{"slug":"tmp474.tmp474.opp-lat1","id":"latin:ogl-pl:tmp474.tmp474.opp-lat1","title":"Commentariorum In Micheam Prophetam Libri Duo","title_source":"Commentariorum In Micheam Prophetam Libri Duo","author":"Hieronymus","genre":"commentary","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — 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":"2026-11-15T20:52:02Z","cost_usd":0.016442},"source":{"registry_id":"latin:ogl-pl:tmp474.tmp474.opp-lat1","work_id":"tmp474.tmp474.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/tmp474/tmp474/tmp474.tmp474.opp-lat1.xml"},"stats":{"passages":164,"english_words":45356,"coptic_letters":0,"source_letters":169478,"commentary_units":0,"commentary_kinds":0,"derived_notes":11,"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/tmp474/tmp474/tmp474.tmp474.opp-lat1.xml"}],"checks":{"work":"tmp474.tmp474.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":164,"translated":164,"commentary_passages":0,"commentary_units":0,"english_words":45356,"source_letters":169478,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — 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: 164 narrative."},{"kind":"caution","severity":"caution","text":"9 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: John 1:1; John 8:12."},{"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":164},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"S. EUSEBII HIERONYMI STRIDONENSIS PRESBYTERI COMMENTARIORUM IN MICILAEAM PROPHETAM LIBRI DUO.\n\nPROLOGUS 1.\n\n431-432 Michaeas, in quem nunc commentarios dictare cupio, in ordine duodecim prophetarum, secundum Septuaginta interpretes tertius est; secundum Hebraicum (Al. Hebraicam veritatem), sextus, et sequitur Jonam prophetam, qui succedit Abdiae, atque ita fit ut tertius sit Amos, et Joel secundus post Osee, qui apud omnes primus est. Ergo quasi in corde voluminis positus, debet profunda continere mysteria, et sermo Dei, qui semper descendit ad prophetas, descendit ad Michaeam ( ) quoque, qui interpretatur humilitas: ad Michaeam de Morasthi, qui usque hodie juxta Et Eleutheropolim urbem Palaestinae haud grandis est viculus. Morasthi ( ) autem in lingua nostra haeredem sonat. Pulchre igitur humilitas, quae inter virtutes vel praecipua est, spe haereditatis Dominicae nascitur. Humilitas autem non illa quae venit de conscientia peccatorum, sed quae inter virtutes ponitur, juxta quam dicitur: Humiliamini sub potenti manu Dei, ut vos exaltet in tempore visitationis (I Petr. V, 6). Et: Qui se humiliat, exaltabitur (Luc. XVIII, 14). Et: Ante contritionem elevatur cor virit et ante gloriam humiliatur (Prov. XVI, 18). Unde et Dominus: Discite, inquit, a me, quia mitis sum et humilis corde (Matth. XI, 29).","english":"The Two Books of the Commentaries of Saint Eusebius Hieronymus, Presbyter of Stridon, on the Prophet Micah.\n\nPROLOGUE 1.\n\nMicah, on whom I now wish to dictate commentaries, is third in the order of the twelve prophets according to the Seventy translators; according to the Hebrew, he is sixth, and he follows the prophet Jonah, who succeeds Obadiah, and thus it comes about that Amos is third, and Joel is second after Hosea, who is first among all. Therefore, as though placed in the heart of the volume, he ought to contain deep mysteries, and the word of God, which always descends to the prophets, descends also to Micah, whose name is interpreted as humility: to Micah of Moresheth, which to this day near Eleutheropolis, a city of Palestine, is a small village of no great size. But Moresheth in our language sounds as \"heir.\" Rightly, then, humility, which is among the virtues perhaps the chief, is born from the hope of the Lord's inheritance. But this is not that humility which comes from the consciousness of sins, but the one which is counted among the virtues, according to which it is said: \"Humble yourselves under the mighty hand of God, that he may exalt you in the time of visitation\" (1 Peter 5:6). And: \"Whoever humbles himself will be exalted\" (Luke 18:14). And: \"Before contrition the heart of man is lifted up, and before glory it is humbled\" (Proverbs 16:18). Whence also the Lord says: \"Learn from me, for I am meek and humble of heart\" (Matthew 11:29).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Quomodo ergo apud nos votiva, et quasi ob virtutis auspicium ponuntur vocabula: verbi gratia: victoris, catti, pii, probi: et apud Graecos vocatur et: et appellativa nomina vertuntur in propria: sic apud Hebraeos et Michaeas, el Abdias, et Zacharias, caeteraque his similia, ex virtutum vocabulo liberis a parentibus imponuntur.\n\nLIBER PRIMUS.\n\n(Cap. I.—Vers. 1.) « Verbum Domini quod factum est ad Michaeam Morasthiten, in diebus Joatham, Achaz, et Ezechiae, regum Juda: Quod vidit super Samariam et Jerusalem, » sive juxta Septuaginta, « De quibus vidit super Samariam et Jerusalem. » Verbum igitur Domini factum est ad Michaeam, post Osee, Amos, et Isaiam, qui sub Ozia vaticinati sunt. Ex quo intelligimus, Michaeam Oziae temporibus non prophetasse; sed filii ejus Joatham, post quem regnavit Achas, Ezechia in patris Achaz imperium succedente, sub quo decem tribus ab Assyriis in captivitatem ductae sunt (IV Reg. XVIII). Quantum ergo ad historiam pertinet secundum ordinem captivitatis (quia primum capta est Samaria metropolis Israel, postea Jerusalem urbs Judae·), prophetia; titulus ponitur primum de Samaria, secundo de Jerusalem. Quantum vero ad mysticos intellectus, quia Samaria semper in haeresibus accipitur, Jerusalem in Ecclesia, dicimus verbum Domini fleri ad humilem (Al.","english":"How, then, among us names are given as vows, and as it were under the auspices of virtue—for example, Victor, Cattus, Pius, Probus—and among the Greeks a name is also called and appellative nouns are turned into proper names, so among the Hebrews both Micah, and Obadiah, and Zechariah, and others similar to these, are imposed on children by their parents from the word of virtues.\n\nBOOK ONE.\n\n(Ch. I—Ver. 1.) \"The word of the Lord which came to Micah the Morasthite, in the days of Jotham, Ahaz, and Hezekiah, kings of Judah: which he saw concerning Samaria and Jerusalem,\" or according to the Septuagint, \"concerning which he saw concerning Samaria and Jerusalem.\" The word of the Lord, therefore, came to Micah after Hosea, Amos, and Isaiah, who prophesied under Uzziah. From this we understand that Micah did not prophesy in the times of Uzziah, but of his son Jotham, after whom Ahaz reigned, Hezekiah succeeding to the rule of his father Ahaz, under whom the ten tribes were led into captivity by the Assyrians (2 Kings 18). As far, therefore, as pertains to history according to the order of captivity (because Samaria, the metropolis of Israel, was captured first, and afterward Jerusalem, the city of Judah), the title of the prophecy is set first concerning Samaria, second concerning Jerusalem. But as far as pertains to mystical understandings, because Samaria is always taken for heresies, Jerusalem for the Church, we say that the word of the Lord comes to the humble (Al.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Jerusalem) et ad cohaeredem Christi, de perversis dogmatibus, et de Ecclesia, si qua forte peccata commiserit, et totius voluminis ordinem contexere1. Quod autem Samaria et decem tribus, quae scissae sunt sub rege Jeroboam a stirpe David (III Reg. XIII), accipiantur in persona haereticorum, et omnis quidem Scriptura testatur, sed maxime propheta Osee, et hic ipse liber, qui haereticos impios et ecclesiasticos peccatores vocat. Statim enim sequitur: Quae est impietas Jacob? nonne Samaria? et quod est peccatum domus Juda? nonne Jerusalem? Hoc duntaxat juxta Septuaginta transitores. Caeterum in Hebraico quomodo legatur, post paululum subjiciemus. Sed et illud quod haeretici semper in dogmatum suorum sibi quasi sublimitate confidant, et Ecclesiae simplicitatem despiciant, in alio loco dicitur: Vae qui despiciunt Sion et confidunt in monte Samaria (Amos VI, 1); dc Sion enim egredietur lex, et verbum Domini de Jerusalem (Isa. II, 3). Porro Samaria fabricata est sibi de proprio sensu vitulos aureos, habentes quidem in superficie pulchritudinem, sed vitalem spiritum non habentes: et fabricata est in domo Dei, quod interpretatur Bethel. Nec enim respicere poterat populus Israel deos, nisi qui de Scripturis, et in domo Dei fabricati sunt.","english":"and to the co-heir of Christ, concerning perverse doctrines and concerning the Church, if perchance she has committed any sins, and to weave together the order of the whole volume. But that Samaria and the ten tribes, which were torn away from the stock of David under King Jeroboam (1 Kings 13), are to be understood in the person of heretics, all Scripture indeed testifies, but most of all the prophet Hosea, and this very book, which calls heretics impious and churchmen sinners. For immediately it follows: What is the impiety of Jacob? Is it not Samaria? And what is the sin of the house of Judah? Is it not Jerusalem? This, at least, according to the Seventy translators. But how it is read in the Hebrew, we shall set forth a little later. Yet also that which heretics always trust in for themselves, as it were, in the sublimity of their doctrines, and despise the simplicity of the Church, is said in another place: Woe to you who despise Zion and trust in the mountain of Samaria (Amos 6:1); for from Zion shall go forth the law, and the word of the Lord from Jerusalem (Isa. 2:3). Moreover, Samaria fashioned for itself golden calves out of its own understanding, having indeed beauty on the surface, but not having a living spirit: and it fashioned them in the house of God, which is interpreted Bethel. For the people of Israel could not look upon gods, except those which were fashioned from the Scriptures and in the house of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Quamvis autem conciliabula sua vocent Bethel, tamen post fabricationem idolorum desiit esse Bethel, et vocatur Bethaven, quod dicitur domus idoli, pro quo Septuaginta transtulerunt domus. Hoc de titulo: nunc veniamus ad exordium prophetiae, et Lernaea (Hydra) bestia saeviente, sancti Spiritus invocemus adventum. Vos, o Paula et Eustochium, ad Dominum Salvatorem fundite preces, ne mihi noceat invidia, sed ut mens libera id tantum cogitet quod nititur explanare, nec sentiat conviciorum alapas, quas Dominus in passione contempsit (Marc. XIV; Joan. XVIII, XIX).\n\n(Vers. 2.) « Audite, populi omnes, et attendat terra et plenitudo ejus, et sit Dominus Deus vobis in testem, Dominus de templo sancto suo2. » LXX: « Audite, populi omnes, et auscultet terra, et omnes qui sunt in ea, et sit Dominus Deus vobis in testimonium: Dominus ex domo sancta sua. » Quia juxta historiam manifestus est sensus, lectoris prudentias intelligentiam derelinquo. Juxta tropologiam autem convocat ad auditum populos, id est, totius orbis Ecclesias, et ad auscultandum terram, quia terrena in ea haereticorum exstructa sunt dogmata. Quod autem haereses inter carnis opera numerentur, quae semper refertur ad terram, et Apostolus ad Galatas non tacet (Galat. V), et Dominus in Evangelio prudenti indicat auditori: Qui de terra est, de terra loquitur (Joan. III, 31).","english":"But although they call their assembly places Bethel, nevertheless after the making of idols it ceased to be Bethel and is called Bethaven, which means \"house of the idol,\" for which the Seventy translated \"house.\" This much concerning the title; now let us come to the beginning of the prophecy, and with the Lernaean beast, the Hydra, raging, let us invoke the coming of the Holy Spirit. You, O Paula and Eustochium, pour out prayers to the Lord Savior, that envy may not harm me, but that my mind, free, may think only of that which it strives to explain, and may not feel the blows of insults, which the Lord despised in his passion (Mark 14; John 18, 19).\n\n(Verse 2.) \"Hear, all you peoples, and let the earth and its fullness give heed, and let the Lord God be a witness to you, the Lord from his holy temple.\" The Seventy: \"Hear, all you peoples, and let the earth listen, and all who are in it, and let the Lord God be to you as a testimony: the Lord from his holy house.\" Because according to the historical sense the meaning is manifest, I leave the understanding to the prudence of the reader. But according to the tropological sense, he summons the peoples to hear, that is, the Churches of the whole world, and the earth to listen, because in it the earthly dogmas of heretics have been built up. But that heresies are numbered among the works of the flesh, which is always referred to the earth, the Apostle does not keep silent to the Galatians (Gal. 5), and the Lord in the Gospel indicates to the prudent hearer: \"He who is of the earth is of the earth and speaks of the earth\" (John 3:31).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Et ad distinctionem eorum rursus de ecclesiasticis dicit: Qui autem de coelo venit, super omnes est (Ibid.): et: Quod vidit et audivit, hoc testatur (Ibid. 32). Si autem hoc quod ait: Audite, populi, propter illud Dominicum: Qui habet aures audiendi, audiat (Luc. VIII, 8), plus aliquid sonat, quam quod postea infertur: Attendat terra, aptabimus Ecclesiae, Audite, populi omnes. Haereticis vero qui terrenam suscepere doctrinam: Attendat terra et omnes qui in ea sunt: ut et isti si audierint, et illi si attenderint, non patiantur ea quae postea sermo Domini comminatur. Et sit eis Dominus in testimonium, sive, ut in Hebraico legitur, in testem, vel, ut apertius interpretatus est Symmachus. testificans, et testificans non aliunde, nisi de domo sua, quae est Ecclesia, aut certe in Filio, id est in Domino nostro Jesu Christo, qui vere templum est Patris: et de cujus ore loquitur Pater, viscera penetrans et medullas eorum qui attendere voluerint et audire.","english":"And again, to distinguish them, he speaks of the things of the church: \"He who comes from heaven is above all\"; and: \"What he saw and heard, this he testifies.\" But if this that he says, \"Hear, you peoples,\" on account of that dominical saying, \"Whoever has ears to hear, let him hear,\" sounds like something more than what is afterward added, \"Let the earth attend,\" we will apply \"Hear, all you peoples\" to the Church. But to the heretics who have taken up an earthly doctrine, \"Let the earth attend, and all who are in it,\" so that both these, if they hear, and those, if they attend, may not suffer the things which the word of the Lord afterward threatens. And let the Lord be to them as a witness, or, as it is read in Hebrew, as a testifier, or, as Symmachus translated more plainly, testifying—and testifying from no other source than from his own house, which is the Church, or certainly in the Son, that is, in our Lord Jesus Christ, who is truly the temple of the Father, and from whose mouth the Father speaks, penetrating the inmost parts and marrow of those who have wished to attend and to hear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"(Vers. seq.) « Quia ecce Dominus egredietur de loco suo, et descendet et calcabit super excelsa terrae, et consumentur montes subtus eum, et valles scindentur sicut cera a facie ignis, sicut aquae quae decurrunt in praeceps: in scelere Jacob omne istud, et in peccatis domus Israel. Quod scelus Jacob? nonne Samaria? Et quae excelsa Judae? nonne Jerusalem? » LXX: « Ecce enim Dominus egredietur de loco suo, et descendet, et a cendet super excelsa terrae et commovebuntur montes subter eum, et valles tabes cent sicut cera a facie ignis, et sicut aqua profluens in descensum; propter impietatem Jacob omnia haec et propter peccatum domus Israel. Quae est impietas domus Jacob 3? nonne Samaria? Et quod est peccatum domus Juda? nonne Jerusalem? » O Samaria et Jerusalem, audite, et diligenter attendite Dominum vobis de templo suo testificantem, et praedicentem quaecunque, facturas est. Ecce egredietur Dominus de loco suo. Qui enim mitis est et benignus, et cujus natura clementia est, vestri causa cogitur personam, quam non habet, crudelitatis assumere. Et descendet et calcabit super excelsa terrae. Descensio Dei est, et majestatis ejus ad inferiora decursus, calcare terram, et potentes quosque conterere. Et consumentur, inquit, sive tabescent montes, el valles sub eo. quos principes intelligamus et populos.","english":"(Verse seq.) \"For behold the Lord will go forth from his place, and will descend and tread upon the high places of the earth, and the mountains will be consumed beneath him, and the valleys will be split like wax before fire, like waters that run down headlong: all this is for the crime of Jacob, and for the sins of the house of Israel. What is the crime of Jacob? Is it not Samaria? And what are the high places of Judah? Is it not Jerusalem?\" The LXX: \"For behold the Lord will go forth from his place, and will descend, and will come down upon the high places of the earth, and the mountains will be moved beneath him, and the valleys will melt like wax before fire, and like water flowing down in a descent; because of the impiety of Jacob all these things, and because of the sin of the house of Israel. What is the impiety of the house of Jacob? Is it not Samaria? And what is the sin of the house of Judah? Is it not Jerusalem?\" O Samaria and Jerusalem, hear, and diligently attend to the Lord testifying to you from his temple, and foretelling whatever he is going to do. Behold, the Lord will go forth from his place. For he who is gentle and kind, and whose nature is mercy, for your sake is compelled to assume the role of cruelty, which he does not have. And he will descend and tread upon the high places of the earth. The descent of God, and the coming down of his majesty to lower things, is to tread the earth and to crush all the powerful. And there will be consumed, he says, or there will melt away, the mountains and the valleys beneath him—which we understand as the princes and the peoples.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Et quomodo viciniam ignis cera non sustinet, et prono cursu aquae feruntur in praeceps: ita omnis impiorum superbia, Domino veniente, solvetur et defluet. Hoc autem totum fiet propter scelera decem tribu in, quas vocat Jacob et Israel, et propter praevaricationem Juda; quia in decem tribubus Samaria metropolis fuit, et in regno Judae Jerusalem excelsorum idola fabricata est: hoc juxta litteram. Tropologice autem egredietur Dominus de loco suo, quem vel Filium, vel omnes sanctos intelligere possumus. Ipse enim Filius ait: Ego in Patre, et Paier in me(Joan. XIV, 10). Et de sanctis: Habitabo et inambulabo in eis, et ero eorum Deus, et ipsi erunt mihi populus (Levit. XXVI, 12). his ergo egredietur, non quod derelinquat eos, nam et de apostolis egrediebatur sermo Domini ad audientes, et tamen non relinquebat eos: et hujuscemodi loca, id est, ea quae Deum hospitem habere mercantur, quasi cum Christo resurgentia, et cum eo in coelestibus sedentia, sursum posita sunt. Unde et descendere dicitur ad cos qui doctrinam ejus in monte audire non possunt. Cumque descenderit, non ascendet in humilibus et in his qui deorsum positi sunt; sed qui terrae vocantur excelsa, et qui intelligentes advenientis Domini majestatem, commovebuntur. Et quamvis montes sini, tamen ad talis aurigae et ascensoris pavebunt praesentiam.","english":"And just as wax does not withstand the nearness of fire, and waters are borne headlong in a downward course, so all the pride of the impious, when the Lord comes, will be dissolved and flow away. But all this will happen because of the sins of the ten tribes, which he calls Jacob and Israel, and because of the transgression of Judah; since Samaria was the capital of the ten tribes, and in the kingdom of Judah Jerusalem fashioned idols of the high places: this according to the letter. But tropologically, the Lord will go forth from his place, whom we can understand either as the Son or as all the saints. For the Son himself says: I am in the Father, and the Father in me (John 14:10). And concerning the saints: I will dwell and walk among them, and I will be their God, and they will be my people (Leviticus 26:12). From these, therefore, he will go forth, not that he forsakes them, for the word of the Lord also went forth from the apostles to those who heard, and yet he did not leave them; and such places, that is, those which deserve to have God as a guest, as it were rising again with Christ and sitting with him in the heavenly places, are set on high. Hence he is also said to descend to those who cannot hear his teaching on the mountain. And when he has descended, he will not ascend in the humble and in those who are placed below; but those who are called the high places of the earth, and who understand the majesty of the coming Lord, will be shaken. And although they are mountains, yet they will tremble at the presence of such a charioteer and rider.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Valles autem, id est animae [terrenis] insertae corporibus, nec cum coelesti homine resurgentes, praesentiam ejus ferre non poterunt; sed quidquid in eis durum fuerit, resolvetur, et ita fluent, quomodo si aquae plana non habeant, feranturque praecipites in profundam. Veniet ergo Dominus terribilis ad docendum, id est, ad movendos montes, et vallium humilia resolvenda, quia impietatem fecit Jacob, et peccatum Israel. Impietas enim Jacob conciliabula haereticorum sunt, quae vocantur Samaria. Et peccatum Juda, id est, ejus, qui Dominum confitetur, non est aliud nisi Jerusalem, in qua multa crimina reperiuntur. Quod autem domus Juda referatur ad Christum, cujus Ecclesia est, et saepe diximus, et iliud ponamus ad praesens: Juda, te laudabunt fratres tui: manus tuae super dorsum inimicorum tuorum (Gen. XLIX, 8). Potest quoque et sic intelligi, quos propter impietates Samariae et scelera Judae, egressus sit Dominus de loco quondam suo, et dixerit ad Judaeos: Ecce relinquetur vobis domus vestra deserta (Matth. XXIII, 38; Luc. XIII, 35).","english":"But the valleys, that is, souls inserted into earthly bodies and not rising again with the heavenly man, will not be able to bear his presence; but whatever in them is hard will be dissolved, and they will flow just as waters do when they have no level ground and are borne headlong into the deep. The Lord will therefore come terrible to teach, that is, to move the mountains and to dissolve the low places of the valleys, because Jacob has committed impiety and Israel sin. For the impiety of Jacob is the conventicles of heretics, which are called Samaria. And the sin of Judah, that is, of him who confesses the Lord, is nothing other than Jerusalem, in which many crimes are found. But that the house of Judah refers to Christ, whose Church it is, we have often said, and let us set down this for the present: Judah, your brothers will praise you; your hands shall be on the back of your enemies (Gen. 49:8). It can also be understood in this way: that because of the impieties of Samaria and the crimes of Judah, the Lord departed from what was once his place, and said to the Jews: Behold, your house is left to you desolate (Matt. 23:38; Luke 13:35).","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":9,"ref":"p9","source":"Et descenderit de coelis, et ascenderit super excelsa terrae, id est super eos qui ex gentium humilitate credentes, excelsi esse meruerunt· Et commoti sunt montes, philosophorum dogmata, et regna sublimia, et hi qui humiles permanserunt, consumpti sunt et contriti Salvatoris adventu, et crescente Ecclesia, montibusque in sublime surgentibus, idola corruerunt in profundum. Egressus est ergo Dominus de loco suo, et de gentibus constructa Ecclesia est, ut moverentur montes sub pedibus ejus, et profunda vallium solverentur, quia impie egit Jacob et peccavit Israel, et omnes tribus Dominum negaverunt.\n\n(Vers. seq.) « Et ponam Samariam quasi acervum lapidum in agro, cum plantatur vinea, et detraham in vallem lapides ejus, et fundamenta ejus revelabo, et omnia sculptilia ejus concidentur, et omnes mercedes ejus comburentur igni, et omnia idola ejus ponam in perditionem, quia de mercedibus meretricis congregata sunt, et usque ad mercedem meretricis revertentur. Super hoc plangam et ululabo, vadam spoliatus et nudus, faciam planctum velut draconum, et luctum quasi struthionum, quia desperata est plaga ejus, quia venit usque ad Judam, tetigit portam populi mei usque ad Jerusalem.","english":"And he descended from the heavens, and ascended over the high places of the earth, that is, over those who, believing from the lowliness of the nations, have merited to be high. And the mountains were moved—the dogmas of the philosophers, and lofty kingdoms—and those who remained humble were consumed and crushed by the Savior's coming, and as the Church grew and the mountains rose on high, the idols fell into the deep. Therefore the Lord went forth from his place, and the Church was built up from the nations, so that the mountains might be moved beneath his feet and the depths of the valleys dissolved, because Jacob acted impiously and Israel sinned, and all the tribes denied the Lord.\n\n(Vers. seq.) \"And I will make Samaria like a heap of stones in a field, when a vineyard is planted, and I will drag down her stones into the valley, and I will reveal her foundations, and all her carved images shall be cut down, and all her wages shall be burned with fire, and I will put all her idols to perdition, because they were gathered from the wages of a harlot, and unto the wage of a harlot shall they return. Over this I will lament and wail, I will go spoiled and naked, I will make a lamentation like dragons, and mourning like ostriches, because her plague is desperate, because it has come even to Judah, it has touched the gate of my people, even to Jerusalem.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"» LXX: « Et ponam Samaria in pomorum custodiam in agro, et in plantationem vineae: et detraham in voraginem lapides ejus, et fundamenta ejus revelabo, et cuncta sculptilia ejus concident, et universae mercedes ejus comburentur igni1, et cuncta idola ejus ponam in perditionem, quia ex mercedibus fornicationis congregavit, et ex mercedibus fornicationis destruxit. Propter hoc planget atque lugebit, ibit discalciata et nuda, faciet planctum quasi draconum, et luctum quasi filiae Sirenarum, quia obtinuit plaga ejus, quia venit usque ad Judam, et tetigit usque ad portam populi mei usque Jerusalem. » Secundum ordinem peccatorum, fit ordo poenarum. Primum peccavit Samaria, et fabricata est idola, et pro Domino vitulos adoravit: prima ergo et pereat. Destruam eam, venientibus Assyriis, et ponam quasi acervum lapidum cum plantatur vinea, ut redigatur in tumulos: Et detraham in vallem lapides ejus. Erat quippe in montibus sita, ubi nunc Sebaste est, in qua et sancti Joannis Baptistae ossa sunt condita, Et fundamenta ejus revelabo. Tanta quippe ruina erit, et tanta urbis subversio, ut non solum parietes et aedificia corruant, sed fundamenta quoque usque ad extremum lapidem revelentur. Et omnia sculptilia ejus, cunctaeque divitiae, quas diversi reges in eam comportaverant, concidentur et comburentur igni, et ad nihilum redigentur.","english":"The Septuagint reads: \"And I will make Samaria a place for the keeping of apples in the field, and a planting of a vineyard: and I will drag down her stones into the pit, and I will reveal her foundations, and all her carved images shall fall, and all her wages shall be burned with fire, and all her idols I will put to destruction, because she gathered them from the wages of fornication, and from the wages of fornication she destroyed them. Therefore she shall wail and mourn, she shall go barefoot and naked, she shall make a lamentation like dragons, and a mourning like the daughter of the Sirens, because her plague has prevailed, because it has come even to Judah, and has touched even to the gate of my people, even to Jerusalem.\" According to the order of sins, the order of punishments is made. Samaria sinned first, and made idols, and instead of the Lord worshiped calves: therefore let her also perish first. I will destroy her, when the Assyrians come, and I will make her like a heap of stones when a vineyard is planted, so that she may be reduced to mounds: And I will drag down her stones into the valley. For she was situated on the mountains, where now Sebaste is, in which also the bones of Saint John the Baptist are buried, And I will reveal her foundations. For so great will be the ruin, and so great the overthrow of the city, that not only the walls and buildings will collapse, but the foundations also will be revealed all the way to the last stone. And all her carved images, and all the riches which various kings had brought together into her, shall be cut down and burned with fire, and reduced to nothing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Siquidem opes et multiplex supellex, quae ex fornicatione (ut putabantur) idolorum fuerant congregata, ducemur ad aliam meretricem, id est, ad Ninive: ut quomodo in terra sua fornicati sunt cum idolis quae fecerunt, sic vadant ad aliam terram idolorum et fornicationis, id est, ad Assyrios. Hucusque de Samaria. Et quia eadem plaga perventura sit ad Jerusalem (et ipsa enim simili errore peccavit, derelinquens Deum suum et idola fabricans), propterea propheta facit quasi Dei, et sub persona sua inducit plangentis affectum: et dicit: Super hoc plangam et ululabo: vadam spoliatus et nudus (decem enim tribus perdidi) et faciam planctum velut draconum, et luctum quasi struthionum. Quomodo enim dracones terribili sibilo personant, juxta historias eorum qui de physicis conscripserunt, eo tempore quo vincuntur ab elephantis: et sicut struthiones immemores sunt ovorum suorum, et quasi mm pepererint, in arena calcandos pedibus bestiarum (Job XXXIX) fetus relinquunt, de quo in Job plenius scribitur: ita et ego sine filiis spoliatus et nudus incedam. Et hoc faciam, quia desperata est plaga ejus, id est Samariae. Et idem peccatum, imo eadem paena peccati, quae evertit Samariam, veniet usque ad Judam, et usque ad portam urbis meae Jerusalem. Ut enim Samaria subversa est ab Assyriis, ita Juda et Jerusalem subvertentur a Chaldaeis.","english":"Indeed, the wealth and manifold furnishings that had been gathered from the fornication (as they thought) of idols will be led away to another harlot, that is, to Nineveh; so that just as in their own land they committed fornication with the idols that they made, so they may go to another land of idols and fornication, that is, to the Assyrians. Thus far concerning Samaria. And because the same plague is going to reach Jerusalem (for she too sinned with a similar error, forsaking her God and fashioning idols), therefore the prophet acts as it were in God's place, and in his own person introduces the feeling of one who laments, and says: \"Over this I will lament and wail: I will go stripped and naked\" (for I have lost the ten tribes) \"and I will make a wailing like the dragons, and mourning as the ostriches.\" For just as dragons resound with a terrible hissing, according to the accounts of those who have written on natural history, at the time when they are overcome by elephants; and as ostriches are forgetful of their eggs, and, as though they had not laid them, leave their young on the sand to be trampled by the feet of beasts (Job 39), concerning which it is written more fully in Job: so I too will walk stripped and naked, without children. And I will do this, because her plague, that is, Samaria's, is desperate. And the same sin, or rather the same penalty of sin, which overthrew Samaria, will come even to Judah, and even to the gate of my city Jerusalem. For as Samaria was overthrown by the Assyrians, so Judah and Jerusalem will be overthrown by the Chaldeans.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Quia vero Samariam, haereticorum semel intelleximus Ecclesiam, quae, separata a Deo, populi facta est conciliabulum, ipse Dominus comminatur positurum se eam in pomorum custodiam, in agrum et in plantationem vineae Multo enim melius est subverti inutilem civitatem, et lapides ejus quibus exstructa fuerat, in praeceps detrahi, et praeparari eam in pomarium plantationemque vinearum, quam in aedificatione pessima permanere. Cum enim destructa fuerit, et revelata fuerint fundamenta ejus (quibus sua videbatur celare mysteria, et firma habere dogmata in quibus stabat, et omnia idola quae speciem videbantur habere; et pulchritudinem artifici sermone compositam, et a ministris Dei fuerint concisa, id est a viris ecclesiasticis), tunc in loco aedificationis pessimae, varia Ecclesiae poma nascentur, et non solum nascentur, verum etiam custodientur, et plantabitur vinea Sorec, de qua fiat vinum quod se Dominus in regno Patris bibiturum esse promisit (Marc. XIV). Non solum autem fundamenta ejus, quae prius terra premebamur, aperientur et proferentur in medium, et idola quae sibi finxerant, concidentur; sed gloria quoque et divitiae quas de fornicatione videbatur habere et errore suo, igne meo consumentur, de quo dixi in Evangelio: Ignem veni mittere super terram, et quam volo ut ardeat (Luc.","english":"But since we have once understood Samaria to be the church of the heretics, which, separated from God, has become a gathering-place of the people, the Lord himself threatens that he will make it a place for keeping fruit, into a field and a planting of a vineyard. For it is much better for a useless city to be overthrown, and for its stones, with which it had been built, to be dragged down headlong, and for it to be prepared as an orchard and a planting of vineyards, than for it to remain in the worst kind of building. For when it has been destroyed, and its foundations have been laid bare (the foundations by which it seemed to hide its mysteries, and to hold firm doctrines on which it stood, and all the idols that seemed to have an appearance, and a beauty composed by artificial speech), and they have been cut down by the ministers of God, that is, by ecclesiastical men, then in the place of the worst kind of building, various fruits of the Church will spring up, and not only spring up, but will also be guarded, and the vineyard of Sorec will be planted, from which may be made the wine that the Lord promised he would drink in the kingdom of his Father (Mark 14). But not only will its foundations, which were previously pressed down by the earth, be opened and brought forth into the open, and the idols that they had fashioned for themselves be cut down; but also the glory and riches that it seemed to have from fornication and from its error will be consumed by my fire, of which I said in the Gospel: I have come to cast fire upon the earth, and how I wish it were already kindled (Luke","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"XII, 49): atque comburentur, et redigentur ad nihilum, quia non de veritate contracta sunt dogmatum; sed de fornicatione animae, et errore hinc inde collecta sunt. Haeretici quippe non habent divitias de paterna haereditate venientes, sed quotidie quod colant reperiunt, et idola sibi artifici manu, et curiosa mente confingunt. Propter hoc cum conversus fuerit ager eorum in pomorum custodiam, et praeparatus ad vineas, et lapides quibus aedifi-, cata erat civitas, detracti in profundum, et revelata fuerim fundamenta eorum, et omnia sculptilia concisa et incensa, et mercedes quas sibi vana spe pollicebantur, et quidquid velut deum colere vibe bantur, redactum ad nihilum, quia de fornicatione animae, omne sibi pretium compararant: tunc intelligentes errorem pristinum, in semet reversi plangent, in quibus ante ridebant, et lugebunt, in quibus prius fornicantes quodammodo laetabantur. Deponentque do pedibus suis quidqu mortiferum habuerant, et erunt discalciati, quia terra in qua staturi sunt, locus est sanctus, et vestimenta fornicationis suae universa projicient; eruntque nudi, ut possint Christi indui vestimento, et facient planctum quasi draconum. Plancturi quippe sunt aliquando et dracones, quando viderint draconem maximum captum, et in hamo pendere piscantis, et mare desolatum.","english":"and they will be burned and reduced to nothing, because the doctrines were not gathered from the truth, but from the fornication of the soul and from error collected here and there. For heretics do not have riches coming from the father's inheritance, but daily they find something to worship, and with a craftsman's hand and a curious mind they fashion idols for themselves. For this reason, when their field has been turned into a place for keeping fruit, and prepared for vineyards, and the stones with which the city had been built have been dragged into the depths, and their foundations have been laid bare, and all their carved images have been cut down and burned, and the wages which they promised themselves in vain hope, and whatever they seemed to worship as a god, have been reduced to nothing—because through the fornication of the soul they had purchased every advantage for themselves—then, understanding their former error, turning back upon themselves, they will lament over the things at which they once laughed, and they will mourn over the things in which previously, fornicating as it were, they rejoiced. And they will lay aside from their feet whatever deadly thing they had, and they will be barefoot, because the land in which they are to stand is a holy place, and they will cast off all the garments of their fornication; and they will be naked, so that they can be clothed with the garment of Christ, and they will make a lamentation like that of dragons. For at some time even dragons will lament, when they see the great dragon caught and hanging on the fisherman's hook, and the sea laid waste.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Et lugebunt quasi filiae Sirenarum, dulcia enim sunt haereticorum carae na, et suavi voce populos decipientia. Nec potest eorum cantica praeterire, nisi qui obturaverit aurem suum, et quasi surdus evaserit. Propterea autem haec istiusmodi Samaria planget atque lugebit, quoniam sagitta Domini vulnerata, el plagam sermonis accipiens, suum cognoscet errorem. Non solum autem ipsa peccavit, sed iniquitatem et errorem suum in Judae quoque portas voluit introducere. Unde dicitur de ea: Venit usque ad Judam, et tetigit usque ad portas populi mei, usque ad Jerusalem. Portas inquit, tetigit quas aures intelligimus. Caeterum urbem mediam intrare non potuit: quod si: intrasset, fecisset de Jerusalem Samariam. Quoties viderimus de Ecclesia aliquos ad haereticorum sermones scandalizari, et quaerere quomodo eorum respondeant quaestionibus, nec tamen recedere de Ecclesia, dicamus, venit Samaria, sive plaga Samariae usque ad populum confitentem, usque ad aures populi Dei, usque ad aures Jerusalem. Hoc enim quod dicitur tetigit usque ad portas populi mei, ar. intelligendum est, ut subaudiatur, tetigit etiam usque ad portas Jerusalem. Hucusque contra Samariam contra Jerusalem, videamus et caetera, quae sequuntur.","english":"And they will mourn like the daughters of the Sirens, for the doctrines of the heretics are sweet, and with their soothing voice they deceive the peoples. Nor can anyone pass by their songs unless he has stopped up his ear and escaped like a deaf man. For this reason Samaria of this kind will wail and mourn, because, wounded by the arrow of the Lord and receiving the blow of the word, she will recognize her own error. But she did not sin alone; she also wished to bring her iniquity and error into Judah. Whence it is said of her: She has come even to Judah, and has touched even to the gates of my people, even to Jerusalem. The gates, he says, which we understand as the ears. Otherwise she could not enter the middle of the city; for if she had entered, she would have made Jerusalem into Samaria. Whenever we see some from the Church scandalized by the words of heretics and seeking how to answer their questions, and yet not withdrawing from the Church, let us say: Samaria has come, or the blow of Samaria, even to the confessing people, even to the ears of the people of God, even to the ears of Jerusalem. For what is said, she has touched even to the gates of my people, is to be understood thus, that there is implied also, she has touched even to the gates of Jerusalem. Thus far against Samaria and against Jerusalem; let us see also the rest that follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"(Vers. seq.) « In Geth nolite annuntiare, lacrymis ne ploretis, in domo pulveris pulvere vox conspergite; transite vobis2, habitatio Saphir, confusa ignominia, non est egressa quae habitat Sennan accipiet ex vobis: quae stetit sibimet, quia infirmata est in bono quae habitat in Maroth; quia descendit malum a Domino in portam Jerusalem. Tumultus quadrigae stuporis habitanti Lachis, principium peccati est filiae Sion: quia in te inventa sunt scelera Israel? Propterca dabit emissarios super hereditatem Geth: domos mendacii in deceptionem regibus Israel. Adhuc haeredem adducam tibi quae habitas in Maresa, usque Odollam veniet gloria Israel. »: « Qui in Geth, nolite magnificari; qui in Bachim, nolite reaedificare2 ex domo derisum: terra aspergite derisum vestrum, quae habitas bene civitates ejus: non est egressa habitatrix Sennan. Plangite domum juxta eam: accipiet ex vobis plagam doloris, quis cepit in bonum, quae habitat in doloribus? quia descenderunt mala a Domino super portas Jerusalem. Sonitus curruum et equitum habitatio Lachis: princeps peccati est filiae Sion: quia in te inventae sunt iniquitates Israel. Ideo dabit emissarios usque ad hereditatem Geth: domos vanas: frustra fuerunt regibus Israel; donec haeredes adducam tibi, quae habitas Lachis, haereditas usque Odollam veniet.","english":"(In the following verse.) «In Geth do not announce, do not weep with tears; in the house of dust sprinkle your voice with dust; pass on for yourselves, O dwelling of Saphir, confounded with ignominy; she who dwells in Sennan has not gone out; she will receive from you; she who stood for herself, because she has been weakened in good, she who dwells in Maroth; because evil has come down from the Lord into the gate of Jerusalem. The tumult of the chariot of stupor to the inhabitant of Lachis, the beginning of the sin of the daughter of Sion: because in you the crimes of Israel have been found? Therefore he will give emissaries over the inheritance of Geth: houses of falsehood into the deception of the kings of Israel. Still I will bring an heir to you who dwell in Maresa; even to Odollam the glory of Israel will come.»: «You who are in Geth, do not magnify yourselves; you who are in Bachim, do not rebuild from the house of derision: sprinkle the earth with your derision, you who dwell well in its cities: the female inhabitant of Sennan has not gone out. Lament the house next to her: she will receive from you the blow of sorrow, who has taken in good, she who dwells in sorrows? because evils have come down from the Lord upon the gates of Jerusalem. The sound of chariots and horsemen, the dwelling of Lachis: she is the chief of the sin of the daughter of Sion: because in you the iniquities of Israel have been found. Therefore he will give emissaries even to the inheritance of Geth: empty houses: they were in vain for the kings of Israel; until I bring heirs to you, who dwell in Lachis, the inheritance will come even to Odollam.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"» Mullum Hebraicum a LXX interpretatione discordat, et tantis tam mea quam illorum translatio difficultatibus involuta est, ut si quando indiguimus spiritu Dei (semper autem in exponenda Scripturis sanctis illius indigemus adventu) nunc vel maxime eum adesse cupiamus, et quae in proph tis locutus est, pandere, ut de nobis quoque possit intelligi, quod ipse alibi polliceri dignatur: Aperi os tuum, et implebo illud (Psal. LXXX, 11). Geth, ut Regnorum quoque testatur historia (I Reg. XVII) una est de quinque urbibus Palaestinae, vicina Judaeae confinio, et de Eleutheropoli euntibus Gazam, nunc usque vicus vel maximus, unde fuit Goliath ille Gethaeus, quem David occidit in praelio. Quia igitur propheta, imo per prophetam Dominus dixerat: Plangam et ululabo, vadam spoliatus et nutus: faciam planctum velat draconum, et luctum quasi struthionum, quia desperata est et insanabilis plaga Samariae, et venit usque ad Judam, tetigitque portam populi mei Jerusalem, propterea flentis adhuc voce praecipio: Nolite annuntiare in Geth, ne audiant et laetentur inimici. lacrymis ne ploretis, id est, ne dolor quidem in singultus erumpat: dissimulate fletum, ne adversarii gratulentur, lacrymas ora non habeant, cum dolorem pectus habeat, nolite exire foras, sed in domo pulveris, et ruente cinere vos conspergite ruinarum.","english":"The Hebrew word \"Mullum\" disagrees with the interpretation of the Septuagint, and both my translation and theirs are involved in such great difficulties that if we have ever needed the Spirit of God (and we always need his coming when expounding the Holy Scriptures), now especially we should desire him to be present and to reveal what he has spoken in the prophets, so that what he himself deigns to promise elsewhere may be understood of us as well: \"Open your mouth, and I will fill it\" (Ps. 80:11). Geth, as the history of the Kingdoms also testifies (1 Kings 17), is one of the five cities of Palestine, near the border of Judea, and for those going from Eleutheropolis to Gaza, even to this day a very large village, from which came that Goliath the Gethite whom David killed in battle. Since therefore the prophet, or rather the Lord through the prophet, had said: \"I will mourn and wail, I will go stripped and bare; I will make lamentation like the dragons, and mourning like the ostriches, because the plague of Samaria is desperate and incurable, and it has come even to Judah, and has touched the gate of my people Jerusalem,\" for this reason I command with the voice of one still weeping: \"Do not announce in Geth, lest the enemies hear and rejoice. Do not weep with tears,\" that is, let not even grief burst forth into sobs: disguise your weeping, lest the adversaries rejoice; let your mouths have no tears, while your breast has grief; do not go outside, but in the house of dust, and with falling ashes sprinkle yourselves with ruins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Transite vobis, habitatio SAPHIR ( ) quod Syro Hebraeoque sermone dicitur pulchra Samaria quippe in pulcherrimo Judaeae, et uberrimo sita loco, nunc quoque ostenditur. Dicitur ergo ad eam: O tu quae habitas in regione uberrima, quia confusa es ignominia, sic transi, sic ad captivitatem deducere, ut prae malorum magnitudine, ne vicinus quidem allophylus audiat vocem tuam. Porro quod sequitur: Non est egressa quae habitat in Sennam, quae interpretatur exitus, sive, ut Symmachus vertit, non est egressa habitatio abundans, de eadem Samaria dicitur quae in ipsis Assyriae captivitatis est foribus, et statim ut mota fuerit de finibus suis, hostilem terram ingreditur. Nam habitatio abundans, juxta illud accipiendum quod et supra jam diximus, habitatio pulchra. Non est igitur egressa quae habitat in exitu vel abundantia propria voluntate, sed vi ducta est in Assyrios. Unde domus vicina et ex latere, quod interpretatur ASEL ( ), regnum videlicet Juda, planctum accipiet ex vobis, quae nunc interim; Samaria capta, substitit, et Deum habuit defensorem.","english":"Pass through for yourselves, O habitation of Saphir ( ), which in Syriac and Hebrew speech is called beautiful—for Samaria, situated in the most beautiful and most fertile place of Judea, is even now shown. It is said to her, therefore: O you who dwell in a most fertile region, because you have been confounded with disgrace, so pass through, so be led away into captivity, that by reason of the magnitude of evils not even the neighboring foreigner may hear your voice. Furthermore, what follows: She who dwells in Sennam has not gone forth—which is interpreted as \"going out,\" or, as Symmachus translates, \"the abundant habitation has not gone forth\"—is said of the same Samaria, which is at the very gates of the Assyrian captivity, and as soon as she has been moved from her borders, she enters hostile land. For \"abundant habitation\" is to be understood according to what we have already said above, namely \"beautiful habitation.\" Therefore she who dwells in the going out or in her own abundance has not gone forth of her own will, but has been led by force into Assyria. Hence the neighboring house and at her side, which is interpreted as Asel ( ), namely the kingdom of Judah, will receive lamentation from you, which in the meantime, now that Samaria has been captured, has stood firm and has had God as its defender.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Accepit autem planctum et percussa formidine est, et infirmata bono suo, quae habitat in Maroth, id est in amaritudinibus, sive, ut Symmachus vertit, habitatio ad amaritudinem provocans, hoc est:; quod Hebraice dicitur IOSEBETH MAROTH ( ), propter captivitatem vicinarum tribuum, quia descendit malum a Domino in portam Jerusalem; Assyrius quippe, vastata Samaria, venit etiam ad Jerusalem, eo tempore quo Rabsaces est missus insultans, de quo et Regnorum quartus liber (IV Reg. XVIII) et Isaias (Isa. XXXVI) plenius scribunt. Ubi dicitur quod rex Assyrius de Lachis miserit Jerusalem, et postea, capta Lachis, ad oppugnandum transierit Lobnam. Veniet igitur, o Lachis urbs idolis dedita, et ad te quadriga et equites Assyriorum, quia et in te inventa sunt scelera Israel, et tu fuisti principium idololatriae in Juda: per te enim quasi per portam impietas decem tribuum migravit in Jerusalem. Non solum autem super Lachis tumultus veniet et quadrigae, sed et super Geth metropolim Palaestinae, de qua supra dixeram: In Geth nolite annuntiare; mittet enim Assyrius latrunculos suos, quos vocat emissarios. et possidebit domum idololatriae urbemque mendacii, quae in supplantatione fuit regibus Israel.","english":"But she has received the lament and has been struck with dread, and has been weakened in her good—she who dwells in Maroth, that is, in bitterness, or, as Symmachus translates, a dwelling that provokes to bitterness, that is, what in Hebrew is called IOSEBETH MAROTH, because of the captivity of the neighboring tribes, since evil has come down from the Lord to the gate of Jerusalem. For the Assyrian, after Samaria was laid waste, came even to Jerusalem, at the time when Rabshakeh was sent to insult, concerning whom both the fourth book of Kings and Isaiah write more fully. There it is said that the king of Assyria sent from Lachish to Jerusalem, and afterward, when Lachish was taken, crossed over to attack Libnah. Therefore he will come, O Lachish, city given over to idols, and to you too the chariot and horsemen of the Assyrians, because in you also the crimes of Israel were found, and you were the beginning of idolatry in Judah; for through you, as through a gate, the impiety of the ten tribes passed over into Jerusalem. But not only will tumult and chariots come upon Lachish, but also upon Gath, the metropolis of Palestine, of which I had said above: Do not announce it in Gath; for the Assyrian will send his brigands, whom he calls emissaries, and he will possess the house of idolatry and the city of falsehood, which was in the supplanting of the kings of Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Quod autem sequitur: Adhuc haeredem adducam tibi, quae habitas in Maresa, pulchre allusit ad nomen: quia enim MARESA, haereditas dicitur, adventum in eam hostium pro haeredibus appellavit, et usque Odollam urbem Judae veniet MARESA ( ), id est haereditas: quae Odolla gloriosa est in urbibus suis Israel 1. Denique et Symmachus ita transtulit:, hoc est, adhuc haeredem adducam et tibi, habitatio Maresa, usque Odollam veniet gloriae Israel, hoc est, quae gloriosa es in urbibus Israel. Et ubi dicitur gloriae, genitivus casus sit numeri singularis, hujus gloriae, et non nominativus pluralis, hae gloriae. Vel certe ita intelligamus: Captivitas Israel quae venit in Lachis, et Geth, et Maresa, usque Odollam quoque veniet. Et pressius legendum gloriae Israel, ut ignominia vel vastitas sentiatur. Porro quod supra urbem prophetae Morasthi haereditatem interpretati sumus, sciat lector in eodem versiculo quem posuimus: Propterea dabit emissarios super haereditatem Geth, in Hebraeo pro haereditate Geth, MARASETH GETH, (Al. MORASSETH) positum. Huc usque secundum Hebraicum, ut potuimus, et ut nobis visum est, certe ut ab Hebraeis audivimus, quasi inter saxa et acutissimos scopulos naviculam nostram reximus, quae utrum intraverit portum, an adhuc in salo fluctuet, lectoris erit prudentiae judicare.","english":"But what follows: \"I will yet bring an heir to you, who dwells in Maresa,\" he has cleverly alluded to the name; for since MARESA means \"inheritance,\" he called the enemy's arrival upon her \"for heirs,\" and MARESA, that is, \"inheritance,\" will come even to Odollam, a city of Judah, which Odollam is glorious among its cities of Israel. Finally Symmachus too translated it thus: that is, \"I will yet bring an heir even to you, dwelling of Maresa; the glory of Israel will come even to Odollam,\" that is, \"you who are glorious among the cities of Israel.\" And where it says \"of the glory,\" it is the genitive case, singular number—\"of this glory\"—and not the nominative plural, \"these glories.\" Or certainly let us understand it thus: the captivity of Israel, which came to Lachis, and Geth, and Maresa, will come even to Odollam. And more precisely it should be read \"of the glory of Israel,\" so that disgrace or devastation is meant. Furthermore, whereas above I interpreted the prophet's city Morasthi as \"inheritance,\" let the reader know that in the same verse which we have set down: \"Therefore he will give emissaries over the inheritance of Geth,\" in the Hebrew, in place of \"the inheritance of Geth,\" MARASETH GETH is written. Up to this point, according to the Hebrew, as best we could and as it seemed to us—certainly as we have heard from the Hebrews—we have steered our little boat as it were among rocks and the sharpest crags; whether it has entered the harbor, or still tosses on the open sea, it will be for the reader's prudence to judge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Nunc orationibus vestris pergamus ad alios, fluctus, et imminente expositionis hinc inde nautragio, si possumus, evadamus. GETH ( ) interpretatur torcular; qui ergo in Geth, id est in torculari, sunt, putantes se vindemiasse fructum vitae, et calcasse botrum de vinea Sorec, extolluntur in superbiam, ignorantes quod botrus terrae Judaeae in allophylorum finibus non reperiatur. Nolite, inquit, extolli qui estis in torcularibus: quia de vinea Sodomorum vinea vestra est, et propago vestra de Gomorrhis: et uva vestra amaritudinis, et botrus fellis vobis, et furor draconum vinum vestrum, furor aspidum insanabilis. Nam si etiam feceritis fructum (quoniam vindemia vestra non solum de Sodoma et Gomorrha, sed de AEgypto quoque est et caeteris inimicis gentibus) dabit Dominus aerugini fructum vestrum, et labores vestros locustae, et occidet in grandine vineas vestras, et moros vestros in pruina. Non vos decipiat similitudo vini nec dicatis amarum dulce: gustate diligenter vinum vestrum, et invenietis pro vino Sorec, furorem draconum et venenum aspidum. Unde nolite superbire, sed magis humiliamini sub potenti manu Domini, et ad illud transite torcular de quo ascendens ex Edom, et rubicundus ex Bosra, loquitur in Isaia propheta: Torcular calcavi solus, et de gentibus non est vir mecum.","english":"Now let us proceed, by your prayers, to other waves, and with the shipwreck of exposition threatening on every side, let us escape if we can. GETH is interpreted as \"winepress\"; those, therefore, who are in Geth, that is, in the winepress, thinking they have gathered the vintage of the fruit of life and have trodden the cluster from the vine of Sorec, are lifted up in pride, not knowing that the cluster of the land of Judea is not found in the territories of the Philistines. Do not, he says, be lifted up, you who are in the winepresses: because your vine is of the vine of Sodom, and your offspring is of Gomorrah: and your grape is of bitterness, and the cluster is of gall to you, and your wine is the fury of dragons, the incurable fury of asps. For even if you have produced fruit (since your vintage is not only from Sodom and Gomorrah, but also from Egypt and the other hostile nations), the Lord will give your fruit to blight, and your labors to the locust, and he will kill your vines with hail, and your mulberries with frost. Let not the likeness of wine deceive you, nor let you call bitter sweet: taste your wine carefully, and you will find, instead of the wine of Sorec, the fury of dragons and the venom of asps. Therefore do not be proud, but rather humble yourselves under the mighty hand of the Lord, and pass over to that winepress of which he who ascends from Edom, and is ruddy from Bosra, speaks in the prophet Isaiah: I have trodden the winepress alone, and of the nations there is no man with me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Rursum quia sunt de alienigenis et alii (multas enim habet regiones et urbes allophylorum provincia) qui per mala opera et sensus contrarios Deo loquuntur: Destructi sumus, sed revertentes aedificemus quae destructa sunt. Unde et vocantur termini impietatis, et populus cui iratus est Dominus. Dicitur ad eos: Qui in Bachim nolite aedificare de domo derisum. Bachim ( ) in nostra lingua planctum et fletum sonat. Denique exceptis Septuaginta, omnes, id est fletum, transtulerunt. Qui estis igitur in hujuscemodi operibus atque sententiis, quae fletu digna sunt, nolite aedificationem pessimam instaurare, nec sensum vestrum exstructionem Dei arbitremini, neque aedificetis super arenam (Matth. VII), ne cum tempestas venerit, donmusque vestra conciderit, cassus labor risum videntibus praebeat. Quin potius intelligenles aedificationem vestram dignam esse derisu, ruinis ejus et pulvere conspergite capita vestra et agite poenitentiam, quod absque consilio casuram domum aedificare voluistis. Sequitur: Quae habitat bene in civitatibus suis, non est egressa habitans in Sennam. Quod mihi videtur hanc habere sententiam: Vos, qui superbitis in Geth, et in Bachim, frustra domum risu dignam aedificare conamini: aspergite vos pulvere, et agite poenitentiam, quia vinum detestabile premere, et aedificationem Deo contrariam construere voluistis.","english":"Again, because there are others of the foreigners—for the province of the allophyloi has many regions and cities—who through evil works and thoughts contrary to God say: We are destroyed, but returning let us build what has been destroyed. Whence also they are called the boundaries of impiety, and the people with whom the Lord is angry. It is said to them: You who are in Bachim, do not build from the house of derision. Bachim in our language sounds as lamentation and weeping. Finally, apart from the Seventy, all translated it as weeping. You, therefore, who are in works and thoughts of this kind, which are worthy of weeping, do not restore the worst building, nor consider your thought to be God's construction, nor build upon sand, lest when the storm comes and your house falls, the vain labor provide laughter to those who see. Rather, understanding that your building is worthy of derision, sprinkle your heads with its ruins and dust, and do penance, because you wished to build a house that would fall without counsel. It follows: She who dwells well in her cities has not gone out, dwelling in Sennam. This seems to me to have this meaning: You who are proud in Geth and in Bachim, in vain you attempt to build a house worthy of laughter: sprinkle yourselves with dust, and do penance, because you wished to press detestable wine and to construct a building contrary to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Ecclesiam autem Christi, quae habitat bene, et in toto orbe Ecclesias possidet 3, spiritus unitate conjuncta est, et habet urbes legis, prophetarum, Evangelii, et apostolorum, non est egressa de finibus suis, id est de Scripturis sanctis; sed coeptam retinet possessionem; quia habitat in Sennam, quod interpretatus est, ut supra diximus, Symmachus abundantiam; habet enim Patrem, et Filium, et Spiritum sanctum, cum quibus omnes spirituales gratiae copiaeque virtutum sunt. Unde dicitur ad eam: Fiat pax in virtute tua, et abundantia in turribus tuis (Psal CXXI, 7). Vos vero, qui habitatis juxta Sennan, id est juxta abundantem Ecclesiam, o haeretici, o contraria dogmata, plangite vos, quia aedificastis vobis domum in derisum, et pressistis torcular in superbiam, nec in Scripturis, sed in vicinia Scripturarum domum vestram, jam non risu, sed planctu dignam, et lacrymis construxistis. Unde subjungitur, plangite domum quae est juxta eam, id est, juxta Sennan. Sed et hoc quod additur, accipiet ex vobis plagam doloris, ad eosdem haereticos dicitur, quibus imperatur ut plangant domum vicinam Ecclesiae, quod inimicus et ultor diabolus, cui tradendi sunt in supplicium, ipse eis inferat plagas, et extorqueat pro aedificatione pessima plagarum dolorem. Quae propterea inferuntur, ut sentientes peccata quae fecerant, agant poenitentiam, et dolorum habitatio sit eis bonorum occasio.","english":"But the Church of Christ, which dwells well and possesses churches throughout the whole world, is joined together in the unity of the Spirit, and has the cities of the Law, the Prophets, the Gospel, and the Apostles; she has not gone out from her borders, that is, from the Holy Scriptures, but keeps the possession she has begun, because she dwells in Sennam—which, as we said above, Symmachus translated as \"abundance.\" For she has the Father, the Son, and the Holy Spirit, with whom are all the spiritual graces and the riches of virtues. Hence it is said to her: Let peace be in your strength, and abundance in your towers (Psalm 121:7). But you who dwell beside Sennam, that is, beside the abundant Church—O heretics, O contrary doctrines—lament, because you have built for yourselves a house for mockery, and you have trodden the winepress in pride; and you have built your house, not in the Scriptures but in the neighborhood of the Scriptures, now worthy not of laughter but of lamentation, and with tears. Hence it is added: Lament the house that is beside her, that is, beside Sennam. But also this which is added, she shall receive from you a blow of grief, is said to the same heretics, who are commanded to lament the house neighboring the Church, because the enemy and avenger, the devil, to whom they are to be handed over for punishment, himself inflicts blows upon them and wrings from them, in return for their most wicked building, the pain of blows. These things are brought upon them so that, feeling the sins they have committed, they may do penance, and the dwelling of griefs may become for them an occasion of good things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Sive Ecclesiae indicatur dolor, quod plangat quondam filios suos, et ipsa sit causa salutis haereticorum, si ad lugentem matrem reverti voluerint. Porro quod infertur: Quia descenderunt mala a Domino super portas Jerusalem; et Marcionitae ac Manichaei utuntur hoc scripto, eo quod legis Deus malorum sit conditor. Sic dicamus mala a Domino descendisse, quomodo et Salvator, loquitur in Evangelio: Videbam Satanam quasi fulgur de caelo cadentem (Luc. X, 18). Quomodo enim ibi cecidit de coelo Lucifer, qui mane oriebatur (Isa. xiv), et contritus est super terram, qui mittebat ad gentes: sic et haec mala quae a Domino ceciderunt, et venerunt ad portas Jerusalem, antequam caderent non erant mala; sed quia a Domino corruerunt, idcirco facta sunt mala. Et ut sciamus malorum insidias: Venerunt, inquit, ad portas Jerusalem, quae quia firmae sunt et adamantinae, clauduntur ab apostolis, quibus Jerusalem claves commissae sunt: ante eas versantur inimici, et quos exire conspexerint, interficiunt. Si quis igitur est de Jerusalem, qui habitat bene in civitatibus suis, non egreditur cum habitet in abundantia: sed semper intrinsecus manet, nec egreditur portas ejus, quas qui egressus fuerit occiditur: occiditur autem ab his qui se elevant in Geth, et habitant in Bachim, et aedificant domum in derisum.","english":"Whether grief is being indicated for the Church, because she laments her sons of old, and she herself is the cause of salvation for heretics, if they wish to return to the mourning mother. Furthermore, as for what is added: For evils have come down from the Lord upon the gates of Jerusalem; the Marcionites and Manichaeans also use this passage, on the grounds that the God of the Law is the creator of evils. Let us say that evils came down from the Lord in the same way as the Savior also says in the Gospel: I was seeing Satan falling like lightning from heaven (Luke 10:18). For just as there Lucifer fell from heaven, who rose in the morning (Isa. 14), and he who sent to the nations was crushed upon the earth: so too these evils which fell from the Lord and came to the gates of Jerusalem were not evils before they fell; but because they fell from the Lord, for that reason they were made evils. And so that we may know the snares of evils: They came, he says, to the gates of Jerusalem, which, because they are firm and adamantine, are closed by the apostles, to whom the keys of Jerusalem were entrusted: before them the enemies prowl, and those whom they have seen go out, they kill. If anyone, therefore, is of Jerusalem, who dwells well in his cities, he does not go out, since he dwells in abundance: but he always remains within, nor does he go out through her gates, for whoever has gone out is killed: and he is killed by those who exalt themselves in Geth, and dwell in Bachim, and build a house in derision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Denique mala quae descenderunt a Domino ad portas Jerusalem, strepitum tantum habent curruum et equorum tumultum, confusumque sonitum pro foribus Jerusalem, ut oris sui lancea quoscunque vagari viderint, interficient. Post haec scriptum est: Quae habitas Lachis; princeps peccati est filiae Sion. Lachis interpretatur, id est ambulatio. Et hi igitur qui ascenderunt in curribus suis, et habuerunt equites, et strepitum tantum inanemque sonitum, quibus locuta est, quae habitat bene in civitatibus suis: isti in curribus et isti in equis: nos autem in nomine Domini Dei nostri invocabimus (Psal. XIX); quia moverunt pedes suos, et circumdati sunt omni vento doctrinae falsae (Ephes. IV), et de Ecclesia exire voluerunt, quae interpretatur specula, id est Sion, principes peccati fuere filiae Sion. Et in ipsa, hoc est in Latinis, inventae sunt impietates Israel, quae a regno pristino Dei populum separaverunt. Princeps ergo peccati est filiae Sion, quae habitat in Lachis, id est ambulatio pessima, gradu jugiter fluctuante, et impietas Israel in his est qui semper movent pedes suos, et habitare dicuntur in Lachis. Dabuntur quoque emissarii usque ad haereditatem Geth: Geth pessimam, et torcular venenorum, quod aedificatur contra domum Dei, ubi sunt vanae domus, quae aedificatae sunt in derisum. Et istae vanae domus, in vanum factae sunt in regibus Israel.","english":"Finally, the evils that came down from the Lord to the gates of Jerusalem have only the noise of chariots and the tumult of horses, and a confused sound before the gates of Jerusalem, so that with the spear of their mouth they kill whomever they see wandering. After this it is written: You who dwell in Lachish; she is the chief of sin for the daughter of Zion. Lachish is interpreted as \"walking.\" And so these who went up in their chariots and had horsemen, and had only noise and empty sound, to whom she spoke who dwells well in her cities—these in chariots and these in horses: but we will call upon the name of the Lord our God (Ps. 19)—because they moved their feet and were surrounded by every wind of false doctrine (Eph. 4), and wished to go out from the Church, which is interpreted as \"watchtower,\" that is, Zion, they became the chiefs of sin for the daughter of Zion. And in her, that is, in the Latin churches, the impieties of Israel were found, which separated the people from the former kingdom of God. Therefore she who dwells in Lachish, that is, the worst kind of walking, with a step continually wavering, is the chief of sin for the daughter of Zion, and the impiety of Israel is in those who always move their feet and are said to dwell in Lachish. Emissaries will also be given as far as the inheritance of Geth: Geth the worst, and the winepress of poisons, which is built against the house of God, where there are vain houses that have been built for mockery. And these vain houses were made in vain among the kings of Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Quantum ad historiam pertinet, his regibus quorum peccata in Regnorum et Paralipomenon libris scripta sunt: quantum autem ad anagogen, principibus haereticorum, ducibusque perversorum dogmatum; his enim domus vanae sunt et frustra exstructae. Et tandiu perseverantes, donec teneant eas haeredes qui a Domino adducendi sunt. Post haec sequitur: Quae habitas Lachis haereditas usque Odollam veniet. Odolla interpretatur testimonium haustus, vel hauritionis eorum, quod in Graeco significantius dicitur. Legimus in Proverbiis: Si malus fueris, solus hauries mala (Prov. IX, 21). Quae igitur habitat in Lachis, id est, in itinere pessimo, veniet usque ad testimonium exhaustionis suae, quod exhauriet atque ebibet juxta operum suorum mensuram. Vel certe ita distinguendum, ut hoc quod dicitur, quae habitas Lachis, ad superiora referatur, et sit ordo ac sensus.: Adducam haeredes tibi de Ecclesia, quae habitas Lachis, quia de haereditate Domini et tu eris, cum hauseris et receperis quae mereris. Obsecro in capituli fine lectorem, ne necessitatem, voluntatem putet, et expositionem prolixam, verbositatem existimet, magisque miretur in locis tam asperis me aliquid invenire, quam quidquam eorum quae dicenda sunt non praetermittere.","english":"As far as the historical sense is concerned, it refers to those kings whose sins are written in the books of Kings and Chronicles; but as far as the allegorical sense is concerned, it refers to the leaders of heretics and the captains of perverse doctrines; for their houses are vain and built in vain. And they persevere for so long until the heirs who are to be led in by the Lord take possession of them. After this it follows: You who dwell in Lachis, the inheritance will come as far as Odollam. Odollam is interpreted as the testimony of drinking, or of their drawing, which in Greek is expressed more significantly. We read in Proverbs: If you are evil, you alone will drink evils (Prov. 9:21). Therefore she who dwells in Lachis, that is, in the worst of journeys, will come as far as the testimony of her draining dry, which she will drain and drink up according to the measure of her works. Or certainly it must be punctuated thus, that what is said, you who dwell in Lachis, is referred to the preceding, and the order and sense is: I will bring heirs to you from the Church, you who dwell in Lachis, because you too will be of the inheritance of the Lord, when you have drunk and received what you deserve. I beseech the reader at the end of the chapter not to think necessity to be will, and not to consider a lengthy exposition to be wordiness, but rather to wonder that in such rough places I find something, than that I pass over anything of what must be said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"(Vers. 16.) « Decalvare et detondere super filios deliciarum tuarum, dilata calvitium tuum sicut aquila, quoniam captivi ducti sunt ex te. » LXX: « Gloria: filiae: Israel, decalvare et detondere super filios delicatos tuos: dilata calvitium tuum sicut aquila, quoniam captivi ducti sunt ex te. » Hoc quod dictum est a Septuaginta, gloria filiae Israel, addentibus filiae, Hebraei in fine superioris capituli legunt. Nobis autem quae sic voluistis, et semel suscepimus, incumbit necessitas ita interpretari Scripturas, quomodo leguntur in Ecclesia, et nihilominus Hebraicam non omittere veritatem. Dicitur ergo ad Israel interim secundum litteram, ut vel decem tribus accipiamus in Samaria, vel in commune omnem Israel; quia captivus ductus est populus, et omnis Judaea ab Assyriis Babyloniisque vastata est, assumant planctum et plorent filios suos. Et quomodo aquila quae regina est avium certo tempore amittit pilos, et remanet implumis: sic etiam Israel deponat omnem gloriam suam, qua ante fuerat circumdatus, et plangat filios, hostium subditos potestati. Quod autem aquila certo tempore soleat amittere plumas, et in Psalterio scriptum est: Innovabitur ut aquilae senectus tua (Psal. CII, 5). Et Comicus in Heautontimorumeno: « Visa est, inquit, vere quod dici solet, aquilae senectus » (Terent. loc. cit. Act. III, scen. II).","english":"(Verse 16.) \"Make yourself bald and shear yourself over the sons of your delights; widen your baldness like the eagle, because captives have been led away from you.\" The Septuagint: \"Glory of the daughter of Israel, make yourself bald and shear yourself over your delicate sons; widen your baldness like the eagle, because captives have been led away from you.\" What was said by the Septuagint, \"the glory of the daughter of Israel,\" with them adding \"of the daughter,\" the Hebrews read at the end of the preceding chapter. But for us, who have so willed it and have once undertaken it, the necessity falls upon us to interpret the Scriptures in the way they are read in the Church, and nonetheless not to omit the Hebrew truth. It is said, then, to Israel for the time being according to the letter, so that we may understand either the ten tribes in Samaria, or in common all Israel; because the people has been led captive, and all Judea has been laid waste by the Assyrians and Babylonians, let them take up lamentation and weep for their sons. And just as the eagle, which is the queen of birds, at a certain time loses its feathers and remains plucked, so too let Israel lay aside all its glory, with which it had previously been surrounded, and mourn for its sons, subjected to the power of enemies. But that the eagle is accustomed at a certain time to lose its feathers, this is also written in the Psalter: \"Your old age will be renewed like the eagle's\" (Ps. 102:5). And the Comic poet in the Heautontimorumenos says: \"It seemed truly, as the saying goes, the old age of the eagle\" (Terence, loc. cit. Act III, scene II).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Si autem voluerimus hoc ipsum et de praesenti tempore Judaicae eversionis accipere, videbimus omnem gratiam, qua quondam apud Deum floruit, ab eis penitus recessisse. Ubi est enim propheta? ubi doctor legis (Isa. XXXIII, 18; I Cor. I), ubi angelorum praesidia? ubi contra plures a paucis insperata victoria? Decalvata est Jerusalem quae omnem comam pristinae gloriae perdidit, et filii ejus qui clamaverunt contra Dominum, Crucifige, crucifige eum (Joan. XIX, 6), in captivitatem ducti sunt. Legi in cujusdam Commentariis hoc quod dicitur decalvare et detondere super filios deliciarum tuarum, de conditione humana posse accipi: ut Dei ad Adam, sive ad Jerusalem caelestem, dirigatur eloquium. O anima humana? o urbs quondam sanctorum mater, quae prius eras in paradiso, et fi nebaris deliciis arborum diversarum, et habebas speciosissimam comam: nunc quia projecta es de sublimibus et deducta in Babylonem, et venisti in locum captivitatis, et perdidisti comam tuam, radere et assume habitum poenitentis, et quae prius quasi aquila volabas in excelsis, plange filios, plange sobolem tuam, quae ex te ducta est captiva.","english":"But if we wish to take this same thing also of the present time of the Jewish overthrow, we shall see that every grace by which it once flourished before God has wholly departed from them. For where is the prophet? where the teacher of the law? where the garrisons of angels? where the victory, unhoped for by few, against many? Jerusalem has been made bald, which has lost all the hair of its former glory, and her sons who cried out against the Lord, \"Crucify, crucify him,\" have been led into captivity. I have read in someone's Commentary that what is said—\"make yourself bald and shear yourself over the sons of your delights\"—can be understood of the human condition, so that the utterance of God may be directed to Adam, or to the heavenly Jerusalem. O human soul? O city, once the mother of the saints, who were formerly in paradise, and were adorned with the delights of various trees, and had most beautiful hair: now, because you have been cast down from the heights and led down into Babylon, and have come into a place of captivity, and have lost your hair, shave yourself and take up the garb of a penitent, and you who formerly flew like an eagle on high, bewail your sons, bewail your offspring, which has been led captive from you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"(Cap. II.—Vers. seq.) « Vae qui cogitatis inutile, et operamini malum in cubitibus vestris: in luce matutina faciunt illud, quoniam contra Deum est manus eorum, et concupi runt agros, et violenter tulerunt, et domos rapuerunt, et calumniabantur virum et domum ejus, virum et haereditatem ejus. Idcirco haec dicit Dominus: Ecce ego cogito super familiam istam malum, unde non auferetis colla vestra, et non ambulabitis superbi: quoniam tempus pessimum est. In die illa super vos sumetur parabola, et cantabitur canticum cum suavitate dicentium: Depopulatione vastati sumus; pars populi mei commutata est. Quomodo recedet a me, cum revertatur qui regiones nostras dividat? Propter hoc non erit tibi mittens funiculum sortis in coetu Domini. » LXX: « Facti sunt cogitantes labores et operantes mala in cubilibus suis, et simul in die consummabant ea; quia non levaverunt ad Deum manus suas, et desiderabant agros, et diripiebant pupillos, et domos opprimebant, et rapiebant virum et domum ejus, virum et haereditatem ejus. Propterea haec dicit Dominus: Ecce ego cogito super tribum istam mala, de quibus non auferetis colla vestra, ut non ambuletis recti: subito: quia tempus pessimum est. In die illa sumetur super vos parabola, et plangetur planctus in cantico dicentium: Miseria miseri facti sumus 3, pars populi mei dimensa est in funiculo, et non erat qui prohiberet eum, ut averteretur.","english":"(Cap. II.—Vers. seq.) \"Woe to those who devise useless things, and work evil in your beds: in the morning light they do it, because their hand is against God, and they coveted fields, and violently took them, and seized houses, and slandered a man and his house, a man and his inheritance. Therefore thus says the Lord: Behold, I devise evil against this family, from which you will not remove your necks, and you will not walk proudly: for the time is most wicked. In that day a parable will be taken up against you, and a song will be sung with sweetness by those saying: We have been laid waste by plundering; the portion of my people has been changed. How will he depart from me, when he who divides our regions returns? For this reason you will have no one to send a cord of lot in the assembly of the Lord.\" The Septuagint: \"They have become those who devise labors and work evils in their beds, and together in the day they completed them; because they did not lift up their hands to God, and they desired fields, and they plundered orphans, and oppressed houses, and seized a man and his house, a man and his inheritance. Therefore thus says the Lord: Behold, I devise evils against this tribe, from which you will not remove your necks, so that you may not walk upright: suddenly: because the time is most wicked. In that day a parable will be taken up against you, and a lament will be wailed in the song of those saying: We have been made the misery of the miserable; the portion of my people has been measured with a cord, and there was no one to forbid him, that he might be turned away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Agri nostri divisi sunt: propter hoc non erit tibi mittens funiculum in haereditate. » Quod in fine capituli juxta Hebraicum posuimus, in coetu Domini, pro quo Septuaginta transtulerunt, in Ecclesia Domini; juxta editionem Vulgatam sequentis capituli principium est. Et ideo in illo si Dominus jusserit, disseremus. Vae igitur vobis, Judaeorum coetus, qui et cogitatis malum, et opere consummatis. Et cubilia ad quiescendum data stupris polluitis; et quidquid iniquitatis nocte tractatis, quasi differre non liceat, statim ut dies claruerit, festinatis implere; non considerantes quod adversum Dominum fortis est manus vestra. Et ut doceret Scriptura quid esset quod in nocte cogitarent, et in die facerent, exponit in partibus. Concupierunt inquit, agros, et violenter tulerunt; et domos, subauditur concupierunt, et quas concupierant, diripuerunt; et non solum calumniabantur homines, et domos eorum, sed posteros quoque qui misericordiam propter aetatem parvulam merebantur, rabido ore vastabant. Quia igitur ista fecistis, et cogitastis inutile, et ego Dominus cogitabo super familiam istam malum; non quod malum sit quod ego cogito, sed quod patientibus malum videatur quod irrogo: quod ita vos premet, ut colla vestra non possitis levare, nec ambuletis superbi, scilicet quos tempus captivitatis oppresserat.","english":"Our fields have been divided: therefore you will have no one to cast a line in the inheritance. What we have placed at the end of the chapter according to the Hebrew, \"in the assembly of the Lord,\" for which the Seventy translated \"in the church of the Lord,\" is according to the Vulgate edition the beginning of the following chapter. And therefore, if the Lord commands, we will discuss it there. Woe, then, to you, assembly of the Jews, who both devise evil and carry it out in deed. And you defile with fornication the beds given for rest; and whatever iniquity you plot by night, as if it could not be deferred, you hasten to accomplish as soon as the day has dawned, not considering that your hand is against the mighty Lord. And that Scripture might teach what it was that they devised by night and did by day, it explains in detail. They coveted, it says, fields, and violently took them; and houses—understand, they coveted—and what they had coveted, they plundered; and not only did they slander men and their houses, but even their descendants, who by reason of their tender age deserved mercy, they ravaged with rabid mouth. Because, therefore, you have done these things and devised what is useless, I also, the Lord, will devise evil against this family—not that what I devise is evil, but that what I inflict seems evil to those who suffer it: which will so press you down that you cannot lift up your necks, nor walk proudly—namely, you whom the time of captivity had oppressed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Tunc dicetur super vos parabola, et miseriae vestrae vertentur in canticum: Depopulatione vastati sumus, pars populi mei; templum, inquit, meum quod solum inter gentes caeteras plus habebam, mutabitur in ruinam. Quomodo a me recedet Assyrius, cum revertatur ut agros meos sibi sorte distribuat? Propterea, o familia Israel, super quam ego malum cogito, non habebis partem in haereditate justorum. Sed et de extrema captivitate hoc ipsum accipi potest, quod omnia eis evenerint quia Dominum crucifixerunt: ita tamen ut Septuaginta interpretum editio disseratur. Gloria namque filiae Israel decalvata est, et attonsa super filiis quondam delicatissimis, et si quid deinceps renatum pilorum fuit, alia deinceps rasura et attonsione truncatum est. Tunc omnia consilia eorum versa sunt in laborem, et quae cogitaverunt, mente et anima dormiente, attulerunt eis labores: quaeque operati sunt, statim ut lux Christi et ultio apparuit, conturbata sunt. Cum enim legissent vicisse Israel, quando Moyses manus levavit ad Dominum, superatum esse ab Amalec, quando Moyses lassa brachia deponebat (Exod. XVII), non levaverunt ad Dominum manus suas, sed omnia in pauperes et plebem Domini scelera perpetrantes, desideraverunt agros, et pupillorum domos diripiebant, ac virum pariter et uxorem liberosque ejus et substantiam depopulabantur.","english":"Then a parable will be spoken against you, and your miseries will be turned into a song: \"We have been laid waste by devastation, the portion of my people; my temple,\" he says, \"which alone I held in greater honor than the other nations, will be turned into ruin. How will the Assyrian depart from me, when he returns to distribute my fields to himself by lot?\" Therefore, O family of Israel, against whom I am planning evil, you will have no part in the inheritance of the righteous. But this very thing can also be understood of the final captivity, namely that all these things happened to them because they crucified the Lord; yet in such a way that the edition of the Seventy interpreters is discussed. For the glory of the daughter of Israel has been shorn bald, and shaved close upon her once most delicate sons, and whatever hair grew again thereafter was in turn cut off by another shaving and shearing. Then all their plans were turned into toil, and the things they devised, while mind and soul slept, brought them labors; and whatever they accomplished, as soon as the light of Christ and his vengeance appeared, was thrown into confusion. For when they had read that Israel conquered when Moses raised his hands to the Lord, and that Amalec was overcome when Moses let down his weary arms (Exodus 17), they did not raise their hands to the Lord, but perpetrating every crime against the poor and the people of the Lord, they coveted fields and plundered the houses of orphans, and laid waste man and wife alike, together with their children and their substance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Propterea cogitavit Dominus mala super tribum illam: nequaquam duodecim tribus 1, sed tribum malitia et scelere foedatam, de quibus non potuerunt elevare cervicem, nec recte incedere. Denique usque ad praesentem diem subditi sunt Romano imperio, et premuntur captivitatis jugo, et colla non elevant. Quod autem sequitur,, id est subito, in Hebraicis voluminibus non habetur, et tamen potest cum praesenti loco ita congruere, ut dicamus: Propterea haec dicit Dominus: Ecce ego cogito super tribum istam mala subito, de quibus non possint elevare cervices suas, et ob id elevare non poterunt, quia tempus malum est. Sicut enim mala operati sunt contra Dominum Jesum, sic mala captivitatis perpetuae sustinebunt, et in tantam venient angustiam, ut omnia eorum cantica et psalmi vertantur in luctum. Nihilque aliud noverit populus loqui, nisi hoc: Miseria miseri facti sumus. Terra quippe repromissionis quae prius duabus et seniis tribubus sorte divisa fuerat trans Jordanem. Moyse mittente funiculum, et postea ab Jesu Nave tribubus reliquis dispertita, haec gentibus Romano mensore divisa est; et nemo fuit qui prohiberet quin potius cum universas obtineat nationes, nullus est ex Judaeis qui antiquum pristina libertate possideat solum.","english":"Therefore the Lord has planned evils against that tribe: not at all the twelve tribes, but the tribe defiled by malice and wickedness, concerning which they could not lift up their head, nor walk uprightly. In short, even to the present day they are subject to the Roman empire, and are oppressed by the yoke of captivity, and they do not lift up their necks. But what follows, that is \"suddenly,\" is not found in the Hebrew volumes, and yet it can so agree with the present passage that we say: Therefore thus says the Lord: Behold, I am planning against this tribe evils suddenly, concerning which they cannot lift up their heads, and for this reason they will not be able to lift them up, because the time is evil. For just as they wrought evils against the Lord Jesus, so they will endure the evils of perpetual captivity, and they will come into such straits that all their songs and psalms will be turned into mourning. And the people will know how to speak nothing else but this: \"We have been made the misery of the miserable.\" For the land of promise, which formerly had been divided by lot to two and a half tribes across the Jordan, when Moses cast the cord, and afterwards was distributed by Joshua son of Nun to the remaining tribes—this land has been divided among the nations by a Roman surveyor; and there was no one who would forbid it—rather, since he holds all the nations, there is no one among the Jews who possesses the ancient soil in its former liberty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Quod si tertiam expositionem sequi voluerimus, omnem, de qua supra dixeram, ad animam humanam sermonem dirigi, quae de paradiso corruens in captivitatem hujus mundi venerit: videbimus quod omnis cogitatio nostra labor et dolor sit, et cubilia nostra plena sint malis, et lux ipsa quae videtur, mista sit tenebris; quaeque nocte tractemus, in caligine compleamus. Quis enim nostrum ad Deum sanctas elevat manus sine ira et cogitatione? Quis non desiderat villas istius saeculi, oblitus possessionum paradisi? Videas alios agros agris, et terminos jungere terminis, et parvo hominis corpusculo rura urbium non sufficere. Propterea cogitat Dominus super nos mala, de quibus nostras elevare nequeamus cervices, nec ambulare recti, quia tempus pessimum est, juxta Joannis verba, dicentis: Mundus in maligno positus est (I Joan. V, 19). Idipsum significat et illa in Evangelio filia Abraham nobilis anima, quam Satanas vinxerat et incurvaverat, et nisi ad adventum Domini in sublime erigi ante non potuit, nec suum suspicere Creatorem. Unde Salvator ait: Hanc, inquit, filiam Abrahae quam alligaverat Satanas, non oportuit solvi de vinculo isto die Sabbati (Luc. XIII, 16)?","english":"But if we wish to follow the third exposition—that the whole discourse I spoke of above is directed to the human soul, which, falling from paradise, came into the captivity of this world—we shall see that all our thought is labor and grief, and our beds are full of evils, and the very light that is seen is mixed with darkness; and whatever we ponder by night, we carry out in the gloom. For who among us raises holy hands to God without anger and anxious thought? Who does not desire the villas of this age, forgetful of the possessions of paradise? You may see some joining fields to fields and boundaries to boundaries, and the countryside of cities not sufficing for the little body of a man. Therefore the Lord plans evils against us, from which we cannot lift up our necks, nor walk upright, because the time is most wicked, according to the words of John, who says: The world is placed in the evil one (1 John 5:19). The same thing is signified also by that daughter of Abraham in the Gospel, a noble soul, whom Satan had bound and bent down, and who could not be raised on high before the coming of the Lord, nor look up to her Creator. Hence the Savior says: Ought not this daughter of Abraham, whom Satan had bound, to be loosed from this bond on the Sabbath day (Luke 13:16)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Quia ergo gloria nostra omnis attonsa est, et dilatavimus rasuram, vel nuditatem nostram (sic enim in quibusdam codicibus invenitur), missi sunt qui nos plangerent cum Jeremia, et sumerent super nos parabolam, et dicerent cum Apostolo: Lugebo multos qui peccaverunt, et non egerunt poenitentiam (II Cor. XII, 21). Quis enim non plangat videns humanas animas quasi variam suppellectilem a daemonibus et diversis vitiis esse possessas? Alius daemonum mittit fornicationis funiculum, alius avaritiae; ille homicidii, hic perjurii lineas tendit; pars populi Dei divisa est in funiculo; et agri quondam sanctitatis et paradisi, quorum odore delectabatur Isaac in Jacob filio suo (Gen. XXVII), traditi sunt Assyriis, regique Babylonio. Et habentibus vulpibus foveas, et volucribus coel inidos, Filius hominis non habet ubi caput suum reclinet (Matth. VIII). Exposui juxta quod mei ingenioli patebantur angustiae, et primam ab Assyriis Babyloniisque populi captivitatem, et secundam a Romanis, quia Dominum crucifixerunt, et tertiam spiritualem qua unusquisque nostrum cum Adam de paradiso cecidit, et in hujus mundi captivitate versatur, de qua cum venerit Dominus, eriget elisos, et solvet compeditos (Psal. CXLIV): et captivos quondam diaboli, reducet in possessionem suam, et complebitur sermo Psalmistae dicentis: Ascendens in altum, captivam duxit captivitatem (Psal. LXVII, 19).","english":"Therefore, because all our glory has been shorn, and we have spread out our razor, or our nakedness (for so it is found in certain manuscripts), those were sent who should lament us with Jeremiah, and take up a parable over us, and say with the Apostle: I will mourn for many who have sinned and have not repented (2 Cor 12:21). For who would not mourn, seeing human souls possessed by demons and various vices as though by a varied assortment of furniture? One of the demons sends the cord of fornication, another that of avarice; that one stretches out the lines of murder, this one of perjury; part of the people of God has been divided by a cord; and the fields of former holiness and of paradise, at whose fragrance Isaac delighted in his son Jacob (Gen 27), have been handed over to the Assyrians and to the king of Babylon. And while the foxes have holes and the birds of the air nests, the Son of Man has nowhere to lay his head (Mt 8). I have expounded, according to what the narrow limits of my little talent allowed, both the first captivity of the people by the Assyrians and Babylonians, and the second by the Romans, because they crucified the Lord, and the third, spiritual captivity, in which each one of us fell with Adam from paradise and is held in the captivity of this world; when the Lord comes, he will raise up the fallen and loose the bound (Ps 144), and he will lead back the one-time captives of the devil into his own possession, and the word of the Psalmist will be fulfilled, saying: Ascending on high, he led captivity captive (Ps 67:19).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Juxta quam expositionem potest et de Ecclesia quarta captivitas accipi, de qua unusquisque egreditur per peccatum, et postea ab Ezra, qui interpretatur adjutor, id est, sermone Dei reducitur in Jerusalem (I Esdr. VII). Si quis autem in lege Domini die ac nocte meditatus, majus habuit studium, majus ingenium, otium, gratiamque, et potest de praesenti capitulo probabilius aliquid dicere, non invideo, non aspernor, quin potius cupio ab eo discere quod ignoro, et libenter me discipulum profitebor, dummodo doceat, et non detrahat. Nihil enim tam facile, quam otiosum et dormientem de aliorum labore et vigiliis disputare.\n\n(Vers. 6–8.) « Ne loquamini loquentes, non stillabit super istos, non comprehendet confusio, dicit domus Jacob. Nunquid abbreviatus est spiritus Domini, aut tales sunt cogitationes ejus? Nonne verba mea bona sunt cum eo qui recte graditur? Et econtrario populus meus in adversarium consurrexit, desuper tunicam pallium sustulistis, et eos qui transibant simpliciter, convertistis in bellum. » LXX: « In Ecclesia Domini nolite flere lacrymis, neque plorent super his? non enim abjiciet opprobria, quae dicit: Domus Jacob provocavit spiritum Domini, si hae sunt adinventiones ejus: nonne sermones ejus boni sunt cum eo, et recti ambulaverunt 1? Et prius populus meus inimicitiis restitit contra pacem suam: pellem ejus excoriaverunt, ut auferrent spem contritionem belli.","english":"According to which exposition, a fourth captivity can also be understood concerning the Church, from which each person departs through sin, and afterward is led back into Jerusalem by Ezra, which is interpreted as helper, that is, by the word of God (1 Esdras 7). If anyone, however, meditating on the law of the Lord day and night, has had greater zeal, greater talent, leisure, and grace, and can say something more probable concerning the present chapter, I do not envy him, I do not scorn him; rather I desire to learn from him what I do not know, and I will gladly profess myself his disciple, provided that he teaches and does not disparage. For nothing is so easy as for an idle and sleeping man to dispute about the labor and vigils of others.\n\n(Verses 6–8.) «Do not speak, you who speak; it shall not drop upon these; confusion shall not comprehend, says the house of Jacob. Is the Spirit of the Lord shortened, or are such his thoughts? Are not my words good with him who walks rightly? And on the contrary, my people has risen up against an adversary; you have taken away the cloak over the tunic, and those who were passing by simply you have turned into war.» The Septuagint: «In the Church of the Lord do not weep with tears, nor let them lament over these? For he will not cast away the reproaches which he says: The house of Jacob has provoked the Spirit of the Lord, if these are his inventions: are not his words good with him, and have they walked rightly? And first my people resisted hostilities against its own peace: they flayed his skin, so as to take away hope, the contrition of war.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"» Ne loquamini, inquit, loquentes; pro quo interpretatus est Aquila: Ne stilletis stillantes, quondam idiomate Hebraico, eloquium, ab eo quod fluat et ad aures perveniat audientium, in similitudinem pluviae descendentis, stillationem vocans. Nolite vos decipere, o domus Jacob, et in consolationem mutuam dicere, Deus bonus est; non veniet captivitas quam timemus. Num larga ejus misericordia, et clementissimus spiritus, qui late et abundanter ortus est omnibus, tantum in nobis abbreviabitur et severus erit? aut hujuscemodi sunt cogitationes ejus, quales in hominibus cernimus, ut antiquam teneat iracundiam, et ad vindictam furore subito concitetur? Ad quae respondit Dominus: Bonus quidem sum, et verba mea sonant clementiam: sed ad eos qui recto itinere gradiuntur. Qui autem, non dico olim, sed hesterno die in contumeliam meam veneratus est idola, et, quantum in ipso fuit, tyrannica adversum me arma corripuit, qui infelicem populum exspoliavit auxilio Dei, et quasi desuper tunicam, pallium tulit 2, qui simplices quosque credentium et acquiescentes auctoritati majorum contra me vertit in bellum, nunquid non stillabit super eum Dominus, et apprehendet eum confusio?","english":"Do not speak,\" he says, \"speaking things\"; for which Aquila translated: \"Do not drip, dripping things,\" since in the Hebrew idiom \"utterance\" is called a \"dripping\" from the fact that it flows and reaches the ears of the hearers, like rain descending. Do not deceive yourselves, O house of Jacob, and say to one another for mutual consolation, \"God is good; the captivity we fear will not come.\" Is his mercy, so generous, and his most clement spirit, which has risen widely and abundantly upon all, to be shortened and made severe only toward us? Or are his thoughts of such a kind as we see in men, that he should hold fast to ancient anger and be stirred to vengeance by sudden fury? To these things the Lord responds: I am indeed good, and my words sound of clemency—but toward those who walk in the right path. But the one who—I do not say long ago, but yesterday—reverenced idols to my insult, and, as far as in him lay, took up tyrannical arms against me, who despoiled the wretched people of God's help and, as it were, took away the cloak from over the tunic, who turned even the simple among the believers, and those who yielded to the authority of their elders, to war against me—shall the Lord not drip upon him, and shall confusion not seize him?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Hoc autem quod nos vertimus: Et econtrario populus meus in adversarium consurrexit; quia verbum MUL ( ), et contrarium, et diem hesternum sonat, Symmachus apertius transtulit ut diceret: ante unam diem populus meus quasi inimicus restitit, ut solveret quaestionem, quod Deus non praeterita vitia imputaret populo, sed recentia, et quae quasi die commissa viderentur hesterno. Haec juxta Hebraicam intelligentiam, caeterum Septuaginta interpretes in hoc loco penitus sibi non cohaerent. Ad id enim quod praemissum est, in Ecclesia Domini nolite flere, quae consequentia est, ut inferatur, non enim abjiciet opprobria quae dicit, domus Jacob provocavit spiritum Domini? Sed et illud quod sequitur: Si hae adinventiones ejus sunt: nonne sermones ejus sunt boni cum eo, et redi ambulaverunt (Al. ambulabunt]? ad posteriora quid pertinent, quae dicuntur: Et prius populus meus in adversarium restitit, contra pacem suam, pellem ejus excoriaverunt, ut auferrent contritionem belli? Videtur autem mihi, in loco vel difficillimo, sic posse sensus reddi vel exprimi 3, si tamen prudens lector nostrae rationi acquieverit. Praecipitur itaque Ecclesiae, ut non habeat tristitiam et sollicitudinem super rebus saeculi, et damnis quae in hoc mundo evenire consueverunt, et dicitur habitatoribus ejus, o vos, qui estis in Ecclesia Domini, semper gaudete, et quidquid vobis de judiciis acciderit, gratulamini.","english":"But what we have translated as \"And on the contrary, my people have risen up against an adversary\"—since the word MUL means both \"contrary\" and \"the day of yesterday\"—Symmachus translated more clearly, saying: \"the day before, my people stood as an enemy,\" so as to resolve the question, namely that God was not imputing to the people former vices but recent ones, and those which seemed to have been committed, as it were, on the day of yesterday. These things are according to the Hebrew understanding; otherwise the Seventy interpreters in this place do not at all cohere with themselves. For to what was said before, \"Do not weep in the church of the Lord,\" what consequence is it that there is added, \"For he will not cast away the reproaches which he says, the house of Jacob provoked the spirit of the Lord\"? But also that which follows: \"If these are his devices, are not his words good with him, and they have gone and walked\" (or \"will walk\")—to what latter things do they pertain, which are said: \"And formerly my people stood as an adversary, against their peace they flayed his skin, to take away the breaking of war\"? But it seems to me that in this most difficult place the sense can be rendered or expressed thus, if only the prudent reader will acquiesce in our reasoning. And so the Church is instructed not to have sadness and anxiety over the things of the world and the losses which are accustomed to happen in this world, and it is said to its inhabitants: O you who are in the church of the Lord, always rejoice, and whatever happens to you from judgments, rejoice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Nec hoc dico quod flere non debeatis: Beati quippe flentes, quoniam ipsi ridebunt (Luc. VI, 21); sed illud admoneo, ne in his quae sunt saeculi, lugeatis. Si quis mortuus fuerit propinquorum, si substantiam fiscus invaserit, si corpus vel podagra, vel alius quilibet morbus oppresserit, nolite flere, nolite lacrymas fundere, nec consideretis praesentia, sed futura, et aggravamini magis quod diutius in hoc tabernaculo mortis habitetis. Quin potius illud cavete, ne insultetis cadentibus, et alienam ruinam vestram aedificationem putetis: unusquisque se ex suis viribus, non ex imbecillitate alterius metiatur. Alioqui quae est ista justitia, ramos oleastri insultare ramis olivae, qui propter infidelitatem suam fracti fuerunt (Rom. XI), et dicere, domus Jacob ad iracundiam spiritum Domini provocavit, interficiens prophetas, idola colens, Dei Filium crucifigens? Qui hoc facit, non erit ab opprobrio alienus, et ea mensura qua judicavit, judicabitur de eo; et quomodo ipse de peccatis loquitur corruentis, ita alius ruinae illius insultabit. Sequitur: Si hae adinventiones ejus sunt, nonne verba ejus bona sunt cum eo, et recti ambulaverunt? Quod offendit, ait, Judaicus populus, ut plenitudo gentium subintraret, dispensationis Dei est, ut postea, credente Israel, omnes salvi fierent, et universi Dei misericordia indigerent.","english":"I do not say this to mean that you ought not to weep—for \"Blessed are those who weep, for they shall laugh\" (Luke 6:21)—but I warn you not to mourn over the things that belong to this world. If one of your kin has died, if the treasury has seized your property, if gout or any other disease has afflicted your body, do not weep, do not pour out tears, and do not fix your eyes on the present but on the future, and be all the more burdened that you dwell longer in this tabernacle of death. Rather, beware of this: that you not mock those who fall, and reckon another's ruin to be your own edification. Let each one measure himself by his own strength, not by another's weakness. Otherwise, what sort of righteousness is it for the branches of the wild olive to mock the branches of the olive tree, which were broken off because of their unbelief (Rom. 11), and to say that the house of Jacob provoked the Spirit of the Lord to anger, killing the prophets, worshiping idols, crucifying the Son of God? Whoever does this will not be free from reproach, and by the measure with which he judged, judgment will be rendered concerning him; and just as he speaks of the sins of one who has fallen, so another will mock his ruin. It follows: \"If these are his devices, are not his words good with him, and have they not walked uprightly?\" What offended, he says, was that the Jewish people [offended], so that the fullness of the Gentiles might enter in; it is part of God's dispensation that afterward, when Israel believes, all might be saved and all might stand in need of God's mercy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Unde et Apostolus ad hujus loci veniens quaestionem (Ibid.), profundum sapientiae et scientiae et judiciorum Dei abyssum investigabilem esse proclamat. Si ergo adinventiones et cogitationes Dei sunt, frangi priores ramos olivae, et inseri alios de oleastro, non debes insultare, sed timere ne corruas, nec aestimes in eo te placere Deo, si sermones, id est, Scripturas illius legas. Tunc Scripturae prosunt legenti, si quod legitur, opere compleatur. Si loquens de Scripturis possis dicere: An experimentum quaeritis ejus qui in me loquitur, Christus (II Cor. XIII, 3)? Dominus quippe dabit verbum evangelizantibus virtute multa (Psal. LXVII, 12): et super montem excelsum ascende tu, qui evangelizas Sion, et leva vocem in fortitudine, qui evangelizas Jerusalem (Isa. XL, 9). Atque hoc modo sermones Dei boni sunt, si secum sint, hoc est, si Deus non deserat praedicantem, cujus cor labiaque consentiunt. Caeterum qui confitetur labiis, et cor ejus longe est a Deo, et narrat justitias ejus, et assumit testamentum per os suum, et peccatorum sordibus inquinatur, cum hoc non sunt boni sermones Dei.","english":"Hence the Apostle too, when he comes to the question of this passage, proclaims that the deep abyss of the wisdom and knowledge and judgments of God is unsearchable. If, then, the inventions and thoughts of God are such that the former branches of the olive are broken off and others from the wild olive are grafted in, you ought not to insult but to fear lest you fall, nor should you think that you please God merely because you read His words, that is, the Scriptures. The Scriptures profit the reader only when what is read is fulfilled in deed. If, speaking of the Scriptures, you can say: \"Do you seek a proof of Him who speaks in me, Christ?\" For the Lord will give the word to those who preach the gospel with great power: and \"Go up on a high mountain, you who bring good news to Zion, and lift up your voice with strength, you who bring good news to Jerusalem.\" And in this way the words of God are good if they are with Him, that is, if God does not forsake the preacher whose heart and lips are in agreement. But he who confesses with his lips while his heart is far from God, and recounts His righteous acts and takes up His covenant with his mouth, yet is defiled with the filth of sins—with such a man the good words of God are not present.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Nec solum de peccatore, sed de eo quoque, qui gratiam non habet spiritualem, id est, prophetiae, ac doctrinae, et interpretationis, majorumque charismatum, hoc dicendum est, quod hujuscemodi homo si voluerit elementorum causas, fideique suae reddere rationem, et quare Deus, qui bonus et Creator est omnium, ad solos tantum Judaeos venerit, et in ultimo jam saeculo vocaverit nationes, non habeat secum bonos Dei sermones; sed de propria imperitia etiam ea, quae bona sunt, Dei verba contaminet, quae verba recte ambulant et rectas aures requirunt. Et haec quidem Dominus praecipit populo successori, et Ecclesiae de gentibus congregatae, ne insultet generationi pristinae, et aliena non sit ab opprobriis insultando. Refert autem ipse qui verus est judex et sine perturbatione loquitur, quomodo in passione sua Israel ei contrarius fuerit, et hoc fecerit non quod suo nocere potuerit Creatori, sed quod contra pacem suam omnia perpetrarit. Unde et ad Jerusalem sermo est: Si scires ea quae ad pacem sunt tibi (Luc. XIX, 42). Pace autem perdita, pellem suam excoriaverunt, id est, tulerunt a se Dei, quo protegebantur, auxilium, et quasi nudas carnes absque cute et tegmine reliquerant, ut quidquid videbatur esse pulchrum, operiente desuper misericordia Dei, hoc, illa recedente, praeberet videntibus turpitudinem.","english":"Nor is this to be said only of the sinner, but also of him who does not have a spiritual grace—that is, of prophecy, teaching, and interpretation, and of the greater charisms—namely, that a man of this kind, if he wishes to render an account of the causes of the elements and of his faith, and [to explain] why God, who is good and the Creator of all things, came to the Jews only, and in the last age has now called the nations, does not have with him the good words of God; but out of his own ignorance he even contaminates the good words of God, words which walk rightly and require right ears. And indeed the Lord commands this to the people who succeed them, and to the Church gathered from the nations, that it not insult the former generation, and that it not be a stranger to reproaches by insulting. But he himself, who is the true judge and speaks without disturbance, relates how in his passion Israel was contrary to him, and did this not because it could harm its Creator, but because it perpetrated all things against its own peace. Hence the word is also addressed to Jerusalem: If you knew the things that are for your peace (Luke 19:42). But with peace lost, they flayed off their own skin—that is, they took away from themselves the help of God by which they were protected—and had left themselves, as it were, bare flesh without skin and covering, so that whatever seemed beautiful, while the mercy of God covered it from above, when that mercy withdrew, would present its ugliness to those who saw it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Recedente autem pace et auxilio Dei, quia restiterant Domino, de quo dicitur: Dominus conterens bella, Dominus nomen ei (Judith XVI, 3), adversariis suis resistere non potuerunt, sed in omni certamine victi sunt, nec fuit qui contereret adversum eos bella nascentia, juxta utramque personam hostium, vel hominum qui eos duxere captivos, vel adversariorum fortitudinem 2, qui animas eorum quotidie jugulabant blasphemando.\n\n(Vers. 9, 10.) « Mulieres populi mei ejecistis de domo deliciarum suarum: a parvulis earum tulistis laudem meam in perpetuum. Surgite et ite, quia non habetis hic requiem, propter immunditiam suam corrumpetur putredine pessima. » Interpretatio Septuaginta (si tamen Septuaginta est; Josephus enim scribit, et Hebraei tradunt, quinque tantum libros legis Moysi ab eis translatos, et Ptolemaeo regi traditos ) tantum discordat in praesenti loco ab Hebraica veritate, ut nec capita possimus ex aequo ponere, nec eorum simul sententias explicare. Quamobrem nostra primum translatio disseratur, et postea ad eosdem veniemus. Adhuc contra populum Dei sermo est, cui supra jam dixerat: Econtrario populus meus in adversarium consurrexit: desuper tunicam pallium sustulistis, quod non solum hoc egerint, sed mulieres quoque, id est, matronas quondam delicatas fecerint captivas ire, sive sub metaphora urbes Judaeae, quas et in Isaia filias Sion vocat (Isa.","english":"But when the peace and help of God had withdrawn, because they had resisted the Lord—of whom it is said, \"The Lord who crushes wars, the Lord is his name\" (Judith 16:3)—they could not resist their adversaries, but were defeated in every conflict, and there was no one to crush the wars rising against them, whether with respect to either party of the enemies—either the men who led them away captive, or the strength of the adversaries who were slaying their souls daily by blasphemy.\n\n(Verses 9, 10.) \"You have cast out the women of my people from the house of their delights: from their little ones you have taken away my praise forever. Arise and go, for you have no rest here; because of its uncleanness it shall be corrupted with the worst rottenness.\" The interpretation of the Septuagint (if indeed it is the Septuagint; for Josephus writes, and the Hebrews hand down, that only five books of the law of Moses were translated by them and delivered to King Ptolemy) differs so much in the present passage from the Hebrew truth that we can neither set the chapters side by side on equal footing nor explain their meanings together. Therefore let our own translation first be discussed, and afterwards we shall come to those others. The discourse is still against the people of God, to whom he had already said above: \"On the contrary, my people has risen up as an adversary: you have taken away the cloak from above the tunic,\" because they not only did this, but also made the women—that is, the once delicate matrons—go into captivity, or under the metaphor, the cities of Judea, which he also calls the daughters of Zion in Isaiah (Isa.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"I), eo quod Sion metropolis fuerit. A parvulis quoque earum tulistis, inquit, laudem meam in perpetuum, nullus remansit in populo, cunctis vel interfectis vel captis, qui meos psalmos caneret; sed et pauci qui in Babylone supererant, canere se non posse testantur. Quomodo, inquiunt, cantabimus canticum Domini in terra aliena (Psal. CXXXVI, 4)? Surgite itaque et ite in captivitatem, quia in hac terra requiem non habetis, quae propter scelera vestra polluta est, et mundari non poterit, nisi longum sabbatum antea celebrant. Propterea autem dico vobis, non habetis hic requiem, quia polluta est terra vestra, et corrumpetur putredine pessima, captivitate videlic et, vel Babylonica, vel Romana, eo quod Domini sanguinem hauserit: juxta utramque enim historiae veritatem intelligi potest.\n\nLXX: « Duces populi mei projicientur de domibus deliciarum suarum; propter malas adinventiones suas ejecti sunt. » Potest hoc et generaliter de Judaici populi principibus, sacerdotibus ac Pharisaeis accipi, qui post passionem Domini projecti sunt de urbe deliciarum suarum, in qua prius lascivierant propter malas adinventiones suas, et specialiter de stirpe David, quia statim ut natus est Dominus, defecit princeps ex Juda, et dux de femoribus ejus (Gen. XLIX), veniente cui repositum erat, et exspectatione gentium apparente.","english":"because Zion was the capital city. And from their little ones, he says, you have taken my praise forever; no one remained among the people, all being either killed or captured, who might sing my psalms; but even the few who survived in Babylon testify that they could not sing. How, they say, shall we sing the song of the Lord in a foreign land (Psalm 136:4)? Rise up therefore and go into captivity, because in this land you have no rest, which has been polluted because of your crimes, and cannot be cleansed unless they first celebrate a long sabbath. And for this reason I tell you that you have no rest here, because your land is polluted and will be corrupted with the worst rottenness—namely, by captivity, whether Babylonian or Roman—because it has drunk the Lord's blood; for it can be understood according to either historical truth.\n\nLXX: \"The leaders of my people shall be cast out from the houses of their delights; because of their evil devices they have been ejected.\" This can be taken both generally of the leaders, priests, and Pharisees of the Jewish people, who after the Lord's passion were cast out from the city of their delights, in which they had previously luxuriated because of their evil devices, and specifically of the stock of David, because as soon as the Lord was born, the prince failed from Judah, and the leader from his thighs (Genesis 49), when he came to whom it was reserved, and the expectation of the nations appeared.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Sed et Ecclesiae quoque principes qui deliciis affluunt, et inter epulas atque lascivias pudicitiam servare se credunt, propheticus sermo describit quod ejiciendi sint de spatiosis domibus, lautisque conviviis, et multo labore epulis conquisitis, et ejiciendi propter malas cogitationes et opera sua. Et si vis scire quo ejiciendi sint, Evangelium lege: In tenebras scilicet exteriores, ubi erit fletus et stridor dentium (Matth. XXII, 13). Annon confusio et ignominia est, Jesum crucifixum, magistrum, pauperem atque esurientem fartis praedicare corporibus, jejuniorumque doctrinam, rubentes buccas, tumentiaque ora proferre? Si in apostolorum loco sumus, non solum sermonem eorum imitemur, sed conversationem quoque et abstinentiam amplectamur. Sanctum utique est et apostolorum ministerium, viduis et pauperibus ministrare (Act. VI, 2). Non oportet, inquiunt, dimisso verbo Dei, ministra re nos mensis. At nunc non dico pauperes, non dico fratres, et qui rursum invitare non possint (ex quibus, excepta gratia, nihil aliud episcopalis speret manus), sed militantes et accinctos gladio, et judices, excubantibus ante fores suas centurionibus et turmis militum, Christi sacerdos invitat ad prandium. Tota clerici urbe discursant; quaerunt exhibere judicibus, quae illi in praetoriis suis aut invenire non possunt, aut certe inventa non coemunt.","english":"But the prophetic word also describes the leaders of the Church who abound in pleasures and believe that they preserve their chastity amid feasts and wantonness: that they are to be cast out of their spacious houses and lavish banquets and meals procured with great labor, and cast out because of their evil thoughts and deeds. And if you wish to know where they are to be cast out, read the Gospel: into outer darkness, surely, where there will be weeping and gnashing of teeth (Matt. 22:13). Is it not a disgrace and a shame to preach Jesus crucified—the master, poor and hungry—to stuffed bodies, and to set forth the doctrine of fasting with ruddy cheeks and swollen mouths? If we stand in the place of the apostles, let us imitate not only their preaching but also their manner of life and abstinence. Holy indeed is the ministry of the apostles: to minister to widows and the poor (Acts 6:2). They say, It is not right that we, having left the word of God, should serve tables. But now—I do not speak of the poor, I do not speak of the brothers, and those who in turn cannot invite us back (from whom, apart from gratitude, the episcopal hand hopes for nothing else)—but the priest of Christ invites to dinner men who are soldiers and girded with the sword, and judges, with centurions and troops of soldiers keeping watch before their doors. The whole clergy runs about the city; they seek to present to the judges what those men cannot find in their own praetoria, or at any rate do not buy when they have found it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Nec vero arbitrandum quod generaliter ad omnes haec dirigatur invectio; sed quod eos qui tales sunt, pulset sermo propheticus; et comminetur eis supplicia, et tenebras sempiternas; ut qui pudore et verecundia non tenentur, agant poenitentiam saltem comminatione poenarum.\n\nLXX: « Propinquate montibus aeternis. » AEternos montes, vel angelos intelligere possumus, vel prophetas, de quibus et in psalmo scriptum est: Fundamenta ejus in montibus sanctis (Psal. LXXXVI, 1). Et in alio loco: Levavi oculos meos in montes, unde veniet auxilium mihi (Psal. CXX, 1). Appropinquat autem aeternis montibus qui non in peccatis suis a beatorum contubernio separatur: quomodo Moyses appropinquabat Deo, non loco, sed merito. Et ad eos qui appropinquabant aeternis montibus, ipse Dominus loquebatur. Deus appropinquans ego: et non Deus de longe (Jerem. XXIII, 23). Montes autem aeterni, ad distinctionem eorum vocantur qui non sunt aeterni, principium scilicet hujus saeculi montium tenebrosorum: qui cum erecti fuerint velut cedrus Libani transeuntes cum mundo, locus eorum non poterit inveniri.","english":"Nor indeed should it be thought that this invective is directed generally at all, but that the prophetic word strikes those who are such, and threatens them with punishments and eternal darkness, so that those who are not held back by shame and modesty may at least do penance through the threat of penalties.\n\nLXX: \"Draw near to the eternal mountains.\" We can understand the eternal mountains either as angels or as prophets, of whom it is also written in the psalm: \"His foundations are in the holy mountains\" (Ps. 86:1). And in another place: \"I have lifted up my eyes to the mountains, from where help will come to me\" (Ps. 120:1). But he draws near to the eternal mountains who is not separated by his sins from the fellowship of the blessed, just as Moses was drawing near to God, not by place but by merit. And to those who were drawing near to the eternal mountains, the Lord himself was speaking: \"I am a God who draws near, and not a God far off\" (Jer. 23:23). But they are called eternal mountains to distinguish them from those that are not eternal—namely, the mountains of this world's beginning, which are dark; when they have been lifted up like the cedar of Lebanon, passing away with the world, their place will not be able to be found.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"LXX: « Surge et ambula, quia non est tibi hic requies. » Jubemur in nullis mundi rebus putare nobis requiem; sed quasi a mortuis resurgentes, ad sublime tendere, et ambulare post Dominum Deum nostrum, et dicere. Adhaesit anima mea post te (Psal. LXII, 9). Quod si neglexerimus, et noluerimus audire dicentem: Exsurge qui dormis, et elevare, et illuminabit te Christus (Ephes. V, 14), dormitabimus quidem, sed decipiemur, et non inveniemus requiem, quia ubi Christus non illuminat resurgentem, quae videtur esse requies, tribulatio est.\n\nLXX: « Propter immunditiam consumpti estis corruptione. » Pro eo quod nos diximus, consumpti estis, potest juxta Graecam intelligentiam in Latino sonare sermone, corrupti estis: ut sit ordo, propter immunditiam corrupti estis corruptione. Hoc autem ad eos dicitur, qui voluptati corporis et libidinis servientes, non solum animam, sed corpus quoque suum corrumpunt, voluptatum amatores magis quam amatores Dei. Poterat quoque dicere, propter immunditiam corrupti estis, et sensus etiam absque corruptione fuisset expletus. Nunc autem quia ait, corrupti estis corruptione, ad distinctionem mihi videtur corruptionis salutaris dixisse; juxta quam et Apostolus loquitur: Et si is qui foris homo noster est, corrumpitur; sed qui intus est renovatur de die in diem (II Cor. IV, 16).","english":"LXX: \"Arise and walk, for you have no rest here.\" We are commanded to think that we have rest in none of the things of the world, but, as it were rising from the dead, to strive toward what is on high and to walk after the Lord our God, and to say: My soul has clung fast after you (Ps. LXII, 9). But if we have neglected this and have been unwilling to hear him who says: Arise, you who sleep, and lift yourself up, and Christ will enlighten you (Eph. V, 14), we shall indeed slumber, but we shall be deceived and shall not find rest, because where Christ does not enlighten the one who rises, what seems to be rest is tribulation.\n\nLXX: \"Because of uncleanness you have been consumed by corruption.\" In place of what we have said, \"you have been consumed,\" according to the Greek understanding it can sound in the Latin tongue as \"you have been corrupted,\" so that the order is: because of uncleanness you have been corrupted by corruption. But this is said to those who, serving the pleasure of the body and of lust, corrupt not only the soul but also their own body, lovers of pleasures rather than lovers of God. He could also have said, \"because of uncleanness you have been corrupted,\" and the sense would have been completed even without \"by corruption.\" But now, because he says, \"you have been corrupted by corruption,\" it seems to me that he has spoken of a corruption distinct from saving corruption, according to which the Apostle also speaks: And if our outer man is corrupted, yet the inner man is renewed from day to day (II Cor. IV, 16).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Qui semper mortificationem Jesu portat in corpore suo, et exteriorem corrumpit hominem, et carnem imperio animae subjicit, iste corrumpitur quidem, sed non corruptione, quia corruptio illius salutaris est.\n\n« Fugistis, nemine persequente.·» Ad eos dicitur, qui propter immunditiam corruptione corrupti sunt, quod conscientia peccatorum etiam absque suppliciis resistere hostibus et dimicare non audeant.\n\nUnde et formidolosi in sanctorum praelio, ne terreant mentes fratrum suorum, ejiciuntur e castris, ut ex acie repelluntur (Deut. XX), et in maledictis Levitici ad hujuscemodi homines sermo dirigitur: Persequetur vos folii vox volantis, et fugietis, nullo persequente (Levit. XXVI, 36). Scio me io cujusdam commentariis legisse, exponentis Joannis evangelistae principium: Omnia per ipsum facta sunt, et sine ipso factum est nihil (Joan. I, 3), hoc quod dicitur, nihil, ad malitiam retulisse: rursumque ipsam malitiam interpretatum esse diabolum, et isto quasi gradu, ipsum quod factum est sine Christo, nihil diabolum intellexisse. Si igitur malitia, vel diabolus nihil est, et fugerunt qui corruptione corrupti sunt, nullo, id est; nihil persequente, diabolus eos est persecutus in nihili. Quod si cui videtur nimis coactum, et contra Scripturae simplici tantem artificio potius eloquii, quam vera interpretatione dissertum, vel priorem, vel quam ipse repererit expositionem sequatur.","english":"Whoever always carries the mortification of Jesus in his body, and corrupts the outer man, and subjects the flesh to the command of the soul—such a one is indeed corrupted, but not by corruption, because his corruption is salutary.\n\n\"You have fled, with no one pursuing.\" This is said to those who have been corrupted by corruption because of uncleanness, because the consciousness of sins, even without punishments, makes them not dare to resist the enemy and to fight.\n\nHence also the fearful in the battle of the saints, lest they terrify the minds of their brothers, are cast out of the camp, as they are driven back from the battle line (Deut. 20), and in the curses of Leviticus the word is directed to men of this sort: The sound of a flying leaf will pursue you, and you will flee, with no one pursuing (Lev. 26:36). I know that I have read in the commentaries of a certain expositor of the beginning of John the Evangelist—\"All things were made through him, and without him was made nothing\" (John 1:3)—that he referred this word \"nothing\" to malice; and again he interpreted that malice itself as the devil, and by this, as it were, step, he understood the devil as that which was made without Christ, namely \"nothing.\" If, therefore, malice, or the devil, is nothing, and those who were corrupted by corruption fled, with no one—that is, with nothing—pursuing, then the devil pursued them in the nothing. But if this seems to anyone too forced, and expounded against the simple artifice of Scripture rather by cleverness of speech than by true interpretation, let him follow either the former exposition or one that he himself has found.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"(Vers. 11, 12.) « Utinam non essem vir habens spiritum, et mendacium potius loquerer! Stillabo tibi in vinum et in ebrietatem, et erit superquom stillatur populus iste. Congregatione congregabo Jacob, totum te: in unum conducam reliquias Israel pariter 3. » Et in hoc capite multum Septuaginta interpretes ab Hebraico discrepant. Unde primum juxta id quod nobis ab Hebraeis est traditum exponamus, et postea, si Dominus voluerit, de eorum translatione tractabimus. O popule Judaice, ad quos repromissiones, quorum testamenta et lex. et ex quibus Christus secundum carnem (Rom. IX), cui, imminentibus Babyloniis vel Romanis, dixi: Surgite et ite in captivitatem, quoniam non est vobis in terra ista requies, quae propter immunditiam suam corrumpetur populatione novissima, non me putetis volentem loqui, et praedicare gaudentem, qued venturum video: optarem et ipse anathema esse pro fratribus meis, qui sunt Israelitae (Rom. IX, 3). Utinam de meo sensu loquerer, et sanctum Spiritum non haberem; et inter pseudoprophetas potius computatus, solus perirem, et non essent vera quae dico; et tanta multitudo crederet in Edium Dei, et non traderetur aeternae captivitati. Verum quia propheta sum, et Dei spiritu loquor, et a divinitate missus, praedico veritatem: propterea stillabo tibi sermonem meum in meracum vinum quod te inebriet, et corruere faciat.","english":"(Verses 11, 12.) \"Would that I were not a man having the spirit, and that I spoke falsehood rather! I will drip for you into wine and into drunkenness, and this people shall be dripped upon. In gathering I will gather Jacob, all of you; together I will bring in the remnant of Israel.\" And in this chapter the Seventy translators differ greatly from the Hebrew. Therefore let us first expound according to what has been handed down to us from the Hebrews, and afterwards, if the Lord wills, we shall treat of their translation. O Jewish people, to whom belong the promises, whose are the covenants and the law, and from whom is Christ according to the flesh (Rom. 9), to whom, when the Babylonians or the Romans were imminent, I said: \"Arise and go into captivity, for you have no rest in this land,\" which because of its uncleanness shall be corrupted by a final devastation—do not think that I wish to speak and preach rejoicing at what I see coming. I would myself wish to be anathema for my brethren, who are Israelites (Rom. 9:3). Would that I spoke from my own mind, and did not have the Holy Spirit; and, counted rather among the false prophets, I alone might perish, and the things I say might not be true; and so great a multitude might believe in the household of God, and not be handed over to eternal captivity. But because I am a prophet, and I speak by the Spirit of God, and am sent by the Godhead, I preach the truth: therefore I will drip my word for you into pure wine, which shall make you drunk and cause you to fall.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Me autem stillante, et futurae captivitatis malum canente, populus iste meas suscipiet pluvias, hoc est, vult non vult, sustinere habet quae dico. Et ne arbitremini, malorum me esse tantum vatem, nunc quidem veniet praedicta captivitas; sed ecce in me sermo loquitur, qui ad omnes prophetas fit. Quo reticente propheta, non loquitur, et nunc dicit: Veniam, et humanum corpus assumam, nascar de Virgine. Sive ita: Quia in carnis humilitate veni, et non credidistis mihi, veniam in consummatione mundi in majestate mea cum angelis caeterisque virtutibus, et tunc te totum congregabo, Jacob; tunc in unum conducam reliquias Israel, et cum gentium populo in ovili meo pariter copulabo; tunc te muro firmissimo sepiam, et tanta erit credentium multitudo, et inter caulas positi gregis tumultuatio, ut vincatur numerus pecorum largitate. Ac ne forsitan putes, quia dixi: Ponam illum quasi gregem in ovili, et quasi pecus in medio caularum, de ovibus me loqui, intellige quod oves istae homines sint Sequitur enim: Tumultuabuntur a multitudine hominum.","english":"But while I am dripping and singing of the evil of the coming captivity, this people will receive my rains—that is, whether they wish it or not, they must endure what I say. And do not think that I am only a prophet of evils: the foretold captivity will indeed come now; but behold, the word speaks in me, which comes to all the prophets. When the prophet is silent, it does not speak, and now it says: I will come, and I will take up a human body, I will be born of the Virgin. Or thus: Because I came in the lowliness of the flesh, and you did not believe me, I will come at the consummation of the world in my majesty with the angels and the other powers, and then I will gather you wholly, Jacob; then I will bring together the remnant of Israel into one, and I will join them together with the people of the nations in my sheepfold; then I will hedge you about with a most firm wall, and so great will be the multitude of believers, and the commotion of the flock placed among the folds, that the number of the sheep will be surpassed by the abundance. And lest perhaps you think that, because I said, I will place him as a flock in the sheepfold, and as a sheep in the midst of the folds, I am speaking of sheep, understand that these sheep are men. For it follows: They will be in commotion from the multitude of men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Tumultus, vox plurimorum est, et nimiae multitudinis clamor pariter emissus; ne aestimemus unius vocem esse, sed omnium communem, laudantium bonum pastorem, qui ardua quaeque complanaverit, et suo aequaverit pede, dux itineris eorum ipse sit paradisi janua, et dicat: Ego sum porta; quo iter dividente et praecedente, et viae porta 1, transibit per eum credulum pecus. Pastor autem iste rex est et Dominus. Unde sequitur: Et transibit rex eorum coram eis, et Dominus in capite eorum. Quod si volueri· mus haec omnia de primo adventu ejus accipere, et totum Jacob et reliquias Israel ad apostolos, et eam referre multitudinem quae in Actibus apostolorum salvata est ex Judaeis non abhorrebit a veritate expositio tractatoris. Hos enim vere congregavit Dominus in ovile suum, et posuit in medio caularum, et ferit iter anie cos, et induxit eos in Ecclesiam, et fuit rex eorum coram eis, et est Dominus in capite eorum in perpetuum.","english":"The tumult is the voice of many, and the shout of an excessive multitude poured forth together; let us not reckon it the voice of one, but the common voice of all, praising the good shepherd, who has made level every steep place and smoothed it with his own foot, who is himself the guide of their journey, the gate of paradise, and says: I am the door; where the way divides and goes before, and the gate of the way, the believing flock shall pass through him. But this shepherd is King and Lord. Whence it follows: And their king shall pass before them, and the Lord at their head. But if we wish to take all these things of his first advent, and to refer the whole of Jacob and the remnant of Israel to the apostles, and that multitude which was saved from among the Jews in the Acts of the Apostles, the exposition of the commentator will not shrink from the truth. For these the Lord truly gathered into his own fold, and set them in the midst of the sheepfolds, and made a way before them, and led them into the Church, and was their king before them, and is the Lord at their head forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"LXX: « Spiritus statuit mendacium. Stillavit tibi in vinum et ebrietatem, et erit de stilla populi hujus, congregandus congregabitur Jacob 2. » Non, ut plerique aestimant, spiritus stetit mendax; sed spiritus statuit mendacium, legendum est, quod Graece dicitur, hoc est. Quomodo enim in vulneribus putridis, ne cancer serpat et emortuum corpus vivas carnes depascatur, medici statuunt vulnus et urunt cauterio, vel pulvere: ita spiritus Dei finem posuit mendacio, ne ultra populus Dei pseudoprophetarum vocibus subvertatur. Quod autem spiritus tam in Novo quam Testamento, ubicunque sine additamento ponitur, in bonam partem intelligatur, et saepe diximus, et nunc ex parte ponemus, ne cui dubium sit. Fructus autem spiritus, charitas, gaudium, pax (Galat. V, 22). Et: Si spiritu vivimus, spiritu et ambulemus (Ibid. 25), Et alibi: Si autem spiritu opera carnis mortificaveritis, vivetis (Rom. VIII, 13). Et in Veteri Testamento: Dans flatum populo qui est in ea, et spiritum his qui calcant eam (Isa. XLII, 5): haud dubium ex praecedentibus quin terram significet. Qui enim calcant terrena opera, et pedibus suis subjiciunt ca, utique non malum, sed bonum spiritum merentur accipere. Econtrario malus spiritus semper cum additamento legitur, ut ibi: Cum autem spiritus immundus exierit ab homine (Matth. XII, 43). Et in alio loco: Increpavit spiritum immundum (Luc. IX, 43).","english":"LXX: \"The spirit has established a lie. It has distilled for you into wine and drunkenness, and there shall be of the distillation of this people, gathering he shall be gathered, Jacob.\" Not, as most suppose, \"the spirit stood as a liar,\" but \"the spirit has established a lie\" is to be read, which in Greek is said thus. For just as in putrid wounds, lest the cancer spread and the dead flesh devour the living, physicians set a boundary to the wound and burn it with a cautery or with powder, so the Spirit of God has set an end to the lie, lest the people of God be further subverted by the voices of false prophets. But that \"spirit,\" both in the New and in the Old Testament, wherever it is placed without an addition, is understood in a good sense, we have often said and now will set forth in part, lest it be doubtful to anyone. But the fruit of the spirit is charity, joy, peace (Gal. 5:22). And: If we live in the spirit, let us also walk in the spirit (ibid. 25). And elsewhere: But if by the spirit you mortify the works of the flesh, you shall live (Rom. 8:13). And in the Old Testament: Giving breath to the people who are in it, and spirit to those who tread it (Isa. 42:5)—doubtless from the preceding words it signifies the earth. For those who tread earthly works and subject them under their feet surely deserve to receive not an evil but a good spirit. On the contrary, an evil spirit is always read with an addition, as there: But when the unclean spirit has gone out from a man (Matt. 12:43). And in another place: He rebuked the unclean spirit (Luke 9:43).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Et: Spiritus malus invasit Saul (I Reg. XVI, 14), et caetera his similia. Spiritus ergo Dei, qui finem mendacio posuit in pseudoprophetis, ipse tibi stillabit in vinum et ebrietatem. Vinum quod laetificat cor hominis (Psal. CIII); et ebrietatem qua inebriatus est Noe, et de qua dicitur: Comedite, amici mei, et inebriamini (Cant. V, 1). autem omnis laetitia et ebrietas ad comparationem sapientiae Dei, quae ut fluvius coelestem irrigat Jerusalem, stilla est, et gutta permodica. Nec dubitabunt sapientiae Dei stillam in hominibus dicere, qui lapidem abscissum de monte sine manibus legerint (Dan. II), et fatuum Dei sapientius hominibus, et apostolos quoque ipsos ex parte cognovisse, et ex parte prophetasse (I Cor. XIII, 9). De hac igitur sapientia, id est de stilla Judaici populi (non enim venit nisi ad oves perditas domus Israel), congregatus est Jacob: omnis qui supplantat Esau, et eripit primitiva ejus ac benedictionem, et antequam nascatur adhuc in utero positus, plantam pilosi fratris invadit. LXX: « Cum omnibus suscipiens suscipiam reliquias de Israel. » Cum, inquit, crediderit gentium populus, et omnis orbis ad meam fuerit fidem adductus, et intraverit gentium plenitudo, tunc etiam reliquiae Israel salvabuntur, non illae reliquiae de quibus est scriptum in Regnorum libro: Dereliqui mihi septem millia virorum, qui non curvaverunt genua Baal (III Reg.","english":"And: An evil spirit invaded Saul (1 Kings 16:14), and other things like these. Therefore the Spirit of God, who put an end to falsehood in the false prophets, he himself will distill for you into wine and drunkenness. Wine that gladdens the heart of man (Psalm 103); and drunkenness with which Noah was drunk, and of which it is said: Eat, my friends, and be drunk (Song 5:1). But all gladness and drunkenness, compared with the wisdom of God, which like a river waters the heavenly Jerusalem, is a drop and a very small droplet. Nor will those hesitate to call the drop of God's wisdom [a drop] among men, who have read of the stone cut from the mountain without hands (Daniel 2), and that the foolishness of God is wiser than men, and that the apostles themselves also knew in part and prophesied in part (1 Corinthians 13:9). From this wisdom, therefore, that is, from the drop of the Jewish people (for he did not come except to the lost sheep of the house of Israel), Jacob is gathered: everyone who supplants Esau, and snatches away his firstborn rights and blessing, and before he is born, still placed in the womb, seizes the heel of his hairy brother. LXX: \"With all receiving I will receive the remnant of Israel.\" When, he says, the people of the Gentiles have believed, and the whole world has been brought to my faith, and the fullness of the Gentiles has entered, then also the remnant of Israel will be saved—not that remnant of which it is written in the book of Kings: I have left for myself seven thousand men, who have not bent their knees to Baal (3 Kings","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"XIX, 18); et de quibus Paulus: Ergo et in isto tempore reliquiae secundum electionem gratiae salvae factae sunt (Rom. XI, 5); de quibus supra hic propheta testatur: Et erit de stilla populi hujus, congregandus congregabitur Jacob; sed illae reliquiae quae, postquam omnes suscepti fuerint, in fine suscipientur a Deo; et de quibus nunc dicitur: Cum omnibus suscipiens suscipiam reliquias Israel, ut juxta id quod scriptum est: Concludens Deus omnes sub peccato, omnibus misereatur (Rom. XI, 32).\n\nLXX: « Ponam aversionem eorum sicut oves in tribulatione. » Reliquias de Israel quas, postquam omnes suscepero, suscepturus sum; nunc interim quia aversi sunt a me, ponam in tribulatione, et coangustabo, et faciam sedere, sine sacerdote, sine altari, et sine propheta: ut quem per beneficia non senserunt, intelligant per supplicia.\n\nLXX: « Quasi gregem in medio cubilis eorum 2;» subauditur, ponam. Non solum, inquit, aversio eorum, qua a me aversi sunt, ponetur quasi grex in tribulatione; sed postquam tribulati fuerint, et angustiae tempus expleverint, ponentur in requie, hoc est in cubili suo. Et tunc de hominibus commigrabunt et transcendent humanae conditionis statum, et implebunt quod sequitur: Exsilient ex hominibus.","english":"(19:18); and of those about whom Paul says: So then also at this present time, the remnant according to the election of grace has been made safe (Rom 11:5); of whom the prophet here above bears witness: And there shall be of the drop of this people, gathering he shall be gathered, Jacob; but those remnants which, after all have been received, shall be received by God at the end; and of whom it is now said: With all receiving I shall receive the remnants of Israel, so that, according to what is written: God, shutting up all under sin, may have mercy on all (Rom 11:32).\n\nLXX: \"I shall make their turning away like sheep in tribulation.\" The remnants of Israel, which, after I have received all, I am to receive; for now in the meantime, because they have turned away from me, I shall place them in tribulation, and I shall straiten them, and make them sit without priest, without altar, and without prophet: so that those whom they did not perceive through benefits, they may understand through punishments.\n\nLXX: \"As a flock in the midst of their bed\"; the word \"I shall place\" is understood. Not only, he says, shall their turning away, by which they have turned away from me, be placed like a flock in tribulation; but after they have been afflicted and have completed the time of distress, they shall be placed in rest, that is, in their own bed. And then they shall migrate from among men and pass beyond the condition of human nature, and fulfill what follows: They shall leap forth from among men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Non solum autem illi exsilient et abibunt; sed omnes ad quos fit Dei sermo, et qui, humana vitia relinquentes, conversationem divinitatis imitantur, et audiunt: Ego dixi, dii estis, et filii Excelsi omnes, exsilient ex hominibus, et quasi ferentur ad coelum.\n\nLXX: « Ascende per divisionem. » Praesens locus quasi proprium habet exordium et apostrophen eloquii prophetalis, ad eum qui salvari cupit, cui imperatur ut ascendat per divisionem. Quod quidem manifestius fiet, si de Genesi sumpserimus exemplum, ubi nascuntur gemini de Thamar, cum qua Judas patriarcha concubuit: Factum est, inquit, cum pareret, et haberet geminos in utero, in ipso partu unus protulit manus, et tulit obstetrix et ligavit in manu ejus coccinum, dicens: Hic egredietur prior. Cum autem contraxisset manum, statim egressus est frater ejus, et illa ait: Quare divisa est propter te maceria? et vocavit nomen ejus Phares, quod interpretatur divisio. Et post haec egressus est frater ejus, in cujus manu erat coccinum, et vocavit nomen ejus Zara, qui in lingua nostra dicitur semen, vel oriens (Gen. XXXVIII, seqq.). Ostendit ergo senior populus, in quo erat ortus et semen antequam do gentibus Ecclesia nasceretur, manum suam in operibus, et postea contraxit eam audiens per Isaiam: Manus enim vestrae sanguine plenae sunt (Isa. I, 15). Cumque ille contraxisset [Al.","english":"But not only will those leap forth and depart; rather, all to whom the word of God comes, and who, forsaking human vices, imitate the conduct of the divine nature and hear: I said, you are gods, and all of you sons of the Most High—they will leap forth from among men and, as it were, be carried to heaven.\n\nThe Septuagint: \"Go up through the division.\" The present passage has, as it were, its own proper beginning and apostrophe of prophetic speech, directed to the one who desires to be saved, to whom it is commanded that he go up through the division. This will indeed become clearer if we take an example from Genesis, where twins are born from Tamar, with whom Judah the patriarch lay: It came to pass, it says, when she was giving birth, and had twins in her womb, at the very birth one put forth a hand, and the midwife took it and tied a scarlet thread on his hand, saying: This one will come out first. But when he had drawn back his hand, immediately his brother came out, and she said: Why has the wall been divided because of you? And she called his name Phares, which is interpreted as division. And after this his brother came out, in whose hand was the scarlet thread, and she called his name Zara, which in our language is called seed, or rising. The older people, then, in whom was the rising and the seed before the Church was born from the nations, showed his hand in works, and afterward drew it back, hearing through Isaiah: For your hands are full of blood. And when he had drawn it back [Al.","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":53,"ref":"p53","source":"contraxit) manum, et a justitiae; cessaret operibus, frater ejus egressus est gentium populus. Et propter ipsum divisa est sepes, et destruxit Dominus atque Salvator, ut ille posset incedere, parietem, qui erat in medio, et maceriam duos populos separantem: et fecit unum gregem, et duos creavit in semetipso in uno novo homine faciens pacem. Unde et obstetrix prophetice loquens dicit ad Phares populum juniorem: Ut quid divisa est propter te maceria? Si intellexistis exemplum de Genesi, ascende qui salvari cupis, nequaquam per veterem populum qui manum contractam habet, sed per novum, in quo via Christus est, in quo porta Jesus, per quem ad Patrem incedimus, ipse enim solvit medium parietem et maceriam, id est, obscuritatem veterum prophetarum, et omnia antiquae legis aperuit sacramenta, et dissipata incedendi difficultate, viam oculis omnium revelavit: ut qui vult pergere, nullo irretiatur obice, nec obscuritatis caligine terreatur.","english":"he withdrew his hand, and when he had ceased from the works of righteousness, his brother went forth as the people of the Gentiles. And for his sake the hedge was divided, and the Lord and Savior destroyed the wall that was in the middle, and the partition separating the two peoples, so that he might be able to walk through; and he made one flock, and created the two in himself into one new man, making peace. Hence the midwife also, speaking prophetically, says to Phares concerning the younger people: Why is the partition divided for your sake? If you have understood the example from Genesis, let him who desires to be saved ascend—not at all through the old people, who have a withered hand, but through the new, in whom the way is Christ, in whom the door is Jesus, through whom we walk to the Father. For he himself dissolved the middle wall and the partition, that is, the obscurity of the old prophets, and opened all the sacraments of the ancient law, and, with the difficulty of walking through scattered, he revealed the way to the eyes of all: so that whoever wishes to proceed may be entangled by no obstacle, nor terrified by the darkness of obscurity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"LXX: « Ante faciem eorum diviserunt et transierunt portam, et egressi sunt per eam. Exivit rex eorum ante faciem eorum: Dominus autem princeps eorum. » Propterea dixi tibi: Ascende per divisionem, qui surrexisti cum Christo et ea quaeris quae sursum sunt: quia angeli, sive Pater, et Filius, et Spiritus sanctus, diviserunt quod videbatur obstare, et fecerunt viam volentibus ingredi, et quia aperto itinere invaserunt iter, non solum ingressi sunt portam, sed et transierunt per eam. Ingressi sunt autem, quia et rex eorum eamdem ingressus est portam, et aperuit eis iter, ut absque ulla difficultate graderentur. Ipse enim Dominus, et rex et pastor, et via est et porta, dicitque: Ego sum porta: per me qui fuerit ingressus, salrabitur: ingredietur, et egredietur, et pascua inveniet (Joan. X, 9). De qua porta et alibi prophetatur: Haec est porta Domini, justi intrabunt per eam (Psal. CXVII, 20). Quicunque autem ingressus fuerit, non debet in eo statu in quo intraverat, permanere; sed egrediatur ad pascua, ut in intrando exordium sit, in exeundo et in pascua reperiendo, virtutum perfectio. Qui ingreditur, adhuc in saeculo est, et ex creaturis intelligit Creatorem· Qui autem egreditur, transcendit universam creaturam, et omnibus qua videri possunt pro nihilo computatis, inveniet pascua super coelos, et sermone Dei vescetur, et dicet: Dominus pascit me, et nihil mihi deerit (Psal.","english":"LXX: \"Before their face they divided and passed through the gate, and went out through it. Their king went out before their face: but the Lord is their prince.\" Therefore I said to you: Ascend through the division, you who have risen with Christ and seek the things that are above: because the angels, or the Father, and the Son, and the Holy Spirit, divided what seemed to stand in the way, and made a path for those willing to enter, and because with the way opened they rushed upon the journey, they not only entered the gate, but also passed through it. They entered, moreover, because their king also entered the same gate, and opened the way for them, so that they might walk without any difficulty. For the Lord himself is both king and shepherd, and is both the way and the gate, and he says: I am the gate: through me whoever has entered shall be saved: he shall go in, and go out, and find pasture (John 10:9). Of this gate it is also prophesied elsewhere: This is the gate of the Lord, the righteous shall enter through it (Psalm 117:20). But whoever has entered ought not to remain in that state in which he entered; but let him go out to the pastures, so that in entering there may be a beginning, in going out and in finding pasture, the perfection of virtues. He who enters is still in the world, and from created things understands the Creator. But he who goes out transcends every creature, and reckoning all things that can be seen as nothing, he will find pasture above the heavens, and will feed on the word of God, and will say: The Lord feeds me, and nothing will be lacking to me (Psalm","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"XXII, 1). Hoc ideo, ut intelligeremus Evangelicum testimonium: Ingredietur et egredietur, et pascua inveniet; et quod nunc dicitur per Prophetam: Et transierunt portam, et egressi sunt per eam: qui tamen transitus et egressio absque Christo rege nostro tribui non potest, qui rex et Dominus est. Statim quippe connectitur: Dominus autem princeps erit.\n\n(Cap. III.—Vers. I seqq.) « Et dixi; Audite, principes Jacob, et duces domus Israel. Nunquid non vestrum est scire judicium, qui odio habetis bonum et diligitis malum, qui violenter tollitis pelles eorum desuper eis, et carnem eorum desuper ossibus eorum, qui comederunt carnem populi mei, et pellem eorum desuper excoriaverunt, et ossa eorum confregerunt, el conciderunt sicut in lebete, ct quasi carnem in medio ollae. Tunc clamabunt ad Dominum, et non exaudiet eos, et abscondet faciem suam ab eis in tempore illo, sicut nequiter egerunt in adinventionibus suis. » Manifeste adversum principes Israel sermo est, et sub metaphora leonum sive latronum crudelitas eorum describitur; quod spoliaverint pauperes, et interfecerint eos, et carnes eorum essaque contriverint, et quasi in medio ollae, sic in urbe Jerusalem miserabilem plebem afflixerint, et propter haec inferatur eis postea supplicium in die captivitatis, vel a Nabuchodonosor, vel a Vespasiano et Tito.","english":"XXII, 1). This is so that we might understand the Gospel testimony: \"He shall go in and go out, and find pasture\"; and what is now said through the Prophet: \"And they passed through the gate, and went out through it\"—yet that passing and going out cannot be attributed apart from Christ our king, who is king and Lord. For immediately it is connected: \"But the Lord shall be their prince.\"\n\n(Cap. III.—Vers. I seqq.) \"And I said: Hear, you princes of Jacob, and you leaders of the house of Israel. Is it not yours to know judgment, you who hate good and love evil, who violently take their skins from off them, and their flesh from off their bones, who have eaten the flesh of my people, and have flayed their skins from off them, and broken their bones, and cut them in pieces as in a cauldron, and as flesh in the midst of a pot. Then they shall cry to the Lord, and he will not hear them, and he will hide his face from them in that time, just as they have acted wickedly in their own devices.\" The word is manifestly against the princes of Israel, and under the metaphor of lions or robbers their cruelty is described: that they have despoiled the poor, and killed them, and crushed their flesh and bones, and as it were in the midst of a pot, so in the city of Jerusalem they afflicted the wretched people; and because of these things punishment is afterward brought upon them in the day of captivity, either by Nebuchadnezzar, or by Vespasian and Titus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Et clament ad Dominum, et non exaudiat cos, et abscondat faciem suam ab eis, quia nequiter egerint in sceleribus suis.\n\nLXX: « Et dicet: Audite haec, principes domus Jacob, et reliqui domus Israel. » Cum superioribus haeret sententia. Supra enim dixerat: Dominus autem princeps erit, et dicet: Audite, principes domus Jacob, et reliqui domus Israel. Pro reliquit domus Israel, exceptis Septuaginta, omnes, duces domus Israel, transtulerunt. Dominus ergo qui viam fecit populo suo, et egressus est ante faciem eorum, et ipse est princeps itineris simplicioris populi, quem gregem vocat: his qui nolunt se praevium sequi, sed superbiunt, et quasi judices populi vestigia illius non sequuntur, comminatur et dicit: Audite, principes domus Jacob, et duces domus Israel. Quid est autem quod eos cogit audire? Non vestrum est, inquit, scire judicium, qui odio habetis bonum, et quaeritis mala: id est, non meremini Dei scire judicium quod est abyssus multa: et profundum justitiae ejus mens prava non invenit. Aut quomodo potestis scire judicium Dei, qui odistis bonum, et quaeritis malum, qui detestamini sanctos pauperes, et honoratis divites peccatores. Simulque consideremus verborum significantiam: bona non amare, peccati est; quanti sceleris etiam odisse? Et econtrario, si mala non fugere, vitii est; quantae impietatis est etiam diligenter inquirere?","english":"And they will cry out to the Lord, and he will not hear them, and he will hide his face from them, because they have acted wickedly in their crimes.\n\nLXX: \"And he shall say: Hear these things, you princes of the house of Jacob, and the remnant of the house of Israel.\" The sentence coheres with what precedes. For above he had said: \"But the Lord will be the prince, and he shall say: Hear, you princes of the house of Jacob, and the remnant of the house of Israel.\" In place of \"the remnant of the house of Israel,\" all the translators except the Seventy have rendered \"you leaders of the house of Israel.\" The Lord, then, who made a way for his people and went out before their face, is himself the prince of the simpler path of the people, whom he calls his flock; and to those who refuse to follow him as their forerunner, but are proud, and, as though they were judges of the people, do not follow his footsteps, he threatens and says: \"Hear, you princes of the house of Jacob, and you leaders of the house of Israel.\" But what is it that compels them to hear? \"It is not yours,\" he says, \"to know judgment, you who hate good and seek evil\"—that is, you do not deserve to know the judgment of God, which is a great deep; and a perverse mind does not find the depth of his justice. Or how can you know the judgment of God, you who hate good and seek evil, who detest the holy poor and honor the rich who are sinners? And at the same time let us consider the force of the words: not to love good is a sin; how great a crime is it even to hate it? And on the other hand, if not to flee evil is a fault, how great an impiety is it even to seek it out diligently?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Post haec describitur saevitia judicum, et in subjectos crudelitas.\n\nLXX: « Diripientes pelles eorum ab eis, et carnes eorum ab ossibus eorum. Sicut devoraverunt carnes populi mei, et pelles ab eis excoriaverunt, et ossa eorum confregerunt, et conciderunt sicut carnes in lebete, et sicut carnes in olla; sic clamabunt ad Dominum, et non exaudiet eos, et avertet faciem suam ab eis in tempore illo, eo quod pessime egerunt in adinventionibus suis. » Non suffecerat spoliasse subjectum gregem; sed corpora quoque eorum afflixerunt duro imperio, et ossa eorum contriverunt, ut quidquid in eis forte fuerat, frangerent atque contererent. Quomodo ergo illi spoliaverunt populum meum, et nudaverunt omni pulchritudine et decore culis, et carnes et ossa miserunt in ollam ferventem, quam rex accendit Assyrius, tradentes gregem meum diabolo et angelis ejus: sic et ipsi, cum venerit dies ultionis, clamabunt ad Dominum, et non exaudientur, quia nec ipsi rogantes audierunt: et extendent manus suas ad Dominum, et Deus avertet faciem suam ab cis, quia et illi averterunt a precantibus vultum. Et haec universa patientur, quia pessime egerunt in studiis et voluptatibus suis; et non reges fuere, sed tyranni; nec praepositi, sed leones; neque magistri discipulorum, sed lupi ovium, et satiaverunt se carnibus, et incrassati sunt, et sicut pinguissima hostia interfectionis, et suppliciis Domini praeparati.","english":"After these things the savagery of the judges is described, and their cruelty toward their subjects.\n\nLXX: \"Tearing their skins from them, and their flesh from their bones. Just as they devoured the flesh of my people, and flayed the skins from them, and broke their bones, and cut them up like flesh in a cauldron, and like flesh in a pot; so shall they cry out to the Lord, and he will not hear them, and he will turn his face from them in that time, because they have acted most wickedly in their own devices.\" It was not enough to have despoiled the flock subject to them; but they also afflicted their bodies with harsh rule, and crushed their bones, so that whatever strength was in them they broke and ground down. Just as, then, those men despoiled my people, and stripped them of all beauty and comeliness, and cast their flesh and bones into the boiling pot, which the Assyrian king kindled, handing over my flock to the devil and his angels: so too they themselves, when the day of vengeance comes, shall cry out to the Lord, and shall not be heard, because not even when they themselves pleaded did they listen; and they shall stretch out their hands to the Lord, and God shall turn his face from them, because they too turned their face away from those who begged them. And they shall suffer all these things because they acted most wickedly in their own pursuits and pleasures; and they were not kings but tyrants; not overseers but lions; not teachers of disciples but wolves of sheep; and they satisfied themselves with flesh, and grew fat, and were prepared like the fattest victim of slaughter, and for the punishments of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Hucusque contra principes malos: sequens vero sermo adversus pseudoprophetas est et doctores pessimos, qui populum Dei adulatione supplantant, pollicentes scientiam Scripturarum.\n\n(Vers. seq.) « Haec dicit Dominus super prophetas qui seducunt populum meum: qui mordent dentibus suis, et praedicant pacem: et si quis non dederit in ore eorum quippiam, sanctificant super eum praelium: propterea nox nobis pro visione erit, et tenebrae vobis pro divinatione, et occumbet sol super prophetas, et obtenebrabitur super eos dies, et confundentur qui vident visiones: et confundentur divini, et operient vultus suos omnes, quia non est responsum Dei. Verumtamen ego repletus sum fortitudine spiritus Domini, judicio et virtute, ut annuntiem Jacob scelus suum, et Israel peccatum suum. » LXX: « Haec dicit Dominus super prophetas, qui seducunt populum meum, et mordent dentibus suis, et praedicant super eum pacem, et non est data in ore eorum, sancti ficaverunt super eum praelium: propterea nox vobis erit pro visione et tenebrae erunt vobis ex divinatione, et occumbet sol super prophetas, et contenebrescet super cos dies, et confundentur qui vident somnia, et irridebuntur harioli, et loquentur adversum eos omnes isti, quia non est qui exaudiat eos, nisi ego implevero fortitudinem in spiritum Domini, et judicium et potentiam, ut annuntiem Jacob impietates ejus, et Israel peccata sua.","english":"Up to this point the words were against wicked princes; the following discourse is against false prophets and the worst of teachers, who supplant the people of God by flattery, promising knowledge of the Scriptures.\n\n(Next verse.) \"These things says the Lord concerning the prophets who seduce my people: who bite with their teeth, and preach peace: and if anyone has not given something into their mouth, they sanctify war against him: therefore night will be to us instead of vision, and darkness to you instead of divination, and the sun will set upon the prophets, and the day will be darkened over them, and those who see visions will be confounded: and the diviners will be confounded, and all of them will cover their faces, because there is no answer from God. Nevertheless I am filled with the strength of the Spirit of the Lord, with judgment and power, to announce to Jacob his crime, and to Israel his sin.\" LXX: \"These things says the Lord concerning the prophets who seduce my people, and bite with their teeth, and preach peace over him, and it has not been given into their mouth, they have sanctified war against him: therefore night will be to you instead of vision, and darkness will be to you from divination, and the sun will set upon the prophets, and the day will grow dark over them, and those who see dreams will be confounded, and the soothsayers will be mocked, and all these will speak against them, because there is no one who will hear them, unless I have filled strength in the Spirit of the Lord, and judgment and power, to announce to Jacob his impieties, and to Israel his sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"» Legimus fuisse pseudoprophetas in Israel, qui propter dona pacem, quaeris data non erat, praedicabant, et si quis munera non dedisset, quamvis sanctus esset, iram Dei nuntiarent illi esse venturam. Unde nunc dicitur ad eos quod loquantur mendacia, et sermo eorum non prophetia, sed divinatio sit falsa: neque habeant lumen, sed tenebras et errorem. Cumque in contrarium versa fuerint quas promiserant, tunc operientur confusione, quia non erat, inquit, responsum Dei.\n\nJam nec daemones accipient potestatem, ut eos sua fraude decipiant. Muta erunt oracula, tacebit immundus spiritus, et illudere non audebit. Hoc de pseudoprophetis. Rursum seipso prophetae loquentis inducitur, illis falsa vaticinantibus, et opertis confusione et ignominia, ego quae loquor, a sancto Spiritu institutus loquor, et loquor judicium Domini et virtutem. Cumque pseudoprophetae mordeant dentibus, et praedicent pacem, ego absque ulla formidine annuntio Jacob scelus suum, et Israel peccatum suam; quia pro Deo, vel idola venerati sunt, vel Dei Filium cruci fixerunt. Si autem juxta Septuaginta quod dicitur, de haereticis voluerimus accipere, qui vere pseudoprophetae sunt, et dicunt, haec dicit Dominus, et Dominus non misit eos, non errabimus.","english":"We read that there were false prophets in Israel who preached peace in return for gifts, though no peace had been given, and if anyone did not give them gifts, even if he were holy, they announced that the wrath of God would come upon him. Hence it is now said to them that they speak lies, and that their speech is not prophecy but false divination; and that they have not light but darkness and error. And when the things they had promised turn out the opposite, then they will be covered with confusion, because, he says, there was no answer from God.\n\nNow not even the demons will receive power to deceive them by their fraud. Their oracles will be mute, the unclean spirit will be silent, and it will not dare to mock. This is concerning the false prophets. Again the prophet himself is introduced as speaking, while they prophesy falsely and are covered with confusion and shame: what I speak, I speak instructed by the Holy Spirit, and I speak the judgment of the Lord and his power. And while the false prophets bite with their teeth and preach peace, I without any fear announce to Jacob his crime and to Israel his sin; because in place of God they have either worshiped idols or crucified the Son of God. But if, according to the Septuagint reading, we wish to understand this of heretics, who are truly false prophets and say, \"Thus says the Lord,\" though the Lord did not send them, we shall not be mistaken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Illi enim populum quondam Dei errore decipiunt, et hoc faciunt, ut comedant eos, vel simpliciter in accipiendis muneribus, vel mystice in occisione animarum eorum, et promittunt eis pacem et regna coelestia, et dicunt, non necesse est ut vivas continenter et sancte, habeto fidem quam docemus, et omnia promissa Domini consequeris: quae loquentes, magis adversum eos iram Domini concitant, et praelium in illos sanctificam. Quamobrem, o haeretici, qui putatis babere vos prophetiam, et imitamini Ecclesiam Dei, ubi aestimatis esse visionem, ibi nox erit: et ubi jaciatis vaticinium prophetate, ibi spiritus loquetur immundus. Occidet enim sol justitiae super hujuscemodi prophetas, et videbunt tenebras suas et confundentur. Cumque divini magis quam prophetae fuerint comprobati, ridebuntur super somniis suis, et populi qui ab eis prius decepti fueram, contra eos loquentur. Tunc etiam ipsi magistri poenitentiam agent, et nemo eos exaudiet, nisi ego quem offenderant. Et quia clemens sum, et nolo mortem peccatoris (Ezech. XVIII), sed cupio ut revertatur et vivat, cum exaudiero eos, dabo eis virtutem spiritus mei, et implebo eos judicio meo ct fortitudine, ut qui prius populum blandimentis decipiebant, postea vera annuntiando deterreant, et ad rectam revocent viam, et qui causa erroris fuerant, incipiant mederi vulneribus quae intulerant, et esse occasio sanitatis.","english":"For they deceive the people of God of old by error, and they do this so that they may devour them, either simply in receiving gifts, or mystically in the slaying of their souls, and they promise them peace and the heavenly kingdoms, and say: There is no need for you to live continently and holily; hold the faith that we teach, and you will obtain all the promises of the Lord. In speaking these things, they stir up the wrath of the Lord all the more against them, and I sanctify war against them. Wherefore, O heretics, who think that you have prophecy and imitate the Church of God: where you reckon there is vision, there will be night; and where you cast a prophecy, there an unclean spirit will speak. For the sun of righteousness will set upon prophets of this kind, and they will see their own darkness and be confounded. And since they will have been proved diviners rather than prophets, they will be laughed at for their dreams, and the peoples who had previously been deceived by them will speak against them. Then even those teachers themselves will repent, and no one will hear them except I, whom they had offended. And because I am merciful and do not will the death of the sinner (Ezek. XVIII), but desire that he turn back and live, when I have heard them, I will give them the power of my spirit, and I will fill them with my judgment and strength, so that those who previously deceived the people with flatteries may afterward terrify them by announcing the truth and recall them to the right way, and those who were the cause of error may begin to heal the wounds they had inflicted and to be an occasion of healing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Animadverte in prasenti loco, posse aliquem docere post peccatum, si tamen vitia pristina digna poenitentia eluerit. Unde et David post adulterium et homicidium loquitur in psalmo: Asperges me hyssopo et mundabor: lavabis me, et super nivem dealbabor (Psal. L, 9). Nec sua tantum puritate contentus est, sed infert: Redde mihi laetitiam salutaris tui, et spiritu principali confirma me (Ibid. 14). Cumque hoc feceris. Docebo, ait, iniquos vias tuas, et impii ad te convertentur (Ibid. 15).\n\n(Vera. seq.) « Audite haec, principes, domus Jacob, et judices domus Israel: qui abominamini judicium, et omnia recta pervertitis, qui aedificatis Sion in sanguinibus, et Jerusalem in iniquitate. Principes ejus in muneribus judicabant, et sacerdotes ejus in mercede docebant, et prophetae ejus in pecunia divinabant, et super Dominum requiescebant dicentes: Nunquid non Dominus in medio nostrum? non venient super nos mala: propter hoc causa vestri Sion ut ager arabitur, et Jerusalem quasi acervus lapidum erit, et mons templi in excelsa silvarum. » LXX: « Audite haec, duces domus Jacob et reliqui domus Israel, qui abominamini judicium, et omnia recta pervertitis: qui aedificatis Sion in sanguinibus, et Jerusalem in iniquitatibus.","english":"Observe in the present passage that someone can teach after sin, if only he has washed away his former vices by a repentance worthy of them. Hence also David, after adultery and homicide, speaks in the psalm: You shall sprinkle me with hyssop and I shall be cleansed: you shall wash me, and I shall be made whiter than snow (Ps. 50:9). Nor is he content with his own purity alone, but he adds: Restore to me the joy of your salvation, and confirm me with the principal spirit (Ibid. 14). And when you have done this, he says, I will teach the wicked your ways, and the impious shall be converted to you (Ibid. 15).\n\n(Vera. seq.) \"Hear these things, you princes of the house of Jacob, and you judges of the house of Israel: who abominate judgment, and pervert all things that are right, who build Sion in blood, and Jerusalem in iniquity. Her princes judged for gifts, and her priests taught for a fee, and her prophets divined for money, and they rested upon the Lord, saying: Is not the Lord in the midst of us? Evils shall not come upon us: for this cause, because of you, Sion shall be plowed as a field, and Jerusalem shall be like a heap of stones, and the mountain of the temple in the high places of the forests.\" The Septuagint: \"Hear these things, you leaders of the house of Jacob and the remnant of the house of Israel, who abominate judgment, and pervert all things that are right: who build Sion in blood, and Jerusalem in iniquities.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Duces ejus in muneribus judicabant, et sacerdotes ejus in mercede respondebant, et prophetae ejus in pecunia divinabant, et super Dominum requiescebant, dicentes: Nonne Dominus in nobis est? non venient super nos mala. Idcirco propter vos Sion quasi ager arabitur, et Jerusalem ut custodia pomarii erit, et mons Domini in lucum saltus. » Nemo ambigit, Jerusalem propter scelera quae in hoc capitulo describuntur, fuisse subversam, et quia supra vel ad judices, vel ad pseudoprophetas praecesserat comminatio: Audite, principes domus Jacob, et duces domus Israel. Et post paucos versiculos: Haec dicit Dominus super prophetas, qui seducunt populum meum, et reliqua; nunc generaliter et adversum judices, et adversum pseudoprophetas, et contra sacerdotes, et contra eos qui sibi Dei pollicebantur notitiam, prophetalis sermo texitur, et arguit eos quod propter scelera eorum Sion quasi ager aranda sit, et Jerusalem velut acervus lapidum corruitura, et mons templi futurus in excelsa silvarum. Videmus completa quae dicta sunt; oris eloquium oculi probant; prophetiae testis aspectus est. Hoc ipsum testimonium et in Jeremiae volumine scribitur (Jerem. XXVI), ubi et Michaeae prophetae fit mentio, et Jerusalem vastitas praedicatur.","english":"Her leaders were judging for bribes, and her priests were answering for a fee, and her prophets were divining for money, and they rested upon the Lord, saying: Is not the Lord in our midst? Evils will not come upon us. Therefore because of you Zion shall be plowed like a field, and Jerusalem shall be like a watchman's hut in an orchard, and the mountain of the Lord shall become a grove of the forest. No one doubts that Jerusalem was overthrown because of the crimes that are described in this chapter, and because the threat had already gone forth above, either against the judges or against the false prophets: Hear, you princes of the house of Jacob, and you leaders of the house of Israel. And after a few verses: Thus says the Lord concerning the prophets who seduce my people, and the rest; now the prophetic discourse is woven generally both against the judges and against the false prophets, and against the priests, and against those who promised themselves knowledge of God, and it accuses them that because of their crimes Zion is to be plowed like a field, and Jerusalem is to fall like a heap of stones, and the mountain of the temple is to become the high places of the forests. We see fulfilled what was spoken; the eyes prove the utterance of the mouth; sight is the witness of prophecy. This very testimony is also written in the volume of Jeremiah (Jer. 26), where mention is also made of the prophet Micah, and the devastation of Jerusalem is foretold.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Judices et principes domus Jacob, et domus Israel, id est, et duarum et decem tribuum, non solum judicium non faciebant; sed abominabantur illud, et omnia recta pervertebant, ne saltem parva justitia remaneret in civitate. Qui aedificaverunt Sion in sanguinibus, ct Jerusalem in iniquitate, rapinis pauperum, caede insontium, occisione sanctorum. Quod si quis de principibus videbatur judicare quod erat rectum, vendebat magis sententiam, et in muneribus judicabat. Sacerdotes quoque non docebant populum, nisi accepto pretio; et cum dicatur ad sanctos: Gratis accepistis, gratis date (Matth. X, 8), illi Dei responsum, accepta pecunia, proferentes, gratiam Domini avara mercede vendebant. Et post haec mala non intelligentes peccatum suum, quasi sceleribus redimerent charitatem Dei, judices ac sacerdotes et prophetas Dei esse se memorabant, et secundum impoenitens cor suum dicebant: Dominus in medio nostrum est, et non venient super nos mala. Quia igitur non egerunt poenitentiam, et omnis populus secutus est principum et sacerdotum prophetarumque vitia, Sion quasi ager arabitur, et Jerusalem sicut acervus lapidum erit, et templum quod prius auro argentoque fulgebat, in ruinas ultimas collabetur. Haec contra populum Judaeorum, cujus vera captivitas et extremae minae, et propter superiora quidem scelera, sed maxime propter effusionem Dominici sanguinis irrogata sunt.","english":"Judges and leaders of the house of Jacob and of the house of Israel, that is, of both the two and the ten tribes, not only did not render judgment, but abhorred it and perverted all things that were right, so that not even a small measure of justice remained in the city. They built Zion in blood and Jerusalem in iniquity, by plundering the poor, slaughtering the innocent, and killing the holy. And if any of the leaders seemed to judge what was right, he rather sold his verdict and judged for bribes. The priests also did not teach the people unless they received payment; and although it is said to the saints, \"Freely you have received, freely give\" (Matthew 10:8), they, bringing forth God's answer for money received, sold the grace of the Lord for a greedy wage. And after these evils, not understanding their own sin—as though they would redeem God's love by their crimes—they recalled that they were judges and priests and prophets of God, and according to their impenitent heart they said: The Lord is in our midst, and evils will not come upon us. Therefore, because they did not repent, and all the people followed the vices of the leaders, priests, and prophets, Zion shall be plowed like a field, and Jerusalem shall be like a heap of stones, and the temple that formerly shone with gold and silver shall collapse into final ruins. These things are spoken against the people of the Jews, whose true captivity and final threats were brought upon them indeed because of their earlier crimes, but most of all because of the shedding of the Lord's blood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Unde et Sion quasi ager arata est, et Jerusalem in tumulos versa saxorum, et templum Illud quondam nobile atque sublime, in extremos cineres comminutum est. Si quis autem haec quae de Jerusalem dicuntur, et de Sion ad Ecclesiam transferat (ipsa est enim domus Jacob, et domus Israel, secundum illud quod in Isaia scribitur: Jacob puer meus, suscipiam eum (Isa. XLI, 8); et illud ad Timotheum: Ut scias quomodo te oporteat in domo Dei conversari, qua est Ecclesia (I Tim. III, 15), iste liquido pervidebit quod principes domus Jacob, et reliqui de domo Israel (sive, ut melius in Hebraeo scriptum est, Judices domus Israel), non sint alii nisi episcopi, presbyteri et diaconi, qui nisi omni custodia servaverint cor suum, abominantur judicium et universa recta pervertunt: quando enim juxta personam judicant, et in disceptatione negotii non valet causae meritum, sed reorum potentia, nonne abominantur judicium, et omnia recta pervertunt? Potest autem et aliter accipi, quod principes domus Jacob, et judices domus Israel abominentur detestenturque judidum, Dei judicis sententiam declinantes, et omnem regulam Scripturarum malis interpretationibus depravantes, isti aedificant Sion in sanguinibus; et Jerusalem in iniquitate. Cum enim Scriptura jubeat: Ne inducas impium in tabernaculum justorum (Prov. XXIV, 15), et virum sanguinum et dolosum abominetur Dominus (Psal.","english":"Hence Zion also has been plowed like a field, and Jerusalem has been turned into heaps of stones, and that temple once noble and lofty has been crushed into utter ashes. But if anyone transfers these things that are said of Jerusalem and of Zion to the Church (for she is the house of Jacob and the house of Israel, according to that which is written in Isaiah: Jacob my servant, I will uphold him (Isa. 41:8); and that to Timothy: That you may know how you ought to conduct yourself in the house of God, which is the Church (1 Tim. 3:15)), he will clearly perceive that the princes of the house of Jacob and the rest of the house of Israel (or, as it is better written in Hebrew, the judges of the house of Israel) are none other than bishops, presbyters, and deacons, who, unless they have kept their heart with all watchfulness, abhor judgment and pervert all things that are right. For when they judge according to the person, and in the disputing of a matter the merit of the case does not prevail, but the power of the accused, do they not abhor judgment and pervert all things that are right? But it can also be taken in another way, that the princes of the house of Jacob and the judges of the house of Israel abhor and detest judgment, turning aside from the sentence of God the judge, and depraving every rule of the Scriptures by evil interpretations; these build Zion in blood and Jerusalem in iniquity. For since the Scripture commands: Do not bring the wicked into the tabernacle of the just (Prov. 24:15), and the Lord abhors the man of blood and the deceitful (Ps.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"V, 7); hi quoscunque de asseclis suis ordinant clericos, et vitam eorum in scandalum populis exponentes, rei sunt infidelitatis eorum qui scandalizantur (Matth. XVIII). Unde dicitur expedire homini, ut mola asinaria ligetur in collo ejus, et praecipitetur in profundum, quam ut scandalizet unum de minimis Ecclesiae. Cumque sacerdotes Malachias propheta angelos vocet (Malac. II), et os eorum oraculum Domini sit, sine munerum acceptione non judicant, legentes: Munera excaecant oculos etiam sapientium, et quasi frenum in ore avertunt2 (Deut. XVI, 19; Eccli. XX. 31); et cum dicatur ad apostolos: Nolite possidere aurum, et argentum, neque as in ·zonis vestris sit (Matth. X, 9): et excutiatur de sancti viri manibus etiam labore parta pecunia, voces Domini venditant, et de columbis mercantur in templo. Sed et prophetae Jerusalem in pecunia divinabant, nescientes aliud esse prophetiam, aliud divinationem: nunquam enim divinatio in Scripturis io bonam partem accipitur. Non erit 3, ait, augurium in Jacob, neque divinatio in Israel (Num. XXIII, 23). Videbantur sibi quidem esse prophetae, sed quia pecuniam accipiebant, prophetia ipsorum facta est divinatio. Petrus apostolus: Argentum, inquit, et aurum non habeo (Act.","english":"and they ordain as clerics whomever they choose from among their followers, and by exposing their life as a scandal to the peoples, they are guilty of the unbelief of those who are scandalized (Matt. 18). Hence it is said that it were better for a man that a millstone be tied about his neck and that he be cast into the deep, than that he scandalize one of the least of the Church. And although the prophet Malachi calls priests angels (Mal. 2), and their mouth is the oracle of the Lord, they do not judge without the taking of gifts, reading: Gifts blind the eyes even of the wise, and as a bridle in the mouth they turn them aside (Deut. 16:19; Sir. 20:31); and although it is said to the apostles: Do not possess gold or silver, nor let there be money in your belts (Matt. 10:9), and even money acquired by labor is to be shaken from the hand of a holy man, they peddle the words of the Lord and buy doves in the temple. But the prophets of Jerusalem also divined for money, not knowing that prophecy is one thing and divination another; for divination is never taken in a good sense in the Scriptures. There shall not be, it says, an augury in Jacob, nor divination in Israel (Num. 23:23). They seemed indeed to themselves to be prophets, but because they took money, their prophecy was made divination. The apostle Peter says: Silver and gold I have not (Acts","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"III, 6): poterat utique Simoni mago vendere, quod petebat; imo poterat simulare vendentem (Spiritus enim sanctus nec venundari, nec emi potest), sed oblatam pecuniam cum offerente damnavit (Act. VIII). Nunc videas prophetas Jerusalem non habere in ore prophetiam; et in Domino requiescere, et dicere: Non venient super nos mala; quorum causa speculatorium Dei hostili aratro dividitur; et locus quondam pacis, ruinis plenus fit, et templum Domini in vepres spinasque convertitur, et est habitaculum bestiarum. Nec quemquam moveat illud quod in primo Regum libro legimus, Saul volentem ire ad Samuelem dixisse puero suo, ad eum se ire non posse, quia pretium quod offerret pro vaticinio, non haberet, et puerum respondisse: Ecce inventa est in manu mea quarta pars sicli pecuniae, et dabo viro Dei, et annuntiabit nobis viam nostram (I Reg. IX, 8): non enim scriptum est, quod Samuel acceperit, aut quod illi obtulerint; quin potius a propheta pascuntur, ot invitantur ad prandium. Sed fac eum accepisse, stipes magis aestimandae sunt tabernaculi, quam munera prophetiae. Siclus enim viginti obolos habet, et quarta pars sicli quinque oboli sunt. Et nostri igitur sacerdotes, si volunt vendere prophetiam, et columbas in cathedris suis4 proponere, quas Dominus flagello subvertit (Joan. II), quinque obolos accipiant, non pretia villarum.","english":"He could certainly have sold to Simon Magus what he was seeking—indeed, he could have pretended to sell it (for the Holy Spirit can neither be sold nor bought)—but he condemned the money that was offered together with the one offering it (Acts 8). Now you may see that the prophets of Jerusalem have no prophecy in their mouth; they rest in the Lord and say, \"No evil will come upon us\"; for their sake the watchtower of God is divided by the enemy's plow, and the place that was once of peace is filled with ruins, and the temple of the Lord is turned into briars and thorns, and becomes a dwelling place of beasts. Nor let anyone be disturbed by what we read in the first book of Kings: that Saul, wishing to go to Samuel, said to his servant that he could not go to him because he did not have the price to offer for a prophecy, and the servant replied, \"Behold, a fourth part of a shekel of money has been found in my hand, and I will give it to the man of God, and he will announce our way to us\" (1 Kings 9:8). For it is not written that Samuel accepted it or that they offered it to him; rather, they are fed by the prophet and invited to lunch. But suppose he did accept it: such provisions are to be reckoned as belonging to the tabernacle rather than as gifts for prophecy. For a shekel has twenty obols, and a fourth part of a shekel is five obols. And so let our priests too, if they wish to sell prophecy and to set out doves in their seats, which the Lord overturned with a whip (John 2), receive five obols, not the prices of villas.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Hoc ipsum sonat et in tertio Regnorum libro, quod uxor Jeroboam, infirmante filio, pergit ad Achiam hominem Dei, defert ei panes et uvas passas, et vasculum mellis (III Reg. XIV). Dicitur enim quid secum illa portaverit, et tamen propheta non scribitur accepisse: quippe cum et corripuerit eam et venturum lucium praedixerit: licet potuerint hi qui ad ariolos ire consueverant (quia multi divini et harioli erant in Israel) mala consuetudine aestimasse idipsum etiam de prophetis, et voluisse sanctis viris offerre, quod divinis offerre consueverant, et tantummodo Scripturam narrasse quid illi voluerint, nec tamen intulisse quod ipsi aut offerre ausi fuerint, aut prophetae acceperint. Apostolus Paulus: Qui altari, inquit, serviunt, de altari participant et vivunt (I Cor. IX, 13). Permittitur tibi, o sacerdos, ut vivas de altari, non ut luxurieris. Bovi trituranti os non clauditur (Ibid. 9). Scimus ista, et tamen licentia hac Apostolus non abutitur: et habens victum vestimentumque, contentus est: nocte et die laborat manibus suis, ne cui gravis sit (II Thess. III). Et jurat in Epistolis, se sancte et sine avaritia in Christi Evangelio conversatum, et non solum de se, sed de discipulis quoque suis hoc ipsum asserit: quod nullum miserit, qui ab Ecclesiis aut posceret aliquid, aut vellet accipere.","english":"The same thing is meant in the third book of Kings, where Jeroboam's wife, when her son was sick, goes to Ahijah the man of God and brings him loaves and dried grapes and a jar of honey (1 Kings 14). For it is stated what she carried with her, and yet the prophet is not recorded to have accepted it—since indeed he both rebuked her and foretold the mourning that was to come; although those who were accustomed to go to idol-priests (for there were many diviners and soothsayers in Israel) could have supposed, from evil custom, the same thing even about the prophets, and wished to offer to holy men what they had been accustomed to offer to divine beings, and Scripture has merely narrated what they intended, and has not added that they themselves dared to offer it or that the prophets received it. The apostle Paul says: Those who serve at the altar partake of the altar and live by it (1 Cor. 9:13). It is permitted to you, O priest, to live from the altar, not to live in luxury. You shall not muzzle the ox that treads out the grain (ibid. 9). We know these things, and yet the apostle does not abuse this license: and having food and clothing, he is content; night and day he labors with his own hands, so as not to be a burden to anyone (2 Thess. 3). And he swears in his letters that he conducted himself holily and without greed in the Gospel of Christ, and he asserts this not only of himself but also of his disciples: that he sent no one to ask anything of the churches, or even to be willing to receive it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Si autem gratulatur in quibusdam Epistolis, et mittentium munera benevolentiam Dei appellat, non tam sibi congregat quam pauperibus sanctorum, qui erant in Jerusalem. Sancti autem pauperes, hi erant in Jerusalem, qui primum in Christo crediderant de Judaeis, et projecti a parentibus, et cognatis, atque affinibus suis, tam possessiones, quam universam supellectilem sacerdotibus templi, ac populo vastantes, perdiderant. Si tales pauperes sunt, accipiant. Si autem sub occasione pauperum paucae ditantur domus, et in vitro ac vase fictili aurum comedimus, aut cum thesauris mutemus et vestes, aut pauper habitus non quaerat divitias senatorum. Quid prodest circa collum ad abstergendos sudores linteolum non habere? Quid juvat esse, et praeferre habitu paupertatem, cum marsupium nostrum universa pauperum turba suspiret? Propter hoc, causa nostri, qui tales sumus, qui Sion aedificamus in sanguine, et Jerusalem in iniquitate, qui judicamus in muneribus, qui mercedibus respondemus, qui in pecunia divinamus, et super hoc fictam nobis sanctimoniam vindicantes dicimus: Non venient super nos mala.","english":"But if he rejoices in certain Epistles, and calls the gifts of those who send them the benevolence of God, he is gathering not so much for himself as for the poor of the saints who were in Jerusalem. Now the holy poor were those in Jerusalem who had first believed in Christ from among the Jews, and, cast out by their parents, relatives, and kin, had lost both their possessions and their entire household goods, the priests of the temple and the people plundering them. If such are the poor, let them receive. But if under the pretext of the poor a few houses are enriched, and we eat gold from glass and earthenware vessels, or exchange our treasures and garments, or a poor habit does not seek the wealth of senators—what does it profit to have no little linen cloth around the neck for wiping away sweat? What does it avail to be, and to display poverty in dress, when our purse makes the whole crowd of the poor sigh? For this reason, on our account—we who are such as this, who build Zion in blood and Jerusalem in iniquity, who judge for bribes, who give answers for fees, who divine for money, and on top of this, claiming for ourselves a feigned sanctity, say: Misfortunes will not come upon us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Audiamus sententiam Domini quae sequatur: Sion et Jerusalem, et mons templi, speculatorium, et visio pacis, et templum Christi in consummatione, et in fine, quando refrixerit charitas, et rara fides fuerit, quasi ager arabitur, et redigetur in tumulos, et erit in excelsa silvarum sive in custodiam pomorum: ut ubi amplae quondam domus erant, et absque numero acervi frugum, ibi vix parva sit casula servans speciem ciborum, refectionem animae non habentium.\n\n(Cap. IV.—Vers. seq.) « Et erit in novissimo dierum mons domus Domini, praeparatus in vertice montium, et sublimis super colles, et fluent ad eum populi, et properabunt gentes multae, et dicent: Venite, ascendamus ad montem Domini, et ad domum Dei Jacob, et docebit nos de viis suis, et ibimus in semitis ejus, quia de Sion egredietur lex, et verbum Domini de Jerusalem, et judicabit inter populos multos, et corripiet gentes fortes usque in longinquum: et concident gladios suos in vomeres, et hastas suas in ligones, non sumet gens adversum gentem gladium: et non discent ultra belligerare, ec sedebit vir subtus vineam suam, et subtus ficum suam, et non erit qui exterreat; quia os Domini exercituum locutum est: quia omnes populi ambulabunt, unusquisque in nomine Dei sui: nos autem ambulabimus in nomine Domini Dei nostri in aeternum et ultra.","english":"Let us hear the judgment of the Lord that follows: Zion and Jerusalem, and the mountain of the temple, the watchtower, and the vision of peace, and the temple of Christ at the consummation, and at the end, when charity has grown cold and faith has become rare, it shall be plowed like a field and reduced to mounds, and it shall become a place in the heights of the woods or a keeping of fruits: so that where once there were spacious houses and countless heaps of grain, there a small hut may scarcely remain, preserving the appearance of foods, but having no refreshment for the soul.\n\n(Cap. IV.—Vers. seq.) \"And it shall be in the last days that the mountain of the house of the Lord shall be prepared on the top of the mountains, and exalted above the hills, and peoples shall flow to it, and many nations shall hasten, and shall say: Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths, because the law shall go forth from Zion, and the word of the Lord from Jerusalem, and he shall judge among many peoples, and shall rebuke strong nations even to afar off: and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not take up sword against nation, and they shall learn war no more, but a man shall sit under his vine and under his fig tree, and there shall be none to terrify him; because the mouth of the Lord of hosts has spoken: for all peoples shall walk, each one in the name of his own god: but we shall walk in the name of the Lord our God forever and beyond.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"In illa die, dicit Dominus, congregabo claudicantem, et eam quam ejeceram, colligam, et quam afflixeram: et ponam claudicantem in reliquias 1, et cam quae laboraverat in gentem robustam, et regnavit Dominus super cos in monte Sion, ex hoc nunc et usque in aeternum. » LXX: « Et erit in novissimis dierum manifestus mons Domini praeparatus super verticem montium: et elevabitur super colles, et festinabunt ad eum populi, et ibunt gentes multae et dicent: Venite, ascendamus ad montem Domini, et ad domum Dei Jacob, et ostendes nobis viam suam, et ambulabimus in semitis ejus, quia de Sion exiet lex, et verbum Domini de Jerusalem, et judicabit inter populos multos, et arguet gentes fortes usque in longinquum, et concident gladios suos in aratra, et hastas suas in falces: et ultra non tollet gens contra gentem gladium, et nequaquam discent belligerare, et requiescet unusquisque sub vite sua, et unus quisque sub ficu sua, et non erit qui exterreat, quia os Domini omnipotentis locutum est haec, quia omnes populi ibunt unusquisque viam suam. Nos autem ibimus in nomine Domini Dei nostri in aeternum et ultra. In illa die, dicit Dominus, congregabo eam quae contrita est, et quae ejecta fuerat, suscipiam, et quos repuleram: et ponam contritam in reliquas, et repulsam in gentem fortem. et regnabit Dominus super eos in monte Sion, ex hoc nunc et usque in saeculum.","english":"In that day, says the Lord, I will gather the lame, and I will collect her whom I had cast out, and her whom I had afflicted: and I will place the lame as a remnant, and her who had labored as a strong nation, and the Lord reigned over them on the mountain of Zion, from this time now and forever. The Septuagint: \"And it shall be in the last days that the mountain of the Lord shall be manifest, prepared above the summit of the mountains: and it shall be raised above the hills, and peoples shall hasten to it, and many nations shall go and say: Come, let us ascend to the mountain of the Lord, and to the house of the God of Jacob, and he will show us his way, and we will walk in his paths, because from Zion shall go forth the law, and the word of the Lord from Jerusalem, and he shall judge among many peoples, and he shall reprove strong nations even to afar, and they shall beat their swords into plowshares, and their spears into sickles: and no longer shall nation lift up sword against nation, and they shall by no means learn to wage war, and each one shall rest under his vine, and each one under his fig tree, and there shall be none who terrifies, because the mouth of the Lord almighty has spoken these things, because all peoples shall go, each one his own way. But we shall go in the name of the Lord our God forever and beyond. In that day, says the Lord, I will gather her who is crushed, and her who had been cast out I will receive, and those whom I had rejected: and I will place the crushed as remnants, and the rejected as a strong nation. And the Lord shall reign over them on the mountain of Zion, from this time now and forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"» Quia principes Judaeorum abominati sunt judicium, et omnia recta perverterant, et aedificaverant Sion in sanguinibus, et Jerusalem in iniquitate: et non solum haec fecerant, verum in muneribus quoque judicaverant, et sacerdotes Jerusalem in mercede responderant, et prophetae ejus in pecunia divinaverant, et propter eos Sion quasi ager aratus erat, et Jerusalem in tumulos lapidum corruerat, et mons templi Dei desolatus in excelsa silvarum, idcirco nunc, derelicta domo eorum atque deserta, quando Filius Dei egrediens de templo ait: Surgite, eamus hinc (Joan. XIV, 31): et: Relinquetur vobis domus vestra deserta (Luc. XIII, 35). Angeli quoque, Josepho referente, dixerunt: Transeamus ex sedi· bus1, pro monte Sion mons Domini inelevatus est, de quo ad principem Tyri dicitur: Et vulneratus es in monte Domini (Ezech XXVIII, 16). Iste autem mons Domini in novissimo dierum ostensus est, quando appropinquavit regnum coelorum. Siquidem in consummatione saeculorum ina reprobationem peccatorum, per hostiam suam Salvator noster apparuit, et undecima hora ad conducendos operarios venit. Et completa illius passione, Joannes loquitur: Novissima hora est (I Joan. II, 18): in sex millibus enim annis, si quingenti anni per horas diei singulas dividantur, novissima hora3 consequenter dicetur tempus fidei gentium.","english":"Because the princes of the Jews abominated judgment, and had perverted all that was right, and had built Zion in blood and Jerusalem in iniquity; and not only had they done these things, but they had also judged for gifts, and the priests of Jerusalem had answered for a fee, and its prophets had divined for money, and because of them Zion was like a plowed field, and Jerusalem had fallen into heaps of stones, and the mountain of God's temple was laid desolate among the heights of the forests—for this reason now, their house being abandoned and deserted, when the Son of God, going out from the temple, said, Arise, let us go hence, and, Your house shall be left to you desolate. The angels also, as Joseph relates, said, Let us pass over from our seats; in place of Mount Zion the mountain of the Lord has been raised up, of which it is said to the prince of Tyre: And you were wounded on the mountain of the Lord. But this mountain of the Lord was shown in the last days, when the kingdom of heaven drew near. Indeed, in the consummation of the ages, for the reprobation of sins, our Savior appeared through his own sacrifice, and at the eleventh hour he came to hire workers. And when his passion was completed, John says: It is the last hour; for in six thousand years, if five hundred years are divided for each of the hours of the day, the last hour will consequently be called the time of the faith of the Gentiles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Et manifestus, inquit, erit mons Domini praeparatus super vertices montium, Manifestus erit, qui ante fuerat occultus et praeparatus non solum in montibus, sed super vertices montium, Moysen et prophetas, qui de co vaticinati sunt. Licet enim omnia sancta conscripserint; tamen ad comparationem prophetiae, in qua Salvatoris adventum prophetaverunt, humilia sunt caetera, et nequaquam usque ad verticem montium pertingentia. Et exaltabitur, inquit, super colles. Homo quidem apparuit, et formam servi accepit: humiliavit se usque ad mortem, mortem autem crucis; sed exaltavit eum Pater, et dedit ei nomen quod est super omne nomen, (Philipp. II, 7—9), et ad conversationem illius universa vita hominum comparata, campi dicuntur et valles. Ad hunc ergo montem qui praeparatus est super vertices montium, et exaltatus super colles, festinabunt, sive, ut in Hebraeo habetur, fluent omnes populi, id est, in morem fluviorum turbae innumerabiles congregabuntur. Festinabunt autem populi (Act. II), quando in eum pariter crediderint Parthi, et Medi, et Elamitae, et habitantes Mesopotamiam, Judaeam, et Cappadociam, Pontum et Asiam, Phrygiam et Pamphyliam, AEgyptum et partes Libyae, quae est juxta Cyrenem, et advenae Romani, Judaei et proselyti, Cretes et Arabes. Nonne vobis festinasse videntur ad montem, quibus dictum est: Sequimini me, et faciam vos piscatores hominum (Matth.","english":"And he says, the mountain of the Lord, prepared above the peaks of the mountains, will be manifest. He will be manifest who before had been hidden and prepared not only in the mountains, but above the peaks of the mountains—Moses and the prophets, who prophesied of him. For although they wrote all holy things, nevertheless in comparison with the prophecy in which they foretold the coming of the Savior, the rest are lowly and by no means reaching all the way to the peak of the mountains. And he says, he will be exalted above the hills. Indeed a man appeared and took the form of a servant; he humbled himself even to death, even death on a cross; but the Father exalted him and gave him the name that is above every name (Philippians 2:7–9), and compared with his conduct the whole life of men is called fields and valleys. Therefore to this mountain, which has been prepared above the peaks of the mountains and exalted above the hills, all peoples will hasten—or, as it is in the Hebrew, will flow—that is, countless multitudes will gather like rivers. But the peoples will hasten (Acts 2) when the Parthians and Medes and Elamites, and those dwelling in Mesopotamia, Judea, and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya which is near Cyrene, and the visiting Romans, both Jews and proselytes, Cretans and Arabs, have believed in him together. Do they not seem to you to have hastened to the mountain, to whom it was said: Follow me, and I will make you fishers of men (Matthew","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"IV, 19, 20), et protinus secuti sunt Salvatorem? Rursumque de Jacobo et Joanne Scriptura refert, quod relicta navi et patre et fluctibus saeculi, festinaverint ad montem, et Matthaeus publicanus audiens, Sequere me (Matth. IX), statim cucurrerit. Sed et illud in Evangelio, quando secutae sunt eum turbae multae de Galilaea, et Decapoli et Jerosolymis, et Judaea et trans Jordanem, et curavit eas, festinantes populos probat. Populis autem festinantibus, gentes quoque plurimae ibunt ad montem: totus scilicet orbis in eum credens, et dicent ad vexillum se patibuli mutuo provocantes, Venite, ascendamus in montem Domini. Ascensione opus est, ut quis ad Christum valeat pervenire, et ad domum Dei Jacob, Ecclesiam, quae est domus Dei, columna et firmamentum veritatis. Porro quod Jacob Salvatorem significet, et supra diximus: Jacob puer meus, suscipiam eum (Isa. XLI, 8; XLII, 1). Sed et hoc dicent ad eos quibus locuti fuerant: Venite, ascendamus in montem Domini, et in domum Dei Jacob; et addent: Ut ostendant nobis viam suam, quam vel in angelis intellige Ecclesiis prandentibus, vel in Scripturis sanctis, quae viam Domini praeostendunt, et cum qui dicit: Ego sum via (Joan. XIV, 6). Et ambulemus in semitis ejus, in Apostolis scilicet, per quos in Christum credidimus.","english":"and immediately followed the Savior? And again Scripture reports of James and John that, leaving behind the boat and their father and the waves of the world, they hastened to the mountain, and Matthew the tax collector, hearing Follow me (Matt. 9), ran at once. But also that passage in the Gospel, when many crowds followed him from Galilee and the Decapolis and Jerusalem and Judea and beyond the Jordan, and he healed them, proves the peoples to be hastening. But while the peoples hasten, very many nations also will go to the mountain—namely, the whole world believing in him—and they will say, spurring one another on to the standard of the cross, Come, let us go up to the mountain of the Lord. Ascension is needed, so that one may be able to reach Christ, and to the house of the God of Jacob, the Church, which is the house of God, the pillar and ground of the truth. Moreover, that Jacob signifies the Savior, we have also said above: Jacob my servant, I will uphold him (Isa. 41:8; 42:1). But they will also say this to those to whom they had spoken: Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob; and they will add: That he may show us his way—which understand either in the angels, the Churches dining, or in the holy Scriptures, which point out beforehand the way of the Lord, and him who says: I am the way (John 14:6). And let us walk in his paths—in the Apostles, that is, through whom we have believed in Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"De Sion enim lex egressa est spiritualis, et ad gentes Dei sermo transivit5 de Jerusalem, qui judicabit inter populos multos. Pater enim omne judicium dedit Filio (Joan. V, 22). Et corripiet gentes multas usque in longinquum; Dominus enim apprehendit sapientes in astutia eorum, et cognovit cogitationes sapientium, quoniam vanae sunt (Psal. XCIII, 11). Dijudicat autem inter populos qui salute digni sint, et qui indigni, et in ejus adventu omne bellandi studium conferetur ad pacent. In aratra gladii mutabuntur, hastae cudentur in falces, gens bellare desinet contra gentem (Isa. II. 4). Nemo pugnare discet, pugnandi necessitate deposita. Tantaque erit requies, ut non solum in urbibus, sed in viculis quoque et agris sit unusquisque securus: et hoc fiet quia os Domini loculum est. Ac primum quidem juxta litteram, antequam nasceretur nobis puer, cujus principatus in humero ejus, lotus orbis plenus erat sanguine, populi contra populos, reges contra reges, gentes dimicabant adversum gentes. Denique etiam ipsa Romana Respublica bellis lacerabatur civilibus, Cinna et Octavio et Carbone pugnantibus: Sylla et Mario, Antonio et Catilina, Caesare et Cneo Pompeio, Augusto et Bruto, et eodem Augusto et Antonio: in quorum praeliis universa sanguinem regna fuderunt.","english":"For out of Sion has gone forth the spiritual law, and the word of God passed over to the nations from Jerusalem, which will judge among many peoples. For the Father has given all judgment to the Son (John 5:22). And he will rebuke many nations even to a distant land; for the Lord catches the wise in their craftiness, and has known the thoughts of the wise, that they are vain (Psalm 93:11). But he judges between the peoples which are worthy of salvation and which are unworthy, and at his coming every zeal for war will be turned to peace. Swords will be changed into plowshares, spears will be forged into sickles, nation will cease to war against nation (Isaiah 2:4). No one will learn to fight, the necessity of fighting being laid aside. And so great will be the rest that not only in cities but also in villages and fields each one will be secure: and this will come to pass because the mouth of the Lord has spoken. And first indeed according to the letter, before the child was born to us whose government is upon his shoulder, the whole world was full of blood, peoples against peoples, kings against kings, nations were fighting against nations. Then indeed even the Roman Republic itself was torn apart by civil wars, with Cinna and Octavius and Carbo fighting: Sulla and Marius, Antony and Catiline, Caesar and Gnaeus Pompey, Augustus and Brutus, and the same Augustus and Antony: in whose battles all kingdoms poured out blood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Postquam autem ad imperium Christi, singulare imperium Roma sortita est; apostolorum itineri pervius factus est orbis, et apertae sunt eis portae urbium, et ad praedicationem unius Dei singulare imperium constitutum est. Potest quoque hoc quod dicitur: Concident gladios suos in aratra, et hastas suas in falces (Joel III, 10). et tropologice accipi: ut dicamus ad fidem Christi, iram et effrenata convicia esse deposita, ut mittat unusquisque manum super aratrum, et non respiciat post tergum, et contumeliarum jacula hastasque confringens, fructus metere cupiat spirituales, ut laborantibus aliis, nos intremus in labores eorum, et dicatur de nobis: Venientes autem venient in exsultatione, porbantes manipulos suos (Psal. CXXV, 6), Nunc nemo pugnat adversus alium, quia legimus: Beati pacifici (Matth. V, 9). Nemo discit contendere in subversionem audientium, sed ponit silentium ori suo, et tacet: quia tempus malum est. Et requiescet unusquisque sub vite sua, ut premat vinum, quod exhilarat cor hominis (Psal. CIII), sub vite illa, cujus agricola Pater est (Joan. XV), et sub ficu sua dulcia Spiritus sancti poma decerpens chartitatem, gaudium, pacem, et reliqua. Haec autem omnia accident, secundum utramque expositionem, quia Domini verba sunt vera, et ejus dixisse, fecisse est.","english":"But after the empire of Christ, Rome obtained a singular empire; the world was made passable for the journey of the apostles, and the gates of cities were opened to them, and for the preaching of the one God a singular empire was established. What is said can also be taken tropologically: They shall beat their swords into plowshares, and their spears into pruning hooks (Joel 3:10)—so that we may say that at the faith of Christ anger and unbridled abuse have been laid aside, so that each one may put his hand to the plow and not look back, and breaking the darts and spears of insults, may desire to reap spiritual fruits, so that while others labor, we may enter into their labors, and it may be said of us: But coming they shall come with exultation, carrying their sheaves (Ps. 125:6). Now no one fights against another, because we read: Blessed are the peacemakers (Matt. 5:9). No one learns to contend for the subversion of hearers, but puts silence to his mouth and is silent, because the time is evil. And each one shall rest under his vine, to press the wine that gladdens the heart of man (Ps. 103), under that vine whose husbandman is the Father (John 15), and under his fig tree plucking the sweet fruits of the Holy Spirit: charity, joy, peace, and the rest. But all these things will happen according to both interpretations, because the words of the Lord are true, and for him to have said is to have done.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"Omnes populi ibunt, unusquisque in via sua: nos vero ambulabimus in nomine Domini Dei nostri in saeculum et ultra. Cunctis, inquiunt, nationibus euntibus juxta errorem suum, nos ad montem Domini festinavimus, et diximus: Venite, ascendamus in montem Domini, et in domum Dei Jacob (Isa. II, 3), et ambulabimus in nomine Christi Domini nostri, quia ipse est mons qui Deus est. In die illa in qua lucebit sol justitiae congregabitur illa quae fuerat ante contrita, et quae expulsa erat, suscipietur, et ad hoc congregabitur concontrita, ut ponatur in reliquias, et derelicta in gentem fortem. Nisi enim Dominus sabaoth reliquisset nobis semen, quasi Sodoma essemus, et quasi Gomorrha similes fuissemus (Rom. IX, 20). Sed juxta Hebraicum pulchre. Congregabo, inquit, claudicantem, et eam quae male ambulaverat, et ad quam Elias dixerat: Usquequo claudicatis (III Reg. XVIII, 21)? Cujus pes scandalizatus fuerat abscissus (Marc. IX). Quam ejeceram, et cui dederam libellum repudii, colligam: et quam afflixeram captivitatibus variis, vel tradideram diabolo et angelis ejus. Ac ne statim nobis diligens lector opponat, quomodo congregatam asseris claudicantem, et collectam eam quae fuerat ejecta, cum Judaei in infidelitate permaneant?","english":"All peoples will go, each in his own way: but we will walk in the name of the Lord our God forever and beyond. With all the nations, they say, going according to their own error, we have hastened to the mountain of the Lord, and we have said: Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob (Isa. 2:3), and we will walk in the name of Christ our Lord, because he is the mountain which is God. In that day in which the sun of justice shall shine, that which had been crushed before will be gathered, and that which had been cast out will be received, and for this purpose the crushed will be gathered, that it may be set among the remnant, and the forsaken among a strong nation. For unless the Lord of hosts had left us a seed, we would have been as Sodom, and we would have been like Gomorrah (Rom. 9:20). But according to the Hebrew, it is beautifully put. I will gather, he says, the lame, and her who had walked badly, and to whom Elijah had said: How long will you limp (3 Kings 18:21)? Whose foot, having been scandalized, had been cut off (Mark 9). Her whom I had cast out, and to whom I had given a bill of divorce, I will gather: and her whom I had afflicted with various captivities, or had handed over to the devil and his angels. And lest the diligent reader immediately object to us, how do you assert that the lame has been gathered, and that she who had been cast out has been collected, when the Jews remain in unbelief?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Audiat de prima Christi dici Ecclesia quae credidit ex Judaeis, de qua fuerunt et apostoli, super qua in Actibus apostolorum Lucas describit, quod in una die crediderint tria millia (Act. II, IV), et de quibus Jacobus loquitur ad Paulum: Vides, frater Paule, quanta millia sint de Judaeis credentium, et omnes hi aemulatores Legis sunt (Act. XXI, 20). Sed et significantiam considera prophetalem: non dixit, ponam claudicantem totam salvam; sed ponam claudicantem in reliquias, ut reliquiae et electio salvae fiant, et eam quae laboraverat, in gentem robustam, in nomen videlicet Christianum, quod non gladius, non ignes, non tormenta superabunt. Vide fidem et passionem martyrum, et de robusta gente non ambiges. Et regnabit Dominus super eos, id est, super gentes multas, et super reliquias claudicantes in monte Sion, in Ecclesia, in specula, in contemplatione virtutum, a praesenti saeculo, et usque in futurum. Si quis autem voluerit hoc quod dicitur: Congregabo eam quae contrita fuit, et ejectam suscipiam, et caetera, de anima humana intelligere quod ante adventum Christi variis passionibus vitiisque servierit, et quasi erronea et morbida ovis luporum fuerit laniata morsibus, non errabit: dum tamen noveni eam, quae contrita fuerat et afflicta, sub Domini postea regno futuram, et victuram in Sion, et ad pristinum montem boni pastoris humeris reportandam (Luc. XV).","english":"Let the Church of the first day of Christ hear this—the Church that believed from among the Jews, from whom the apostles also came, concerning which Luke describes in the Acts of the Apostles that three thousand believed in one day (Acts 2:41), and concerning whom James speaks to Paul: You see, brother Paul, how many thousands there are among the Jews who have believed, and all these are zealous for the Law (Acts 21:20). But consider also the prophetic significance: he did not say, I will make the whole lame one saved; but I will make the lame one into a remnant, so that the remnant and the election may be saved, and her who had labored, into a strong nation—into the name, that is, of Christian, which neither sword, nor fires, nor torments will overcome. See the faith and passion of the martyrs, and you will not doubt concerning the strong nation. And the Lord will reign over them, that is, over many nations, and over the lame remnants on Mount Zion, in the Church, on the watchtower, in the contemplation of the virtues, from the present age and even into the future. But if anyone wishes to understand what is said—I will gather her who was crushed, and I will receive the cast-out one, and the rest—as concerning the human soul, that before the coming of Christ it served various passions and vices, and like a wandering and diseased sheep was torn by the bites of wolves, he will not err: provided that we know that she who had been crushed and afflicted will afterward be under the reign of the Lord, and will live in Zion, and be carried back to the former mountain on the shoulders of the good shepherd (Luke 15).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Sciendum quoque, et hoc capitulum quod nunc exposuimus, et huic simile de Isaia, Judaeos et eorum erroris haeredes ad mille annorum referre imperium Christi atque sanctorum: et illud quod dicitur: Omnes populi ambulabunt, unusquisque in nomine Domini Dei sui, ita interpretari, unamquamque gentem cum idolo suo torqueri, et mitti in ignem aeterni supplicii. Sed ex consequentibus arguuntur, non de fine saeculorum hoc dici, sed de primo adventu Christi, in quo colliguntur reliquiae claudicantis, et gentes ante salvantur. Igitur Isaias hujuscemodi posuit testimonium: Sermo qui factus est ad Isaiam filium Amos de Juda et Jerusalem: quia erit in novissimis diebus manifestus mons Domini, et domus Dei super summitatem montium, et exaltabitur super coeles. et venient ad eum omnes gentes, et ibunt nationes multae, et dicent: Venite, ascendamus in montem Domini, et in domum Dei Jacob, et annuntiabit nobis viam nostram, et ambulabimus in ea: de Sion enim exiet lex, et verbum Domini de Jerusalem: et indicabit inter gentes multas, et arguet populum plurimum, et concident gladios suos in aratra, et zibynas suas in falces, et non sumet gens contra gentem gladium, et non discent ultra belligerare (Isa. II, 1–4). Significanter hic dicitur quod sermo Dei egrediens de Jerusalem, judicet inter gentes multas, et arguat proprie populum Judaeorum.","english":"It must also be known that both this chapter which we have now expounded and the similar passage from Isaiah, the Jews and the heirs of their error refer to the thousand-year reign of Christ and the saints; and that what is said, \"All peoples shall walk, each one in the name of the Lord his God,\" they interpret thus: that each nation is tormented with its own idol and is sent into the fire of eternal punishment. But from what follows they are refuted: this is not said of the end of the ages, but of the first coming of Christ, in which the remnant of the halting is gathered, and the nations are saved beforehand. Therefore Isaiah set forth a testimony of this kind: The word which was made to Isaiah the son of Amos concerning Judah and Jerusalem: because in the last days the mountain of the Lord shall be manifest, and the house of God above the summit of the mountains, and it shall be exalted above the hills. And all nations shall come to it, and many peoples shall go and say: Come, let us ascend to the mountain of the Lord, and to the house of the God of Jacob, and he will announce to us his way, and we will walk in it: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem: and he shall judge among many nations, and shall rebuke a very great people, and they shall beat their swords into plowshares, and their spears into pruning hooks, and nation shall not take up sword against nation, and they shall learn war no more (Isa. 2:1–4). Here it is significantly said that the word of God going forth from Jerusalem judges among many nations, and rebukes specifically the people of the Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Nos enim quasi peccatores juxta operum nostrorum mensuram judicabit: illos vero ut impios et negatores non judicabit, sed arguet condemnatos.\n\nLIBER SECUNDUS.\n\nSemper invidis respondemus, quia non cessat invidia, et librorum nostrorum exordia, aemulorum maledicta confutant: qui vulgo jactant, me sterilis jejunique sermonis quasdam ineptias scribere, et cum loqui nesciam, tacere non posse. Itaque obsecro vos, o Paula et Eustochium, ut ad hujuscemodi latratus claudatis aures, et infantiam, ut dicunt, meam orationibus adjurantes, impetretis mihi juxta Apostolum adapertionem oris mei, ut de Scripturis loquenti adaptari possit: Dominus dabit verbum evangelizantibus virtute multa (Psal. LXVII, 12). Moneo autem tauros pingues, qui circumdederunt me (Psal. XXI), ut quiescant et desinant maledicere, malefacta ne noscant sua, quae proferentur post, si pergent laedere. Nam quod dicunt, Origenis me volumina compilare, et contaminari non decere veterum scripta: quod illi maledictum vehemens esse existimant 1, eamdem laudem ego maximam duco, cum illum imitari volo, quem cunctis prudentibus et vobis placere non dubito. Si enim criminis est Graecorum bene dicta transferre, accusetur Ennius et Maro, Plautus, Caecilius et Terentius, Tullius quoque et caeteri eloquentes viri, qui non solum versus, sed multa capita et longissimos libros ac fabulas integras transtulerunt.","english":"For he will judge us, as it were, as sinners according to the measure of our works; but those he will not judge as impious and deniers, but will convict them as already condemned.\n\nBOOK TWO.\n\nWe always answer the envious, because envy does not cease, and the beginnings of our books are refuted by the curses of rivals: who commonly boast that I write certain absurdities of a barren and jejune discourse, and that when I do not know how to speak, I cannot keep silent. Therefore I beseech you, O Paula and Eustochium, that you close your ears to this kind of barking, and adjuring my infancy, as they call it, with your prayers, obtain for me according to the Apostle the opening of my mouth, so that it may be fittingly applied to me when I speak of the Scriptures: The Lord will give the word to those who proclaim good tidings with great power. But I warn the fat bulls that have surrounded me to be quiet and cease to curse, lest they come to know their own evil deeds, which will be brought forth afterward if they continue to wound. For as to what they say, that I compile the volumes of Origen, and that the writings of the ancients ought not to be contaminated: what they consider a vehement reproach, I deem the greatest praise, since I wish to imitate him whom I do not doubt pleases all prudent men and you. For if it is a crime to translate the good sayings of the Greeks, then Ennius and Maro, Plautus, Caecilius and Terentius, and Cicero too and the other eloquent men should be accused, who translated not only verses, but many chapters and very long books and entire plays.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Sed et Hilarius noster furti reus sit, quod in psalmos quadraginta ferme millia versuum supradicti Origenis ad sensum verterit. Quorum omnium aemulari exopto negligentiam, potius quam istorum obscuram diligentiam. Verum jam tempus est alterum in Michaeam librum cudere, et renascentia hydrae capita contundere prophetali.\n\n(Vers. 8, 9.) « Et tu, turris gregis, nebulosa filia Sion, usque ad te veniet, et veniet potestas prima, regnum filiae Jerusalem. Nunc quare moerore contraheris? nunquid rex non est tibi, aut consiliarius tuus periit? quia comprehendit te dolor quasi parturientem. » LXX: « Et tu, turris gregis, caligosa filia Sion, ad te veniet, et ingredictur principatus primus 3, regnum de Babylone filiae Jerusalem. Et nunc quare cognovisti mala? nunquid rex non erat tibi, aut consilium tuum periit, quia obtinuerunt te dolores sicut parturientem? » Turrem gregis nebulosam sive squalentem, quod Hebraice dicitur OPHEL ( ) nullam aliam debemus accipere, nisi illam de qua Isaias ait: Et aedificavi turrem in medio ejus, id est, vineae. Vinea autem Domini domus est Israel (Isa. V, 2). Haec turris quandiu habet torcular, id est, altare, et in circuitu maceriam, auxilia videlicet angelorum, et non ingreditur diabolus aper in vineam, non est squalida, non est tenebrosa, sed a Domino lucente sortita vocabulum, appellatur civitas, quae in monte sita latere non potest.","english":"But let our Hilary also be accused of theft, because he translated into Latin, according to the sense, nearly forty thousand lines of the aforementioned Origen on the Psalms. I desire to imitate the negligence of all these men rather than the obscure diligence of those others. But now it is time to forge the second book against Micah and to crush the reborn heads of the hydra with the prophetic hammer.\n\n(Verses 8, 9.) \"And you, tower of the flock, cloudy daughter of Zion, unto you shall it come, and the first power shall come, the kingdom of the daughter of Jerusalem. Now why are you contracted with grief? Is there no king for you, or has your counselor perished? Because pain has seized you like a woman in labor.\" The Septuagint: \"And you, tower of the flock, dark daughter of Zion, unto you shall it come, and the first principality shall enter, the kingdom from Babylon to the daughter of Jerusalem. And now why have you known evils? Was there no king for you, or has your counsel perished, because pains have taken hold of you like a woman in labor?\" By the cloudy or squalid tower of the flock, which in Hebrew is called OPHEL, we ought to understand no other than that of which Isaiah says: And I built a tower in the midst of it, that is, of the vineyard. But the vineyard of the Lord is the house of Israel (Isa. 5:2). As long as this tower has the winepress, that is, the altar, and around it a wall, namely the aids of angels, and the boar, the devil, does not enter the vineyard, it is not squalid, it is not dark, but having obtained its name from the Lord who shines, it is called a city, which, situated on a mountain, cannot be hidden.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Turris igitur quondam gregis et populi Dei (quia pessimi coloni interfecerunt patris familias filium (Luc. XX), nunc squalida est et destituta, et sub nomine Ariel (Isa. XXIX) clamat de terra Isaia: Et haec turris filiae est Sion, sive, ut Symmachus vertit in Graecum: Ipsa est filia Sion: et usque ad hanc veniet Deus, vel potestas prima, quae potestas regnum est filiae Jerusalem. Venit autem ad hanc turrim prima potestas, sive principatus primus, ille qui dixerat: Ego sum alpha et, principium et finis, primus et novissimus (Apoc. XXII, 13). Et qui ex persona assumpti hominis ait in Proverbiis: Dominus creavit me in principio viarum suarum in opera sua (Prov. VIII, 22), sive, ut in Hebraeo scribitur: Dominus possedit me: CANANI ( ) enim non creavit me, sed possedit me habuitque, significat. Et venit potestas prima, et regnum filiae Jerusalem, ut post primam fieret et secunda; sicut enim ipse loquitur confidenter: Ego sum lux mundi (Joan. VIII, 12): ita et discipulis suis donat ut ipsi quoque lumen vocentur mundi, dicitque ad eos: Vos estis lux mundi (Matth. V, 14). Sed et vineam veram se in Evangelio vocans, de credentibus per Jeremiam loquitur: Ego autem plantavi te vineam frugiferam totam veram (Jerem. II, 21). Et cum sit panis vivus de coelo descendens, discipulis dedit, ut appellentur panis. Unde et apostolus Paulus loquitur confidenter: Omnes enim unus panis sumus (I Cor.","english":"Therefore the tower that once belonged to the flock and people of God (because the worst tenants killed the son of the householder (Luke 20)), is now squalid and forsaken, and under the name Ariel (Isa. 29) Isaiah cries out from the earth: And this tower belongs to the daughter of Zion, or, as Symmachus translated into Greek: She herself is the daughter of Zion: and God will come even to this one, or the first power, which power is the kingdom of the daughter of Jerusalem. But the first power, or the first principality, came to this tower—he who had said: I am the alpha and the beginning and the end, the first and the last (Rev. 22:13). And he who, in the person of the man he assumed, says in Proverbs: The Lord created me in the beginning of his ways, in his works (Prov. 8:22), or, as it is written in Hebrew: The Lord possessed me: for QANANI does not mean \"he created me,\" but \"he possessed me and had me.\" And the first power came, and the kingdom of the daughter of Jerusalem, so that after the first there might also be a second; for just as he himself speaks confidently: I am the light of the world (John 8:12), so he also grants to his disciples that they too be called the light of the world, and says to them: You are the light of the world (Matt. 5:14). But also, calling himself the true vine in the Gospel, he speaks through Jeremiah concerning believers: But I planted you as a whole true fruitful vine (Jer. 2:21). And since he is the living bread descending from heaven, he gave to his disciples that they be called bread. Whence also the apostle Paul speaks confidently: For we all are one bread (1 Cor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 8:12","text":"The English carries the scriptural phrase “i am the light of the world”, which matches John 8:12. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":82,"ref":"p82","source":"X, 17). In hunc igitur modum ingreditur potestas prima et regnum in Jerusalem, ut credentes in ea potestatem faciat et regnum. Quod autem in quibusdam libris legitur, Et ingredietur principatus primus regnum filiae Sion, et de Babylone, sciamus additum esse, quia nec in Hebraeo, nec apud alios habetur interpretes. Et videtur mihi quidem de captivitate sensisse Babylonia, quod populus inde egrediens venerit Jerusalem. Sequitur: Et nunc, quare moerore contraheris? sive, ut in LXX scriptum est: Et nunc quare cognovisti mala, ad quam venturus est, inquit, Dominas et potestas prima et regnum? Quare nunc moerore contraheris, aut quare cognovisti mala? Statim respondetur et dicitur: Quia rex non est tibi, et consiliarius tuus periit, quia comprehendit te dolor sicut parturientem. Aut certe cum haec omnia habeas, vitio tuo nec regis, nec consiliarii mereris auxilium. Quod autem ait: Quare cognovisti mala? illo sensu accipiendum est, quod omnis qui meretur et patitur mala, dicitur nosse mala, et ignorare bona. Juxta illud quod in primo quoque Regnorum libro scriptum est: Filii Heli, filii pestilentiae, non cognoverunt Deum (I Reg. II, 12). Et alibi: Qui custodit mandatum, nesciet verbum malum (Eccle. VIII, 5). Et ad peccatores: Recedite a me, inquit Dominus, qui operamini iniquitatem, quia nescio vos (Matth. VII, 23).","english":"(Micah 10:17). In this manner, then, the first power and the kingdom enter Jerusalem, so that it may make those who believe in it a power and a kingdom. But as for what is read in certain books, \"And the first principality shall enter the kingdom of the daughter of Zion,\" and \"from Babylon,\" we should know that it has been added, because it is found neither in the Hebrew nor in the other translators. And indeed he seems to have understood it of the Babylonian captivity, that the people, going out from there, came to Jerusalem. It follows: \"And now, why are you drawn together in grief?\" or, as it is written in the Septuagint: \"And now, why have you known evils?\" To what, he says, is the Lord and the first power and the kingdom going to come? Why now are you drawn together in grief, or why have you known evils? Immediately it is answered and said: \"Because you have no king, and your counselor has perished, because pain has seized you like a woman in labor.\" Or certainly, since you have all these things, by your own fault you do not deserve the help of either a king or a counselor. But what he says, \"Why have you known evils?\" must be understood in this sense, that everyone who deserves and suffers evils is said to know evils and to be ignorant of good things. According to that which is also written in the first book of Kings: \"The sons of Eli, sons of pestilence, did not know God\" (1 Kings 2:12). And elsewhere: \"He who keeps the commandment will not know an evil word\" (Eccles. 8:5). And to sinners: \"Depart from me,\" says the Lord, \"you who work iniquity, because I do not know you\" (Matt. 7:23).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"E contrario de Domino: Qui cum non cognovisset peccatum, pro nobis peccatum fecit (II Cor. V, 21), subauditur, Deus Pater. Rex autem, et magni consilii Angelus, Salvator intelligitur, qui periit pro populo non credente, quem comprehenderunt dolores sicut parturientem: putans enim Israel obtinere se imperium, repente vastatus est. Et quomodo pariens dolorem effugere non potest: sic ille imminentem captivitatem, et exercitum urbi circumdatum vitare et differre non potuit. Legamus Scripturas, et nunquam inveniemus, sanctas mulieres, excepta Rachel, cum dolore peperisse: quae quia in via erat, et in hippodromo, id est, equorum cursu, qui in AEgypto venundantur, filium peperit doloris, quem postea vocavit pater filium dextrae [Gen. XXXV). Eva ejecta de paradiso et audiens: In doloribus paries (Gen. III, 16), peperisse describitur in dolore. Uxor Phinees contracta, nec se erigens, sicut illa quam in Evangelio diabolus alligavit (Luc. XIII), peperit postquam captam arcam Dei populique cognovisset ruinam (II Reg. IV). Sara autem quae sancta erat, et ei defecerant muliebria, (??)to Isaac dicit: Risum mihi fecit Dominiis, quicunque enim audierit, congratulabitur mihi (Gen. XXI, 6).","english":"On the contrary, concerning the Lord: \"Who, though he had not known sin, was made sin for us\" (2 Cor. 5:21)—the subject understood is God the Father. But the King and Angel of great counsel is understood to be the Savior, who perished for an unbelieving people, whom pains seized like a woman in labor; for while Israel thought it would obtain dominion, it was suddenly laid waste. And just as a woman giving birth cannot escape pain, so that people could not avoid or postpone the imminent captivity and the army encircling the city. Let us read the Scriptures, and we shall never find that holy women gave birth in pain, except Rachel—who, because she was on the road, and in the hippodrome, that is, the course of horses, which are sold in Egypt, gave birth to a son of pain, whom his father afterward called the son of the right hand (Gen. 35). Eve, cast out of paradise and hearing, \"In pain you shall bring forth\" (Gen. 3:16), is described as having given birth in pain. The wife of Phinehas, stricken and unable to raise herself, like that woman whom the devil bound in the Gospel (Luke 13), gave birth after she had learned that the ark of God had been captured and the people's ruin had come (2 Kings 4). But Sarah, who was holy and whose womanly functions had ceased, said of Isaac: \"The Lord has made laughter for me; for whoever hears of it will rejoice with me\" (Gen. 21:6).","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":"Dolores igitur qui obtinuerunt turrem gregis, dolores inferi sunt et dolores mortis, qui circumdederunt quidem et vallaverunt etiam Salvatorem; sed nequaquam eum obtinere potuerunt, sicut ipse loquitur in Psalmo decimo septimo: Circumdederunt me dolores mortis, et torrentes iniquitatis conturbaverunt me, et dolores inferni vallaverunt me. Quidam putant turrem squalentem, sive tenebrosam et filiam Jerusalem, de coelesti Jerusalem intelligi, quae sit mater sanctorum, de qua et Apostolus ait: Accessistis ad Sion montem, et civitatem Dei viventis, Jerusalem coelestem (Hebr. XII, 22), quae tandiu squalet, quandiu filii sui non reducuntur ad eam, et rex et consiliarius non sit in ea, et dolores sicut parturientem apprehendant eam, quod frustra peperit, videns tantos filios interfectos.\n\n(Vers. 10.) « Dole et satage, filia Sion, quasi parturiens: quia nunc egredieris de civitate, et habitabis in regione, et venies usque ad Babylonem; ibi liberaberis, ibi redimet te Dominus de manu inimicorum tuorum. » LXX: « Dole, et viriliter age, filia Sion, quasi pariens, quia nunc egredieris de civitate, et habitabis in campo et venies usque ad Babylonem: inde liberabit te, et inde redimet te Dominus Deus tuus de manu ini— micorum tuorum.","english":"Therefore the pains that seized the tower of the flock are the pains of hell and the pains of death, which indeed surrounded and even walled in the Savior, but could by no means seize him, as he himself says in the seventeenth Psalm: \"The pains of death surrounded me, and the torrents of iniquity troubled me, and the pains of hell walled me in.\" Some think that the desolate tower, or dark tower, and the daughter of Jerusalem are to be understood of the heavenly Jerusalem, which is the mother of the saints, of which the Apostle also says: \"You have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem\" (Heb. 12:22), which is desolate as long as her sons are not brought back to her, and the king and counselor is not in her, and pains seize her like a woman in labor, because she has given birth in vain, seeing so many of her sons slain.\n\n(Verse 10.) \"Grieve and strive, daughter of Zion, like a woman in labor: for now you will go out of the city, and you will dwell in the region, and you will come even to Babylon; there you will be freed, there the Lord will redeem you from the hand of your enemies.\" The Septuagint: \"Grieve, and act manfully, daughter of Zion, like a woman giving birth, for now you will go out of the city, and you will dwell in the field, and you will come even to Babylon: from there he will free you, and from there the Lord your God will redeem you from the hand of your enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"» Cui praecipitur ut doleat, sive parturiat, et postea infertur, viriliter age, non frustra praecipitur; sed ut dolores patienter ferens, egrediatur de civitate, et habitet in campo sive in regione, et veniat usque ad Babylonem, et cum pro peccato sustinens captivitatem fortiter tulerit quod illatum est, tunc liberet eam Dominus, et redimat Deus suus de manu inimicorum suorum, ut postquam fuerit liberata, insultantibus dicat: Noli insultare mihi, inimica mea, quia cecidi: resurgam; etsi enim ambulavero in tenebris, Dominus lux mea est: iram Domini sustinebo quoniam peccavi ei, donec justificet causam meam, et faciat judicium meum, et educat me in lucem, et videbo justitiam ejus, et aspiciet inimica mea, et operietur ignominia (Mich. VIII, 9). Unde et in Psalmis congrua voce cantatur: Non in perpetuum irascetur, neque in aeternum comminabitur Dominus (Psal. CII, 9). Quod autem Dole, et viriliter age, ad salutem dolentis pertineat, et agentis viriliter, Jesus quoque filius Nave testis est, cui Dominus dicit: Confortare, et viriliter age (Josue I, 18). Dolet autem et agit viriliter filia Sion, quia excalciata et nuda egressa est de civitate, et captiva ducenda est in campum Sennaar, et futura in Babylone donec Zorobabel veniat, et Ezdras qui interpretatur adjutor, et de manu Chaldaeorum liberet eam.","english":"To whom it is commanded to grieve, or to be in labor, and afterwards it is added, \"act manfully\"—not without reason is it commanded; but so that, bearing her pains patiently, she may go out from the city and dwell in the field or in the region, and come all the way to Babylon, and when, enduring captivity for her sin, she has bravely borne what was inflicted, then the Lord will free her, and her God will redeem her from the hand of her enemies, so that after she has been freed she may say to those who taunt her: Do not taunt me, my enemy, for I have fallen; I shall rise again; for even if I have walked in darkness, the Lord is my light: I will endure the anger of the Lord because I have sinned against him, until he justifies my cause and executes my judgment and brings me out into the light, and I shall see his justice, and my enemy shall look on and be covered with shame (Mic. 8:9). Hence also in the Psalms it is sung with fitting voice: The Lord will not be angry forever, nor will he threaten for eternity (Ps. 102:9). But that \"Grieve\" and \"act manfully\" pertain to the salvation of the one grieving and acting manfully, Jesus the son of Nave is also a witness, to whom the Lord says: Be strong and act manfully (Josh. 1:18). But the daughter of Zion grieves and acts manfully, because she has gone out of the city barefoot and naked, and is to be led captive into the field of Shinar, and is to be in Babylon until Zorobabel comes, and Ezra, which is interpreted as \"helper,\" and frees her from the hand of the Chaldeans.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Quod cum juxta litteram manifestum sit, intelligere mihi videtur animam propter peccatum de Ecclesia pulsam, et inimico et ultori contraditam in interitum carnis, ut spiritus salvus fiat exire de civitate quam fluminis impetus laetificat, et habitare non in monte, ubi prius fuerat, sed in campo, in quo Assyriorum vagatur exercitus, et esse in confusione vitiorum suorum, et postquam habuerit compedes, et traxerit molam, et farinam Babyloniis fecerit, in semet reversam dicere: Quanti mercenarii patris mei saturantur panibus, et ego hic fame pereo (Luc. XV, 17)! et ad paternam domum postea revertentem suscipi a clementissimo patre, et redimi de manu durissimi domini. Ponamus exemplum ut quod imperatur filiae Sion, et dicitur: Dole, et viriliter age quasi parietis, non ad poenam, sed ad utilitatem illius referamus. Loquitur Paulus ad Galatas: Filioli mei, quos iterum parturio, donec Christus formetur in vobis (Galat. IV, 19). Et tandiu doluit, tandiu parturivit, donec eos rursum per poenitentiam generaret, qui per delictum perierant. Puta medicum febricitanti vel vulnerato dicere: Dole, et viriliter age, sustine sitim, porta cauterium, ut certior sanitas consequatur.","english":"Since this is clear according to the letter, I seem to understand that the soul, driven out of the Church because of sin and handed over to the enemy and avenger unto the destruction of the flesh, so that the spirit may be saved, goes out from the city which the rush of the river gladdens, and dwells not on the mountain where it previously was, but in the plain, in which the army of the Assyrians wanders, and is in the confusion of its own vices; and after it has worn shackles and drawn the mill and made flour for the Babylonians, returning to itself it says: \"How many hired servants of my father are filled with bread, and I perish here with hunger!\" and afterward, returning to the father's house, it is received by the most merciful father and redeemed from the hand of the harshest master. Let us set forth an example, so that what is commanded to the daughter of Zion, and what is said—\"Grieve, and act manfully as one in labor\"—we may refer not to her punishment but to her benefit. Paul speaks to the Galatians: \"My little children, for whom I am again in labor, until Christ is formed in you.\" And for so long he grieved, for so long he was in labor, until he might again through repentance give birth to those who had perished through sin. Consider a physician saying to one who is feverish or wounded: \"Grieve, and act manfully, endure thirst, bear the cautery, so that a more certain health may follow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"(Vers. 11–13.) « Et nunc congregatae sunt super te gentes multae, quae dicunt: Lapidetur et aspiciat in Sion oculus noster. Ipsi autem non cognoverunt cogitationes Domini, et non intellexerunt consilium ejus: quia congregavit eos, quasi loenum areas. Surge et tritura, filia Sion, quia cornu tuum ponam ferreum, et ungulas tuas ponam aereas, et comminues populos multos: et interficies (Al. interficiam) Domino rapinas eorum, et fortitudinem eorum Domino universae terrae. » LXX: « Et nunc congregatae sunt super te gentes multae dicentium: Insultemus, et videant in Sion oculi nostri. Ipsi autem nescierunt cogitationes Domini, et non intellexerunt consilium ejus, quia congregavit eos, ut manipulos areae. Surge et tritura eos, filia Sion: quia cornua tua ponam ferrea, et ungulas tuas ponam aereas, et comminues populos multos, et vovebis Domino multitudinem eorum, et robur eorum Domino universae terrae. « O Jerusalem, o filia Sion, quae venies usque Babylonem, et ibi liberaberis, et redimet te Dominus de manu inimicorum tuorum: nunc interim congregatae sunt super te gentes multae, quae quasi de adultera loquuntur, et dicunt: Lapidetur, et aspiciat in eam oculus noster.","english":"(verses 11–13) “And now many nations are gathered against you, who say: Let her be stoned, and let our eye look upon Zion. But they themselves have not known the thoughts of the Lord, and have not understood his counsel: because he has gathered them like sheaves on the threshing floor. Arise and thresh, daughter of Zion, for I will make your horn iron, and I will make your hooves bronze, and you shall crush many peoples: and you shall slay for the Lord their spoils, and their strength for the Lord of the whole earth.” The Septuagint: “And now many nations are gathered against you, saying: Let us insult, and let our eyes look upon Zion. But they themselves have not known the thoughts of the Lord, and have not understood his counsel, because he has gathered them like sheaves of the threshing floor. Arise and thresh them, daughter of Zion: for I will make your horns iron, and I will make your hooves bronze, and you shall crush many peoples, and you shall vow to the Lord their multitude, and their strength to the Lord of the whole earth.” O Jerusalem, O daughter of Zion, who will come even to Babylon, and there you will be freed, and the Lord will redeem you from the hand of your enemies: now in the meantime many nations are gathered against you, who speak as of an adulteress, and say: Let her be stoned, and let our eye look upon her.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Sive ut in LXX scriptum est: Insultemus et gaudeamus, et despiciant super Sion oculi nostri: et non cognoverunt Domini voluntatem atque consilium; quia propterea adversum te congregatae sint nationes, ut conteras eas, quasi foenum vel stipulam areae. Surge igitur, filia Sion, et in cornibus ferreis, quae tibi dare me spondeo, atque in ungulis aereis, quas acceptura es, ventila et contere populos, ct interfice eos Domino universae terrae. Tali enim victima et tali sacrificio delectatur. Haec Judaei necdum expleta cernentes, in futuro sibi Christi pollicentur adventu, ct dicunt universas nationes Judaico populo servituras, ipsumque imperium Romanorum, quod sub nomine interpretantur Edom, conterendum esse ungulis suis et cornibus ventilandum. Quod quam stultum sit, ex omnibus Scripturis facile comprobatur; sed hoc alterius temporis est. Nos ergo qui non occidentem litteram, sed spiritum vivificantem sequimur, dicimus adversum filiam Sion, quae interpretatur Ecclesia, multas nationes daemonum congregari, et in praesenti saeculo, quod in maligno positum est, insultare, et in occisione filiorum ejus gaudere, nescientes cogitationes Domini, nec ejus consilium agnoscentes. Si enim cognovissent, nunquam Dominum majestatis crucifixissent (I Cor. II, 8).","english":"Or as it is written in the Septuagint: Let us insult and rejoice, and let our eyes look down upon Zion; and they did not know the will and counsel of the Lord; because for this reason the nations have gathered against you, so that you may crush them like hay or stubble of the threshing floor. Rise therefore, daughter of Zion, and with iron horns, which I promise to give you, and with bronze hooves, which you are to receive, winnow and crush the peoples, and kill them for the Lord of the whole earth. For he delights in such a victim and such a sacrifice. The Jews, seeing these things not yet fulfilled, promise them to themselves in the future coming of Christ, and say that all nations will serve the Jewish people, and that the very empire of the Romans, which they interpret under the name Edom, must be crushed by their hooves and winnowed by their horns. How foolish this is is easily proved from all the Scriptures; but this belongs to another time. We therefore who follow not the killing letter but the life-giving spirit say that against the daughter of Zion, which is interpreted as the Church, many nations of demons are gathered, and in the present age, which is placed in the evil one, they insult and rejoice in the slaughter of her children, not knowing the thoughts of the Lord nor recognizing his counsel. For if they had known, they would never have crucified the Lord of majesty (1 Cor. 2:8).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Congregabit itaque eos quasi manipulos areae, ut quidquid spinosum habere videbantur et aspersum, vacuumque et leve, ungulis suis conferat, et cornibus ventilet, et purum remanens frumentum, in Domini offerantur donaria. Quid autem in eo significet quod ait: Et comminues populos multos, et consecrabis Domino multitudinem eorum, et robur eorum Domino universae terrae. Legamus Numeros, et Jesum Nave, et primum Regnorum librum, et videbimus quomodo de subjectis gentibus, cum universa perierint in ore gladii, aurum et argentum, et tam de hominibus, quam de jumentis certus praedae numerus Domino consecratus sit. Denique et Achor, qui de anathemate Jericho aliquid est furatus, conturbavit populum, et ex peccato valli nomen impositum est 1, EMEC ACHOR ( ), id est vallis tumultus sive turbarum (Josue VII). Ut autem scias juxta LXX interpretes, qui dixerunt: Consecrabis Domino multitudinem eorum, et robur eorum Domino universae terrae, in bonam partem debere accipi consecrationem: Theodotio pro multitudine, munera transtulit: Quinta editio, emolumentum id est,: Symmachus, lucrum, id est,.","english":"Therefore he will gather them like sheaves of the threshing floor, so that whatever they seemed to have that was thorny and scattered, empty and light, he may tread down with his hooves and winnow with his horns, and the wheat that remains pure may be offered as gifts to the Lord. But what does he signify in this, where he says: And you shall crush many peoples, and you shall consecrate to the Lord their multitude, and their strength to the Lord of the whole earth. Let us read Numbers, and Joshua son of Nun, and the first book of Kings, and we shall see how, from the nations made subject, when all had perished at the edge of the sword, gold and silver, and a fixed number of the spoil both from men and from beasts, was consecrated to the Lord. Finally, even Achor, who stole something from the anathema of Jericho, threw the people into confusion, and from the sin the valley received its name, EMEC ACHOR, that is, the valley of tumult or of disorders (Joshua 7). But so that you may know, according to the Septuagint translators, who said: You shall consecrate to the Lord their multitude, and their strength to the Lord of the whole earth, that consecration ought to be taken in a good sense: Theodotion rendered for \"multitude\" \"gifts\"; the Fifth Edition, \"profit,\" that is; Symmachus, \"gain,\" that is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"(Cap. V.—Vers. 1.) « Nunc vastaberis, filia latronis: obsidionem posuerunt super nos: in virga percutient maxillam judicis Israel. » LXX: « Nunc obstruetur filia obstructione: angustiam posuit super nos: in virga percutient super maxillam tribus Israel. » Non quod una tribus percutiat maxillam alterius, sed quod alii percutiant tribus Israel in maxillam. Pollicitus quidem tibi sum, o filia Sion, quod venturum sit tempus quo cornu tuum ponam ferreum, et ungulas tuas aereas, et comminuta daemonum multitudine, offeras quidquid illi ante possederant Domino universae terrae. Sed quia hoc tunc futurum est, quando subintraverit gentium plenitudo, et omnis Israel salvatus fuerit (Rom. XI): nunc interim pro meritis tuis vastare, sive ut in Hebraeo habetur, concidere. Nequaquam enim juxta Apostolum (Philipp. III) vocaris Circumcisio, sed concisio: nec te appello filiam meam, sed latronis filiam, quod Hebraice dicitur BATH GEDUD ( ), id est, diaboli ad praedandum semper accincti. Fecisti enim domum meam speluncam latronum, repugnasti adversum me, et filii tui obsidionem posuerunt super me, et super Filium, et Spiritum meum 1. An non contumelia Trinitatis est, quando in virga et calamo, te faciente, percussere Romani caput judicis Israel, dicentes: Prophetiza nobis, Christe, quis est qui te percussit (Matth. XXVI, 68)?","english":"(Chapter 5, verse 1.) \"Now you will be laid waste, daughter of the robber: they have set a siege against us: with a rod they will strike the cheek of the judge of Israel.\" The Septuagint: \"Now the daughter will be shut up in a shutting up: he has set distress upon us: with a rod they will strike the cheek of the tribe of Israel.\" Not that one tribe strikes the cheek of another, but that others strike the cheek of the tribe of Israel. I indeed promised you, O daughter of Zion, that the time would come when I would make your horn iron and your hooves bronze, and when the multitude of demons had been crushed, you would offer to the Lord of the whole earth whatever they had previously possessed. But because this will happen then, when the fullness of the Gentiles has come in and all Israel has been saved (Romans 11), meanwhile, for the present, according to your deserts, you are to be laid waste, or, as it is in the Hebrew, cut down. For in no way, according to the Apostle (Philippians 3), are you called Circumcision, but Concision; nor do I call you my daughter, but the daughter of the robber, which in Hebrew is called BATH GEDUD, that is, of the devil, always girded for plundering. For you have made my house a den of robbers, you have fought against me, and your sons have set a siege against me, and against my Son and my Spirit. Is it not an insult to the Trinity, when with a rod and a reed, by your doing, the Romans struck the head of the judge of Israel, saying: \"Prophesy to us, Christ, who is it that struck you\" (Matthew 26:68)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"sive quando unus de ministris tuis percussit eum in maxillam, dicens: Sic respondes pontifici (Joan. XVIII, 22)? Hoc juxta Hebraicum, cui interpretationi Aquila et Symmachus, et Theodotio, et editio quinta consentiunt. Juxta LXX autem multo altior sensus est 2, et quasi a proprio intelligitur exordio. Nunc obstruitur synagoga obstructione; et dicent qui in ea clausi fuerint: Angustiam posuit super nos; et Romanis potestatibus subditae, percutientur in maxilla tribus Israel. Abstulit enim Dominus de Judaea et de Jerusalem, fortem et validum, et sapientem architectum, et intelligentem auditorem (Isa. III, 1, 2), et viae ejus usque hodie clausae sunt et obseptae, nec potest egredi de captivitate, sed durissimo premitur imperio. Si autem juxta superiorem sensum voluerimus de Ecclesia dictum accipere: Nunc obstruetur filia obstructione, illud de Osee proferamus exemplum, in quo adultera loquitur: Vadam post amatores meos, qui dabant mihi panes meos, et aquam meam, et vestimenta mea, et linteamina mea, oleum meum, et omnia quae mihi prosunt (Osee II, 5). Et postea Deus volens impedire cogitationem pessimam, non eam facit quod desiderat adimplere; sed obstruit vias ejus, ne consequatur amatores suos, et amplius fornicetur. Ait quippe: Propterea ecce ego obstruam vias ejus in sudibus, et obsepiam vias ejus: et semitam suam non inveniet, et persequetur amatores [AI.","english":"or when one of your servants struck him on the cheek, saying: \"Is this how you answer the high priest\" (John 18:22)? This is according to the Hebrew, with which Aquila and Symmachus and Theodotion and the fifth edition agree. According to the Septuagint, however, the sense is much deeper, and it is understood, as it were, from its own opening. Now the synagogue is shut up with a shutting; and those who have been enclosed in it will say: \"He has placed distress upon us\"; and, subjected to the Roman powers, they will be struck on the cheek, the tribes of Israel. For the Lord has taken away from Judea and from Jerusalem the mighty and the strong, and the wise architect, and the understanding hearer (Isaiah 3:1-2), and its ways are closed and blocked up to this day, nor can it go out from captivity, but it is pressed by a most harsh dominion. But if, according to the earlier sense, we wish to take it as said of the Church: \"Now the daughter will be shut up with a shutting,\" let us bring forward that example from Hosea, in which the adulteress says: \"I will go after my lovers, who gave me my breads, and my water, and my garments, and my linens, my oil, and all things that are profitable to me\" (Hosea 2:5). And afterward God, wishing to hinder the worst thought, does not bring it about that she accomplish what she desires; but he blocks up her ways, so that she not obtain her lovers and fornicate further. For he says: \"Therefore behold, I will block up her ways with thorns, and I will hedge in her ways: and she will not find her path, and she will pursue her lovers","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":92,"ref":"p92","source":"addit suos], et non apprehendet eos, et quaeret eos, et non inveniet, et dicet: Vadam et revertar ad virum meum priorem quia bene mihi erat (Osee VI, sec. LXX). Animadverte opus Domini profecisse. Adultera enim non inveniens viam suam, nec valens pergere quo volebat, necessitate obstricta ad maritum revertitur priorem, et confitetur, melius sibi in domo viri esse prioris, quam quondam apud amatores suos fuerat, iribnlationibusque et plagis Israel eruditur. Unde et ad (Al. de) David sub typo Christi mystice dicitur: Si dereliquerint filii ejus legem meam, et in judiciis meis non ambulaverint, si justitias meas profanaverint, et praecepta mea non custodierint, visitabo in virga iniquitates eorum, et in flagellis peccata eorum: misericordiam autem meam non dispergam ab eo (Psal. LXXXVIII, seqq.). Tribulationem ergo posuit Deus super filiam Israel, et percutient eam angeli, qui plagis praepositi sunt, in maxilla. Ac ne forte nescires quae esset filia, quae obstruitur obstructione, et ponitur in angustia, statim infertur, et dicitur, tribus Israel. Nos autem sumus Israel, qui mente cernimus Deum, ad quorum distinctionem Apostolus loquitur: Videte Israel secundum carnem (I Cor. X, 18). Nunquam enim vocaret carneum Israel, nisi sciret esse etiam spiritualem.","english":"he adds his own], and she will not grasp them, and she will seek them, and will not find them, and she will say: I will go and return to my former husband, because it was well with me then (Hosea 6, according to the Septuagint). Notice that the Lord's work has advanced. For the adulteress, not finding her way, and unable to proceed where she wished, constrained by necessity returns to her former husband, and confesses that it was better for her in the house of her former husband than it once was among her lovers, and Israel is instructed by tribulations and blows. Hence also to David, in a mystical figure of Christ, it is said: If his sons forsake my law, and do not walk in my judgments, if they profane my statutes, and do not keep my commandments, I will visit their iniquities with a rod, and their sins with scourges: but my mercy I will not scatter from him (Psalm 88 and following). God therefore placed tribulation upon the daughter of Israel, and the angels who are set over plagues will strike her on the cheek. And lest perhaps you not know who the daughter is who is shut up with a shutting-up, and is placed in distress, it is immediately added and said, the tribe of Israel. But we are Israel, who perceive God with the mind, in distinction from whom the Apostle speaks: Behold Israel according to the flesh (1 Corinthians 10:18). For he would never call Israel fleshly, unless he knew that there is also a spiritual one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"(Vers. 2.) « Et tu Bethleem Ephratha, parvulus es in millibus Juda: ex te mihi egredietur qui sit dominator in Israel, et egressus ejus ab initio a diebus aeternitatis. » LXX: Et tu, Bethleem domus Ephratha, minima es 3, ut sis in millibus Juda: ex te mihi egredietur, ut sit in principem Israel, et egressus ejus ab initio ex diebus saeculi, » In Evangelium secundum Matthaeum (Matth. II), cum magi de Oriente venissent, et Herodes a scribis quaereret, ubinam Christus Dominus nasceretur, respondisse narrantur: In Bethleem terra Juda, qui prophetae testimonium addentes, dixerunt: Et tu, Bethleem terra Juda, nequaquam minima es in ducibus Juda. ex te enim egredietur dux, qui regat populum meum Israel. Quod testimonium nec Hebraico, nec Septuaginta interpretibus convenire, me quoque tacente perspicuum est, et arbitror, Matthaeum volentem arguere Scribarum ct sacerdotum, erga divinae Scripturae lectionem, negligeutiam, sic etiam posuisse, ut ab cis dictum est. Sunt autem qui asserant, in omnibus pene testimoniis, quae de veteri Testamento sumuntur, istiusmedi esse errorem, ut aut ordo mutetur, aut verba, et interdum sensus quoque ipse diversus sit, vel apostolis, vel evangelistis non ex libro carpentibus testimonia, sed memoriae credentibus, quae nonuunquam fallitur.","english":"(Verse 2.) \"And you, Bethlehem Ephratha, are little among the thousands of Judah: from you shall come forth for me one who is to be ruler in Israel, and his going forth is from the beginning, from the days of eternity.\" The Septuagint: \"And you, Bethlehem, house of Ephratha, are the least, that you may be among the thousands of Judah: from you shall come forth for me one who is to be a prince in Israel, and his going forth is from the beginning, from the days of the age.\" In the Gospel according to Matthew (Matt. 2), when the magi had come from the East and Herod was asking the scribes where the Lord Christ would be born, they are reported to have answered: \"In Bethlehem of the land of Judah,\" and, adding the prophet's testimony, they said: \"And you, Bethlehem, land of Judah, are by no means least among the leaders of Judah; for from you shall come forth a leader who will rule my people Israel.\" That this testimony agrees neither with the Hebrew nor with the translators of the Septuagint is clear even if I say nothing, and I think that Matthew, wishing to convict the scribes and priests of negligence in the reading of the divine Scripture, set it down just as it was spoken by them. There are, however, those who assert that in almost all the testimonies taken from the Old Testament there is an error of this kind, so that either the order is changed, or the words, and sometimes even the sense itself, is different—because the apostles or evangelists did not take the testimonies from the book, but trusted to memory, which is sometimes mistaken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"Exponamus ergo Hebraicum: Et tu, Bethleem, id est, domus panis, quae vocaris Ephratha, minima quidem, es in civilatibus Juda, et tantis millibus comparata, vix parvus es viculus; sed ex hoc parvo viculo egredietur Christus, qui est dominator in Israel. Ac ne putes eum de genere David tantum esse, cui repromisi, dicens: De fructu veniris lui ponam super sedem meam (Psal. CXXXI, 11), carnis assumptio divinam non impedit majestatem: de me enim natus est ante omnia saecula, et temporum conditor in tempore non tenetur. Ipse est cui et in alio psalmo dixi: Ante Luciferum genui te (Psal. CIX, 3). In principio enim erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum (Joan. I, 1). Et idrirco egressus ejus ab initio a diebus aeternitatis. Quod autem Bethleem ipsa sit Ephratha, liber Genescos ostendit, in quo Scriptura commemorat: Mortua est Rachel, et sepulta in via Ephratha, haec est Bethleem (Genes. XXXV, 19). Et in utroque nomine significat sacramentum: domus enim panis dicitur, propter panem vivum, qui de caelo descendit (Joan. VI).","english":"Let us therefore expound the Hebrew: \"And you, Bethlehem,\" that is, house of bread, who are called Ephratha, you are indeed the least among the cities of Judah, and compared to so many thousands, you are scarcely a small village; but from this small village shall go forth Christ, who is the ruler in Israel. And lest you think that he is only of the lineage of David, to whom I promised, saying: \"Of the fruit of your womb I will set upon my throne\" (Ps. 131:11), the assumption of flesh does not hinder the divine majesty; for he was born of me before all ages, and the founder of times is not confined within time. He is the one to whom I also said in another psalm: \"Before the morning star I begot you\" (Ps. 109:3). For \"in the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God\" (John 1:1). And therefore his going forth is from the beginning, from the days of eternity. But that Bethlehem itself is Ephratha, the book of Genesis shows, in which the Scripture records: \"Rachel died, and was buried on the way to Ephratha, this is Bethlehem\" (Gen. 35:19). And in each name it signifies a mystery: for it is called the house of bread, on account of the living bread, which came down from heaven (John 6).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":95,"ref":"p95","source":"Et Ephrata, quod interpretatur furorem videt 3, propter Herodis insaniam, quia illusus a magis, iratus est valde, et mittens universos occidit infantes in Bethleem, et in omnibus finibus ejus a bimatu et infra, secundum tempus quod exquisierat a magis, et propter plurimum sanguinem audita est vox in excelso, planctus et ululatus. Rachel flentis liberos suos (Matth. II, 16–19). Legimus juxta Septuaginta duntaxat interpretes, in Jesu Nave, ubi tribus, Judae urbes et oppida describuntur, inter caetera etiam hoc scriptum: Thaeco, et haec est Bethleem, et Phagor, et Aetham 4, et Culon, et Tami, et Soris, et Caraem, et Gallim, et Baether, et Manocho, civitates undecim, et viculi earum (Josue XV), quod nec in Hebraico, nec apud alium invenitur interpretem, et sive de veteribus libris erasum sit malitia Judaeorum, ne Christus de tribu Juda ortus videretur: sive a Septuaginta additum, nequaquam liquido cognoscentes, certum quid novimus. Nihilominus et de libro Judicum hoc ipsum possumus approbare, quod Bethleem in tribu Juda sit, scriptum est enim: Et fuit vir Levites habitans in lateribus domus Ephraim, et accepit sibi mulierem concubinam de Bethleem Juda, et irata est ei concubina sua, et abiit in domum patris sui in Bethleem Juda (Judic. XIX, 12). Pulchre autem dicitur, in Bethleem Juda, ad distinctionem ejus Bethleem, quae in Galilaea sita est, sicut in eodem Jesu volumine reperi.","english":"And Ephratha, which is interpreted as \"he sees fury,\" on account of Herod's madness, because, mocked by the magi, he was exceedingly angry, and sending men, he killed all the infants in Bethlehem and in all its borders, from two years old and under, according to the time which he had inquired of the magi, and because of the great shedding of blood a voice was heard on high, lamentation and wailing, of Rachel weeping for her children. We read according to the Septuagint translators only, in Joshua, where the cities and towns of the tribe of Judah are described, among others this also is written: Thaeco, and this is Bethlehem, and Phagor, and Aetham, and Culon, and Tami, and Soris, and Caraem, and Gallim, and Baether, and Manocho, eleven cities, and their villages, which is found neither in the Hebrew nor in any other translator, and whether it was erased from the old books by the malice of the Jews, lest Christ seem to have arisen from the tribe of Judah, or added by the Septuagint, not clearly knowing, we know for certain what is certain. Nevertheless, we can also prove this same point from the book of Judges, that Bethlehem is in the tribe of Judah, for it is written: And there was a certain Levite dwelling on the sides of mount Ephraim, and he took to himself a woman, a concubine from Bethlehem of Judah, and his concubine was angry with him, and she went away into her father's house in Bethlehem of Judah. And it is well said, \"in Bethlehem of Judah,\" to distinguish it from that Bethlehem which is situated in Galilee, as I have found in the same volume of Joshua.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Potest Ephratha in lingua nostra sonare,, uberem atque frugiferam, et id ipsum ostendere in mysterio, quod et domus panis.\n\n(Vers. 3.) « Propter hoc dabit eos usque ad tempus in quo parturiens pariet, et reliquiae fratrum ejus convertentur ad filios Israel. » LXX: « Propterca dabit eos usque ad tempus parientis: pariet, ct reliquiae fratrum revertentur ad filios Israel. » Quia de Bethleem, quae est Ephratha, egressus est Christus dominator in Israel, et egressus ejus non eo tantum fuerat tempore quo visus in carne est, sed ab initio aeternitatis, sive ab initio saeculi. Quia semper ipse locutus est per prophetas, et sermo Dei factus est in manu eorum [Al. sanctorum): ideo dabit Judaeos, eosque regnare permittet usque ad tempus parientis, quando completur illud: Laetare, sterilis, quae non paris; erumpe et clama, quae non parturis, quoniam multi filii desertae magis quam ejus quae habet virum (Isa. LIV, sec. LXX). Cum enim sterilis pepererit septem, et quae multos habuerat filios, fuerit infirmata, et delicto populi Judaici plenitudo gentium subintraverit, tunc omnis Israel salvus fit, et reliquiae fratrum ejus ad filios Israel convertentur; et adveniens Elias propheta, quod interpretatur, Deus Dominus, convertet corda patrum ad filios, et cor filiorum ad patres suos (Luc.","english":"Ephratha can mean in our language \"abundant and fruitful,\" and this very thing shows forth in mystery, that it is also the house of bread.\n\n(Verse 3.) \"Therefore he will give them up until the time when she who is in labor gives birth, and the remnant of his brothers will turn to the children of Israel.\" The Septuagint: \"Therefore he will give them up until the time of her who gives birth: she will give birth, and the remnant of the brothers will return to the children of Israel.\" Because from Bethlehem, which is Ephratha, Christ the ruler in Israel went forth, and his going forth was not only at that time when he was seen in the flesh, but from the beginning of eternity, or from the beginning of the world. Because he himself always spoke through the prophets, and the word of God was made in their hand [variant: in the hand of the saints]: therefore he will give up the Jews, and permit them to reign until the time of her who gives birth, when that is fulfilled: \"Rejoice, O barren one who does not give birth; break forth and cry out, you who do not labor, for many are the children of the desolate, more than of her who has a husband\" (Isa. 54, according to the Septuagint). For when the barren one has given birth to seven, and she who had many children has become weak, and by the offense of the Jewish people the fullness of the Gentiles has come in, then all Israel will be saved, and the remnant of his brothers will turn to the children of Israel; and when Elijah the prophet comes—which is interpreted \"God the Lord\"—he will turn the hearts of the fathers to the children, and the heart of the children to their fathers (Luke.","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":97,"ref":"p97","source":"I, 17), et novissimus populus jungetur antiquo, ut vere filii Abraham appellentur, cum in eum crediderint quem vidit Abraham, et laetatus est (Joan. VIII). Quod est autem tempus in quo sterilis pariet? Ut reor, illud de quo Isaias loquitur: Tempore acceptabili exaudivi te, et in die salutis auxiliatus sum tibi (Isa. XLIX, 8). Quod et Paulus intelligens de Christi tempore praedicatum, ait: Ecce nunc tempus acceptabile, ecce nunc dies salutis (II Cor. VI, 2). Hoc ipsum puto et illud mystice demonstrari, quod in Ecclesiaste scriptum est: Tempus portendi, et tempus moriendi (Eccle. III, 2), quod eo tempore quo ex sterili natus est gentilium populus, filios amiserit synagoga. Potest autem et aliter intelligi: Dabit Dominus templum et Jerosolymam, et Judaeos usque ad illud tempus quo virgo pariet, quae postquam pepererit, et natus parvulus acceperit spolia Samariae, et virtutem Damasci, interfecto populo Judaeorum, reliquiae Israel salvabuntur. Et fratres Christi, id est, apostoli convertentur ad prophetarum et patriarcharum fidem, qui venturum Christum annuntiaverunt, et complebitur psalmi vaticinium: Pro patribus tuis nati sunt tibi filii, et caetera quae sequuntur (Psal. XLIV, 17).","english":"and the newest people will be joined to the ancient, so that they may truly be called sons of Abraham, when they have believed in him whom Abraham saw and rejoiced (John 8). But what is the time in which the barren woman will give birth? As I think, it is that of which Isaiah speaks: In an acceptable time I heard you, and in the day of salvation I helped you (Isa. 49:8). Understanding this too as foretold of the time of Christ, Paul says: Behold, now is the acceptable time, behold, now is the day of salvation (2 Cor. 6:2). I think this very thing is also mystically shown by what is written in Ecclesiastes: A time to be born, and a time to die (Eccles. 3:2), namely that at the time when the people of the Gentiles was born from the barren woman, the synagogue lost its sons. But it can also be understood otherwise: the Lord will give the temple and Jerusalem, and the Jews, until that time when the virgin gives birth; and after she has given birth, and the child born has received the spoils of Samaria and the power of Damascus, with the people of the Jews slain, the remnant of Israel will be saved. And the brothers of Christ, that is, the apostles, will be converted to the faith of the prophets and patriarchs, who announced Christ who was to come, and the prophecy of the psalm will be fulfilled: Instead of your fathers, sons are born to you, and the rest that follows (Ps. 44:17).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"(Vers. 4.) « Et stabit et pascet in fortitudine Domini, in sublimitate nominis Domini Dei sui, et convertentur, quia nunc magnificabitur usque ad terminos terrae. » LXX: « Et stabit, et videbit 1, et pascet gregem suum in fortitudine Dominus, et in gloria nominis Domini Dei sui erunt, quia nunc magnificabuntur usque ad terminos terrae. » Postquam sol justitiae egressus fuerit a summitate coelorum, et pervenerit usque ad terminos eorum, et pepererit pariens, et reliquiae fratrum ejus conversae fuerint ad filios Israel: tunc ipse Dominus qui prius ambulabat, et cum his qui in itinere erant positi, necdum habebat fixum gradum, stabit et pascet eos in fortitudine Domini, ut possint dicere: Dominus pascit me, et nihil mihi deerit: in loco pascuae, ibi me collocavit, super aquas refectionis enutrivit me: animam meam convertit (Psal. XXII, 1). Pascit autem eos, non solum in fotitudine Domini, sed et in sublimitate nominis Domini Dei sui, quando dicit ad Patrem: Pater sancte, serva eos in nomine tuo, quos dedisti mihi, ut sint unum sicut et nos: quando eram cum eis, ego servabam eos in nomine tuo: quos dedisti mihi, custodivi, et nullus ex his periit (Joan. XVII, 11–13). Et convertentur, sive, ut melius interpretatus est Symmachus, habitabunt. JASUBU ( ) enim verbum Hebraicum utrumque significat.","english":"(Verse 4.) \"And he shall stand and feed in the strength of the Lord, in the majesty of the name of the Lord his God, and they shall be converted, because now he shall be magnified to the ends of the earth.\" The Septuagint: \"And he shall stand, and shall see, and the Lord shall feed his flock in the strength of the Lord, and they shall be in the glory of the name of the Lord his God, because now they shall be magnified to the ends of the earth.\" After the sun of righteousness has gone forth from the height of the heavens and has reached even to their ends, and she who gives birth has given birth, and the remnant of his brothers has been converted to the sons of Israel, then the Lord himself, who previously walked and was with those who were placed on the journey and did not yet have a fixed step, shall stand and feed them in the strength of the Lord, so that they can say: The Lord feeds me, and nothing shall be lacking to me; in the place of pasture, there he has placed me, he has nourished me upon the waters of refreshment; he has converted my soul (Psalm 22:1). But he feeds them not only in the strength of the Lord, but also in the majesty of the name of the Lord his God, when he says to the Father: Holy Father, keep them in your name, whom you have given me, that they may be one as we also are; when I was with them, I kept them in your name; those whom you have given me I have guarded, and none of them has perished (John 17:11–13). And they shall be converted, or, as Symmachus translated better, they shall dwell. For the Hebrew word JASUBU signifies both.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"Habitabunt autem in Ecclesia Domini, quia magnificatus est Christus usque ad terminum terrae. Sive, juxta LXX, quia magnificabuntur ipsi cum pastore suo usque ad extremum terrae, ut in omnem terram exeat sonus eorum et in fines orbis terrae verba eorum (Psal. XVIII). (Vers. 5.) « Et erit iste pax: Assyrius cum venerit in terram nostram, et quando calcaverit in domibus nostris. » LXX: « Et erit haec pax: Assyrius quando supervenerit in terram vestram, et cum ascenderit super regionem vestram. » Quando venerit diabolus, qui interpretatur, id est, arguens atque corripiens, super terram regionemque credentium 2, et eorum quos pascet Dominus in fortitudine, et in sublimitate nominis Domini Dei sui, et eos calcaverit tribulationibus variis, et domos animarum nostrarum, id est, corpora quasi superbus ascenderit atque depresserit, et tamen nihil nos a Christi charitate separaverit: tunc Christi pax, sive ipse Christus erit in nobis, et dicetur de sancto, Nihil proderit inimicus in eo. Ponamus exemplum, ut quod dicimus, possit manifestius fieri.","english":"But they shall dwell in the Church of the Lord, because Christ has been magnified to the end of the earth. Or, according to the Septuagint, because they themselves shall be magnified with their shepherd to the farthest end of the earth, so that their sound may go out into all the earth and their words to the ends of the world (Ps. 18). (Verse 5.) \"And this shall be peace: when the Assyrian comes into our land, and when he has trodden in our houses.\" The Septuagint: \"And this shall be peace: when the Assyrian comes upon your land, and when he has gone up over your region.\" When the devil—who is interpreted as \"the accuser,\" that is, the one who argues and rebukes—has come upon the land and region of believers, and of those whom the Lord will feed in strength and in the sublimity of the name of the Lord his God, and has trodden them underfoot with various tribulations, and has gone up as if in pride over the houses of our souls, that is, our bodies, and pressed them down, and yet has separated us in nothing from the love of Christ: then the peace of Christ, or Christ himself, will be in us, and it shall be said of the saint, \"The enemy shall profit nothing in him.\" Let us set forth an example, so that what we say may be made clearer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"Venit Assyrim super terram quondam Pauli, et ascendit super regionem ejus, quando fuit in laboribus supra modum; in plagis abundantius, in carceribus nimis, in mortibus frequenter: quando a Judaeis quinquies quadragenas una minus accepit, ter virgis caesus est, semel lapidatus est, ter naufragium fecit 3, nocte et die in profundo maris fuit, in periculis latronum, periculis in falsis fratribus, periculis ex genere, periculis ex gentibus (II Cor. XI): sed in his omnibus vincebat propter illum qui dilexerat eum. Et ideo implebatur pace, quia impletus fuerat contumeliis. Judaei in adventu Christi, quem sibi simulant, haec omnia juxta litteram futura esse contendunt.\n\n(Vers. 6.) « Et suscitabimus super eum septem pastores, et octo primates homines, et pascent terram Assur in gladio, et terram Nemrod in lanceis ejus, et liberabit ab Assur cum venerit in terram nostram, et cum calcaverit in finibus nostris. » LXX: « Et consurgent super eum septem pastores, et octo morsus hominum, et pascent Assur in gladio, et terram. Nemrod in fovea ejus, et liberabit de Assur, cum venerit super terram vestram, et cum ascenderit super terminos vestros. » Ubi nos posuimus primates homines, et in Hebraico scriptum est NESICHE ADAM ( ), Symmachus interpretatus est christos hominum; Theodotio et quinta editio, principes hominum; Aquila graves, vel constitutos homines, id est, 4.","english":"The Assyrian has come upon the land of Paul—once—and has gone up upon his region, when he was in labors beyond measure; in stripes more abundantly, in prisons more exceedingly, in deaths often; when from the Jews five times he received forty stripes save one, three times he was beaten with rods, once he was stoned, three times he suffered shipwreck, a night and a day he was in the deep sea, in perils of robbers, in perils from false brethren, in perils from his own kindred, in perils from the Gentiles (II Cor. 11): but in all these things he was conquering because of him who had loved him. And therefore he was filled with peace, because he had been filled with reproaches. The Jews contend that in the coming of Christ, whom they falsely imagine for themselves, all these things will come to pass according to the letter.\n\n(Verse 6.) \"And we shall raise up upon him seven shepherds, and eight chief men, and they shall feed the land of Assur with the sword, and the land of Nimrod with its spears, and he shall deliver from Assur when he comes into our land, and when he has trodden in our borders.\" The Septuagint: \"And there shall rise up upon him seven shepherds, and eight bites of men, and they shall feed Assur with the sword, and the land of Nimrod in its pit, and he shall deliver from Assur, when he comes upon your land, and when he has gone up upon your borders.\" Where we have placed \"chief men,\" and in the Hebrew it is written NESICHE ADAM, Symmachus translated it as \"anointed ones of men\"; Theodotion and the fifth edition, \"princes of men\"; Aquila, \"grave,\" or \"appointed men,\" that is,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Rursum in eo ubi ego et Aquila transtulimus, in lanceis ejus, ut subaudiatur, terrae Nemrod, Symmachus vertit,, id est, intra portas ejus; Theodotio, in portis eorum; quinta editio,, quod nos possumus dicere, in sicis eorum: in Hebraeo autem positum est BAPHETHEE ( ) 5. Tunc igitur erit pax, eum reliquiae fratrum Christi conversae fuerint ad filios Israel, et venerit Assyrius in terram nostram, et adjuti a Domino, eum qui nostras domus calcare cupiebat, velociter contriverimus sub pedibus nostris. Ipse, enim Dominus ait: Suscitabimus super eum septem pastores, et octo primates hominum, vel morsus hominum. Suscitabimus autem ego et Filius meus et Spiritus sanctus, juxta illud quod in Genesi scriptum est: Faciamus hominem ad imaginem et similitudinem nostram (Gen. I, 26). Et 494.Et Abdiae principio: Surgite, et ascendamus adversus eam in praetio. Septem pastores, omnes patriarchas et prophetas et sanctos viros arbitror esse, qui hebdomadi, id est veteri servierint Instrumento. Octo autem morsus hominum, sive octo1 primates homines, et ut Symmachus interpretatus est, Christos, universos novi Testamenti, qui ab apostolis usque ad hanc aetatem momorderint Assyrium, et suis dentibus laceraverint. Unde et in Ecclesiaste praecipitur: Ot demus partes septem, demus et octo (Eccle. XI, 2).","english":"Again, in the place where I and Aquila translated it, \"in his spears,\" with \"of the land of Nimrod\" understood, Symmachus rendered it \"within his gates\"; Theodotion, \"in their gates\"; the Fifth Edition, \"in their daggers,\" as we might say. In the Hebrew, however, is placed BAPHETHEE. At that time, then, there will be peace, when the remnant of the brothers of Christ have been converted to the children of Israel, and the Assyrian has come into our land, and, aided by the Lord, we shall swiftly crush beneath our feet the one who wished to trample our houses. For the Lord himself says: \"We will raise up against him seven shepherds, and eight leaders of men,\" or \"bites of men.\" But \"we will raise up\"—I and my Son and the Holy Spirit—according to that which is written in Genesis: \"Let us make man in our image and likeness.\" And at the beginning of Obadiah: \"Arise, and let us go up against her in battle.\" The seven shepherds I consider to be all the patriarchs and prophets and holy men who served the week, that is, the Old Testament. But the eight bites of men, or eight leaders of men, and, as Symmachus translated it, \"anointed ones,\" are all those of the New Testament who from the apostles down to this present age have bitten the Assyrian and torn him with their teeth. Whence also in Ecclesiastes it is commanded: \"Give a portion to seven, and also give to eight.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"Et in templo Ezechiel, quod interpretatur Ecclesia et coelestis Jerusalem, septem et octo gradibus ascenditur (Ezech. XL). Et in Psalterio quindecim gradus sunt, quibus hebdomadem et ogdoadem ad canendas Deo landes scandimus. In octava die celebratur circumcisio spiritualis, et in templo Judaeorum destruitur sabbatum, et quidam psalmi pro Octava inscribuntur. Isti igitur septem pastores et octo morsus hominum, pascent Assur in gladio. Vivens enim et efficax sermo Dei, et acutus super omnem gladium bicipitem (Hebr. IV, 12), missus est ab eo qui venit gladium mittere super terram, ut dividantur duo in tres (Matth. X). Et terram Nemrod (qui interpretatur, tentatio descendens) pascent in fovea ejus; gigantis enim et venatoris et superbientis contra Dominum terra, non est in montibus, sed in foveis. Iste cecidit quasi fulgur de coelo, et semper versatur inter bestias; et quia venator est, infructussa ligna lustrat et silvas. Quantum ergo possum mea recolere memoria, nunquam venatorem in bonam partem legi2. Ismael et Esau venatores fuerunt (Gen. XVI et XXVII), et praecesserunt in typo populi Judaici, quorum alter filius AEgyptiae est, ambulans juxta carnem et juxta carnem vivens: alter primitiva propter lenticulam perdidit, et benedictionibus fratris invidens, fugat eum in Mesopotamiam. Redacta ergo terra Nemrod in foveis suis: Qui enim fodit foveam, incidet in eam (Prov.","english":"And in the temple of Ezekiel, which is interpreted as the Church and the heavenly Jerusalem, one ascends by seven and eight steps (Ezek. 40). And in the Psalter there are fifteen steps, by which we climb the hebdomad and the ogdoad to sing praises to God. On the eighth day the spiritual circumcision is celebrated, and in the temple of the Jews the sabbath is destroyed, and certain psalms are inscribed \"for the Octave.\" Therefore these seven shepherds and eight bites of men will feed Assur with the sword. For the living and effective word of God, and sharp above every two-edged sword (Heb. 4:12), was sent by him who came to send a sword upon the earth, so that two may be divided into three (Matt. 10). And they will feed the land of Nimrod (which is interpreted as \"temptation descending\") in his pit; for the land of the giant and hunter and of him who is proud against the Lord is not on the mountains but in the pits. This one fell like lightning from heaven, and is always occupied among the beasts; and because he is a hunter, he ranges through the fruitless trees and the forests. As far as I can recall in my memory, I have never read of a hunter in a good sense. Ishmael and Esau were hunters (Gen. 16 and 27), and they went before as a type of the Jewish people, of whom one is the son of the Egyptian woman, walking according to the flesh and living according to the flesh; the other lost his birthright for a lentil dish, and envying his brother's blessings, put him to flight into Mesopotamia. Therefore the land of Nimrod is brought down into its pits: for he who digs a pit will fall into it (Prov.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"XXVI, 27); et qui lacum aperuit et effodit eum, incidet in foveam quam focit, et revertetur dolor ejus in caput ejus, et super verticem ejus iniquitas ejus descendet (Psal. VII, 16, 17). Et confosso Assyrio a septem pastoribus et octo morsibus, liberavit nos Christus de manu Assur, qui venerat super terram nostram, et calcare cupiebat terminos Israel. Quod autem Symmachns ait: Et pascent terram Assur in gladio, et regionem Nemrod intra portus ejus, hoc sentiendum est, quod in domo sua alligetur fortis, et vulneretur adversarius. Et juxta Aquilam et quintam editionem, sicis et lanceis septem pastorum, et octo christorum hominum confodiatur.\n\n(Vers. seqq.) « Et erunt reliquiae Jacob in medio populorum multorum, quasi ros a Domino, et quasi stillae super herbam, quae non exspectat virum, et non praestolatur filios hominum. Et erunt reliquiae Jacob in gentibus, in medio populorum multorum, quasi leo in jumentis silvarum, et quasi catulus leonis in gregibus pecorum, qui cum transierit et conculcaverit et ceperit, et non est qui eruat. Exaltabitur manus tua super hostes tuos, et omnes inimici interibunt. Et erit in die illa, dicit Dominus, auferam equos tuos de medio tui: et disperdam quadrigas tuas, et perdam civitates terrae tuae, et destruam omnes munitiones tuas, et auferam maleficia de manu tua, et divinationes non erunt in te.","english":"(26:27); and he who opened a pit and dug it out will fall into the pit he made, and his sorrow will return upon his own head, and his iniquity will descend upon his own crown (Ps. 7:16–17). And when the Assyrian has been pierced through by seven shepherds and eight bites, Christ has freed us from the hand of Assur, who had come up against our land and desired to trample the borders of Israel. But as for what Symmachus says—\"And they shall pasture the land of Assur with the sword, and the region of Nimrod within its gates\"—this is to be understood as meaning that the strong man is bound in his own house, and the adversary is wounded. And according to Aquila and the Fifth Edition, by the daggers and lances of the seven shepherds and the eight anointed men he is pierced through.\n\n(And the following verses.) \"And the remnant of Jacob shall be in the midst of many peoples, like dew from the Lord, and like drops upon the grass, which does not wait for man, and does not look for the sons of men. And the remnant of Jacob shall be among the nations, in the midst of many peoples, like a lion among the beasts of the forests, and like a lion's cub among the flocks of sheep, which, when it has passed through and trampled down and seized, there is none to rescue. Your hand shall be exalted over your enemies, and all your foes shall perish. And it shall be in that day, says the Lord, that I will take away your horses from your midst, and I will destroy your chariots, and I will destroy the cities of your land, and I will tear down all your fortifications, and I will take away the sorceries from your hand, and there shall be no divinations in you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"Et perire faciam sculptilia tua, et statuas tuas de medio tui, et non adorabis ultra opera manuum tuarum. Et evellam lucos tuos de medio tui, et conteram civitates tuas, et faciam in furore et in indignatione ultionem in cunctis gentibus, quae non audierunt. LXX: « Et erunt reliquiae Jacob in gentibus, in medio populorum multorum, quasi ros a Domino cadens, et quasi agni super gramen: ut non congregetur quisquam neque sit in filiis hominum. Et erunt reliquiae Jacob in gentibus, in medio populorum multorum, quasi leo in jumentis, in saltu, et quasi catulus Iconis in gregibus pecorum: quomodo si pertranseat et dividens rapiat, et non sit qui eruat. Elevabitur manus tua super eos qui tribulant te, et omnes inimici tui perdentur. Et erit in die illa, dicit Dominus, interficiam equos tuos de medio tui, et disperdam currus tuos, et subvertam civitates terrae tuae: et auferam omnes munitiones tuas. Et auferam maleficia tua de manibus tuis, et qui loquuntur, non erunt in te: et disperdam sculptilia tua, et statuas tuas de medio tui, et ultra non adotabis opera manuum tuarum: et succidam lucos de medio tui, et demoliar civitates tuas, et faciam in ira et in furore ultionem in gentibus, pro eo quod non audie et.","english":"And I will make your carved images perish, and your statues from your midst, and you shall no longer adore the works of your hands. And I will uproot your groves from your midst, and I will break down your cities, and I will execute vengeance in fury and indignation upon all the nations that have not heard. The Septuagint: \"And the remnant of Jacob shall be among the nations, in the midst of many peoples, like dew falling from the Lord, and like lambs upon the grass: so that no one may be gathered together, nor be among the sons of men. And the remnant of Jacob shall be among the nations, in the midst of many peoples, like a lion among the beasts, in the forest, and like a lion's cub among the flocks of sheep: as when he passes through and dividing seizes, and there is none to rescue. Your hand shall be lifted up over those who afflict you, and all your enemies shall perish. And it shall be in that day, says the Lord, I will slay your horses from your midst, and I will destroy your chariots, and I will overturn the cities of your land: and I will take away all your fortifications. And I will take away your sorceries from your hands, and those who speak shall not be in you: and I will destroy your carved images, and your statues from your midst, and you shall no longer adore the works of your hands: and I will cut down the groves from your midst, and I will demolish your cities, and I will execute vengeance in wrath and in fury upon the nations, because they did not hear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"» Liberatis nobis de Assur, quando venerit super terram nostram, et ascenderet super terminos nostros, et liberatis a Domino qui suscitavit super eum septem pastores et octo morsus hominum, reliquiae Jacob, quos apostolos intelligimus, et primam de Judaeis Ecclesiam, erunt in medio populorum multorum, quasi ros a Domino cadens. Ardebant enim ignitis diaboli jaculis corda populorum; et omnes gentes adulterantes a Deo, habebant corda, quasi elibanus igne succensus (Osee VII). Unde ros a Domino radens, factus est sanitas infirmorum. Et quod in Anania, Azaria et Misael legimus (Dan. III), quod spiritus roris sibilantis fornacem ignis exstinxerit, hoc de omnibus generaliter sentiamus, quod in medio universarum genitum doctrina apostolorum quasi ros fuerit a Domin 1. Quod autem sequitur: Et sicut agni super gramen, ut non congregetur quisquam neque sit in filiis hominum, de his accipiamus, qui de gentibus credere noluerunt, quod sint super eos apostoli et reliquiae Jacob, sicut agni carpentes gramen, et herbam dentibus demetentes. Et hoc facient, ut qui angeli esse noluerunt, spiritualem accipientes rorem, nequaquam inter homines congregentur, neque in parte rationabili deputentur, sed dicatur de eis: In labore hominum non sunt, ei cum hominibus non flagellabuntur (Psal. LXXII, 5).","english":"When we have been freed from Assur, when he comes upon our land and ascends above our borders, and when we have been freed by the Lord who raised up against him seven shepherds and eight bites of men, the remnant of Jacob—whom we understand to be the apostles, and the first Church from among the Jews—will be in the midst of many peoples, like dew falling from the Lord. For the hearts of the peoples were burning with the fiery darts of the devil, and all the nations, committing adultery against God, had hearts like a furnace set ablaze with fire (Hosea 7). Hence the dew falling from the Lord became the healing of the weak. And what we read concerning Ananias, Azarias, and Misael (Daniel 3), that the spirit of the hissing dew extinguished the furnace of fire, let us understand this generally of all: that in the midst of all the nations the teaching of the apostles was like dew from the Lord. But what follows: And like lambs upon the grass, so that no one may be gathered together nor be among the sons of men—let us understand this of those who from among the nations refused to believe, that the apostles and the remnant of Jacob are over them like lambs cropping the grass and cutting down the herb with their teeth. And they will do this so that those who refused to be angels, receiving the spiritual dew, may by no means be gathered together among men nor be reckoned in the rational part, but it may be said of them: They are not in the labor of men, and they will not be scourged with men (Psalm 72:5).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"Et erunt reliquiae Jacob in medio gentium quasi leo in jumentis in saltu, et quasi catulus leonis in gregibus ovium. Dominus enim Jesus, de quo in Genesi prophetatur: Catulus leonis Juda, de germine, fili mi, ascendisti: accubans dormisti ut leo et quasi catulus leonis (Gen. XLIX, 9). Et in alio loco: Accubans requievit ut leo, et quasi catulus leonis, quis suscitabit eum (Num. XXIV, 10)? dedit et apostolis suis quibus dixerat: Ite, baptizate omnes gentes in nomine Patris, et Filii, et Spiritus sancti (Matth. XXVIII, 19): ut quomodo leoni nemo potest resistere in jumentis, et catulo leonis in ovibus, ita illi de manu Assyrii, et de manu diaboli liberati, raperent jumenta et pecora: homines quippe et jumenta salvos faciet Dominus (Psal. XXXV) Et raperent, non ut interficerent, sed ut dividerent, hoc est, ab infidelibus separarent, et non essent qui eis resisterent. Leone autem et catulo leonis, ita in jumentis et in quibus pervagante, manus Dei exaltatur super eos, qui vel Deum, vel reliquias Israel ante tribule verant. Et omnes inimici ejus disperdentur, non quod pereant inimici et esse desistant, sed quia in eo quod inimici sunt pereant. Sicut Thessalonicensibus scribitur: Quem Dominus Jesus interficiet spiritu oris sui (II Thess. II, 8). Haec interfectio non abolitionem significat, sed cessationem pessimae vitae, qua male ante vivebant.","english":"And the remnant of Jacob shall be among the nations like a lion among the beasts of burden in the forest, and like a lion's cub among flocks of sheep. For the Lord Jesus, of whom it is prophesied in Genesis: Judah is a lion's cub; from the shoot, my son, you have gone up; lying down you slept like a lion and like a lion's cub (Gen. 49:9). And in another place: Lying down he rested like a lion, and like a lion's cub, who shall rouse him (Num. 24:10)? He gave also to his apostles, to whom he had said: Go, baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:19): so that just as no one can resist a lion among the beasts of burden, and a lion's cub among the sheep, so they, freed from the hand of Assur and from the hand of the devil, might seize the beasts of burden and the flocks: for the Lord will save men and beasts (Ps. 35). And they would seize them, not to kill them, but to divide them, that is, to separate them from the unbelievers, and there would be none to resist them. But by the lion and the lion's cub, thus among the beasts of burden and among those over whom it ranges, the hand of God is exalted over those who had either God or the remnant of Israel before their tribulation. And all his enemies shall be scattered, not that the enemies perish and cease to be, but because in that they are enemies they perish. As it is written to the Thessalonians: Whom the Lord Jesus will slay with the spirit of his mouth (2 Thess. 2:8). This slaying signifies not annihilation, but the cessation of the most wicked life by which they formerly lived evilly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"Denique infert: Et destruet illustratione adventus sui, Nunquam autem destrueret, si interfectio abolitionem sonaret, cum jam esse cessasset: ita et hic inimicorum consumptio, juxta Proverbia Salomonis accipitur, in quibus scriptum est: Interitus impiis hospitabitur: non erit perpetuus, non eos rediget ad nihilum: sed hospitabitur apud eos quandiu quae in illis est, impietas consumatur. Deus enim creavit hominem, ne interiret, et mortem non fecit. Post haec, sequitur: Et erit in die illa, quando elevata fuerit manus tua super hostes tuos, o Israel, et omnes inimici tui perierint, interficiam equos tuos de medio tui, id est, de principali ( ) cordis tui lascivientes impetus, et equorum more, ruptis vinculis, proruentes, et currus tuos quibus tibi in vitiis tuis placebas, et peccata peccatis consocians, quasi triumphans in quadrigis ferebaris. Et disperdam civitates terrae tuae: non enim aedificasti urbem quam laetificat impetus fluminis Dei (Psal XLV), et quae in montibus sita est (Matth. V), et coelestem Jerusalem sed quam aedificaverat Cain (Gen. IV). Unde dicuntur civitates terrae operibus terrenis exstructae. Et auferam, inquit, omnes munitiones tuas divitias scilcet, et pompam saeculi, et rhetorum eloquentiam, dialecticorumque tendiculas, in quibus tibi velut in munitionibus confidebas.","english":"Finally he adds: And he will destroy by the splendor of his coming. But he would never destroy, if \"slaughter\" meant annihilation, since they would have already ceased to exist. So here too the consumption of enemies is to be understood according to the Proverbs of Solomon, in which it is written: Destruction dwells with the impious—it will not be perpetual, it will not reduce them to nothing, but it will dwell with them as long as the impiety that is in them is consumed. For God created man that he should not perish, and he did not make death. After this, it follows: And it shall be in that day, when your hand has been lifted up over your enemies, O Israel, and all your enemies have perished, I will cut off your horses from your midst—that is, the wanton impulses from the principal ( ) of your heart, rushing forth like horses with their reins broken—and your chariots, in which you took pleasure in your vices, and, joining sins to sins, were carried along as if triumphing in a four-horse chariot. And I will destroy the cities of your land—for you did not build the city whose stream gladdens the impulse of God (Ps. 45), the one set upon the mountains (Matt. 5), and the heavenly Jerusalem, but the one Cain had built (Gen. 4). Hence they are called the cities of the land, built by earthly works. And I will take away, he says, all your fortifications—namely your riches, and the pomp of the world, and the eloquence of rhetoricians, and the snares of dialecticians, in which you trusted as though in fortifications.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"Et auferam malificia de manibus tuis, quibus vel ipse decipiebaris ab aliis, vel deceptus alios decipiebas, et loquentes, sive pronuntiantes non erunt tibi. Nunc loquentibus et pronuntiantibus plenus est orbis; loquuntur quae nesciunt; docent quae non didicerunt: magistri sunt, cum discipuli ante non fuerint. Cum ergo docuerit Deus hominem scientiam, cessabunt falsae praesumptiones, et perversa doctrina tolletur. Et disperdam sculptilia tue et titulos tues de medie tui. Sculptilia nostra sunt, quae a loquentibus facta sunt, vel quae ipsi fingimus nobis. Unde praecipitur in Lege(Exod. XX), ne nobis sculptile faciamus, et ne titulos in terra nostra ponamus (Levit. XXVI): et nequaquam ultra adorabis opera manuum tuarum (Deut. V). Infelix humana conditio et insipientiae plena atque erroris, scit de suo sensu dogmata esse composita, non ignorat a se esse idolum simulatum, et pro Deo adorat opera manuum suarum, et curvatur homo, ut deceptus decipiat. Additur in repromissione quae dirigitur ad reliquias, id est, Jacob: Et succidunt lucos de medio tui, et disperdam civitates tuas, ut omnia ligna silvarum, et lucos quos in templo Dei plantari prohibitum est, et civitates male exstructas, quas antea vocaverat civitates terrae, destruat atque consumat. Postquam autem hoc fecerit reliquiis Jacob, tunc convertetur ad gentes quas depasti sunt apostoli quasi agni gramen.","english":"And I will take away the sorceries from your hands, by which either you yourself were being deceived by others, or being deceived you were deceiving others, and those who speak, or those who pronounce, shall not be yours. Now the world is full of those who speak and pronounce; they speak what they do not know; they teach what they have not learned: they are teachers, when they were not disciples before. When therefore God has taught man knowledge, false presumptions shall cease, and perverse doctrine shall be taken away. And I will destroy your graven images and your titles from the midst of you. Our graven images are those which have been made by those who speak, or which we ourselves fashion for ourselves. Hence it is commanded in the Law (Exod. 20), that we should not make for ourselves a graven image, and that we should not set up titles in our land (Lev. 26): and you shall no longer worship the works of your hands (Deut. 5). Unhappy is the human condition, full of foolishness and error: it knows that doctrines have been composed from its own sense, it does not ignore that an idol has been fashioned by itself, and it worships the works of its hands as God, and man is bowed down, so that being deceived he may deceive. There is added in the promise which is directed to the remnant, that is, to Jacob: And they shall cut down the groves from the midst of you, and I will destroy your cities, so that all the trees of the forests, and the groves which it is forbidden to plant in the temple of God, and the cities evilly built, which he had previously called the cities of the land, he may destroy and consume. But after he has done this for the remnant of Jacob, then he shall turn to the nations which the apostles, like lambs, have grazed as grass.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"Et quia rorem sermonis recipere noluerunt, faciam, inquit, in ira et in furore ultionem in gentibus, pro eo quod audire noluerunt. Unde et propheta ait: Domine, ne in furore tuo arguas me, neque in ira tua corripias me (Psal. VI, 1). Hoc juxta Septuaginta interpretes, quia intelligentia spiritualis est, et debuimus sensum cum superioribus capitulis jungere, disputatum sit. Caeterum Hebraei istiusmodi deliramenta somniant: postquam septem quos fingunt, et quos volunt pastores, et octo principes homines Assyriorum vicerint, et terram Nemrod in gladiis suis paverint, et hoc factum fuerit cum in terram Judae ante Assyrius venerit: tunc veniente, inquiunt, Christo, omnes reliquiae Jacob quae potuerint in gentibus superesse, erunt in benedictione, quasi ros a Domino veniens, et quasi pluvia super herbam, et nequaquam sperabunt in hominibus et in filiis hominum, sed in Deo. Et erunt in medio gentium atque populorum sanguinarii atque crudeles, et de veteribus quondam se dominis vindicantes, quasi leo in jumentis silvarum, et quasi catulus leonis in gregibus pecorum, et nullus erit qui possit eurum robori resistere. Tunc exaltabitur, o Deus, vel o Israel, manus tua super Assyrios, et omnes hostes et inimici tui, qui nunc te possident, interibunt. In illa videlicet die, quando de gentibus fueris liberatus, auferam equos et quadrigas tuas, quae in mediis urbibus tuis sunt.","english":"And because they were unwilling to receive the dew of speech, he says, I will execute vengeance in anger and in fury among the nations, because they were unwilling to hear. Hence also the prophet says: O Lord, do not rebuke me in your fury, nor chastise me in your anger (Psalm 6:1). This has been discussed according to the Septuagint translators, because it is a spiritual understanding, and we ought to join the sense with the preceding chapters. But the Hebrews dream delusions of this kind: after those seven whom they imagine and wish to be shepherds, and eight princes, have conquered the men of the Assyrians, and have fed the land of Nimrod with their swords, and this has happened when the Assyrian came into the land of Judah: then, they say, when Christ comes, all the remnant of Jacob that could have survived among the nations will be in blessing, like dew coming from the Lord, and like rain upon the grass, and they will by no means hope in men and in the sons of men, but in God. And they will be among the nations and peoples bloodthirsty and cruel, and taking vengeance on their former masters, like a lion among the beasts of the forests, and like a lion's cub among the flocks of sheep, and there will be no one who can resist their strength. Then, O God, or O Israel, your hand will be exalted over the Assyrians, and all your enemies and foes, who now possess you, will perish. Namely, in that day, when you have been freed from the nations, I will take away your horses and your chariots, which are in the midst of your cities.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Non quod equos et quadrigas tunc habuerit Israel, sed Assyriorum equos et quadrigas quae in medio urbium tuarum versantur: et disperdam omnes civitates tuas, et munitiones quas idolis dedicasti; et auteram magos et hariolos de terra tua, et perire faciam omnia sculptilia et statuas tuas, et non adorabis ultra opera manuum tuarum. Evellam quoque atque subvertam omnes lucos tuos, et civitates tuas quas idolis dedicaras. Cumque hoc tibi fecero, et ita placatus fuero, ut quidquid in te mali est, auferatur: tunc etiam in furore et in indignatione mea ulciscar te de universis gentibus, quae meum noluerunt audire sermonem. Respondeat hoc loco carneus Israel, utrum facta dicat haec an futura? Si facta commemorat, praebeat historiam, det auctoritatem veterum librorum: doceat cunctas gentes et Assyrium Israeli quondam fuisse subjectum. Si autem se vana spe fudens futurum putat esse quod dicitur: quando Christus venerit, quae tunc de Israel idola auferentur, quae modo non colit? qui succidentur luci, quos non habet? quae urbes subruentur, quae olim subrutae sunt? qui tollentur arioli, quos cum non habeat, nec habere se glorietur; tamen tanto tempore derelicta est filia Sion, et sedet sine altari, et sine sacerdotibus; et altis fruges eorum comedentibus, ipsi siccis faucibus sibi futura promittunt quae nesciunt","english":"Not that Israel had horses and chariots at that time, but the horses and chariots of the Assyrians that move about in the midst of your cities; and I will destroy all your cities, and the fortifications you dedicated to idols; and I will take away the magicians and soothsayers from your land, and I will cause all your carved images and statues to perish, and you shall no longer adore the works of your hands. I will also uproot and overturn all your groves, and your cities that you dedicated to idols. And when I have done this to you, and have been so appeased that whatever evil is in you is taken away: then also in my fury and indignation I will take vengeance on you from all the nations that were unwilling to hear my word. Let carnal Israel answer at this point, whether it says these things have been done or are yet to come. If it recalls things done, let it produce the history, let it give the authority of the ancient books: let it teach that all nations and the Assyrian were once subject to Israel. But if, pouring itself out in vain hope, it thinks that what is said is yet to come: when Christ shall have come, what idols of Israel will then be taken away, which it does not now worship? what groves will be cut down, which it does not have? what cities will be overthrown, which were overthrown long ago? what soothsayers will be taken away, which, since it does not have them, it should not even boast of having? yet for so long a time the daughter of Zion has been forsaken, and sits without an altar and without priests; and while others eat their fruits, they themselves, with dry throats, promise themselves things to come that they do not know.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"(Cap. VI.—Vers. 1, 2.) « Audite quae Dominus loquitur: Surge, contende judicio adversum montes, et audiant colles vocem tuam. Audite (Vul.· Audiant), montes, judicium Domini, et fortia fundamenta terrae, quia judicium Domini, cum populo suo, et cum Israel dijudicabitur. » LXX: « Audite quae Dominus locutus est: Surge, judicare apud montes, et audiant colles vocem tuam. Audite, montes, judicium Domini, et valles fundamenta terrae, quia judicium Domini adversus populum suum, et cum Israel judicabitur. » Pro fortibus fundamentis terrae quae LXX et valles fundamenta terrae interpretati sunt, Symmachus et Theodotio transtulerunt, et antiqua fundamenta terrae: quinta autem editio ipsum Hebraicum posuit, ETHANIM fundamenta terrae. Prima igitur vox prophetae est: Audite quae Dominus loquitur. Deinde Deus loquitur ad prophetam: Surge, contende judicio adversum montes, et audiant colles vocem tuam. Rursum propheta, sicut ei fuerat imperatum, montibus loquitur, et non solum montibus, sed ad fortia quoque fundamenta terrae, et dicit: Audite, montes, judicium Domini, et fortia fundamenta terrae. Causamque reddit, quare eos compellat audire: quia judicium Domini cum populo suo, et cum Israel dijudicabitur.","english":"(Cap. VI.—Vers. 1, 2.) « Hear what the Lord speaks: Arise, contend in judgment against the mountains, and let the hills hear your voice. Hear (Vulg.· Let them hear), O mountains, the judgment of the Lord, and the strong foundations of the earth, because the judgment of the Lord is with his people, and he will be judged with Israel. » LXX: « Hear what the Lord has spoken: Arise, to judge at the mountains, and let the hills hear your voice. Hear, O mountains, the judgment of the Lord, and ye valleys, the foundations of the earth, because the judgment of the Lord is against his people, and he will be judged with Israel. » For \"the strong foundations of the earth,\" which the LXX interpreted as \"and ye valleys, the foundations of the earth,\" Symmachus and Theodotion translated as \"and the ancient foundations of the earth\"; but the fifth edition set down the Hebrew itself, ETHANIM, the foundations of the earth. The prophet's first utterance, then, is: Hear what the Lord speaks. Then God speaks to the prophet: Arise, contend in judgment against the mountains, and let the hills hear your voice. Again the prophet, as he had been commanded, speaks to the mountains, and not only to the mountains but also to the strong foundations of the earth, and says: Hear, O mountains, the judgment of the Lord, and ye strong foundations of the earth. And he gives the reason why he summons them to hear: because the judgment of the Lord is with his people, and he will be judged with Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Pro montibus ad quos propheta loquitur, et pro fortibus fundamentis terrae, colles et valles LXX transtulerunt, id, ut mihi videtur, intelligentes, quod populus nihil dignum montium auditione fecerit, sed vel collibus qui inferiores sunt a sublimitate montium, vel vallibus in ima demersis. Surge, inquit, judicio contende apud montes, et audiant colles vocem tuam. Jubetur surgere qui vel sedet, vel jacet [Al. tacet), vel dormit, vel mortuus est, secundum illud quod Apostolus ait: Elevare qui dormis, et resurge a mortuis, et illuminabit te Christus (Ephes. V, 14). Surge a mortuis, ut in novitate ambules vitae, ut terram deserens, ad altiora nitaris. Et judicio contende adversum montes, quos non alios significari puto quam angelos 1, quibus rerum humanarum commissa est procuratio, Deuteronomii Cantico in idipsum congruente: Cum divideret Excelsus gentes, cum disseminaret filios Adam, constituit termines terrae secundum numerum angelorum Dei (Deut. XXXII, 8). Hi sunt administratorii spiritus, missi in ministerium propter eos qui haereditatem solutis possessuri sunt. Et contende judicio; ut sive montes, sive colles reperti fuerint, non digne populos procurasse, vel meum videatur esse qui tales praeposui, vel culpa tollatur a populo, et referatur ad principes.","english":"Instead of the mountains to which the prophet speaks, and instead of the strong foundations of the earth, the Seventy translated hills and valleys, understanding, as it seems to me, that the people had done nothing worthy of the hearing of mountains, but rather of hills, which are lower than the height of mountains, or of valleys sunk down in the depths. Arise, he says, contend in judgment at the mountains, and let the hills hear your voice. He is commanded to arise who either sits or lies, or sleeps, or is dead, according to that which the Apostle says: You who sleep, lift yourself up, and rise from the dead, and Christ will enlighten you. Rise from the dead, that you may walk in newness of life, that, forsaking the earth, you may strive toward higher things. And contend in judgment against the mountains, which I think signify none other than the angels to whom the administration of human affairs has been entrusted, the Canticle of Deuteronomy agreeing with this same point: When the Most High divided the nations, when he scattered the sons of Adam, he set the boundaries of the earth according to the number of the angels of God. These are the ministering spirits, sent to minister for the sake of those who are to possess the inheritance once their debts are paid. And contend in judgment, so that whether mountains or hills are found not to have governed the peoples worthily, either it may seem to be my own fault, who appointed such rulers, or the blame may be taken from the people and referred to the princes.","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":113,"ref":"p113","source":"Legamus Apocalypsin Joannis apostoli, in qua laudantur accusanturque angeli Ecclesiarum pro virtutibus vitiisque eorum, quibus praeesse dicuntur. Sicut enim interdum episcopi culpa est, interdum plebis; et saepe magister peccat, saepe discipulus, nonnunquam patris vitium est, nonnunquam filii, ut vel bene vel male erudiantur: ita in judicio Dei, vel ad angelos crimen referetur, si non egerint cuncta quae ad suum officium pertinebant, vel ad populum, si illis universa facientibus, ipsi audire contempserint. Sunt qui montes et colles et fortia fundamenta terrae, Abrabam, Isaac et Jacob, et patriarchas reliquos interpretantur, quibus quasi auditoribus, et ad judicium convocatis, populi Israel negotium ventilandum sit. Alii montes, colles, et valles angelos, sicut supra diximus, arbitrantur, qui vel in coelestibus serviant Deo, vel hominibus praesint super hanc terram, vel apud inferos constituti, eorum qui suo vitio exstitere terreni, fundamenta dicantur: de quibus terrae fundamentis et alibi scriptum invenimus: Ignis accensus est ex furore meo, ardebit usque ad inferos deorsum: devorabit terram et fundamenta ejus (Deut. XXXII, 22). Fortia et antiqua fundamenta terrae (quorum causa hucusque terra non praeterit, et super inane pendens, librata consistit) justorum merita sunt, de quibus Apostolus loquitur: Aedificati super fundamenta apostolorum et prophetarum (Ephes. II, 20).","english":"Let us read the Apocalypse of the apostle John, in which the angels of the churches are praised and accused for their virtues and vices, over which they are said to preside. For just as sometimes the fault is the bishop's, sometimes the people's; and often the teacher sins, often the disciple, sometimes it is the father's fault, sometimes the son's, so that they may be either well or badly instructed: so in the judgment of God, the charge will be referred either to the angels, if they have not done all that pertained to their office, or to the people, if, while those did everything, they themselves scorned to listen. There are those who interpret the mountains and hills and the strong foundations of the earth as Abraham, Isaac, and Jacob, and the rest of the patriarchs, before whom, as it were auditors and summoned to judgment, the case of the people of Israel is to be threshed out. Others judge the mountains, hills, and valleys to be angels, as we said above, who either serve God in the heavens, or preside over men upon this earth, or, established among the dead, are called the foundations of those who by their own fault proved earthly: concerning which foundations of the earth we find it written elsewhere: Fire is kindled from my fury, and it shall burn down to the lowest hell: it shall devour the earth and its foundations (Deut. 32:22). The strong and ancient foundations of the earth (by reason of which the earth has not yet passed away, and, hanging over the void, stands balanced) are the merits of the righteous, of whom the Apostle speaks: Built upon the foundations of the apostles and prophets (Eph. 2:20).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"Sicut igitur apostoli, et prophetae, et universus martyrum chorus fortia fundamenta sunt terrae: sic secundum LXX valles et praerupta, quae significantius Graece appellantur, eorum sunt fundamenta, qui [mss. choici] imaginem receperunt. Judicium ergo Domini cum populo suo, et cum Israel dijudicabitur. Qui poterat quasi Deus pro sceleribus populi peccatoris inferre supplicia, non vult videri potens, sed justus, et ad judicium provocat peccatores, juxta iliud propheticum: Venite, et judicemur, dicit Dominus (Isa. XLIII, 26), etiam nunc populum Israel cogit, praesentibus angelis, et omni creatura, si quid habeat respondere, ut justificetur Deus in sermonibus suis, et vincat cum judicabitur (Psal. L).\n\n(Vers. seq.). « Popule meus, quid feci tibi: et quid molestus fui tibi, responde mihi, quia eduxi te de terra AEgypti, et de domo servientium liberavi te, et misi ante faciem tuam Moysen, et Aaron, et Mariam. Popule meus, memento, quaeso, quid cogitaverit contra te Balac rex Moab, et quid responderit ei Balaam, filius Beor, de Settim usque ad Galgal, ut cognosceres justitias Domini. » LXX: « Populus meus, quid feci tibi,: aut quid contristavi te aut in quo molestus fui tibi? responde mihi: quia eduxi te de terra AEgypti, et de domo servitutis redemi te, et misi ante faciem tuam Moysen, et Aaron, et Mariam.","english":"Just as, therefore, the apostles and prophets and the whole chorus of martyrs are the strong foundations of the earth, so according to the Septuagint the valleys and steep places—which in Greek are called more significantly [than in Latin]—are the foundations of those who received the image. The judgment of the Lord, therefore, is with his people, and he will be judged with Israel. He who could, as God, inflict punishments for the crimes of a sinful people does not wish to appear powerful but just, and he summons sinners to judgment, according to that prophetic saying: Come, and let us be judged, says the Lord, and even now he compels the people of Israel, with the angels present and all creation, to answer if they have anything to say, so that God may be justified in his words and prevail when he is judged.\n\n(Verse following.) My people, what have I done to you, or in what have I been troublesome to you? Answer me, because I brought you out of the land of Egypt, and from the house of those serving I freed you, and I sent before your face Moses, and Aaron, and Miriam. My people, remember, I pray, what Balak king of Moab devised against you, and what Balaam the son of Beor answered him, from Shittim to Gilgal, that you might know the righteous acts of the Lord. Septuagint: My people, what have I done to you, or in what have I grieved you, or in what have I been troublesome to you? Answer me, because I brought you out of the land of Egypt, and from the house of slavery I redeemed you, and I sent before your face Moses, and Aaron, and Miriam.","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":"Populus meus, recordare quid cogitaverit adversum te Balach, rex Moab, et quid responderit ei Balaam, filius Beor, de Schoenis usque ad Galgal: ut cognosceretur justitia Domini. » Pro justitiis, sive justitia, misericordias interpretatus est Symmachus, et ubi LXX Schoenis, omnes ipsum Hebraicum SETTIM () transtulerunt. Est autem locus in quo Balac rex Moabitarum adversum Israel congregavit exercitum, arboribus, quae per eremum montis Sina hodie quoque gignuntur. Nam ubi in LXX vel arca Testamenti, vel altare et tabernaculum, caeteraque quae de lignis imputribilibus facta referuntur, in Hebraico ponuntur ligna Settim, quae habent similitudinem arboris, quam nos vulgo spinam albam dicimus. Unde arbitror et LXX, interpretatos esse, hoc est lentiscum; sed paulatim librariorum errore factum esse, ut, id est, funes, pro, hoc est, lentiscis legerentur. Loquitur igitur Deus ad populum Israel, et ad judicium provocat, et licentiam contra se tribuit disputandi. Popule meus, quid feci tibi, quod facere non debui? vel quid contristavi te? licet hoc non habeatur in Hebraico. Contristat autem pater filium flagellatum, et iniquitates ovium in virga pastor visitat. Quid molestus fui tibi? vel, ut significantius in Hebraico scriptum est, quo labore te pressi?","english":"My people, remember what Balak, king of Moab, devised against you, and what Balaam, son of Beor, answered him, from Shittim to Gilgal: that the righteousness of the Lord might be known. For \"righteousnesses,\" or \"righteousness,\" Symmachus translated as \"mercies,\" and where the Septuagint has \"Shittim,\" all of them rendered the Hebrew SETTIM itself. There is also a place where Balak, king of the Moabites, gathered his army against Israel, [named] for the trees which are even today produced throughout the desert of Mount Sinai. For where the Septuagint has either the ark of the Testament, or the altar and tabernacle, and the other things which are reported to have been made from incorruptible woods, the Hebrew has the woods of Shittim, which resemble the tree that we commonly call white thorn. Whence I think that the Septuagint also translated it as such, that is, lentisk; but that by degrees, through the error of copyists, it came about that they read \"funes\" (ropes) for \"lentiscis\" (lentisks). God therefore speaks to the people of Israel, and summons them to judgment, and grants them license to dispute against him. \"My people, what have I done to you that I ought not to have done? Or in what have I grieved you?\"—although this is not found in the Hebrew. But a father grieves a son who has been scourged, and the shepherd visits the iniquities of the sheep with the rod. \"In what was I troublesome to you?\" or, as it is written more significantly in the Hebrew, \"with what labor did I oppress you?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"an beneficia mea contumeliam interpretaberis, et pepones carnesque AEgyptias desiderans, dolebis te eductum de terra AEgypti, ac de domo servitutis meo auxilio liberatum, quia dedi ductores libi Moysen amicum meum, et Aaron sacerdotem meum, et Mariam prophetissam meam? Quod si hoc tibi parvum videtur, recordare illius temporis quando Balac rex Moab, Balaam divinum adversum te mercede conduxit, et vide quomodo contra voluntatem suam, cupiens tibi maledicere ariolus benedixerit (Num. XXII): de Settim usque ad Galgal, totum exercitum Israel oculis lustrans, et mutans loca, quasi ego non possem cum pergente pergere, et cum transeunte transire; et hoc feci, ut misericordiae meae et justitiae noscerentur tibi, tantum te amantis, ut cum ego quotidie ore blasphemantium maledicar, tibi ab inimico non dimiserim maledici. Hebraei hunc locum in quo dicitur, de Settim usque Galgal, ut cognosceres justitias Domini (Num. XXV), ita exponunt; ab eo tempore quo fornicati estis in Madian, usque ad tempus quo Saul apud Galgal est unctus in regem (I Reg. X), repetite memoria quae mala operati estis, et quanta vobis bona fecerim, et meam in ros misericordiam cognoscetis. Hoc juxta historiam Deus ad carnalem Israel locutus sit.","english":"Will you interpret my benefits as an insult, and, desiring the melons and flesh of Egypt, will you grieve that you were led out of the land of Egypt and freed from the house of bondage by my help, because I gave you as leaders Moses my friend, and Aaron my priest, and Miriam my prophetess? But if this seems small to you, remember that time when Balak king of Moab hired Balaam the diviner against you for a wage, and see how against his own will, desiring to curse you, the soothsayer blessed you (Num. 22): from Shittim to Gilgal, surveying the whole army of Israel with his eyes, and changing places, as though I could not go with the one going and pass over with the one passing over; and this I did, that my mercy and righteousness might be known to you, who love you so much that, though I am daily blasphemed by the mouth of blasphemers, I did not permit you to be cursed by your enemy. The Hebrews expound this passage, where it is said, from Shittim to Gilgal, that you might know the righteousnesses of the Lord (Num. 25), thus: from the time when you committed fornication in Midian, up to the time when Saul was anointed king at Gilgal (1 Kgs. 10), recall in memory what evils you have done, and how many good things I have done for you, and you will know my mercy in these things. This, according to the history, God may have spoken to carnal Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Nos autem qui cupimus revelata facie gloriam Domini contemplari, et vere habemus patrem Abraham audiamus cum peccaverimus adversum nos disputantem Deum, et nos in beneficiorum suorum magnitudine arguentem. Servivimus quippe aliquando Pharaoni, et AEgyptio populo lutum et lateres fabricati sumus: et redemit nos qui dedit semetipsum redemptionem pro omnibus, ut diceremus qui redempti eramus a Domino, quos redemit de manu inimicorum, et quos de regionibus congregavit: Quia in alternum misericordia ejus (Psal. CVI, 1). Emisit quoque ante faciem nostram Moysen spiritualem legem, et Aaron magnum sacerdotem, non typicum Ephod veritatemque portantem, sed habentem in fronte signaculum sanctitatis quod Deus Pater signavit. Et misit Mariam vaticinium prophetarum, et non solum id nobis praestitit, sed de inimicorum quoque nos manibus liberavit. Recondemur enim quid cogitaverit adversum nos, qui devorare voluit, et nostram congregationem elingere, verus Balac diabolus. Balac enim interpretatur id est, elingens, rex aquae paternae: siquidem Moab Juxta aliam etymologiam, aqua paterna dicitur.","english":"But we who desire with unveiled face to contemplate the glory of the Lord, and truly have Abraham as our father, let us hear God disputing against us when we have sinned, and reproving us by the greatness of his benefits. For we once served Pharaoh, and for the Egyptian people we made bricks from mud and clay; and he redeemed us who gave himself as a ransom for all, so that we who had been redeemed by the Lord might say, whom he redeemed from the hand of the enemy, and whom he gathered from the lands: For his mercy endures forever (Ps. 106:1). He also sent before our face Moses, the spiritual law, and Aaron the great priest, not bearing the typical Ephod and the truth, but having on his forehead the seal of holiness which God the Father sealed. And he sent Mary, the prophecy of the prophets, and not only granted this to us, but also delivered us from the hands of the enemies. For let us consider what he thought against us, who wished to devour and to lick up our assembly, the true Balac, the devil. For Balac is interpreted as, that is, licking, king of the paternal water: since Moab, according to another etymology, is called paternal water.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"Cum igitur insidiaretur nobis Balac, et insidiaretur per vanum populum suum, quod interpretatur Balaam, non permisit nos Deus maledictis illius subjacere; sed econtrario benedixit nobis, rei ipsius veritate compulsus vanus populus gentium, natus de eo qui in pelle est: nam Beor interpretatur in pelle, semper carni et mortis operibus deditus: respondit que pro nobis vanus populus, ortus ex eo qui totus in pelle est, semper commutans loca, Vel stans super spinas, sive super funiculos, ut Vulgatae quoque editionis sequamur errorem. Spinae autem juxta eloquium Salvatoris, curae hujus saeculi, et divitiae, et voluptates sunt in quibus vanus est populus (Matth. XIII, Marc. IV). Quod autem stet in funibus, in vinculis videlicet peccatorum, funibus enim peccatorum suorum unusquisque constringitur (Prov. V). et Isaias testis est, dicens: Vae qui protrahunt peccata sua quasi funem longum, et quasi lorum jugi vitulae iniquitates (Isa. V, 18). Si igitur stat, non stat nisi in spinis et in funibus: si autem voluerit circuire, non habet stabilem gradum, sed semper fluctuans et vacillans, pervenit usque ad Galgala, quod inpretatur, id est, volubilitas vel volatubrum2.","english":"Since therefore Balac was lying in wait for us, and he was lying in wait through his vain people—which is the meaning of Balaam—God did not permit us to be subject to his curses; but on the contrary he blessed us, compelled by the truth of the matter itself—the vain people of the nations, born from him who is in the skin: for Beor means \"in the skin,\" always devoted to the flesh and the works of death. And the vain people, sprung from him who is wholly in the skin, answered on our behalf—always changing places, or standing upon thorns, or upon cords, so that we may also follow the error of the Vulgate edition. Now thorns, according to the Savior's saying, are the cares of this world, and riches, and pleasures, in which the vain people is caught (Matt. 13; Mark 4). But that it stands in cords—that is, in the bonds of sins; for each one is bound by the cords of his own sins (Prov. 5). And Isaiah is a witness, saying: Woe to those who draw out their sins like a long rope, and their iniquities like the strap of a yoke for a heifer (Isa. 5:18). If therefore it stands, it stands only in thorns and in cords; but if it wishes to go around, it has no stable step, but always fluctuating and wavering, it comes all the way to Galgala, which is interpreted—that is, \"rolling\" or \"of flying things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Si quando viderimus consurgere aliquos adversum nos, et avidis faucibus nostrum sitire sanguinem, et ex improvisa dispensatione Dei, pro nobis fleri eos, qui contra nos venerant, dicamus, Balaam de funiculis venit usque ad Galgal, ut cognoscatur justitia Dei.\n\n(Vers. 6, 7.) « Quid dignum offeram Domino? curvabo genu Deo excelso? Nunquid offeram ei holocautomata, et vitulos anniculos? Nunquid placari potest Dominus in millibus arietum, aut in multis millibus hireorum pinguium? Nunquid dabo primogenitum meum pro scelere meo: fructum ventris mei pro peccato animae meae? » LXX: « In quo apprehendam Dominam? Suscipiam3 Deum meum excelsum? Si apprehendam eum in holocaustis, in vitulis anniculis? Suscipiat Dominus in millibus arietum, vel in decem millibus hircorum pinguium? si dabo primogenita mea pro impietate: fructus ventris mei pro peccato animae meae. » Deus populum ad judicium provocarat: ille sciens peccatum suum non vuit contendere, sed rogare, nec tamen in ipsis precibus habet fiduciam. Mihi) enim dignum est, quod pro peccato possit Deo offerri, et nulla humilitas potest maculas eluere delictorum, quia impossibile est sanguinem taurorum, et vitulorum, et holocausta medullata, et cruorem arietum, et hircorum pinguium, animae sordes lavare (Hebr. X). Nunquid, ait, dabo primogenitum meum pro scelere meo, sicuti rex Moab fecisse describitur (IV Reg. III)?","english":"If at any time we see certain men rise up against us and thirst for our blood with greedy jaws, and by the unforeseen dispensation of God those who came against us are made to be for us, let us say, Balaam has come from the cords all the way to Galgal, so that the justice of God may be known.\n\n(Verses 6, 7.) «What worthy thing shall I offer to the Lord? Shall I bow the knee to the most high God? Shall I offer him whole burnt offerings and yearling calves? Can the Lord be appeased with thousands of rams, or with many thousands of fat he-goats? Shall I give my firstborn for my wickedness: the fruit of my womb for the sin of my soul?» The Septuagint: «With what shall I lay hold of the Lord? Shall I receive my most high God? If I lay hold of him in whole burnt offerings, in yearling calves? May the Lord receive in thousands of rams, or in ten thousands of fat he-goats? If I give my firstborn for my impiety: the fruit of my womb for the sin of my soul.» God had summoned the people to judgment: he, knowing his sin, does not wish to contend but to entreat, and yet even in these very prayers he has no confidence. For to me that is worthy which can be offered to God for sin, and no humility can wash away the stains of offenses, because it is impossible for the blood of bulls and calves, and whole burnt offerings with marrow, and the blood of rams and fat he-goats to cleanse the filth of the soul (Hebr. X). Shall I, he says, give my firstborn for my wickedness, as King Moab is described as having done (IV Reg. III)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"aut fructum ventris mei pro peccato animae meae, quod fecit Jephte, pro temeritate voti offerens filiam (Judith XI)? Nos ergo qui sumus de populo Dei scientes quia non justificabitur in conspectu ejus Omnis vivens (Psal. CXLII), et dicentes: Jumentum factus sum apud te (Psal. LXXII, 23), agentes poenitentiam pro peccatis, dubitamus et dicimus: In quo apprehendam Pominum, suscipiam Dominum meum excelsum? Quomodo eum patero tenere fugientem? quanta munditia valebo praeparare hospitium Trinitati? An comprehendam cum in holocautomatibus, ut totum me ei holocaustum offeram, vel in vitulis anniculis, ut lac deserens, et ad Solidum veniens cibum, anno Domini acceptabili dignus efficiar? Si mille obtulero arietes, si decem millia hircorum, et totas Levitici victimas spiritualiter intelligens in mie exhibuero, et cadant ex latere meo mille, et decem millia a sinistris meis (Psal. XC), tamen nihil dignum dare potero, in quo apprehendam vel suscipiam Deum. Si dedero primogenita mea pro impietate, et fructum veniris mei pro peccato animae meae, dabo quidem quidquid in me primum est, sed pro meo peccato et impietate nihil dignum offeram Deo. Unde et David precatur, et dicit: Magis magisque lava me ab iniquitate mea, et a peccato meo munda me. Quoniam iniquitates meas ego cognosco. et delictum meum contra me est semper (Psal. L, 3).","english":"or the fruit of my womb for the sin of my soul, which Jephthah did, offering his daughter because of the rashness of his vow (Judith XI)? We therefore, who are of the people of God, knowing that no living person will be justified in his sight (Ps. CXLII), and saying: I have become like a beast before you (Ps. LXXII, 23), doing penance for our sins, do we doubt and say: How shall I apprehend the Lord, how shall I receive my God on high? How shall I be able to hold him as he flees? With what great purity shall I be able to prepare a lodging for the Trinity? Or shall I apprehend him in whole burnt offerings, so that I may offer myself wholly to him as a burnt offering, or in yearling calves, so that, leaving milk behind and coming to solid food, I may be made worthy of the acceptable year of the Lord? If I offer a thousand rams, if ten thousand he-goats, and, understanding the whole of Leviticus's victims spiritually, I present them in me, and if a thousand fall at my side and ten thousand at my right hand (Ps. XC), yet I shall be able to give nothing worthy by which I may apprehend or receive God. If I give my firstborn for my impiety, and the fruit of my womb for the sin of my soul, I shall indeed give whatever is first in me, but for my own sin and impiety I shall offer nothing worthy to God. Hence also David prays and says: Wash me more and more from my iniquity, and cleanse me from my sin. For I know my iniquities, and my offense is always against me (Ps. L, 3).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Pro peccato animae solus digne sanguis offertur; et sanguis, non vitulorum, non arietum, non hircorum, sed proprius digne offertur, dirente atque quaerente propheta: Quid retribuam Domino, pro omnibus quae retribuit mihi? et postea respondente: Calicem salutaris accipiam, et nomen Domini invocabo. Pretiosa in conspectu Domini mors sanctorum ejus (Psal. CXV, 12, 13, 15). Verum et ipsum sanguinem non damus, sed reddimus. Et quid simile? cum justus pro peccatoribus, Dei Filius pro hominibus mortuus sit, non peccatores et homines pro nominis ejus confessione moriamur?\n\n(Vers. 8.) « Judicabo tibi, o homo, quid sil bonum, et quid Dominus quaerat a te, utique facere judicium, et diligere misericordiam, et sollicitum ambulare cum Deo tuo. » LXX: « Annuntiatum est libi, bomo, quid bonum, aut quid Dominus quierat a te, nisi ut facias judicium, et diligas misericordiam, et paratus sis ambulare cum Deo tuo. » Quia dubitas, o popule Israel, imo universum hominum genus (nequaquam enim loquor ad populum Judaeorum, sed generaliter ad omnem hominem incus sermo percurret), quomodo pro peccatis suis Deum possis placare, si nec habes victimas quibus tua compensetur impietas: ego respondebo libi, quid quaerat Deus, imo jam ante in lege monstravi 1.","english":"For the sin of the soul, blood alone is worthily offered; and it is blood—not of calves, not of rams, not of goats—but one's own blood that is worthily offered, as the prophet says, asking: What shall I render to the Lord for all that he has rendered to me? and afterward answering: I will take the cup of salvation, and I will call upon the name of the Lord. Precious in the sight of the Lord is the death of his saints (Ps. 115:12, 13, 15). Yet even that blood we do not give, but give back. And what comparison is there, when the just one died for sinners, the Son of God for men—that we should not die for the confession of his name, though we are sinners and men?\n\n(Ver. 8.) \"I will judge you, O man, what is good, and what the Lord requires of you: surely to do judgment, and to love mercy, and to walk solicitously with your God.\" The Septuagint: \"It has been announced to you, O man, what is good, or what the Lord requires of you, except that you do judgment, and love mercy, and be ready to walk with your God.\" Because you doubt, O people of Israel—nay, the whole human race (for I am by no means speaking to the people of the Jews, but this discourse will run on generally to every man)—how you can appease God for your sins, if you do not even have victims by which your impiety may be compensated: I will answer you what God requires, nay, I have already shown it beforehand in the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"Scriptum est enim in Deuteronomio: Et nunc, Israel, quid Dominus Deus tuus quaerit a te, nisi ut timens Dominum Deum tuum, et ambules in omnibus viis ejus, et diligas eum, et servias Domino Deo tuo, de toto corde tuo, et de tota anima tua, et custodias mandata Domini Dei tui, et justificationes ejus, quaecunque ego mandabo tibi hodie, ut bene sit tibi (Deut. X, 12, 13)? Quaerit a nobis Dominus, et necessariam habens nostram salutem, poscit accipere, quod danti prosit, ut faciamus judicium, id est, ut nihil absque ratione et consilio faciamus, ut ante mens judicet quid factura sit, et postea opere compleat; ut misericordiam diligamus, et non quasi compulsi, aut ex necessitate misericordes simus, quoniam hilarem datorem diligit Deus (II Cor. IX.) Nec dicamus, vade hodie, et eras revertere, et dabo libi. Cumque fecerimus judicium, et dilixerimus misericordiam, quid accipiemus praemii? Ambulabimus cum Domino Deo, sicut Enoch juxta fidem Hebraicorum voluminum (Gen. V; Eccli. XLIV) ambulavit cum Deo, et placuit ei, et non inveniebatur, quia transtulit illum Deus. Tu enim dixisti, in quo consequar Dominum, vel in quo apprehendam eum? Ego tibi amplius polliceor, fac judicium, et dilige misericordiam, et ambulabis cum Deo tuo. Vel certe ambulare cum Deo, non est praemium, sed praeceptum.","english":"For it is written in Deuteronomy: And now, Israel, what does the Lord your God require of you, except that you fear the Lord your God, and walk in all his ways, and love him, and serve the Lord your God with your whole heart and with your whole soul, and keep the commandments of the Lord your God and his ordinances, whatever I command you today, so that it may go well with you? The Lord requires this of us, and having regard for our salvation, he asks to receive what benefits the one who gives it: that we should do judgment—that is, that we should do nothing without reason and counsel, that the mind should first judge what it is going to do and afterward complete it in action; that we should love mercy, and not be merciful as if compelled or out of necessity, since God loves a cheerful giver. Nor should we say, Go today, and come back tomorrow, and I will give you. And when we have done judgment and loved mercy, what reward will we receive? We will walk with the Lord God, as Enoch walked with God according to the testimony of the Hebrew books, and pleased him, and was not found, because God took him away. For you have said, In what shall I overtake the Lord, or in what shall I lay hold of him? I promise you something greater: do judgment, and love mercy, and you will walk with your God. Or certainly, to walk with God is not a reward but a commandment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"Sicut enim jubetur nobis, ut faciamus judicium, et misericordiam diligamus: ita praecipitur ut praeparati simus ambulare cum Domino Deo nostro; nulla hora dormire, nullo tempore securi esse debemus, sed semper exspectare patrem familias venientem, et diem formidare judicii, et in nocte hujus saeculi dicere: Ego dormio, et cor meum vigilat (Cant. V, 2). Verbum ESNE ( )2 (quod LXX transtulerunt paratum esse, et nos diximus sollicitum ambulare), Theodolio significantius expressit, 3, id est, et cave diligenter, ut ambules cum Deo tuo. Save ut quinta editio transtulit, agere scilicet sollicite, et hanc habere curam, ut ambules cum Deo tuo. Qui enim dicit, in Christo se credere, sic debet ambulare, quomodo et ille ambulavit (I Joan. II, 6). Et Paulus apostolus: Imatatores mei estote, inquit, sicut ego Christi (I Cor. XI, 1).\n\n« Vox Domini ad civitatem clamat, et salus erit timentibus nomen tuum. » LXX: « Vox Domini civitati clamabit, et salvabit timentes nomen ejus. » In Hebraico alterius hoc capituli exordium est; apud Septuaginta vero interpretes, finis superioris: et habet sensuro; Nihil a te allud, o homo, quaerit Deus tuus, nisi ut facias judicium, et misericordiam diligas, et paratus sis ambulare cum Deo tuo.","english":"For just as we are commanded to do judgment and to love mercy, so we are instructed to be prepared to walk with the Lord our God; we ought not to sleep at any hour, nor be secure at any time, but always to await the father of the household coming, and to dread the day of judgment, and in the night of this world to say: I sleep, but my heart keeps watch (Song 5:2). The word ESNE, which the Seventy translated as \"to be prepared\" and which we have rendered as \"to walk with care,\" Theodotion expressed more significantly as \"and take care diligently, that you walk with your God.\" Or, as the fifth edition translated it, \"to act with care,\" and to have this concern, that you walk with your God. For he who says that he believes in Christ ought so to walk as he also walked (1 John 2:6). And the apostle Paul says: Be imitators of me, as I am of Christ (1 Cor 11:1).\n\n\"The voice of the Lord cries out to the city, and there will be salvation for those who fear your name.\" The Seventy: \"The voice of the Lord will cry out to the city, and he will save those who fear his name.\" In the Hebrew this is the beginning of another chapter; but among the Seventy interpreters it is the end of the preceding one; and it has this meaning: Nothing else, O man, does your God require of you, except that you do judgment, and love mercy, and be prepared to walk with your God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Vox enim Domini auditur in civitate ejus, Ecclesia: et in Scripturis sanctis quotidie personat, quod non solum bi, qui diligunt misericordiam, sed et hi qui inferiores sunt, et timent adhuc nomen Domini, ipsius doctrina clementiaque salventur. Si autem sequentis capituli exordium est, referamus juxta historiam. quod dicitur ad Samariam metropolim decem tribuum, quae prophetante Michaea, capta est, et dicamus: Samariam corripit Dominus, et illi plagas quae venturae sunt comminatur, ut audiens populus Juda, sive timentes nomen Domini, alius supplicia pati, ipsi timore correpti adipiscamur salutem. Pestilente quippe flagellato, non solum sapiens, sed etiam stultus prudentior fiet (Prov. XIX). Et hoc ipsum referes ad peccatores generaliter et ad justos, ut cruciatus aliorum caeteris fiat exemplum. Quod quidem et Dominus in Evangelio do his super quos turris in Siloa corruerat (Luc. XIII), interpretatur: quod non soli in universo populo fuerint peccatores, sed ut illorum poena caeteros ad poenitentiam provocaret.","english":"For the voice of the Lord is heard in his city, the Church, and daily resounds in the Holy Scriptures, that not only those who love mercy, but also those who are lower and still fear the name of the Lord, may be saved by his teaching and clemency. But if this is the beginning of the following chapter, let us set it forth according to the historical sense—what is said to Samaria, the metropolis of the ten tribes, which was captured when Micah prophesied—and let us say: the Lord rebukes Samaria and threatens her with the plagues that are to come, so that the people of Judah, hearing, or those who fear the name of the Lord, while others suffer punishment, may themselves, seized by fear, obtain salvation. For when the pestilent man is scourged, not only the wise but even the fool will become more prudent (Prov. 19). And you may apply this generally both to sinners and to the righteous, so that the torments of others become an example to the rest. Indeed the Lord in the Gospel interprets this concerning those on whom the tower in Siloam had fallen (Luke 13): that they were not the only sinners in the whole people, but that their punishment might provoke the rest to repentance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"(Vers. seq.) « Audite, tribus, et quis approbabit illud 1? Adhuc ignis in domo impii, thesauri impietatis, et mensura minor irae plena. Nunquid justificabo stateram impiam, et saccelli pondera dolosa? In quibus divites ejus repleti sunt iniquitate, et habitantes in ea loquebantur mendacium, et lingua eorum fraudulenta in ore eorum. Et ego ergo coepi percutere te perditione super peccatis luis. Tu comedes, et non saturaberis, et humiliatio tua in medio tui; et apprehendes, et non salvabis; et quos salvaveris, in gladium dabo. Tu seminabis, et non metes: tu calcabis olivam, et non ungeris oleo; et mustum, et non bibes vinum. Et custodisti praecepta Amri, et omne opus domus Achab; et ambulasti in voluntatibus eorum, ut darem te in perditionem, et habitantes in ea in sibilum2, et opprobrium populi mei portabilis. » LXX: « Audi, tribus, et quis ornabit civitatem? Nunquid ignis et domus iniqui thesaurizans thesauros iniquos, et cum injuria iniquitates? si justificabitur in statera iniquus, et in saccello pondera fraudulenta, de quibus divitias impietatis suae repleverunt, et qui habitant in ea, locuti sunt iniqua, et lingua eorum exaltata est in ore eorum.","english":"(Verse seq.) «Hear, O tribe, and who will approve it? Fire is still in the house of the wicked, treasures of wickedness, and a measure small but full of wrath. Shall I justify the wicked balance, and the deceitful weights of the bag? In which his rich men are filled with iniquity, and those dwelling in her spoke lies, and their tongue is deceitful in their mouth. And I therefore have begun to strike you with destruction for your sins. You will eat, and not be satisfied, and your humiliation will be in your midst; and you will seize, and not save; and those you have saved, I will give to the sword. You will sow, and not reap: you will tread the olive, and not be anointed with oil; and the new wine, and not drink the wine. And you have kept the precepts of Omri, and every work of the house of Ahab; and you have walked in their desires, that I might give you over to destruction, and those dwelling in her to hissing, and you shall bear the reproach of my people.» The Septuagint: «Hear, O tribe, and who will adorn the city? Is there not fire and the house of the wicked storing up wicked treasures, and with injury iniquities? If the wicked shall be justified in the balance, and in the bag deceitful weights, from which they have filled the riches of their impiety, and those who dwell in her have spoken wicked things, and their tongue is exalted in their mouth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"Et ego cruciavi te perditione propter peccata tua: tu comedes, et non saturaberis; et ejiciam te in temetipsam, et apprehendes, et non salvabis; et quicunque salvati fuerint, gladio tradentur: tu seminabis, et non metes; tu premes olivam, et non ungeris oleo; et uvam, et non bibes vinum; et dissipabuntur legitima populi mei, et omnis opera domus Achab; et ambulasti in consiliis eorum, ut traderem te in perditionem, et habitatores ejus in sibilum, et opprobria populorum accipietis. » Mullum in hoc capitulo LXX ab Hebraica veritate discordant, in principio vel maxime: Audi, tribus, et quis ornabit civitatem? Et dissipabuntur legitima populi mei. Pro quo nos posuimus propter sermonis consequentiam, Et custodi praecepta Amri 3, licet et in Hebraeo scriptum: Et custodita sunt praecepta Amri, et omnia opera domus Achab. Si enim scriptum esset in Hebraeo AMMI ( ), recte LXX transtulissent, populi mei; nunc vero cum scriptum sit AMRI ( ), et RES littera addita, non populi nomen, sed patrem Achab sonat, de quo Regum narrat historia (III Reg. xvi), errorem esse, nulli ambiguum est. Denique post patris nomen ponitur filius, diciturque; Et omnia opera domus Achab. Revertamur. ergo ad initium capituli. Et primum juxta litteram disserentes, vobis orantibus, nitamur sensum assequi spiritualem.","english":"And I have afflicted you with destruction because of your sins: you will eat and not be satisfied; and I will cast you out into yourself, and you will take hold and not save; and whoever have been saved will be handed over to the sword: you will sow and not reap; you will press the olive and not be anointed with oil; and the grape, and you will not drink wine; and the statutes of my people will be scattered, and every work of the house of Ahab; and you have walked in their counsels, so that I might deliver you into destruction, and its inhabitants into hissing, and you will receive the reproaches of the peoples. The Septuagint disagrees greatly with the Hebrew truth in this chapter, especially at the beginning: «Hear, O tribe, and who will adorn the city?» And «the statutes of my people will be scattered.» In place of this we have set down, for the sake of the sequence of the sentence, «And keep the precepts of Omri,» although it is also written in the Hebrew: «And the precepts of Omri have been kept, and all the works of the house of Ahab.» For if AMMI were written in the Hebrew, the Septuagint would rightly have translated it «of my people»; but as it is, since AMRI is written, and with the letter RES added, it signifies not the name of the people but the father of Ahab, about whom the history of Kings narrates (3 Kings 16), it is beyond doubt for anyone that this is an error. Finally, after the name of the father the son is placed, and it is said: «And all the works of the house of Ahab.» Let us return, then, to the beginning of the chapter. And first, discussing according to the letter, with you praying, let us strive to attain the spiritual sense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"Audite, decem tribus Samariae, quae vobis Dominus contestatur: adhuc ignis, id est, iniquitas in domo impii est Amri, et thesauri impietatis in domo regia perseverant. Vultis audire per singula quibus malis urbs vestra plena sit? Discite; mensura minor Dei iram provocans, statera fraudulenta et diversa pondera; et in alio pondere vendentes, in alio ementes mercimonia (Prov. XI; Deut. XXV). Et siquidem pauperes hoc facerent, poterat inopia scelus necessitate defendere. Nunc vero divites ejus, non tam divitiis, quam iniquitate pleni sunt; quia omnes divitiae dum alios spoliant, iniquitate pariuntur. Congregationem divitiarum sequitur mendacium, et manus assueta thesauros condere fraudulentam linguam possidet. Veritas paupertatem, mendacium divitias parit. Cum hoc facerent principes vestri, nolui vos statim subvertere; sed paulatim coepi percutere, et plagis variis admonere. Misi in vos famem, misi sitim, misi morbos, et hostilem in circuitu vastitatem: seges frumenta non attulit, oleum pressa oliva non fecit, vinum steriles vindemiae negaverunt. Adversus iniquitates, et mensuras dolosas, et pondera fraudulenta, haec intuli supplicia. Quia vero custodisti omnes caeremonias idololatriae quas Amri rex impius constituerat (III Reg. XVI seqq.), et omne opus domus Achab et Jezabel.","english":"Hear, you ten tribes of Samaria, to whom the Lord brings his charge: still the fire, that is, iniquity, is in the house of the wicked Amri, and the treasures of impiety persist in the royal house. Do you wish to hear one by one the evils with which your city is filled? Learn: a measure too small that provokes God's wrath, a fraudulent scale and differing weights; and those who sell their wares by one weight and buy by another (Prov. 11; Deut. 25). And if the poor were doing this, poverty could defend the crime by necessity. But now its rich men are full, not so much of riches as of iniquity; because all riches, while they despoil others, are begotten in iniquity. Lying follows the gathering of riches, and the hand accustomed to store up treasures possesses a fraudulent tongue. Truth begets poverty, lying begets riches. When your princes were doing this, I was unwilling to overthrow you at once; but little by little I began to strike, and to warn with various blows. I sent famine upon you, I sent thirst, I sent diseases, and hostile devastation round about: the field brought no grain, the pressed olive yielded no oil, the barren vintages denied wine. Against iniquities, and deceitful measures, and fraudulent weights, I brought these punishments. Because you have kept all the ceremonies of idolatry which the impious king Amri had established (3 Kings 16 ff.), and every work of the house of Achab and Jezabel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"pro mea lege servasti, impulsus sum scelere tuo, ut darem te et habitatores tuos in sibilum, et opprobrium populi mei portaretis, dum capti ab Assyriis, quasi populus Dei vincimini; et propter vos nomen meum blasphematur in gentibus (Rom. II). Notandum in praesenti loco, quod ubi legitur, Et opprebrium mei populi portabitis; sive ut LXX transtulerunt, opprobria populorum accipietis, pro populi mei, AMMI ( ) in Hebraeo scriptum sit. Si ergo AMMI, populi mei sonat, nulli dubium est male supra, pro Amri, populum meum esse translatum. Huc usque juxta Hebraicum quid nobis videretur expressimus; nunc ad translationem LXX interpretum revertentes, de singulis, ut possumus, disputemus. Tribus Samaritica vocatur al audiendum, quae se abscidit a populo Dei. Et dicitur illi, frustra fabricaris idola, aureos vitulos artifici componis manu, et imitatione4 Jerusalem vis aliam metropolim exstruere; quis enim ornare poterit civitatem? Num ignis, qui ardentibus diaboli jaculis succenditur; et domus iniqui, quae secundum duritiam suam et cor impoenitens thesaurizat sibi iram in die irae, et revelationis justi judicii Dei (Rom. II)? Et iniquitatem auget injuria, ut non solum de domo Dei rapiat, quae, est Ecclesia, sed etiam cum superbia et supercilio aliena devastet.","english":"You have not kept my law; I was driven by your crime to give you and your inhabitants over to hissing, and you bore the reproach of my people, while, captured by the Assyrians, you are conquered as if you were the people of God; and on account of you my name is blasphemed among the nations (Rom. 2). It must be noted in the present passage that where it reads, \"And you shall bear the reproach of my people,\" or as the Seventy translated it, \"you shall receive the reproaches of the peoples,\" instead of \"of my people,\" AMMI is written in Hebrew. If, therefore, AMMI means \"my people,\" there is no doubt that above, in place of Amri, \"my people\" has been wrongly translated. Up to this point I have set out what seemed to us according to the Hebrew; now, returning to the translation of the Seventy interpreters, let us discuss each point as best we can. The tribe of Samaria is called to hear, which cut itself off from the people of God. And it is said to it: in vain you fashion idols for yourself, you compose golden calves with an artisan's hand, and by imitation you wish to build another capital in rivalry with Jerusalem; for who will be able to adorn the city? Is it not the fire that is kindled by the burning darts of the devil; and the house of the wicked, which according to its hardness and impenitent heart treasures up for itself wrath on the day of wrath and of the revelation of the just judgment of God (Rom. 2)? And it increases iniquity by injury, so that it not only plunders from the house of God, which is the Church, but also with pride and arrogance lays waste the things of others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"Nunquid justificari potest qui absque statera et pondere congregat fraudulenter de testimoniis Scripturarum divitias suas, quae divitiae thesauri iniquitatis sunt? Nam cum praecipiat Dominus: Non erit in sacculo tuo pondus grande et minus (Deut. XXV, 14): hi turpis lucri gratia semper personam accipiunt in judicio, et in eadem causa divites ac pauperes, non juxta negotium, sed juxta facultatum diversitatem, aliter atque aliter judicant; et inhabitatores civitatis suae, quam pravis dogmatibus, perversaque doctrina a se ornari putant, loquuntur mendacium et ponunt in excelsum os suum, et simplicitatem ecclesiastici populi despiciunt. Unde clementissimus Deus non eos pariter percutit, sed paulatim per plagas nititur commonere, dicens: Et ego incipiam te percutere perditione propter peccata tua; et est sensus: O civitas quam haeretici volunt extruere, percutiam te, ut pereas, non abolitionem, sed juxta id quod peccatrix es. Sequitur: Comedes, et non saturaberis. Legunt enim, et non intelligunt; vescentesque sermonibus Scripturarum, veritatis inopiam patiuntur: Et ejiciam, inquit, te; et apprehendes, et non salvabis; et quicunque salvati fuerint, gladio tradentur. Tuo te, ait, judicio derelinquam; et postquam multa quaerens, nihil repereris, intelligens errorem tuum, videbis, te ex universis dogmatibus tuis non posse salvari.","english":"Can he be justified who, without scales and weight, fraudulently gathers his riches from the testimonies of the Scriptures—riches that are the treasures of iniquity? For since the Lord commands, \"There shall not be in your bag a great weight and a small\" (Deut. 25:14), these men, for the sake of shameful gain, always accept persons in judgment, and in the same case they judge the rich and the poor differently and differently—not according to the matter, but according to the diversity of their means; and the inhabitants of their city, which they think is adorned by themselves with depraved dogmas and perverse doctrine, speak a lie and set their mouth on high, and despise the simplicity of the ecclesiastical people. Whence the most merciful God does not strike them all alike, but strives to admonish them gradually through plagues, saying: \"And I will begin to strike you with perdition because of your sins\"; and the sense is: O city which the heretics wish to build up, I will strike you, that you may perish—not an abolition, but according to that which you are as a sinner. It follows: \"You shall eat, and you shall not be satisfied.\" For they read, and do not understand; and feeding on the words of the Scriptures, they suffer a lack of the truth. \"And I will cast you out,\" he says; \"and you shall take hold, and you shall not save; and whoever have been saved shall be delivered to the sword.\" I will leave you, he says, to your own judgment; and after you have sought many things and found nothing, understanding your error, you will see that you cannot be saved out of all your dogmas.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"Quicunque autem se putaverint saturatos, et non ejecti fuerint a se, nec comprehenderint veritatem, tradentur gladio, et poenis erudientur. Seminabis ergo, o tribus, et o pessima civitas, quam igne, et iniquitate et contumeliis et statera dolosa, et sacculo fraudulento haeretici exstruunt; seminabis, et non metes; premes olivam, et non ungeris oleo; et uvas, et non bibes vinum. Prodest quippe tibi, errore cognito, ne habeas discipulos, ne caput tuum oleo ungas peccatorum, ne vino Sodomorum bibentes inebries. Et disperdentur legitima populi mei, sive Amri, et omnia opera domus Achab, eorum qui in haeresibus patriarchae, et principes exstiterunt. Quos possumus, vel ad contrarias referre virtutes, vel ad haeresiarchas, ut fuit Marcion et Basilides, et nuper Arius, et Eunomius. Et ambulastis in voluntatibus eorum, Amri videlicet et Achab. Pulchreque ait, in voluntatibus eorum. Doctrina enim magistrorum nequam, non est doctrina Dei, sed adinventiones cordis illorum. Et tradam te in perditionem, ut pereas juxta id quod haeretica es. Et habitatores tuos in sibilum, vel ut pastoris boni juxta Zachariam sequaris sibilum, dicentis: Sibilabo eis, et congregabo eos, quia redemi eos (Zach. X, 8). Vel certe in sibilum draconis, id est in interitum carnis, ut spiritus salvas fiat (I Cor. V), et correpti discant non blasphemare (I Tim. I).","english":"But whoever have thought themselves satisfied, and have not been cast out from themselves, nor grasped the truth, will be handed over to the sword, and will be instructed by punishments. You will sow therefore, O tribe, and O most wicked city, which heretics build up with fire, and iniquity, and insults, and a deceitful balance, and a fraudulent bag; you will sow, and not reap; you will press the olive, and not be anointed with oil; and the grapes, and not drink wine. For it is profitable to you, once the error is known, that you not have disciples, that you not anoint your head with the oil of sinners, that you not make drunk those drinking the wine of Sodom. And the statutes of my people will be scattered, whether of Omri, and all the works of the house of Ahab, of those who have stood as patriarchs and princes in heresies. These we can refer either to the contrary virtues, or to the heresiarchs, as was Marcion and Basilides, and recently Arius, and Eunomius. And you have walked in their wills, namely of Omri and Ahab. And well does he say, in their wills. For the doctrine of wicked teachers is not the doctrine of God, but the inventions of their heart. And I will deliver you into perdition, that you may perish according to that which you are, heretical. And your inhabitants into hissing, or that you may follow the hissing of the good shepherd according to Zechariah, who says: I will hiss for them, and gather them, because I have redeemed them (Zech. 10:8). Or certainly into the hissing of the dragon, that is into the destruction of the flesh, that the spirit may be saved (1 Cor. 5), and being corrected they may learn not to blaspheme (1 Tim. 1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"Et hoc totum patientur, ut intelligant errorem suum, quod omnium gentium multorumque populorum opprobria et peccata portaverint. Scio quosdam ad Ecclesiam retulisse, quae nos super haeresibus interpretati sumus. Sed quomodo nomen Amri et Achab, Samariae principum, ad Jerusalem et ludam, sub quorum nominibus interpretatur Ecclesia, possit referri, non salis intelligo.\n\n(Cap. VII.—Vers. seqq.) « Vae mihi, quia factus sum sicut qui colligit in autumno racemos vindemiae: non est botrus ad comedendum: primitivas ficus desideravit anima mea. Periit sanctus de terra, et rectus in hominibus non est· Omnes in sanguine insidiantur, vir fratrem suum venatur in mortem. Malum manuum suarum dicunt bonum; princeps postulat, et judex in red dendo est, et magnus loculus est desiderium animae suae, et conturbaverunt eam. Qui optimus in eis est, quasi paliurus; et qui rectus, quasi spina de sepe. » LXX: « Vae mihi, quia factus sum sicut qui congregat stipulam in messe, et sicut racemos in vindemia, cum non sit botrus ad comedendum primitiva, quae passa est anima mea2 Vae mihi, annua, quia periit reverens de terra, et qui corrigat in hominibus non est: omnes in sanguine judicantur: unusquisque proximum suum tribulat tribulatione, in malum manus suas praeparant princeps postulat, et judex verba pacifica loculus est, desiderium anime suae est.","english":"And they will suffer all this so that they may understand their error, because they have borne the reproaches and sins of all nations and many peoples. I know that some have applied to the Church the things which we have interpreted concerning heresies. But how the name of Omri and Ahab, the princes of Samaria, can be applied to Jerusalem and Judah, under whose names the Church is interpreted, I do not sufficiently understand.\n\n(Chapter 7, and following verses.) \"Woe is me, for I have become like one who gathers grape-clusters in autumn at the vintage: there is no bunch to eat: my soul has desired the first-fruits of the fig. The holy man has perished from the earth, and the upright is not among men. All lie in wait for blood, a man hunts his brother to death. They call the evil of their hands good; the prince demands, and the judge is in the giving back, and the great pouch is the desire of his soul, and they have troubled it. He who is the best among them is like a brier; and he who is upright, like a thorn from a hedge.\" The Septuagint: \"Woe is me, for I have become like one who gathers stubble in the harvest, and like grape-clusters in the vintage, when there is no bunch to eat, the first-fruits which my soul has suffered. Woe is me, O year, for the reverent man has perished from the earth, and there is none to correct among men: all are judged in blood: each one troubles his neighbor with trouble, they prepare their hands for evil; the prince demands, and the judge speaks peaceful words; the pouch is the desire of his soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Et auferam bona eorum quasi tinea comedens, et ambulans super regulam in die speculationis tuae. » Praedicta captivitate et decem tribuum et duarum (Verbum enim Domini factum est ad Michaeam Morasthiten super Samariam, et Jerusalem), plangit prophetat quod nullus e populo justus inveniatur in terra, qui possit irae Dei resistere, et medium se quasi murum opponere. Frustra, inquit, locutus sum; frustra volui jam vindemiatae et perditae civitatis quasi extremos racemos requirere; et cum non sit botrus ad comedendum, saltem immaturas ficus, quas Hebraei BECHCHORA ( ) vocant, id est, grossos ficorum, in cibo sumere; quasi dicat; Non inveniens panem prae famis magnitudine, quisquilias et furfures requisivi. Periit sanctus de terra, et rectus in hominibus non est: ubique insidiae, ubique fraudulentia; innoxius sanguis effunditur; prae avaritia et libidine germanitas ignoratur; et non solum faciunt, sed defendunt quoque mala, et nominibus commutatis, bonum dicunt esse quod malum est. Ipsi principes non ab offerentibus accipiunt munera, sed cogunt dare subjectos, et postulant. Et judex in reddendo est, sic alium judicans, quomodo ipse ab alio judicatur, ut praestent sceleribus suis mutuum favorem, et in alterius crimine se defendant. Quicunque magnus est, et quasi in lege doctissimus, non Dei, sed suam loquitur voluntatem.","english":"And I will take away their goods like a consuming moth, and one walking upon the rule in the day of your watch. With the captivity of both the ten tribes and the two foretold (for the word of the Lord was made to Micah the Morasthite concerning Samaria and Jerusalem), the prophet laments that no one just from among the people is found in the land, who could resist the wrath of God and set himself in the middle like a wall. In vain, he says, have I spoken; in vain have I wished to seek, as it were, the last clusters of the city already harvested and lost; and since there is no bunch of grapes to eat, at least the unripe figs, which the Hebrews call BECHCHORA, that is, the coarse figs, to take for food; as if he were saying: Not finding bread because of the greatness of the famine, I have sought after refuse and bran. The holy one has perished from the land, and the upright one is not among men: everywhere snares, everywhere deceit; innocent blood is shed; because of avarice and lust brotherhood is ignored; and not only do they do evil, but they also defend it, and with names changed, they say that what is evil is good. The princes themselves do not receive gifts from those who offer, but compel their subjects to give, and demand them. And the judge is in the giving, judging another in such a way as he himself is judged by another, so that they may lend mutual favor to their crimes, and defend themselves in another's crime. Whoever is great, and as it were most learned in the law, speaks not the will of God, but his own.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"Et conturbaverunt eam, vel urbem, vel veritatem, sive terram, de qua supra dicitur: Periit sanctus de terra. Qui enim optimus inter eos est, quasi paliurus pungens, et retinens, vulnerans appropinquantem sibi, et adunco dente comprehendens; et qui rectus fuerit inventus, quasi spina de sepe, ut ibi inveniatur dolor, ubi putabatur auxilium. Hoc juxta Hebraicum. Porro secundam Septuaginta, qui dissentiunt in quibusdam, et in fine capituli omnino aliter transtulerunt, hujuscemodi mihi sensus videtur: Plangit sermo propheticus, sive apostolicus, generaliter humanum genus, quod frustra sementem jecerit doctrinarum, et pro segetibus, et pro frumentis vix vacuas stipulas et inanes culmos serus messor invenerit, et ne parvos quidem racemos in vinea potuerit reperire, et reliqua usque ad finem capituli. Si enim beatus est qui in aures loquitur audientis, et auris auditoris desiderium sapientis est. laetitiaque dicentis auditor intelligens: e contrario luctus doctoris est malus discipulus, Jeremiae quoque verbis huic querelae congruentibus: Non profui, neque profuit mihi quisquam (Jerem. XV, 10). Sunt qui ex persona Salvatoris hoc dici putent, causantis quod in tanta credentium multitudine, et in toto orbe generis humani vix suo sanguine digna opera reperiat, qui et in vicesimo nono psalmo ait: Quot utilitas in sanguine meo, dum descendo in corruptionem (Psal. XXIX, 10)?","english":"And they have thrown it into confusion—whether the city, or the truth, or the land of which it is said above: The holy one has perished from the land. For he who is the best among them is like a piercing brier, both holding fast and wounding the one who draws near to him, and seizing him with a hooked tooth; and he who is found upright is like a thorn from a hedge, so that pain is found where help was thought to be. This is according to the Hebrew. But according to the Septuagint, who disagree in certain places and at the end of the chapter have translated altogether differently, the sense seems to me to be of this kind: the prophetic or apostolic word laments the human race in general, because it has cast the seed of teachings in vain, and instead of crops and instead of grain the late harvester has found scarcely empty stalks and useless stems, and has not been able to find even small clusters in the vineyard, and the rest up to the end of the chapter. For if blessed is he who speaks into the ears of the hearer, and the ear of the hearer is the desire of the wise man, and the understanding hearer is the joy of the speaker, then by contrast the bad disciple is the grief of the teacher, with the words of Jeremiah also agreeing with this complaint: I have not profited, nor has anyone profited me (Jer. 15:10). There are those who think this is said in the person of the Savior, complaining that in so great a multitude of believers and throughout the whole world of the human race he finds scarcely works worthy of his blood, who also says in the twenty-ninth psalm: What profit is there in my blood, while I descend into corruption (Ps. 29:10)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"Licet asserant alii, personae illius hoc minime convenire, ut dicat: Vae mihi, quia factus sum, sicut qui colligit stipulam in messe; qui in Evangelio locutus est: Levate oculos vestros, et ridete regiones: quia jam candidae sunt ad metendum (Joan. IV, 35). Et alibi: Messis quidem multa, opera· rii autem pauci (Matth. IX, 37). Qui ergo ex persona Salvatoris volant intelligi, aiunt, non mirum esse ri dicat, Vae mihi, qui et in Jerusalem fleverit (Luc. XIX), et in Lazari morte lacrymatus sit (Joan. XI). Sed et illud. Factus sum sicut qui colligit stipulam in messe, ad consummationem referunt saeculi: quam et significanter messem interpretantur, et dicunt illo tempore hanc prophetiam posse compleri, quando, multiplicata iniquitate, refrixerit charitas multorum (Matth. XXIV), et veniens Filius hominis raram fidem invenerit super terram (Luc. XVIII): tunc enim quasi post messem stipulam, et quasi post vindemiam racemos, vix in bis reperiri, qui fidem in omnium vastitate servaverint, vocemque hanc ex persona assumpti hominis, putant de sequentibus approbari: Vae mihi anima: de qua loquebatur: Tristis est anima mea usque ad mortem (Matth. XXVI, 38). Periit revertens de terra, vel Antichristo interficiente sanctos, vel ad magnitudinem scandalorum cunctis corruentibus.","english":"Although others assert that it is by no means fitting to that person to say, Woe is me, for I have become like one who gathers stubble in the harvest—he who spoke in the Gospel: Lift up your eyes and look at the regions, for they are already white for reaping (John 4:35). And elsewhere: The harvest indeed is great, but the laborers are few (Matthew 9:37). Those, therefore, who wish this to be understood in the person of the Savior say that it is no wonder if he says, Woe is me, since he also wept over Jerusalem (Luke 19) and shed tears at the death of Lazarus (John 11). But that too—I have become like one who gathers stubble in the harvest—they refer to the consummation of the age; and they interpret it significantly as the harvest, and say that this prophecy can be fulfilled at that time when, with iniquity multiplied, the love of many has grown cold (Matthew 24), and the Son of Man, when he comes, will find rare faith on the earth (Luke 18). For then, as it were after the harvest, stubble, and as it were after the vintage, grapes—scarcely will those be found in them who have kept the faith amid the devastation of all; and they think that this utterance, spoken in the person of the man he assumed, is confirmed by what follows: Woe to me, my soul—of which he was speaking: My soul is sorrowful even unto death (Matthew 26:38). The one returning from the land has perished—either with Antichrist killing the saints, or with all things collapsing before the magnitude of scandals.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Et qui corrigat, inter homines non est: omnes in sanguine judicantur, non in levibus parvisque peccatis, sed in maximis et ad sanguinem pertinentibus. Non vicinitas, non amicitia, non affinitas scelus morabitur: cuncti manus levabunt ad malum, ut etiam qui malum facere non potuerit, tamen, dum manus praeparat, voluntate delinquat. Ipse princeps petit, et judex verba pacifica loquitur: accipit enim munera, desiderium animae suae. Quod quia manifestum est, et invidiam caveo principum, judicumque, lectoris intellectui derelinquens, tantum illud adjungam: Munera excaecant oculos etiam sapientium (Deut. XVI, 19): vivificant quoque animam, quam vivificare non debuerant, et interficiunt eam quae merito suo et virtutibus vivit, et hoc faciunt propter dona quae postulant impudenter, et turpius accipiunt. Quibus Dominus comminatur, haec dicens: Et auferam bona ecxum, quae putant bona, quae illis bona videntur.","english":"And there is no one to correct, among men: all are judged in blood, not in light and small sins, but in the greatest and those pertaining to blood. Neither neighborhood, nor friendship, nor kinship will delay the crime: all will lift up their hands to evil, so that even he who could not do evil, nevertheless, while he prepares his hands, sins in will. The prince himself demands, and the judge speaks peaceful words: for he receives gifts, the desire of his own soul. Because this is manifest, and I guard against the envy of princes and judges, leaving it to the reader's understanding, I will add only this: Gifts blind the eyes even of the wise (Deut. 16:19): they also give life to the soul which they ought not to have given life to, and they kill the soul which by its own merit and virtues lives, and they do this on account of the gifts which they shamelessly demand, and more shamefully receive. To these the Lord threatens, saying these things: And I will take away their goods, which they think are goods, which seem good to them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"Caeterum veritate rei nunquam bona appellabuntur, quae et dantem spoliant, et accipientem interficiunt; licet non tam comminatio sit, quam benedictio, auferre ab eis mala, et ipsum Dominum divinumque sermonem ingredi in conscientias eorum, et quasi tineam comedere quodcumque perversum est, et praedarum malarumque cogitationum facere vastitatem, et ambulare super normam et regulam veritatis, eos ipsos ad rectum retrahere qui pravis opinionibus ducebantur; et hoc facere in lumine veritatis, et in die illo quando qui sancti sunt, et electi de Ecclesia, ascendent ad speculam, et in sublimitate doctrinarum atque operum suorum de rebus coelestibus disputabunt.\n\n(Vers. 5-7.) « Dies speculationis tuae, visitatio tua venit; nunc erit vastitas eorum; nolite credere amico, et nolite confidere in duce. Ab ea quae dormit in sinu tuo custodi claustra oris tui; quia filius contumeliam facit patri, et filia consurgit adversus matrem suam; nurus adversus socrum suam, inimici hominis domestici ejus. Ego autem ad Dominum aspiciam; exspectabo Deum salvatorem meum: audiet me Deus meus. » LXX: « Vae, vae, ultiones tuae venerunt, nunc erunt fletus eorum: nolite credere in amicis, neque speretis in ducibus. Ab ea quae tecum cubat, cave ne credas ci, quia filius contumeliam facit patri, et filia surgit adversum matrem suam, nurus contra socrum suam; inimici hominis, viri domestici ejus.","english":"But in truth, those things will never be called good which both despoil the giver and kill the receiver; although it is not so much a threat as a blessing, to take away evils from them, and for the Lord himself and the divine word to enter into their consciences, and like a moth to consume whatever is perverse, and to make a devastation of foul and evil thoughts, and to walk upon the norm and rule of truth, to draw back to the right those very persons who were being led by depraved opinions; and to do this in the light of truth, and in that day when those who are holy, and chosen from the Church, shall ascend to the watchtower, and in the sublimity of their doctrines and works shall dispute concerning heavenly things.\n\n(Verses 5-7.) \"The days of your watchtower, your visitation has come; now shall be their devastation; do not believe a friend, and do not trust in a leader. From her who sleeps in your bosom guard the bars of your mouth; because the son does insult to the father, and the daughter rises up against her mother; the daughter-in-law against her mother-in-law; the enemies of a man are his own household. But I will look to the Lord; I will wait for God my savior: my God will hear me.\" The Septuagint: \"Woe, woe, your vengeances have come, now shall be their weepings: do not believe in friends, nor hope in leaders. From her who sleeps with you, beware lest you trust her, because the son does insult to the father, and the daughter rises up against her mother, the daughter-in-law against her mother-in-law; the enemies of a man are the men of his household.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"Ego autem in Domino contemplabor, exspectabo Deum salvatorem meum: exaudiet me Deus meus. Excepto principio capituli, in reliquis partibus editio utraque concordat, et interim juxta historiam diem speculationis Samariae, sive Jerusalem, quam saepe exspectaverat et timuerat esse venturam, et visitationem ejus, captivitatem significat, dicens: Vastatio tua venit; nunc erit vastitas eorum, id est, habitatorum, sive obsidio: MABUCHA ( ) enim magis et, id est, obsidionem et custodiam, quam vastitatem in Hebraeo sonat. Nullis ergo credatis vocibus prophetarum, nec accommodetis aurem decipienti blanditiae divinorum: quia si inter cara nomina et consanguinitatis affectum rara est fides, quanto magis in his qui adulantes vobis, mentiuntur pro praeda sua, et quasi aegrotantibus, non quid utile sit, sed quid delectabile, et placens imperant! Nolite credere amico; et Achitophel quippe consurrexit adversum David (II Reg. XV), et verus Achitophel Judas adversus Christum (Matth. XXVI). Et, nolite confidere in duce, ut viri Sichem in Ahimelech (Judic. IX). Ipsi enim eum fecerunt regem, et ab eo oppressi sunt. Ab ea qua dormit in sinu tuo, custodi claustra oris tui: ne patiaris quod Samson a Dalila perpessus est (Ibid. XVI). Quia filius contumeliam facit patri; Absalon videlicet David: non solum regnum, sed et concubinas patris incesto coitu maculavit (II Reg. xvi).","english":"But I will look to the Lord, I will wait for God my savior: my God will hear me. Apart from the beginning of the chapter, in the remaining parts both editions agree, and for the present, according to the historical sense, the day of the watchtower of Samaria, or of Jerusalem, which she had often expected and feared would come, and her visitation, signifies captivity, saying: Your devastation has come; now will be their devastation, that is, of the inhabitants, or siege: for MABUCHA in Hebrew sounds rather as siege and guard than as devastation. Do not believe any voices of the prophets, nor lend your ear to the deceiving flattery of diviners: for if among dear names and the affection of blood-relationship faith is rare, how much more among those who, flattering you, lie for their own prey, and, as to the sick, command not what is useful but what is pleasant and pleasing! Do not believe a friend; for Achitophel too rose up against David (II Kings XV), and the true Achitophel, Judas, against Christ (Matthew XXVI). And do not trust in a leader, as the men of Shechem trusted in Ahimelech (Judges IX). For they themselves made him king, and were oppressed by him. From her who sleeps in your bosom, guard the bars of your mouth: lest you suffer what Samson suffered from Delilah (ibid. XVI). For the son does insult to the father; Absalom, namely, to David: he defiled not only the kingdom, but also his father's concubines by incestuous intercourse (II Kings XVI).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"Filia consurgit contra matrem suam; cujus rei cum interim de Scripturis sanctis testimonium non reperiamus. tanta exempla sunt quotidianae vitae, ut magis lugere quod tanta sint, quam quaerere debeamus. Nurus contra socrum suam, ut uxor Esau consurrexit contra Rebeccam (Gen. XXVI). Inimici hominis, viri domestici ejus. Hic exempla non quaero, cum plura sint, quam ut testimoniis indigeamus. Cum ergo haec ita se habeant, nolite credere, Samaria et Jerusalem, pseudoprophetis. Ego autem, inquit propheta, ad Dominum aspiciam, exsultabo in Deum Salvatorem meum, sive Jesum meum, et audiet me Deus meus. Sequitur Septuaginta expositio, qui dixerunt, Vae, vae, ultiones tute venerunt, id est, supplicia quae pro sceleribus inferenda sunt. Mihi, inquit, vindictam, et ego retribuam, dicit Dominus (Rom. XII, 19; Deut. XXXII, 35). Et in alio loco: Venerunt dies retributionis tuae (Osee IX, 7). Facit enim Dominus ultionem vociferantium ad se die ac nocte atque dicentium: Usquequo, Domine sanctus et verus, non judicas et vindicas sanguinem nostrum, de his qui habitant in terra (Apoc. VI, 10)? Venerunt ergo ultiones, et nunc erunt fletus earum, id est, ultionum, ut plangant qui ante riserunt, et statim exeuntes de saeculo, tormenta sustineant, quae dives ille quondam purpuratus, et deliciis affluens, sustinet in inferno (Luc. XVI), ubi est fletus et stridor dentium (Matth. VIII, XIII).","english":"The daughter rises up against her mother; for this, in the meantime, we find no testimony from the holy Scriptures. Such examples are found in daily life that we ought rather to mourn that there are so many than to seek for them. The daughter-in-law against her mother-in-law, as the wife of Esau rose up against Rebekah (Gen. 26). A man's enemies are the men of his own household. Here I do not seek examples, since they are more numerous than that we should need testimonies. Since therefore these things are so, do not believe, Samaria and Jerusalem, the false prophets. But I, says the prophet, will look to the Lord, I will exult in God my Savior, or my Jesus, and my God will hear me. There follows the exposition of the Seventy, who said, Woe, woe, the avenging punishments have come upon you, that is, the punishments that are to be inflicted for crimes. Vengeance is mine, he says, and I will repay, says the Lord (Rom. 12:19; Deut. 32:35). And in another place: The days of your retribution have come (Hos. 9:7). For the Lord executes vengeance for those who cry out to him day and night and say: How long, O Lord, holy and true, do you not judge and avenge our blood on those who dwell on the earth (Rev. 6:10)? The avenging punishments have therefore come, and now there will be the weeping of them, that is, of the punishments, so that those who laughed before may lament, and immediately departing from the world may endure torments, which that rich man once clothed in purple and abounding in delights endures in hell (Luke 16), where there is weeping and gnashing of teeth (Matt. 8, 13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Quod autem sequitur. Nunc erunt; vel in fine uniuscujusque vitae intellige, vel in consummatione rerum omnium, et in die judicii, quando generales super universos venient ultiones. Nolite ergo credere amicis, quia omnis amicus supplantatione supplantat, et propter aliquid est amicus. non tam amicus ejus est quem amare se simulat (ab amore quippe amicus dicitur) quam ejus rei quam diligit. Interrogatus quidam quid esset amicus, respondit: Alter ego. Quod si Pythagoreorum nobis opponitur exemptum, qui se vades invicem tyranno dederunt, dicimus, non generaliter adversum omnes amicos et charitatis affectus, sententiam a Deo esse prolatam, nec contra omne tempus, sed de eo super quo Apostolus ait: In novissimis diebus advenient tempora periculosa; erunt enim homines seipsos amantes, cupidi, fastidiosi, superbi, blasphemi, parentibus non obedientes, ingrati, scelesti, sine affectione, pactum non custodientes, delatores, incontinentes,, immites, sine benignitate, proditores, protervi, inflati, voluptatum amatores magis quam Dei (II Tim. III, 1-4), et caetera. Tunc enim tradet frater fratrem, et pater filium, et mater filiam, et inimici hominis domestici ejus (Matth. X, 35, 36). Sed et nunc rara fides est: cum aliud in labiis, aliud in corde versatur: venenum animi, linguae mella tegunt. Amici divitum mulli, a pauperibus autem etiam qui videntur esse, discedunt.","english":"But what follows, \"Now they shall be,\" understand either at the end of each one's life, or at the consummation of all things and on the day of judgment, when general vengeance shall come upon all. Do not therefore believe friends, because every friend supplants by supplanting, and is a friend for the sake of something. He is not so much a friend of the one whom he pretends to love (for from love he is called a friend) as of the thing which he loves. When a certain man was asked what a friend was, he answered: Another self. But if the example of the Pythagoreans is raised against us, who gave themselves as sureties for one another to the tyrant, we say that the sentence was not pronounced by God generally against all friends and affections of charity, nor against every time, but concerning that of which the Apostle says: In the last days perilous times shall come; for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasures more than of God (2 Tim. 3:1-4), and the rest. For then brother shall deliver up brother, and father son, and mother daughter, and a man's foes shall be they of his own household (Matt. 10:35-36). But even now faith is rare: when one thing is on the lips and another in the heart; the honey of the tongue conceals the poison of the mind. Many are the friends of the rich, but from the poor even those who seem to be friends depart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"Unde dicitur: Si habes amicum, in tentatione posside eum (Eccli. VI, 7). Legi in cujusdam Controversia: « Amicus diu quaeritur, vix invenitur, difficile servatur. » Scripsit Theophrastus tria de amicitia volumina, omni eam praeferens charitati, el tamen raram in rebus humanis esse contestatus est. Est et Ciceronis de amicitia liber, quem Laelium inscripsit; in quo illud quod apud nostros praecipitur: Ut sit nobis amicus, quasi vinum vetus, et in suavitate bibamus illud, pene eisdem verbis positum est. Amicitia pares aut accipit, aut facit: ubi inaequalitas est, et alterius eminentia, alterius subjectio, ibi non tam amicitia, quam adulatio est. Unde et alibi legimus; Sit amicus eadem anima. Et Lyricus pro amico precans: Serves, inquit, animae dimidium meae (Horat.) Nolite ergo credere in amicis, id est, hjs hominibus, qui de amicitiis sectantur lucra. Si vis vera amicitia delectari, esto amicus Dei, sicut Moyses qui loquebatur Deo, quasi amicos ad amicum (Exod. XXXIII, 11). Esto amicus, ut Apostoli, ad quos Salvator ait: Jam non dicam vos servos: quoniam servus nescit quid velit dominus suus; sed dicam vos amicos, quoniam perseverastis mecum in omnibus tentaliqnibus meis (Joan. XV, 15). Delicata est amicitia, quae amicorum felicitates et divitias sequitur. Istiusmodi homines non mihi videntur amicos, sed seipsos diligere.","english":"Hence it is said: If you have a friend, possess him in temptation (Sirach 6:7). I have read in a certain Controversia: \"A friend is sought for a long time, is scarcely found, and is with difficulty kept.\" Theophrastus wrote three volumes on friendship, preferring it to every charity, and yet he testified that it is rare in human affairs. There is also Cicero's book On Friendship, which he inscribed to Laelius; in it, that which is commanded among our people—that a friend should be to us like old wine, and that we should drink it in sweetness—is set down in almost the same words. Friendship either takes equals or makes them; where there is inequality, and the eminence of one and the subjection of the other, there is not so much friendship as flattery. Hence we read elsewhere: Let a friend be one and the same soul. And the Lyric poet, praying for a friend, says: Guard, he says, the half of my soul (Horace). Do not therefore believe in friends, that is, in those men who pursue friendships for gain. If you wish to delight in true friendship, be a friend of God, like Moses, who spoke to God as a man speaks to his friend (Exodus 33:11). Be a friend, like the Apostles, to whom the Savior said: I will no longer call you servants, because a servant does not know what his master wants; but I will call you friends, because you have persevered with me in all my temptations (John 15:15). Delicate is the friendship that follows the felicities and riches of friends. Men of this sort do not seem to me to love friends, but themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"Consideremus attentius verba Domini: Sed dicam vos, inquit, amicos. Reddit quo causas quare illos amicos vocet: Quia perseverastis mecum in tentatione, et non hucusque stetit: sed in omnibus, inquit, tentationibus meis. Evenit quippe interdum, ut qui nobiscum perseveravit in una tentatione, aliis victus recedat. Secundo praecipitur: Neque speretis in ducibus: Maledictus enim est homo qui spem habet in homine (Jerem. XVII, 5). In homine spes vana, et vera in Deo est. Unde et Paulus loquitur: Et ex vobis ipsi consurgent viri loquentes perversa (Act. XX, 30). Et ipse Dominus per prophetam: Duces populi mei me nescierunt, flii stulti sunt, et non intelligentes; sapientes sunt, ut faciant mala; bene autem facere nescierunt (Jerem. IV, 22). Duces quidem, ait, mei vocabantur, et duces populi mei; sed quia nescierunt me, et opere vocabulum destruxerunt, propterea filii stulti sunt et non intelligentes; prudentiam ob hoc tantum habent, ut subjiciant sibi simplicem gregem, et proterant pedibus suis; bene autem facere, et regere populum nescierunt. Nolite credere in ducibus, non in episcopo, non in presbytero, non in diacono, non in qualibet hominum dignitate. Nec hoc dico, quod istiusmodi gradibus in Ecclesia non debeatis esse subjecti: Quicunque enim maledixerit patri, aut matri, morte morietur (Levit. XX, 9); et Apostolus docet propositis in Ecclesia obediendum (I Petr.","english":"Let us consider the Lord's words more attentively: But I will call you, he says, friends. He gives the reasons why he calls them friends: Because you have persevered with me in temptation—and it did not stop at this point, but, he says, in all my temptations. For it sometimes happens that one who has persevered with us in one temptation, overcome by others, withdraws. Secondly it is commanded: And do not hope in leaders: for cursed is the man who has hope in man (Jeremiah 17:5). In man hope is vain, and true hope is in God. Hence Paul also says: And from among yourselves men will arise speaking perverse things (Acts 20:30). And the Lord himself through the prophet: The leaders of my people have not known me, they are foolish sons and not understanding; they are wise to do evil, but to do good they have not known (Jeremiah 4:22). Leaders, he says, of mine they were called, and leaders of my people; but because they did not know me, and by their deeds destroyed the title, therefore they are foolish sons and not understanding; they have prudence for this reason alone, that they may subject to themselves the simple flock and trample it under their feet; but to do good and to rule the people they have not known. Do not believe in leaders—not in a bishop, not in a presbyter, not in a deacon, not in any dignity of men. Nor do I say this, that you ought not to be subject to such ranks in the Church: for whoever curses father or mother shall die the death (Leviticus 20:9); and the Apostle teaches that those set over the Church are to be obeyed (1 Peter","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"II); sed quod aliud sit honorare duces, aliud spem habere in ducibus. Honoremus episcopum, presbytero deferamus, assurgamus diacono: et tamen non speremus in eis: quia hominis vana, et certa spes est in Domino. Tertium mandatum: Ab ea qum tecum cubat, custodi te, ne credas ei. Unde et Apostolus mulieres vas infirmum vocat (I Thess. IV), et eis a maritis suis exhiberi honorem jubet. Non enim creatus est vir propter mulierem, sed mulier propter virum (I Cor. XI). Et: Uxor, inquit, ut timeat virum (Ephes. V). Uxoris timere est, et cum timore virum diligere: Virum tantum diligere; quia dilectio perfectorum est: Viri, ait, diligite uxores vestras2 et nolite amari esse ad eas (Ephes. V, 25); licet illae ad iracundiam provocent, et talia faciant per quae mereantur amaritudinem sustinere. Hoc enim significat: tamen vos nolite eis in amaritudine vicem reddere. Sed et Salomon in Ecclesiaste: Et hominem, inquit, unum de mille inveni, et mulierem in his omnibus non inveni (Eccle. VII, 29): forsitan suo doctus exemplo, mulieribus non credendum, per quas offenderat (??) (III Reg. XI). Sed et poeta sublimis (non numerus alter, ut Lucilius de Ennio suspicatur; sed primus Homerus apud Latinos). Varium et mutabile semper Femina Plenae sunt historiae Graecae et Latinae, quanti viri ab uxoribus suis decepti sini eorumque vita sit prodita.","english":"but that it is one thing to honor leaders, another to place hope in leaders. Let us honor the bishop, defer to the presbyter, rise for the deacon; and yet let us not hope in them, because vain is the hope of man, and sure is the hope in the Lord. The third commandment: From her who sleeps with you, guard yourself, lest you believe her. Whence also the Apostle calls women a weak vessel (1 Thess. 4), and commands that honor be shown them by their husbands. For the man was not created for the woman, but the woman for the man (1 Cor. 11). And: The wife, he says, should fear her husband (Eph. 5). It is the wife's part to fear and with fear to love her husband; the husband's part only to love, because love is the mark of the perfect. Husbands, he says, love your wives and do not be bitter toward them (Eph. 5:25); even though they provoke to anger and do such things as deserve to endure bitterness. For this is what it means: nevertheless, do not repay them in bitterness. But also Solomon in Ecclesiastes: And a man, he says, one among a thousand I found, but a woman among all these I did not find (Eccles. 7:29): perhaps taught by his own example that women are not to be trusted, through whom he had offended (1 Kings 11). But also the sublime poet (not a second-rank one, as Lucilius suspects of Ennius, but the first Homer among the Latins): Woman is ever fickle and changeable. Greek and Latin histories are full of how many men were deceived by their wives and how their lives were betrayed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"De Scripturis autem et Dalilae, cujus supra fecimus mentionem, et alterius ante Dalilam testantur exempla, quae arcanum Samton septem dierum expressit lacrymis, et amore simulato, quod latebat, invenit. Unde Samson postea loquitur: Nisi domuissetis vitulam meam, non invenissetis propositionem meam (Jud. XIV, 19). Hactenus praecipitur, ne amicis, ne ducibus, ne uxoribus facile credamus. Causaque redditur non satis respondens ad propositionem; ait enim: Quia filius inhonorat patrem, filia surgit adversus matrem, nurus contra socrum suam, et inimici hominis domestici ejus, Nam quid pertinet ad amicum, ad ducem, ad uxorem, si filius et filia et nurus, contra patrem ac matrem socrumque consurgant? Videtur ergo mihi sic cum superioribus posse conjungi: Nolite credere amicis, et ducibus, et uxoribus, quae mutari possunt, et esse pro tempore: cum filius quoque et filia obliti educationis et infantiae, adversum auctores vitae suae corporumque consurgant, et illis faciunt contumeliam, quos vultu quoque laedere scelus est. Sed haec expositio nequaquam convenit nurui adversus socrum consurgenti, et homini, cui inimici domestici ejus. Terentius in Hecyra: quod quanquam ambiguum sit, tamen propemodum naturale est: ut nurus socrum, et socrus oderit nurum. Haec de consummatione et fine mundi, qualis adventum Antichristi generatio praecessura sit, propheticus sermo descripserit.","english":"But the examples of the Scriptures testify both concerning Dalila, whom we mentioned above, and concerning another woman before Dalila, who by her tears over seven days betrayed Samson's secret and by feigned love discovered what was hidden. Hence Samson afterwards says: Unless you had ploughed with my heifer, you would not have found out my riddle (Judg. 14:19). To this point the instruction is given, that we should not easily believe friends, nor leaders, nor wives. And a reason is given that does not sufficiently correspond to the proposition; for it says: Because the son dishonors the father, the daughter rises against her mother, the daughter-in-law against her mother-in-law, and a man's enemies are those of his own household. For what has it to do with a friend, a leader, a wife, if son and daughter and daughter-in-law rise against father and mother and mother-in-law? It seems to me, then, that it can be joined with the preceding as follows: Do not believe friends, and leaders, and wives, who can change and are so for a time: since even a son and a daughter, forgetful of their upbringing and infancy, rise against the authors of their life and of their bodies, and do insult to those whom it is a crime even to injure with a look. But this exposition in no way fits the daughter-in-law rising against her mother-in-law, and the man whose enemies are those of his own household. Terence in the Hecyra: although this is ambiguous, yet it is almost natural: that the daughter-in-law hates the mother-in-law, and the mother-in-law the daughter-in-law. The prophetic discourse has described these things concerning the consummation and end of the world, and what kind of generation will precede the coming of Antichrist.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"Nunc disputandum secundum superiorem interpretationem· in qua de haereticis diximus: Audi, tribus, et quis ornavit civitatem? nunquid ignis et domus impii? Et rursum, de Ecclesia: Vae mihi, quia factus sum sicut qui colligit stipulam in messe. Et iterum: Vae mihi, anima; periit reverens a terra; et qui corrigat, inter homines non est. Et deinceps: Princeps postulat, et judex verba pacifica, locutus est, desiderium animae suae. Unde duplex maledictio sequitur: Vae, vae, ultiones tuae venerunt, nunc erunt ploratus earum, et dicamus scriptum de haereticis: Nolite credere in amicis, o populi simplices, et in ducibus pravis qui se amicos et principes haereseon esse promittunt: non enim vestram salutem, sed sua quaerunt lucra, et deceptum gregem pedibus suis conterunt: et ei quae locum dormit, cave ne quidquam credideris, quam non possum aliam intelligere nisi carnem, ut non facile credamus carnis blanditiis, ne animi duritia virilisque constantia illius edomita mollescat illecebris. Filius enim qui natus a Deo est, neglecto Creatore suo, blasphemat eum a quo conditus, dicente Scriptura: Nonne Deus unus creavit vos? nonne pater unus omnium vestrum (Malach. II, 10)? et anima coelestem despicit Jerusalem, matremque contemnit Ecclesiam, quam qui contempserit, morte monetur.","english":"Now it must be argued according to the earlier interpretation, in which we spoke about heretics: Hear, O tribes, and who has adorned the city? Was it not fire and the house of the impious? And again, concerning the Church: Woe is me, for I have become like one who gathers stubble in the harvest. And again: Woe is me, O my soul; the reverent one has perished from the earth, and there is none among men to correct. And thereafter: The prince demands, and the judge has spoken peaceful words, the desire of his own soul. Whence a double curse follows: Woe, woe, your vengeances have come, now their lamentations will be, and let us say what is written concerning heretics: Do not trust in friends, O simple peoples, nor in wicked leaders who promise themselves to be friends and princes of heresies; for they seek not your salvation but their own gain, and they trample with their feet the deceived flock; and to her who sleeps in the place, take care that you trust her in nothing—which I can understand as nothing other than the flesh—so that we do not easily trust the blandishments of the flesh, lest the hardness of mind and manly constancy be subdued by her enticements and grow soft. For the Son who was born of God, having neglected his Creator, blasphemes him by whom he was made, as the Scripture says: Did not one God create you? Was he not one father of you all (Malachi 2:10)? And the soul despises the heavenly Jerusalem and contemns the mother, the Church; and whoever has contemned her is warned by death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"Et nurus consurgit adversus socrum suam: quod juxta tropologiam intellectu videtur difficile; sed qui legerit Canticum canticorum, et sponsum animae, Dei sermonem intellexerit, credideritque Evangelio, (Matth. X), quod secundum Hebraeos editum nuper transtulimus (in quo ex persona Salvatoris dicitur: Modo tulit me mater meat sanctus Spiritus in uno capillorum meorum; non dubitabit dicere, sermonem Dei ortum esse de spiritu, et animam, quae sponsa sermonis est, habere socrum sanctum Spiritum, qui apud Hebraeos genere dicitur feminino BUA ( ). Haeretici ergo cum ante crediderint in Scripturis, quae a Spiritu sancto conscriptae sunt et editae, transferunt se ad novas doctrinas, et fermentum Pharisaeorum, et mandata hominum: dumque sermonem Dei contemnunt, socrui suae faciunt injuriam. Et ne forte dubites, Verbum et Filium Dei nasci de Spiritu sancto, Gabrielis ad Mariam verba considera: Spiritus sanctus, ait, veniet super te, et virtus Aliissimi obumbrabit tibi: propterea quod nascetur ex te sanctum, vocabitur Filius Dei (Luc. I, 35). Post haec sequitur: Inimici hominis, viri domestici ejus (Matth. X, 36) Quod sic nobis juxta tropologiam exponendum videtur: Omnis viri caput, Christus est; et Christus, caput Ecclesiae (I Cor.","english":"And the daughter-in-law rises up against her mother-in-law: which, according to the tropological sense, seems difficult to understand; but whoever has read the Song of Songs, and has understood the bridegroom of the soul to be the Word of God, and has believed the Gospel according to the Hebrews, which we have recently translated (in which, from the person of the Savior, it is said: Just now my mother, the Holy Spirit, took me up by one of my hairs), will not doubt to say that the Word of God was born of the Spirit, and that the soul, which is the bride of the Word, has as its mother-in-law the Holy Spirit, who in Hebrew is spoken of in the feminine gender, BUA. The heretics, therefore, since they previously believed in the Scriptures, which were written and published by the Holy Spirit, transfer themselves to new doctrines, and to the leaven of the Pharisees, and the commandments of men; and while they despise the Word of God, they do injury to their mother-in-law. And lest perhaps you doubt that the Word and Son of God is born of the Holy Spirit, consider the words of Gabriel to Mary: The Holy Spirit, he says, will come upon you, and the power of the Most High will overshadow you: therefore that which is born of you, the holy one, will be called the Son of God. After these things follows: A man's enemies are the men of his own household. Which seems to us to be expounded thus according to the tropological sense: Every man's head is Christ; and Christ is the head of the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"XI, 3): hujus saepe inimici sunt, qui putantur in domo ejus esse, id est in Ecclesia, et a capite quidem non recedunt, sed contra suum sentiunt caput, qui absque magistro, et gratia Domini, scientiam Scripturarum suo judicio promittentes, inflati sunt, et nihil sciunt, et languent circa quaestiones, et contentiones pugnasque verborum, qui vere consistentes in domo, inimici sunt veritatis. Scire autem debemus, quod in Evangelio prope eadem verba sint, quae nunc legimus in Propheta, et juxta contextum illius loci alterum habere sensum, quae utrum assumpta sint de propheta, an propria auctoritate praecepta, nosse Domini est, qui et in Prophetis et in Evangeliis locutus est. Ait autem illic Dominus: Veni dividere virum adversus patrem suum, et filiam contra matrem suam, et nurum adversus socrum suam, et ini· mici hominis domestici ejus (Matth. X, 35, 36).","english":"These are often the enemies of this man, who are thought to be in his house, that is, in the Church, and indeed they do not depart from the head, but they think contrary to their own head—those who, without a teacher and without the grace of the Lord, promising themselves knowledge of the Scriptures by their own judgment, are puffed up and know nothing, and are sick over questions and contentions and battles of words; these, though truly standing in the house, are enemies of the truth. But we ought to know that in the Gospel there are nearly the same words which we now read in the Prophet, and according to the context of that passage they have another meaning; whether these were taken from the prophet, or are commands given by his own authority, it is for the Lord to know, who spoke both in the Prophets and in the Gospels. For there the Lord says: I came to divide a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law, and a man's enemies are those of his own household (Matthew 10:35, 36).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"His itaque edissertis (si tamen potuimus sensum attingere Scripturarum), sanctus refrigeratam intelligens charitatem, et homines in consummatione mundi non esse amatores Dei, sed amatores sui, aliis credentibus amicis el ducibus et uxoribus, filioque et filia et nurus adversus patrem et matrem et socrum consurgentibus, et inimicis hominis domesticis ejus, ipse credit in Domino, et ominis contemplatio ejus est in Deo suo: et quanquam tribulationibus et pressuris mundi prematur; tamen praeter eum qui dicit; Nolite timere, ego vici mundum (Joan. XVI, 33), in nullo fiduciam habens, exspectat Deum Salvatorem suum, et credens in eo, oculosque suos ad eum semper dirigens, sperat se exaudiendum, quoties eum invocaverit.\n\nQuid esi hoc? omnes socrus oderunt nurus.\n\n(Vers. seq.) « Ne lateris, inimica mea, super me, quia cecidi: consurgam. Cum sedero in tenebris, Dominus lux mea est: iram Domini portabo, quoniam peccavi ei, donec causam meam judicet et faciat judicium meum, et educat me in lucem, et videbo justitiam ejus, et aspiciet inimica mea, et operietur confusione, quae dicit ad me: Ubi est Dominus Deus tuus? Oculi mei videbunt eam; nunc erit in conculcatione, ut lutum platearum: dies ut aedificentur maceriae tuae.","english":"Having set these things forth (if indeed we have been able to grasp the sense of the Scriptures), the holy one, understanding that charity has grown cold, and that in the consummation of the world men are not lovers of God but lovers of themselves—while other friends and leaders and wives believe, and son and daughter and daughter-in-law rise against father and mother and mother-in-law, and a man's enemies are those of his own household—himself believes in the Lord, and his whole contemplation is in his God. And although he is pressed by the tribulations and straits of the world, yet, apart from him who says, \"Fear not, I have overcome the world\" (John 16:33), having confidence in nothing else, he waits for God his Savior, and believing in him and ever directing his eyes to him, he hopes that he will be heard whenever he calls upon him.\n\nWhat is this? All mothers-in-law hate their daughters-in-law.\n\n(Following verse.) \"Rejoice not, my enemy, over me, because I have fallen: I shall rise. When I sit in darkness, the Lord is my light: I shall bear the wrath of the Lord, because I have sinned against him, until he judges my cause and executes my judgment, and brings me out into the light, and I shall see his justice, and my enemy shall look and shall be covered with confusion, she who says to me: Where is the Lord your God? My eyes shall see her; now she shall be trodden down like the mud of the streets: a day when your walls shall be built.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"In die illa longe flet lex; in die illa usque ad te veniet de Assur, et usque ad civitates munitas, et a civitatibus munitis, usque ad flumen, et ad mare de mari, et ad montem de monte. Et erit terra in desolationem propter habitatores suos, et propter fructum cogitationum eorum. » LXX: « Ne insultes mihi, inimica mea: quia cecidi, et resurgam: quia si ambulavero in tenebris, Dominus illuminabit me. Iram Domini sustinebo, quia peccavi ei, donec justificet causam uvam, et faciat judicium meum, et educat me in lucem, et videbo justitiam ejus, et videbit me inimica mea, et operiet eam confusio, quae dicit ad me: Ubi est Dominus Deus tuus? Oculi mei videbunt eam, nunc erit in conculcationem, sicut lutum in viis 1, dies liturae lateris deletio tua, et repellet legitima tua dies illa, et urbes tum venient in conclusionem et in divisionem Assyriorum, et civitates tuae munitae in divisionem a Tyro usque ad flumen, et a mari usque ad mare, et de monte usque ad montem; et erit terra in dissipationem cum habitatoribus suis propter fructus adinventionum eorum. » Videtur mihi juxta litteram, Jerusalem contra Babylonicam et caeteras gentes loqui, quae sibi insultaverant: Ne laetemini in ruina mea; quia Domino miserante, consurgam; postquam sedero in captivitate, educet me ille de tenebris, et erit lux mea.","english":"In that day the law will be far off; in that day it will come to you from Assyria, and as far as the fortified cities, and from the fortified cities as far as the river, and from sea to sea, and from mountain to mountain. And the land will be a desolation because of its inhabitants, and because of the fruit of their thoughts. The Septuagint: \"Do not exult over me, my enemy: because I have fallen, and I shall rise again: because if I walk in darkness, the Lord will enlighten me. I shall endure the anger of the Lord, because I have sinned against him, until he justifies my cause, and makes my judgment, and brings me out into the light, and I shall see his righteousness, and my enemy will see me, and confusion will cover her, who says to me: Where is the Lord your God? My eyes will see her, now she will be for trampling, like mud in the streets, the day of the blotting out of the brick, your destruction, and that day will repel your statutes, and then cities will come into confinement and into division by the Assyrians, and your fortified cities into division from Tyre as far as the river, and from sea to sea, and from mountain to mountain; and the land will be for scattering with its inhabitants, because of the fruit of their devices.\" It seems to me, according to the letter, that Jerusalem is speaking against Babylon and the other nations, which had exulted over her: Do not rejoice in my ruin; because, with the Lord showing mercy, I shall rise again; after I have sat in captivity, he will bring me out of the darkness, and he will be my light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"Iram Domini sustinebo: quia me scio meruisse quod passa sum, donec ulciscar de gentibus, et fiat judicium meum. Novi quippe quod me sit educturus in lucem, et videbo justitiam ejus, et aspiciet inimica mea Babylon, et caeterae gentes in circuitu, et operietur confusione, quae nunc dicit insultans; Ubi est Dominus Deut tuus? Oculi mei videbunt eam, et non longo post tempore, sed nunc et in praesentiarum conculcatam, quasi lutum platearum. Hactenus Jerusalem, sive propheta ex persona populi sit locutus; Nunc Deus ad Jerusalem respondens inducitur: O Jerusalem, venerunt dies, ut aedificentur maceriae tuae, quae erant a Babylonio vastante destructae2.","english":"I will endure the anger of the Lord, because I know that I have deserved what I have suffered, until I take vengeance on the nations and my judgment is accomplished. For I know that he will bring me out into the light, and I will see his justice, and my enemy Babylon will look on, and the other nations round about, and she who now speaks insultingly will be covered with confusion: Where is the Lord your God? My eyes will see her, and not after a long time, but now and at present, trodden down like the mud of the streets. Thus far Jerusalem, or the prophet has spoken in the person of the people. Now God is introduced as answering Jerusalem: O Jerusalem, the days have come for your walls to be rebuilt, which had been destroyed by the ravaging Babylonian.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"In die illa longe fiet lex, sive praeceptum et jussio, ut Symmachus et Theodolio interpretati sunt, dicentes, et est sensus: Nequaquam Babyloniorum imperio subjacebis, in die illa qua aedificabuntur maceriae tuae, venient ad te de Assur, et de civitatibus munitis: a civitatibus, inquam, munitis usque ad Jordanem, per quem et ante transivit populus, et a mari Rubro, et cunctis gentibus usque ad mare Mortuum, quod vicinum est terne tuae, et ad montem Sion, de montibus Persarum atque Medorum, in quos translati prius fuerant; et erit terra reliqua Chaldaeorum, et eorum qui te vastaverant in desolationem, propter habitatores suos, et propter mala opera eorum Hoc sibi Judaei usque hodie pollicentur, et in eo loco, in quo nos exposuimus: In die illa longe fiet lex, sicut nobis visum est, et sicut prudentiores eorum disserunt, aliqui frivole mentiuntur, et aiunt: In die illa, qua a Christo aedificatae fuerint maceriae Jerusalem, Scripturas sanctas legis et Prophetarum, quae nunc tenentur a nobis, tolli de manibus nostris, et tradi populo Judaeorum. Nam quod dicitur juxta Septuaginta, dies liturae lateris, deletio tua, non ad Jerusalem, ut juxta Hebraicum exposuimus; sed adhuc ad Babylonem dici intelligamus, quod et ipsa delenda sit, et in morem lateris conculcanda. Et repellet legitima dies illa, non legitima Dei, sed ea legitima quae adversum legem Dei, o Babylon, jusseras observari.","english":"In that day the law, or the precept and command, as Symmachus and Theodotion translated it, saying, will be far off, and the sense is: You will by no means be subject to the empire of the Babylonians. In that day when your walls are built, they will come to you from Assyria and from the fortified cities—from the fortified cities, I say, all the way to the Jordan, which the people also crossed before, and from the Red Sea and all the nations all the way to the Dead Sea, which is near your land, and to Mount Zion, from the mountains of the Persians and Medes, to which they had previously been deported; and the remaining land of the Chaldeans, and of those who had laid you waste, will be made a desolation because of its inhabitants and because of their evil deeds. The Jews promise this to themselves even to this day, and in that passage where we have expounded: In that day the law will be far off, as it has seemed to us, and as the wiser among them argue, some foolishly lie and say: In that day when the walls of Jerusalem have been built by Christ, the holy Scriptures of the Law and the Prophets, which are now held by us, will be taken from our hands and handed over to the people of the Jews. For what is said according to the Septuagint, the days of the plastering of the brick, your blotting out, we should understand as said not to Jerusalem, as we have expounded according to the Hebrew, but still to Babylon, that it too is to be destroyed and trampled down after the manner of a brick. And that day will drive away the ordinances—not the ordinances of God, but those ordinances which you, O Babylon, had commanded to be observed against the law of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"Et civitates tuae venient in conclusionem, sive in divisionem, Assyriis te impugnantibus (siquidem Babylon Chaldaeorum fuit civitas, non Assyriorum). Et urbes tuae munitae erunt in divisionem hostilis exercitus, a Tyro usque ad flumen Tigrini, quo circuiris, et a mari Magno usque ad mare Rubrum, quod ex latere pergentibus Indiam, tangit regiones tuas. Et de monte usque ad montem: de montibus scilicet Judaeae usque ad montes Mediae atque Persarum, tota Mesopotamia et universa regio, quae nunc a te tenetur in medio, adversariorum imperio subjugabitur. Et erit terra in desolationem propter pessimos fructus studiorum vestrorum. Ubi Septuaginta interpretati sunt, de Tyro, sciamus, in Hebraico scriptum esse, MASOR, ( ): quod verbum, si in propositionem MA, et nomen SOR, dividatur, de Tyro intelligitur; sin autem uuus sermo sit, munitionem sonat. Denique omnes, non de Tyro, ut LXX, sed munitionem et ambitum muratae urbis transtulerunt. Hoc juxta Hebraicum, et vota carnei Israel et populi concisionis, quasi ex superfluo otiosus sermo praeluserit. Nunc veniamus ad intelligentiam spiritualem, et ipso Spiritu sancto exponente, quo scripta sunt, in locis vel difficillimis desudemus.","english":"And your cities will come into confinement, or into division, with the Assyrians attacking you (since Babylon was a city of the Chaldeans, not of the Assyrians). And your fortified cities will be given over to division by the hostile army, from Tyre as far as the river Tigris, which you go around, and from the Great Sea as far as the Red Sea, which, for those journeying to India by that route, touches your regions. And from mountain to mountain: that is, from the mountains of Judea as far as the mountains of Media and Persia, all Mesopotamia and the entire region which is now held by you in between will be subjected to the empire of the adversaries. And the land will be turned into desolation because of the most wicked fruits of your pursuits. Where the Seventy translated \"from Tyre,\" let us know that in the Hebrew it is written MASOR, which word, if it is divided into the preposition MA and the noun SOR, is understood as \"from Tyre\"; but if it is a single word, it means \"fortification.\" Accordingly all translators, not \"from Tyre\" as the Seventy have it, but \"fortification\" and \"circuit of the walled city\" have rendered it. This, according to the Hebrew, and the vows of the fleshly Israel and the people of the mutilation, the idle discourse has, as it were, prefaced out of superfluity. Now let us come to the spiritual understanding, and with the Holy Spirit himself expounding, by whom the Scriptures were written, let us labor even at the most difficult passages.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"Videtur mihi omnis anima Jerusalem, in qua aedificatum fuit templum Domini, et visio pacis, et notitia Scripturarum; et postea superata a peccatis, ducta est in captivitatem, tormentisque tradita, dicere contra Babylonem, id est, confusionem hujus mundi, et adversus contrariam fortitudinem, quae huic mundo praesidet: Noli insultare mihi, inimica mea, quia cecidi, et resurgam: Dominus enim allevat elisos (Psal. CXLIV, et loquitur per prophetam. Numquid qui cadit, non resurget (Jerem. VIII, 4)? Et: Nolo mortem peccatoris, tantum ut revertatur, et vivat (Ezech. XXXIII, 11) Sin autem ideo me despicis, quia tormenta sustineo, disce per Ezechielem poenas primum sanctioribus irrogari, et dici a Domino: A sanctis meis incipite (Ezech. IX, 6). Quia si ambulavero in tenebris, Dominus lux mea est. Licet enim rectores tenebrarum istarum me deceperint, et sedeam in tenebris et umbra mortis, et pedes mei impegerint in montes tenebrosos, tamen sedentibus in tenebris et in umbra mortis, lux orta est, et lux lucet in tenebris (Isa. IX, 2). Et: Dominus illuminatio mea et salus mea, quem timebo (Ps. XXVI, 1); et loquar ad cum, et dicam: Lucerna pedibus meis verbum tuum, Domine, et lumen semitis meis (Psal. CXVIII, 105). Ipse quippe mihi praecepit in tenebris hujus saeculi constituto: Sint lumbi vestri praecincti, et lucernae ardentes in manibus vestris (Luc. XII, 35).","english":"Every soul is, it seems to me, a Jerusalem, in which the temple of the Lord was built, along with the vision of peace and the knowledge of the Scriptures; and afterward, overcome by sins, she is led into captivity and handed over to torments, and she says against Babylon—that is, against the confusion of this world—and against the opposing power that presides over this world: Do not gloat over me, my enemy, for I have fallen, and I shall rise again; for the Lord lifts up the fallen, and he speaks through the prophet: Shall not the one who falls rise again? And: I do not desire the death of the sinner, only that he turn back and live. But if you despise me for this reason, because I endure torments, learn through Ezekiel that punishments are first inflicted on the holier ones, and it is said by the Lord: Begin with my saints. For if I walk in darkness, the Lord is my light. For although the rulers of these darknesses have deceived me, and I sit in darkness and the shadow of death, and my feet have stumbled on the dark mountains, nevertheless for those sitting in darkness and in the shadow of death, light has arisen, and the light shines in the darkness. And: The Lord is my illumination and my salvation, whom shall I fear; and I shall speak to him and say: Your word, O Lord, is a lamp to my feet, and a light to my paths. For he himself commanded me, placed in the darkness of this age: Let your loins be girded, and lamps burning in your hands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"Sequitur: Iram Domini sustinebo, quoniam peccavi ei: donec justificet causam meam, et faciat judicium meum, et educat me in lucem; et videbo justitiam ejus. Omnis correptio ad praesens, non videtur esse gaudii, sed moeroris, et postea fructum pacificum justitiae reddet his qui per cam fuerint eruditi. Sentiens igitur anima se peccasse, et habere vulnera peccatorum, et in mortuis carnibus vivere, et indigere cauterio, constanter dicit ad medicum: Ure carnes meas, reseca vulnera, humores omnes et noxium dura hellebori potione constringe. Mei vitii fuit, ut vulnerarer: mei doloris sit, ut tot tormenta sustineam, ut postea sanitatem recipiam. Verusque medicus jam sospiti atque securae ostendit causam medicaminis, et recte se docet fecisse quod fecit. Denique post cruciatus atque supplicia, educta de tenebris exterioribus anima, et reddito novissimo quadrante, dicit: Videto justitiam ejus, et loquar: Justificata sunt judicia tua, Deus. Si autem Christus factus est nobis a Deo sapientia, et justitia, et sanctificatio, et redemptio (I Cor. I): qui justitiam post iram Dei videri se dicit. Christi sibi repromittit aspectum. Et haec duntaxat de poenitentibus. Caeterum multo melius est non habere vulnera, et medico non egere. Curatio non beatitudo sanatorum est, sed solatium post dolorem. Igitur qui curatus est, caveat, ne iterum peccet, et rursum ei aliquid deterius fiat.","english":"It follows: I will endure the anger of the Lord, because I have sinned against him: until he justifies my cause, and makes my judgment, and brings me out into the light; and I will see his justice. Every correction, for the present, seems not to be of joy, but of sorrow, and afterward it will yield the peaceful fruit of justice to those who have been instructed through it. The soul, therefore, sensing that she has sinned, and that she has the wounds of sins, and that she lives in dead flesh, and that she needs the cautery, says steadfastly to the physician: Burn my flesh, cut away the wounds, constrict all the humors and what is harmful with a harsh dose of hellebore. It was my fault that I was wounded; let it be my pain that I endure so many torments, so that afterward I may receive health. And the true physician now shows to the one who is safe and secure the reason for the remedy, and rightly teaches that he has done what he did. Finally, after the tortures and punishments, when the soul has been brought out of the outer darkness, and the last quadrant has been repaid, she says: I will see his justice, and I will speak: Your judgments are justified, O God. But if Christ has been made for us by God wisdom, and justice, and sanctification, and redemption (1 Cor. 1): she who says that she will see justice after the anger of God promises herself the sight of Christ. And these things pertain only to the penitent. Otherwise, it is much better not to have wounds, and not to need the physician. Healing is not the blessedness of the healed, but a consolation after pain. Therefore let the one who has been healed beware, lest he sin again, and lest something worse happen to him again.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"Legimus in Levitico (Levit. XIII), si tamen oculis apertis legimus, et velamen quod in Lege positum est, interioris oculi non excludit intuitum, in vibice et cicatrice combusturae lepram solere generari, et mutare colerem pili, et ad priorem deformationem cicatricis novellam accedere foeditatem. Hoc propterea, ne quis securus de poenitentia, eo quod post peccatum possit dicere: Iram Dei sustinebo, quoniam peccavi ei, donec justificet causam ineam, peccet et cauterio indigeat, et senatus iterum vulneretur. Cum autem eduxerit nos Dominus in lucem, et viderimus justitiam ejus, tunc videbit inimica nostra Babylon, et operietur confusione, quae prius loquebatur ad nos: Ubi est Deus tuus; aestimans Jerusalem post vulnera non posse sanari. Et respicient eam oculi nostri, et erit in conculcationem, ut lutum platearum. Et quia omnis poenarum finis bonorum exordium est, et dolor proficit ad sanitatem, de luto illius lateres fient, et erit formatio laterum litura ejus. Et in die illa veteres abjiciet errores, civitatesque illius, quae male munitae fuerant, venient in conclusionem, sive in divisionem, et dividentur ab Assyriis; de Tyro quoque, quae interpretatur, id est, angustia, consurgent aliae fortitudines, et erit seditio usque ad eos qui saeculi hujus rheumate delectantur, et libidines generant in hominibus.","english":"We read in Leviticus (Lev. 13), if indeed we read with open eyes and the veil placed in the Law does not shut out the gaze of the inner eye, that leprosy is wont to be generated in a welt and in the scar of a burn, and that the color of the hair changes, and that a fresh foulness is added to the former disfigurement of the scar. This is for the reason that no one, feeling secure about repentance because after sin he can say, \"I will endure the anger of God, because I have sinned against him, until he justifies my cause,\" should sin and need the cautery, and be wounded again in the senatus. But when the Lord has brought us out into the light, and we have seen his justice, then our enemy Babylon will see, and will be covered with confusion, she who formerly spoke to us: \"Where is your God?\"—thinking that Jerusalem cannot be healed after her wounds. And our eyes will look upon her, and she will be for trampling underfoot, like the mud of the streets. And because the end of all punishments is the beginning of good things, and pain profits toward health, bricks will be made from her mud, and the forming of the bricks will be her smearing. And in that day she will cast off her old errors, and her cities, which had been badly fortified, will come into a conclusion, or into a division, and will be divided by the Assyrians; from Tyre also, which is interpreted, that is, distress, other strengths will rise up, and there will be sedition up to those who delight in the rheum of this world, and generate lusts in men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"Et de mari usque ad mare, et de monte usque ad montem invicem bella consurgent, ut amaritudo pugnet contra amaritudinem, et erigens se humilianda sublimitas, contra aliam dimicet altitudinem, et tunc vere compleatur: Venite, descendamus et confundamus linguas eorum, ne audiat unusquisque vocem proximi sui (Gen. XI, 7), prodest quippe fortitudines pessimas inter se non habere concordiam. Et, cum Satanas adversus Satanam divisus fuerit, tunc demum omne regnum illius destruetur (Matth. XII). Et quod frequenter in magnis exercitibus evenire solet, ut interfecto tyranno, satellites ejus regnum inter se dividant, contra seque consurgant, et intestinum inter eos bellum sit: hoc et in consummatione mundi fiet, quondo Jerusalem maceriae fuerint aedificatae, et Babylon corruerit, Assyriique, et Tyrii de flumine, et de mari, et de montibus, id est, universae inter se pugnabunt daemonum nationes, et dissipato regno illorum, fiet regnum Domino Jesu, et omne genu flectetur, coelestium, et terrestrium, et infernorum, et universa lingua confitebitur, quia Dominus Jesus in gloria est Dei Patris (Philipp. II). Ut autem sciatis finem hujus seditionis profectum esse virtutum, erit tunc terra Babylonia in dissipationem cum omnibus habitatoribus suis, et nequaquam fructus faciet Babylonios.","english":"And from sea even to sea, and from mountain even to mountain, wars will rise up against one another, so that bitterness may fight against bitterness, and sublimity raising itself up to be humbled may strive against another height, and then may truly be fulfilled: Come, let us go down and confound their languages, so that each may not hear the voice of his neighbor (Gen. 11:7); for it is profitable that the worst powers not have concord among themselves. And when Satan has been divided against Satan, then at last his whole kingdom will be destroyed (Matt. 12). And what often happens in great armies, that when the tyrant has been killed, his satellites divide the kingdom among themselves and rise up against one another, and there is civil war among them: this will also happen at the consummation of the world, when Jerusalem has been built with walls, and Babylon has fallen, and the Assyrians and Tyrians from the river, and from the sea, and from the mountains—that is, all the nations of demons—will fight against one another, and when their kingdom has been scattered, the kingdom will become the Lord Jesus's, and every knee will bow, of those in heaven, and on earth, and under the earth, and every tongue will confess that the Lord Jesus is in the glory of God the Father (Phil. 2). But so that you may know that the end of this sedition is the advancement of the virtues, the land of Babylonia will then be a desolation with all its inhabitants, and it will by no means produce Babylonian fruits.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"(Vers. seqq.) « Pasce populum tuum in virga tua, gregem haereditatis tuae: habitantes solos in saltu in medio Carmeli: pascentur Basan et Galaad juxta dies antiquos: secundum dies egressionis tuae de terra AEgypti, ostendam ei mirabilia. Videbunt gentes, et confundentur super omni fortitudine eorum. Ponent manus suas super os: aures eorum surdae erunt. Lingent pulverem sicut serpentes: velut reptilia terrae, turbabuntur de aedibus suis. Dominum Deum nostrum formidabunt, et timebunt te. » LXX: « Pasce populum tuum in virga tua, oves haereditatis tuae, habitantes solas in saltu, in medio Carmeli pascentur Basanitin et Galaaditin juxta dies pristinos, et juxta dies egressionis tuae de terra AEgypti, ostendam eis mirabilia. Videbunt gentes, et confundentur in omni fortitudine sua; ponent manus super os suum, aures eorum surdae erunt. Lingent humum sicut serpentes, quae trahunt terram: turbabuntur in conclusionibus suis: super Domino Deo nostro formidabunt, et timebunt a te. » Hoc quod dicitur: Pasce populum tuum in virga tua, Deus Pater loquitur ad Filium, id est, ad Dominum nostrum Jesum Christum, ut quia pastor bonus est, et ponit animam suam pro ovibus suis (Joan. X), pascat populum suum in virga sua, et oves haereditatis suae. Ac ne putemus eosdem esse populos, quos et oves, in alio loco legimus: Nos autem populus tuus, et oves pascuae tuae (Psal. XCIV, 7).","english":"(And the following verses.) «Feed your people with your rod, the flock of your inheritance: those dwelling alone in the forest in the midst of Carmel: they shall feed in Bashan and Gilead as in the days of old: according to the days of your going out from the land of Egypt, I will show him wonders. The nations shall see, and shall be confounded over all their strength. They shall put their hands upon their mouth: their ears shall be deaf. They shall lick the dust like serpents: like the creeping things of the earth, they shall be troubled out of their houses. They shall dread the Lord our God, and they shall fear you.» The Septuagint: «Feed your people with your rod, the sheep of your inheritance, those dwelling alone in the forest, in the midst of Carmel they shall feed, the Bashanites and the Gileadites, as in the former days, and as in the days of your going out from the land of Egypt, I will show them wonders. The nations shall see, and shall be confounded in all their strength; they shall put their hands upon their mouth, their ears shall be deaf. They shall lick the ground like serpents, which drag the earth: they shall be troubled in their confines: they shall dread the Lord our God, and they shall fear from you.» What is said here: Feed your people with your rod, God the Father speaks to the Son, that is, to our Lord Jesus Christ, so that, since he is the good shepherd and lays down his life for his sheep (John X), he may feed his people with his rod, and the sheep of his inheritance. And lest we think that the peoples are the same as the sheep, we read in another place: But we are your people, and the sheep of your pasture (Ps. XCIV, 7).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"Populus refertur ad rationabiles quosque, oves autem ad eos, qui necdum ratione utentes 2, tantum simplicitate contenti sunt, et appellantur de haereditate Dei. Tam populus autem quam oves indigent virga pastorali, de qua loquitur et Apostolus: Quid vultis, in virga veniam ad vos, an in charitate, et spiritu mansuetudinis (I Cor. IV, 21)? Ob hanc, puto, causam, quia populus Israel durae cervicis erat, et semper carnes AEgyptias suspirabat, usum esse Moysen non solum adversum AEgyptios, quos percussit decem plagis, sed etiam adversus populum in solitudine, virga legali, virga percutiente, et omnia vasa testea, et fragilia confringente. Apostolis autem Domini Salvatoris, qui sapientiam loquebantur inter perfectos (I Cor. II), virgam excussam esse de manibus, quia perfecta dilectio foras mittit timorem (I Joan. IV). Quod si quis nobis opposuerit, quomodo nunc dicatur ad Christum, hoc est, ad bonum pastorem, qui utique major apostolis, et melior est, ut utatur virga, cum majoris profectus sit virgam non habere, quam virga populos ovesque corripere: respondebimus eis secundum illud quod Dominus pollicetur apostolis suis, majora eos signa in populis esse facturos, quam ipse fecerit (Joan. XIV).","english":"The people\" refers to all who are rational, but \"the sheep\" to those who do not yet use reason, content with simplicity alone, and they are called [the sheep] of God's inheritance. But both the people and the sheep need the pastoral rod, of which the Apostle also speaks: \"What do you want? Shall I come to you with a rod, or in love and a spirit of gentleness?\" (1 Cor 4:21). For this reason, I think—because the people of Israel were stiff-necked and always sighing for the fleshpots of Egypt—Moses used the rod of the law, the striking rod, not only against the Egyptians, whom he struck with ten plagues, but also against the people in the wilderness, shattering all vessels of clay and things fragile. But from the hands of the apostles of the Lord Savior, who spoke wisdom among the perfect (1 Cor 2), the rod was shaken out, because perfect love casts out fear (1 Jn 4). But if anyone objects to us, asking how it is now said to Christ, that is, to the good shepherd, who is certainly greater and better than the apostles, that he should use a rod, when it is a greater advance to have no rod than to strike peoples and sheep with a rod, we will answer them according to what the Lord promises to his apostles, that they would perform greater signs among the peoples than he himself did (Jn 14).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"Et quia adhuc Dominus loquebatur ad carneum Israel, et necdum ad eum, qui perfecte poterat nosse mysteria, idcirco dictum esse de eo, ut pascat in virga populum et gregem suum, apostolis autem virgam excussam esse de manibus; et severitatem Legis, Evangelii clementia temperatam. Porro hi populi et istae oves propterea percutientur, et pascentur in virga, quia habitaverant soli in saltu. Quod quidem possumus, et de his accipere, qui se de Ecclesia separantes, conviviis dedunt amicitiisque gentilium: necnon et de his, qui odio generis humani vitam appetunt solitariam, qualem Timonem fuisse Athenis legimus: non quod solitaria vita et prophetica quam habuerunt Elias (III Reg. XVII et XIX) et Joannes (Matth. III et XI), condemnanda sit: sed quia si caeteros despiciens, ipse superbiat, et habitet in saltu vitiorum, virga corripienda sit. Qui solus habitat, et non habitat in saltu, iste in laude virtutum est: qui autem solus est, et non facit opera justitiae, et quietis tantum fruitur voluptate, et non in Christi opere et labore desudat, nec propriis manibus quaerit cibum quod Apostolus jubet (I Cor. IV), et in superbiam erigitur: hic habitat in saltu, et inter infructuosa ligna versatur.","english":"And because the Lord was still speaking to the carnal Israel, and not yet to him who could perfectly know the mysteries, it was for this reason that it was said of him that he should feed his people and his flock with a rod, but that the rod was shaken from the hands of the apostles; and the severity of the Law was tempered by the clemency of the Gospel. Furthermore, these peoples and these sheep are struck and fed with a rod for this reason, because they had dwelt alone in the forest. This we can indeed also understand of those who, separating themselves from the Church, give themselves over to banquets and friendships with the Gentiles; and also of those who, out of hatred for the human race, desire a solitary life, such as we read that Timon had at Athens: not that the solitary and prophetic life which Elijah (1 Kings 17 and 19) and John (Matthew 3 and 11) had is to be condemned, but because if a man despises others, is himself proud, and dwells in the forest of vices, he is to be corrected with a rod. He who dwells alone and does not dwell in the forest is in praise of virtues; but he who is alone and does not do the works of justice, and enjoys only the pleasure of quiet, and does not toil in the work and labor of Christ, nor seek food with his own hands as the Apostle commands (1 Cor. 4), and is lifted up in pride: this man dwells in the forest and is occupied among unfruitful trees.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"Sed tamen quia bonus pastor est, et virga ejus ob hoc percutit ut emendet, meliora sermo propheticus pollicetur, et dicit: In medio Carmeli pascentur Basanitidem et Galaaditin, juxta dies aeternitatis, et juxta dies egressionis tuae ex AEgypto. Carmelus interpretatur scientia circumcisionis: Basanitis confusio, et Galaad transmigratio testimonii. Populus ergo Dei, et oves pascuae ejus, quae prius pascebantur absque grege Domini, et extra Ecclesiam ejus, in saltu versabantur errorum, postea transferentur ad notitiam verae circumcisionis, et servient Deo in spiritu, et gloriabuntur in Domino, et non in carne confident, et erunt vera circumcisio, et non concisio. Cumque pasti fuerint spirituali circumcisione, intelligentes peccata pristina, confundeutur in vitiis suis, et erubescent, et erunt in confusione quae ducit ad vitam (Eccli. IV), quia est et alia confusio quae ducit ad mortem, in qua habitavit quondam Og, rex Basan, siquidem Basan interpretatur confusio: de qua confusione pessima et Dominus repromittit liberaturum se populum suum: Dixit Dominus, ex Basan convertam, convertam de profundo maris (Psal. LXVII, 23).","english":"But nevertheless, because he is a good shepherd, and his rod strikes for this reason, that he may correct, the prophetic word promises better things and says: In the midst of Carmel they shall feed the Bashanite and Gileadite, according to the days of eternity, and according to the days of your going out from Egypt. Carmel is interpreted as knowledge of circumcision; Bashanitis, confusion; and Gilead, migration of testimony. Therefore the people of God, and the sheep of his pasture, who previously were fed without the Lord's flock and, outside his Church, were occupied in the forest of errors, afterward shall be transferred to the knowledge of true circumcision, and shall serve God in spirit, and shall glory in the Lord, and shall not trust in the flesh, and shall be the true circumcision, and not a cutting. And when they have been fed with spiritual circumcision, understanding their former sins, they shall be confounded in their vices and shall blush, and they shall be in the confusion that leads to life (Sirach 4), because there is also another confusion that leads to death, in which Og, king of Bashan, once dwelt, since Bashan is interpreted as confusion; from which most wicked confusion the Lord also promises that he will deliver his people: The Lord said, I will bring back from Bashan, I will bring back from the depth of the sea (Psalm 67:23).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"Cumque scierimus veram circumcisionem, et confusi fuerimus super peccatis nostris, tunc erimus in Galaad, quae interpretatur transmigratio testimonii, in Ecclesia Christi, ad quam testimonia Legis et Prophetarum eloquia transcenderunt, et hoc fiet nobis secundum dies antiquos, secundum dies, quando egressi sumus de terra AEgypti, de quibus Moyses dicit: Recordamini dies a aeternitatis (Deut. XXXII, 7), non dies hujus saeculi, qui appellantur mali, sed dies perpetuos. Recordatur autem dierum aeternitatis, qui non aspicit praesentia, surrexitque cum Christo, et sedet cum eo in coelestibus, jam mente praesumens se de diebus praesentis saeculi liberatum. Promittit quoque sermo divinus, quod ostendat populo suo, et ovibus haereditatis suae mirabilia: Tunc, inquit, videbunt gentes, et confundentur in omni fortitudine sua, quia vastaverant quondam, et praevaluerant adversus populum Dei, et confusio earum habebit profectum, cum sua intellexerint mala. Ponent enim manes suas super os suum, malaque opera omnem eis loquendi auferent libertatem. Quomodo autem impiarum gentium manus claudunt ora eorum, sic justorum manus eorum o a reserabunt, ex opere bono loquendi cum Deo accipientium facultatem. Aures quoque eorum obsurdescent, quia malitia non solum oculorum obcaecavit intuitum, sed et aures fecit obsurdescere; noluerunt enim audire vocem incantantium, et venefici incantantis sapienter.","english":"And when we have known the true circumcision, and have been put to shame for our sins, then we shall be in Gilead, which is interpreted as the transgression of testimony, in the Church of Christ, to which the testimonies of the Law and the utterances of the Prophets have passed over, and this shall be done for us according to the days of old, according to the days when we came out of the land of Egypt, of which Moses says: Remember the days of eternity, not the days of this world, which are called evil, but the everlasting days. But he remembers the days of eternity who does not look upon things present, and has risen with Christ, and sits with him in the heavenly places, already in his mind presuming himself freed from the days of the present world. The divine word also promises that he will show to his people and to the sheep of his inheritance wonderful things: Then, it says, the nations shall see, and they shall be confounded in all their strength, because they had once laid waste and prevailed against the people of God, and their confusion shall have profit, when they have understood their own evils. For they shall place their hands upon their mouth, and their evil works shall take away from them all freedom of speaking. But just as the hand of the impious nations closes their mouths, so the hands of the righteous shall open their mouths, receiving from good work the ability to speak with God. Their ears also shall become deaf, because malice has not only blinded the sight of their eyes, but has also made their ears deaf; for they were unwilling to hear the voice of the charmers, and of the enchanter enchanting wisely.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"Et juxta Isaiam: Auribus suis graviter audierunt (Isa. VI, 9; Act. XXIII, 27); quanquam multo minus sit graviter audire, quam penitus non audire, et surdum fieri ut verbum non audiet veritatis. Post tanta mala dicitur de eis, quod lingent humum quasi serpentes, quae trahunt terram, ambulantes in ventre suo, et comedentes terram omnibus diebus vitae suae (Gen. III) · Et carnis, id est, terrena opera facientes, et trahentes secum us tue ad diem ultionis, et visitationis Domini, non pulverem, non terrae parva vestigia, sed totam humum. Quod cum fecerint, et ad judicium Dei venerint, et conclusi fuerint atque turbati, tandiu turbabuntur, et conclusi erunt, quandin terra quam traxerant quasi serpentes, permanserit in eis. Cum autem illa defecerit, obstupescent et admirabuntur, non in Domino Deo suo (necdum enim merebuntur, ut dicatur Dominus Deus eorum), sed in Domino Deo nostro. Et subito fit ad Christum diciturque ad eum: Et timebunt a te. Principium enim sapientiae, timor Domini (Prov. I. 7). Et haec fient, ut videant gentes, et confundantur in omni mala fortitudine sua; et ponant manus super os suum, et auribus obsurdescant, et lingant terram velut serpentes, qui trahunt humum, ut primum concludantur, conclusique turbentur, inde territi obstupescam ad Dominum Deum sanctorum, et ad extremum ipsi quoque timeant illum. Hoc juxta LXX.","english":"And according to Isaiah: With their ears they have heard heavily; although it is much less to hear heavily than not to hear at all, and to become deaf so as not to hear the word of truth. After such great evils it is said of them that they will lick the ground like serpents, which drag the earth, walking on their belly and eating earth all the days of their life. And doing the works of the flesh, that is, earthly works, and dragging with them their own use until the day of vengeance and visitation of the Lord—not dust, not the small traces of earth, but the whole ground. And when they have done this and come to the judgment of God, and have been shut up and thrown into confusion, they will be confused for as long as the earth which they dragged like serpents has remained in them. But when that has failed, they will be astonished and marvel, not in the Lord their God (for they will not yet deserve that the Lord their God be called theirs), but in the Lord our God. And suddenly it is said to Christ, and it is spoken to him: And they will fear because of you. For the beginning of wisdom is the fear of the Lord. And these things will happen so that the nations may see and be confounded in all their evil strength, and put their hands over their mouth, and grow deaf in their ears, and lick the earth like serpents that drag the ground, so that first they may be shut up, and being shut up may be thrown into confusion; then, terrified, they may be astonished at the Lord God of the saints, and finally they too may fear him. This is according to the Septuagint.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"Porro quia non multum ab eis, in praesenti duntaxat loco, nostra discordat editio, quod in illis dictum est, etiam in hac dictum existimemus.\n\n(Vers. 18-20.) « Quis Deus similis tui? qui aufers iniquitatem, et transis peccatum reliquiarum haereditatis tuae. Non immittet ultra furorem suum; quoniam volens misericordiam est. Revertetur, et miserebitur nostri: deponet iniquitates nostras, et projiciet in profundum maris omnia peccata nostra. Dabis veritatem in Jacob, misericordiam Abraham, quam jurasti patribus nostris a diebus antiquis. » LXX: « Quis, Deus, sicut tu? auferens iniquitates, et transcendens injustitias his qui reliqui sunt de haereditate tua? Non tenuit in testimonium iram suam, quia volens misericordias est. Revertetur, et miserebitur nostri, demerget peccata nostra: et projicientur in profundum maris omnia peccata nostra. Dabit veritatem Jacob, misericordiam Abraham, sicut jurasti patribus nostris juxta dies priores. » Intelligens propheta, gentium multitudinem propterea in conclusione sua esse turbatam, ut obstupesceret, et timeret Deum, et idcirco Dominum desaevire, ut peccata auferat, et donet salutem, laudat Dominum atque miratur, et dicit: Quis Deus sicut tu? auferens iniquitates, et transcendens injustitias: ut quomodo exterminator in AEgypto transcendit populum Israel, et non vastavi cum (unde a transitu, phase [Exod.","english":"Furthermore, because our edition does not differ much from theirs, at least in the present passage, let us consider that what was said in those passages was also said in this one.\n\n(Verses 18-20.) \"Who is a God like you? who take away iniquity, and pass over the sin of the remnant of your inheritance. He will not send forth his fury any more; for he is willing to show mercy. He will return, and have mercy on us: he will lay aside our iniquities, and cast all our sins into the depth of the sea. You will give truth to Jacob, mercy to Abraham, which you swore to our fathers from the days of old.\" The Septuagint: \"Who, O God, is like you? taking away iniquities, and passing over injustices for those who are left of your inheritance? He did not hold back his anger as a witness, because he is willing to show mercies. He will return, and have mercy on us, he will sink our sins: and all our sins will be cast into the depth of the sea. He will give truth to Jacob, mercy to Abraham, as you swore to our fathers according to the former days.\" The prophet, understanding that the multitude of the nations was for this reason thrown into confusion at his conclusion, so that they might be astonished and fear God, and that for this reason the Lord rages, so as to take away sins and grant salvation, praises the Lord and marvels, and says: Who is a God like you? taking away iniquities, and passing over injustices: so that, just as the destroyer in Egypt passed over the people of Israel, and I did not lay them waste (whence from the passing over, phase [Exod.","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":"XII], id est, pascha, nomen accepit) sic tu parcas gentibus, nequaquam illis imputans iniquitates suas. Porro quod sequitur: Ilis qui reliqui sunt de haereditate ejus, non tenuit in testimonium iram suam, hic est sensus: Si gentibus pepercit, quae Legi ejus credere noluerunt, et qui superflui et reliqui de populo sunt relicti, iniquitates suas cis noluit imputare, nec in testimonium justi supplicii eorum intulit iram scam, quid faciet de grege suo, qui pascitur in medio Carmeli, et in Basanitide, et in Galaad? Volens enim misericordiam est, et reserens miserebitur nostri, et gravia peccata nostra et iniquitates quae sedent mi per talentum plumbi, ipse portabit, et demerget in mare, et parere non faciet (Zach. V). Dabit veritatem Jacob, et misericordiam Abrabam; ut supplantatori populo et novello, et semper in lucta posito, reddat in Christo veritatem suam, et multitudini gentium [Abraham quippe vocatur pater multarum gentium) tribuat misericordiam, sicut juravit eis, qui patres exstiterunt fidei nostrae secundum dies antiquos: quod de tota hominum multitudine alios salvet in veritate, alios in misericordia.","english":"(12), that is, pascha, it received its name) so may you spare the nations, by no means imputing their iniquities to them. Furthermore, what follows: \"To those who are left of his inheritance, he did not hold his wrath as a testimony,\" this is the meaning: If he spared the nations, which were unwilling to believe in his Law, and those who are superfluous and the remnant left over from the people, he was unwilling to impute their iniquities to them, nor did he bring his wrath against them as a testimony of just punishment, what will he do for his own flock, which grazes in the midst of Carmel, and in Bashan, and in Gilead? For he is willing to show mercy, and opening himself he will have compassion on us, and our grave sins and the iniquities which sit upon him as if by a talent of lead, he himself will bear, and will sink in the sea, and will not allow them to appear (Zech. 5). He will give truth to Jacob, and mercy to Abraham; so that to the supplanting people, both new and always placed in struggle, he may render his truth in Christ, and to the multitude of the nations (for Abraham is called the father of many nations) he may grant mercy, as he swore to them who stood as the fathers of our faith according to the ancient days: because out of the whole multitude of men he saves some in truth, others in mercy.","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":164,"ref":"p164","source":"Porro ubi nos interpretati sumus: Non immittet ultra furorem suum; pro ultra, Symmachus transtulit in sempiternum; Theodotio, in finem; Septuaginta et quinta editio, in testimonium; pro quo positum est in Hebraeo LAED ( ); et tam ultra, quam sempiternum, et testimonium intelligi potest. Dicant et ego in fine voluminis, laborem opusculi mei, Domini invocatione consignans: Deus, guis similis tibi? Aufer iniquitatem servi tui; transi peccatum reliquiarum animae meae, ne immittas in me furorem tuum, neque in ira tua corripias me; quoniam misericors es, et multae miserationes tuae. Revertere, et miserere mei; praecipita iniquitates meas, et mitte eas in profundum maris: ut salsugo et amaritudo vitiorum in falsa regione dispereat. Da veritatem quam promisisti servo tuo Jacob, et misericordiam quam pollicitus es amico tuo Abrabam, et libera animam meam a persecutoribus prophetarum tuorum, Achab, et Jezabel, sicut jurasti patribus meis in diebus antiquis, dicens: Vivo ego, dicit Dominus: Nolo mortem peccatoris, tantum ut revertatur, et vivat (Ezech. XXXIII, 11). Et alibi: Statim ut con· versus ingemueris, salvus eris (Isa. XXX, 15). Tunc videbit inimica mea, et operietur confusione, quae nunc dicit ad me: Ubi est Dominus Deus tuus (Psal. XLI, 4, 11)? Videbo in ea ultionem tuam, et erit quasi lutum platearum atque calcabitur, ne amplius de luto et paleis AEgyptias exstruat civitates.","english":"Furthermore, where we have translated \"He will no longer send forth his fury,\" for \"no longer\" Symmachus rendered \"forever,\" Theodotion \"to the end,\" the Septuagint and the Fifth Edition \"as a testimony\"; in place of this the Hebrew has LAED ( ), and it can be understood both as \"no longer\" and as \"forever\" and as \"a testimony.\" Let me also say at the end of the volume, sealing the labor of my little work with an invocation of the Lord: O God, who is like you? Take away the iniquity of your servant; pass over the sin of the remnants of my soul, lest you send your fury upon me, nor chasten me in your wrath; for you are merciful, and your compassions are many. Return, and have mercy on me; cast down my iniquities, and send them into the depth of the sea, so that the saltness and bitterness of vices may perish in the false region. Give the truth which you promised to your servant Jacob, and the mercy which you pledged to your friend Abraham, and free my soul from the persecutors of your prophets, Ahab and Jezebel, as you swore to my fathers in the days of old, saying: As I live, says the Lord: I do not desire the death of the sinner, only that he turn and live (Ezek. XXXIII, 11). And elsewhere: As soon as you turn and groan, you will be saved (Isa. XXX, 15). Then my enemy will see and be covered with confusion, she who now says to me: Where is the Lord your God (Ps. XLI, 4, 11)? I will see your vengeance upon her, and she will be like the mud of the streets and will be trampled down, so that she may no longer build cities for the Egyptians out of mud and straw.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}