esse mendicantia, sed furiosa censerent.","english":"Verse 7. — The days of visitation have come, the days of retribution have come. Know, Israel, that you are a foolish prophet, a mad spiritual man, because of the multitude of your iniquities, and the multitude of your madness. It was fitting, indeed, that reason rather than calamity should have taught you to discern. But since, as though wholly without a share in reason, you have provoked lashes and goads, now at last, when the time of your visitation, that is, of your damnation, has arrived, awake, so that you may understand what you deserve. And confess that such harsh wages are owed to your pursuits, which you perceive you have gathered precisely through contempt of spiritual teachers. For you had burst forth to such a degree of frenzy that you said of the prophets, who spoke at the will of the Holy Spirit and announced by the zeal of the fathers the things that awaited you (if perhaps the fear foretold might act, lest vengeance find those to punish)—you said of them that they not only foresaw nothing beyond other men, but were even deprived of human reason, and were moved by madness rather than by revelation. Moreover, that at that time prophets were customarily called by this name, through the abundance of profanity, the history of Kings also discloses. For when, at Ramoth Gilead, by the sending of blessed Elisha, a certain prophet had come to anoint Jehu as king, the nobles sitting around say to Jehu, What does this fanatic want? (4 Kings 8). So, then, among them the authority of the divine word had grown so worthless that they judged the precepts of the virtues to be no longer beggarly, but insane.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"Cujus criminis magnitudinem condonator horrescens, judicanter a exclamat: Propter multitudinem iniquitatis tuoe, et multitudo amentioe. Ac si diceret, non est hic simplex quidem error, sed multiplicata dementia, videlicet spiritales magistros et prophetico splendore pollentes, eo potissimum tempore, quasi stultos vesanosque despicere, quo ipsi lautam egestatem prudentiae sustinerent, ut deos esse quos conflaverant, aestimarent.\n\nVers. 8. — Speculator Effraim cum Deo meo, Propheta laqueus ruinoe factus est super omnes vias ejus. insania in domo Dei ejus. Hic quidam nomine Effraim significatum Jeroboam putarunt, quem, et de Tribu Effraim venisse constat, et stusiosum culturae templi fuisse, atque ob hoc in offensionem incidisse Salomonis: sed postquam tribuum imperium adeptus est, auctor etiam profanitates evadit, ad cul(??)m vaccarum subditorum corda traducens. Ergo nomine Effraim, appellari Jeroboam putant, qui ideo speculari cum Deo dictus sit, quod prius et curam religionis habuerit, et diligenter quae fuerant recta, conspexer t. Sed qui olim, inquam, erat Propheta, ita subito ad prava, defecit, ut ruina et laqueus suis sectatoribus redderetur. Quidni, cum in domo Dei sui quem elegerat, quanta est maxima versaretur insania?.","english":"Shuddering at the magnitude of this crime, the one who pardons cries out, as it were, in judgment: Because of the multitude of your iniquity, and the multitude of your madness. As if he were saying: this is not some simple error, but a multiplied dementia — namely, that spiritual teachers and those abounding in prophetic splendor should, especially at that time, be despised as fools and madmen, when they themselves were enduring a fine poverty of prudence, so that they esteemed as gods the things they had fashioned.\n\nVerse 8. — Ephraim the watchman with my God, the prophet has become a snare of ruin upon all his ways, madness in the house of his God. Some have thought that by the name Ephraim Jeroboam was signified, who, it is agreed, both came from the tribe of Ephraim and was zealous for the cult of the temple, and for this reason fell into offense against Solomon; but after he obtained the rule over the tribes, he went forth also as the author of profanities, drawing the hearts of his subjects to the worship of calves. Therefore they think that by the name Ephraim Jeroboam is called, who is said for this reason to have watched with God, because he had formerly both taken care for religion and diligently observed the things that were right. But he who once, I say, was a prophet, so suddenly fell away to depraved things, that he was made a ruin and a snare to his own followers. And why not, when in the house of his God, whom he had chosen, how great madness was he engaged in?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"Verum hic locus hoc modo potest compendiosius explicari, ut dicamus, quia de contumeliis prophetarum a sumta conquestione, ex eodem illud tenore subjecerit, ac si diceret: O tu popule, profanis ritibus subjugate, ad cumulum iniquitatis tuae spiritalium magistrorum contumelias addidisti, ita ut prophetas Dei insanos, et spiritales magistros, stultos vocares; quae amentia de magnitudine miquaetatis erupit. Audebas quippe interdum quoddam cum promissis eorum inire certamen, et dicere: Ecce speculandi munus ambo pariter sortiamur, et conspicemur, utrum illa omnia veniant, quae isti nobis ventura denunciant. Addebasque, nihil aliud prophetas debere censeri, quam hostilem laqueum, in ruinam miserorum civium fabricatum. Sique blasphemiam contumeliis copulantes, in domo Dei prophetarum esse insaniam dicebatis. Quam opinionem, sane maximi esse sacrilegii, invectio subjuncta convincit.","english":"But this passage can be explained more briefly in this way: we say that, from the complaint he has taken up concerning the insults of the prophets, he added the following in the same strain, as if he were saying: O people, subjected to profane rites, to the sum of your iniquity you have added the insults of spiritual teachers, so that you called the prophets of God insane and the spiritual teachers foolish; which madness burst forth from the magnitude of your wickedness. You dared, indeed, at times to enter into a certain contest with their promises, and to say: Behold, let us both equally cast lots for the office of watching, and let us see whether all those things come which these men announce to us as about to come. And you added that the prophets ought to be reckoned as nothing other than a hostile snare, fashioned for the ruin of wretched citizens. And so, joining blasphemy to insults, you were saying that madness was in the house of God and of the prophets. The invective that follows convicts this opinion of being, to be sure, of the greatest sacrilege.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Vers. 9. — Exclamavit enim: Profunde peccaverunt sicut in diebus Gabaa. Recordabitur iniquitatis eorum, et visitabit peccata eorum, Non est, inquit, tale facinus ut censura judicis valeat ipsius oblivisci. Et quoniam historiae veteris fecerat mentionem, ait Recordabitur iniquitatis eorum.: et vindicabit, inquit, praesentem contumeliam prophetarum: non serius quam si illud crimen ad examen adduceret, quod a(??)te regum aetatem, Judicibus gentem Judaeam regentibus, perpetrarunt. filo siquidem tempore levita quidam cum ad habitationis propriae locum rediret, in urbem tribus Benjami(??)cae, cui nomen erat Gabaa, die jam advesperascente, ce- (??)exit. Cumque nullum illic hospitem reperisset in publico, cum propria uxore consedit, bed perdita crvitatis juventus, non contenta diversorii negatione, peccasse, sacerdotis conjugem in usum obcoe(??)tatis arripuit, fantumque insolentissimae foeditatis exercuit, ut illusa mulier, sicut amiserat pudicitiam, privaretur et vita, Sed postero die levita consurgens, jumento suo extinctae conjugis cadaver imposuit, idque in frusta concidens, per omnes Tribus gentis illius destinavit, ut caussa tam trucis spectaculi cognita, communem arriperent ultionem.","english":"Verse 9. — For he cried out: They have sinned deeply as in the days of Gabaa. He will remember their iniquity, and he will visit their sins. There is, he says, no deed of such a kind that the judgment of the judge himself can forget it. And because he had made mention of the old history, he says, He will remember their iniquity: and he will avenge, he says, the present insult to the prophets: not later than if he were bringing to examination that crime which they committed before the age of the kings, while the Judges were ruling the Jewish people. At that time, indeed, a certain Levite, when he was returning to the place of his own dwelling, came into a city of the tribe of Benjamin, whose name was Gabaa, when the day was already drawing toward evening. And when he had found no host there in public, he sat down with his own wife, but the lost youth of that city, not content with the refusal of lodging, seized the priest's wife for the use of their shamefulness, and exercised such great and most insolent foulness that the abused woman, just as she had lost her chastity, was deprived also of life. But on the following day the Levite rose, placed the corpse of his dead wife on his beast of burden, and cutting it into pieces, sent it throughout all the tribes of that people, so that, once the cause of so cruel a spectacle was known, they might take up a common vengeance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"Sicque Gabaonitis bellum, nisi noxios traderent, indicentes, fertio, vix superatos, delevere conflictu: ita ut de tota Tribu Benjamin, non amplius quam quingenti homines superfuisse referantur (Judic. 19.). Illi ergo sceleri praesens peccatum propheta composuit, quod vide icet perpetrabant, spiritales viros stultos et vesanus vocando. Commendat autem reverentiam prophetarum aequatio facta culparum, quorum honorem audaci tamen sermone violatum, ostendit non ad minorem reatum valere, quam illum, quem obscoenitas quondam publica, et eadem cruenta atque incesta contraxerit.\n\nVers. — 10. Quasi uvas in deserto inveni Israel, quasi prima poma, ficulneae in cacumine ejus, vidi pairis eorum: ipsi autem intraverunt ad Beelfegor, et abalienati sunt in confusione, et facti sunt abo(??) biles sicut ea quee di lex er uni. In unum colligit quae diversis gesta sunt temporibus, ut exaequet, sicut diximus, reatum religionis violate et contumeliae prup(??)etalis. Fecit autem excessum in laudem parentum, per quam, degenerantibus filis, crescat invidia, appareatque a quo culmine sancti(??)tis, in quae criminum profunda descenderint.","english":"Thus he brought war upon the Gibeonites, declaring it only if they would not hand over the guilty, and after they had been scarcely overcome, he destroyed them in conflict, so that from the whole tribe of Benjamin no more than five hundred men are reported to have survived (Judg. 19). The prophet therefore joined the present sin to that crime, which they were evidently committing, by calling spiritual men foolish and insane. But the comparison of their guilt commends the reverence due to the prophets, whose honor, violated by reckless speech, he shows to carry no less guilt than that which the once public obscenity, and the same bloody and incestuous deed, had contracted.\n\nVerse 10. — Like grapes in the desert I found Israel, like the first fruits of the fig tree at its top I saw their fathers; but they went in to Beelfegor, and were estranged in confusion, and became abominable like the things that they loved. He gathers into one what was done at different times, so as to equate, as we have said, the guilt of violated religion and of insult to the prophet. But he made an excess in praise of the parents, through which, as the sons degenerated, envy might grow, and it might appear from what height of holiness they descended into the depths of crimes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"Cum densis, inquit, impietatis vepribus squaleret ei tegeretur natura mortalium, Abranam, Isaac et Jacob, generositatis judicia praestiterunt: ita su vitat in debitae erga Deum confessionis, quasi uvas fieusve parientes, quam illorum fidem atque virtutem, non pro sui paucitate despexi, sed tanto majoris honoris et gratiae judicavi, quanto plura gentium profanarum exempla contemserunt. Sicut ergo vitem in vasta solitudine germinantem, sicut ficus praecoquas, in quarum appetentiam et tempestivius commoveret et suavitas, ita eos in gremium meum debita sedulita e collegi, ne quid de eorum aut fructibus periret aut laudibus. Sed cum ego appellari Deus eorum, qui eram rerum dominus, elegissem, sobolem quoque eorum multiplicare perrexi, sed e degen(??)r populus, et malorum suorum pariter, et conditoris oblitus, ad cultum eorum idolorum, quae sola consecrasset obscoen(??)as, introivit: ad Bee(??)egor videlicet quam figuram Priapi dixerunt tenere. Id autem commendat historia libri Numerorum, id est, quia secundum con silium Baiaam, instructae Madianitarum mulieres Israelitico exercitui obviam meretricio habitu gestuque processerunt, ut cum illos in appetentia fibidi(??)s concitassent, non prius stupri facultatem praeberent, quam Beelphegoris idoli sui sacrificio polluissent.","english":"When, he says, the nature of mortals was squalid and covered with the dense briars of impiety, Abraham, Isaac, and Jacob furnished the judgments of noble lineage; and so it shunned the confession owed to God, as vines or fig trees bearing fruit, whose faith and virtue I did not despise for their small number, but judged worthy of so much greater honor and grace, insofar as they scorned the more examples of the profane nations. Therefore, just as a vine sprouting in a vast wilderness, just as early-ripening figs, toward the desire for which both their sweetness and their earliness would stir one, so I gathered them into my bosom with due diligence, lest anything of their fruits or their praises should perish. But when I, who was lord of all things, had chosen to be called their God, I also proceeded to multiply their offspring, but the degenerate people, forgetful alike of their evils and of their founder, entered into the worship of those idols, which alone that obscene one had consecrated: namely, to Beelphegor, which figure they said Priapus held. The history of the book of Numbers commends this, that is, that according to the counsel of Balaam, the women of the Midianites, arrayed, advanced to meet the Israelite army in harlot's attire and bearing, so that when they had stirred them to desire by their looks, they would not grant the opportunity of fornication before they had defiled them with the sacrifice of their idol Beelphegor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Denique talis in populum plaga surrexit, ut viginti et tria millia uno die pariter interirent· Confusio ergo comprehendit obscoenos, ne minus abominabiles Deo fierent, quam ipsa idola, quorum consectatione [Ant. consectationem] deliquerant. Haud igitur illius aetatis populi, quos Osec propheta compellat, in Beelphegor peccasse dicuntur; mu! quia commemoratio antiquitatis inducta est, et sanctorum patrum laudata generositas, quae posteri eorum diversis aetasibus commiserunt. explicantur, ut quorum similes sint, hi qui in pra senti arguuntur, appareat, ac si eis ceretur: En, in qua: dedecora ab illustri stirpe fluxerunt [Ant. fluxerant]. En, quibus tantae fuit paternae diguitatis obavio, ut cum majores eorum in salutem eligi, munio peremne, meruissent, isti deinceps, stultitia in eis et obscoenitate certant bus, Priapos vitulosque venerati sint.","english":"Finally, such a plague rose up against the people that twenty-three thousand perished together in a single day. Confusion therefore seized the filthy, so that they became no less abominable to God than the idols themselves, in the pursuit of which they had sinned. It is not, then, that the people of that age, whom the prophet Hosea addresses, are said to have sinned in Beelphegor; but because the recollection of antiquity has been introduced, and the nobility of the holy fathers has been praised, the things which their descendants committed in various ages are explained, so that it may appear whom those who are reproved in the present passage resemble, as if it were said to them: Behold, from what an illustrious stock these disgraceful deeds have flowed. Behold, for whom such was the inheritance of paternal dignity, that when their ancestors had deserved to be chosen for salvation, by an everlasting gift, these their successors, contending in folly and filthiness, venerated Priapus and calves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":136,"ref":"p136","source":"Vers. 11. 12. — Effraim quasi avis avolavit, gloria eoruma partu et ab utero, et a conceptu. Quod si et * enutriverint filios suos, absque liberis eos faciam in hominibus, Sed voe eis, cum recessero ab eis, Effraim, inquit, quast avis avolavit. Jam supra dixerat. Factus et Effraim quasi columba seducta non habens cor. AEgyptum invocabant, ad Assyrios ab erunt. Iste ergo populus qui noluit inter pia impiaque discernere, sed factus est abominabilis sicut et ipsa simulacra, merito tanta in captivitatem velocitate transferetur, ut non tam ambulasse qu un volasse videatur. Nec tamen sola exilii flagra patietur, sed praecedens inopiae morborumque calamitas filiorum consumet examina, ut puniat orbitas eorum pectora, quae prius foecunditas efferebat. Gloria eorum, inquit, a partu, et ab utero, et a conceptu. Quod si enutriverint filios suos, absque liberis eos factam in hominibus. Id est, cum aeternum judicem criminibus asperassent, nihil de ejus placatione curantes, multi(??)pl candis tamen familiis gestiebant: cam felicitatem suam gloriamque censentes, si liceret tum sociare nubentes, tum spectare tum audire parientes.","english":"Verses 11–12. Ephraim has flown away like a bird; their glory is from birth, from the womb, and from conception. Even if they should rear their sons, I will make them childless among men. But woe to them when I have withdrawn from them. Ephraim, he says, has flown away like a bird. He had already said above: Ephraim has become like a deceived dove without a heart. They were calling upon Egypt; they will go to the Assyrians. Therefore this people, which refused to distinguish between the pious and the impious, but became abominable like the idols themselves, will deservedly be carried off into captivity with such speed that it will seem not so much to have walked as to have flown. Nor will it suffer only the blows of exile, but the preceding calamity of want and diseases will consume the swarms of their children, so that childlessness may punish the hearts of those whom fertility previously bore. Their glory, he says, is from birth, from the womb, and from conception. Even if they rear their sons, I will make them childless among men. That is, although by their crimes they had embittered the eternal Judge, caring nothing for appeasing him, they nevertheless eagerly desired numerous families, reckoning it their happiness and glory if they might join in marriage, and watch and hear their offspring being born.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"Illic ergo eos feriam ubi maxime laetabantur, ut non eis liceat filios nutrire susceptos, vel si contigerit nutrire, depereant, donec ad solitudinis squalorem optata dudum soboles defectu perducatur, sicque sentiant quia cum non possit bene esse his quos desero, mullo sit his deterius quos depugno.\n\nVers. 13. 14. — Effraim, ut vidi, Tyrus erat fundata in pulchritudine, et Effraim educet ad interfectorem filios suos. Da eis, Domine: quid dabis, Domine? Da eis vulvam sine filiis, et ubera arentia, Etiam apud alios prophetarum descriptam Tyrcae civitatis amoenitatem et frequentiam legimus: ita ut eam meretricem, beati Jezechielis Canticum nominaverit, propter multitudinem videlicet carminum, quibus tota urbs per noctem in luxuria concrepabat, Quia ergo hic Samariae mutationem populo comminatus erat, ut augeret sensum doloris, pulchritudinem ejus, quae fuit in prosperitate, miratur, ac si diceret: Calamitatis istius magnitudinem, qua de fimbus suis Judaei, consumta sobole, migraverunt, non bene intelligit nisi qui priora considerat: tunc enim advertet, quanta in deterius fuerit facta m(??)atio, cum cogitarit, quanto prius laetitiae flore vernaverint. Effraim, inquit, ut vidi [Aut.","english":"There, then, I will strike them where they were rejoicing most, so that it may not be permitted them to rear the sons they have received, or if it should happen that they rear them, they may perish, until the long-desired offspring is brought by loss to the squalor of desolation, and thus they may feel that, since it cannot go well with those whom I desert, it is far worse for those against whom I fight.\n\nVerses 13–14. — Ephraim, as I saw, was Tyre founded in beauty, and Ephraim shall bring forth his sons to the slayer. Give them, Lord: what will you give, Lord? Give them a womb without sons, and dry breasts. Indeed, we read also in other prophets of the pleasantness and populousness of the city of Tyre as described, so that the Song of the blessed Ezekiel called her a harlot, namely because of the multitude of songs with which the whole city resounded through the night in luxury. Since, therefore, he had here threatened the people with the change of Samaria, in order to increase the sense of grief, he marvels at her beauty, which was in her prosperity, as if he were saying: The magnitude of this calamity, by which the Jews departed from her borders when their offspring was consumed, no one understands well unless he considers the former things; for then he will perceive how great a change was made for the worse, when he has thought on how greatly they had once flourished in the flower of joy. Ephraim, he says, as I saw [or","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":138,"ref":"p138","source":"vidit], Tyrus erat, aestuans populus, affluens cop(??)s, perstrepens lusibus, resonabatque carminibus, ut cujus situs ita et a litore et a continenti venientibus arrideret, ut posset dici, ipsa ejus fundamenta in quadam pulchritudine constitisse. Sed huic, inquam, civitati, deliciis quidem circumfluenti, nullum tamen sibi de justitia et religione praesidium comparanti, ut ad interfectionem suos ill os educeret, imperavit, saevientiumque hostium pateretur arbitria, quas nostrae legis praecepta calcaverat. Mutatis autem in declinationem temporibus, qu e adhuc sub Nabuchodonsor futura sunt, quasi alia facta commemorat. Effraim ergo, id est, Samaria reliquarumque Tribuum moltitudo, tanto est ulo(??)scentis terrore compressa, ut sobolem suam ipse prope interficientibus praepararet offerre. Quod utique non agendo implesse dictur, sed merendo. Fit autem de consuetudine Scripturarum quasi sch(??)ma dubitantis, et sub rogatione, quid veniat, nunciantis. Da eis, Domine: quid dabis eis? Vulvam inquit, sine liberis, et ubera arentia. Ea, inquit, plaga condemnet, sciantque se internecione delendos. Supra enim dixerat, quod si e(??)intrissent filios, orbitatem illorum illico sustinerent, nunc autem addidit,. arida ubera, el prodigialem sterit talem foeminis ingerendam, ut populorum, quos depasta est captivitas, etiam teparatio desperetur","english":"Tyre was a people seething with heat, abounding in resources, resounding with amusements, and echoing with songs, so that its very situation smiled upon those coming both from the shore and from the mainland, so that it could be said that its very foundations were established in a certain beauty. But to this city, I say—flowing with delights, yet procuring for itself no protection from justice and religion—he commanded that it should bring forth its sons to slaughter, and suffer the judgments of raging enemies, because it had trampled on the precepts of our law. But with times changed toward decline, those things which are still to come under Nebuchadnezzar he recounts as though they had already happened. Ephraim, therefore, that is, Samaria and the multitude of the remaining tribes, was crushed by such great terror of the avenger that it was preparing to offer its own offspring almost to those who would kill them. This, to be sure, it is said to have fulfilled not by doing but by deserving. It comes about, moreover, from the custom of the Scriptures, as it were by a figure of one who doubts, and under the form of a question, announcing what is to come: Give them, Lord: what will you give them? A womb, he says, without children, and dry breasts. By that blow, he says, let them be condemned, and let them know that they are to be destroyed by utter slaughter. For above he had said that if they had brought in sons, they would immediately endure the loss of them; now, however, he has added dry breasts, and that such a prodigal barrenness is to be inflicted on the women, so that even the preparation of the peoples whom the captivity has devoured is despaired of.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Vers. 15–17. — Omnes nequitias eorum in Galgal, quia ibi exosos habui eos, propter maliciam adinventionum eorum. De domo mea ejiciam eos, non addam ni diligam eos, omnes principes eorum recedentes. Percussus est Effraim, radix eorum exsiccata est: fructum nequaquam facient. Quod si et genuerint, interficiam amantissima uteri eorum. Abjiciet eos Deus meus: non audierunt eum, et erunt vagi in nationibus. In Galgal quidem praecipue idola coluisse referuntur, et ideo omnes eorum nequitias ibi collectas esse, pronunciat, propter quas eosdem se odisse lestatur Putaverunt autem quidam, quia propter Saulem, loci quoque hujus sit recordatus propheta. In Galgal enim suscepit gentis ipsius principatum; quae quoniam, Jeroboam auctore, vitulos videlicet consecrante, deliquerat, ideo pro occasione praesentis reatus, etiam illum originem accusat erroris, cum, sacerdotum regimine fastidito, esse sub regibus ad similitudinem vicinarum gentium, concupivit. Sic ergo at, Omnes nequitioe eorum in Galgal. Ac si diceret, ista quae nunc devoravit impietas, inde habuit caussas, i(??)c suscepit exordium, ubi rempublicam de sacerdotali ad regiam transtulerunt.","english":"Verses 15–17. All their wickedness is in Gilgal, for there I hated them; because of the malice of their devices. I will cast them out of my house, I will no longer love them; all their princes are departing. Ephraim is struck down, their root is dried up: they shall bear no fruit. Even if they bear children, I will kill the most beloved of their wombs. My God will cast them off: they have not heard him, and they shall be wanderers among the nations. They are reported to have worshipped idols especially in Gilgal, and therefore he declares that all their wickednesses were gathered there, on account of which he testifies that he hated them. Some have thought that the prophet remembered this place also on account of Saul. For in Gilgal he received the leadership of that people; and because that people had sinned, with Jeroboam as author, who consecrated the calves, therefore, on the occasion of the present guilt, he also accuses that origin of error, since, having grown weary of the rule of the priests, it desired to be under kings in the likeness of the neighboring nations. Thus, then, he says, All their wickedness is in Gilgal. As if he were saying: these things which impiety has now devoured had their causes from there, and took their beginning there, where they transferred the state from priestly to royal rule.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"Sed hic sensus videretur esse subtilior, ille autem clarior et validior, institae concionis tenore, in Galgala et in aliis locis cultum arguit i(??)lolorum, propter cujus errorem, ejecturum se cos de domo sua, justus arbiter comminatur, eique sententiae, aliud quod magis urat, adjungit: id est, Non addam ut diligam eos. Quod et in principio filia illa, Absque misericordia, futura signavit. Ejiciendas autem de domo sua tribus, id est, de terra Repromissionis, annunciat, quia quantum ad Templum respicit, olim ab eo, Jeroboam regis per funesta commenta, discesserant. Severitatem igitur, qua de finibus propriis ejiciuntur profani, fixam in eos mansuram promittit, ut videatur nullius misericordiae successu temperanda. Quod, quoniam grave animadversionis pondus docebat, statim caussam quae esset magna, subjecit. Omnes enim, ait, principes eorum recedentes. Quod utique ila posuit, uon ut solos optimates lapsos in peccata signaret, sed tu de vulgi iniquitatibus dubitatio nullo remaneret, cum nec de principibus aliquis, qui non a cultu Dei recederet, exstitisset. Re (??)o sane versus geminant sententiam paulo ante praemissam, idest, per quam eis et orbitatem et sterilitatem pariter fuerat comminatus. Percussus est Effraim: radix erum exsiccata et, fructum nequa, quam facient. Quod si el genuerint, interficiam amantissima uteri eorum.","english":"But this sense might seem too subtle; that other, however, is clearer and stronger, following the tenor of the established discourse: he accuses them of the worship of idols in Gilgal and in other places, and on account of the error of this worship the just judge threatens that he will cast them out of his house, and to that sentence he adds another that stings more sharply, namely: I will no longer continue to love them. And this the daughter named Without Mercy signified at the beginning as about to come. But he announces that the tribes are to be cast out of his house, that is, out of the land of Promise, because as far as the Temple is concerned, they had long since departed from it through the deadly devices of king Jeroboam. He therefore promises that the severity by which the profane are cast out from their own borders will remain fixed upon them, so that it may be seen that it is to be tempered by no succeeding mercy. And since this taught the heavy weight of punishment, he immediately subjoined the cause, which was great. For all, he says, their princes are departing. He set this down not to signify that only the nobles had fallen into sins, but so that no doubt might remain concerning the iniquities of the common people, since there was no one even among the princes who had not departed from the worship of God. In truth, these verses repeat the sentence sent a little before, that is, by which he had threatened them equally with bereavement and barrenness. Ephraim is struck: their root is dried up, and they will bear no fruit. And if they should beget, I will kill the most beloved of their womb.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"Abjiciet eos Dius meus, quia nonandierunt eum, erum vagi in nation bus. Ipsos, inquit, hauriet captivitas, sololem vero eorum, qua nihil dulcius est parentibus, calamitas multiplex variaque consumet.\n\nCAPUT X.\n\nVers. 1–3. — Vias frondosa Israel, fructus adoequatus est ei, secundum multitudinem fructus sui, multiplicavit altaria. Ju(??)ta ubertatem terroe suoe exuberavit a sim lachris, Divisum est cor eorum, nunc in(??)bunt. Ipse confringet eorum simulachra. depopulabitur aras eorum, quia nunc dicent, Non est rex nobis, non enim timemus Dominum, et rex quid faciet nobis? Una eademque materia esi per quam prophetae currit oratio, id es, populi illius exaggerare crimina, denunciare supplicia, ei ideo plerumque similes, et eosdem retractat colores; quantum tamen potest, aliquid quo noventur, admiscens; igitur frondosam vitem nominans Israelem, fructum ei adaequatum esse pronunciat. Haec autem vinea, cum translata de AEgypto terram Repromissionis implesset, diffusis, inquit, constitit laeta palmitibus, et tantam ubertatem fructuum, id esi, filiorum nepotumque produxit, ut angusta terrarum quas acceperat spatia redderentur.","english":"My God will cast them off, because they have not hearkened unto him, and they shall be wanderers among the nations. Captivity, he says, shall drain them dry, but their offspring, than which nothing is sweeter to parents, manifold and varied calamity shall consume.\n\nCHAPTER X.\n\nVerses 1–3. — Israel is a leafy vine, its fruit was made equal to it; according to the multitude of its fruit it multiplied altars. According to the richness of its land it overflowed with its likeness; their heart is divided, now they shall be convicted. He himself will break their images in pieces, he will lay waste their altars, because now they shall say, There is no king for us, for we do not fear the Lord, and what shall a king do for us? One and the same material is that through which the prophet's discourse runs, that is, to exaggerate the crimes of that people, to denounce their punishments, and for this reason for the most part similar, and it rehandles the same colors; yet, as far as it can, mixing in something by which they may be moved; therefore, naming Israel a leafy vine, he declares that its fruit was made equal to it. But this vineyard, when, having been transplanted from Egypt, it had filled the land of Promise, stood, he says, glad with spreading branches, and produced so great a richness of fruits, that is, of sons and grandsons, that the narrow spaces of the lands which it had received were made straitened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"Sed, quid profuit auctus sobolis contigisse, cum ita in contrarium erumpere studuerint, ut in meas contumelias, qui tanti muneris auctor fueram, pro numero multisudinis armarentur, et quasi copias suas sceleribus aequare contenderent: publice privatimque deos sibi quos colerent, fabricarent? Sicque illa vilis, quae de electoum patrum luerat stirpe plantata, in botrum amaritudinis, et in palmitem Sodomorum est conversa, ut tam populares quique, quam principes, non tantum neglexisse justitiam, sedeam etiam impugnasse gauderent. Ergo Divisum est cor eorum, nunc interibunt. Idest, intentione tota a me separati sunt, et a cultu legis firmata discessere sententia. Quid superest, nisi ut fixa clade depereant, atque opinionis suae intelligant vanitatem, qua se i(??) assueverant consolari, ut dicerent, meliorem. statum suum vel sub captivitate censendum, quam cum a sanctis aut pontificibus gubernabantur aut regibus? Inter se igilur, ait, per impudentiam colloquentur, quoniam tunc sicut quamdam ol(??)neant libertatem, qua nec legi cogantur obedire, nec regi; quippe quorum principem hostis abduxerit, et qui religionis jugum, antiqua profanitate, depulerint. In his ergo, ait, sceleribus gestientes, felicitatem putant, quod non ad dru(??)urna regum suorum vocentur officia, sed procul degentes annua victoribus tribula dependant.","english":"But what profit was there in the increase of offspring having come to them, when they strove to burst forth into the opposite, so that against my reproaches—I who had been the author of so great a gift—they were armed in proportion to the multitude of their numbers, and contended, as it were, to match their forces to their crimes: publicly and privately fashioning for themselves gods to worship? And so that vile vine, which had been planted from the stock of the chosen fathers, was turned into a cluster of bitterness and into a branch of Sodom, so that both the common people and the princes rejoiced not only to have neglected justice but even to have attacked it. Therefore their heart is divided, now they shall perish. That is, by their whole intention they have been separated from me, and with a settled judgment they have departed from the worship of the law. What remains, except that, once destruction is fixed, they waste away, and understand the vanity of their own opinion, by which they had accustomed themselves to console themselves, so as to say that their condition was to be reckoned better even under captivity than when they were governed by holy men or by pontiffs or kings? Therefore, he says, they will speak among themselves through shamelessness, since then they will enjoy, as it were, a certain license, by which they are compelled to obey neither the law nor the king; inasmuch as the enemy has led away their prince, and they have cast off the yoke of religion with their ancient profaneness. In these crimes, then, he says, exulting, they think it happiness that they are not called to the daily duties of their kings, but dwelling far off they pay annual tribute to the victors.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"Sicut enim ibi, de quibus ait Apostolus, Desperantes, semetipsos tradiderunt impudicitae in operationem immundicioe omnis et avaritiae(Ephes. 4.): vel sicut illi quos innuit propheta, quia dixerunt. Linguam nostram maguificabunus, labia nostra a nobis sunt, quis noster est dominus(Psal. 11.)? ita et de istis beatus Osee pronuntiat, quo deo usque profanitatis eruperint, ut vel dixisse vel dicere posse videantur, Nen est rex nobis, non enim timemus Dominum, et rex quid faciet nobis? idest, a divini timoris molestiis sumus absoluti, nec habemus legem, qui hanc dictorum licentiam possit ulcisci.\n\nQuod quoniam gravem bene consideranti movit horrorem, increpat et exclamat, [Vers. 4.] Loquimini verba visionis inutilis ei ferietis foedus et germinabit quasi amaritudo judicium super sulcos apri, scilicet quibus cordi sit, tanta dementia iniisse vos foedus cum extremis calamitatibus, sentietis, adeoque omnes vestrae regiones diversis cladibus implebuntur, ut in ipsis terris per cula magis videamur pullulare quam germina. Competenter autem, quia eos non negligenitia, sed studio de(??)taque opera peccavisse signaverat, nominavit, impressos arvis,, in quibus, amaritudo judicii, id est, vindictae severitas nasceretur, Ideoque se nossent, quod seminaverant messum ire.","english":"For just as there, concerning those of whom the Apostle says, “Despairing, they handed themselves over to impurity in the working of every uncleanness and greed” (Eph. 4), or as those whom the prophet indicates, because they said, “We will magnify our tongue; our lips are our own; who is our lord?” (Ps. 11), so also blessed Hosea pronounces concerning these men, to what point of profanity they have burst forth against God, so that they may be seen either to have said or to be able to say, “There is no king for us, for we do not fear the Lord, and what will a king do for us?” that is, we have been absolved from the annoyances of divine fear, and we have no law that can avenge this license of speech.\n\nAnd because this, when well considered, has stirred up a grave horror, he rebukes and exclaims, [Verse 4] “You speak words of a useless vision, and you strike a covenant, and judgment will spring up like bitterness upon the furrows of the boar”—namely, for those whose heart it is, in such great madness, to have entered into a covenant with extreme calamities, you will feel it, and to such a degree will all your regions be filled with diverse disasters, that in those very lands we may seem to teem forth with perils rather than with shoots. Fittingly, moreover, because he had marked them as having sinned not through negligence but through zeal and the work that follows, he named them as impressed upon the fields, in which the bitterness of judgment, that is, the severity of vengeance, would be born. And therefore they should know that they were going to reap what they had sown.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":144,"ref":"p144","source":"LIBER TERTIUS.\n\nCAPUT X (sequitur).\n\nVers. 5. 6. — Vacc(??)s is a B(??)thaven coluerunt habitatores Samarioe quia luxit super eum populus ejus, et aeditui ejus super eum exultaverunt in gloria ejus quia miqravit ab eo. Siquidem et ipse in Assur delatus est, munus regi ultori. Effraim confusio capiet, et confundetur Israel iu voluntate sua. Hunc locum traditio Judaica ita consuevit exponere, illis videlicet temporibus, quibus necdum fuerant Israelitae ad Medorum arva translati, sed in propria adhuc regione sistentes, Assyriis tributa pendebant, exhausto aerario, vitulos quos colebam pro vectigalibus Assyrio fuisse directos. Quos tamen, cum Jeroboam aureos f(??)do(??)icasset, ab Aedituis suis, quibus eorum fuerat delegata custodia, a re fuisse mutatus. Cum ergo necessitas exaruisset, ut ad supplementum tribulorum etiam vituli mitterentur, luxerunt quidem populi, qui se aestimabant numina perdidisse: fraudis vero conscii resut(??)tavere custodes, qua translatis alio simulachris, etiam inquisitionem fuiti ulterius timere des(??)rssent. Quamvis autem huic sensui occasionem praes(??)tisse lectio videatur, tamen potest etiam sub tenore institutae ab initio explanationis liquere, ut postquam comminax denuntiarat auctoritas, quod per sulcos agri, amara miseris ultio germinaret, statim caussam indignationis, suo more, subjecerit.","english":"BOOK THREE.\n\nCHAPTER X (continued).\n\nVerses 5–6. — The inhabitants of Samaria have worshipped the calves of Bethaven, because their people has mourned over him, and his temple-keepers have exulted over him in his glory, because he has migrated from them. Indeed he too has been carried off to Assur, a gift to the avenging king. Ephraim shall be seized by confusion, and Israel shall be confounded in his own will. Jewish tradition has been accustomed to expound this passage as follows: namely, in those times when the Israelites had not yet been transferred to the fields of the Medes, but were still standing in their own region and paying tribute to the Assyrians, their treasury having been drained, the calves which they worshipped had been sent as tribute to the Assyrian. Yet when Jeroboam had fashioned these as golden [calves], they had been changed by his temple-keepers, to whom their custody had been entrusted, from the reality. So when necessity had dried up, so that even the calves were sent to supplement the tributes, the peoples indeed mourned, who reckoned that they had lost their deities; but the keepers, conscious of the fraud, exulted, because when the images had been transferred elsewhere, they ceased thereafter to fear any inquiry into the fraud. Although the reading seems to have provided an occasion for this meaning, nevertheless it can also be clear under the tenor of the explanation established from the beginning, namely that after the threatening authority had declared that through the furrows of the field bitter vengeance would spring up for the wretched, it immediately, in its own manner, subjoined the cause of the indignation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"Vaccas Bethaven, (??)ens, coluerunt (??)s Samarioe, idest, regiae civitatis, qui; alios debuerint ab errore revocare, ad exigua oppida, adoratum vitulorum imagines, cursitabant. Post quae sequentis versus, per hyperbaton, ordo mutetur, fiatque ista distinctio: quia confundetur populus Savaritae, cum e vilitatem et inutilitatem deorum ejus, adversa detexerint. Nam cogente penuria, etiam ipsi ad vectigalia supplenda fungentur, non plus videlicet habentes momenti, quam ratio poscit metali. Ut ideo infelix populus eos lachrymis prosequi tur, quos paulo auto cum honore tua imo et ariolorum gaudiis consecraverat. Confusio Effraim capiet, et confundetur Israel in voluntate sua, cujus tantam nimirum deformitatem el tam acerbum scipendium recognoscet.\n\nVers. 7. 8. — Transire fecit Samaria regem suumrquasi spumam super faciem aquoe. Disperdentur excelsu idoli, peccatum Israelis, lappa et tribulus ascendent super aros eorum, et dicent montibus. Operite nos, et colli tus, Cadite super nos. Quantum ad divinam pietatem clementiamque respicit, inquit,, volueram ut fieret eis terrae· suae longa et secura possessio, sed gravia eorum sacrilegia restiterunt, et regem, id est, regnum suum, celeri compulerum [Ant.","english":"The calves of Bethaven, that is, the inhabitants of Samaria, the royal city, worshipped them—those who ought rather to have recalled others from error were running about to petty towns to adore the images of the calves. After which, by hyperbaton, the order of the following verse is changed, and the distinction becomes this: because the people of Samaria shall be confounded, when through the vileness and uselessness of their gods they have laid bare adversities. For when poverty presses, even they themselves will serve to make up the taxes, evidently having no more weight than the reckoning of metal requires. So that the unhappy people therefore follows them with tears, whom a little before it had consecrated with honor—nay, even with the joys of the soothsayers. Confusion shall seize Ephraim, and Israel shall be confounded in his own will, whose deformity, so great indeed, and whose so bitter a rejection he will recognize.\n\nVerses 7–8. — Samaria has made her king pass by like foam upon the face of the waters. The high places of the idol, the sin of Israel, shall be scattered; the burdock and the thistle shall come up over their altars, and they shall say to the mountains, Cover us, and to the hills, Fall upon us. As far as divine piety and clemency is concerned, he says, I had wished that a long and secure possession of their land should be theirs, but their grievous sacrileges stood in the way, and I have driven their king, that is, their kingdom, swiftly [Ant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":146,"ref":"p146","source":"compulerant], fine deleri: ita ut instar spumae aquae cursibus innatantis, et profanitas gentis biberetur et dignitas Cunctis igitur delubris, quorum frequentatu consueverat me asperare, hostili igne continuis, aras eorum dumeta convestient, ia ul qui reliquus fuerit, vel pudoris sui, vel timoris impulsu delitescere cupiat, si non datur aliter, vel sub montium aliquorum minis. Notandum autem, quia hunc versum et in Evangelio Dominus assumserit (Luc. 23. 30).), ut metuentium vota signaret, atque de Scripturarum more descendat, prolatas in caussam aliquam sententias ad similia negocia decenter assumi.\n\nVers. 9. — Ex diebus Gabaa, peccavit Israel: ibi steterunt: a comprehendit eos in Gabaa praelium super filios iniquitatis. Jam supra temporis ipsius intulerat mentionem, obi ait, quonium hi quibus erant prophetarum dicta derisui, ita peccaverint, ut illa Gabaonitarum juventus, quae uxorem levitae usque ad interitum polluisset. Sed ne esset jejuna repetitio, quos ibi contulerat, hic proponit dicens: Simile crimen videri quidem illorum, qni incesta obscoenitate peccassent, et horum qui viros spirituales, stultos amentesque censerent. Et ideo saevituram captivitatem ad similitu(??)linem illus cladis, quae Benjamitis pene inter(??)ecione deleverat. Nunc ergo quasi cu parum et momenta poenarum ad examinandum suspendens, hanc quae est posterior graviorem pronunciat ultionem.","english":"They had driven them, to be destroyed utterly: so that, like foam of water floating on the currents, both the profanity of the nation would be drunk and its dignity. Therefore, with all the shrines whose frequenting had accustomed me to provoke, consumed by hostile fire, the thickets will clothe their altars, so that whoever remains may desire to hide himself, whether from shame or from the impulse of fear, if it is not granted otherwise, at least beneath the threats of certain mountains. But it must be noted that the Lord also took up this verse in the Gospel (Luke 23:30), so as to seal the vows of those who fear, and that it descends from the custom of the Scriptures that sentences brought forward for some cause are fittingly taken up for similar matters.\n\nVerse 9. — From the days of Gabaa, Israel has sinned: there they stood: battle has seized them in Gabaa against the sons of iniquity. Already above he had made mention of that time, where he said that those to whom the words of the prophets were a mockery had so sinned, like that youth of the Gibeonites which had polluted the wife of the Levite even to destruction. But lest the repetition be bare, those whom he had there compared, he here sets forth, saying that the crime of those who had sinned with incestuous obscenity, and of those who judged spiritual men foolish and insane, appears indeed similar. And therefore captivity would rage in likeness to that disaster which had nearly destroyed Benjamin by slaughter. Now therefore, as if suspending even the moments of punishments as too little for examination, he pronounces this later vengeance to be the heavier.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"Non utique de nihilo, sed quod illic inter acies decem et unius Tribus dia certamen erraverit, et Gabaonitae quamvis exigui numero, magno tamen sint labore superati. Hic vero ita omnes Samaritarum opes, praecedentes ultimam eversionem, calamitates eversionesque consumserint, ut nemo esset qui haberet fiduciam resistendi. Ex diebus igitur Gabaa, Israelem peccavisse pronunciat; sed illo tempore aliquandiu constitisse, ac virium suarum documenta gravissimis edidisse conflictibus. Nam tertio demum certamine auxilium Dei lachrymis implorantes Israelitae omnes coi fecere victoriam. Nunc vero, quoniam non solum in aciem adversum Assyrios nemo processit, sed neque muros suos voluerunt tueri, ideo dicit propheta: Ex miseriarum cumulo, quantitatem etiam debere iniquitatis intelligi. Nam illo, inquit, tempore tam tor(??)iter restir(??)unt Benjamitae, ut aliquandiu nec comprehensi praelio viderentur. Hi vero decem tribuum populi cum suis tegibus atque principibus, quoniam me off(??) erant, nec steterunt.","english":"Not without reason, but because there the contest wavered between the ranks of the ten and one Tribes, and the Gibeonites, though few in number, were yet overcome with great labor. But here all the wealth of the Samaritans, calamities and destructions preceding the final overthrow, so consumed them that there was no one who had confidence to resist. Therefore from the days of Gibeah he pronounces that Israel sinned; but at that time they stood firm for a while, and gave proofs of their strength in the most grievous conflicts. For only at the third battle, imploring God's help with tears, did all the Israelites together win the victory. But now, since not only did no one go out to battle against the Assyrians, but they were unwilling even to defend their own walls, therefore the prophet says: From the heap of miseries the magnitude of iniquity also ought to be understood. For at that time, he says, the Benjamites resisted so stoutly that for a while they did not even seem to be caught in battle. But these peoples of the ten tribes, with their kings and princes, because they had offended me, did not stand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"Ergo quoniam absque vero certamine in reos promulganda mihi est sententia, [Vers. 10.] Juxta desiderium meum corripiam eos. Quod secundum nostram prorsus consuetudinem videtur illatum, qui cum indignatione aliqua commovemur, desiderare nos dicimus ultionem et voluptatem de reorum afflictione sentire. Nunc itaque eos, juxta desiderium suum, corripiendos esse promitti. Sequitur enim, congregabuntur super eos populi: id est, quasi ad paratam praedam, diripientium multitudo conveniet, ut isti supplicia geminae iniquitatis excipiant. Sic enim ait, corripientur propt(??)r duas inquitates suas. Quarum tamen nt indicavit numerum. ita species non notavi. Possemus proinde dicere, illas iniquitates quas non distinxit, alium prophetam signasse: id est, quod reliquerim Deum fontem aqua; vivae, et lacus sibi contritos (Jer. 2. 13.), vi (??)cet idola, fabricarint, ex quibus nullum possint sentire refrigerium. Sed quoniam opi ma est exponendi regula, quae de consequentia· lectionis assumitur, duas (??)lum iniquitates appellasse, eas nimirum quas in praesenti loco arguit, arbitremur: id est, quod non solum veros prophetas contumeliis et cladibus operiebant, sed et de regione, falsos ac daemonibus servientes de officiis et muneribus honorabant. Per quod utique.","english":"Therefore, since sentence must be pronounced against the guilty without any true contest, [Verse 10] I will correct them according to my desire. This seems to have been said quite in accordance with our own custom, we who, when we are moved by some indignation, say that we desire vengeance and to feel pleasure from the affliction of the guilty. And so now they are promised to be corrected according to his desire. For it follows: peoples will be gathered together against them—that is, as if for ready prey, a multitude of plunderers will assemble, so that these may receive the punishments of a twofold iniquity. For thus he says, they will be corrected for their two iniquities. Yet just as he indicated their number, so I have not noted their kinds. We could accordingly say that those iniquities which he did not distinguish, another prophet marked out—that is, that they abandoned God, the fountain of living water, and hewed out for themselves broken cisterns (Jer. 2:13), namely idols, from which they can feel no refreshment. But since the best rule of exposition is the one taken from the sequence of the reading, let us judge that he called only two iniquities, namely those which he charges in the present passage: that is, that they not only covered the true prophets with insults and disasters, but also honored false prophets and servants of demons with offices and gifts from the region. By which indeed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":149,"ref":"p149","source":"doceb(??)tur, non labi errore, sed studio, qui pari instantia utrumque aciebant, et honorando perniciosos, et detestando salutares magistros. Per contrarium quippe ita gradiens, sanctus ita quisque describitur. Domine, quis habitabit in tabernaculo luo, aut quis requiescet in monte sancto tuo? Qui ingreditur sine macula et operatur justitiam. Qui loquitur veritatem in corde suo, et non egit dolum in lingua sua, nec fecit proximo suo malum, et opprobrium non accepit adversus proximum suum. Ad nihilum deductus est in conspectu ejus malignus, timentes autem Dominum magnificat (Psal. 14.). Propter has ergo duas iniquitates, ea quae mihi minus jocunda sit afflictione consumam impios.\n\nVers. 11. 12. — Effraim vitula docta diligere trituram, et ego transivi super pulchritudinem colli ejus; ascendam super Effraim, arabit [Ant. orabit] Judas, confringat sibi sulcos Jacob. Seminale vobis in justitia, et metite in ore misericordiae: innovate [Ant. invocate] vobis novale; tempus autem requirendi Dominum, cum venerit qui docebit vos justitiam. Affectum indignationis suae, verbis irridentibus publicavit, ut gentem, quae erat pomis obnoxia, opportunam dignamque terendis frugibus vitulam nominaret. Cujus sane imbecillitatem, sexu pariter et aetate signavit: quippe quam, supra collatam Gabaonitis, omni ex parte postposuit.","english":"they were taught, not to slip through error, but through zeal, who with equal eagerness did both—honoring pernicious teachers and detesting salutary ones. For by contrast, walking in this way, each holy man is described thus: Lord, who shall dwell in your tabernacle, or who shall rest on your holy mountain? He who walks without stain and works justice. He who speaks truth in his heart, and has not acted deceitfully with his tongue, nor done evil to his neighbor, and has not taken up reproach against his neighbor. The malignant one is brought to nothing in his sight, but he magnifies those who fear the Lord (Ps. 14). Therefore, on account of these two iniquities, I will consume the impious by affliction, which is less pleasant to me.\n\nVers. 11, 12. — Ephraim is a heifer taught to love the threshing floor, and I have passed over the beauty of her neck; I will go up upon Ephraim, Judah shall plow, let Jacob break up his fallow ground for himself. Sow for yourselves in justice, and reap in the mouth of mercy: renew for yourselves a new field; but it is time to seek the Lord, when he who will teach you justice shall come. He made public the feeling of his indignation with mocking words, so as to call that nation, which was liable to fruits, a heifer fit and worthy for treading out grain. Indeed he marked her weakness by both sex and age: for he placed her, when compared with the Gibeonites, behind in every respect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":150,"ref":"p150","source":"Ergo irridendo, eam el vitulam appellat, et pulchram: et earum pressurarum, quas malis studiis meruit, diligentem: non (??)tique quod aerumnas suas amare posset afflicta, sed quod ita e(??)per sententiam ne teretur, sicut solent pectora amore inflammata sibi conjungi. Cervix igitur subjici digna tormentis, aestus el auras latum ire promittitur, ut quae ei cum de risu comminator insultet, eorum malorum, quibus est dignissima, et cupidam eam pronunciat et peritam. Effraim, inquit. vitula docta diligere trituram, et ego transivi super pulchritudinem colli ejus; ascendam super Effraim, arabit Judas, confringet sibi sulcos Jacob. Ego, inquit, colla Effraim hactenus superba defringam, ut quem docentem indulgentemque contemserit, demum sentiat vindicantem. Nec sane censuram mean utilitas optata destituet: quamvis enim istos subdat exilio, alios eorum sanabit exemplo. Effraim quippe, qui fermentum esse noluit, nec medulla pietatis impletus est, sed totos in paleas levitate mentis evanuit, sustinebit exurentem se arearum laborem. Judas vero feliciore conditione succedet jugo timoris, nam defixo praeceptorum vomere, inter bonum malumque discernet; glebamque pectoris sui, studiis religionis edomans, sementem scientiae cum opere justitiae et misericordiae collocabit·, eamque innovatis novalibus, de quibus videlicet exegerit silvestri?","english":"Therefore, by way of mockery, he calls her a heifer and a beautiful one, and one mindful of those oppressions which she earned by her evil pursuits; not that, being afflicted, she could love her own hardships, but that she might be worn down by the judgment in such a way as those hearts inflamed with love are accustomed to be joined to themselves. A neck, then, deserving to be subjected to torments, and heat and breezes are promised to go abroad, so that, mocking her with laughter, he may threaten her, and pronounce her both desirous and skilled in those evils of which she is most worthy. Ephraim, he says, is a heifer taught to love the threshing floor, and I have passed over the beauty of her neck; I will go up upon Ephraim, Judah shall plow, Jacob shall break up furrows for himself. I, he says, will for now break the proud necks of Ephraim, so that the one whom she despised as teaching and indulgent she may at last feel as avenging. Nor indeed will the desired usefulness fail my censure: for although he subjects these to exile, he will heal others by their example. For Ephraim, who was unwilling to be leaven, nor was filled with the marrow of piety, but wholly vanished into chaff by the levity of his mind, will endure the burning labor of the threshing floors. But Judah will succeed to the yoke of fear in a happier condition, for with the plowshare of the precepts fixed in place, he will discern between good and evil; and taming the clod of his own heart by the pursuits of religion, he will establish the sowing of knowledge together with the work of justice and mercy, and that in renewed fallow fields, from which, namely, he will have exacted the woodland?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"virgulta, concredet, ut competens tanto opere respondere possit ubertas. Quod eo tempore videtur impletum, quo de manibus Sennacherib, Ezechiam totamque urbem, missum coelitus liberavit auxilium. Denique sequitur. Tempus autem requirendi Dominum, cum venerit qui [Ant. quod] docebit vos justitium. Beatum quippe Ezechiam, commend(??) religionis studium habuisse, ita ut principis et doctoris munus impleret, sacri loquuntur Annales. Neque enim Tribus suae incolas ad cultum Dei revocasse contentus per vicinas etiam regiones, in quibus aliqui de Israel capto translatoque remanserant, nu(??)cius atque edic a dispersit, ut ad cultum veri Dei, repudiatis idolorum reverterentur erroribus. Hoc est ergo quod dicit, Jerosolymitas messum ire misericordiam, cum ad requirendum Deum, princips quoque justitiam eos docentis [Ant. docentes] devotio concitaret. Quod sane opus atque munus licet sub Ezechia breviter videa ur effactum, tamen plenius a Domino nostro, qui rex Peguin est, dominusque dominorum, per quem non uni Tribui aut regioni, sed universis terris atque nationibus lux pietatis ostensa est, et virtutum disciplina contradita, doce ur effectum. Propter quod et Apostolus dicit, Ecce nunc tempus acceptabile, ecce nunc dies salutis[Rom, 13. 11.), nec ullam in. ullo dantes offensionem, ut non maculetur ministerium.","english":"the shoots, it will grow together, so that a fertility commensurate with so great a work may respond. This seems to have been fulfilled at that time when the help sent from heaven freed Hezekiah and the whole city from the hands of Sennacherib. Then it follows: But it is the time of seeking the Lord, when he who will teach you justice shall come. For that blessed Hezekiah had so commendable a zeal for religion that he fulfilled the office of both prince and teacher, as the sacred Annals declare. For not content to recall the inhabitants of his own tribe to the worship of God, he also sent messengers and edicts throughout neighboring regions, in which some of Israel had remained after the captivity and deportation, so that, rejecting the errors of idols, they might return to the worship of the true God. This, therefore, is what he says: that the people of Jerusalem would reap mercy, when the devotion of the prince also teaching them justice stirred them to seek God. And although this work and office may seem to have been briefly accomplished under Hezekiah, nevertheless it is more fully shown to have been accomplished by our Lord, who is King of kings and Lord of lords, through whom the light of piety has been shown not to one tribe or region but to all lands and nations, and the discipline of virtues has been handed down. For this reason the Apostle also says: Behold, now is the acceptable time, behold, now is the day of salvation, giving no offense in anything, so that the ministry may not be blemished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":152,"ref":"p152","source":"Tunc siqu(??)dem requirendi Dominum opportunum tempus apparuit, cum Verbum caro facium est, ut habitaret in nobis: et vid mus gloriam ejus, gloriam quasi Unigeniti a Patre, plenum gratioe et veritatis (Joan. 1.). Sed videamus et impietatem.\n\nVers. 13.–15. — Arastis a impietatem, iniquitatem messuistis, comedistis frugem mendacii: quia confisus es in viis tuis, in multitudine fortium tuorum. Consurget tumultus in populo tuo, et omnes munitiones tum vastabuntur, sicut vastatus est Salmana a domo ejus, qui indicavit Baal in die proelii. matre super filios allisa. Sic fecit vobis Bethel a facie ma i(??)ae nequitiarum vestrarum. Per occasionem Effraim, cujus peccata per totum fere volumen exaggerat, mentio Judae fuerat intromissa: in quo, quid devotio et fides, periculorum tempore meruisset, apparuisset. Hunc ergo commemorationis excussum breviter adnotasse contentus, ad ordinem suscptae actionis revertitur, et arguendis sceleribus Israe is, insistit. Vos vero, Samariae populi, inquit, oppido secus quam Juda saepe ac Benjamin, cum in discriminum extrema venisses, nequaquam in Deo, sed in tuis conciliis agminumque tuorum virtute es confisus.","english":"For then the opportune time for seeking the Lord appeared, when the Word was made flesh, that he might dwell among us: and we saw his glory, glory as of the Only-Begotten from the Father, full of grace and truth (John 1). But let us also consider the impiety.\n\nVers. 13–15. — You have plowed impiety, you have reaped iniquity, you have eaten the fruit of falsehood: because you trusted in your ways, in the multitude of your strong men. A tumult shall rise up among your people, and all your fortifications shall be laid waste, as Salmana was laid waste by the house of him who judged Baal in the day of battle, the mother dashed against her sons. Thus Bethel has done to you because of the face of the wickedness of your evils. By occasion of Ephraim, whose sins he heaps up through almost the whole volume, mention of Judah had been introduced, in which it had appeared what devotion and faith had merited in time of dangers. Having briefly noted this digression of commemoration, being content, he returns to the order of the undertaking, and insists on the crimes of Israel being reproved. But you, he says, O people of Samaria, a town often situated otherwise than Judah and Benjamin, when you had come to the extremes of crises, you by no means trusted in God, but in your own counsels and the strength of your hosts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":153,"ref":"p153","source":"Fructum ergo recipies competentem, ut populum ac munitiones tuas hostilis tumultus interimat atque subvertat, atque ad similitudinem impiissimi ducis, rui Salmana fuit vocabulum, consumatis: quem sicut in libro Judicum legimus, Gedeon p(??)titus victoria, extinxit, et vel cum ipsis necessitudinibus, quas nomine miserae parentis ostendit, vel cum ipsa in qua regnaverat urbe, quae videri potest mater appellata, Consumsit (Judic. 4. et 8). Sicut ergo Salmana, inquit, Gedeon qui Baal ido(??)um dextruxerat, internecione delevit, ita e tibi fecit Bethel: in qua urbe videlicet, statuisti id la, quae Dei tui desertor, adorares. More autem Scripturarum, ut cumulum profanitatis exprimeret, eadem verba geminavit dicens: Sic fecit vobis Bethel, a facie maliciae nequitiarum vestrarum, Ergo facies malicae ex multiplici iniquitate composita, nihil aliud gestit ostendere, quam dignum illos stipendium, captivitatem videlicet, pro suis moribus percepisse.","english":"You will therefore receive a fitting fruit, so that hostile tumult may destroy and overturn your people and your strongholds, and, like the most impious leader whose name was Salmana, you may be consumed: whom, as we read in the book of Judges, Gideon, having obtained the victory, destroyed, and either together with those very kinsfolk whom he indicates by the name of a wretched parent, or together with the very city in which he had reigned, which can be seen to have been called the mother, he consumed (Judges 4 and 8). Just as, then, he says, Gideon, who had destroyed the idol of Baal, wiped out Salmana with slaughter, so too Bethel has done to you: in which city, namely, you established the idols which, as a deserter of your God, you might worship. Moreover, according to the custom of the Scriptures, in order to express the height of profanity, he repeated the same words, saying: Thus Bethel has done to you, from the face of the malice of your wickednesses. Therefore the face of malice, composed of manifold iniquity, desires to show nothing other than that they received a worthy wage, namely captivity, for their own ways.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"CAPUT XI\n\nVers. 1. — Sicut mane transit [alii transiit.], pertransiit rex Israel, quia puer Israel, et dilexi eum, et ex AEgypto vocavi filium meum. Jam supra dixerat, Transire fecit Samarit regem suum, quasi spumam super faciem aquoe. Et nunc eigo idem repetere curavit, dicendo: Sicuti mane transit, pertransi(??)t rex Israel, idest, regnum gentis vestrae, peccando desiderastis, peccando etiam delevistis, omnisque arrogantiae vestrae pompa consenuit, quia regalis potentia quam ad similitudinem vicinarum gentium, co(??) cupistis, nihil vobis, sine auxilio meo, defensionis paravit. Propter quod vos etiam propheta commonuit, Nolite, inquit, confidere in principibus neque in filiis hominum, quibus non est salus. Exiit spiritus eorum, et revertetur in terram suam, in illa die peribunt omnes cogitationes eorum (Psal. 145.). Ita ergo nihil illorum vobis insignia, sicut nec vestra illis, profuere suffragia. Totum siquidem quod videbantur posse, vel vivere, ea velocitate consum(??)um est ut non diutius appareret, quam matutina crepuscula, quae noctis videlicet digressu. et diei [Ant. dies] coarctantur exortu, secundum illud quod iu simili caussa apud beatum David legimus: Cum exorti fuerint peccatores, inquit, sicut foenum, et apparuerint omn(??)s qui operantur iniquitatem, ut intereant in seculum secuti et ultra (Psal. 91.).","english":"CHAPTER XI\n\nVerse 1. — As the morning passes [others read: has passed], the king of Israel has passed away, because Israel was a child, and I loved him, and out of Egypt I called my son. He had already said above, He made the king of Samaria pass by like foam upon the face of the water. And now therefore he has taken care to repeat the same thing, saying: As the morning passes, the king of Israel has passed away — that is, the kingdom of your nation, which you desired by sinning, you also destroyed by sinning, and all the pomp of your arrogance has grown old, because the royal power that you coveted after the likeness of the neighboring nations prepared no defense for you without my help. For this reason the prophet also warned you, saying, Put not your trust in princes, nor in the sons of men, in whom there is no salvation. Their spirit shall go forth, and they shall return to their own land; in that day all their thoughts shall perish. So then neither did their insignia profit you, nor your support profit them. For all that they seemed able to do, or to live, was consumed with such swiftness that it appeared no longer than the morning twilight, which is bounded, that is, by the departure of night and the rising of day, according to what we read in a similar case in the blessed David: When the sinners have sprung up like grass, and all who work iniquity have appeared, so that they may perish forever and ever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"kind":"scripture","severity":"info","ref":"Hosea 11:1; Matthew 2:15","text":"The English carries the scriptural phrase “out of egypt i called my son”, which matches Hosea 11:1; Matthew 2:15. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":155,"ref":"p155","source":"Ita ergo et principatus Israelis adhaerente criminibus ultione collapsus esi, ut non tam floruisse, quam raptim [Ant. raptum] apparuisse videatur. Quia puer Israel, et dilexi eum, et et Aegypto vocavi filium meum. Hujus versus ultimam panem, in personam Domini nostri Jesu Christi beatus Matthaeus Evangelii scriptor assumsit, dispensatorie factam esse commendans, ut ad declinandum Her dis furorem, qui Rede(??)toris nostri persequebatur infantiam, ad Aegyptum Joseph et Maria pergerent (Matth. 2. 5.).Oportebat siquidem illud impleri quod propheta pronunciaverat. Ex Aegypto vocavi filium meum. Quod igitur de populo dictum esset, prophetiae textus ostendit: h(??)c etiam ad personam Domini Jesu Christi posse transferri, Apostolica monstravit auctoritas, per quem videlicet ea quae Judaeis data erant dirime pietatis insignia, et cumulatius nobis conferrentur, et gratias. Contextio vero explanationis vim censoris ostendit, qui praeteritae nobilitatis ad hoc inferat mentionem, ut eos graviter urat, quos degenerasse conqueritur. Enumeratis ergo criminibus, denunciatisque suppliciis, intulit subito memoriam proteritae dignitatis, ac si diceret, En dolor! en lachrymae! et quod huc genus hominum est, quod sub tanta vilitate censetur? Post quae veluti suscepta responsione, proclamat: Quia puer Israel, et dilexi eum, el ex jEggpto vocavi filium meum.","english":"Thus, then, the principate of Israel too, as vengeance pressed close upon its crimes, collapsed, so that it seemed not so much to have flourished as to have appeared only in a fleeting moment. Because Israel was a child, and I loved him, and out of Egypt I called my son. The blessed Matthew, writer of the Gospel, took the last part of this verse as referring to the person of our Lord Jesus Christ, declaring that it was done by divine dispensation, so that, to avoid the fury of Herod, who was persecuting the infancy of our Redeemer, Joseph and Mary went into Egypt. For it was necessary that what the prophet had proclaimed should be fulfilled: Out of Egypt I called my son. That this was said of the people, the text of the prophecy shows; that it can also be transferred to the person of the Lord Jesus Christ, the authority of the Apostle demonstrates, through whom indeed the marks of piety that had been given to the Jews were both more abundantly conferred upon us and given as graces. But the weaving of the explanation shows the force of the censor, who for this reason introduces mention of their past nobility, in order to wound them gravely, since he laments that they have degenerated. Having therefore enumerated their crimes and denounced their punishments, he suddenly brought in the memory of their former dignity, as if to say: Behold grief! Behold tears! And what kind of people is this, that is reckoned of such great worthlessness? After these things, as if a response had been taken up, he proclaims: Because Israel was a child, and I loved him, and out of Egypt I called my son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":156,"ref":"p156","source":"Hic ille est, inquit, quem sementi impietatis locata, doloris messuisse deflevi, quem instar Salmana a Gedeone consonui, populandum esse denuntio. Hic, inquam est, qui regnum siimu fecit aboleri, ut tam celeriter, quam diluculi potest tempus esse, transiret. Hic inquam est, qui de sanctorum stirpe descendens, in ipsis mihi consecratas fuerat exordiis, et inter tot gentes toto orbe dispersas, unus populus qui Israel vocaretur, electus est: cujus merita, affectione proveniens, meum puerum, meum, inquam, filium nuncupavi, tantumque illi decus, cum adhuc de Aegypto educeretur, imposui, ut et vocibus quodammodo panderetur et rebus, quia tantum inter istum populum et vulgus Aegyptium apud me discrimen vigeret, quantum esse inter opimius filiorum et pessimos servorum soleret. Cum ergo jam tunc, super omnia liberationis miracula, et libertatis illius dulcia, hoc a me cepisset insigne, ut meus filius diceretur: adeo nunc ad profanitatum ima defluxit, ut mei suique pariter oblitus, solis daemonum cultoribus obediret.","english":"This is the one, he says, whom I lamented as having sown a seed of impiety and reaped a harvest of grief, whom I declared, like Salmana at the hands of Gideon, must be destroyed. This, I say, is the one who caused his kingdom to be abolished, so that it passed away as quickly as the time of dawn can be. This, I say, is the one who, descending from the stock of the saints, had been consecrated to me in his very beginnings, and among so many nations scattered throughout the whole world, was chosen as the one people called Israel; whose merits, proceeding from affection, I named my child—my own, I say, my son—and I laid upon him such great honor, while he was still being led out of Egypt, that he was in a manner revealed both by words and by deeds, because there prevailed between this people and the Egyptian multitude, in my sight, as great a distinction as there customarily is between the most favored of sons and the worst of slaves. Since, then, even at that time, beyond all the miracles of deliverance and the sweetness of that freedom, he had received from me this mark of honor, that he should be called my son: so far has he now sunk to the depths of profanities that, forgetful alike of me and of himself, he obeyed only the worshippers of demons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"e Qui ad probandum, quam nihil religionis nibilque rationis in istius populi mente resideret, non elaborata, quibas a seducerent, admovere commenta, sed quasi pecudes ad exitium paratas, sic eos vocaverent, et quo volebant, facili significatione traxerunt. [Vers. 2.] Baalim immolabant, et simulachris sacrificabant, id est, ad cultum variorum Idolorum quibus erant diversis ritibus servituri, vocantes se, tanta facilitate sequuti sunt, ut desiderium ejusmodi occasionis habuisse convincerentur.\n\nVere. 3. — Et ego quasi nutritius Effraim, portabam eos in brachiis meis, et nescierunt quod curarem eos. Interpositi duo versus, narrationis simplicis abrupere contextum: ei per hoc difficultatem intelligentiae praestiterunt. Caeterum quod ait, Quasi nutritius Effraim portabam eos in brachiis meis, illi sententiae quae est praelata, respondet: id est, O puer Israel, et dilexi eum, el ex Aegypto vocavi filium meum. Post haec autem, quid scelerum perpetrasse! interserens, in ordinem commemorandae levitatis revertitur: quod quidem videtur ad contestandos indignationis fluctus valere: ut nou videlicet uno tenore instituta currat oratio, sed edam in tempore quo, quae sunt olim gesta, recoluntur, vis praesentariae c(??)uquestionis erumpat, quasi etiam brevis dissimulationis intolerans.","english":"For to prove how utterly devoid of religion and reason the mind of that people was, they did not bring forward elaborate fictions by which they might be seduced, but as though they were cattle readied for slaughter, so they called them, and by an easy signal they drew them wherever they wished. [Verse 2.] They sacrificed to the Baalim, and offered sacrifice to idols, that is, to the worship of various idols, which they were going to serve with diverse rites; calling themselves [his], they followed with such ease that they were convicted of having had a desire for an occasion of this kind.\n\nVerse 3. — And I was like a foster father to Ephraim, I carried them in my arms, and they did not know that I was caring for them. The two verses inserted between have broken the continuity of the simple narrative and by this have presented a difficulty for understanding. Otherwise, what he says, Like a foster father to Ephraim I carried them in my arms, corresponds to the sentence that was set before: that is, O child Israel, and I loved him, and out of Egypt I called my son. But after these things, what crimes they committed! inserting this, he returns to the order of recounting their fickleness: which indeed seems to avail for testifying to the surges of indignation: so that, namely, the speech does not run on in one tenor once begun, but even at the time when the things that were done long ago are recalled, the force of the present questioning bursts forth, as though intolerant even of a brief dissimulation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":158,"ref":"p158","source":"Ergo cum instituisset insignia antiqua contingere, ut degenerantis nimirum populi gravaret reatum, el quod spontanea pietate dilexerit eum, et quod filii appellatione decoraverit, exclamavit subito quod aures suas ministris daemonum limphantibus permansissent (??), et eos ita celeriter essent sequuti, ut nullum in assentiendo crearent laborem. Quod de impetu, ut diximus, conquestionis incertum si paululum seponas, liquidum habebunt, quae sequuntur ad superiora contextum: id est. Quia puer Israel dilexi eum, et ex Aegypto vocavi filium meum, et ego quasi nutritius Effraim, portabam eos in brachiis meis et nescierunt quod curarem eos: ac si diceret: Non est hujus populi nova profanitas, quia signa mentis ingratae inter ipsa mihi ostendit exordia. Nam cum illum filium nuncupassem, beneficiis etiam delinimenta subjunxi, et quasi parvuli mei curam induilgentissimus nutritor exercui. Quidni, cum eum nee vastae solitudinis molesta sentire permiserim: neque novi et longi itineris labore vexari?","english":"Therefore, when he had set out to touch upon the ancient marks of distinction, so as to heighten the guilt of the people that had degenerated—namely, that he had loved them with a spontaneous tenderness, and had adorned them with the name of sons—he suddenly cried out that their ears had remained deaf to the ministers of demons, and that they had followed them so swiftly that they created no difficulty in consenting. If you set aside for a little while what, as we have said, is uncertain concerning the force of the complaint, the things that follow will be clear in their connection with what precedes: that is, \"Because Israel was a child, I loved him, and out of Egypt I called my son, and I was like a foster father to Ephraim, I carried them in my arms, and they did not know that I cared for them\"—as if he were saying: This people's profanity is not new, because from its very beginnings it showed me the signs of an ungrateful mind. For when I had called him son, I also added caresses to my benefits, and like a most indulgent foster father I exercised care for my little one. Why would I not, when I did not allow him to feel the hardships of the vast wilderness, nor to be vexed by the labor of a new and long journey?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"Vers. 4. — Quasi funiculus ejus, id est, sortitio, cum Adae videlicet primi hominis peccato, e felicitate decidisset, qui paradisi fuerat cultor et habitator effectus, ut in laboratis [Ant. inlaboratis] copiis vesceretur: ita et iste incomparata hominibus, et solis miraculis comparata pabula poculaque suscepit, sicque solis caritatis vinculis eum alligavi ac praeceptorum habenis. Ob hoc solum, ut tuti incederent, ora composui, ostendens me ideo ad eorum requiem deflexisse, ut opportuna requie ac voluptate fruerentur: quippe qui non sentirent potentiam deprimentem, sed in illa necessitate per loca vasta cum illis gradientem, exaltatum haberent jugum, idest, remotum, sicut in curribus fieri videmus, in quibus juga cum solvuntur, eriguntur. Ille tamen populus nec providentiam meam, nec indulgentiam, qua erat et informandus et sanandus, aspiciens, semper mihi resultantis animum obtendit, donec ad eum, in quo nunc est, statum pertinaci impudentia perveniret.","english":"Verse 4. — As it were his cord, that is, his allotment, when indeed he had fallen from happiness together with the sin of Adam, that is, of the first man, who had been made a cultivator and inhabitant of paradise, so that he might feed on the fruits of his labors: so too this people received food and drink incomparable to those of men and comparable only to miracles, and thus I bound them with the cords of love alone and with the reins of my precepts. For this reason alone, that they might walk safely, I composed their mouths, showing that I had turned aside for their rest, so that they might enjoy timely rest and pleasure: inasmuch as they would not feel a power pressing them down, but in that necessity, as I walked with them through desolate places, they would have their yoke lifted up, that is, removed, as we see happen with chariots, in which the yokes, when they are loosed, are raised up. Yet that people, paying no heed to my providence or to the indulgence by which they were both to be instructed and healed, always presented to me the mind of one rebounding against me, until by stubborn shamelessness they arrived at the state in which they now are.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":160,"ref":"p160","source":"Vers. 5.–7. Non revertetur in terram Aegyptiam et Assur ipse rex ejus; quoniam noluerunt converti. Coepit gladius in civitate ejus, et consumet electos ejus, et comedet capita eorum. Et populus meus ad reditum meum pendebit: jugum autem imponetur eis simul, quod non auferetur, Supra dixerat, vocaverunt eos: sic abierunt a facie eorum: nunc vero noluerunt converti, ait: id est, qui a pietate se avocantibus promtam obedientiam commodarunt, nunc, ut a pravis ad meliora remearent, neque varia sint afflictione compulsi. Nam cum amissis opibus, de servitutis mutatione contenderent, ut Aegyptiis potius, quam Assyriis subderentur, ne boc quidem oblinere meruerunt, quoniam immobilis est, quae de nostro processit ore sententia: illos videlicet haud aliis interim. quam Assyriis esse dominis servituros. Unde in opus suum ultio inchoata gradietur. ut perrumpat gladius civitates, omnernque nobilitatem ferrum pariter flammaque populetur, cunctaque hostes, quae solent divitibus cara esse, diripiant. Sic populus hic olim meus, omnibus viribus, cunctis etiam solaciis destitutus ad meum reditum tarda expectatione pendebit, seris videlicet precibus, et gemitibus ingratis, ut ei auxiliator fieri digner, exposcens. Jugum autem imponetur eis simul quod non auferetur.","english":"Verses 5–7. He shall not return to the land of Egypt, and Assur himself shall be his king, because they refused to be converted. The sword has begun in his city, and it shall consume his chosen ones, and shall devour their heads. And my people shall hang upon my return; but a yoke shall be laid upon them together, which shall not be taken away. Above he had said, They called them: so they went away from before them; but now, he says, they refused to be converted—that is, those who lent ready obedience to those who turned them away from piety now did not, even when compelled by various affliction, return from evil things to better ones. For when, having lost their wealth, they strove over a change of servitude, so as to be subjected to the Egyptians rather than to the Assyrians, they did not even deserve to obtain this, because the sentence that went forth from our mouth is immovable: namely, that those men would serve no other masters in the meantime than the Assyrians. Hence the vengeance begun shall advance into its work, so that the sword may break through the cities, and the iron together with flame may lay waste all their nobility, and the enemies may plunder all the things that are wont to be dear to the rich. Thus this people, once mine, deprived of all strength and of every consolation, shall hang upon my return in slow expectation, asking with late prayers, that is, and ungrateful groans, that I deign to become their helper. But a yoke shall be laid upon them together, which shall not be taken away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"Inefficaces videlicet fuisse lacrymas suas rebus probabit, quia non e refigam istam promulgationem, quam coactus mullis ejus sceleribus tandem in opus exire mandavi, et quia dixerat manere decretum, jugumque eos Assyriae captivitatis protinus subituros, schema etiam deliberantis assumit, quali videlicet ultione reos consumat, proponitque exempla urbium, quas delatum coelitus delevit incendium.\n\nVers. 8.–9. Quomodo dabo te sicut Adama, apponam ut Seboim? Conversum est in me cor meum, pariter conturbata est pl(??)nitudo mea. Non faciam furorem irae meae, et non convertar ut disperdam Effraim, quoniam Deus ego, et non homo: in medio tui sanctus, et non ingrediar civitatem. Ea quae olim fuerunt gesta recolendo, ostendit et Israelitas non minus quam Sodomitas, vel posse, vel meruisse consumi; se tamen beneficiorum memorem, quae in honorem sanctorum parentum etiam immeritis eorum liberis contulisset, non ca usque adeo velle rescindi, ut eos effusa penitus internecione consumat. Et ideo se quasi paterno affectu motum esse concussumque denunc(??)at, et quandam poenitudinem suscepisse, quod Sodomitarum perniciem Israeli, vel sub deliberationis specie, fuerit comminatus: subjicitque continuo, Non faciam furorem iras meas, et non convertar, ut disperdam Effraim. Id est, non eo usque clementiam meam indignatione mutabo, ut nullum de Israelitis superesse permittam.","english":"He will prove by events that his tears were ineffective, because I did not revoke that sentence which, compelled by his many crimes, I finally ordered to be carried into effect, and because he had said that the decree stood and that they would straightway submit to the yoke of Assyrian captivity. He also assumes the guise of one deliberating—namely, with what vengeance he should consume the guilty—and sets before them examples of cities which the fire sent down from heaven destroyed.\n\nVerses 8–9. How shall I give thee up as Adama, and set thee as Seboim? My heart is turned within me, my repentance is alike troubled. I will not execute the fury of my wrath, and I will not turn to destroy Ephraim, for I am God and not man: the Holy One in the midst of thee, and I will not enter into the city. By recalling what was once done, he shows that the Israelites no less than the Sodomites either could or deserved to be consumed; yet he, mindful of the benefits which, for the honor of the holy fathers, he had bestowed even on their unworthy children, does not wish matters to be carried so far as to consume them in utterly poured-out slaughter. And therefore he declares that he has been moved and shaken as it were by fatherly affection, and has taken on a certain repentance, because he had threatened the destruction of the Sodomites against Israel, even under the appearance of deliberation. And he immediately adds: I will not execute the fury of my wrath, and I will not turn to destroy Ephraim. That is, I will not so far change my clemency by indignation as to permit none of the Israelites to survive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"Quoniam Deus ego, et non homo: cujus (??)enevolentiam videlicet venis undantibus effluentem, exhaurire non posset offensio (g protinus sub (??)uros schema etiam deliberan is offensio), vel cujus dispositionem, dicam semel firmitate gaudentem, ingratorum culpa non mutet. Quod et magister Gentium breviter indicavit, dicendo: Sine poenitentia enim sunt dona et vocatio Dei (Rom. 11. 29.). Dico enim, inquit, nunquid repulit Deus plebem suam, videlicet, quam ante praescivit (Ibid. 1.)? nunquam illam patietur impiarum gentium more deleri. Et nunc ergo, cum debitas plagas pol(??)utis denuntiasse! agminibus, habere se tamen monent eorum, quibus sit partiturus, ostendit. In med o, inquit, tui sanctus, et non ingrediar civitatem. Hunc versum a Hieronymus cum vellet exponere, perrexit enumerare, qui civitates condidisse legerentur, et ait primum Cain urbis sibi praesidium comparasse, postea etiam nonnullos criminibus insignes fuisse urbium conditores. Et ideo, Deum commendantem proprie reverentiam sanctitatis, dixisse, quoniam civitatem caveret intrare: atque in hunc modum perrexit asserere [Ant. porrexit], sanctos quosque, et vitam suam philosophiae mancipantes, celebritatem urbium declinare, et montium secreta diligere. Talem autem explanationis colorem, quis sine irrisione consideret?","english":"Because I am God, and not man: whose benevolence, namely, flowing forth with abundant veins, the offense could not drain dry (the offense straightway under the... even deliberating), or whose disposition, to say it once, rejoicing in firmness, the guilt of the ungrateful does not change. The Teacher of the Gentiles also briefly indicated this, saying: For the gifts and the calling of God are without repentance (Rom. 11:29). For I say, he says, has God cast away his people, namely, whom he foreknew (Ibid. 1)? He will never suffer that people to be destroyed after the manner of the impious nations. And now therefore, when he had announced the plagues due to the polluted hosts, they warn that he nevertheless has regard for those among whom he is to divide. In the midst of thee, he says, is the Holy One, and I will not enter the city. When Jerome wished to expound this verse, he proceeded to enumerate those who are read to have founded cities, and said that Cain first procured for himself the protection of a city, and afterwards that certain men distinguished by crimes were also founders of cities. And therefore, he says, God, commending properly the reverence of holiness, said, Because he would beware of entering a city: and in this manner he proceeded to assert that all the saints, and those who devote their life to philosophy, decline the crowdedness of cities and love the secret places of the mountains. But who could consider such a color of explanation without mockery?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":163,"ref":"p163","source":"Neque enim hic Dens noster, dicendo se non ingressurum civitatem, urbes generaliter pronunciavit horrere, de quo dictum legimus: Diligit Dominus portas Sion super omnia tabernacula Jacob. Et. Deus in medio ejus non commovebitur: Adjuvabit eam Deus vultu suo(Psal. 86.). Sed quoniam commemorationem induxerat Sodumorum, vicmarumque urbium, quas sicut in libro Geneseos legimus (Gen. 19.), ut deleret, ingressus est, dixeratque: Quomodo dabo te, Effraim? quomodo expugnabo te, Israel? Quomodo dabo te ut Adama, ponam te. ut Sebo(??)n? intuleratque continuo: ut non faciam furorem iroe meoe, et non convertar, ut disperdam Effraim, consequenter adjecit: Quoniam Deus ego, et non homo: in medio tui sanctus, et non ingrediar civitatem: id est, de omnibus populis vos elegi, quibus peculiari numine praesiderem, idque in honorem parentum vestrorum, qui mihi acceptissimi vixerant, decrevi atque promisi, quod et si offensionem meam sacrae legis temeratione meruisses, visitarem iniquitates tuas, misericordiam autem meam non penitus auferrem, ut te nimirum sinerem internecione consumi, memoriamque tui nominis prorsus aboleri. Et quoniam Deus ego, et non homo: cujus scilicet decretum variatio nulla convellit: ideo in medio tui versor quidem aeterna sanctitate conspicuus, per quod in peccata tua.","english":"For our God here, by saying that he would not enter the city, did not declare in general that cities are to be shunned, concerning whom we read it said: The Lord loves the gates of Zion above all the tabernacles of Jacob. And: God is in the midst of her, she shall not be moved: God shall help her with his countenance. But because he had brought in the mention of the Sodomites and the neighboring cities, which, as we read in the book of Genesis, he entered in order to destroy, and had said: How shall I give thee up, Ephraim? how shall I deliver thee, Israel? How shall I make thee as Admah, and set thee as Zeboim? and had straightway added: that I will not execute the fierceness of my wrath, and I will not return to destroy Ephraim, he consequently added: Because I am God, and not man: the Holy One in the midst of thee, and I will not enter the city: that is, I chose you out of all peoples, over whom I might preside with a peculiar divinity, and this I decreed and promised in honor of your fathers, who had lived most acceptable to me; so that even if by the violation of the sacred law you had deserved my offense, I would visit your iniquities, but I would not utterly take away my mercy, so as surely to allow you to be consumed by slaughter and the memory of your name to be wholly blotted out. And because I am God, and not man: whose decree, namely, no change overturns: therefore I dwell in the midst of thee, conspicuous indeed with eternal holiness, through which into thy sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"castigator insurgo, et foedera quae cum patribus tuis sunt percussa, non temero: urbes tamen tuas nequaquam ita ingrediar, ut Sodomae portas, cum delenda esset, intravi. Et quoniam intulerat de prosperorum parte sermonem, non fuit eontentus dixisse, quia nequaquam Israelitae instar aliarum gentium disperirent, sed quid etiam aliud de eis ordinaverit, misericors percurrit, atque illius temporis, quo soluta captivitate ad solum patrium reducendi essent, intulit mentionem.\n\nVers. 10. 11. — Post Dominum ambulabunt: quasi leo rugiet, quia ipse rugiet, et formidabunt filii maris. Et volabunt qua*i avis ex Aegypto, et quasi columba de terra Assyriorum: et collocabo eos in domibus suis, dicit Dominus. Quid utique, ait, mirum si ultionem tum maxime calentem pietas nostra moderetur, cum in boc ipso jam tempore gaud a conferendae liberationis informem, nec celatum esse velim, quanta eos majestate, et de servitute barbara liberare, et ad regionem patriam revocare disponam? Veniet, inquam, tempus ut, me vindictae: operam capessente, filii maris, hostilium videlicet turba nationum, haud levius terreantur atque diffugiam, quam gurgites Rubri maris, Israel transeunte, sunt discissi: eadem jussionis potentia in principem Aegyptiorum reflui, qua in salutem piorum fuerant paulo ante suspensi.","english":"I rise up as an avenger, and the covenants that were struck with your fathers I do not disregard; yet I will by no means enter your cities as I entered the gates of Sodom when it was to be destroyed. And since he had brought forward a word concerning the part of the prosperous, he was not content to have said that the Israelites would by no means perish like the other nations, but he mercifully runs through what else he had also ordained concerning them, and he made mention of that time when, their captivity being dissolved, they were to be brought back to their native soil.\n\nVers. 10, 11. — They shall walk after the Lord: he shall roar as a lion, because he himself shall roar, and the sons of the sea shall be afraid. And they shall fly as a bird from Egypt, and as a dove from the land of the Assyrians: and I will place them in their own houses, says the Lord. What, he says, is it indeed strange if our piety moderates vengeance when it is then most hot, when at this very time I give the form of the joy of the liberation to be conferred, and I would not have it hidden how great is the majesty with which I dispose to free them from barbarian servitude and to recall them to the land of their fathers? The time will come, I say, when, while I undertake the work of vengeance, the sons of the sea, that is, the crowd of hostile nations, shall be terrified and flee no less lightly than the surges of the Red Sea were divided when Israel passed through: by the same power of command they flowed back upon the prince of the Egyptians, by which they had shortly before been held suspended for the salvation of the pious.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"Tam igitur ex Aegypto, quo post Babylonium triumphum Israelitae confugerant, quam de Assyriorum regione, quo eos Sennacherib abduxerat, quasi columbarium agmina revertentes, nidos pristinos, avitas videlicet regiones, stabili habitatione Complebunt.\n\nVers. 12. — Circumdedit me in (??) negociatione Effraim, et in dolo domus Israel. Judas autem testis descendit cum Deo, et cum sanctis, fidelis [Incipit CAPUT XII. — Vers. 1. —] Effraim pascit ventum, et sequitur aestum. Tota die mendacium et vastitatem multiplicat, et foedus eum Assyriis iniit, et oleum in Aegyptum ferebat. Cum inter comminationis fremitus, quos illius temporis ratio postulabat, per excessum brevem, liberationis gaudia contigisset: ad consequentiam susceptae actionis regressus, Effraim studia, vel quasi incestus, vel quasi indignatus exsequitur: sedulo curans, sicut frequenter notavi, denuntiatis suppliciis subtexere species magnitudinesque culparum, quae nihil invidiae commotioni ejus relinquant, ostendantque ilia supplicia non vitio, sed judicio fuisse prolata. Sic ergo quae sunt per excelsum interjecta, ponent facilem praesentis versus ad superiora contextum: id est, Jugum imponetur eis, quod non auferetur.","english":"So then, both from Egypt, to which the Israelites had fled after the Babylonian triumph, and from the region of the Assyrians, to which Sennacherib had led them away, returning like flocks of doves, they will fill their former nests—that is, the ancestral regions—with a settled dwelling.\n\nVers. 12. — Ephraim has surrounded me in (??) negotiation, and the house of Israel in deceit. But Judah has gone down as a witness with God, and with the holy ones, faithful. [Here begins CHAPTER XII. — Vers. 1. —] Ephraim feeds on the wind, and follows after the heat. All day long he multiplies lying and devastation, and he has made a covenant with the Assyrians, and was carrying oil into Egypt. Since amid the roarings of threats, which the condition of that time demanded, the joys of deliverance had come about through a brief digression, returning to the sequence of the action undertaken, he sets forth the pursuits of Ephraim, either as if incestuous, or as if indignant: carefully taking care, as I have often noted, to weave beneath the announced punishments the appearances and magnitudes of the faults, which leave nothing to the stirring of his envy, and show that those punishments were brought forth not from fault but from judgment. Thus, then, the things that have been inserted by way of height will easily make the connection of the present verse to the preceding ones: that is, A yoke will be imposed on them, which will not be taken away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":166,"ref":"p166","source":"Cum itaque Circumdedit me in negotiatione Effraim, et in dolo domus Israel, idest, sicut quidam negotiator malus, fraude quam mihi intulisset populus, laetabatur, putabatque cum precabatur se illudere, nec quia dementiam meam noverat subvenire vexatis, plagarum tempore suum confitebatur errorem; sed quia cor ejus non erat rectum mecum, nec emendationem fideliter promittebat, instar illius Pharaonis, qui ubi primum a calamitatibus respirasse!, ad flagitia recurrebat. Vel certe, ut in ipso libri volumine exprobravit propheta, quia aurum et argentum caeteraque, vel ad victum, vel ad cultum pertinentia, quae a Deo susceperat, idolorum cultui mancipabant: idem nunc quoque voluit io elligi, negotiatum Effraim in suam contumeliam, conquerendo: cum videlicet mentiretur se ab idolis, cuncta quae a Deo perceperat, consecutum. Sed cum decem Tribus sub regibus, qui in titulo praeferuntur, his quas diximus iniquitatibus sorduissent, Judas adhuc aliquantum a fratre dissimilis descendit cum Deo testis, et cum sanctis fidelis. Id est, religiosum ducem Ezechiam secutus, studuit majestatem divinae protectionis, et fidem promissionis ostendere, atque in ejus viribus, salutis suae fiduciam, vel inter extremas miserias collocavit.","english":"When therefore Ephraim surrounded me in his trading, and the house of Israel in deceit—that is, like some wicked merchant, the people rejoiced in the fraud they had brought upon me, and thought that when they prayed they were mocking me; nor was it because he knew my folly that he came to the aid of the afflicted, and in the time of plagues confessed his own error; but because his heart was not right with me, nor did he faithfully promise amendment, after the likeness of that Pharaoh, who, as soon as he had breathed again from calamities, rushed back to his shameful deeds. Or certainly, as the prophet reproached in the very volume of the book, because gold and silver and the rest, whether pertaining to food or to worship, which they had received from God, they handed over to the worship of idols: this too he now wished to be understood, that Ephraim traded to his own insult, by complaining—namely, when he lied that he had obtained from idols all that he had received from God. But when the ten tribes under the kings who are set forth in the title had become foul with these iniquities which we have mentioned, Judah still descended somewhat unlike his brother, with God as witness, and faithful with the saints. That is, following the religious leader Hezekiah, he strove to show forth the majesty of divine protection and the faithfulness of the promise, and in his strength he placed the confidence of his salvation, even amid the utmost miseries.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"Sicque liberari, mirabili defens one, promeritus, ostendit nec patres suos fuisse deceptos, qui hunc unum Deum tota mente coluissent, nec se potuisse diluvio captivitatis operiri, qui veraci propugnatione gauderet. Ad competentes igitur fines populus uterque pervenit, ut verum Deum sequutus et Judas patrum sanctorum et miraculorum testis evaderet. Samaritae vero, sicut falsos deos, relicta veritate, coluerunt, ita ventis pasci, secuti aestum, id est, vanitates et perniciem, deteguntur. Relicta quippe propugnatione Dei, qune meritis erat impetranda, non precio, tum ab Assyriis, tum ab Aegyptiis auxilia mercabantur, et Assyriis videlicet pecuniam, el Aegyptiis oleum, id est, munera soli fertilia, destinando, per unam quippe speciem, multa signavit. Quod ergo secutum est audiamus.\n\nVers. 2. — Judicium Dei eum Juda, et visitatio super Jacob. Juxta vias ejus, et juxta adinventiones ejus reddet ei. Nomine Jacob, decem tribuum populos indicavit. Diversitas studiorum, inquit, diversitatem quoque a expugnationis exegit, ut judicium Domini pro Judae salute consisteret, Samaritas vero visitatio severa percelleret.","english":"And thus, having deserved to be freed by a wondrous defense, he showed that neither had his fathers been deceived, who had worshipped this one God with their whole mind, nor could he himself be overwhelmed by the flood of captivity, since he rejoiced in a true protection. Therefore each people reached its proper ends, so that Judah, having followed the true God, might come forth as a witness of the holy fathers and of miracles. But the Samaritans, just as they abandoned the truth and worshipped false gods, so are they shown to be fed on winds, having followed after heat—that is, vanities and destruction. For having abandoned the protection of God, which was to be obtained by merits, not by price, they then bought aid both from the Assyrians and from the Egyptians, sending money, namely, to the Assyrians and oil to the Egyptians—that is, gifts fruitful only of the soil—for by one kind he signified many things. Let us therefore hear what followed.\n\nVerse 2. — The judgment of God is with Judah, and visitation upon Jacob. According to his ways, and according to his devices, he will render to him. By the name Jacob he indicated the peoples of the ten tribes. The diversity of their pursuits, he says, demanded also a diversity of punishment, so that the judgment of the Lord might stand for the salvation of Judah, while severe visitation might strike the Samaritans.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"Vers. 3.–6. — In utero supplantavit fratrem suam, et in fortitudine sua directus est cum Angelo. Et valuit ad Angelum, et confortatus est, et flevit, et rogavit eum: in Bethet invenit eum, et ibi locutus est nobiscum. Et ad Dominum Deum tuum converteris: misericordiam et judicium custodi et spera tu Deo tuo semper. Recordatur ut supra coepit, nobilitatis antiquae, ur quicquid honorum stirps electa promeruit, vel quicquid virtutis ostendit, ad arguendam posterorum vilitatem proficiat. Ac si diceret. En quo parente generati, ad quae ludibria pervenerunt: quantumque a priscorum degeneravere virtutibus. Jacob siquidem ita fuit appetens gloriae, ut antequam in hanc lucem de utero matris exiret, propheticum inierit cum fratre certamen (Gen. 35.): quodque vix ipsa natura credi permitteret, plantam germani, cui erat etiam primogenita non fraudibus sed meritis erepturus, invasit. Auspicium ergo lucis cum testimonio dignitatis assumpsit, ostendens videlicet, quod placita Deo polleret generositate, cur frugem secuturae virtutis contigisset etiam ante sentiendi tempora, polliceri.","english":"Verses 3–6. — In the womb he supplanted his brother, and in his strength he was directed with the Angel. And he prevailed with the Angel, and was strengthened, and wept, and entreated him: in Bethel he found him, and there he spoke with us. And you shall turn to the Lord your God: keep mercy and judgment, and hope in your God always. He remembers, as he began above, the nobility of old, so that whatever honors the chosen stock deserved, or whatever virtue it showed, may profit for the rebuking of the worthlessness of later generations. As if he were saying: Behold, from what a parent they were begotten, and to what mockeries they have come, and how far they have degenerated from the virtues of their forebears. For Jacob was so eager for glory that before he came forth from his mother's womb into this light, he entered into a prophetic contest with his brother (Gen. 35), and—what nature itself would scarcely permit to be believed—he seized the heel of his twin, whose birthright also he was to snatch away not by deceit but by merits. He therefore took up the auspice of light together with the testimony of dignity, clearly showing that he prevailed in a nobility pleasing to God, because the fruit of the virtue that was to follow had already, before the time of feeling, touched and given promise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"Sicque deinceps, cum ad juvenilem venisset aetatem, et percepta jam primogeniti benedictione conspicuus, trucibus fratris appeteretur insidiis, longum exilium, consilium sancte matris secutus, arripuit: nullisque e humanis opibus, caeterum Dei tantum, cui apud Bethel sibi apparenti decimas voverat, confis s(??)et prosperatus auxilio, virtutum ac vir um suarum magnitudinem, quam ante experimento nesciebat, agnovit. Nam cum post longi temporis spacium, ai habitationem paternam locupletatus rediret, et subito germani territus fuisset occursu. Angelus in specie hominis ei obviavit, dignatusque est cum timente luctari, ita sane ut non illum exerta majestate deprimeret, sed quasi aequalis cum aemulo, inferiorve certaret. Quod ubi beatus Jacob, ut foelix robore, ita etiam prudentia oculatus, aspexit, videlicet Dominum suum magna pietate se ideo submittere, ut quae de servi sui sublimatione disposuerat, indicaret, id est, quod eo protectore sublimandus esset, quo colluctatore, bene extitisset superior, fleretque ad intelligendum idoneus, quod ita eum nemo mortalium violaret, ut nec superior natura idipsum posset efficere: proinde cum tam profundum consilium patriarcha sensisset, spiritum illico humilitatis non elationis assumsit, et ut benediceretur ab eo, cui videbatur praevaluisse, lacrymosis supplicationibus depoposcit.","english":"And so thereafter, when he had come to youthful age and, having already received the blessing of the firstborn, was conspicuous, and was being sought after by his brother's savage plots, he undertook a long exile, following the counsel of his holy mother; and relying on no human resources but only on God's help—to whom at Bethel, appearing to him, he had vowed tithes—he prospered, and he came to know the greatness of his own virtues and powers, which he had not known before by experience. For when after a long span of time he was returning, enriched, to his father's dwelling, and had suddenly been terrified at his brother's approach, an Angel met him in the likeness of a man, and deigned to wrestle with him as he feared—in such a way, certainly, that he did not overwhelm him with majesty displayed, but contended as it were an equal with his rival, or even as an inferior. When the blessed Jacob, as happy in strength so also clear-sighted in prudence, saw this—namely, that his Lord was submitting himself to him in great loving-kindness for this reason, to indicate what he had arranged concerning the exaltation of his servant, that is, that he was to be exalted with him as protector, with whom as wrestler he had come off the better, and would be made fit to understand that no mortal man so violated him as that even a superior nature could not do the same—therefore, when the patriarch had perceived so profound a counsel, he immediately assumed a spirit of humility, not of elation, and with tearful supplications he earnestly sought to be blessed by him whom he seemed to have prevailed over.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"Nec illa colluctatoris sui simulatione deceptus est, ut se quasi fortiorem putaret: sed sicut ad ferendum adversa mag(??)animus, ita ad dignoscendum occulta sollicitus, intellexit, ipsum esse qui se comprehensibilibus imaginibus dignaretur induere, quem vidisset apud Bethel, scalae a terra in caelum pertingentis cornibus innitentem. Ibi ergo brevi compellatione didicisse meruit, et quanta esset divinitas apparentis, et quod servi fidelis officium, sine quo Deo penitus placere non possit, ut omnipotentiam videlicet credat et fateatur auctoris, eique tota mente per omnem vite suae confidat aetatem. Dominus Deus exercituum, Dominus memoriale ejus. Id est, iia Dei ini memor esse debebis, ut ipsum semper propugnatorem dominumque fatearis. Sed boc ad dogma respicit: a parte vero morum, studium justicae misericordiaeque a custodi. Spera in Deo tuo semper, ut, vel cum eo continua virtute consistas, vel si fuerit interpolata devotio, ad eum, suscepta emendatione, concurras. Quas virtutis regulas, ad beatitudinis apicem certo tenore ducentes, et foeliciter exercuit, et posteris suis custodiendas reliquit. Unde et ex exiguo loco, in tantum dignitatis ascendit. ut terra Repromissionis ipsius posteris traderetur.","english":"Nor was he deceived by that feigning of his wrestler, so as to think himself as it were stronger; but just as he was great-souled for enduring adversity, so too, solicitous for discerning hidden things, he understood that it was he himself who deigned to clothe himself in comprehensible images, whom he had seen at Bethel, leaning on the horns of the ladder reaching from earth to heaven. There, then, by a brief address he deserved to learn both how great was the divinity of the one appearing and what is the office of a faithful servant, without which one cannot please God at all—namely, that he believe and confess the omnipotence of the author, and trust in him with his whole mind through every age of his life. The Lord God of hosts, the Lord is his memorial. That is, you ought so to be mindful of God as always to confess him as your champion and lord. But this looks to doctrine; on the side of morals, however, keep guard over the pursuit of justice and mercy. Hope in your God always, so that either you may stand with him in continual virtue, or, if devotion has been interrupted, you may run back to him, having undertaken amendment. These rules of virtue, leading by a sure tenor to the summit of blessedness, he both happily practiced and left to his descendants to be guarded. Hence also from a small place he ascended to such great dignity that the land of Promise was handed down to his descendants.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"Vers 7. 8.— Cannam, in manu ejus statera dolosa, calumniam dilexit. Ei dixit Effraim, Verumtamen dives effectus sum, inveni idolum mihi, omnes labores mei non invenient mihi iniquitatem, quum peccavi. Cum generosa beati Jacob facta narraret, a quo posteros suos degenerasse conqueritur, Canaam subito intulit mentionem, non ut ad gentem aliam transiret oratio, sed ut more prophetarum, per nimiam indignationem. Canaam ipsos Israelis posteros nominaret, cui nimirum similiores moribus exstitissent. Hanc autem invecti· nis speciem, et apud alios quidem, sed praecipue apud beatum Esaiam, el Ezechiclem, et apud Danielem, cum senes adulteros convinceret, invenimus. Hujus ergo tenore censurae, in praesenti quoque loco commemoratio Canaam, id esi, profanae gentis inducta est, nt fieret sensus ejusmodi: Sed quid ego varia insignia paternae generositatis evolvo, a quibus turba ista, quam defleo, tanto spacio dilapsa convincitur, ut non immerito soboles Canaam nuncupetur? In ejus ergo manu, calumnia diligenti statera, sed nimis dolosa, consistit: quod eo valet, ut ostendam illum non errore, sed studio potius judicioque delinquere. Ubi enim talis animae versatur affectus ut non impetu aut negligentia, sed cum deliberatione, quasi suspensis ab utraque parte ponderibus, nefanda committat, dicitur peccasse sub trutina.","english":"Verse 7, 8.—Canaan, in his hand is a deceitful balance, he loved calumny. And Ephraim said, Yet I have become rich, I have found an idol for myself; all my labors shall not find in me iniquity, when I sinned. When he was recounting the noble deeds of blessed Jacob, from whom he complains that his descendants have degenerated, he suddenly introduced mention of Canaan, not in order to shift his discourse to another people, but, after the manner of the prophets, through excessive indignation, he called the descendants of Israel themselves Canaan, to whom doubtless they had shown themselves more similar in their ways. But this kind of invective we find also in others, but especially in blessed Isaiah, and Ezekiel, and in Daniel, when he convicted the adulterous elders. Therefore, by the tenor of this censure, in the present passage too the mention of Canaan, that is, of a profane people, has been introduced, so that the sense might be as follows: But why do I unroll the various marks of my father's nobility, from which this crowd, which I lament, is convicted to have slipped away over so great a span, that it is not undeservedly called the offspring of Canaan? In his hand, therefore, calumny stands with a careful balance, but far too deceitful: which is to say that I may show that he sins not by error, but rather by zeal and deliberate judgment. For where such a disposition of the soul is at work that one commits abominable deeds not by impulse or negligence, but with deliberation, as though with weights suspended on either side, he is said to have sinned under the scale.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"De quo sensu illud etiam apud beatum David legimus: Verumtamen mendaces filii hominum in stateris, ut decipiant ipsi de. vanitate in idipsum. Cum ergo hoc praecipuum sit humani ingenii munus, ut quid obedire debeat, quid vitare, perpendiculo rationis, et momentis collationis examinet, profanatus populus veritatem in mendacio detinens, admovit quidem stateram negotiis, sed dolosam: melioribus videlicet deteriora praeponens, et noxiis magis quam utilibus ad quiescens. Quod autem ait, Calumniam dilexit, potest et ad illud referri, quod iu superioribus accusavit: id est, quod tantam impudentiam plebs ingrata, quasi obscoena mulier, induisset, ut ci omnia quae vel ad cultum, vel ad vicium, rerum unicus creator coniuicrat, a suis id se consequi amatoribus mentiretur. Propter quod iratus Dominus, ablaturum se et lanam et (??)mum, quae operierant ejus ignominiam, repromisit, ut ingratorum scelera deformitas et nuditas secuta convinceret. Hujus autem calumniae denotantur apud beatum quoque Hieremiam. Nam cum, denunciatis per mullos prophetas cladibus, Jerusalem interiisset, atque tota gente Judaeorum in Babyloniam translata, pauci ad colendos agros essent relicti, tamtam mentis suae in delinquendo pertinaciam publicarunt, ut dicere non timerent, quia ex quo reginam coeli colere, atque reliqua vicinarum gentium idola destitissent, ex illo quoque tempore cuncta eos adversa sequerentur.","english":"In this sense we also read that passage in blessed David: But truly the sons of men are liars in the balances, that they may deceive; they themselves are vanity together. Since, then, this is the chief gift of human intelligence—to weigh by the plumb line of reason and the moments of comparison what one ought to obey and what to avoid—the profaned people, holding truth in falsehood, did indeed apply the balance to their affairs, but a deceitful one: preferring, that is, worse things to better, and reposing rather in harmful things than in useful ones. But what he says, He loved calumny, can also be referred to that which he accused in the earlier passages: namely, that the ungrateful people had put on such shamelessness, like a filthy woman, that it lied that all things which the unique creator of things had conferred on it, whether for worship or for vice, it obtained from its own lovers. On account of this the angry Lord promised that he would take away both the wool and the flax, which had covered its shame, so that the deformity and nakedness that followed might convict the crimes of the ungrateful. But these calumnies are also noted in blessed Jeremiah. For when Jerusalem had perished, with disasters announced through many prophets, and the whole nation of the Jews had been transferred to Babylonia, and few had been left to cultivate the fields, they published such great stubbornness of mind in sinning that they did not fear to say that from the time when they had ceased to worship the queen of heaven and the other idols of the neighboring nations, from that time also all adversities had followed them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"Ergo ejusmodi opinionibus, vero et clementissime Deo quasi calumniam commovebant, falsissime praedicando, foelices se habuisse dies, cum ab eo discederent, miseros, cum ad illum redirent. Proinde fallax mentis trutina Canaam magis illos, quam Israelis, fecit posteros nuncupari, non momentaneo, ut diximus, impetu, caeterum explorata impietate peccantes: et ideo veri judicii pondera non habentes, in rebus brevissimis, et umbrarum instar elabentibus, salutis et prosperitatis suae fiduciam collocabant. Omnes, inquit, labores mei non invenient mihi iniquitatem, quam peccavi. Id est, cum perpetratis sceleribus urgerentur, tamen tutos se fore elaboratis opibus autumabant, lautum se opulentiae collegisse dicentes ut ad eos non posset aerumna pervadere. His proinde staterae suae fiaudibus ludebantur, cum, Deo excelso ad judicium operum prodeunte, putarent, quod supellex varia, vel pecunia conclusa reos protegeret.","english":"Therefore by opinions of this kind they stirred up, as it were, a false accusation against the true and most merciful God, proclaiming most falsely that they had enjoyed happy days when they departed from him, and miserable ones when they returned to him. Accordingly, the deceitful balance of their mind caused them to be called descendants of Canaan rather than of Israel, sinning not from a momentary impulse, as we said, but with an impiety that had been thoroughly tested; and therefore, having no weights of true judgment, they placed the confidence of their salvation and prosperity in the most fleeting things, which slip away like shadows. All my labors, he says, shall not find in me the iniquity that I have sinned. That is, when they were pressed by the crimes they had committed, they nevertheless supposed that they would be safe through the wealth they had labored to acquire, saying that they had gathered a splendid store of opulence, so that hardship could not reach them. Thus they were mocked by the deceits of their own balance, when, with God on high coming forth to judge their works, they thought that their varied household goods or hoarded money would protect the guilty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"Vers. 9. — Et ego Dominus Deus tuus, ex terra Aegypti, adhuc sedere te faciam in tabernaculis, sicut in diebus festivitatis. Staterae, ergo illius, id est, deliberationis tuae fraudes, exitu rerum a(??)testante, cognosces, ut, quod ratione noluisti, angore fatearis, me esse unicum Deum tuum, qui te a tempore liberationis Aegyptiae, in peculiarem populum sum mihi dignatus adsciscere. Cujus animadversionem adeo nullis, aut praesidiis, aut poteris divitiis submovere, ut non solum denunciatae servitutis jugum subire tibi necesse sit, verum sia tutis sub ea manere temporibus, quibus demum evolutis, gaudia libertatis postrema gustabis. Ergo hoc sensu, inter comminat onis fremitus, aliquid de prosperis videtur illatum, ut ad confirmationem praecessurae captivitatis valeret, ne quis ambigeret inferendas miserias, quas didicisset, succedentibus prosperis, terminandas. Possemus autem etiam illud adferre, quod ex usu nimirum Scripturarum veniret, denuntiationem permisceri tristium, vel laetorum, ut nec continuata gaudia mentes resolvant, nec tristia continua debilitent. Sed priorem sensum loci videtur juvare contextus. Denique severa, nt coeperat, oratione progreditur.","english":"Verse 9. — And I am the Lord your God, from the land of Egypt; I will yet make you dwell in tents, as in the days of the festival. Therefore you will know the frauds of that balance of yours—that is, of your deliberation—with the outcome of events bearing witness, so that what you refused by reason you may confess in anguish: that I am your only God, who from the time of the Egyptian liberation deigned to take you for myself as a peculiar people. And you will be able to remove his visitation by no defenses or riches, so that not only must you undergo the yoke of the announced servitude, but you will remain under it in such times of safety that, when these at last have run their course, you will taste the joys of freedom at the very end. Therefore in this sense, amid the roarings of threatening, something of prosperity seems to have been introduced, so that it might serve to confirm the captivity that was to come before, lest anyone doubt that the miseries to be inflicted, which he had learned, were to be ended by succeeding prosperity. But we could also bring forward this point, that it would surely come from the usage of the Scriptures that the declaration of sad things or of glad things be mingled together, so that neither continuous joys relax the mind nor continuous sorrows weaken it. But the context seems to support the former sense of the passage. Finally, he proceeds with severe speech, as he had begun.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"Vers. 10. — Locutus sum e super prophetatas et ego visiones multiplicavi, et in manu prophetarum adsimilatus sum. Nunquam, videlicet, deposui curam medendi, sed per prophetas meos, tam loquendo restiti, quam gerendo, ut providentiam meam intelligerent atque faterentur, qui tanta eis indulgentia consulebam, ut non satis dignas majestate mea species, in quibus propius eis conversarer, assumerem in manibus. Ego idem operibus (sic) in oculis prophetarum non sum dedignatus his assimilari formis sive person(??)s, quae etsi clementiam decerent (ut est illud quod paulo ante dixi, quia ut formidinem de corde Israelis expellerem, personam invalidi luctatoris assumpsi: ut beati Moysi tempore, transfigurari in ignem quo rubus non consumeretur, elegi: velut agni sanguine Israelitarum limina communivi, multaque alia, quae in hunc modum diversis temporibus acta legimus) ut appareret videlicet Deus noster in his imaginibus, quas dispensatio suscepta poscebat, non quae majestati illius competebant. Sed videamus reliqua.","english":"Verse 10. — I have spoken from on high through the prophets, and I have multiplied visions, and I was made like in the hand of the prophets. That is, I never laid aside the care of healing, but through my prophets I resisted both by speaking and by acting, so that those whom I was providing for with such great indulgence might understand and confess my providence—to such a degree that I did not disdain to assume, in the hands of the prophets, forms not sufficiently worthy of my majesty, in which I might converse more closely with them. I, the same, in my works, in the eyes of the prophets, did not disdain to be made like to these forms or persons, which, although they befitted clemency (as is that which I said a little earlier, that in order to drive fear from the heart of Israel I assumed the person of a weak wrestler; as in the time of blessed Moses I chose to be transfigured into the fire by which the bush was not consumed; or as I fortified the doorways of the Israelites with the blood of a lamb, and many other things which we read were done in this manner at various times), so that, clearly, our God might appear in those images which the dispensation he had undertaken demanded, not those which befitted his majesty. But let us see the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"Vers. 11. — Si Galgal idolum, tamen frustra erant in Galgal bobus immolantes. Post eorum commemoritionem, quae clementer egisset, reducta est, unde fuerat inchoata conquestio, suo sensu, ejusmodi: En quae ingratae plebis experior post tot beneficia mea, post tot dona, totque miracula; apertos in contumeliam meam secratur errores, et non aliqua argumentorum subtilitate decepta, confessae amentiae subjugatur! Si Galgal idolum: tamen frustra erant in Galgal immolantes bobus. De quo loco, et supra dixit: Omnes nequitiae eorum in Galgal. Per caussalem ergo conjunctionem, id est, Si, sententiam convincentis induxit. Id est, cum nulli sit dubium, solas esse in ipsis locis brutarum pecudum imagines collocatas, in quibus utique, et si ipsas pecudes statuissent, supplicantibus tamen prodesse non possent: nunc vero, cum rerum vilium viliora illic simulachra, sentiendique ignara visantur, neque sibi, neque aliis quampiam utilitatem datura, tamen frustra erant in Galgal bobus immolantes: ac si diceret, credereturne hoc committi posse, antequam fieret, ut apertam stultitiam et profanitatem, nihil in se amplius, quam reatum ultimum continentem, plebs quondam virtutibus clara sequeretur?","english":"Verse 11. — If Galgal is an idol, yet they were sacrificing to oxen in Galgal in vain. After the recollection of what he had mercifully done, the complaint is brought back to the point from which it began, in his own sense, as follows: Behold what I experience from an ungrateful people after so many benefits of mine, after so many gifts and so many miracles; they pour out open errors in contempt of me, and, not deceived by any subtlety of arguments, they are subjugated to confessed madness! If Galgal is an idol, yet those sacrificing to oxen in Galgal were doing so in vain. Concerning this place he also said above: All their wickedness is in Galgal. Therefore by the causal conjunction, that is, If, he introduced the sentence of one who convicts. That is, since no one doubts that only images of brute cattle were set up in those very places, in which, even if they had set up the cattle themselves, they could not profit those who supplicate: but now, since the more worthless images of worthless things, and things devoid of feeling, are seen there, destined to give no benefit either to themselves or to others, yet those sacrificing to oxen in Galgal were doing so in vain: as if he were saying, Could it have been believed, before it happened, that this could be committed, that a people once distinguished by virtues would follow open folly and profanity, containing in itself nothing more than final guilt?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"postque a illos ritus et majestate reverendos, ad vilia fanaticorum instituta descenderet, atque idola, vel mediocriter sapientum subjecta derisui, frustra, id est, absque ulla, vel brevis commodi utilitate suspiceret? Sed cum esset amentia clarior die, si homines pecudibus supplicandum putarent, fore tamen turbas, quae sibi a boum imaginibus foelicitatem conferri posse arbitrarentur b? Nam et altaria eorum, quasi acervi super sulcos agri. Consequenter autem profanos ritus, observationum quoque vilitas ipsa convincit, ut sine aliquo locorum delectu aras exstruant, et probrosos deos tumultuariis venerentur altaribus. Ergo quasi cum gemitu et admiratione, quam disseruimus prolata vox est: Si Galgal idolum, tamen frustra erant in Galgal bobus immolantes: nam et altaria eorum quasi acervi super sulcos agri, Sed quid subjiciat, audiamus.","english":"and after those rites, venerable in their majesty, he descended to the base institutions of the fanatics, and deemed idols, despised even by those of moderate wisdom, to be worshipped in vain—that is, without any benefit, even of brief advantage? But though the folly was clearer than day, if men thought that supplication should be made to cattle, there would still be crowds who would reckon that happiness could be conferred upon them by the images of oxen. For even their altars are like heaps upon the furrows of the field. And consequently, the very cheapness of their observances convicts their profane rites, so that they build altars without any choice of places, and venerate shameful gods with makeshift altars. Therefore, as it were with a groan and admiration, the utterance we have expounded was brought forth: If Galgal is an idol, yet they were sacrificing to oxen in Galgal in vain; for even their altars are like heaps upon the furrows of the field. But let us hear what he adds next.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"Vers. 12. 13. — Fugit Jacob in regionem Syrice, et servivit Israel in uxorem, et in uxore servivit. In propheta autem eduxit Dominus Israel de Aegypto, et in propheta salvatus est. Quia non historicae narrationis tenore commemorationem intulit antiquorum, sed sub impetu et dolore degeneres posteros arguendi, recoluit facta majorum; ideo quasi fluctuabundus sermo progreditur, ut invicem sibi exprobratio laudatioque succedat, objurgationique pondus praedicatio antiquae [Ant. antiqua] nobilitatis adjungat. Pro(??)nde, ut instituerat, labores beati Jacob, qui et Israel appellatus est, proventusque dinumerat. Cujus utique nomine gens tota signatur. Propter quod et ipsius praecipue intulit mentionem, atque ut dicere coeperamus, Jacob ille, de cujus stirpe descendunt, consiliis sanctae matris obtemperans, in Deo suo tantum spem ac fiduciam futurae prosperitatis reponens, regionem patriam dereliquit, ac Mesopotamiae lines solus atque exui intravit, nullum habens (??)isi de generosa indole comme(??)nationis auxilium. Cujus conciliatu statim societatem ejus Laban avunculus concupivit. Et ne gratui us esset labor generosi juvenis amatae virginis nuptias toleranda septennii servitute despondit: in quo tempore cum magua ejus fides industriaque patuisset, servitutis et (??)uptiarom geminata conditio et.","english":"Verses 12–13. — Jacob fled into the region of Syria, and Israel served for a wife, and for a wife he served. But in the prophet the Lord brought Israel out of Egypt, and in the prophet he was saved. Because he did not introduce the remembrance of the ancients in the manner of a historical narrative, but, under the impulse and grief of rebuking degenerate descendants, he recalled the deeds of their forefathers; therefore his speech proceeds as if wavering, so that reproach and praise may follow one upon the other, and to the weight of censure he may join the proclamation of ancient nobility. Hence, as he had begun, he enumerates the labors of blessed Jacob, who was also called Israel, and his successes. By whose name, of course, the whole nation is signified. For which reason he made mention especially of him, and, as we had begun to say, that Jacob from whose stock they descend, obeying the counsels of his holy mother, placing his hope and confidence of future prosperity in his God alone, left the land of his fathers, and entered the borders of Mesopotamia alone and destitute, having no help of companionship except from his noble disposition. At whose arrival his uncle Laban immediately desired his company. And so that the labor of the noble young man might not be without reward, he pledged the marriage of the beloved virgin in return for enduring seven years' servitude: in which time, when his faithfulness and diligence had been greatly displayed, the doubled condition of servitude and marriage both.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":179,"ref":"p179","source":"Hoc est enim quod ait, in uxore servivit, id est, officium pastorale pro impetrandis nuptiis, sicut historia narrat, exercuit. Quod autem ait. Et in uxore servivit, id est, conjugii ne cede proposita, gregem soceri custodivit. In propheto autem eductus est, quonia(??)n eduxit Dominus Israel de Aegypto, et in propheta servulus est. A parve(??)n me exordiis, et adeo parvis ut opere mercenario pasceretur, usque ad eam magnitudinem poculi divitiarumque pervenit, ut eum jam Aegyptus tota quodammodo capere non valeret, atque ut primo helici ai ejus inviderat, sic deinceps lib ratiom [Sup. invidere] et Pharao cum suis periret agminibus, illamque attritae Aegypti gloriam, baud humanis viribus, cae(??)erum tam declarandis patrum meritis, quam instituemdis sacris ritibus, agnosceret se consecutum. Nequaquam vero in duce aliquo bellicoso, se(??) in propheta servatus est; videlicet beato. Moyse, qui eum famosis illis, quae legimus, miraculis vendicavit. Quae ergo erit satis digna conquestio, quod gens, quae fuerit tam illustri stirpe conspi(??)ua, nunc stultitia insignis, et solis agat famosa criminibus?","english":"For this is what he says, \"he served for a wife,\" that is, he performed the office of a shepherd in order to obtain a marriage, as the history recounts. But what he says, \"And he served for a wife,\" means that with the proposed marriage covenant, he guarded his father-in-law's flock. But in the prophet he was led out, because the Lord led Israel out of Egypt, and in the prophet he was saved. From very small beginnings, and so small that he pastured flocks by hired labor, he reached such greatness of cup and of riches that now all Egypt could not in a manner contain him, and just as at first it had envied his heel, so afterward Pharaoh with his armies perished, and that glory of crushed Egypt, not by human strength but as much for declaring the merits of the fathers as for establishing sacred rites, it recognized that it had obtained. In no warlike leader, however, but in the prophet was he saved; namely the blessed Moses, who vindicated him by those famous miracles which we read of. What lamentation, then, will be sufficient, that a people which was once distinguished by so illustrious a lineage is now notable for folly, and performs only infamous crimes?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":180,"ref":"p180","source":"Vers. 14. — Ad iracundiam me provocavit Effraim in amaritudinibus suis, et sanguis ejus super cum veniet, et opprobrium ejus restituet et Dominus suus. Commemoratio patrum reddidit filiorum crimen horridius, idque indicat exclamatio subjecta censoris, qui se ad amaritudinem et indignationem, quae in pejus ullum iret, adactum esse testatur. Et ideo vigore licet pronuntiantis insurgens, a se tamen vindictae ipsius repellit invidiam, elaboratisque suppliciis Effraim interiisse denunciat, qui salutarium disciplinarum desertor, se prorsus auctore, et degeneravit et corruit.\n\nCAPUT XIII.\n\nVers. 1. 2. — Loquente Effraim, horror invasit Israel, et deliquit in Baal, et mortuus est, Et nunc addiderunt ad peccandum, feceruntque sibi conflatile de argento suo, quasi similitudinem idolorum, factura artificum totum est, his ipsi dicunt. Immolate, homines, vitulos adorantes. Induxit eorum, quae a tempore divisarum tribuum commiserant mentionem, sed eo ordine, quem indignatio magis, quam narratio postulabat. Effraim siquidem in praesenti loco, Jeroboam principem divisionis appella, qui, ut simulachra vaccarum populus veneraretur, edixit. Postea vero Baal idoli cultum Achab cum Jesabel suscepit, quam profanitatem Hieu severitate congrua legitur vindicasse. Proinde ista idolorum consecratio, et prima cojpit in populo, et ultimo tempore conqutevit.","english":"Verse 14. — Ephraim provoked me to anger with his bitter deeds, and his blood shall come upon him, and his Lord shall repay his reproach. The remembrance of the fathers rendered the crime of the sons more horrifying, and the exclamation of the censor that follows indicates this, who testifies that he was driven to bitterness and indignation, which would go forth against anyone worse. And therefore, rising up with the force of one pronouncing judgment, he nevertheless repels from himself the envy of that vengeance, and declares that Ephraim has perished by elaborate punishments, who, a deserter of saving disciplines, by his own doing entirely, both degenerated and fell.\n\nCHAPTER XIII.\n\nVerses 1–2. — When Ephraim spoke, horror invaded Israel, and he sinned in Baal, and died. And now they have added to sinning, and they made for themselves a molten image of their silver, like a likeness of idols; the work of craftsmen is the whole of it, these very men say to them: Sacrifice, O men, worshiping calves. He introduced mention of the things which they had committed from the time of the divided tribes, but in that order which indignation rather than narration demanded. For Ephraim in the present passage he calls Jeroboam, the leader of the division, who decreed that the people should venerate the images of calves. Afterwards, however, Ahab with Jezebel took up the worship of the idol Baal, which profanity Jehu is read to have avenged with fitting severity. Accordingly, this consecration of idols both began first among the people, and in the last time came to rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"Sed cum hic sil his oriae ordo, que diximus, nunc partem ejus mutavit invectio. Loquente enim Effraim, id est, ad cultum daemonum convocante Jeroboam, horror Israelem invasit. Videlicet enim timorem illico superstitionis assumps(??)t, et quasi verum numen exitmuit: vel certe eum colendi suscepit effectum, per quem aeterno judici mereretur honeri. Neq e hoc perpetrasse contentus, aliis quoque sacrileg(??)s colla submisit, et Baath instituta complexus, calamitatum etiam experimenta persensit, neque ullum studium emendationis assumens, ex illorum ruinis, qui varia hostium inruptione corruerant, vel cum, Hieu vindicante, ipsum idolum cum suis cultoribus delebatur; nullus tamen, inquit, in istis excitari potuit correctionis affectus. Sed nunc, inquit, addiderunt ad peccaudum, feceruntque sibi conflatile de argento suo, quasi similitudinem idolorum: non utique quod post tempora Achab vitulorum coeperint simulachra venerari, sed quoti ea, quae nec post castigationem reliquerunt, addidisse dicantur. Ipsa enim profanitas, nisi rebellibus studiis augeretur, nec posset esse continua. Factura, Inquit, artificum totum est: his ipsi dicunt. Immolate homines, vitulos adorantes.","english":"But since this order of the narrative has been silent here, which we have mentioned, now the invective has changed its part. For when Ephraim spoke, that is, when Jeroboam summoned them to the worship of demons, horror seized Israel. For indeed it immediately assumed the fear of superstition, and trembled before it as if it were a true divinity; or certainly it took up the practice of worshipping him, through whom it deserved to be a burden to the eternal judge. Nor was he content to have perpetrated this, but he also submitted his neck to other sacrileges, and having embraced the institutions of Baal, he even experienced calamities, and assuming no zeal for amendment, from the ruins of those who had fallen by various incursions of enemies, or when, with Jehu avenging, the idol itself was destroyed with its worshippers; yet no one, he says, could be stirred to the affection of correction among these. But now, he says, they have added to sinning, and have made for themselves a molten image of their silver, as it were a likeness of idols: not indeed that after the times of Ahab they began to venerate the images of calves, but that those things which they did not leave even after chastisement are said to have been added. For that profanity itself, unless it were increased by rebellious zeal, could not be continuous. The work, he says, of craftsmen is the whole: these themselves say. Sacrifice men, worshipping calves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"Hoc non sine ratione repetivit, toto jam volumine ventila(??)um, sed ut fieret sensus ejusmodi: Quir(??) le(??)i a rerum e(??)st novitas incauta conciliet, mora tamen examnante profecto vilescunt, nec continua veneratio, nisi bis quae certis pollent insignibus, exhibetur. Hic autem cum vilitatem et vanitatem operis, ut ratio, ita aetas longa detexerit: id est, numinibus gentium, non dico potestatem, sed nec formam ullam inesse, nisi cum manus opificum fingendi gnara tribuisset, profanus tamen populus ariolorum vocibus libenter auscultat, nimirum imperantibus, ut vtulis ratione sensuque carentibus supplicem homines, precum ac victimarum oblatione famulantes:\n\nVers. 3. — Idcirco erunt quasi nubes matutinoe, et sicut res matutinus praeteriens, sicut pulvis turbinis raptus, et sicut fumus de fumario. Supra dixerat, quod sanguis ejus super caput illius esset, et opprobrium ejus restitueretur ipsi, et nunc idem repetivit, vel execrando cumulavit, quod quoniam extremae se stultitiae subdidissent, honorem videlicet Dei ad simulachra pecudum transferendo, et ipsi ita viliter disperirent, ut fumus, ut pulvis, ut ros, ut nebulae matutinae solis radiis consumantur.","english":"He repeated this not without reason, though it had already been discussed throughout the whole volume, but so that the meaning might become something of this sort: novelty, being unguarded, may indeed win people over to the worship of things, yet when delay examines them, they truly grow cheap, nor is continuous veneration shown except to those things that are distinguished by sure marks. But here, since both reason and long lapse of time have exposed the cheapness and vanity of the work—that is, that there is in the deities of the nations, I do not say power, but not even any form, except when the hand of craftsmen skilled in fashioning has granted it—the profane people nevertheless willingly listens to the voices of soothsayers, undoubtedly commanding them that men, serving with the offering of prayers and victims, should supplicate calves devoid of reason and sense.\n\nVerse 3. — Therefore they shall be like morning clouds, and like the morning dew passing away, like dust seized by a whirlwind, and like smoke from a chimney. Above he had said that his blood would be upon his own head, and that his reproach would be returned upon himself, and now he has repeated the same, or piled it up by way of execration, because since they had subjected themselves to the utmost folly—namely, by transferring the honor of God to the images of cattle—they themselves would perish as cheaply as smoke, as dust, as dew, as morning mists are consumed by the rays of the sun.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"Vers. 4. — Ego autem Dominus Deus tuus eduxi te de terra Aegypti: et Deum absque me nescies, et salvator non est proeter me. Horum versuum est ad superiora contextis, ut fiat sensus ejusmodi: Cum a cervicibus tuis jugum dominationis excuterem, majestatemque ineam foeliciter, cum mancipareris, illustribus illis miraculis intimarem, istud quoque absoluta voce constitui, ut gens meo cultui semper intenta, nulli unquam alii quasi Deo subdereris, quia nec invenires alterum, qui tibi praestaret salutem, quia tunc videbaris elementis servientibus fuisse colligata.\n\nVers. 5. — Ego cognovi te in deserto, terra solitudinis. Sed quid nunc ego, inquit, ad sacrilegia tua, quasi nova commovear, cum in illo ipso liberationis tue; tempore, talem te, qualis nunc detegeris, id est, ingratum et contumeliosum semper sim expertus? Quod autem, in terra solitudinis, adjicere curavit, illud utique voluit intelligi, quia non eos semper exempla corruperint: quandoquidem et in illis deliquerint locis, in quibus nullos quos imitaremur habuerunt.","english":"Verse 4. — But I am the Lord your God, who brought you out of the land of Egypt: and you shall not know a god besides me, and there is no savior but me. These verses are joined to the preceding, so that the sense may be as follows: When I shook the yoke of domination from your necks, and happily, while you were held in bondage, made my majesty known to you by those illustrious miracles, I also established this with express voice: that the people, always intent upon my worship, should never be subjected to any other as though to a god, because you would find no other who could grant you salvation, since at that time you appeared to have been bound to the elements in servitude.\n\nVerse 5. — I knew you in the desert, in a land of solitude. But what now, he says, am I to do in the face of your sacrileges, as though I were stirred by something new, when even in that very time of your deliverance I always found you such as you are now revealed to be, that is, ungrateful and insolent? And in that he took care to add, in a land of solitude, he certainly wished this to be understood: that examples did not always corrupt them, since they also sinned in those places in which they had no one whom they might imitate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"Vers. 6. — Juxta pascua sua adimplet(??) sunt, et saturati sunt, et levaverunt cor suum, et obli(??) sunt mei. Cum beneficiis meis, inquit, nequaquam devotione, caeterum improbitate gens tota certabat, quod ut facile clareret, illis temporibus etiam ista connectit, et per invectionis tenorem, ad praesentem, a qua exorsus erat recurrit aetatem, brevi tamen transcursione sermonis, illius quoque sententiae inferens mentionem, quae in Deuteronomii Cantico, beato Moyse denunciante, fuerat prolata, id est, Satiatus est, et impinguatus, et calcitravit dilectus, ut faceret tibi deos novos, stent panem hordeaceum, quos nescier(??) patres eorum (Dent. 23.). Juxta enim pascua sua adimpleti sunt, ait, et saturati sunt, et levaverunt cor suum, ei obliti sunt mei. Quam peccatorum seriem ideo praemisit, ut ultionem quam illaturus esset, non passione incitatam ostenderet, sed justitia et ratione munitam. Sequitur enim,","english":"Verse 6. — They were filled according to their pastures, and they were satisfied, and they lifted up their heart, and they forgot me. With my benefits, he says, the whole nation strove, not with devotion but with wickedness; and so that this might easily be made clear, he joins these things also to those times, and by the course of his invective he returns to the present age, from which he had begun, yet with a brief passage of speech, bringing in also a mention of that sentence which had been uttered in the Canticle of Deuteronomy, with blessed Moses declaring it, that is, The beloved grew fat, and grew thick, and kicked, so as to make for himself new gods, like barley bread, whom their fathers did not know (Deut. 32). For according to their pastures, he says, they were filled, and they were satisfied, and they lifted up their heart, and they forgot me. And this sequence of sins he set forth beforehand for this reason, that he might show the vengeance which he was about to bring in was not stirred up by passion, but fortified by justice and reason. For there follows,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"Vers. 7. 8. Et ero eis quasi laeena, sicut pardus in via Assyriorum. Occurram eis quasi ursa, raptis catulis, et erumpam interiora jecoris eorum, et consumam eos ibi, quasi leo. bestia agri scindet eos. Eas calamitales, quas erat illatura hostium barbaries, docet, jubente se, esse et contingere: nec dedignatur commonitionem suam ferinis imaginibus explicare, quas et scit, licet non naturae suae sententiae, tamen damnatorum miseriae convenire. Eleganter autem cum inter leonum hiatus, ursum quoque posuisset, feritatem ejus stimulis orbitatis exa(??). necubi comparatio illata decresceret: Sicut ursa, inquit, raptis catulis. Et dirumpam interiora jecoris eorum, qui me videlicet similibus affecere dispendiis. Nam cum ego hunc populum mihi in filios multa sedulitate formarem, cordaque eorum quasi lambendo componerem, isti me, non solum optatis, sed etiam elaboratis foetibus, orbaverunt, ea videlicet scelera perpetrando, quae perniciem totius gentis exigerent.","english":"Verses 7–8. And I will be to them like a lioness, like a leopard in the way of the Assyrians. I will meet them like a bear robbed of her cubs, and I will burst open the inner parts of their liver, and I will consume them there, like a lion. The beast of the field shall tear them apart. He teaches that those calamities which the barbarian savagery of the enemy was going to bring upon them are, at his command, both existing and coming to pass; nor does he disdain to set forth his warning by means of the images of wild beasts, which he knows to be fitting—not, to be sure, to the nature of his own judgment, but to the misery of the condemned. And fittingly, when among the gaping jaws of lions he had also placed the bear, he sharpened its ferocity by the goads of bereavement, so that the comparison he introduced might nowhere fall short: Like a bear, he says, robbed of her cubs. And I will burst open the inner parts of their liver—of those, namely, who afflicted me with like losses. For when I was forming this people for myself as sons with great diligence, and was composing their hearts as it were by licking them, they bereaved me, not only of the offspring I desired but even of those I had labored to produce, by perpetrating those crimes which would demand the destruction of the whole nation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"Vers. 9.–11. — Perditio tua, Israel: tantummodo in me auxilium tuum. Ubi est rex tuus? Maxime nunc salvet te, in omnibus urbibus luis: et judices tui de quibus dixisti, Da mihi regem et principes. Dabo tibi regem in furore meo, et auferam in indignatione mea Quaestioni opportuna sententa, et quam non nisi pietatis norma dissolvat. Ex persona enim Dei dicitur, Perditio tua, Israel, tantummodo in me auxilium tuum. Atqui tunc est fidelium certa defensio, cum in Deo liberationis fiducia collocatur. Et hoc est, quod in profanatis populi moribus beams propheta per totum volumen accusat, quia nou in Dei, sed in fav(??)rum propugnatione confiderent. Quomodo nunc ergo, quasi oidine commutato, manifestam Israeli nunciat impendere perniciem, quod ejus salus in solius Dei virtute consisteret? Animadvertenda igitur ilia distinctio, quae id quod ambiguum putabatur, illustrat; non enim hic irridet fidem plebis, in sola Dei potentia spem sui ga(??)dii reponentis (quod utique, e cur non fecisset, offenderat) sed pronunciavit tantum impendere plagarum, ut auxilium ferre nisi divina virtute sola non possit. Ergo, imminet, ait, Perditio tua Israel: tantummodo in me auxilium tuum. Quod si diligenter cons(??)deres, non solum non absurde, sed etiam moraliter et de usu sermonis humani videbis i(??)latum.","english":"Verses 9–11. Your destruction, Israel: only in me is your help. Where is your king? Let him now above all save you in all your cities: and your judges, of whom you said, Give me a king and princes. I will give you a king in my fury, and I will take him away in my indignation. A sentence suited to the question, and one that only the rule of piety resolves. For it is spoken in the person of God: Your destruction, Israel, only in me is your help. And indeed then is the defense of the faithful sure, when the confidence of deliverance is placed in God. And this is what the prophet accuses throughout the whole volume amid the corrupted morals of the people: that they trusted not in God, but in the defense of their own factions. How then now, as if the order were changed, does he announce to Israel that manifest destruction is imminent, because their salvation would consist in the power of God alone? Therefore that distinction must be noted, which illumines what was thought ambiguous; for he does not here mock the faith of the people, who place the hope of their joy in the power of God alone (which assuredly, if they had not done it, they had offended), but he declared only that plagues were imminent, such that help could be brought by no one except by divine power alone. Therefore, he says, your destruction, Israel, is imminent: only in me is your help. But if you consider it diligently, you will see that it is brought forward not only not absurdly, but even morally and according to the usage of human speech.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"Inde est enim, quod si quando vel gravi morbo aliquem, vel desperabili calamitate oppressum voler(??)mus, spem ejus in Deo esse dicimus: non utique mentis officium, sed pondus cladis, quae deprimat, indicantes. Indubitata igitur, inquit, perditio te comprehendet, et de qua ne(??) nisi Omnipotens possit eruere: quem quoniam tibi infensum criminibus reddidisti, superest, ut ab exitio inhiante rap(??)aris. Quem sensum, ut faceret lucere, subjecit: Ubi est rex tuus? maxime nunc salvet te(??)n omnibus urbibus tuis: et judices tui, de quibus dixisti, Da mihi regem et principes. Secundum consuetud nem prophetalem, illum quoque populis exprobrat errorem, quem recedentes a sacerdotali republica, in appetitu regis, habuerunt. Eum siquidem, quoniam de vicinarum gentium aemulatione contraxerant, rebus male cadentibus, consilia quoque, quae praecesserant, arguuntur, ac si diceret: vetus tibi est ista dementia, ut videlicet, melius te tibi, quam me putes posse consulere: de cujus opinionis exordio, principes tibi dari ad similitudinem reliquarum gentium postulasti. Nunc ergo consulentis tuae fructus appareat, et contra Indignationem meam, regum te tueatur industria. Debebant nimirum docere te, quid prosint potestates istae tuis ambitionibus expetitae. Sed transeamus ad reliqua. Dabo tibi regem in furore meo, et auferam in indignatione mea.","english":"For this is why, if at any time we wish to speak of someone oppressed by severe illness or by hopeless calamity, we say that his hope is in God: we are indicating not so much the duty of the mind as the weight of the disaster that presses him down. Certain, then, he says, is the destruction that will seize you, and such that none but the Almighty can rescue you from it; and since by your crimes you have made him hostile to you, it remains that you be snatched away by devouring destruction. To make this meaning clear, he added: Where is your king? Let him now above all save you in all your cities: and your judges, of whom you said, Give me a king and princes. According to the prophetic custom, he also reproaches the people with that error which they held when they withdrew from the priestly commonwealth in their desire for a king. Since they had contracted it from emulation of the neighboring nations, when their affairs fall into ruin, the counsels they had formerly followed are also brought under accusation, as if he were saying: This folly is old in you, namely, that you think you can consult better for yourself than I can for you; and from the beginning of this opinion you demanded that princes be given you in the likeness of the other nations. Now, therefore, let the fruit of your counsel appear, and let the diligence of kings protect you against my indignation. Surely they ought to have taught you what profit those powers, sought by your ambitions, bring you. But let us pass to the rest. I will give you a king in my fury, and I will take him away in my indignation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"Quidam a regem in furore datum Jeroboam, qui separandis tribubus auctor fuerit, acceperunt: ablatum vero indignatione, Osee, sub quo est Israel captus intellexerunt [Ant. intelligitur]. Quod quidem, licet possit admitti, tamen, quoniam sub futuri temporis pronunciatur, utrumque signavit, id est, Dabo tibi regem, et auferam, intelligi sententia potest habiliori compendio, ut auferendus nimii inn Israelita princeps, dandus vero pronuncietur Assyrius.\n\nDenique, ex more prophetali, post condemnationis sarcinam, quae fuisset ejus caussa, subjecit: [Vers. 12.] Colligata est iniquitas Effraim absconditum est peccatum ejus: id est, scelera, quae multis temporibus perpetravit, ut nullis essent interpolata virtutibos, sed funereo cumulata processu, quasi sub aliquo custodita signaculo, in memoria judicis constiterunt: eorum, inquam remuneratione perfectum est, ut amissis libertatis iti-ignibus, servituti alt(??)ocissimae subderentur, et eos dolores angoresque sentirent, quos foeminae solent in partubus experiri.","english":"Certain people have understood the king given in fury to be Jeroboam, who was the author of the separation of the tribes; but the one taken away in indignation they have understood to be Hoshea, under whom Israel was captured. This indeed, although it can be admitted, nevertheless, since it is pronounced with reference to a future time, signified both things—that is, \"I will give you a king,\" and \"I will take away\"—can be understood by a more suitable summary in this sense: that the Israelite prince who is to be taken away is proclaimed as excessive, while the Assyrian is proclaimed as the one to be given.\n\nFinally, according to the prophetic custom, after the burden of condemnation, which had been its cause, he added: The iniquity of Ephraim is bound up, his sin is hidden: that is, the crimes which he committed over many periods of time, so that they were not interspersed with any virtues, but heaped up in a deadly course, as if kept under some seal, stood recorded in the memory of the judge; by the recompense of these, I say, it was brought about that, having lost the fires of liberty, they were subjected to the most deep servitude, and felt those pains and agonies which women are accustomed to experience in childbirth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":189,"ref":"p189","source":"Vers. 13. — Ipse filius non sapiens, nunc enim non stabit in contritione filiorum. Jam et supra iisdem coloribus disputavit, quod patefactam stultitiam Israelis adversorum attestatione signaret, atque meritorum deformitas, quae aliquandiu sub prosperitate latuisset, aerumnis demum coarguentibus panderetur. Ergo esse te filium, et non sapientem gravi testimonio comprobatur, quia in eo lempore quo hostis irrupit, nequaquam stare meruisti. Et quoniam stultitiae nomine, prophanitatem notabat, cui decem Tribus, sicut ab exordio voluminis arguit, toto se studio manciparunt, ob eamque stultitiam, procella captivitatis eos arripuit, opportune transit ad Judam, et eum non solum nomine, sed gestarum etiam rerum pandit judicio, ut simul ostenderet, qui exitus filios sapientes teneret, sicut etiam eum, qui insipientes manserat, publicasset. Ad prosperiora ergo, quae sub Ezechia rege magnis collata sunt miraculis, propheticus sermo commigrat, et ait:","english":"Verse 13. — He himself is an unwise son; for now he will not stand in the crushing of the children. Already above too he argued under the same colors, that he marked the exposed foolishness of Israel by the testimony of adversaries, and that the deformity of merits, which had lain hidden for a time under prosperity, was at last laid bare by the afflictions that convicted them. Therefore that you are a son, and not a wise one, is proved by weighty testimony, because in that time when the enemy burst in, you by no means deserved to stand. And since by the name of foolishness he was marking out profanity, to which the ten Tribes, as he argues from the beginning of the volume, devoted themselves with all zeal, and on account of that foolishness the storm of captivity seized them, he opportunely passes over to Judah, and reveals him not only by name but also by the judgment of his deeds, so as to show at once what outcome held the wise sons, just as he had also exposed him who had remained foolish. To the more prosperous things, therefore, which were bestowed under King Hezekiah with great miracles, the prophetic discourse migrates, and says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"Vers. 14. 15. — De manu mortis liberabo eos, de morte redimam eos. Ero mors tua, o mors: ero morsus tuus, inferne. Consolatio abscondita est ab oculis meis, quia ipse inter fratres dividit. Adducet urentem ventum Dominus de deserto ascendentem, et siccabit venas ejus, e et desolabit fontem ejus: et ipse eripit thesaurum omnis vasis desiderabilis. Primo, ut solet, prosperis polticendis gaudia liberationis annunciat: postea vero, eadem voluptate, ultiones accumula. Ergo, De manu mortis liberabo eos: id est, cum in tantam rerum difficultatem venerint, ut injecta manu, mors eos comprehendisse ac tenere videatur, tunc ego liberator adveniam. Id autem praecipue exprimebat oratio beati Ezechiae dicentis, venisse dies al- (??)nis et opprobrii, siquidem venissent filii usque ad partum, et non esset virtus parendi. Cum ergo opibus Assyriis urgerentur, et urbem hostis obsidione clausisset, ita pernicies imminebit, ut jam jamque videretur miseros voratura. Sed quoniam divinum auxilium justis precibus impetrarunt, edidit illud grande miraculum, et centum octoginta millibus Assyriorum Angelo feriente deletis, liberatio piis votiva resplenduit: secundum illud quod carmina sancta praecinuerant: Iste pauper clamavit, et Dominus exaudivit eum, et ex omnibus tribulationibus ejus eripuit eum: immittet Angelos Dominus in circuitu limentium eum, et eripiet eos (Psal. 33).","english":"Verses 14–15. — From the hand of death I will deliver them, from death I will redeem them. I will be your death, O death; I will be your sting, O hell. Consolation is hidden from my eyes, because he himself divides among brothers. The Lord will bring a burning wind rising from the desert, and it will dry up his veins, and lay waste his fountain; and he himself snatches away the treasure of every desirable vessel. First, as is his custom, by promising prosperity he announces the joys of deliverance; afterward, however, with that same pleasure, he heaps up vengeance. Therefore, From the hand of death I will deliver them: that is, when they have come into such great difficulty that death, having laid on its hand, seems to have seized and held them, then I will come as deliverer. This the speech of blessed Hezekiah especially expressed, saying that days of ... and reproach had come, since children had come even to the birth, and there was no strength to bring forth. So then, when they were hard pressed by the wealth of the Assyrians, and the enemy had shut up the city in siege, destruction will threaten so closely that it would seem already about to devour the wretched. But because they obtained divine aid by righteous prayers, he brought forth that great miracle, and when one hundred and eighty-five thousand of the Assyrians had been destroyed by the striking of an angel, the deliverance longed for by the pious shone forth: according to that which the holy songs had sung beforehand: This poor man cried, and the Lord heard him, and delivered him out of all his tribulations: the Lord will send his angels round about those who fear him, and will deliver them (Ps. 33).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"Mors itaque et infernus, rex Assyrius ei totus ejus appellatur exercitus, quem se extincturum divina sententia pollicetur: praemissoque fragore vindictae, ex suo more subdit caussam, quae indignationem illam moverit. Consolatio, inquit, abs(??)ndita est ab oculis meis, quia ipse inter fratres dividit. Habitum el verba lugentis assumsit, ut Assyrii crimen augeret, et quasi ex persona Judae, magis de fr(??)s, id est, Israelitarum, quos in captivitatem Sennacherib duxerat, quam de propria calamitate solliciti, dicit oculos suos adeo maduisse lachrymis, ut consolationem recipere non valerent, quod et rex su erbus atque truculentus tristem inter fratres separationem esset operatus, in captivitatem videlicet decem Tribus ad regionem Mediae transferendo. Ubi sane diligens poterit lector inquirere, cur haec Judae tribui, quae discessionem fratris lugeat, adscribatur affectio, cum supra de eodem negotio propheta loquens, impietatem ei exprobraverit gaudiorum? Nam cum dixisset, Effraim in desolatione erat. In die, inquit, desolationis in tribubus Israel ostendi fidem: facti sunt principes juda, quasi assumentes terminum: super eos effundam, quasi aquam iram meam. Cum ibi de expulsione germanorum laetati esse dicantur, per id quod agrorum suorum terminos di alatos putarent, quomodo nunc. inducuntur, expulsionem fratris ab que ulla consolatione lugentes?","english":"Death, therefore, and hell, the Assyrian king, and his whole army are called his; and the divine sentence promises that he will be destroyed. And after the crash of vengeance has been sent before, he adds, in his custom, the cause that stirred that indignation. Consolation, he says, is hidden from my eyes, because he himself divides among brothers. He has assumed the bearing and words of one mourning, so as to magnify the crime of the Assyrian; and as though in the person of Judah—concerned more for the brothers, that is, the Israelites, whom Sennacherib had led into captivity, than for his own calamity—he says that his eyes had so flowed with tears that they could not receive consolation, because their king, savage and fierce, had wrought a grievous separation among brothers, namely by transferring the ten tribes into captivity to the region of Media. Here indeed the diligent reader can inquire why this affection is ascribed to the tribe of Judah, which mourns the departure of its brother, when above, speaking of the same matter, the prophet reproached it with the impiety of its rejoicings. For when he had said, Ephraim was in desolation, he says: In the day of desolation I showed faithfulness among the tribes of Israel; the princes of Judah have become like those who remove a boundary; upon them I will pour out my wrath like water. Since there they are said to have rejoiced over the expulsion of their brothers, in that they thought the boundaries of their fields had been extended, how are they now introduced as mourning the expulsion of their brother without any consolation?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"Quod gemina expositione valebit [Ant. valebat] absolvi: quia enim nn de singulis, ut dixi, saepe personis, sed de lotis agminibus sermo est: ideo in illa multitudine diversos quoque mores intelligimus fuisse, uude et alia ex piorum personis, ex impiorum alia proferuntor. Consequenter ergo aliquantos illic fuisse colligimus, quos germanorum contristaret expulsio: plures vero quos finium delectaret extensio. Sed videamus jam et alterum explanationis modum, qui ita nimirum valebit judici, ut caussis magis, quam personis videatur aptari. Et necessitudinis quidem vox ista sit, quam prope finem libri propheta constituit, id est, calamitatem se expulsi fratris dolere, et vicissitudinem debitam hostibus imprecari: illud autem, quod qubusdam etiam voluptatem creavit, ad parricidas crimen aspiceret: ut fiat sensus ejusmodi, fuisse aliquos, io quibos profanitas non solum leges, sed etiam naturae jura conturbaverit, u(??)in captivitate fratrum quod debuerunt compati, maluerunt gloriari. Adducet urentem ventum Dominus de deserto ascendentem, et siccabit venas cius, et desolabit fentes ejus, et ipse diripiet thesauros omnis vasis desiderabilis. Uremtem de deserto ventum Angelum dicit, qui Assyrium sub nocte una delebit exercitum: non quod in deserto An(??)li credantur habitare, quos quo- (??)te faciem Patris visere, Evangelica commendat nuctoritas (Matth.","english":"This will be able to be resolved by a twofold exposition: for since, as I said, the discourse is often not about individual persons but about whole armies, therefore in that multitude we understand that there were also diverse dispositions, whence some things are brought forth from the persons of the pious and others from the impious. Consequently, then, we gather that there were some there whom the expulsion of their brothers grieved, but more whom the extension of their borders delighted. But let us now also consider the second mode of explanation, which will surely be of such value to the judge that it seems to be fitted to causes rather than to persons. And let this be the voice of kinship, which the prophet sets near the end of the book—namely, that he grieves over the calamity of an expelled brother and calls down the vengeance owed to the enemies; but that which also created pleasure for certain people should be seen as a charge against the parricides: so that the sense may be of this kind, that there were some in whom profanity had confounded not only the laws but even the rights of nature, so that in the captivity of their brothers, where they ought to have suffered with them, they preferred to glory. The Lord will bring a burning wind rising from the desert, and will dry up its veins, and will lay waste its fountains, and he himself will plunder the treasures of every desirable vessel. He calls the burning wind from the desert an angel, who will destroy the Assyrian army in one night; not that angels are believed to dwell in the desert, whom the authority of the Gospel commends as seeing the face of the Father (Matt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":193,"ref":"p193","source":"18.), sed quoniam ob vindictae celeritatem, centum octingenta quinque siquidem sub una nocte caesa referuntur, similitudinem ignis assumserit, et deserti ad hoc intulerit mentionem, ut totum illud agmen afflatu potius, quam operatu quopiam videretur absumtum. Sic enim et beatus David dixerat: Qui facit Angelos suos spiri us, et ministros suos ignem urentem. (Psal. 103.) Hanc ergo nunc adustionem de locis per ardorem solis inhabitabilibus signavit acciri, qui fomes Assyrios venasque, id est, regem cum exercitu ac stirpe deleret. Et ipse diripiet thesaurum, etc. Si consuetudinem prophetarum respicias, qui declinationes temporum non satis auxie ac diligenter observant, videtur Sennacherib regis collectam de triumphis opulentiam denotasse: ideo videlicet illum praedicta inflammatione consumtum, quoniam multa crudeliter egerit, nec avaritiam ejus direpta satiaverint: et nunc ideo vomere cogatur, quicquid per iniquitatem antea devoraverat.","english":"But because of the swiftness of the vengeance—for indeed a hundred and eighty-five thousand are reported to have been slain in a single night—it has taken on the likeness of fire, and for this reason it has introduced mention of the desert, so that that whole column might seem to have been consumed by a blast rather than by any working. For so also blessed David had said: Who makes his angels spirits, and his ministers a burning fire. (Ps. 103.) Therefore he has signified that this burning is now summoned from the places made uninhabitable by the heat of the sun, which would destroy the Assyrians as tinder and their veins, that is, the king with his army and offspring. And he himself will plunder the treasure, etc. If you consider the custom of the prophets, who do not observe the declensions of times with sufficient care and diligence, he seems to have denoted the wealth gathered by King Sennacherib from his triumphs: evidently he was consumed by the aforesaid inflammation for this reason, because he had acted cruelly in many things, and his avarice had not been satisfied by what he had plundered; and now for this reason he is compelled to vomit forth whatever he had previously devoured through iniquity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"CAPUT XIV.\n\nVers. 1. — Pereat Samaria, quoniam ad amaritudinem concitavit Dominum suum a, etc. Paulo ante dixerat: Consolatio absconaita est ab oculis meis, quoniam ipse inter fratres dividit, et eum effectum quo Praelis miseretur ostenderat; nunc vero Assyrii internecione descripta, adversum Samariam rursus incanduit. Quod utique non de varietate fecit, sed de gravitate sententiae. Postquam enim et pietatem et virtutem veri Dei, qui superbum regem, quasi nullo negotio consumsisset, ostendit, sicque eum paratum esse ad defensionem piorum, ut gaudis eorum magnarum gentium impenderet ultiones: merito Samariae, ut disperiret, quasi inflammatus optavit, quae suis videlicet sceleribus effecisset, ut hic tam bonus Dominus non propugnator illius, sed depugnator existeret: ac si diceret: Cum beneficia nostri. qui aeternus est, rectoris aspicio, magis magisque Israel is crimen horreseo, qui videlicet carere tali praesidio laborarunt.","english":"CHAPTER XIV.\n\nVerse 1. — Let Samaria perish, because she has provoked her Lord to bitterness, etc. A little earlier he had said: Consolation is hidden from my eyes, because he himself divides among the brothers, and he had shown the effect by which he has mercy on the battles; but now, with the slaughter of the Assyrians described, he has grown hot again against Samaria. And this he did not do out of inconsistency, but out of the weightiness of his judgment. For after he had shown both the piety and the power of the true God, who had consumed the proud king as if with no effort, and that he was so ready for the defense of the pious as to bestow the avenging of them upon the joys of great nations, he rightly wished, as if inflamed, that Samaria perish, since by her own crimes she had brought it about that this Lord, so good, should exist not as her protector but as her adversary: as if he were saying: When I behold the benefits of our ruler, who is eternal, all the more do I shudder at the crime of Israel, who surely have labored to be deprived of such a protection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"Vers. 2. — Convertere, Israel, ad Dominum Deum tuum, quoniam corruisti in iniquitate tua. Miro contextu procedit oratio. Exclamaverat quippe, quod ad gravandum Samariae peccatum valeret, sed quoniam idipsum miserando potius quam execrando fecerat, secunda saltem remedia, quae vulneri medicentur apportat: et quia noluerunt continuae devotionis praesidia complecti, subsidia poenitentiae et emendationis assumant. Si ergo te faciunt, o tu Israel, vel pericula meliorem, convertere ad Dominum Deum tuum, a quo nunquam debueras averti: et illud ipsum quod in tua iniquitate corrueras, exsecratus, munera confessionis assumito. Hoc est enim, quod ait:\n\nVers. 3. — Tollite vobiscum verba, et convertimini ad Dominum, et dicite ei: Omnem aufer iniquitatem. et accipe bonum: tu enim solus potes reatum, quo premimur amoxere. Quid autem bonum sit, quod ut acciperet, obsecrabat, sequens versus ostendit, Et reddemus vitulos labiorum nostrorum. Sic enim carmina quoque sancta docuerunt, ut immolemus Deo sacrificium laudis (Psal. 50.), quia grata ei sil oblata ex puro corde laudatio super vitulum novellum, ungulas et cornua producentem. Eloquere ergo adversum te, Israel, injustitias luas Domino, quarum cupis remissionem mereri. Sed quid bis adjiciat, audiamus.","english":"Verse 2. — Return, Israel, to the Lord your God, for you have fallen in your iniquity. The speech proceeds with a remarkable connection. For he had cried out what was capable of aggravating Samaria's sin, but since he had done this out of mercy rather than execration, he brings at least secondary remedies to heal the wound; and because they were unwilling to embrace the protections of continual devotion, let them take up the aids of penitence and amendment. If, then, either dangers make you better, O Israel, return to the Lord your God, from whom you ought never to have turned away; and having execrated that very thing in which you had fallen in your iniquity, take up the offerings of confession. For this is what he says:\n\nVerse 3. — Take words with you, and return to the Lord, and say to him: Take away all iniquity, and accept what is good: for you alone can remove the guilt by which we are pressed. But what the good is that he was beseeching him to accept, the following verse shows, And we will render the calves of our lips. For the sacred songs have also taught thus, that we should offer to God a sacrifice of praise (Ps. 50), because the praise offered to him from a pure heart is more pleasing than a new calf producing hooves and horns. Speak out, therefore, O Israel, against yourself to the Lord your injustices, for whose remission you desire to be worthy. But let us hear what he adds to these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"Vers. 4. — Assur non salvabit nos, super equum non accendemus, nec dicemus ultra, dii nostri, opera manuum nostrarum: quia ejus qui in le est, misertberis populi. Quod ait, Assur non satiabit nos, de exemplo Judae videtur assumtum. Nam (legum narrat historia (4 Reg. 18.), quoniam cum Rapsaces nom(??)ne dux Assyrius missus regis Se nacherib, ad compellendos atque te(??)iendos eos, qui Jerosolymis clausi fuerant, advenisset, inter catera, quae gloriose ac superbe de Assyriis praedicabat, adjecit, quod duo millia equorum Se(??)macherib esset paratus educere, quorum sessores lotus Judae exercitus non possit offerre: et qua dementia adversum se tanti principis copias incitarent. Si saluti suae proinde consulerem, ejus dederentur imperio, qui non minus subjectis liberalis, quam severus contumacibus appareret. Verum incolae. Jerusalem tu solius Dei virtute, liberationis suat fiduciam reponentes, comminationum hostilium taciti sprevere jactantiam. Ad Judae ergo confidentis exemplum, etiam Israelem sermo nunc monentis instituti: ut ipse videlicet longa servi(??)nte correctus, jam devotionem incipiat fratris (??)itari, quam ille tempore Assyriae obsidionis ostendit. Nec dicemus, inquit, ultra, dei nostri, opera manuum nostrarum.","english":"Verse 4. — Assur will not save us; we will not mount horses, nor will we say any more, \"Our gods,\" the works of our hands: for in you the orphan finds mercy. What he says, \"Assur will not satisfy us,\" seems to be taken from the example of Judah. For the history of the kings narrates that when Rabshakeh, the commander of the Assyrian king Sennacherib, had been sent to compel and terrify those who had been shut up in Jerusalem, among the other things which he boastfully and arrogantly proclaimed about the Assyrians, he added that Sennacherib was prepared to bring out two thousand horses, whose riders the whole army of Judah could not furnish; and [he asked] with what madness they provoked against themselves the forces of so great a prince. If they would therefore consult their own safety, they should surrender to his authority, who would show himself no less generous to the submissive than severe to the defiant. But the inhabitants of Jerusalem, placing their confidence in the power of God alone, silently despised the boasting of the enemy's threats. Therefore, to the example of Judah's confidence, the speech now also admonishes Israel, so that it, corrected by long servitude, may now begin to imitate the devotion of its brother, which he showed at the time of the Assyrian siege. And he says, \"We will not say any more, 'Our gods,' the works of our hands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"Id est, desinemus, quae manu artificum fiunt simulachra venerari, postquam et tratre leste cognovimus, quia populi iu tuo cultu permanentis misereri bonos arbiter non desistas. Huic autem vestrae confessionis oblatui, quid a Deo nostro referatur, accipite.\n\nVers. 5–8. — Sanabo contritiones eorum, diligam eos spontanee: quia aversus est furor meus ab eis. Ero quasi ros Israeli, germinabit quasi lilium, et erumpet radix ejus quasi Libani, Convertentur sedentes in umbra ejus, vivent tritico, et germinabunt quasi vinea, memoriale ejus sicut vinum Libani. Diversis comparationi us et liberationis dulcia, et libertatis insignia, et amoenitatem excul(??)orum describit arvorum, quae sicut tempore nimirum quo persultat hostis, squ(??)lore plurimo vestiuntur, ita cum secunitas pacis cultorum exercet industriam, et ubertas passim visitur et venustas. Sic ergo, Israel, cum captivitatem tuam prospera, quae soni promissa depulerint, pulchritudo te libertatis et laetitae dulcedo ita implebit ac vestiet, ut non vilibus quibusque germinibus, sed liliis et rosetis stillantia prata visantur: mea quippe clementia meaque gratia, instar tibi ruris illabitur, ul omni pedore deposita, e invocationis ornamenta percipias. Quod ne tibi dubites pro magnitudine sui posse contingere, procedit in fratre, id est, in Juda de Assyriis manibus liberando.","english":"That is, we shall cease to venerate the images made by the hand of craftsmen, once we have also known, by your testimony, that you, the good judge, do not cease to have mercy on the people who remain in your worship. But receive what is answered by our God to this offering of your confession.\n\nVerses 5–8. — I will heal their contritions, I will love them freely: for my anger is turned away from them. I will be as the dew to Israel, he shall blossom as the lily, and his root shall burst forth as that of Lebanon. They shall return and sit in his shadow, they shall live on wheat, and they shall bud as the vine, his memorial shall be like the wine of Lebanon. By various comparisons he describes both the sweetness of his deliverance and the marks of freedom, and the pleasantness of the cultivated fields, which, just as surely in the time when the enemy exults they are clothed in the greatest squalor, so when the calm of peace exercises the industry of the cultivators, both abundance and beauty are seen everywhere. So then, Israel, when the prosperous things promised to you have driven away your captivity, the beauty of freedom and the sweetness of gladness shall so fill and clothe you that the meadows, dripping with dew, shall be seen to bear not any common sprouts, but lilies and roses: for my clemency and my grace flow upon you like a countryside, so that, with all foulness laid aside, you may receive the ornaments of your calling. And that you may not doubt that this can come to pass for you, in proportion to its greatness, it goes forth in his brother, that is, in Judah, by being freed from the hands of the Assyrians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"Qua(??)em ergo illi gloriam conferet optata quidem, sid vix sperata libertas: talis etiam te manebit, si tamen dignus cui conferatur, appareas. Vivetis quippe tritico, et germinabitis quasi vinea, quae translata ex Aegypto, Palaestinam latis finibus occupaverat, et memoriale vestrum sicut vinum erit Libani: id est, gloriae vestrae erit tanta flagrantia, quanta vini quod optimum in monte Libano generatur.\n\nVers. 9. — Effraim, quid mihi ultra idola? ego exaudiam et dirigam eum, ut abietem virentem, ex me fructus tuus inventus est. Quae cum ita sint, inquit, ut disputatio nostra perdocuit: id est, unam hanc esse viam salutis, quam cultus nostri numinis religioque patefecit: ponite profanitati [Ant. profanitatis] saltem modum, cujus nunquam sentire debueratis exordium: et uni, qui verus est. Domino, tota fide ac devotione cohaerescite: nec veritatem ejus in mendacio tenendam putetis, ut incommunicabile nomen idolis adscribatis. Sed scitote, quod non solum praeceptis, verum ipsa negotiorum voce didicistis, me unum esse, cujus sicut cultores aeterna foelicitate potiantur, ita desertores aeternis miseriis obruantur.","english":"What glory, then, will that longed-for yet scarcely hoped-for freedom confer upon them? Such a freedom will await you as well, if only you show yourself worthy to receive it. For you shall live by grain, and you shall bud forth like a vine which, transplanted from Egypt, had occupied Palestine with its broad borders, and your memorial shall be like the wine of Lebanon—that is, your glory shall have as great a fragrance as that of the best wine produced on Mount Lebanon.\n\nVerse 9. — Ephraim, what have I to do any more with idols? I will hear and direct him, like a green fir tree; from me your fruit is found. Since these things are so, he says, as our discussion has thoroughly taught—that is, that this is the one way of salvation which the worship and religion of our God has opened—at least put an end to your profanity, whose beginning you ought never to have felt; and cleave with whole faith and devotion to the one Lord, who is true; and do not think that his truth is to be held in a lie, so as to ascribe the incommunicable name to idols. But know, what you have learned not only from precepts but from the very voice of events, that I am one, whose worshippers attain eternal felicity, while those who desert him are overwhelmed with eternal miseries.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":199,"ref":"p199","source":"Ego sum enim qui exaudio supplicantes, qui possum et soleo sanare contritos, dirigere contortos, foecumdare steriles, invenire pereuntes, suscitare mortuos, et in eam celsitudinem, quos vegetavero, sublimare, ut de palmis aut rubis in abietes et cupressos profecisse videantur.\n\nVers. 10. — Quis sapiens, et a intelligit ista? intelligens et sciet hoec? quia rectae viae Domini, et justi ambulabunt in eis: proevaricatores vero corruent in eis. Merito volumen suum admiratione conclusit, cujus utilitatem el per praecepta et per exempla monstraverat. Simul, ut doceret, caussam omnem peccatorum et miseriarum de stultitia contigisse, laudavit sapientem, qui omnia quae sunt disputata perpendens, utilitatem viarum sacrarum finemque cognosceret: quod pereas justi videlicet cum severitate graderentur, praevaricatores autem quique corruerent, admittendo videlicet sacri(??)egia, et exilia sustinendo. Notandum sane quod etiam loca ista, quae secundum praedictam a propheta historiam, prout captus noster ferebat, exposui, etiam ad majorum rerum significat onem possint valere. Nam illud quod de Sennacherib dictum est, Ero mors tua, o mors, ero morsus tuus, inferne, etiam de ampliore negocio, secundum quod gentium magister ostendit, accipi potest. Nam cum ad Corinthios super manifestanda resurrectione loqueretur: Ubi est, mors, inquit, aculeus tuus? ubi est, mors, victoria tua?","english":"For I am the one who hears those who plead, who can and customarily do heal the broken, straighten the twisted, make the barren fruitful, find the lost, raise the dead, and exalt to that height those whom I have revived, so that they may seem to have advanced from palms or brambles into firs and cypresses.\n\nVerse 10. — Who is wise, and will understand these things? and the understanding man, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressors shall stumble in them. Worthily did he conclude his book with admiration, whose usefulness he had shown both by precepts and by examples. At the same time, to teach that the whole cause of sins and miseries has come from folly, he praised the wise man, who, weighing all that has been discussed, would recognize the usefulness and the end of the sacred ways: namely, that the just pass through them with severity, while all the transgressors stumble, that is, by committing sacrilege and enduring exile. It must indeed be noted that even these passages, which I have expounded according to the aforementioned history of the prophet, as far as our understanding allowed, can also be valid for the signification of greater things. For that which was said concerning Sennacherib, I will be your death, O death, I will be your sting, O hell, can also be understood of a larger matter, according to what the teacher of the Gentiles showed. For when he spoke to the Corinthians about the resurrection to be made manifest: Where is, he says, O death, your sting? where is, O death, your victory?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"Deo autem gratias, qui dedit nobis victoriam per Jesum Christum Dominum nostrum (1. Cor. 15.). Hic enim quasi ventus urens, quippe qui ignem venerit mittere super terram (Luc. 12.), de deserto ascendisse perhibetur, quia de utero Virginis, ad quam secundum naturae leges vir quasi cultor cesserat, germinavit: et venas mortis fontemque ejus fecit arescere, ut non haberet jus secundo repetendi eos, quos semel in aeterna gaudia Redemptor suscitasset. Incarnationis siquidem ipsius sacramento, ros gratie in Ecclesiarum arva descendit, ut passim diversis virtutibus fructuosa vilis liliaque prodirent, et fieret multiplicationis fidelium lania foelicitas, quanta esset agri pleni frugibus, fructibus, floribus gloriantis. Sicque convertentur sedentes in umbra ejus, idest diversae nationes sub protectione Ecclesiae requiescere concupiscent, ut et corporalis, et spiritualis vigoris alimoniam in vino, et tritico consequantur. Igitur illa, quae sub Ezechia est, impleta liberatio, a libertate, quam Christus tradidit, et cumulatius explicetur, et gratius. Quis sapiens, et intelliget ista? Intelligens, et sciet haec?","english":"But thanks be to God, who has given us the victory through Jesus Christ our Lord. For he is said to have ascended from the desert like a burning wind, inasmuch as he came to cast fire upon the earth, because from the womb of the Virgin, to whom according to the laws of nature a man had come as a cultivator, he sprouted forth: and he made the veins of death and its fountain dry up, so that it would have no right to reclaim a second time those whom the Redeemer had once raised up into eternal joys. Indeed, by the sacrament of his Incarnation, the dew of grace descended upon the fields of the Churches, so that everywhere, fruitful through various virtues, the lowly lilies might spring forth, and there might come to be such a gladness of multiplication of the faithful, as great as that of a field full of crops, fruits, and flowers, glorying in them. And so those who sit in his shadow will be converted, that is, the various nations will desire to rest under the protection of the Church, so that they may obtain the nourishment of both bodily and spiritual strength in wine and grain. Therefore that deliverance which took place under Hezekiah is both more abundantly and more gratefully set forth from the freedom that Christ handed down. Who is wise, and will understand these things? And understanding, will he know them?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"Quia videlicet positus sit Dominus in ruinam et resurrectionem mullorum: nec per calles ejus confidenter incedant, in quibus sectatores criminum collabuntur, nisi qni ex toto pectore confitentur Christum Dei esse virtutem Deique sapientiam, unusque cum eo fieri spiritus, votis studiisque contendunt.","english":"Because the Lord has been appointed for the fall and resurrection of many, and they do not walk confidently in his paths—paths in which the followers of crimes collapse—unless those who confess with their whole heart that Christ is the power of God and the wisdom of God, and strive with vows and zeal to become one spirit with him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}