{"slug":"tmp476.tmp476.opp-lat1","id":"latin:ogl-pl:tmp476.tmp476.opp-lat1","title":"Commentariorum In Abacuc Prophetam Libri Duo","title_source":"Commentariorum In Abacuc 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":"2026-11-15T21:37:18Z","cost_usd":0.013259},"source":{"registry_id":"latin:ogl-pl:tmp476.tmp476.opp-lat1","work_id":"tmp476.tmp476.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/tmp476/tmp476/tmp476.tmp476.opp-lat1.xml"},"stats":{"passages":135,"english_words":36021,"coptic_letters":0,"source_letters":135645,"commentary_units":0,"commentary_kinds":0,"derived_notes":10,"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/tmp476/tmp476/tmp476.tmp476.opp-lat1.xml"}],"checks":{"work":"tmp476.tmp476.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":135,"translated":135,"commentary_passages":0,"commentary_units":0,"english_words":36021,"source_letters":135645,"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: 135 narrative."},{"kind":"caution","severity":"caution","text":"8 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 4:10; Luke 2:14."},{"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":135},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"S. EUSEBII HIERONYMI STRIDONENSIS PRESBYTERI COMMENTARIORUM IN ABACUC PROPHETAM LIBRI DUO AD CHROMATIUM.\n\nPROLOGUS.\n\n587–588 Primum, Chromati, episcoporum doctissime, scire nos convenit, corrupte apud Graecos et Latinos nomen Ambacum prophetae legi, qui apud Hebraeos dicitur Abacuc, et interpretatur amplexus: sive, ut significantius vertamus in Graecum, 1, id est, amplexatio. Deinde ubi Septuaginta translatores et Symmachus et Theodotio, id est, assumptionem interpretati sunt, in Hebraeo poni MASSA ( ), quod Aquila vertit in pondus; super quo in Nahum propheta plenius disputavimus. Massa autem nunquam praefertur in titulo, nisi cum grave, et ponderis laborisque plenum est quod videtur. Unde necesse est, praesentem prophetiam aliquid habere austeritatis, ut sicut in Nahum pondus, quod videbatur adversus Niniven Assyriorum urbem, grave erat: ita et in hoc quaeratur, cui pondus sit quod prophetae revelatur aspectui. Quatuor autem prophetae in duodecim prophetarum volumine sunt, e quibus tres in principio, id est, pondus, titulum habent: Naum, Abacuc, et Malachias. Porro Zacharias in medio et circa finem duos hujuscemodi ponit titulos. 589-590 e quibus unus est: Onus verbi Domini in terra Hadrac, et Damasci requiei ejus (Zach. IX, 1); alter in fine, Onus verbi Domini super Israel (Zach.","english":"THE TWO BOOKS OF THE COMMENTARIES OF SAINT JEROME THE PRIEST OF STRIDON ON THE PROPHET HABAKKUK, ADDRESSED TO CHROMATIUS.\n\nPROLOGUE.\n\nFirst, Chromatius, most learned of bishops, we ought to know that among the Greeks and Latins the name of the prophet Ambacum is read incorrectly, who among the Hebrews is called Abacuc, and is interpreted as \"embraces\"—or, to translate more significantly into Greek, 1, that is, \"embracing.\" Then, where the Seventy translators and Symmachus and Theodotion, that is, have interpreted it as \"assumption,\" in the Hebrew is placed MASSA, which Aquila renders as \"weight\"; concerning which we have disputed more fully in the prophet Nahum. Now \"massa\" is never prefixed in a title except when what is seen is grave and full of weight and labor. Whence it is necessary that the present prophecy have something of austerity, so that just as in Nahum the weight that was seen against Nineveh, the city of the Assyrians, was grave, so also in this one it may be asked to whom the weight is that is revealed to the prophet's sight. Moreover, there are four prophets in the volume of the twelve prophets, of whom three have \"weight,\" that is, as a title at the beginning: Nahum, Abacuc, and Malachi. Furthermore, Zacharias in the middle and near the end sets two titles of this kind. Of these one is: The burden of the word of the Lord in the land of Hadrach, and Damascus its rest (Zach. IX, 1); the other at the end, The burden of the word of the Lord upon Israel (Zach.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"XII, 1) De Nahum, orationibus tuis jam liber editus est: de Zacharia et Malachia, si vita comes fuerit, disseretur. Nunc Abacuc habemus in manibus, qui vel ex eo quod amabilis Domini, est vocatur amplexatio; vel quod in certamen et luctam, et (ut ita dicam) amplexum cum Deo congreditur, amplexantis, id est, luctantis sortitus est nomen. Nullus enim tam audaci voce ausus est Deum ad disceptationem justitiae provocare, et dicere ei: Cur in rebus humanis, et in mundi istius tanta rerum versatur iniquitas? Vociferabor ad te vim patiens, et non salvabis 2? Quare ostendisti mihi iniquitatem et laborem videre? Lacerata est lex, et non pervenit ad finem usque judicium: quia impius praevalet adversus justum; ideo egreditur judicium perversum (Habac. I, seqq.). Vides quod temeraria vox sit et quodammodo blasphemantis, sic creatorem suum ad judicium provocare; et vas fragile adversum figulum (Isa. XLV; Jerem. XVIII; Rom. IX), cur tale vel tale factum sit, disputare? Necnon et hoc animadvertendum, quod assumptio vel pondus, quae gravia esse jam diximus, prophetae visio est, et adversum Montani dogma perversum intelligit quod videt: nec ut amens loquitur, nec in morem insanientium feminarum dat sine mente sonum. Unde et Apostolus jubet, ut si prophetantibus aliis, alii fuerit revelatum, taceant qui prius loquebantur, et statim: Non est enim, inquit, Deus dissensionis, sed pacis (I Cor.","english":"Concerning Nahum, a book has already been published by your prayers; concerning Zechariah and Malachi, if life accompanies me, it will be discussed. Now we have Habakkuk in our hands, who either from the fact that he is the beloved of the Lord is called \"embrace,\" or because he enters into contest and struggle and, so to speak, an embrace with God, he has received the name of one who embraces, that is, of one who wrestles. For no one has dared with such bold voice to provoke God to a dispute of justice and say to him: Why is there such iniquity in human affairs and in this world? I cry out to you, suffering violence, and you will not save? Why have you shown me iniquity and made me see labor? The law is torn apart, and judgment has not reached its end, because the impious prevails against the just; therefore judgment goes forth perverse. You see that it is a rash voice and in a certain manner of one blaspheming thus to provoke his creator to judgment, and for a fragile vessel against the potter to dispute why such and such a thing has been made. And also this must be noted, that the assumption or burden, which we have already said are heavy things, is the prophet's vision, and he understands what he sees contrary to the perverse dogma of Montanus: nor does he speak as one out of his mind, nor after the manner of raving women does he give forth sound without sense. Whence also the Apostle commands that if, while others are prophesying, it has been revealed to another, those who were speaking before should be silent, and immediately: For God, he says, is not of dissension but of peace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"XIV). Ex quo intelligitur, cum quis voluntate reticet, et alteri locum dat ad loquendum, posse et loqui et tacere cum velit. Qui autem in exstasi, id est invitus loquitur, nec tacere nec loqui in sua potestate habet. Illud quoque disce (quia semel a me violenter exigis, ut quasi gradus quosdam, et scalas ad altiora nitenti, historiam tibi interpreter), prophetiam esse contra Babylonem, et Nabuchodonosor, regem Chaldaeorum: ut quomodo prior propheta Nahum, quem Abacuc sequitur, vaticinium habuit contra Niniven et Assyrios, qui vastaverunt decem tribus, quae vocabantur Israel: ita Abacuc prophetiam habeat adversus Babylonem et Nabuchodonosor, a quibus Juda et Jerusalem templumque subversa sunt. Et ut scias eo tempore fuisse Abacuc, quo jam duae tribus quae vocabantur Judas, ductae erant in captivitatem, Daniel docere te poterit, ad quem in lacum leonum Abacuc cum prandio mittitur (Dan. XIV.) quanquam, apud Hebraeos haec ipsa non legatur historia. Igitur sive quis recipit Scripturam illam, sive non recipit, utrumque pro nobis est: aut enim recipit 3, et jam post factam rem liber Abacuc texitur; aut non recipit, et quasi propheta scribit quae ventura cognoscit.","english":"XIV). From this it is understood that when someone is silent by choice and gives another the opportunity to speak, he can both speak and be silent when he wishes. But one who speaks in ecstasy, that is, unwillingly, has neither silence nor speech in his own power. Learn this also (since you once forcefully demand it of me, that I may interpret the historical sense for you as it were by certain steps and a ladder for one striving toward higher things): that the prophecy is against Babylon and Nebuchadnezzar, king of the Chaldeans; so that just as the earlier prophet Nahum, whom Habakkuk follows, had a prophecy against Nineveh and the Assyrians, who devastated the ten tribes that were called Israel, so Habakkuk may have a prophecy against Babylon and Nebuchadnezzar, by whom Judah and Jerusalem and the temple were overthrown. And that you may know Habakkuk was of that time when the two tribes that were called Judah had already been led into captivity, Daniel will be able to teach you, to whom Habakkuk is sent with a meal into the lions' den (Dan. 14). Although among the Hebrews this same story is not read. Therefore, whether one receives that Scripture or does not receive it, either way it is in our favor: for either he receives it, and the book of Habakkuk is composed after the event had already happened; or he does not receive it, and he writes as a prophet the things he knows are to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"LIBER PRIMUS.\n\n(Cap. 1.—Vers. 1, 2.) « Usquequo, Domine, clamabo, et non exaudies? vociferabor ad te vim patiens, et non salvabis? Quare ostendisti mihi iniquitatem et dolorem, videre praedam et injustitiam contra me? » LXX: « Usquequo, Domine, clamabo, el non exaudies? vociferabor ad te vim patiens, et non salvabis? Quare mihi ostendisti labores et dolores, videre miseriam et impietatem? » Interim secundum litteram causatur adversum Deum propheta, cur Nabuchodonosor templum vastet, et Judam: cur Jerusalem quondam urbs Domini destruatur? Quare clamet populus et non exaudiatur? vociferetur ad Dominum oppressus a Chaldaeis, et non salvetur? Quare etiam ipse propheta, vel populus ex cujus persona nunc loquitur, ad hoc vixerit, et hucusque perductus sit, ut iniquitatem hostium et suum videat laborem? Cur injustitia praevaleat adversum se? Et hoc dicit prae mentis angustia, nesciens aurum in igne conflari, et tres pueros de camino puriores exisse, quam intraverant (Dan. III).","english":"BOOK ONE.\n\n(Ch. 1—verses 1, 2.) \"How long, Lord, shall I cry, and thou wilt not hear? I shall cry out to thee, suffering violence, and thou wilt not save? Why hast thou shown me iniquity and grief, to see plunder and injustice against me?\" The Septuagint: \"How long, Lord, shall I cry, and thou wilt not hear? I shall cry out to thee, suffering violence, and thou wilt not save? Why hast thou shown me labors and griefs, to see misery and impiety?\" Meanwhile, according to the letter, the prophet brings a complaint against God: why does Nebuchadnezzar lay waste the temple and Judah? Why is Jerusalem, once the city of the Lord, destroyed? Why does the people cry out and not be heard? Why does one oppressed by the Chaldeans cry out to the Lord and not be saved? Why, moreover, has the prophet himself—or the people in whose person he now speaks—lived for this, and been brought to this point, that he should see the iniquity of the enemy and his own labor? Why does injustice prevail against him? And he says this out of the anguish of his mind, not knowing that gold is refined in fire, and that the three youths came out of the furnace purer than they had entered (Dan. 3).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Sed et generaliter accipere possumus, quod ex persona humanae impatientiae videns propheta peccatores abundantes, et in saeculo possidere divitias, filios eorum quasi novellam plantationem in adolescentia sua, et filias ornatas quasi similitudinem templi; cellaria eorum plena eructantia ex hoc in illud, oves eorum foelosas et multiplicatas in viis suis, et caetera quae in centesimo quadragesimo tertio psalmo plemus scribuntur in querulam vocem et plenam doloris erumpat. Quare respicis contemptores, et taces, conculcante impio justiorem se: et facis homines quasi pisces maris, et quasi reptilia non habentia ducem? Tale quid et in septuagesimo secundo Psalmo legimus: Mei autem pene moti sunt pedes, pene effusi sunt gressus mei (Psal. LXXII, 2), et reliqua. Et rursum in eodem Psalmo: Et si est scientia in excelso. Ecce enim peccatores et abundantes in saeculo obtinuerunt divitias, et reliqua usque, manus meas (Ibid. 11, 12). Haec autem loquuntur nescientes judicia Dei investigabilia (Rom. XI), et profundum divitiarum sapientiae et scientiae ejus, quod non ita videat Deus ut videt bomo (I Reg. XVI). Homo tantum praesentia respicit: Deus futura et aeterna cognoscit. Et quomodo si aegrotus et aestuans febribus aquam frigidam postulet, et dicat ad medicum: Vim patior, crucior, uror, exanimor: usquequo, medice, clamabo, et non exaudies?","english":"But we can also take it in a general sense, that the prophet, seeing from the person of human impatience sinners abounding and possessing riches in the world, their sons like a young plantation in their youth, and their daughters adorned like the likeness of a temple; their storehouses full, overflowing from this to that, their sheep fruitful and multiplied in their ways, and the rest which is written fully in the hundred and forty-third psalm, breaks forth into a querulous voice and one full of grief. Why dost thou look upon the contemptuous, and art silent, when the impious tramples underfoot the one more just than himself: and makest men like the fishes of the sea, and like creeping things that have no leader? We read something of this kind also in the seventy-second Psalm: But my feet were almost moved, my steps were almost slipped (Ps. LXXII, 2), and the rest. And again in the same Psalm: And if there is knowledge in the highest. Behold, for sinners and those abounding in the world have obtained riches, and the rest up to, my hands (Ibid. 11, 12). But these things they speak not knowing the judgments of God which are unsearchable (Rom. XI), and the depth of the riches of his wisdom and knowledge, because God does not see as man sees (I Reg. XVI). Man regards only things present: God knows things future and eternal. And just as if a sick man and one burning with fevers should ask for cold water, and say to the physician: I suffer violence, I am tormented, I burn, I am faint: how long, physician, shall I cry, and thou wilt not hear?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Et respondeat ei sapientissimus et clementissimus medicus: Scio quo tempore debeam dare quod postulas: non misereor modo, quia misericordia ista crudelitas est, et voluntas tua contra te petit. Ita et Dominus Deus noster sciens clementiae suae pondera atque mensuras, interdum non exaudit clamantem, ut eum probet, et magis provocet ad rogandum, et quasi igne excoctum justiorem et puriorem faciat. Quod intelligens Apostolus secundum id quod misericordiam est consecutus a Domino, ait: Non deficiamus 2·in tribulationibus (Ephes. III, 13); et benedicit Deum omni tempore (Psal. XXXIII); et scit quia qui perseveraverit usque in finem, hic salvus erit (Matth. X, 22). Et gloriatur in labore et dolore. Et cum Jeremia dicit: Tribulationem et miseriam invocabo 3. Ut quomodo alius invocat Deum: sic sanctus vir et bellator invictus, ad exercendum se et probandum, tribulationem et miseriam venire desideret.","english":"And let the most wise and most merciful physician answer him: I know at what time I ought to give what you ask; I do not show mercy now, because that mercy is cruelty, and your will asks for what is against you. So too our Lord God, knowing the weights and measures of his clemency, sometimes does not hear the one who cries out, so as to test him, and all the more to provoke him to ask, and, as if refined by fire, to make him more righteous and purer. Understanding this, the Apostle, according to the mercy he obtained from the Lord, says: Let us not grow weary in tribulations (Eph. 3:13); and he blesses God at all times (Ps. 33); and he knows that whoever perseveres to the end will be saved (Matt. 10:22). And he glories in labor and sorrow. And with Jeremiah he says: I will call upon tribulation and misery. So that, just as another calls upon God, so the holy man and invincible warrior, in order to exercise and test himself, desires tribulation and misery to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Vers. 3, 4. « Et factum est judicium et contradictio potentior: propter hoc lacerata est lex, et non pervenit usque ad finem judicium: quia impius praevalet adversus justum, propterea egreditur judicium perversum.·» LXX: « Contra me factum est judicium, et judex accipit: propterea lacerata est lex, et non pervenit ad finem judicium: quia impius praevalet adversus justum, propterea egreditur judicium perversum. » Adhuc propheta vel populus loquitur ad Dominum, quod non veritate adversus se, sed potentia judicatum sit, et nihil ex lege et justitia sustinuerit. Unde et ipsum judicium non habuerit finem suum. Finis autem judicii est judicare juste. Et hoc quare loqui audeat, in consequentibus monstrat, dicens: Quia impius Nabuchodonosor praevaluit adversus justum Judam (IV Reg. XXIV), et hanc esse causam, quod dixerit judicium non pervenisse ad finem; quia iniquum sit et perversum, ut Josias rex justus a rege AEgyptio trucidetur (IV Reg. XXIII); ut Da niel, Ananias, Misael, et Azarias, serviant (Dan. III); et imperet Babylonius imperator, et inter scorta et concubinas suas Balthasar potet in phialis Dei (Dan V). Haec propheta de suorum temporum statu (sequimur enim quia semel voluisti et historiae vilitatem).","english":"Verses 3–4. \"And judgment was made, and contradiction more powerful: therefore the law is torn apart, and judgment has not reached its end: because the impious prevails against the just, therefore perverse judgment goes forth.\" The Septuagint: \"Judgment was made against me, and the judge receives: therefore the law is torn apart, and judgment has not reached its end: because the impious prevails against the just, therefore perverse judgment goes forth.\" The prophet, or the people, still speaks to the Lord, saying that judgment was given against him not by truth but by power, and that he obtained nothing from the law and justice. Hence even that judgment did not have its own end. But the end of judgment is to judge justly. And why he dares to say this, he shows in what follows, saying: Because the impious Nebuchadnezzar prevailed against the just Judah (2 Kings 24), and this is the reason why he said that judgment had not reached its end; because it is unjust and perverse that Josiah the just king should be slain by the king of Egypt (2 Kings 23); that Daniel, Hananiah, Mishael, and Azariah should serve (Dan. 3); and that the Babylonian emperor should rule, and Belshazzar should drink from the vessels of God among his harlots and concubines (Dan. 5). The prophet says these things about the state of his own times (for we follow, since you once willed it, even the lowliness of history).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Caeterum juxta LXX communis ad Deum querela sanctorum est, quare contra eos injustum judicium fiat, et innoxium in persecutionibus sanguinem fundant: ac si quando ante tribunal steterint judicium saecularium, judex, acceptis muneribus, condemnet insontem, et reum liberet. Quod quidem non solum de judicibus saeculi, sed interdum de Ecclesiarum quoque principibus dici potest, quod propter munera lacerent legem, et non perducant usque ad finem judicium, et impius praevaleat adversus justum: et magis in judicio peccatum divitis, quam pauperis veritas defendatur. Unde querimonia est, judicium exire perversum; sed non debemus super hac rerum inaequalitate turbari, videntes et in principio mundi ab impio Cain interfectum Abel justum (Gen. IV), et postea exsultante Jacob, regnare in domo patris Esau (Gen. XXVIII), et AEgyptii luto et latere affligunt filios Israel: et Dominus contra quem nunc querela dirigitur, crucifigitur a Judaeis (Joan. XIX), et Barabbas latro eligitur (Joan. XVIII). Dies me deficiet, si voluero enumerare quomodo in ista saeculo, impiis praevalentibus, opprimantur justi.","english":"But according to the Septuagint, the common complaint of the saints to God is why unjust judgment is rendered against them, and why they shed innocent blood in persecutions; and if at any time they stand before the tribunal of secular courts, the judge, having received bribes, condemns the innocent and sets the guilty free. This can indeed be said not only of secular judges but sometimes also of the leaders of the churches, that for the sake of gifts they tear the law apart and do not carry judgment through to its end, and the impious prevails against the just, and in judgment the sin of the rich man is defended more than the truth of the poor man. Hence the complaint is that judgment comes forth perverse; but we ought not to be disturbed over this inequality of things, seeing that even at the beginning of the world the just Abel was killed by the impious Cain (Gen. 4), and afterward, while Jacob exulted, Esau reigned in his father's house (Gen. 28), and the Egyptians afflicted the sons of Israel with mud and brick; and the Lord, against whom the complaint is now directed, is crucified by the Jews (John 19), and Barabbas the robber is chosen (John 18). The day will fail me if I wish to enumerate how in this world, with the impious prevailing, the just are oppressed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"(Vers. 5.) « Aspicite in gentibus et videte, et admiramini, et obstupescite, quia opus factum est in diebus vestris, quod nemo credet cum narrabitur. » LXX: « Videte contemptores et respicite, et admiramini mirabilia et disperdimini: quia opus ego operor in diebus, vestris, quod non credetis 5, si quis narraverit. » Symmachus pro eo quod diximus: Quia opus facium est in diebus vestris, interpretatus est, quia opus fiet in diebus vestris: caetera similiter. Rursum in principio capituli, ubi in Hebraico scriptum est RAU BAGGOIM ( ) et nos transtulimus, aspicite in gentibus, et LXX posuerunt, videte contemptores, excepto Aquila et Symmacho et Theodotione, qui cum nostra interpretatione concordant, in alia quadam editione reperi videbitis calumniatores, et in alia similiter absque auctoris titulo, videbitis declinantes. Igitur ad superiores querelas causantis prophetae et dicentis: Usquequo, Domine, clamabo, et non exaudies? et reliqua usque ad finem hujus exordii, vox Domini respondentis inducitur, ut hanc iniquitatem quam in solo Israel fieri putat, cernat in gentibus: et quod Chaldaeis, non ut propheta arbitrabatur, Judas tantum et Jerusalem traditi sint; sed omnes per circuitum nationes: et tantum eum esse valiturum, ruiturumque postea, ut si quis praedixerit quod futurum est, pro rei magnitudine videatur incredulum.","english":"(Verse 5.) “Look among the nations and see, and be amazed, and be astonished, for a work has been done in your days that no one will believe when it is told.” The Septuagint: “Look, you despisers, and regard, and be amazed at wonders and be destroyed, for I am working a work in your days that you will not believe if anyone tells it.” Symmachus, for what we rendered as “for a work has been done in your days,” translated as “for a work will be done in your days”; the rest similarly. Again, at the beginning of the chapter, where in Hebrew it is written RAU BAGGOIM ( ), and we translated “look among the nations,” the Septuagint put “look, you despisers”—except for Aquila and Symmachus and Theodotion, who agree with our interpretation. In a certain other edition I found “you will see slanderers,” and in another likewise, without the author’s name, “you will see those who turn aside.” Therefore, to the earlier complaints of the prophet protesting and saying, “How long, Lord, shall I cry out and you will not hear?” and the rest up to the end of this preface, the voice of the Lord responding is introduced, so that this iniquity, which he thinks is being done in Israel alone, he may perceive among the nations; and that it is not only Judah and Jerusalem that have been handed over to the Chaldeans, as the prophet supposed, but all the nations round about; and that he will prevail so greatly, and afterward fall, that if anyone foretells what is to come, by reason of the magnitude of the matter it will seem incredible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Sed et hoc quod LXX et caeteri interpretes ediderunt: Videte contemptores, sive videbitis calumniatores et declinantes, eum sensu hujus loci congruit, et ex ipso sermone arguuntur audaciae, et contemptus in Dominum; ex quorum persona propheta clamaverat, quare ausi sint Dei contemnere majestatem, et temerarie loqui, et quantum in se est, Dei providentiam calumniari, et declinare a Domino coarguentes eum iniquitatis. Videbitis ergo contemptores, et tunc admirabimini, et omnem vestram querelam pro nihilo computabitis, cum perspexeritis me facere in diebus vestris; ne forte dicatis: Quid ad nos pertinet de futuro? Opus quod tam grande erit, et vestram omnem opprimet causationem: ut si quis nunc futurum esse praedixerit, fidem non facile accommodetis. Quod autem hoc opus sit, in consequentibus demonstratur.\n\n(Vers. seqq.) « Quia ecce ego suscitabo Chaldaeos, gentem amaram et velocem, ambulantem super latitudinem terrae, ut possideat tabernacula non sua; horribilis et terribilis est; ex semetipsa judicium, et onus ejus egredietur.","english":"But also this, which the LXX and the other translators have set forth—“Look, you despisers,” or “you will see the slanderers and those who turn aside”—fits the sense of this passage, and from this very speech they are convicted of audacity and of contempt toward the Lord; in whose person the prophet had cried out, asking why they dared to despise the majesty of God, and to speak rashly, and, as far as in them lay, to slander God’s providence, and to turn aside from the Lord by accusing him of iniquity. You will see, therefore, the despisers, and then you will marvel, and you will count all your complaint as nothing, when you have perceived that I am doing something in your days; lest perhaps you say: “What does the future have to do with us?” The work will be so great, and will suppress every excuse of yours, that if anyone now foretold that it was going to happen, you would not readily give credence. But what this work is is shown in what follows.\n\n(Verse and following.) “For behold, I will raise up the Chaldeans, a bitter and swift nation, marching across the breadth of the earth, to possess tabernacles not its own; it is dreadful and terrible; from itself its judgment and its burden will go forth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Leviores pardis equi ejus, et velociores lupis vespertinis, et diffundentur equites ejus; equites namque ejus de longe venient; volabunt quasi aquila festinans ad comedendum; omnes ad praedam venient, facies eorum ventus urens; et congregabit quasi arenam captivitatem, et ipse de regibus triumphabit, et tyranni ridiculi ejus erunt; ipse super omnem munitionem ridebit, et comportabit aggerem, et capiet cam; tunc mutabitur spiritus, et pertransibit et corruet; haec est fortitudo ejus Dei sui. » LXX: « Quia ecce ego suscitabo Chaldaeos gentem amaram et velocem, quae ambulat super latitudinem terrae, ut possideat tabernacula non sua; terribilis et illustris est; ex semetipsa judicium ejus erit, et assumptio ejus ex se egredietur. Et exsilient super pardos equi ejus, et velociores erunt lupis Arabiae, et equitabunt equites ejus, et impetu venient de longinquo; et volabunt quasi aquila prompta ad comedendum, consummatio in impios veniet resistentes faciebus eorum ex adverso, et congregabit quasi arenam captivitatem; et ipse in regibus delectabitur, et tyranni ludibria ejus; et ipse in omnem munitionem illudet, et mittet aggerem, et obtinebit eam; tunc mutabit spiritum, et pertransiet, et propitiabitur; haec est fortitudo Dei mei.","english":"His horses are swifter than leopards and faster than evening wolves, and his horsemen will spread out; for his horsemen will come from far away; they will fly like an eagle hastening to devour; all will come for prey, their faces like a scorching wind; and he will gather captivity like sand, and he himself will triumph over kings, and tyrants will be his laughingstock; he himself will laugh at every fortification, and he will heap up a siege mound and capture it; then his spirit will be changed, and he will pass on and fall; this is the strength of his God. The LXX: \"For behold, I will raise up the Chaldeans, a bitter and swift nation, which walks over the breadth of the earth, to possess tabernacles not its own; it is terrible and illustrious; its judgment will be from itself, and its taking up will go out from itself. And his horses will leap out beyond leopards, and they will be faster than the wolves of Arabia, and his horsemen will ride, and they will come with a rush from afar; and they will fly like an eagle prompt to devour; destruction will come upon the impious who resist their faces from opposite, and he will gather captivity like sand; and he himself will delight in kings, and tyrants will be his sport; and he himself will mock every fortification, and he will send a siege mound, and he will obtain it; then he will change his spirit, and he will pass over, and he will be propitiated; this is the strength of my God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"» Quod vobis dixeram: Aspicite in gentibus, et videte, et miramini, et obstupescite: quia opus fiet in diebus vestris, quod nemo credet cum narrabitur, hoc est quod sequens sermo describit: Ecce ego suscitabo Nabuchodonosor, et Chaldaeos, gentem pugnacissimam et velocem, cujus roboris, et ad bellandum audaciae, omnes pene Graeci, qui barbaras historias conscripserunt, testes sunt. Haec non est contenta finibus suis, sed huc illucque discurrens super terrae latitudinem pervagatur. Et hoc est opus ejus, non ut terram vomere exerceat; sed ut rapto vivat et gladio, et ut possideat urbes non suas: antequam manum inferat, antequam prorumpat ad bellum, terrorem portat in vultu. Quod autem ait: Ex semetipsa judicium et onus ejus egredietur, pro quo interpretatus est Symmachus: ipsa sibi judicabit, et decreto suo egredietur, vel ita intelligendum est, de sua gente constituet principes, et potestas ejus, et gladius aliarum gentium satellites non habebit, vel certo quomodo fecit, fiet ei, et sic vas abitur, ut ipsa vastavit. Equi quoque et equites, qui de longe venient, tam pernices ad persequendum et cuncta populanda erunt, ut pardos superent, et lupos vespertinos. Siquidem lupi saeviores esse dicuntur nocte vicina, et tota die fame ad rabiem concitati.","english":"What I had said to you: Look among the nations, and see, and be amazed, and be astonished: for a work will be done in your days which no one will believe when it is told—this is what the following passage describes: Behold, I will raise up Nebuchadnezzar and the Chaldeans, a most warlike and swift nation, whose strength and boldness for war almost all the Greeks who wrote barbarian histories are witnesses to. This nation is not content with its own borders, but running hither and thither roams over the breadth of the earth. And this is its work, not to work the land with the plow, but to live by plunder and the sword, and to possess cities not its own; before it lays on its hand, before it bursts forth to war, it carries terror in its face. But what it says: From itself its judgment and its burden shall go forth—for which Symmachus translated: it will judge for itself, and by its own decree it will go forth—is either to be understood thus, that it appoints princes from its own people, and its power and sword will have no attendants from other nations; or certainly, as it has done, so it shall be done to it, and it will be laid waste just as it has laid waste. Its horses too and horsemen, who will come from far away, will be so swift to pursue and to lay all things waste that they will surpass leopards and evening wolves. Indeed, wolves are said to be fiercer as night draws near, and all day long, goaded to madness by hunger.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Volabunt ergo equites non ad pugnandum, quia nullus resistet; sed ad discurrendum ut aquila, cui in volatilibus omnia subjacent, festinans ad devorandum. Et quomodo ad flatum venti urentis virentia cuncta arescunt, ita ad aspectum eorum omnia vastabuntur, tantusque erit numerus captivorum et praedae, ut per, etiam arenae possit aequari. Ipse quoque, id est, Nabuchodonosor, in universo orbe regnabit, et ante currum suum triumphans de regibus, eos habebit irrisui, et inter delicias computabit: tantaeque potentiae et superbiae erit, ut naturam superare contendat, et urbes munitissimas robare sui exercitus capere. Veniet enim Tyrum, et jacto in mari aggere, peninsulam faciet de insula, et introitum inter fluctus maris in urbem terra praebebit. Quam ob causam et super omnem munitionem ridebit, et comportabit aggerem, et capiet eam, id est, munitionem, sive Tyrum; quod quidem in Ezechiele perspicue demonstratur, ubi dicitur: Nabuchodonosor, rex Babylonis, subjugavit exercitum suum opere magno adversum Tyrum. Omne caput calvum, et omnis humerus depilatus, et merces non data est ei, et exercitui ejus contra Tyrum, et operi in quo servivit adversum eam (Ezech. XXIX, 18). Cum autem comportaverit aggerem, et nihil viribus ejus obvium fuerit, tunc mutabitur spiritus ejus in superbiam: et Deum esse se credens, imaginem auream statuet in Babylone, quam universas gentes adorare compellet.","english":"The horsemen will therefore fly not to fight, since no one will resist, but to range about like an eagle, to which all things among the birds are subject, hastening to devour. And just as at the blast of a scorching wind all green things dry up, so at their sight all things will be laid waste, and so great will be the number of captives and of plunder that it can be equated even with the sand. He himself too, that is, Nabuchodonosor, will reign in the whole world, and, triumphing over kings before his chariot, he will hold them in derision and count them among his delights; and he will be of such great power and pride that he will strive to surpass nature, and to capture the most strongly fortified cities by the strength of his army. For he will come to Tyre, and, casting up a mound into the sea, he will make a peninsula of an island, and the land will provide an entrance into the city amid the waves of the sea. For this reason he will laugh at every fortification, and he will heap up a mound, and capture it, that is, the fortification, or Tyre; which indeed is clearly shown in Ezekiel, where it is said: Nabuchodonosor, king of Babylon, subdued his army with great labor against Tyre. Every head was bald, and every shoulder was stripped bare, and no wages were given to him and to his army against Tyre, and for the work in which he served against her (Ezek. 29:18). But when he has heaped up the mound, and nothing has stood in the way of his forces, then his spirit will be changed into pride; and believing himself to be a god, he will set up a golden image in Babylon, which he will compel all nations to worship.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Quod cum fecerit, transibit in bestiae figuram, et postea corruet: pro quo Aquila et Symmachus transtulerunt, id est, et delinquet: hanc habente Scriptura sancta consuetudinem, ut VASAM ( ), id est, delinquet, ponat pro eo quod est, desinet esse quod fuerat. Tale quid et nos habemus in linguae nostrae idiomate, dicentes: Vapulavit exercitus, pro eo quod est, interfectus et caesus est: Et, Peccavit vinea et ager, pro eo quod est, vindemia et fruges non habuere proventum. Quod autem in fine capituli dicitur: Hoec est fortitudo ejus Dei sui, est legendum, ut sit sensus: Haec est fortitudo ejus, quam dedit ei Bel deus suus. Ad cujus cultum omnes nationes etiam per Scripturam et comminationem mortis saevissimo imperio compellebat. Haec juxta Hebraicum: nunc veniamus ad LXX, ut, propositis singulis sententiis, interpretationem allegoricam coaptemus. Ecce ego suscitabo Chaldaeos gentem amaram et velocem, quae ambulat super latitudinem terras, ut possideat tabernacula non sua. Comminatur Deus adversum contemptores et calumniantes providentiam suam, suscitaturum se Chaldaeos, qui interpretatur quasi daemonia; vel· angelos pessimos significans, qui ministrant furori ejus et irae, et tribulationi quam infert in peccatores: vel animas hominum pessimorum, per quas merentes cruciat. Ili autem Chaldaei, gens amara est et velox, non parcens et cito explens quod sibi fuerit imperatum.","english":"When it has done this, it will pass into the form of a beast, and afterward it will fall; for this Aquila and Symmachus translated as, that is, \"and it shall offend\": the holy Scripture having this custom, that it places VASAM ( ), that is, \"it shall offend,\" in place of that which is, \"it shall cease to be what it was.\" We have something of this kind also in the idiom of our own language, saying: \"The army was beaten,\" in place of that which is, \"it was killed and cut down\"; and, \"The vineyard and the field sinned,\" in place of that which is, \"the vintage and the crops had no yield.\" But what is said at the end of the chapter: \"This is the strength of his God,\" is to be read so that the sense is: This is his strength, which Bel his god gave him. To whose worship he was compelling all nations even through Scripture and the threat of death by a most savage empire. These things according to the Hebrew; now let us come to the Seventy, so that, with the individual sentences set forth, we may fit an allegorical interpretation to them. Behold, I will raise up the Chaldeans, a bitter and swift nation, which walks upon the breadth of the earth, to possess tabernacles not its own. God threatens against those who despise and slander his providence, that he will raise up the Chaldeans, which is interpreted as \"like demons\"; either signifying the worst angels, who minister to his fury and wrath, and to the tribulation which he brings upon sinners; or the souls of the worst of men, through whom he torments those who deserve it. But those Chaldeans are a bitter and swift nation, sparing no one and quickly fulfilling what has been commanded them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Et ambulat super latitudinem terrae. Lata enim et spatiosa via est quae ducit ad mortem [Matth. VII, 13]: per quam ambulabat et ille dives in Evangelio, qui fulgebat in purpura (Luc. XVI), et illi de quibus dicitur: Qui dormiunt super lectos eburneos, et deliciis affluunt in stratis suis. Qui comedunt vitulos de armentis lactentes, et bibunt defaecatum vinum, et primis unguntur unguentis (Amos VI, 4): qui quia in lata ambulant via, latitudo terrae appellantur, quae Chaldaeorum vestigiis premitur. Noluerunt enim ambulare per arctam et angustam viam, quae ducit ad vitam, et per quam ambulabat Paulus glorificans (Al. glorians) Deum in tribulatione et angustia (I Cor. VI, 20). Ambulant autem Chaldaei super latitudinem terrae, ut possideant tabernacula non sua. Omnis enim rationabilis anima licet per vitium et culpam suam hospitium facta sit Chaldaeorum, tamen per naturam tabernaculum Dei est. Et quanquam in Evangelio pessimus daemon loquatur: Vadam in domum meam unde exivi (Matth. XII, 44), non est ei credendum; siquidem nulla rationabilis creatura ad hoc farta est, ut habitaculum daemonis sit. Sequitur: Terribilis et illustris est: ex ipso judicium ejus erit, et assumptio ejus ab eo egredietur 2. Terribilis est Chaldaeus propter multa variaque supplicia quae infert in contemptores; illustris, quia assumit sibi divinitatis gloriam.","english":"And he walks upon the breadth of the earth. For wide and spacious is the way that leads to death, along which that rich man in the Gospel also walked, who shone in purple, and those of whom it is said: Who sleep upon beds of ivory, and abound in delights upon their couches. Who eat calves from the herds, sucklings, and drink strained wine, and are anointed with the finest ointments: who, because they walk in the wide way, are called the breadth of the earth, which is trodden by the footsteps of the Chaldeans. For they refused to walk through the narrow and strait way, which leads to life, and through which Paul walked, glorifying God in tribulation and distress. But the Chaldeans walk upon the breadth of the earth, that they may possess tabernacles not their own. For every rational soul, although through its vice and fault it has been made a lodging of the Chaldeans, is nevertheless by nature a tabernacle of God. And although in the Gospel the most wicked demon says: I will go into my house from which I came out, he is not to be believed; since no rational creature was made for this, that it be a dwelling of a demon. It follows: He is terrible and illustrious: from himself his judgment will be, and his assumption will go out from him. The Chaldean is terrible because of the many and varied punishments which he brings upon those who despise him; illustrious, because he assumes for himself the glory of divinity.","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":16,"ref":"p16","source":"Et per oracula sua et falsa responsa, et curationes morborum, quos ipse immiserat, apud imperitos et contemptores Dei videtur illustris. Erit enim contemptoris judicium atque supplicium ex eo, hoc est, ex semetipso, sive ex Chaldaeo. Ipsi enim secundum Apostolum tradentur ad poenam, ut discant non blasphemare (I Tim. I): a quo qui egerit poenitentiam, et ad Deum conversus fuerit, egredietur, cum prius manibus illius teneretur, et esset Chaldaei assumptio. Si quando viderimus multo aliquem tempore servisse diabolo, et postea ad Deum esse conversum, dicamus de eo: Et assumptio ejus egressa est ab eo. Quicumque enim egerint poenitentiam, et dereliquerint daemones, quibus quasi equi prius ad sedendum terga praebebant; et velocitate pardorum et luporum vespere equites suos abjecerint et eliserint, et vacuo levique dorso ad eum portandum venerint, qui super pullum asinae mansuetus et pauper ascendit (Joan. XII), hi quasi de longe properantes, et non contenti cursu et impetu assument volatum, et venient quasi aquila, ut sermonis Dei vescantur carnibus, et famem tanti temporis saturent. In eo enim quod dicitur,, et LXX transtulerunt: Et equitabuntur equites ejus, juxta sensum quem supra posuimus, interpretatus est Symmachus, effundentur equites ejus, id est, corruent et allidentur in terram.","english":"And through his oracles and false responses, and through the healings of diseases which he himself had inflicted, he seems illustrious among the inexperienced and the despisers of God. For the judgment and punishment of the despiser will come from him, that is, from himself, or from the Chaldean. For they themselves, according to the Apostle, will be handed over to punishment, so that they may learn not to blaspheme (1 Tim 1); and whoever has repented of him and turned to God will go out from him, though previously he was held in his hands and was the Chaldean's assumption. If at any time we see someone who has served the devil for a long time and afterwards has turned to God, let us say of him: And his assumption has gone out from him. For all who have repented and have abandoned the demons, to whom they previously offered their backs like horses to be ridden, and by the speed of leopards and of wolves at evening have thrown down and dashed their riders, and have come with empty and light back to carry him who, gentle and poor, ascended upon the foal of a donkey (John 12)—these, hastening as if from afar and not content with running and impulse, will assume flight and will come like an eagle, so that they may feed on the flesh of God's word and satisfy the hunger of so long a time. For in what is said, and the Seventy translated it: And his horsemen shall ride, according to the sense we set out above, Symmachus interpreted it: his horsemen shall be poured out, that is, they shall fall and be dashed upon the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Lupi autem Arabiae, id est vesperi et Occidentis hi recte vocantur, quibus conversatio pessima occubuit, et ante in caligine constituti, toto gradu vesperam derelinquunt, quam cum reliquerint, et volaverint prompti, ut comedant carnes verbi Dei, tunc consummatio veniet in impios, id est, in Chaldaeos qui resistebant vultibus poenitentium ne reverterentur ad Dominum suum. Quamobrem consummatio in impios veniet, resistentes vultibus eorum ex adverso. Cum autem illi fuerint consummati, et de manibus eorum erepta captivitas, tunc sermo divinus eongregabit quasi arenam Chaldaicae captivitatis, et delectabitur in regibus, et tyranni ludicra ejus erunt, videns potentissimum quondam diabolum, et regna ejus (quae Salvatori quoque ostendens, ait (Matth. IV, 9): Haec omnia dabo tibi, si procidens adoraveris me) ejus adventu esse destructa; deliciae enim prudentiae sum, et voluptas sapientiae, cum stultitia destruitur, et tyrannorum quondam potentia superata atque dejecta, vertitur in derisum. Neque enim solus draco formatus est ut lusui haberetur a Domino, qui est principium plasmationis ejus, factus angelis ludicrum 1. Neque illum solum dabit Deus, quasi passerem parvulo; sed si quis etiam alius crudelis, et mentis tyrannicae fuerit, tradetur sermoni Dei in derisum. Et ipse ait, in omnem munitionem illudet.","english":"But the wolves of Arabia, that is, of the evening and the West, are rightly called these, whose utterly wicked way of life has set, and who, previously established in darkness, abandon the evening with their whole step; and when they have left it and have flown swiftly to eat the flesh of the word of God, then consummation will come upon the impious, that is, upon the Chaldeans who were resisting the faces of the penitents lest they return to their Lord. Wherefore consummation will come upon the impious, who resist their faces from opposite. But when they have been consumed, and the captivity has been snatched from their hands, then the divine word will gather together as it were the sand of the Chaldean captivity, and will delight in kings, and tyrants will be its sport, seeing that the once most powerful devil and his kingdoms (which he also showed to the Savior, saying: All these things I will give you, if falling down you will worship me) have been destroyed by his advent; for the delights of prudence are there, and the pleasure of wisdom, when folly is destroyed, and the once-powerful might of tyrants, overcome and cast down, is turned into mockery. For not only was the dragon formed to be had as a plaything by the Lord, who is the beginning of his formation, made a laughingstock for the angels. Nor will God give him alone, as a sparrow to a little child; but if there is also anyone else cruel and of a tyrannical mind, he will be handed over to the word of God for mockery. And he himself said, he will mock at every fortification.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Quae autem est alia munitio, nisi illa de qua loquitur Apostolus: Arma enim militiae nostrae non carnalia sunt, sed potentia Deo ad destructionem munitionum, cogitationes destruentia, et omnem altitudinem elevantem se adversus scientiam Dei (II Cor. X, 4, 5). Si quae igitur fuerint, vel in sermonibus, qui promittunt altitudinem et magnitudinem se habere contrariam veritati, munitiones, vel in omni gloria atque divitiis et fortitudine, quae laudatur in saeculo, omnia destruentur, et sermo Dei universae munitioni illudet. Et mittet aggerem, et obtinebit eam per aggerem, et terrena quae profert, arguens eam fragilitatis in his quibus sibi videbatur prius aliquid habere fortitudinis. Cum autem hoc fuerit expletum, tunc spiritus convertetur, et nequaqnam puniet ut ante punierat, sed pertransiens peccatores rogabit pro eis, et reconciliabit eos pristino Domino: in quibus omnibus ostenditur fortitudo, quae tanta perfecerit, Dei nostri. Cernitis quam confragosa loca sint, et adversa historiae veritati. Et quomodo ea quae secundum litteram super Chaldaeis interpretati sumus, nunc juxta tropologiam videantur sonare clementiam et libertatem eorum qui de Chaldaeorum manibus evaserint. Historia stricta est, et evagandi non habet facultatem.","english":"But what other stronghold is there, except that of which the Apostle speaks: For the weapons of our warfare are not carnal, but mighty to God unto the destruction of strongholds, destroying thoughts and every height that exalts itself against the knowledge of God. If, then, there are any strongholds, whether in words that promise that they possess a height and magnitude contrary to the truth, or in all glory and riches and strength that is praised in the world, all things will be destroyed, and the word of God will mock every stronghold. And he will cast up a siege mound, and he will take it by siege mound, and he will reprove the earthly things it brings forth, convicting it of weakness in those things in which it previously seemed to itself to have some strength. But when this has been fulfilled, then the spirit will be turned, and he will by no means punish as he had punished before, but passing through the sinners he will plead for them, and he will reconcile them to their former Lord: in all of which the strength of our God is shown, which has accomplished such great things. You see how rough and rugged these places are, and opposed to the truth of history. And how those things which we interpreted according to the letter as concerning the Chaldeans now, by way of tropology, seem to sound forth the clemency and freedom of those who have escaped from the hands of the Chaldeans. History is strict, and has no capacity to wander off.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Tropologia libera, et his tantum legibus circumscripta, ut pietatem sequatur intelligentiae, sermonisque contextum, nec in rebus multum inter se contrariis violenta sit copulandis.\n\n(Vers. 12.) « Numquid non tu a principio, Domine Deus meus, sancte meus? et non moriemur? Domine, in judicium posuisti eum, et fortem ut corriperes, fundasti eum? » LIX: « Nonne tu a principio, Domine Deus meus, sancte meus? et non moriemur? Domine, in judicium posuisti eum: et plasmavit me, ut arguam in disciplina ejus. » Symmachus manifestius: « Nonne tu a principio, Domine Deus meus, sancte meus, ut non moreremur? Domino, ad judicandum posuisti eum, fortem ad corripiendum constituisti illum. » Ad prophetae querimoniam dicentis: Usquequo, Domine, clamabo, et non exaudies? responderat Deus, dicens: Aspicite in gentibus et videte: et post praefationem intulerat: Ecce ego suscitabo Chaldaeos gentem amaram et velocem. Omnique descriptione completa, vel de Nabuchodonosor, vel de diabolo in fine memorat: Tunc mutabitur spiritus, et pertransibit, et corruet, haec est fortitudo ejus Dei sui.","english":"Tropology is free and circumscribed only by these laws: that it follow piety of understanding and the context of the discourse, and that it not be violent in joining together things that are much contrary to one another.\n\n(Verse 12.) «Art thou not from the beginning, O Lord my God, my holy one? and we shall not die? O Lord, thou hast set him for judgment, and hast made him strong to reprove? thou hast founded him?» The Septuagint: «Art thou not from the beginning, O Lord my God, my holy one? and we shall not die? O Lord, thou hast set him for judgment: and he formed me, that I might reprove in his discipline.» Symmachus more clearly: «Art thou not from the beginning, O Lord my God, my holy one, that we should not die? To the Lord, thou hast set him for judging, thou hast established him strong for reproving.» To the prophet's complaint, saying: How long, O Lord, shall I cry, and thou wilt not hear? God had responded, saying: Look among the nations and see: and after the preface he had added: Behold I will raise up the Chaldeans, a bitter and swift nation. And when the whole description was completed, whether concerning Nebuchadnezzar or concerning the devil, he mentions at the end: Then his spirit shall be changed, and he shall pass over, and shall fall, this is the strength of his God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Quod propheta audiens et intelligens, idcirco Nabuchodonosor contra Judam, sive diabolum contra credentes accipere potestatem, ut corripiat eos, et post correptionem ipse quoque puniatur in fine, respondit Domino: Ergone tu es, Domine Deus meus, sancte meus (haec autem loquitur blandientis et poenitentis affectu), qui a principio nos creasti? cujus misericordia hucusque subsistimus? Non enim sciebam tantum posse adversarios nostros, nec noveram Nabuchodonosor, vel diabolum mundi hujus, et cunctarum accepisse gentium potestatem. Quantum igitur ad vires ejus, nullus nostrum ei potest resistere. Quantum autem ad misericordiam tuam, tuum est omne quod vivimus, quod non ab eo interfecti sumus, et ad mortis opera perducti. Tu enim, Domine, ad judicandum posuisti eum, ut ipse sit inimicus et ultor, et ut per illum corripias quicumque peccaverit tibi. Sed quia semel Chaldaeos super daemonibus interpretati sumus, et Nabuchodonosor super rege eorum diabolo, debemus descriptionem diaboli et potentiam ejus breviter perstringere, ut juste propheta dicat: Domine, in judicium posuisti eum, et fortem ut corriperes fundasti eum. Suscitatur adversum incredulos et contemptores natio daemonum, amara ad puniendum, et ubique praesens. Ambulat quoque ubicumque terrarum est latitudo, ut possideat homines, in quibus Christus habitare debuerat.","english":"Hearing and understanding this, the prophet therefore says that Nebuchadnezzar, or the devil, receives power against Judah, or against believers, so that he may correct them, and after the correction he himself too may be punished in the end. He answers the Lord: Are you not, O Lord my God, my Holy One (but he says this with the affection of one who is flattering and repenting), who created us from the beginning? By whose mercy do we subsist until now? For I did not know that our adversaries could do so much, nor had I known that Nebuchadnezzar, or the devil of this world, had received power over all nations. As far, then, as his strength goes, none of us can resist him. But as far as your mercy goes, everything by which we live is yours, that we have not been killed by him and led to the works of death. For you, O Lord, have set him for judgment, so that he himself may be the enemy and the avenger, and so that through him you may correct whoever has sinned against you. But since we have once interpreted the Chaldeans as the demons, and Nebuchadnezzar as the devil, their king, we ought briefly to touch on the description of the devil and his power, so that the prophet may rightly say: O Lord, you have set him for judgment, and you have founded him strong so that you might correct him. Against unbelievers and despisers a nation of demons is stirred up, bitter to punish and present everywhere. It walks wherever the breadth of the earth extends, so that it may possess men, in whom Christ ought to have dwelt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Horribilis atque terribilis est, et difficile ab aliquo superari potest, nec ante frangitur, nisi cum magnitudine peccatorum et iniquitatis suae pondere praegravata ad consummationem venerit. Equi ejus et equites in similitudinem pardorum et luporum semper sanguinem sitient, et desiderabunt praedas, simulabunt absentiam, et dum non sperantur, cito de longe venient. Volabunt quasi aquila, quae exaltans volatum, ponere vult inter sidera coeli nidum suum, et semper festinat ad praedam. Et in Ezechiele sub figura Nabuchodonosor et regis AEgyptii super diabolo describitur. Nullus est daemonum qui parcat; omnes ad praedam festini venient; ante faciem eorum ventus urens; quidquid aspexerint, quidquid vultui eorum obvium fuerit, urere desiderabunt et perdere. Rex autem potentissimus erit in medio captivorum, et eorum numerum quasi arenam maris a satellitibus suis hinc inde suscipiet, et ipse de regibus triumphabit, et tyranni ridiculi ejus erunt. Multos enim sanctos sua supplantatione decipiet, et eos qui sibi videbantur potentissimi, et tyrannidem exercere contra daemones, et ejicere illos de corporibus obsessis, subjiciet servituti suae, et risui deputabit. Ipse vero fortissimus, coacta manu, et perditorum exercitu congregato, de omni munitione ridebit, et quidquid forte fuerit, nitetur evertere.","english":"He is horrible and terrible, and he can be overcome by scarcely anyone, nor is he broken before, weighed down by the magnitude of his sins and the weight of his iniquity, he comes to consummation. His horses and horsemen, in the likeness of leopards and wolves, will always thirst for blood and desire plunder; they will feign absence, and when they are not expected, they will come quickly from afar. They will fly like an eagle, which, exalting its flight, wishes to place its nest among the stars of heaven, and always hastens to the prey. And in Ezekiel, under the figure of Nebuchadnezzar and the king of Egypt, he is described as concerning the devil. There is no demon that spares; all will come swiftly to the prey; before their face is a burning wind; whatever they have looked upon, whatever has come before their face, they will desire to burn and destroy. But the most powerful king will be in the midst of the captives, and he will receive their number like the sand of the sea from his attendants on every side, and he himself will triumph over kings, and tyrants will be his laughingstocks. For he will deceive many saints by his supplanting, and those who seemed to themselves most powerful, and to exercise tyranny against demons, and to cast them out of possessed bodies, he will subject to his servitude, and he will count them for laughter. But he himself, the strongest, with his hand gathered and the army of the lost assembled, will laugh at every fortification, and whatever is strong, he will strive to overturn.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Comportabit enim aggerem, id est, circumdabit opera terrena: et cum terra fuerit aggesta 1, facile omnem capiet munitionem. Post tantam autem victoriam mutabitur spiritus ejus, et pertransibit os ejus usque ad coelum, et Deum se faciens, blasphemare incipiet Creatorem suum. Quod cum fecerit, corruet, et ruina ejus ostendet quam fortis divinitas illius fuerit, et idolorum simulatio sub quorum imaginibus suo cultui homines subjugabat. Audiens igitur haec propheta quod tantus talisque sit rex mundi hujus, ut congreget captivitatem quasi arenam maris, et triumphet de regibus; et tyranni ridiculi ejus sint, et de omni munitione rideat, et comportet primum aggerem, et postea capiat eam; et tantae superbiae sit, ut contra Creatorem suum audeat resistere, et se facere quasi deum, qui prius audacter loquebatur ad Dominum; et se, vel suum populum, sive eos ex quorum persona querebatur, justos esse memorarat: nunc in blandimentorum verba prorumpit et ait: Ergone tu a principio es, Domine Deus meus, sancte meus? quodque non morimur, nec capimur a tanto hoste, tuae clementiae est. Tu enim, Domine, constituisti eum quasi carnificem; et fortem fecisti eum, ita ut aut nullus aut rarus ejus possit resistere fortitudini.","english":"For he will heap up a mound, that is, he will surround it with earthly works; and when the earth has been heaped up, he will easily capture every fortification. But after so great a victory his spirit will be changed, and his mouth will pass through even to heaven, and making himself God, he will begin to blaspheme his Creator. When he has done this, he will fall, and his ruin will show how strong his divinity was, and the pretense of the idols under whose images he subjected men to his own worship. Therefore the prophet, hearing these things—that such and so great is the king of this world, that he gathers captivity like the sand of the sea, and triumphs over kings; and that his tyrants are ridiculous, and he laughs at every fortification, and first heaps up a mound, and afterward captures it; and that he is of such great pride that he dares to resist against his Creator, and to make himself as if a god, who previously spoke boldly to the Lord; and he had recalled that he himself, or his people, or those in whose person he was complaining, were just—now he breaks forth into words of flattery and says: Are you not from the beginning, O Lord my God, my Holy One? And that we do not die, nor are we captured by so great an enemy, is due to your clemency. For you, O Lord, have appointed him as a executioner; and you have made him strong, so that either no one or scarcely anyone can resist his strength.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Porro secundum LXX hoc quod in line dicitur: Et plasmavit me, ut arguerem in disciplina ejus, ad personam prophetae referri potest, ut sit sensus: Ego autem propterea inspiratus sum in prophetam, ut arguam delinquentes, et doceam Domini disciplinam. Quidam de Domino dici putant, qui a Patre idcirco plasmatus sit, et corpus assumpserit, ut doctrina Dei Patris homines erudiat. Sed hoc quam discordet a contextu superiorum, et totius loci continentia, non tam mei erit judicii, quam lectoris.\n\n(Vers. 13, 14.) « Mundi sunt oculi tui, ne videas malum, et respicere ad iniquitatem non poteris. Quare non respicis super iniqua agentes, et taces devorante impio justiorem se: et facies homines quasi pisces maris, et quasi reptile non habens principem? » LXX: « Mundus oculus, ne videat mala: et aspicere super dolorem non poteris. Quare aspicis super contemptores, tacebis cum devoraverit impius justiorem se? Et facies homines quasi pisces maris, et quasi reptilia non habentia ducem. » Tale quid et Jeremias ad Deum loquitur: Justus es, Domine, confiteor: verumtamen judicia loquar ad te: Quid est quod via impiorum prosperatur, abundant omnes qui praevaricantur et delinquunt? Plantasti eos et radicati sunt, genuerunt filios, et fecerunt fructum: prope es tu ori eorum, et longe a renibus eorum (Jerem. XII, 1, 2).","english":"Furthermore, according to the Septuagint, what is said in the line \"And he formed me, that I might reprove in his discipline\" can be referred to the person of the prophet, so that the sense is: I, however, was for this reason inspired as a prophet, that I might reprove the transgressors and teach the Lord's discipline. Some think this is said of the Lord, who was for this reason formed by the Father and took up a body, that he might instruct men in the teaching of God the Father. But how much this disagrees with the context of the preceding words and the coherence of the whole passage will be not so much my judgment as the reader's.\n\n(Verses 13, 14.) \"Your eyes are pure, so that you do not see evil, and you cannot look upon iniquity. Why do you not look upon those who do wicked things, and are silent when the impious devours one more just than himself: and you make men like the fish of the sea, and like a creeping thing that has no ruler?\" The Septuagint: \"Pure is the eye, so that it does not see evils: and you cannot look upon sorrow. Why do you look upon the contemptuous, and will be silent when the impious has devoured one more just than himself? And you make men like the fish of the sea, and like creeping things that have no leader.\" Jeremiah says something of this kind to God: You are just, Lord, I confess: yet I will speak judgments to you: What is it that the way of the impious prospers, and all who transgress and do wrong abound? You planted them and they have taken root, they have begotten children and have produced fruit: you are near to their mouth, and far from their reins (Jer. 12:1, 2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Ergo et Habacuc in eadem sententia: Mundi sunt, inquit, Domine, oculi tui; et scio quoniam malum injustumque non libenter aspicias, nec potest quisquam de tua dubitare justitia. Verumtamen cur pateris Babylonios tanta crudelitate jactari, et ab impio Nabuchodonosor justum opprimi Israel: non quod perfecte justus sit qui opprimitur, sed quod opprimente se justior sit. Et quomodo pisces qui non habent principem, et irrationabilia jumenta, et multitudo reptilium absque providentia, subjacet fortiori, et quicunque plus valuerit viribus, dominatur in alterum: sic inter homines, animal rationale, et ad similitudinem tuam conditum, non valebit ratio, non merita; sed vires corporis, et irrationabilis fortitudo. Si autem voluerimus generaliter intelligere, super providentia, quaerente propheta: Cur diabolus tantum valeat in saeculo, et dominante Deo alter exercet tyrannidem? Istiusmodi sensus erit, et cum superioribus haec expositio jungetur: Novi, Domine Deus meus, sancte meus, quia, te providente et defendente, non morimur; et scio quia propterea posuisti adversarium, ut ipso quasi carnifice, corriperes et non occideres peccatores. Novi quia nihil tibi placeat injustum, et oculi tui ab omni iniquitate sint puri, nec videre possis dolores eorum, qui injustitiae sunt subjecti. Verumtamen causam invenire non possum, cur Abel justum Cain occidat injustus (Gen. IV), et taceas?","english":"Therefore Habakkuk too, in the same sense, says: Your eyes, Lord, are pure, and I know that you do not willingly look upon evil and injustice, nor can anyone doubt your justice. Yet why do you allow the Babylonians to exult with such cruelty, and Israel, the just, to be oppressed by the impious Nebuchadnezzar—not that the one who is oppressed is perfectly just, but that he is more just than his oppressor. And just as fish that have no ruler, and irrational beasts, and a multitude of creeping things without providence, are subject to the stronger, and whoever prevails more in strength dominates the other, so among men—a rational animal, created in your likeness—reason does not prevail, nor merits, but bodily strength and irrational might. But if we wish to understand this generally, with the prophet asking about providence—why the devil has such power in the world, and, while God rules, another exercises tyranny—the sense will be of this kind, and this exposition will be joined to the preceding: I know, Lord my God, my holy one, that, with you providing and defending, we do not die; and I know that for this reason you have set an adversary, so that, using him as a kind of executioner, you might reprove and not kill sinners. I know that nothing unjust pleases you, and that your eyes are pure from all iniquity, nor can you see the sorrows of those who are subject to injustice. Yet I cannot find the reason why the unjust Cain kills the just Abel, and you are silent?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Cur saeviente ceto, et omnia devorante, non solum minores pisciculi, sed ipse quoque tuus devoretur Jonas (Jonae II)? Quare impius vincit, et justus vincitur? Nec hoc dico quod noverim quemquam justificari in conspectu tuo, et absque peccato esse, et humanae fragilitatis ignarus sim; sed quomodo Sodoma et Gomorrha comparatione Jerusalem justae sunt. Et Publicanus in evangelio Pharisaei collatione fit justior (Luc. XVIII): ita et iste qui opprimitur a diabolo, peccator quidem est; sed opprimente se justior est. Quare igitur non est mensura, nec pondus, ut si semel justus opprimitur et subjicitur, non impio, sed justiori se subjiciatur? Dicam quidquam sine te fieri, et te nolente, tantum posse impium? hoc sentire blasphemum est. Cum itaque tu sis universitatis rector et Dominus, tu ne cesse est facias quod sine te fieri non potest. Et haec dicit non quod ipse propheta sic sentiat ut supra testatus sum; sed quod impatientiam humanam in sua persona exprimat: sicut frequenter videmus Apostolum varias hominum in se recipere sententias, et nunc dicere: Video autem aliam legem in membris meis, repugnantem legi mentis meae, et captivantem me in lege peccati, quae est in membris meis (Rom. VII, 23). Et quasi incipiens sit: Fratres ego non arbitror me comprehendisse (Phil. III. 13); et, Ex parte cognoscimus, et ex parte prophetamus (I Cor. XIII, 9).","english":"Why, when the whale rages and devours all things, is not only the smaller fish but even your own Jonah devoured? Why does the impious man conquer and the just man is conquered? Nor do I say this because I know that anyone is justified in your sight and is without sin, or because I am ignorant of human frailty; but just as Sodom and Gomorrah are just by comparison with Jerusalem, and the tax collector in the Gospel becomes more just by comparison with the Pharisee, so too this man who is oppressed by the devil is indeed a sinner, but by comparison with his oppressor he is more just. Why, then, is there no measure and no weight, so that if a just man is once oppressed and subjected, he is subjected not to the impious man but to one more just than himself? Shall I say that anything is done without you, and that the impious man can do so much against your will? To think this is blasphemous. Since, therefore, you are the ruler and Lord of the universe, it is necessary that you do what cannot be done without you. And he says these things not because the prophet himself thinks this way, as I testified above, but because he expresses human impatience in his own person—just as we frequently see the Apostle take upon himself the various opinions of men, and now say: But I see another law in my members, warring against the law of my mind and bringing me into captivity to the law of sin which is in my members. And as if beginning, he says: Brothers, I do not consider that I have apprehended; and, We know in part, and we prophesy in part.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Ac rursum quasi perfectus sit: Quotquot ergo perfecti, hoc sapiamus (Philipp. III, 15), cum utique non sit unius atque ejusdem, dicere se ex parte cognoscere, et esse perfectum. Ac ne forsitan putes non Apostolicae consuetudinis, sed nostri hoc esse argumenti quod ipse loquitur ad Corinthios: Hoec autem, fratres, transfigurati me et Apollo propter vos, ut in nobis discatis (I Cor. IV, 6). Alioquin quomodo potest sic habere Deus homines quasi pisces maris, et velut reptilia quae non habent principem: cum angeli singulorum quotidie videant faciem Patris qui in coelis est (Matth. XVIII): et circumdet angelus Domini in circuitu timentium eum, et eripiat eos (Psal. XXXIII). Sicut igitur in hominibus etiam per singulos Dei currit providentia, sic in caeteris animalibus generalem quidem dispensationem et ordinem, cursumque rerum intelligere possumus. Verbi gratia, quomodo nascitur piscium multitudo, et vivat in aquis, quomodo reptilia et quadrupedia oriantur in terra, et quibus alantur cibis. Caeterum absurdum est ad hoc Dei deducere majestatem 2, ut sciat per momenta singula quot nascantur culices, quotve moriantur, quae cimicum et pulicum et muscarum sit in terra multitudo, quanti pisces in aqua natent, et qui de minoribus majorum praedae cedere debeant.","english":"And again, as though he were perfect: \"As many of us, therefore, as are perfect, let us be of this mind\" (Philippians 3:15), although surely it is not the part of one and the same man both to say that he knows in part and to be perfect. And lest perhaps you think it is not an apostolic custom but an argument of my own, that which he himself says to the Corinthians: \"But these things, brethren, I have transferred to myself and Apollos for your sakes, that in us you may learn\" (1 Corinthians 4:6). Otherwise, how can God regard men as the fishes of the sea, and as the creeping things that have no ruler, when the angels of each one daily see the face of the Father who is in heaven (Matthew 18), and the angel of the Lord encamps round about those who fear him, and delivers them (Psalm 33). Just as, therefore, among men God's providence runs even through each individual, so in the other animals we can understand a general dispensation and order, and the course of things. For example, how the multitude of fishes is born and lives in the waters, how creeping things and four-footed beasts arise on the earth, and by what foods they are nourished. But otherwise it is absurd to bring the majesty of God down to this, that it should know at every moment how many gnats are born, or how many die, what multitude of bugs and fleas and flies there is on the earth, how many fishes swim in the water, and which of the smaller ought to fall prey to the greater.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Non simus tam fatui adulatores Dei, ut dum potentiam ejus etiam ad ima detrahimus, in nos ipsos injuriosi simus, eamdem rationabilium quam irrationabilium providentiam esse dicentes. Ex quo liber ille apocryphus stultitiae condemnandus est, in quo scriptum est, quemdam angelum nomine Tyri praesse reptilibus: et in hanc similitudinem piscibus quoque et arboribus, et bestiis universis proprios in custodiam angelos assignatos.\n\n(Vers. seqq.) « Totum in hamo sublevavit, traxit illud in sagena sua, et congregavit in rete suum: super hoc laetabitur et exsultabit. Propterea immolabit sagenae suae, et sacrificabit reti suo, quia in ipsis incrassata est pars ejus, et cibus ejus electus: propter hoc ergo expandit sagenam suam, et semper interficere gentes non cessat. » LXX: « Consummationem in hamo sublevavit, et attraxit eum in reti suo, et congregavit eum in sagenis suis: propter hoc laetabitur et gaudebit: propterea immolabit sagenae suae, et incendet reti suo, quia in ipsis incrassavit partem suam, et escae ejus electae: propterea expandit rete suum, et semper interficere gentes non cessat.","english":"Let us not be such foolish flatterers of God that, while we drag his power down even to the lowest things, we become injurious to ourselves, saying that the providence over rational and irrational creatures is the same. Hence that apocryphal book is to be condemned as folly, in which it is written that a certain angel named Tyri presides over the creeping things, and in like manner that proper angels have been assigned as guardians to fishes too, and trees, and all beasts.\n\n(Verses and following.) \"He lifted up the whole in his hook, he drew it in his dragnet, and gathered it in his net: over this he will rejoice and exult. Therefore will he sacrifice to his dragnet, and offer sacrifice to his net, because in them his portion has grown fat, and his food is choice: therefore he has spread out his dragnet, and he never ceases to kill the nations.\" The Septuagint: \"He lifted up the consummation in his hook, and drew him in his net, and gathered him in his dragnets: therefore he will rejoice and be glad: therefore will he sacrifice to his dragnet, and burn incense to his net, because in them he has made fat his portion, and his foods are choice: therefore he has spread out his net, and he never ceases to kill the nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"» Quia supra pisces nominaverat, dicens: Et faciet homines quasi pisces maris, et quasi reptile, quod significantius dicitur in Hebraeo REMES ( ), id est,, omne videlicet quod moveri potest, idcirco piscium servat in caeteris, ut quomodo piscator mittit hamum, et rete et sagenam, ut quod hamus non potuit rete comprehendat, quod evaserit rete sagenis latioribus circumdetur: ita et rex Babylonius cuncta vastaverit, et universum hominum genus suam praedam fecerit (Dan. III). Porro quod ait: Laetabitur atque gaudebit, et immolabit sagenae suae et sacrificabit reti suo, idolum significat quod fecit in campo Dura et simulacrum Belis, cui quasi grandi sagenae immolavit pinguissimas victimas, totas quas vicerat nationes ad cultum ejus cogens. In ipsis quippe. hoc est, in idolis suis incrassatum esse se credens, et suam partem, id est, omnes se habere divitias, quasi grandes pisces etiam principes quosque atque reges suo subjugavit imperio, quas escas electas vocat. Et quia semel piscatione opulentissima saturatus est, et sagenam suam, id est, suum replevit exercitum, propterea gentes interficere, id est, semper pugnare, et jugulare non cessat.","english":"Because above he had named fish, saying: And he will make men like the fish of the sea, and like the creeping thing, which is expressed more significantly in Hebrew as REMES, that is, plainly everything that can move, for that reason he keeps to fish in what follows: so that just as a fisherman casts a hook, and a net, and a dragnet, so that what the hook could not take the net may catch, and what has escaped the net may be surrounded by the broader dragnets, so too the king of Babylon will lay everything waste and make the whole human race his prey (Dan. 3). Furthermore, what he says: He will rejoice and be glad, and will sacrifice to his dragnet and offer sacrifice to his net, signifies the idol that he made in the plain of Dura and the image of Bel, to which, as to a great dragnet, he sacrificed the fattest victims, forcing all the nations he had conquered to the worship of it. For in them—that is, in his idols—believing himself to have grown fat, and that he held his portion, that is, all riches, he subjected even all the princes and kings to his dominion like great fish, which he calls choice foods. And because once he has been satiated by a most opulent fishing, and has filled his dragnet, that is, his army, for that reason he does not cease to kill the nations, that is, always to fight and to slaughter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Porro secundum Septuaginta, impius diabolus (qui opprimit justum, et habet homines quasi pisces maris, et vastat cuncta quasi reptilia non habentia ducem) misit hamum suum contrarium ei hamo, a quo per apostolum Petrum primus captus est piscis, in cujus ore inventus est stater (Matth. XVII). Et adhaesit hamo ejus Adam, et attraxit eum foras de paradiso rete suo: et cooperuit illum sagenis suis, variis et multiplicibus dolis atque fallaciis. Idcirco laetabitur, et decipulas suas plus arbitrabitur esse quam praeceptum Domini. Et immolabit non hamo (qui perversus sermo intelligitur, et adhuc in principio constitutus), sed reti suo, quia pinguissimas in ipso hostias comprehendit. Et: Per unum hominem peccatores constituti sunt plurimi (Rom. V, 19), et in Adam omnes mortui sumus (I Cor. XV), et universi deinceps sancti cum illo pariter de paradiso ejecti. Unde et cibi ejus electi sunt: ut, secundum Psalmistam: Quaerat a Deo escam sibi (Psal. CIII, 21), prophetas subvertere volens et apostolos. Et quia primum decepit hominem, quotidie universum humanum genus interficere non cessat.","english":"Furthermore, according to the Septuagint, the impious devil (who oppresses the just man, and holds men like the fish of the sea, and lays waste all things like creeping things that have no leader) sent his hook, contrary to that hook by which the first fish was caught through the apostle Peter, in whose mouth a stater was found (Matthew 17). And Adam clung to his hook, and he drew him out of paradise with his net, and covered him with his dragnets, with various and manifold deceits and fallacies. Therefore he will rejoice, and will reckon his snares to be more than the commandment of the Lord. And he will sacrifice, not to his hook (which is understood as perverse speech, and still established in the beginning), but to his net, because he has seized the fattest victims in it. And: By one man many were made sinners (Romans 5:19), and in Adam we all died (1 Corinthians 15), and all the saints thereafter were cast out of paradise together with him. Hence his foods are also choice: so that, according to the Psalmist, He may seek food for himself from God (Psalm 103:21), wishing to subvert the prophets and the apostles. And because he first deceived man, he does not cease daily to kill the whole human race.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Potest autem et de haereticorum accipi perversa multiplicique doctrina, quod et ipsi hamo suo, et rete suo, et sagenis suis plurimos pisces capiant, et multa reptilia comprehendant, et idcirco laetentur, et sermonem suum quo decipere et persuadere potuerunt, quasi Deum adorent, et illum colant, illum exspoliant: ipsi omni arte deserviant, per quem sciant a se tantas victimas interfectas, et tantos potentium atque sanctorum esse deceptos 1, quos pinguem partem et electas escas Scriptura nunc nominat. Propterea in similitudinem bestiarum, quae gustatum semel sanguinem semper sitiunt, expandunt rete suum, et hoc omne eorum studium est, ut non paucos, sicut in principio, sed plures, interficiant. Non ambigit de interfectione multarum gentium, qui tantam haereseon et perversarum doctrinarum multitudinem diaboli viderit hamo, rete, sagenisque comprehensam: et tamen capturae eorum (finis interitus est.","english":"But it can also be understood of the perverse and manifold doctrine of heretics, that they too with their hook, their net, and their dragnets catch very many fish and grasp many creeping things, and therefore rejoice, and worship as God the word by which they were able to deceive and persuade, and honor it, and despoil it: they devote themselves with every art to him through whom they know that so many victims have been slain by them, and so many of the powerful and the holy have been deceived, whom Scripture now calls the fat portion and the choice morsels. Therefore, in the likeness of beasts, which once they have tasted blood thirst for it forever, they spread their net, and this is all their zeal, that they may kill not a few, as at the beginning, but many. He does not doubt the slaughter of many nations, who has seen so great a multitude of heresies and perverse doctrines caught by the devil's hook, net, and dragnets: and yet their catch (is the end, destruction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"(Cap. II.—Vers. 1.) « Super custodiam meam stabo, et figam gradum super munitionem, et contemplabor ut videam quid dicatur mihi et quid respondeam ad arguentem me. » LXX: « Super custodiam meam stabo, et ascendam super petram. et contemplabor ut videam quid loquetur in me, et quid respondeam ad correptionem meam. » Symmachus manifestius est persecutus: « Quasi custos super speculam stabo, et stabo velut inclusus, et contemplabor ut videam quid dicatur mihi, et quid respondeam, et contradicam adversum arguentem me. » Pro munitione et petra, in cujus locum Symmachus interpretatus est conclusum, in Hebraeo ponitur MASUR ( ), quod Theodotio gyrum, Aquila et quinta editio circinum transtulerunt. Primae causationi responderat Dominus: Aspicite in gentibus, et videte, et admiramini, et obstupescite. Ad quam propheta quasi superioris dicti agens poenitentiam, temperaverat quidem quaestionem, dicens: Domine Deus meus, sancte meus, et non moriemur (Habac. I, 12). Sed nihilominus cum veneratione et laudibus Dei ipsum fuerat sciscitatus: Mundi sunt oculi tui ut non videas malum, et respicere ad iniquitatem nescis (Ibid. 13). Quare non respicis super iniqua agentes, et taces, devorante impio justiorem se? Et quae esset justi devoratio, exsecutus in partibus est: ut fierent homines quasi pisces maris, et quasi reptilia.","english":"(Ch. II—Ver. 1.) \"I will stand upon my watch, and fix my step upon the fortress, and I will look out to see what is said to me and what I should answer to the one who reproves me.\" The Septuagint: \"I will stand upon my watch, and I will climb upon the rock, and I will look out to see what will be spoken in me, and what I should answer to my rebuke.\" Symmachus has followed this more clearly: \"Like a watchman upon a lookout I will stand, and I will stand as one shut in, and I will look out to see what is said to me, and what I should answer, and I will speak against the one who reproves me.\" In place of the fortress and the rock, for which Symmachus translated \"shut in,\" the Hebrew has MASUR, which Theodotion rendered as \"circle,\" and Aquila and the fifth edition as \"compass.\" The Lord had answered the first cause: Look among the nations, and see, and marvel, and be astonished. In penitence, as it were, for the preceding utterance, the prophet had moderated his question, saying: Lord my God, my holy one, and we shall not die. But nonetheless, with veneration and praises of God, he had inquired of him: Your eyes are pure so as not to see evil, and you do not know how to look upon iniquity. Why do you not look upon those who do wicked things, and are silent, when the impious devours the one more just than himself? And what the devouring of the just man would be, he has set out in detail: that men should become like the fish of the sea, and like creeping things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Et quod hamo, et sagena, et rete suo omnes ad interitum traherentur, et non esset finis interfectionis eorum. Itaque quia propheta est, et propterea quaerit, et dubitare se dicit, ut quod illi responderetur, respondeatur omnibus: Stabo, inquit, in specula mea, id est, in prophetiae meae sublimitate, et videbo post captivitatem populi, et eversionem civitatis et templi, et deinceps quid sequatur. Vel certe ita: custodiam omni diligentia cor meum, et stabo super Christum petram. Et hoc gyro et circino quasi muro sepiar, ne ad me leo rugiens possit irrumpere, et videbo quid mihi post secundam questionem respondeat Deus: et postquam mihi responderit, et me corripuerit male fuisse conquestum, quid ego quoque ei debeam respondere. Eleganter autem et miro sensu humanam describit impatientiam, quam in disceptationibus semper habere consuevimus: ut antequam nobis ex adverso aliquis respondeat, et sciamus in quo nos arguerit, ad respondendum paremur. Ex quo ostenditur responsionem non rationis esse, sed contentionis. Si enim esset ratio, responsio debuerat exspectari, et sic videre utrum respondere deberet, an consentire rationabili responsioni. Sed et hoc notandum ex eo quod dixerat, Ut videam quid loquatur in me, propheticam Visionem et eloquium Dei non extrinsecus ad prophetas fieri, sed intrinsecus et interiori homini respondere. Unde et Zacharias.","english":"And because by hook, and dragnet, and their net all were being dragged to destruction, and there was no end to their slaughter. Therefore, because he is a prophet, and for that reason seeks, and says he doubts, so that what was answered to him might be answered to all: \"I will stand,\" he says, \"upon my watch,\" that is, on the height of my prophecy, \"and I will see\" after the captivity of the people, and the overthrow of the city and the temple, \"and thereafter what follows.\" Or certainly thus: I will guard my heart with all diligence, and I will stand upon Christ the rock. And with this circle and compass, as if with a wall, I will hedge myself about, lest the roaring lion be able to break in upon me, and I will see what God answers me after the second question; and after he has answered me and reproved me for having complained wrongly, what I too ought to answer him. Elegantly and with wonderful sense, moreover, he describes human impatience, which we are always accustomed to have in disputes: so that before someone answers us from the other side, and we know in what he has accused us, we prepare ourselves to respond. From this it is shown that the response is not of reason, but of contention. For if it were reason, the response ought to have been awaited, and thus to see whether he ought to respond, or to agree to a reasonable response. But this too must be noted from what he had said, \"That I may see what is spoken in me,\" that the prophetic vision and utterance of God do not come to the prophets from outside, but respond inwardly and to the inner man. Whence also Zechariah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Et angelus, inquit, qui loquebatur in me (Zach. I, 9). Et in Psalmis: Audiam quid loquatur in me Dominus (Psal. LXXXIV, 9).\n\n(Vers. seqq.) « Et respondit mihi Dominus, et dixit: Scribe visum, et explana eum super tabulas, ut percurrat qui legerit eum, quia adhuc visus procul, et apparebit in finem, et non mentietur: si moram fecerit, exspecta illum: quia veniens veniet, et non tardabit: ecce qui incredulus est, non erit recta anima ejus in semetipso. Justus autem in fide sua vivet. » LXX: « Et respondit ad me Dominus, et dixit: Scribe visionem, et manifeste in buxum ut persequatur qui legit ea: quia adhuc visio in tempus, et orietur in finem, et non in vacuum. Si defecerit, sustine cum, quia veniens veniet, et non tardabit: si retraxerit se, non placebit animae meae in eo. Justus autem ex fide mea vivet. » Pro tabulis et buxo, quod Hebraice dicitur ALLUOTH ( ) [Al. LUTH] Symmachus interpretatus est paginas. Et ubi Septuaginta posuerunt: Justus autem ex fide mea vivet, omnes aequaliter transtulerunt, ex fide sua vivet. Denique Symmachus significantius interpretans ait: Justus autem per fidem propriam suam vivet, quod Graece dicitur,: BAEMUNATHO ( ) quippe quod interpretatur in fide sua, si JOD et non VAU litteram haberet in fine, ut Septuaginta putaverunt, et legeretur BAEMUNATHI ( ) transtulissent, in fide mea.","english":"And the angel, he says, who was speaking in me (Zech. 1:9). And in the Psalms: I will hear what the Lord speaks in me (Ps. 84:9).\n\n(Verses following.) \"And the Lord answered me, and said: Write the vision, and explain it plainly on tablets, so that he who reads it may run through it, because the vision is still far off, and it will appear at the end, and it will not lie: if it should delay, wait for it: because coming it will come, and it will not be slow: behold, the one who is unbelieving, his soul will not be upright in himself. But the just shall live in his faith.\" The Septuagint: \"And the Lord answered me, and said: Write the vision, and plainly on boxwood, so that he who reads these things may pursue them: because the vision is still for a time, and it will rise at the end, and not in vain. If it should fail, wait for it, because coming it will come, and it will not be slow: if he should draw back, my soul will not be pleased in him. But the just shall live by my faith.\" For \"tablets\" and \"boxwood,\" which in Hebrew is called ALLUOTH, Symmachus translated as \"pages.\" And where the Septuagint put: \"But the just shall live by my faith,\" all equally translated, \"he shall live by his own faith.\" Finally Symmachus, translating more significantly, said: \"But the just shall live through his own faith,\" which in Greek is BAEMUNATHO; for that which is interpreted as \"in his faith,\" if it had the letter JOD and not VAU at the end, as the Septuagint supposed, and were read as BAEMUNATHI, they would have translated, \"in my faith.","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":34,"ref":"p34","source":"Nunc autem similitudo litterae VAU et JOD, quae mensura tantam inter se distant, causa erroris fuit. Hoc quare dictum sit, sequens disputatio comprehendit. Juxta repromissionem quae ad sanctum virum in Isaia fit, dicens: Adhuc loquente te, dicam, ecce adsum (Isa. LXV, 24), nunc quoque prophetae respondit Dominus, et praecepit ut scribat visionem, et digerat eam super tabulas, id est, manifestius scribat. Tabulas autem puto illas, de quibus et Apostolus loquitur ad Corinthios: Epistolas nostra vos estis, scripta in cordibus nostris: quae cognoscitur et legitur ab omnibus; manifestati, quoniam extis epistola Christi, ministrata a nobis, et scripta non atramento, sed Spiritu Dei viventis, non in tabulis lapideis, sed in tabulis cordis carnalibus (II Cor. III, 2, 3). Sed et Salomon tale quid significat in Proverbiis dicens: Describe eam super latitudinem cordis tui (Prov. III, 3). Scribere autem jubetur planius, ut possit lector currere, et nullo impedimento velocitas ejus, et legendi cupido teneatur. Et hoc praecipit, quia adhuc visio procul est, et in tempore constituto. Et cum finis rerum advenerit, tunc etiam ille veniet, et probabitur prophetia vera opere completa.","english":"But now the similarity of the letters VAU and JOD, which differ from each other by so great a measure, was the cause of error. Why this was said, the following discussion comprehends. According to the promise which is made to the holy man in Isaiah, saying: While you are still speaking, I will say, Behold, I am here (Isa. 65:24), now also the Lord answers the prophet, and commands that he write the vision, and set it out clearly upon tablets, that is, write it more plainly. But I think those are the tablets of which the Apostle also speaks to the Corinthians: You are our letters, written in our hearts, which is known and read by all; manifested, because you are the letter of Christ, ministered by us, and written not with ink, but with the Spirit of the living God, not on tablets of stone, but on the fleshy tablets of the heart (2 Cor. 3:2-3). But Solomon also signifies such a thing in Proverbs, saying: Describe her upon the breadth of your heart (Prov. 3:3). But he is commanded to write more plainly, so that the reader may run, and no impediment may hold back his speed and his desire to read. And he commands this, because the vision is still far off, and at the appointed time. And when the end of things has come, then he too will come, and the prophecy will be proved true by the work fulfilled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Quod si forte pro cupiditate tua, o lector, et videndae visionis ardore, paululum tibi visum fuerit moram facere quod promissum est, noli desperare venturum; sed exspecta patienter; me enim habes, qui libi polliceor et dico: Veniens veniet, et non tardabit. Si quis autem incredulus est hujus sponsionis meae, dicente, veniens veniet, et non tardabit, coeperit ambigere, et in se tacitus fluctuare, putans non esse venturum quod moratur ad tempus; hic meae animae displicebit, juxta illud: Neomenias et Sabbata vestra odit anima mea (Isa. I, 13). Quod autem animam suam Deus dixit, promente et cogitatione debemus accipere, ut sit intellectus: meo sensui displicebit. Sicut autem displicebit ille qui, me promittente, dubitaverit venturum esse quod spondeo; ita justus qui crediderit promissioni meae, vivet in fide sua. Hi quasi lineis capituli hujus pictura descripta est. Quod autem dicit, hujuscemodi est, ita duntaxat ut et translationem Septuaginta misceamus. Scribe in corde tuo, et quasi parvuli qui prima elementa accipiunt litterarum, curvos apices et trementem manum in buxo erudiunt, et ad recte scribendum meditatione consuescunt: ita tu quoque qui ex persona ambigentis loculus es populi, in tabulis cordis tui et in buxo pectoris scribe quod dico.","english":"But if perhaps, O reader, because of your desire and the ardor of seeing the vision, it has seemed to you that what was promised delays a little, do not despair that it will come; but wait patiently; for you have me, who promise and say to you: Coming, he will come, and he will not delay. But if anyone is unbelieving of this promise of mine, when I say, Coming, he will come, and he will not delay, and begins to waver and silently fluctuate within himself, thinking that what is delayed for a time will not come, this one will displease my soul, according to that saying: Your new moons and your sabbaths my soul hates (Isa. 1:13). But when God said his soul, we must understand it as meaning his mind and thought, so that the sense is: he will displease my understanding. But just as that one will displease me who, when I promise, has doubted that what I promise will come, so the just man who has believed my promise will live in his faith. The picture of this chapter has been described, as it were, with lines. But what he says is of this sort, only in such a way that we also include the translation of the Seventy. Write in your heart, and like little children who are receiving the first elements of letters, who are taught the curved tops and the trembling hand on the boxwood, and by practice become accustomed to writing correctly: so you also, who have spoken in the person of the doubting people, write what I say on the tablets of your heart and on the boxwood of your breast.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Visio enim est qua promittitur jubeturque describi, et scribi manifestius, ut nullo involvatur nubilo, et nullis aenigmatum obscuretur ambagibus; manifesta spes manifestam habeat sponsionem. Hoc autem, o propheta, praecipio, non quod tu nesciat(non enim esses propheta, si ignorares), sed ut quod tu manifestius scripseris, lector, absque impedimento et difficultate possit legere atque percurrere;· quod Septuaginta transtulerunt:, id est, ut persequatur qui legit; juxta illum sensum, qui ad Timotheum scribitur: Persequere justitiam, et pietatem et fidem, charitatem, patientiam, mansuetudinem (I Tim. VI, 11). Et ad Romanos: Hospitalitatem sectantes (Rom. XII, 13). Et ad Corinthios: Persequimini charitatem (I Cor. XIV, 1). Ipsa autem visio de qua tibi dixi: scribe visionem, et manifesta in buxo, ut possit persequi qui legit, adhuc in tempore constituto est, de quo Salvator ait: Tempore acceptabili exaudivit te, et in die salutis auaitiatus sum tibi (Isa. XLIX, 8). Et orietur in consummatione mundi, et in extrema diei hora, de qua loquitur et Joannes: Filioli, nunc hora novis· sima est (I Joan. II, 18). Et non frustra veniet; salvabit enim multos, et cum reliquiis Israelitici populi multitudinem gentium congregabit.","english":"For it is a vision that is promised and commanded to be described and written more plainly, so that it may be veiled by no cloud and obscured by no winding riddles; let manifest hope have a manifest pledge. But this, O prophet, I command, not because you do not know (for you would not be a prophet if you did not know), but so that what you have written more plainly, the reader may be able to read and run through without hindrance and difficulty; which the Seventy translated as \"that he who reads may pursue,\" according to that sense which is written to Timothy: Pursue righteousness, and godliness and faith, love, patience, gentleness (1 Tim. 6:11). And to the Romans: Pursuing hospitality (Rom. 12:13). And to the Corinthians: Pursue love (1 Cor. 14:1). But the vision itself, of which I have said to you: Write the vision, and make it plain on the boxwood, so that he who reads may pursue, is still at the appointed time, of which the Savior says: In an acceptable time I heard you, and in the day of salvation I helped you (Isa. 49:8). And it will arise at the consummation of the world, and in the last hour of the day, of which John also speaks: Little children, it is now the last hour (1 John 2:18). And it will not come in vain; for it will save many, and with the remnant of the Israelite people it will gather a multitude of the nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Quod si paululum se subtraxerit, et volis tuis, lector, qui legere juberis in buxo, et in tabulis, quas propheta descripsit, venire tardius visio coeperit, exspecta eam: Quia veniens veniet, et non tardabit. Si autem dubitaverit fides tua, et putaveris non evenire quod spondeo, habebis pro grandi poena quod meae animae displicebis. Justus autem qui credit verbis meis, et de his non ambigit quae polliceor, habebit praemium vitam sempiternam 1. Nec statim debes arguere vel in te interficiendo, vel in illo vivificando, quod apud me acceptio personarum sit, quia ipse vivificationis suae causa est, qui ex fide sua vivet: sicut tu ex eo quod te subtraxisti, et credere noluisti, displicuisti animae meae. Manifeste autem in his de adventu Christi prophetia est. Unde et proposita quaestio solvitur, quod donec ille veniat, iniquitas dominetur in mundo, et judicium non perveniat ad finem: et verus Nabuchodonosor capiat rete suo et sagena homines quasi pisciculos, et rationabile animal quasi reptile, non habens principem. Porro quod pro visione interpretati sumus, Quia adhuc visus procul; et si moram fecerit, exspecta illum, id est, visum; non putet aliquis errore deceptus pro visione quae est generis feminini, visum posuisse, qui est generis masculini, et minus usitatum est in Latino.","english":"But if it has withdrawn itself a little, and the vision has begun to come more slowly to your wishes, reader, who are commanded to read on boxwood and on tablets which the prophet has written, wait for it: Because coming it will come, and it will not delay. But if your faith has doubted, and you have thought that what I promise will not come to pass, you will have as a great punishment that you will displease my soul. But the just man who believes my words, and does not doubt those things which I promise, will have eternal life as his reward. Nor should you immediately argue, either by killing yourself or by giving life to that one, that there is acceptance of persons with me, because he himself is the cause of his own vivification, who will live by his faith: just as you, from the fact that you withdrew yourself and were unwilling to believe, have displeased my soul. But manifestly in these things there is a prophecy concerning the advent of Christ. Whence also the proposed question is solved, that until he comes, iniquity rules in the world, and judgment does not reach its end: and the true Nebuchadnezzar catches men with his net and dragnet as if little fish, and the rational animal as if a reptile, having no prince. Furthermore, what we have interpreted in place of “vision,” Because still the vision is seen afar off; and if it has made a delay, wait for it, that is, the vision; let no one think, deceived by error, that in place of “vision,” which is of the feminine gender, he has put “visum,” which is of the masculine gender, and is less usual in Latin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Siquidem HAZON ( ) quod Aquila interpretatur, apud Hebraeos genere masculino visus dicitur, et neque ad finem sub eodem genere visionis, id est, visus, masculina declinatio conservatur. Septuaginta autem dicentes, Scribe visionem; et postea, Si defecerit, sustine eum: quia veniens veniet, et non tardabit: si subtraxerit se, non placebit animae meae in eo, primum interpretati sunt visionem genere feminino, quae apud Hebraeos, ut diximus, masculini est. Deinde secundum Hebraicum genus, ubi declinatur masculine, Sustine eum, et non placebit animae meae in eo ipsi quoque masculino genere declinaverunt. Cum utique debuerint juxta id quod primum interpretati sunt visionem, etiam in reliquis femininum genus ponere visionis, ut dicerent. Exspecta eam: quia veniens veniet: quod si se subtraxerit, non placebit animae meae in ea, id est, in visione. Hoc propterea, ne quod sciebamus, videremur tacere.","english":"For indeed HAZON, which Aquila translates as \"vision,\" is in Hebrew of the masculine gender, and not even at the end is the masculine declension preserved under the same gender of vision, that is, of sight. But the Seventy, saying, \"Write the vision,\" and afterwards, \"If it has failed, wait for him, because coming he will come and will not delay; if he withdraws himself, my soul will not be pleased with him,\" first translated \"vision\" in the feminine gender, which in Hebrew, as we have said, is masculine. Then, according to the Hebrew gender, where it is declined in the masculine, they too declined \"wait for him\" and \"my soul will not be pleased with him\" in the masculine gender. Yet they ought, in accordance with what they first translated as \"vision,\" to have used the feminine gender of \"vision\" in the remaining parts as well, so as to say, \"Wait for her, because coming she will come; but if she withdraws herself, my soul will not be pleased with her,\" that is, with the vision. This I have said so that we might not seem to pass over in silence what we knew.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Caeterum non ignoro secundum interpretationem corum posse et ita accipi: Scribe visionem in qua Christus repromittitur, et prophetiae tuae vel in buxo, vel in tabulis, vel, ut Symmachus transtulit, paginis, hunc texe sermonem, quod tempore constituto, et in consummatione mundi veniat Filius meus, qui salvet oves perditas domus Israel, et alias quoque oves antiquis ovibus copulet, et unum efficiens gregem jungat duas virgas, quas Ezechiel, id est, virtus Dei, sociatas et sibi invicem cohaerentes tenet in prophetali manu (Ezech. XIX). Quod si paululum, o propheta, vel tu, popule (ex cujus persona dubitare visus est et propheta meus), se subtraxerit Christus, et visus fuerit retardare, exspecta illum, veniens enim veniet, et non tardabit; et caetera quae jam supra exposuimus. Porro quod Apostolus LXX magis testimonio abusus est, ad Romanos scribens: Justus autem ex fide mea vivet (Rom. I, 17), et non eo quod habetur in Hebraico, causa perspicua est. Scribebat enim Romanis, qui Scripturas Hebraicas nesciebant: nec erat ei cura de verbis, cum sensus esset in tuto, et damnum ex eo praesens disputatio non haberet. Alioquin ubicunque diversus est sensus, et aliter scriptum in Hebraico, aliter in LXX, nota eum uti his testimoniis quae a Gamaliele doctore legis didicerat.","english":"Furthermore, I am not unaware that according to their interpretation it can also be understood in this way: Write the vision in which Christ is promised, and commit this discourse of your prophecy to writing either on boxwood, or on tablets, or, as Symmachus translated, on pages, because at the appointed time, and at the consummation of the world, my Son will come, who will save the lost sheep of the house of Israel, and will join the other sheep as well to the ancient sheep, and making one flock will unite the two rods which Ezekiel—that is, the power of God—holds joined together and clinging to one another in his prophetic hand (Ezek. 19). But if, O prophet, or you, O people (from whose person my prophet also seems to have doubted), Christ has withdrawn himself a little and has seemed to delay, wait for him, for coming he will come and will not delay; and the rest which we have already expounded above. Moreover, that the Apostle made rather loose use of the testimony of the Seventy, writing to the Romans: The just man, however, shall live by my faith (Rom. 1:17), and not of what is found in the Hebrew, the reason is clear. For he was writing to the Romans, who did not know the Hebrew Scriptures; nor did he care about the words, since the sense was safe, and the present discussion would suffer no loss from it. Otherwise, wherever the sense is different, and it is written one way in the Hebrew and another way in the Seventy, note that he uses those testimonies which he had learned from Gamaliel, the teacher of the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"(Vers seqq.) « Et quomodo vinum potantem decipit, sic erit vir superbus, et non decorabitur, qui dilatavit quasi infernus animam suam, et ipse quasi mors, et non adimpletur. Et congregabit ad se omnes gentes, et coacervabit ad se omnes populos. Nunquid non omnes isti super eum parabolam sument, et loquelam aenigmatum ejus, et dicetur: Vae et qui multiplicat non sua: usquequo aggravat contra se densum lutum? nunquid non repente consurgent qui mordeant te; et suscitabuntur lacerantes te, et eris in rapinam eis? Quia tu spoliasti gentes multas, spoliabunt te omnes qui reliqui fuerint de populis propter sanguinem hominis, et iniquitatem terrae, civitatis et omnium habitantium in ea. » LXX: « Qui autem arrogans est et contemptor, vir superbus, nihil perducit ad finem: qui dilatavit sicut infernus animam suam, et iste quasi mors, non adimpletur. Et congregabit ad se omnes gentes, et accipiet ad se omnes populos: nonne universa haec adversum eum parabolam sument, et propositionem ad narrationem ejus, et dicent: Vae qui multiplicat sibi quae non sunt sua; usquequo aggravat torquem suam graviter, quia subito consurgent mordentes eum, et vigilabunt insidiatores, tui, et eris in rapinam illis?","english":"And the following verses: “And as the drunken man deceives, so will the proud man be, and he will not be adorned, who has enlarged his soul like hell, and he himself is like death, and is not filled. And he will gather to himself all nations, and heap together to himself all peoples. Will not all these take up a parable against him, and a dark saying of his riddles, and it shall be said: Woe to him who multiplies what is not his own: how long does he weigh down against himself thick mud? Will they not suddenly rise up who bite you; and they will be stirred up who tear you, and you will be for a prey to them? Because you have spoiled many nations, all who remain of the peoples will spoil you, because of the blood of man, and the iniquity of the land, the city, and of all who dwell in it.” The Septuagint: “But he who is arrogant and a despiser, the proud man, brings nothing to completion: he who has enlarged his soul like hell, and this one is like death, is not filled. And he will gather to himself all nations, and will take to himself all peoples: will not all these take up a parable against him, and a proposition for his narration, and say: Woe to him who multiplies to himself what are not his own; how long does he weigh down his burden heavily, because suddenly they will rise up biting him, and your ambushers will watch, and you will be for a prey to them?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Quia tu exspoliasti gentes multae, exspoliabunt te omnes reliqui populi propter sanguinem hominum et impietates terrae, et civitatis, et omnium habitatorum ejus, » Cum haec de Christi adventu sint repromissa, sive, ut quibusdam placet, de visionis fine, et de completione auxilii Dei; quod qui crediderit esse venturum, vivet ex fide sua; qui vero incredulus fuerit, Domini animae displicebit; Nabuchodonosor rex Babylonius decipietur superbia sua. Et quomodo vinum contra potantem facit, et postquam surrexerit, neque pes, neque mens suum officium tenent: omnisque laetitia, et mentis exhilaratio vertitur in ruinam; sic vir superbus non decorabitur, nec voluntatem suam perducet ad finem 1, et juxta Symmachum, hoc est, in rerum omnium erit penuria. Qui, quasi mors et infernus, non saturatur occisis: et omnes gentes cunctosque populos suo imperio subjugans, finem avaritiae non putavit. Nonne cum inebriatus fuerit poculo Domini, et meraco calice consopitus, omnes super eum per comparationem loquentur,? Vae qui lotum orbem vastans, non saturatur rapinis, nec desinit exspoliare jam nudos, et ad hoc tantum saevit, ut devoret 2, et iniquitatis et praedarum onere quasi gravissima torque se deprimat. Simulque considera quam elecanter multiplicatas divitias densum appellaverit lutum.","english":"Because you have despoiled many nations, all the remaining peoples will despoil you, because of the blood of men and the impieties of the land, and of the city, and of all its inhabitants. Since these things are promised concerning the coming of Christ, or, as some prefer, concerning the end of the vision and the completion of God's help—that whoever believes he is to come will live by his faith, but whoever is unbelieving will displease the soul of the Lord—Nebuchadnezzar king of Babylon will be deceived by his own pride. And just as wine acts against the drinker, and after he has risen neither his foot nor his mind keeps to its duty, and all gladness and cheerfulness of mind is turned into ruin, so the proud man will not be adorned, nor will he bring his will to its end, and according to Symmachus, that is, there will be a scarcity of all things. He, like death and hell, is not satisfied by the slain; and subjecting all nations and all peoples to his empire, he did not think there was any end to his avarice. Will it not be that when he has been made drunk with the cup of the Lord and lulled to sleep by the pure draught, all will speak against him by way of comparison? Woe to him who, laying waste the whole world, is not satisfied with plunder, nor ceases to despoil those already naked, and rages only for this, that he may devour, and weighs himself down with the burden of iniquity and spoils as with a most heavy collar. And at the same time consider how elegantly he has called multiplied riches thick mud.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Nunquid non repente consurgent Medi atque Persae, qui Babyloniorum imperium destruentes, mordeant eum primum, et postea lacerent: fiatque eis Nabuchodonosor in rapinam, et vastator totius; orbis exspolietur a reliquis populis, qui manum et crudelitatem illius evadere potuerunt? Hoc autem ei flet propter sanguinem hominis, id est, Judae, et iniquitatem terrae, videlicet Israel, et civitatis, haud dubium quin Jerusalem et omnium in ea generaliter populum significans. Discutiamus et Septuaginta. Omnia quae de Babylone et Nabuchodonosor diximus, referri possunt ad mundum istum, et ad diabolum, qui vere arrogans et superbus, et aliquid esse se credens, nihil perducet [Al. perducit) ad finem. Siquidem conatus ejus et omnis labor habebit interitum: qui in similitudinem inferni, et mortis, non saturatur occisis, et omnium gentium deceptione laetatur, et ad se populos congregat. Qui cum eum viderint missum in Abyssum, et Tartaro traditum, ea quae in prophetis parabolice et legerant, videntes esse completa, et interpretantes super eo, consona voce memorabunt: Vae diabolo, qui multiplicavit sibi non sua. Vae perdici, quae congregavit quae non peperit. Usquequo? vel increpantium est vox ista, vel judicii diem demonstrantium. Et aggravans torquem suam infinito pondere.","english":"Will not the Medes and Persians rise up suddenly, who, destroying the empire of the Babylonians, will bite him first and afterward tear him to pieces, and Nebuchadnezzar will become a prey to them, and the despoiler of the whole world will be despoiled by the remaining peoples who were able to escape his hand and cruelty? But this will be done to him because of the blood of man, that is, of Judah, and the iniquity of the land, namely of Israel, and of the city—undoubtedly meaning Jerusalem—and generally signifying all the people in it. Let us also examine the Septuagint. All that we have said about Babylon and Nebuchadnezzar can be referred to this world and to the devil, who is truly arrogant and proud, and believing himself to be something, will bring nothing to an end. Indeed, his efforts and all his labor will have destruction: he who, in the likeness of hell and death, is not satisfied by those slain, and rejoices in the deception of all nations, and gathers peoples to himself. When they see him cast into the Abyss and delivered over to Tartarus, seeing that the things which they had read in the prophets figuratively are fulfilled, and interpreting them concerning him, they will recall with one voice: Woe to the devil, who multiplied to himself things not his own. Woe to the partridge, which gathered what it did not bear. For how long? Either this is the voice of those rebuking, or of those declaring the day of judgment. And weighing down his chain with infinite weight.","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":43,"ref":"p43","source":"Et pulchre, quia arrogans et superbus est (superbia autem proprie in extensione colli et cervicis erectione monstratur), torques gravissima sit, ut curvet quod fuerat erectum. Et istud eveniet quia subito consurgent qui mordeant eum, vel angeli, cum3 quibus diabolus tradetur in poenam, vel qui abeo tenti fuerant, agentes postea poenitentiam; et ad Christi vexilla conversi, mordebunt eum, juxta illud quod alibi dicitur: Viri pacifici tui posuerunt insidias tibi (Jerem. XXXVIII, 22). Denique sequitur: Et evigilabunt insidiatores tui, id est, quos ante consopieras, quos inebriaveras, illorum insidiis subjacebis, vastantium regnem tuum, et cos qui captivi fuerunt in Christi turmas redigentium. Tu enim depraedatus es gentes multas, et Judaicam populum ornatu et vestibus, quas ei dederam, spoliasti; idcirco omnes reliqui populi, qui tuo imperio non subjecerint cervicem, spoliabunt te, et nudum facient. Quia et tu interfecisti gentes plurimas, et fudisti sanguinem earum. Sed et terrae impietas, id est, Judaicae, et civitatis Jerusalem, et omnium habitatorum ejus [qui dixerunt adversum Creatorem suum: Crucifige, crucifige eum: sanguis ejus super nos et super filios nostros (Joan. XIX, 6),] revertetur in caput tuum, et exspoliationis tuae causae erunt.","english":"And fittingly, because he is arrogant and proud (pride, moreover, is properly shown in the stretching of the neck and the raising of the head), the most grievous yoke is upon him, so that what had been erect might be bent down. And this will happen because those who bite him will rise up suddenly—either the angels, with whom the devil will be handed over to punishment, or those who had been held by him, afterward doing penance; and having turned to the standards of Christ, they will bite him, according to that which is said elsewhere: Your peaceful men have set ambushes for you (Jeremiah 38:22). Finally it follows: And your ambushers will awake—that is, those whom you had previously lulled to sleep, whom you had made drunk, you will be subject to their ambushes, as they lay waste your kingdom and bring those who were captives into the ranks of Christ. For you have plundered many nations, and you have stripped the Jewish people of the adornment and garments which I had given them; therefore all the remaining peoples who have not bowed their neck to your empire will plunder you and make you naked. Because you also killed very many nations and shed their blood. But also the impiety of the lands—that is, of the Jewish land, and of the city of Jerusalem, and of all its inhabitants [who said against their Creator: Crucify, crucify him; his blood be upon us and upon our children (John 19:6)]—will return upon your head, and they will be the causes of your despoiling.","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":44,"ref":"p44","source":"Potest autem hoc ipsum et de Antichristo interpretari, qui in tantum erit arrogans et superbus, ut in templo Dei sessurus sit, faciens se Deum. Et, quasi infernus et mors, tantos interficiet, et ad se congregabit, ut, si fieri possit, decipiat etiam electos Dei (Marc. XIII). Congregabit quoque ad se omnes gentes4, et universos populos in suum ducet errorem. Qui cum postea interfectum illum spiritu oris Christi viderint, intelligent vera esse quae de eo ante praedicta sunt, et dicent omnia qugae sequuntur, eadem intelligentia, qua exposuimus super diabolum. Quod autem dicit, exspoliabunt te omnes reliqui populi propter sanguinem hominum, et impietatem terrae, et civitatis, et omnium habitantium in ea, reliquos populos sanctos intelligamus, qui Antichristo non servierunt, a quibus exspoliabitur impius propter impietatem quam exercuit in universam terram, et vastationem civitatis Ecclesiae, et persecutionem omnium, qui habitaverunt in ea. Tanta enim vastitas, et tanta impietas in fine rerum, Antichristo saeviente, grassabitur in Ecclesiis, et multiplicata iniquitate multorum, in tantum refrigescet charitas (Matth. XXIV), ut Dominus qui cordis arcana cognoscit, et quod futurum est, non ignorat, dixerit: Putas, veniens Filius hominis inveniet fidem super terram (Luc. XVIII, 8)?","english":"But this very thing can also be interpreted of the Antichrist, who will be so arrogant and proud that he will sit in the temple of God, making himself God. And, like a hell and death, he will kill so many and gather them to himself, so that, if it were possible, he might deceive even the elect of God (Mark 13). He will also gather to himself all nations and lead all peoples into his own error. When afterward they see him slain by the spirit of the mouth of Christ, they will understand that the things foretold concerning him are true, and they will say all the things that follow, with the same understanding by which we have expounded them concerning the devil. But what he says, all the remaining peoples will despoil you because of the blood of men, and the impiety of the land, and of the city, and of all who dwell in it—let us understand the remaining holy peoples, who did not serve the Antichrist, by whom the impious one will be despoiled because of the impiety he practiced against the whole earth, and the devastation of the city of the Church, and the persecution of all who dwelt in it. For so great a devastation, and so great an impiety at the end of things, with the Antichrist raging, will spread through the churches, and with iniquity multiplied among many, charity will grow so cold (Matthew 24) that the Lord, who knows the secrets of the heart and is not ignorant of what is to come, said: Do you think that the Son of man, when he comes, will find faith on the earth (Luke 18:8)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Possumus quoque secundum Joannem apostolum (qui scribit: Sicut audistis quia Antichristus veniet, nunc autem Antichristi multi sunt (I Joan. II, 18); unde et cognoscimus quoniam novissima hora est) omnes haereticos, et universum dogma perversum arrogantium sibi scientiam, et simplicitatem Ecclesiae contemnentium, qui nihil perducunt ad finem, sed delectantur mortibus plurimorum 1, arrogantes et superbos dicere, et totam continentiam capituli super eorum intelligentiam temperare: qui vere multiplicant sibi non sua, et quasi gravissimum lutum et ponderosam torquem, qua pertrahantur ad poenas, sibi congregantes, spoliant gentes multas, et effundunt sanguinem hominum, et impietatem exercent in Ecclesiam, et in omnes habitatores ejus. Sed reliqui populi, ecclesiastici videlicet viri, qui non fuerint eorum errore decepti, subito consurgent, et evigilabunt quasi de gravi somno, et mordebunt eos, et insidiabuntur illis, et habebunt eos in praedam. Quidam putant hoc quod dicitur: Vae qui multiplicant sibi quae non sunt sua, et caetera, de divitibus posse accipi, qui possessionum terminos dilatam, et ea quae non sunt hominis, hominis arbitrantes, congregant sibi, a quibus subito relinquentur. Quod autem non sit hominis, id est, animalis rationabilis, terrena possessio, et Dominus demonstrat, dicens: Si in alieno non fuistis fideles, quod vestrum est, quis dubit vobis (Luc. XVI, 12)?","english":"We can also, according to the apostle John (who writes: \"As you have heard that Antichrist will come, but now there are many Antichrists\" (1 John 2:18); whence we also know that it is the last hour), say that all heretics, and every perverse doctrine of those who arrogate knowledge to themselves and despise the simplicity of the Church, who bring nothing to completion but delight in the deaths of many, are arrogant and proud, and apply the whole content of this chapter to their own understanding: they truly multiply to themselves things that are not their own, and, gathering to themselves as it were the heaviest mud and a burdensome chain by which they may be dragged to punishments, they despoil many nations, and shed the blood of men, and practice impiety against the Church and against all its inhabitants. But the rest of the people, namely ecclesiastical men, who have not been deceived by their error, will suddenly rise up and awake as from a heavy sleep, and they will bite them and lie in wait for them and hold them as prey. Some think that what is said—\"Woe to those who multiply to themselves things that are not their own,\" and the rest—can be understood of the rich, who extend the boundaries of their possessions and, reckoning as a man's own the things that are not a man's, gather them to themselves, and will suddenly be abandoned by them. But that a earthly possession is not a man's—that is, a rational animal's—the Lord also shows, saying: \"If you have not been faithful in what is another's, who will give you what is your own?\" (Luke 16:12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"totumque capituli textum super hac persona edisserunt. Sed nescio an possint quaestionis et solutionis propheticae ordinem servare.\n\n(Vers. 9.) « Vae qui congregat avaritiam malam domui suae, ut sit in excelso nidus ejus, et liberari se putat de manu mali, cogitasti confusionem domui tuae: concidisti populos multos, et peccavit anima tua. Quia lapis de pariete clamabit, et lignum quod inter juncturas aedificiorum est, respondebit. » LXX: « O qui multiplicat avaritiam malam domui suae, ut ponat in excelso nidum suum, et cruatur de manu malorum, cogitasti confusionem domui tuae: consumpsisti populos multos: et peccavit anima tua; propter quod lapis de pariete clamabit, et scarabaeus de ligno loquetur ea. » Adhuc ad ipsum sermo est, qui sibi coacervet mala, et divitiarum multitudinem non intelligat causam esse ruinae suae domus; simulque per metaphoram superbiae arguitur, quod ad avium similitudinem in excelso posuerit nidum suum, et arbitratus sit erui sede manu mali, id est, nunquam venire in hostium potestatem; quod superbiae consilium, et arrogans cogitatio finem habuit ignominiam. Interfecisti populos multos, et in aliis occidendis contra animam tuam desaevisti, et in tanta crudelitate bacchatus es, ut, si dici potest, lapides civitatis et ligna parietum quos subvertisti, tuam ferociam clamitent.","english":"They expound the whole text of the chapter concerning this person. But I do not know whether they can preserve the order of the prophetic question and solution.\n\n(Verse 9.) \"Woe to him who gathers evil covetousness for his house, so that his nest may be on high, and he thinks he is delivered from the hand of the evil one: you have devised confusion for your house; you have cut down many peoples, and your soul has sinned. Because the stone will cry out from the wall, and the wood that is between the joints of the buildings will answer.\" The Septuagint: \"O you who multiply evil covetousness for your house, so as to place your nest on high, and to be plucked out from the hand of evils: you have devised confusion for your house; you have consumed many peoples: and your soul has sinned; therefore the stone will cry out from the wall, and the beetle will speak these things from the wood.\" The speech is still addressed to him who heaps up evils for himself, and does not understand that the multitude of riches is the cause of the ruin of his house; and at the same time he is accused, by a metaphor of pride, because, like the birds, he has placed his nest on high, and has thought that he is plucked from his seat by the hand of the evil one—that is, that he will never come into the power of enemies; which counsel of pride and arrogant thought had disgrace as its end. You have killed many peoples, and in slaying others you have raged against your own soul, and you have reveled in such great cruelty that, if it can be said, the stones of the city and the wood of the walls that you have overthrown cry out against your ferocity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Tale quid et Dominus in Evangelio contra Pharisaeos objurgantes, quare non increparet pueros acclamantes sibi: Hosanna in excelsis filio David, benedictus qui venit in nomine Domini, Hosanna in (??)- celsis. Non legistis, inquit, quia scriptum est (Psal. VIII, 3): Ex ore infantium et lactentium perfecisti laudem? Et si isti tacuerint, lapides clamabunt (Matth. XXI, 9, 16). Licet enim plerique ita intelligendum putent: si Judaei tacuerint, multitudo me gentium confitebitur: tamen haec est expressior et verior intelligentia: etiamsi homines tacerent, et signorum meorum multitudinem lingua invidens non loquatur, tamen lapides ipsi, et fundamenta murorum, et parietum aedificatio meam poterunt magnitudinem personare. Quod ut significantius fiat, ponamus litteraturae quoque saecularis exempla. Crispus (Sallustius) loquitur in Historiis: « Saguntini fide atque aerumnis inclyti, prae mortalibus, studio majore quam opibus, quippe apud quos etiam tum semiruta moenia, domus intectae, parietesque templorum ambusti, manus Punicas ostentabant. » Simile quid et Tullius ad Cae arem pro Marcello: « Parietes, medius fidius (ut mihi videtur) hujus curiae tibi gratias agere gestiunt, quod brevi tempore futura sit illa auctoritas in his majorum suorum et suis sedibus.","english":"The Lord also says something of this kind in the Gospel against the Pharisees, who were finding fault because he did not rebuke the children who were crying out to him: \"Hosanna in the highest to the son of David, blessed is he who comes in the name of the Lord, Hosanna in the highest.\" \"Have you not read,\" he says, \"that it is written: Out of the mouth of infants and nursing babes you have perfected praise? And if these were silent, the stones would cry out.\" For although many think it should be understood thus—that if the Jews were silent, the multitude of the Gentiles would confess him—nevertheless this is the more express and truer understanding: even if men were silent, and a tongue envious of the multitude of my signs did not speak, nevertheless the stones themselves, and the foundations of walls, and the building of walls could resound my greatness. And to make this more significant, let us set forth examples of secular literature as well. Crispus says in his Histories: \"The Saguntines, renowned for their loyalty and their hardships, beyond all mortals, with greater zeal than resources—since among them even then the half-ruined walls, the roofless houses, and the scorched walls of their temples displayed Punic hands.\" Cicero says something similar to Caesar in his speech for Marcellus: \"The walls of this senate house, by my faith, as it seems to me, long to give you thanks, because in a short time that authority will be present in these seats of their ancestors and of their own.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"» Porro quod nos interpretati sumus: Et lignum quod inter juncturas aedificiorum est, respondebit, pro quo Septuaginta posuerunt: Et scarabaeus de ligno loquetur ea, manifestius more suo transtulit Symmachus,, id est, et junctura aedificii lignea loquetur ea. Theodotio quoque,: necnon et quinta editio,: quae et ipsae interpretationes cum Symmachi et nostra interpretatione concordant; quod enim lingua Hebraica dicitur CHAPHIS ( ) lignum significat, quod ad continendos parietes in medio structurae ponitur, et vulgo apud Graecos appellatur. Hoc est ergo juxta historiam quod prophetalis sermo significat: lapides parietum qui a te destructi sunt, et ligna eorum ambusta tuam crudelitatem sonabunt. Reperi, exceptis quinque editionibus, id est, Aquilae, Symmachi, Septuaginta, Theodotionis, et quinta, in duodecim prophetis et duas alias editiones, in quarum una scriptum est: Quia lapis de pariete clamabit quasi vermis in ligno loquens: et in altera: Lapis enim de pariete vociferabitur, et de ligno loquetur ea. Sed et Aquila aliud quiddam quam nos diximus posuit,, id est, et massa de ligno respondebit. Quorum interpretatio quid sibi velit, in Septuaginta translatorum expositione dicemus, in quibus pro vae, o positum est, et dirigitur sermo vel ad diabolum vel Antichristum, vel ad haereticos, qui multiplicant sibi avaritiam malam.","english":"But what we have translated as \"And the wood that is between the joints of the buildings shall answer,\" for which the Seventy put \"And the beetle shall speak these things from the wood,\" Symmachus has rendered more clearly in his own manner, that is, \"and the wooden joint of the building shall speak these things.\" Theodotion also, and likewise the Fifth Edition, and these interpretations themselves agree with Symmachus and with our translation; for what in the Hebrew tongue is called CHAPHIS signifies wood, which is placed in the middle of the structure to hold the walls together, and is commonly called among the Greeks [—]. This, then, according to the historical sense, is what the prophetic word signifies: the stones of the walls that have been destroyed by you, and their burned timbers, shall sound forth your cruelty. I have found, apart from the five editions, that is, Aquila, Symmachus, the Seventy, Theodotion, and the Fifth, in the twelve prophets also two other editions, in one of which it is written: \"Because the stone from the wall shall cry out as a worm speaking in the wood\"; and in the other: \"For the stone from the wall shall cry aloud, and from the wood it shall speak these things.\" But Aquila too has set down something other than what we have said, that is, \"and the mass from the wood shall answer.\" What their interpretation intends, we shall discuss in the exposition of the Seventy translators, in which instead of \"woe,\" \"O\" is placed, and the discourse is directed either to the devil or to Antichrist, or to the heretics, who multiply for themselves evil covetousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Mala autem dicitur avaritia, ad distinctionem bonae, ut sit bona avaritia doctoris ecclesiastici, qui nunquam satiatur multitudine sectatorum, et quanto plures habuerit discipulos, tanto magis ad doctrinae studium concitetur. Vae ergo ei qui multiplicat sibi avaritiam pessimam, ut congreget domui suae conventicula perversa, et ponat in alto nidum suum, ut eruatur de manu malorum. Pollicentur enim et diabolus et Antichristus et haeretici, eos qui suum dogma suscipiant, fore in coelestibus possessuros regna coelorum, et gehennae incendia non sensuros. Et cum haec repromiserint, consilium ipsorum ad perfectum venire non poterit: sed erit consilium confusionis et ignominiae domus eorum, postquam quae fuerant repromissa, falsa ipse rerum finis ostenderit, cum probabitur confusionis esse consilium, non salutis. Iste, ut diximus, perversitatis doctor consumpsit populos multos, et quanto plures habuit in comitatu suo, tanto magis deliquit contra animam suam. Denique Ecclesiae ejus lapides, et, id est, scarabaeus de ligno, clamabunt contra avaritiam superbi, eo quod omnes gentes sua persuasione deceperit. Lapides, stolida corda credentium doctrinis haereticorum possumus intelligere, et scarabaeum de ligno, magistros quosque perversos, qui turpis lucri gratia assumentes praedicationem crucis, loquuntur ex utero.","english":"But avarice is called evil to distinguish it from good, so that there may be a good avarice of the church teacher, who is never satisfied with a multitude of followers, and the more disciples he has, the more he is stirred to the study of doctrine. Woe, therefore, to him who multiplies for himself the worst avarice, so as to gather perverse conventicles for his own house, and to place his nest on high, so that he may be plucked from the hand of the wicked. For both the devil and Antichrist and the heretics promise that those who accept their teaching will possess the kingdoms of heaven in the heavenly places and will not feel the fires of Gehenna. And when they have promised these things, their plan will not be able to come to fulfillment; but the plan of their house will be one of confusion and disgrace, after the very outcome of events has shown the things that had been promised to be false, when it is proven that the plan is one of confusion, not of salvation. This one, as we have said, the teacher of perversity, has consumed many peoples, and the more he had in his company, the more he sinned against his own soul. Finally, his church's stones—and, that is, the beetle from the wood—will cry out against the avarice of the proud man, because he has deceived all nations by his persuasion. By stones we can understand the dull hearts of believers [formed] by the teachings of heretics, and by the beetle from the wood, any perverse teachers who, taking up the preaching of the cross for the sake of shameful gain, speak from the belly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Deus enim eorum venter est, et omnia ciborum causa faciunt, qui rediguntur in stercus (quia scarabaeus vel cantharus vermis est stercoris); et ad hoc tantum assumunt crucem, ut avaritiam et superbiam magistri sui diaboli doceant ore vipereo. Si quando videris haereticorum quempiam, quasi recondita et occulta mysteria contra Ecclesiam loqui, et domum diaboli domui praeferre Christi, dicito: Lapis de pariete clamat, et cantharus de ligno loquitur. Legi in cujusdam volumine, propterea cantharum super haereticis intelligi, quia dogmata habeant stercori comparanda. Unde et Apostolus, doctrinae veteris errorem dicit se reputasse in scybala, id est, in stercora (Philipp. III). Non quod lex vetus, ut Manichaei arbitrantur, ad comparationem Evangelii scybala computetur (quod impium est dicere, cum unius Dei utrumque sit Testamentum), sed quod doctrinae Pharisaeorum, et praecepta hominum, et Deuterosis ( ) Judaeorum stercora dicantur ab Apostolo. Scio quemdam de fratribus, lapidem, qui de pariete clamaverit, intellexisse Dominum Salvatorem, et scarabaeum de ligno loquentem, latronem qui Dominum blasphemaverit: quod licet pie possit intelligi, tamen quomodo cum universo prophetiae contextu possit aptari, non invenio. Sunt nonnulli qui putent cantharum de ligno loquentem, et ad Salvatoris personam referri posse, quod impium esse ex ondine ipso sermonis apparet.","english":"For their God is their belly, and they do all things for the sake of food, who are reduced to dung (for the scarab or beetle is a worm of dung); and they take up the cross only for this, that they may teach the avarice and pride of their master the devil with a viper's mouth. Whenever you see any one of the heretics speaking against the Church as if of hidden and secret mysteries, and preferring the house of the devil to the house of Christ, say: The stone cries out from the wall, and the beetle speaks from the wood. I have read in a certain man's volume that the beetle is therefore understood of heretics, because their doctrines are to be compared to dung. Whence also the Apostle says that he reckoned the error of the old doctrine as refuse, that is, as dung (Philippians 3). Not that the old law, as the Manichaeans think, is reckoned as dung in comparison with the Gospel (which it is impious to say, since both are the Testament of one God), but that the doctrine of the Pharisees, and the precepts of men, and the Deuterosis of the Jews are called dung by the Apostle. I know a certain one of the brethren who understood the stone that cried out from the wall to be the Lord Savior, and the beetle speaking from the wood to be the thief who blasphemed the Lord; which, although it can be piously understood, yet how it can be fitted to the whole context of the prophecy I do not find. There are some who think that the beetle speaking from the wood can also be referred to the person of the Savior, which is shown to be impious from the very order of the discourse.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Cantharus enim de ligno loquetur ea, non intelligitur in bonam, sed in malam partem, id est, loquetur avaritiam pessimam multiplicantis adversus domum suam, et confusionem diaboli, et caetera quae de iniquitate ejus et scelere praecesserunt. Quod autem ait Aquila, et massa de ligno respondebit, Massam referimus ad illum sensum, quem Dominus posuit in Evangelio: Cavete vobis a fermento Pharisaeorum (Matth. XVI, 11). Cumque dubitarent apostoli, et quidnam esset, scire non possent, evangelista interpretatus est. dicens: Dixerat autem eis de doctrina Pharisaeorum. Recte igitur doctrina haereticorum de ligno loquitur; aliter enim persuadere non possunt, nisi gloriam ligni suae perversitati praeferant. Necnon et illud quod dixeramus: Quia lapis de pariete clamabit, sicut vermis in ligno loquens, vel lapis de pariete vociferabitur, et de ligno loquetur ea, quidam e nostris vermem in ligno loquentem illum esse aiunt, qui dicit in Psalmo: Ego autem sum vermis et non homo (Psal. XXI, 7); et avem vocalem ad ejusdem personam referunt, qui ait: Factus sum quasi passer solitarius in tecto (Psal. CI, 8), et caetera his similia.","english":"For the cantharus will speak those things from wood; it is not understood in a good sense but in a bad one, that is, it will speak of the worst avarice of one multiplying against his own house, and of the devil's confusion, and the other things that preceded from his iniquity and crime. But as for what Aquila says, \"and the mass from wood will answer,\" we refer \"mass\" to that sense which the Lord set forth in the Gospel: \"Take heed to yourselves from the leaven of the Pharisees\" (Matthew 16:11). And when the apostles doubted and could not know what it was, the evangelist explained it, saying: \"He had spoken to them about the doctrine of the Pharisees.\" Rightly, therefore, does the doctrine of the heretics speak from wood; for otherwise they cannot persuade, unless they set the glory of the wood before their own perversity. Moreover, also that which we had said: \"Because the stone from the wall will cry out,\" as the worm speaking in the wood, or \"the stone from the wall will cry out, and will speak those things from wood,\" some of our own say that the worm speaking in the wood is the one who says in the Psalm: \"But I am a worm and not a man\" (Psalm 21:7); and they refer the bird that calls out to the person of the same one who says: \"I have become like a solitary sparrow on the roof\" (Psalm 101:8), and other things similar to these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"(Vers. seqq.) « Vae qui aedificat civitatem in sanguinibus, et praeparat urbem in iniquitate: nunquid non haec sunt a Domino exercituum? laborabunt enim populi in multo igne, et gentes in vacuum, et deficient: quia replebitur terra, ut cognoscant gloriam Domini quasi aquae operientes mare. » LXX: « Vae qui aedificat civitatem in sanguinibus, et praeparat urbem in iniquitatibus: nonne haec sunt a Domino omnipotente? et defecerunt populi multi in igne, et gentes multae coangustatae sunt: quia replebitur terra ut cognoscat gloriam Domini, quasi aquam ad operiendum maria. » Nulli dubium est quin juxta litteram adhuc contra Nabuchodonosor loquatur sermo propheticus; et plangat eum quod aedificet Babylonem in sanguinibus, et plurimorum ruinis ac mortibus illius moenia construat. Qui quia hoc fecerit urbi, quam in sanguinibus construxerat, postea quae a Domino inferantur, auscultat. Sequitur enim: Nunquid non haec a Domino sunt exercituum? id est, quae dicuntur. Laborabunt populi in multo igne, et gentes in vacuum, id est, incensa Babylone, frustra populi laborabunt, et nitentur in nihilum, et deficient populi gentis Chaldaicae. Quia replebitur terra ut cognoscat gloriam Domini, id est, cum Babylon fuerit eversa, manifesta fiet omnibus potentia virtutis Dei, quasi aquae operientes mare: sic gloria Domini terra universa complebitur, sicut aquae alveum et fundum contegunt maris.","english":"(And the following verses.) «Woe to him who builds a city in blood, and prepares a city in iniquity: are not these things from the Lord of hosts? For the peoples will labor in much fire, and the nations in vain, and they will fail: because the earth will be filled, so that they may know the glory of the Lord as waters covering the sea.» The Septuagint: «Woe to him who builds a city in blood, and prepares a city in iniquities: are not these things from the Lord Almighty? And many peoples have failed in fire, and many nations have been straitened: because the earth will be filled so that it may know the glory of the Lord, like water to cover the seas.» No one doubts that according to the letter the prophetic discourse is still speaking against Nebuchadnezzar, and laments him because he builds Babylon in blood, and constructs its walls by the ruins and deaths of very many. And because he did this to the city which he had built in blood, afterwards he hears what things are brought upon him by the Lord. For it follows: Are not these things from the Lord of hosts? that is, the things which are said. The peoples will labor in much fire, and the nations in vain, that is, with Babylon set on fire, the peoples will labor in vain, and will strive toward nothing, and the peoples of the Chaldean nation will fail. Because the earth will be filled so that it may know the glory of the Lord, that is, when Babylon has been overthrown, the power of God's virtue will be made manifest to all, like waters covering the sea: thus the whole earth will be filled with the glory of the Lord, just as the waters cover the channel and the bottom of the sea.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Haec ut divinius, juxta litteram. Caeterum perspicuum est, quod et diabolus, et Antichristus, et haereticorum perversa doctrina aedificent civitatem in sanguinibus, id est, Ecclesiam suam in eorum quos deceperunt, interitu, et praeparent urbem in iniquitatibus, loquentes contra Deum iniquitatem, et ponentes in excelso os suum. Quod cum fecerint, manifeste ostenditur, quia ex semetipsis aedificent civitatem in sanguinibus, et praeparent eam in iniquitatibus. Sequitur enim: Non sunt haec a Domino omnipotente? id est, talis aedificatio non est a Domino Sabaoth, quem nunc LXX interpretati sunt, omnipotentem. Deficient enim multi populi, et quamvis infinitae gentes in eorum ducantur errorem, tamen vel lassabuntur, quod magis significat: vel certe coarctabuntur in angustum, et Ecclesiae multitudini non poterunt comparari. Illis quippe in igne deficientibus (quod sentitur, aut diaboli principis sui igne consumptis, aut certe succensis igne Domini, de quo ait: Ignem veni mittere super terram, et quam volo ut ardeat (Luc. XII, 49), et de priore cursu retractis, et agentibus poenitentiam, et coeptum iter deserentibus, quod sonat ), replebitur universa terra gloria Domini, quando ad praedicationem apostolorum in universum orbem exierit sonus eorum (Psal.","english":"These things are to be understood more divinely, according to the letter. But it is clear that the devil, and Antichrist, and the perverse doctrine of heretics build a city in bloods—that is, their own church—in the destruction of those whom they have deceived, and prepare a city in iniquities, speaking iniquity against God, and setting their mouth on high. And when they have done this, it is manifestly shown that of themselves they build a city in bloods, and prepare it in iniquities. For it follows: Are not these things from the Lord almighty? that is, such a building is not from the Lord Sabaoth, whom the Seventy translated as almighty. For many peoples will fail, and although countless nations are led into their error, yet either they will grow weary, which is more significant, or certainly they will be pressed into a narrow place, and will not be able to be compared to the multitude of the Church. For while those fail in fire—which is understood either as consumed by the fire of the devil their prince, or certainly as set ablaze by the fire of the Lord, of which he says: I came to cast fire upon the earth, and how I wish it were already kindled (Luke 12:49), and drawn back from their former course, and doing penance, and abandoning the journey they had begun, which is what  means—the whole earth will be filled with the glory of the Lord, when at the preaching of the apostles their sound has gone out into the whole world (Ps.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"XVIII), sicut aquae operientes mare, id est, ut omnem salsuginem, et amaritudinem saeculi, quam terra biberat, pluente desuper diabolo, aqua; Domini operiant; et efficiant maris locum et amaritudinis pristinae non apparere· Unde et in Psalmo dicitur, Beati quorum remissae sunt iniquitates, et quorum tecta sunt peccata (Psal. xxn, 1). Potest autem (quanquam non conveniat ordini lectionis, nec ad praesentem Scripturae textum faciat) et super Jerusalem intelligi civitatem plenam sanguine prophetarum, de qua Scriptura commemorat (Matth. XXIII), quod redundaverit in ea sanctorum sanguis a porta usque ad portam. Et quae dicit in Domini passione: Sanguis ejus super nos, et super filios nostros (Matth. XXVII, 25). Et ad quam Deus loquitur in Isaia: Cum levaveritis manus ad me, non exaudiam vos: manus enim vestrae sanguine plenae sunt (Isa. I, 15). Haec aedificata est in iniquitatibus: in qua juxta eumdem prophetam justitia dormivit. Nec est aedificatio ejus a Domino sabaoth. Unde defecerunt populi multi in igne: et gentes multae lassatae sunt eo tempore quo Vespasiani et Tibi circumdata est exercitibus, et ad diem solemnem Paschae venientes, urbe quasi carcere sunt reclusi: et fame et penuria defecerunt, et usque ad extremas ruinas Hadriani eos perduxit obsidio.","english":"as waters covering the sea, that is, so that they may cover every saltiness and bitterness of the world, which the earth had drunk, with the water of the Lord raining down from above through the devil; and they may cause the place of the sea and of its former bitterness not to appear. Whence also it is said in the Psalm: Blessed are those whose iniquities are forgiven, and whose sins are covered (Ps. 32:1). But it can also—although it does not fit the order of the reading, nor pertain to the present text of Scripture—be understood of the city of Jerusalem, full of the blood of the prophets, concerning which Scripture records (Matt. 23) that the blood of the saints overflowed in it from gate to gate. And which says at the Lord's passion: His blood be upon us, and upon our children (Matt. 27:25). And to which God speaks in Isaiah: When you lift up your hands to me, I will not hear you; for your hands are full of blood (Isa. 1:15). This city has been built in iniquities; in which, according to the same prophet, justice has fallen asleep. Nor is its building from the Lord of hosts. Whence many peoples have failed in the fire, and many nations have grown weary, at the time when it was surrounded by the armies of Vespasian and Titus, and those coming for the solemn day of Passover were shut up in the city as in a prison; and they failed from famine and want, and the siege led them even to the utter destruction under Hadrian.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Subverse autem civitate sanguinum, et urbe iniquitatum, et populis igne consumptis, et gentibus quae ad auxilium eorum venerant, huc illucque dispersis, et dimittentibus lassas manus, repleta est universa terra gloria Christi, et quasi aquis, ita sermonibus et doctrina ejus universus mundus coopertus est.\n\n(Vers. seqq.) « Vae qui potum dat amico suo, mittens fel suum et inebrians, ut aspiciat nuditatem ejus. Repletus est ignominia pro gloria; bibe tu quoque, et consopire; circumdabit te calix dexterae Domini, et vomitus ignominiae super gloriam tuam: quia iniquitas Libani operiet te, at vastitas jumentorum deterrebit eos, de sanguinibus hominum et iniquitate terrae, et civitatis, et omnium habitantium in ea. » LXX: « Vae qui propinat proximo suo subversione turbida, et inebrians, ut aspiciat in speluncis eorum: saturitatem ignominiae de gloria bibe et tu: et commovere, circumdedit te calix dexterae Domini, et congregata ex ignominia super gloriam tuam: quia impietas Libani operiet te, et miseria bestiarum terrebit te: propter sanguinem hominum, et impietates terrae et civitatis, et omnium habitantium in ea. » Pro subversione turbida, Symmachus interpretatus est,, id est, et emittens absque judicio furorem suum. Theodotio, quod interpretatur ab effusione tua. Quinta editio, quod significat, de subversione insperata irae tuae.","english":"But when the city of bloods and the city of iniquities has been overthrown, and the peoples consumed by fire, and the nations that had come to their aid scattered here and there, and letting their weary hands fall, the whole earth is filled with the glory of Christ, and as with waters, so with his words and teaching the whole world is covered.\n\n(Vers. seqq.) « Woe to him who gives drink to his friend, sending his gall and making him drunk, so that he may look upon his nakedness. He is filled with disgrace instead of glory; drink you also, and be stupefied; the cup of the right hand of the Lord will surround you, and the vomit of disgrace upon your glory: because the iniquity of Lebanon will cover you, and the devastation of the beasts will terrify them, because of the blood of men and the iniquity of the earth, and of the city, and of all who dwell in it. » The LXX: « Woe to him who pours drink to his neighbor in turbid overthrow, and makes him drunk, so that he may look into their caves: drink also you the fullness of disgrace instead of glory: and be stirred, the cup of the right hand of the Lord has surrounded you, and gathered from disgrace upon your glory: because the impiety of Lebanon will cover you, and the misery of the beasts will terrify you: because of the blood of men, and the impieties of the earth and of the city, and of all who dwell in it. » For \"turbid overthrow,\" Symmachus translated , that is, and sending forth his fury without judgment. Theodotion, which is interpreted \"from your outpouring.\" The Fifth Edition, which signifies \"from the unforeseen overthrow of your wrath.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Aquila,, quod possumus vertere, de emissione furoris tui. In alia editione reperi,, quod ipsum in lingua nostra sonat. Vae qui potum dat amico suo turbinem volantem. Sed et alibi translatum legi: Vae qui potum dat proximo suo, id est, amentiam turbidam. Hoc propterea ut verbum Hebraicum MASPHA ( ), quod transtulerunt LXX subversionem scir possit quanta apud omnes editiones varietate discordet. Igitur adhuc contra Nabuchodonosor invectio est, quod oblitus conditionis suae, et quasi ignorans se esse hominem, alteri homini fei et amaritudinem propinarit. Possumus autem eum vel regem intelligere Judaeae, vel generaliter omnes homines quod inebriaverit eos malis, ut videret Sedeciae et captivorum omnium nuditatem. Pro quo interpretatus est Symmachus et quinta editio, ut videret ignominias eorum. Dicuntur autem haec per metaphoram ebrii hominis, et nuditate turpati 2, quod Nabuchodonosor omnes inebriaverit calice furoris sui, cunctosque exspoliatos viderit et captivos, et illi qui quondam gloriosi fuerant, in ultimam redacti sint servitutem; hoc enim est quod ait: Repletus est ignominia pro gloria, ut subaudiatur amicus, et proximus, sive consors regni, qui tuum, o Nabuchodonosor, calicem bibit.","english":"Aquila has it as \"from the sending forth of your fury,\" which we can render. In another edition I found the very same meaning in our language: \"Woe to him who gives his friend a flying whirlwind to drink.\" But elsewhere I have read the translation: \"Woe to him who gives his neighbor a drink,\" that is, a murky madness. This is so that the Hebrew word MASPHA, which the Seventy translated as \"subversion,\" may be known—how greatly it disagrees with itself across all the editions in its variety. Therefore the invective is still against Nebuchadnezzar, because, forgetful of his own condition and as if ignorant that he is a man, he poured out gall and bitterness for another man to drink. But we can understand him either as the king of Judea, or generally as all men, in that he made them drunk with evils, so that he saw the nakedness of Zedekiah and of all the captives. In place of this, Symmachus and the Fifth Edition translated it as \"so that he might see their shame.\" These things are said, moreover, by the metaphor of a drunken man, and of one defiled by nakedness, because Nebuchadnezzar made all drunk with the cup of his fury, and saw them all stripped and captive, and those who had once been glorious were reduced to the utmost slavery; for this is what he says: \"He is filled with shame in place of glory,\" so that \"friend\" and \"neighbor,\" or \"partner in the kingdom,\" is to be understood—the one who drank your cup, O Nebuchadnezzar.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Unde quia inebriasti plurimos, tu quoque bibe de calice Domini et consopire: circumdaberis suppliciis dexterae Domini, et cum ignominia vomitus tui omnia quae absorbueras, egeres, et de sublimi gloria ad ultima deduceris mala. Quia iniquitas Libani operiet te; superbia, inquit, tua et eversio templi, et rapina sanctuarii te depopulabitur atque vastabit. Et quia semel nominaverat montem Libanum, sub ejusdem translatione victimas, et sacrificia, vel certe multitudinem populorum, quae interfecta est in Jerusalem, animalibus vel bestiis comparat, dicens: Et vastitas animalium opprimet te. Hoc autem omne patieris, quia vastasti Judam, subvertisti terram repromissionis, et civitatem Jerusalem omnesque habitatores ejus. Adivi Liddae quemdam de Hebraeis, qui sapiens apud illos, et vocabatur, narrantem hujusmodi fabulam: Sedecias, inquit, a Nabuchodonosor rege caecatus in Reblatha, boc est, Antiochiae, variisque irrisus modis, ductus est Babylonem (IV Reg. XXV; Jerem. XXXIX).","english":"Therefore, because you have made many drunk, you too drink from the cup of the Lord and be lulled to sleep: you will be surrounded by the punishments of the Lord's right hand, and with the shame of your vomiting you will bring up everything you had swallowed, and from the height of glory you will be brought down to the lowest evils. Because the iniquity of Lebanon will cover you; your pride, he says, and the overthrow of the temple, and the plundering of the sanctuary will lay you waste and devastate you. And because he had once named Mount Lebanon, under its name he compares the victims and sacrifices, or certainly the multitude of peoples that was slain in Jerusalem, to animals or beasts, saying: And the devastation of animals will crush you. But you will suffer all this because you laid waste Judah, you overthrew the land of promise, and the city of Jerusalem and all its inhabitants. I heard a certain one of the Hebrews at Lydda, who was wise among them, and was called, telling a story of this kind: Zedekiah, he said, was blinded by King Nebuchadnezzar at Riblah, that is, at Antioch, and after being mocked in various ways, was led to Babylon (IV Kings XXV; Jeremiah XXXIX).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Ubi cum quadam die Nabuchodonosor convivii festa celebraret, jussit ei dare potionem, qua hausta, venter potantis solveretur in fluxum: ac subito introductum ante ora epulantium, compulsumque vi ventris pollutum esse stercore, et hoc esse quod nunc hic Scriptura dicat: Vae qui potum dat amico suo, mittens fel suum et inebrians, ut aspiciat nuditatem ejus, et ignominiam pro gloria: quod scilicet ille qui rex potentissimus fuerat ad tale dedecus per eum sit deductus. Unde ct comminatur ei Deus quod et ipse bibiturus sit hujuscemodi potionem, et passurus omnia, quae passus est Sedecias. Hoc quam ridiculum sit, me tacente, cognoscitis. Si enim quod sequitur: Bibe tu quoque, et consopire, et circumdabit te calix dexterae Domini, et vomitus ignominiae super gloriam tuam, non de calice intelligunt, sed de malis, quae bibiturus est Nabuchodonosor: ergo et ille calix quo Sedeciae propinatum est, mala sunt intelligenda, non, ut illi volunt,. Sin autem dicunt vere factum, et temperatam hujuscemodi potionem, ut supra retuli: ergo et calix iste quem bibiturus egi Nabuchodonosor, aestimandus est plenus, ut Deus Sabaoth et Dominus omnipotens pro vindicta magna Nabuchodonosor propinet, et faciat eum suo stercore pollui. Hoc adversus Judaicam traditionem. Veniamus autem ad intelligentiam spritualem.","english":"When one day Nebuchadnezzar was celebrating the festivities of a banquet, he ordered that a drink be given to him; once it was drunk, the belly of the one drinking was loosened into a flux, and suddenly brought in before the faces of the feasting guests, and compelled by the force of his belly he was defiled with dung, and this is what the Scripture here now says: Woe to him who gives drink to his friend, sending his gall and making him drunk, so that he may look upon his nakedness, and shame instead of glory—namely, that he who had been a most powerful king was brought down to such disgrace through him. Therefore God also threatens him that he himself will drink a draught of this kind, and will suffer all that Zedekiah suffered. How ridiculous this is, you understand even while I am silent. For if what follows—Drink you also, and be lulled to sleep, and the cup of the Lord's right hand will surround you, and the vomit of shame upon your glory—they do not understand as concerning the cup, but as concerning the evils which Nebuchadnezzar is about to drink, then also that cup with which Zedekiah was pledged must be understood as evils, not as they wish. But if they say it truly happened, and that a draught of this kind was mixed, as I recounted above, then also this cup which Nebuchadnezzar is about to drink must be reckoned full, so that God of hosts and the Lord almighty may pledge Nebuchadnezzar in great vengeance, and make him be defiled with his own dung. This is against the Jewish tradition. But let us come to the spiritual understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Tae tibi, diabore, sive Antichriste, vel haereticorum dogma perversum, qui doctrinis tuis et potione turbida inebrias populos deceptorum, et subvertis priorem fidem, dans eis potionem, non de Siloa, non de Jordane, non de fontibus Israel, sed de torrente Cedron, et de flumine AEgypti, de quo Jeremias dicit: Quid tibi et viae AEgypti, ut bibas aquam Geon (Jerem. II, 18)? pro quo in Hebraeo scriptum est SIOR ( ), id est turbidam atque coenosam; quamvis enim de paradiso Scripturarum flumina Aegypti exire credantur: tamen quia conculcantur pedibus Pharaouis, perdiderunt splendorem suum, et violata luto AEgyptio, versa sunt in torrentes, de quibus sanctus quod evaserit, gratulatur dicens: Torrentem per transivit anima nostra (Psal. CXXIII, 5). Quod si quis opposuerit torrentem Corath, de quo bibit Elias (III Reg. XVII);et torrentem alium, de quo Dominus bibit in via (ita enim scriptum est: De torrente in via bibet [Psal. CIX, 7]), hoc dicendum, quia quicunque, in AEgypto fuerit, et in via hujus saeculi, quamvis Moyses et Aaron, quamvis Jeremias sit et Elias, tamen necesse est eum de tentationibus AEgypti et solitudinis bibere, unde et Domini sermo qui ob hoc carnem assumpserat, ut biberet de torrente, considerans majestatum suam dixit: Pater, si possibile est, transeat calix iste a me (Matth. XXVI, 39).","english":"Woe to you, devil—or Antichrist, or the perverse doctrine of heretics—who by your teachings and your turbid draught make drunk the peoples of the deceived, and overturn their former faith, giving them a drink not from Siloam, not from the Jordan, not from the springs of Israel, but from the brook Kidron and from the river of Egypt, of which Jeremiah says: What have you to do with the way of Egypt, that you drink the water of Geon? In place of this, in the Hebrew, is written SIOR, that is, turbid and muddy. For although the rivers of Egypt are believed to flow from the paradise of the Scriptures, nevertheless, because they are trodden under Pharaoh's feet, they have lost their splendor, and, polluted by Egyptian mud, they have been turned into torrents—torrents which the saint rejoices to have escaped, saying: Our soul has passed through the torrent. But if anyone objects with the brook Cherith, from which Elijah drank, and the other brook from which the Lord drank on the way (for so it is written: He shall drink from the brook on the way), it must be said that whoever is in Egypt and on the way of this world—though he be Moses and Aaron, though he be Jeremiah and Elijah—must nevertheless drink from the temptations of Egypt and of the wilderness. Hence the Lord's own word, who had for this reason assumed flesh, that he might drink from the brook, considering his majesty, said: Father, if it is possible, let this cup pass from me.","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":60,"ref":"p60","source":"Rursum videns se esse in AEgypto, et aquas non posse mundari, nisi ipse potasset, ait: Verumtamen non sicut ego volo, sed sicut tu vis (Ibid.). Haec propterea, quia diabolus subversione et poculo turbido ac perversis quibus· que doctrinis inebriet proximos, id est, rationale animal, et faciat eos quos deceperit, respicere ad speluncas suas. Ecclesiae enim dogmata libera sunt: die gratulantur et lumine. Qui autem inebriantur, nocte inebriantur (I Thess. V, 7); et qui eos inebriant, non ducunt in atria Domini, quae nulla tectorum premuntur umbra, sed in speluncas. Fecerunt enim domum Patris quae fuerat domus orationis, speluncas latronum (Matth. XXI), pollicentes initiationes quasdam et mysterio, et recondita solumque haereticis nota secreta, de quibus loquitur et Isaias: Et manufacta omnia abscondent, inferentes in speluncas et in scissuras petrarum et foramina terrae (Isa. II, 18, 19). Non ingrediamur ergo in speluncas haereticorum, nec abscondamur ibi, ubi impius Saul stercora doctrinarum suarum egerere consuevit (I Reg. XXIV): sed magis ascendamus ad speluncam excelsam montis Sina, ubi et Elias vidit Dominum (III Reg. XIX), et Moyses posteriora ejus ante conspexit (Exod. XXXIII). Et Isaias de Domino clamitans: Hic habitabit, ait, in spelunca excelsa (Isa. XXXII, 16).","english":"Again, seeing that he is in Egypt and that the waters cannot be cleansed unless he himself has drunk, he says: Nevertheless, not as I will, but as you will (Ibid.). These things are said because the devil, by subversion and by a turbid draught and by perverse doctrines of every kind, makes his neighbors drunk—that is, the rational animal—and causes those whom he has deceived to look toward his caves. For the dogmas of the Church are free; they rejoice in day and in light. But those who are made drunk are made drunk at night (I Thess. 5:7); and those who make them drunk do not lead them into the courts of the Lord, which are pressed by no shadow of roofs, but into caves. For they have made the house of the Father, which had been a house of prayer, caves of robbers (Matt. 21), promising certain initiations and mysteries, and secrets hidden and known only to heretics, of which Isaiah also speaks: And they shall hide all things made by hand, bringing them into caves and into the clefts of the rocks and the holes of the earth (Isa. 2:18–19). Let us not, therefore, enter the caves of heretics, nor hide ourselves there, where the impious Saul was accustomed to discharge the dung of his doctrines (1 Sam. 24); but rather let us ascend to the high cave of Mount Sinai, where both Elijah saw the Lord (1 Kings 19) and Moses beheld his back parts beforehand (Exod. 33). And Isaiah, crying out concerning the Lord: This one, he says, shall dwell in a high cave (Isa. 32:16).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Si quis autem non habet poculum turbidum et doctrinam haereticam, et magister Ecclesiae est, et omnia facit turpis lucri gratia, et vendit columbas in templo, hoc est dona sancti Spiritus, et in cathedra sacerdotali liberas suffocat aves, iste non facit quidem domum orationis speluncam latronum, sed facit domum Patris domum negotiationis. Post haec sequitur: Saturitatem ignominiae pro gloria bibe tu, et commovere, id est, o diabole, o dogma perversum, o haeretice, qui te putabas calicem esse aureum, quo inebriantur omnes gentes, ut viderent speluncas et secreta tua, pro gloriae magnitudine replere saturitate ignominiae, et reputare in vas fictile opera mannum figuli; bibe et tu de calice Domini, de quo in Psalmo dicitur: Calix in manu Domini, vini meri plenus misto, et inclinavit ex hoc in illud: verumtamen faex ejus non est exinanita (Psal. LXXIV, 9). Et a priori sententia commovere, et noli putare firma esse et stabilia, in quinus primum stare cupiebas; quia circumdedit te calix dextera (Al. dextera) Domini. Porro quia propinasti proximo tuo subversione turbida, congregabitur ignominia super te, et super gloriam tuam, quam primum te habere credebas; istudque patieris, quia impietas Libani operiet te, secundum illud quod dicitur: Et oratio ejus fini in peccatum (Psal. CVIII, 7).","english":"But if someone does not have a turbid cup and heretical teaching, and is a teacher of the Church, and does everything for the sake of shameful gain, and sells doves in the temple—that is, the gifts of the Holy Spirit—and strangles free birds in the priestly chair, this man does not indeed make the house of prayer a den of thieves, but he makes the house of the Father a house of commerce. After these things it follows: Drink your fill of ignominy in place of glory, and be moved—that is, O devil, O perverse doctrine, O heretic, who thought yourself to be the golden cup with which all nations are made drunk, so that they might see your caves and secrets—instead of the greatness of glory, to be filled with satiety of ignominy, and to reckon in a vessel of clay the works of the potter's hands; drink you also from the cup of the Lord, of which it is said in the Psalm: The cup in the hand of the Lord, full of pure wine well mixed, and he has inclined it from this to that: yet its dregs are not emptied out (Ps. 74:9). And from the former sentence be moved, and do not think those things to be firm and stable in which you first desired to stand; because the cup of the Lord's right hand has surrounded you. Furthermore, because you have given drink to your neighbor in turbid subversion, ignominy will be gathered upon you, and upon your glory, which you first believed you had; and you will suffer this, because the impiety of Lebanon will cover you, according to that which is said: And his prayer shall be turned into sin (Ps. 108:7).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Libanus enim mons juxta Graecum sermonem est thuri; thus autem est spiritualis thymiamatis, quod est cultus Dei. Idcirco haereticorum perversa oratio et non Evangelica simplicitate directa, eis vertetur in peccatum, et impietas cultus Dei operiet cos. Unde sequitur: Et miseria bestiarum terrebit te propter sanguinem hominum, et impietates terra, et civitatis, et omnium habitantium in ea. Et est sensus: Eos quos tuis fraudibus decepisti, et de ovibus Christi fecisti esse bestias tuas, cum videris in miseria, et pro errore sustinere supplicia: tunc terreberis, tunc jacebis. Ac ne arbitreris me, quia Libanum et ejus bestias nominavi, de brutis animalibus, et non de hominibus loqui, manifestius tibi dico; Sustinebis haec, quia multorum hominum fudisti sanguinem, quos Deo perire fecisti. Et exercuisti impietatem in terra viventium, in terra mansuetorum, et impietas tua in civitate quoque Domini desaevit, id est, in Ecclesia ejus; multosque qui habitabant in ea, impietatis tuae fecisti esse participes. Hoc sub persona haereticorum dictum sit. Caeterum si volumus de Antichristo intelligere: sive de diabolo qai operaturus est in Antichristo, et iste calice suo, quo Christi cupiet subvertere disciplinam, inebriabit plurimos, ut ebrii ingrediantur speluncas ejus: sed. postquam finis advenerit, pro ea gloria qua se magnificaverat, implebitur ignominia.","english":"For Lebanon, according to the Greek word, is the mountain of incense; and incense is that of spiritual offering, which is the worship of God. Therefore the perverse speech of heretics, not directed by the simplicity of the Gospel, will be turned to them into sin, and the impiety of the worship of God will cover them. Whence it follows: And the misery of the beasts shall terrify you because of the blood of men, and the impieties of the land, and of the city, and of all who dwell in it. And the sense is: Those whom you have deceived by your frauds, and have made your beasts out of the sheep of Christ, when you see them in misery and suffering punishments for their error, then you will be terrified, then you will lie low. And lest you think that, because I have named Lebanon and its beasts, I am speaking of brute animals and not of men, I tell you more plainly: You will endure these things because you have shed the blood of many men, whom you caused to perish for God. And you have practiced impiety in the land of the living, in the land of the meek, and your impiety raged also in the city of the Lord, that is, in His Church; and many who dwelt in it you made to be partakers of your impiety. Let this be said in the person of heretics. But if we wish to understand it of the Antichrist, or of the devil who will work in the Antichrist, he too by his cup, with which he will desire to overturn the discipline of Christ, will inebriate very many, so that the drunken may enter his caves; but after the end has come, in return for that glory by which he had magnified himself, he will be filled with ignominy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Implebitur autem, quia Libet suppliciorum calicem, et commovebitur, nequaquam firmus in malitia sua, sed trepidus, et sero poenitens. Circumdabit enim eum calix dexterae Domini, qui est Dominus atque Salvator, quando interfecerit eum spiritu oris sui, et destruxerit illuminatione adventus sui. Tunc omnis ignominia quam sibi cogitationibus, factis, sermonibus congregavit, veniet super gloriam ejus; ut quantum ante putabatur inclytus, tantum postea ignominia plenus sit. Blasphemavit enim in Deum, et impietas quam exercuit in Libano, operiet eum, et multorum hominum furor, qui adversum Dei Ecclesiam debacchati sunt, ipsi imputabitur; nec poterit elevare cervicem, sed terrore deprimetur in terram. Multos enim homines interfecit, et lotum orbem, id est, Ecclesiam Christi et habitatores ejus sua impietate vastavit. Sciendum igitur et hoc capitulum, quod nunc exposuimus, id est; Vae qui polum dat proximo suo subversione turbida; et priora tria in quibus dictum est: Vae qui multiplicat sibi quae non sunt sua, et: Vae qui congregat avaritiam malam domui suae et: Vae qui aedificat civitatem in sanguinibus, et juxta historiam 1, et juxta anagogen, vel adversum Nabuchodonosor, vel adversus diabolum et Antichristum et haereticos posse aequaliter accipi.","english":"But it will be filled, because he will drink the cup of punishments, and he will be shaken, in no way firm in his malice, but trembling and repenting late. For the cup of the right hand of the Lord will surround him—he who is Lord and Savior—when he has killed him with the spirit of his mouth and destroyed him by the brightness of his coming. Then all the disgrace that he gathered for himself by his thoughts, deeds, and words will come upon his glory, so that however illustrious he was thought to be before, afterward he may be filled with disgrace. For he blasphemed against God, and the impiety that he practiced against Lebanon will cover him, and the fury of many men who raged against the Church of God will be imputed to him; nor will he be able to lift up his neck, but will be pressed down to the earth by terror. For he killed many men and laid waste the whole world—that is, the Church of Christ and its inhabitants—by his impiety. It must therefore be known that this chapter as well, which we have now expounded—that is, \"Woe to him who gives his neighbor drink, bringing about a turbid overthrow\"—along with the three preceding ones, in which it is said, \"Woe to him who multiplies for himself what is not his own,\" and \"Woe to him who gathers evil covetousness for his house,\" and \"Woe to him who builds a city in blood\"—can be understood equally according to history and according to anagogy, whether against Nebuchadnezzar or against the devil and Antichrist and the heretics.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"(Vers. 18.) « Quid prodest sculptile, quia sculpsit illud fictor suus, conflatile et imaginem falsam? quia speravit in figmento fictor ejus, ut faceret simulacra muta. » LXX: « Quid prodest sculptile, quia sculpserunt illud; formaverunt illud conflatile, imaginem falsam? quia confidit fictor in figmento suo, ut faciat idola muta. » Consequenter superioribus (Al. in superioribus) de Nabuchodonosor dicitur, quod fabricatus sit statuam idoli (??), et posuerit eam iu campo Dura; sive, ut in Hebraeo scriptum est, Dora super quo plenius in Daniele legimus (Dan. III). Miratur itaque Scriptura regis amentiam et stultitiam, quia ipse jusserit statuam auream fieri, et fictor confidat in simulacro quod fluxit: quod quidem possumus et generaliter contra omnes idolorum accipere cultores. Nec putemus unum esse quod sculpitur, et conflatur. Sculpturam quippe possumus in lapidibus et in marmoribus accipere; conflatura vero in his metallis intelligitur, quae solvi possunt atque conflari; verbi gratia, auro, argento, aere, plumbo, stannoque. Hoc dictum sit, ut juxta tropologiam scire possimus quid sit inter sculptile atque conflatile. Legimus in Deuteronomio: Maledictus omnis qui fecerit sculptile et conflatile, opus manuum artificis, et posuerit illud in abscondito (Deut. XXVII, 15). Sculptile et conflatile reor, dogmata esse perversa, quae ab his a quibus facta sunt, adorantur.","english":"(Verse 18.) \"What profit is the graven image, that its maker has graven it, the molten image and the false likeness? Because its maker has hoped in his own fashioning, to make dumb idols.\" The Septuagint: \"What profit is the graven image, that they have graven it; they have formed it, the molten image, the false likeness? Because the maker has trusted in his own fashioning, to make dumb idols.\" Consequently, following on the preceding matters, it is said of Nebuchadnezzar that he fashioned a statue of an idol and set it up in the field of Dura—or, as it is written in Hebrew, Dora—concerning which we read more fully in Daniel (Dan. 3). And so Scripture marvels at the king's madness and folly, because he himself ordered a golden statue to be made, and the maker trusted in the idol which he cast; which indeed we can take also in a general sense against all worshippers of idols. Nor should we think that what is graven and what is molten are one and the same. For we can understand graven work in stones and in marbles; but molten work is understood in those metals which can be melted and cast—for example, gold, silver, bronze, lead, and tin. Let this be said so that, according to the tropological sense, we may know what the difference is between a graven image and a molten image. We read in Deuteronomy: Cursed be every one who makes a graven image and a molten image, the work of the hands of a craftsman, and sets it up in secret (Deut. 27:15). I judge the graven image and the molten image to be perverse doctrines, which are adored by those who made them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Vide Arium sculpsisse sibi idolum creaturae, et adorasse quod sculpsit. Cerne Eunonium conflasse imaginem falsam, et conflationi suae curvare cervicem. Signanterque Scriptura: Et ponet, inquit, illud in abscondito. Habent enim et ipsi orgia sua, et quasi pro perfectis quibusque discipulis tradunt abscondita sacramenta, quae si ad lucem processerint, statim quod ficta sunt, arguuntur. Nihil igitur eis proderit sculptura et conflatio sua. Sculptura, quae refertur ad lapides, in his dogmatibus intelligitur, quae stultitiam prima fronte demonstrant. Conflatio est ibi, ubi aliqua videtur esse ratio sapientiae saecularis, et velut quodam auro, ita disciplinis philosophorum et splendore eloquentiae idolum conflatum est. Nihil ergo proderit figmentum fictori suo. Et mulum surdumque simulacrum adoratorem suum audire non poterit. Si quando videris aliquem nolle credere veritali; et ostensa suorum dogmatum falsitate, in coepto studio perseverare, congrue poteris dicere: Sperat in figmento suo, et facit simulacra muta vel surda: quippe apud Graecos utrumque significat; quanquam Symmachus interpretans, muta magis videatur intellexisse quam surda. Nec moveat quempiam illud Scripturarum, de quo saepe diximus: Quis, putas, fidelis et sapiens dispensator (Luc. XII, 42)? Et in alio loco; Quis sapiens et intelliget haec (Psal. CVI, 43)?","english":"See how Arius carved an idol for himself out of the creature, and adored what he carved. Observe how Eunomius cast a false image, and bowed his neck to his own casting. And the Scripture says pointedly: \"And he will place it,\" it says, \"in a hidden place.\" For they too have their own orgies, and as though for perfectly instructed disciples they hand on hidden sacraments, which, if they come forth into the light, are at once convicted of being fabricated. Nothing, therefore, will their carving and casting profit them. The carving, which refers to stones, is understood as those doctrines which display their folly at first glance. The casting is present where some appearance of worldly wisdom seems to be, and as if with a kind of gold, so the idol has been cast from the teachings of the philosophers and the splendor of eloquence. Nothing, therefore, will the thing fashioned profit its fashioner. And the mute and deaf image will not be able to hear its adorer. If ever you see someone unwilling to believe the truth, and, when the falsity of his doctrines has been shown, persevering in the course he has begun, you can fittingly say: He hopes in his own fashioning, and makes mute or deaf idols—for among the Greeks the word signifies both; although Symmachus, in his translation, seems to have understood \"mute\" rather than \"deaf.\" Nor should that passage of the Scriptures disturb anyone, of which we have often spoken: \"Who, do you think, is the faithful and wise steward?\" And in another place: \"Who is wise and will understand these things?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"eo quod quis, vel quid, pro raro accipiatur: cum possimus et de alio loco pro impossibili hoc ipsum accipere: Quis nos separabit a charitate Christi: tribulatio, an angustia (Rom. VIII, 25)? et caetera. Et de praesenti capitulo: Quid prodest sculptile, quia sculpsit illud fictor ejus? In utroque enim impossibilitas demonstratur, quod nec Apostoli charitate multa tribulatio et angustia dividere possit a Christo, nec in idol fissit ulla utilitas.\n\n(Vers. 19, 20). « Vae qui dicit ligno, expergiscere; surge. lapidi tabenti (Al. jacenti): nunquid ipse docere poterit? Ecce iste coopertus est auro et argento, et omnis spiritus non est in visceribus ejus. Dominus autem in templo sancto suo; sileat a facie ejus omnis terra. » LXX: Vae qui dicit ligno, evigila et exsurge: et lapidi, elevare; et ipsum est imago, et est productio auri et argenti, et omnis spiritus non est in eo. Dominus autem in templo sancto suo: revelatur a facie ejus omnis terra. » Et hoc similiter vel adversum Nabuchodonosor, vel adversum omnes qui venerantur idola, accipi potest. Et describitur error humanus, quod argentum, aurum, gemmas et sericum, quibus vel obvoluta vel operta3 sunt idola, prae fulgore materiae deos aestimant, cum formam quidem potuerit artifex dare: animam autem, qua vegetantur artus, nequiverit. Et e contrario Dominus dicitur in templo sancto suo (Psal.","english":"For this reason, \"who\" or \"what\" is taken as rare; whereas we can also take this very expression from another passage as meaning \"impossible\": \"Who shall separate us from the love of Christ? tribulation, or distress\" (Rom. 8:35)? and the rest. And from the present chapter: \"What profiteth the graven image, because its maker hath graven it?\" For in both, impossibility is demonstrated—that neither can many tribulations and distress separate the Apostles from the love of Christ, nor is there any profit in a graven idol.\n\n(Verses 19, 20). \"Woe to him who says to wood, Awake; arise, to the silent (or: lying) stone: can it itself teach? Behold, this one is covered with gold and silver, and there is no spirit at all in its inward parts. But the Lord is in his holy temple; let all the earth be silent before his face.\" The Septuagint: \"Woe to him who says to wood, Awake and arise; and to the stone, Lift yourself up; and it is itself an image, and it is a production of gold and silver, and there is no spirit at all in it. But the Lord is in his holy temple: all the earth is revealed before his face.\" And this can likewise be understood either against Nebuchadnezzar, or against all who worship idols. And human error is described—that they reckon as gods silver, gold, gems, and silk, with which idols are either wrapped or covered, on account of the splendor of the material, when the craftsman could indeed give the form, but could not give the soul by which the limbs are animated. And on the contrary, the Lord is said to be in his holy temple (Ps.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"X): non in templo manufacto, sed vel in coelis, vel in unoquoque sancto rum, juxta Apostolum dicentem: An nescitis quoniam templum Dei estis, et spiritus Dei habitat in vobis(I Cor. III, 16)? Et alibi: Corpora vestra templum Dei sunt (I Cor. VI, 19); vel in Filio, sicut ipse ait: Pater in me manens, ipse facit opera (Joan. XIV, 10). Aut certe juxta illud, quod coelos et terras, maria et universum mundum (Virg. VI AEneid: mundus omnis qui coelo constat, et terra, et coelorum circulis clauditur, Dei domus esse perhibetur. Unde et Apostolus confidenter: In ipso enim, ait, vivimus, et movemur. et sumus (Act. XVII, 28). Quod si quis opposuerit, quo modo spiritus in idolis non esse dicatur, cum omnibus simulacris assideant immundi spiritus, discat Scripturae sanctae consuetudinem, nunquam spiritum perversum absolute, sed cum additamento aliquo spiritum nuncupari: sicut ibi: Spiritu fornicationis seducti sunt (Osee IV, 12). Et in Evangelio: Cum autem spiritus immundus exierit de homine (Luc. XI, 21), et caetera his similia. Spiritus autem ubicunque solus et absolute sinc aliquo additamento legitur, semper refertur ad bonam partem, id est, ad Spiritum sanctum, ut est illud Apostoli: Qui seminat in Spiritu, de Spiritu metet vitam aeternam (Galat. VI, 8). Et alibi: Fructus autem Spiritus est charitas, gaudium, pax (Galat.","english":"not in a temple made by hands, but either in the heavens, or in each one of the saints, according to the Apostle who says: Do you not know that you are the temple of God, and the Spirit of God dwells in you (1 Cor 3:16)? And elsewhere: Your bodies are the temple of God (1 Cor 6:19); or in the Son, as he himself says: The Father who abides in me, he does the works (John 14:10). Or certainly according to that saying, that the heavens and the earth, the seas and the whole world (Virg. Aen. 6: the whole world which consists of heaven and earth, and is enclosed by the circles of the heavens, is declared to be the house of God. Whence also the Apostle confidently says: For in him, he says, we live and move and have our being (Acts 17:28). But if anyone objects, how is it said that the spirit is not in idols, when unclean spirits attend upon all images alike, let him learn the custom of Holy Scripture, that a perverse spirit is never called a spirit absolutely, but with some addition: as there: They were seduced by the spirit of fornication (Hos 4:12). And in the Gospel: But when the unclean spirit has gone out of a man (Luke 11:21), and other similar things. But wherever spirit is read alone and absolutely without any addition, it always refers to the good part, that is, to the Holy Spirit, as is that saying of the Apostle: He who sows in the Spirit, from the Spirit will reap eternal life (Gal 6:8). And elsewhere: But the fruit of the Spirit is love, joy, peace (Gal","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"V, 22);et in alio loco: Spiritu ambulate, et desideria carnis non perficietis (Ibid. 16). Neque hoc dicimus, quod non et Spiritus sanctus cum additamento ponatur: VOX catur enim et Spiritus sanctus, et spiritus principalis, et spiritus rectus, et spiritus Dei, et caetera his similta; 'sed quod Spiritus sanctus, et cum additamento et solus saepe ponatur; spiritus autem perversus nusquam nisi cum additamento lectus sit. Sed et illud dici potest (si quis contentiose spiritum perversum in hoc loco voluerit accipere), quod aliud sit: Omnis spiritus non est in eo; aliud si dixisset: Omnis spiritus non est circa eum; potest enim assidere simulacris; caeterum intrinsecus esse non potest. Unde et Aquila significantius vertit Hebraicum dicens: Et spiritus ejus non ut in visceribus, sive in medio ejus. Propterea sciendum in quibusdam Hebraicis voluminibus non esse additum, omnis sed, absolute, spiritum legi. Quod si quis ratione superatus in bonam partem acceperit spiritum, et quaesierit, cur si de Spiritu sancto dictum sit, cum additamento legatur: Et omnis spiritus non est in eo? sciat omnem spiritum, diversas gratias intelligi Spiritus sancti: ut sit sensus: Nihil in se gratiae, nihil poterit habere virtutis.","english":"and in another place: Walk in the Spirit, and you shall not fulfill the desires of the flesh (ibid. 16). Nor do we say this because the Holy Spirit is not also set down with an addition; for he is called both the Holy Spirit, and the principal spirit, and the right spirit, and the spirit of God, and other things similar to these; but because the Holy Spirit is often set down both with an addition and alone; whereas the perverse spirit is never read except with an addition. But this too can be said (if anyone contentiously wishes to take the perverse spirit in this place), that it is one thing to say: Every spirit is not in him; and another if he had said: Every spirit is not around him; for it can sit beside idols, but it cannot be within. Hence Aquila also translates the Hebrew more significantly, saying: And his spirit is not as in the inward parts, or in the midst of him. Therefore it must be known that in certain Hebrew volumes the word every is not added, but the spirit is read absolutely. But if anyone, overcome by reason, has taken the spirit in a good sense, and has asked why, if it was said of the Holy Spirit, it is read with an addition: And every spirit is not in him? let him know that every spirit means the various graces of the Holy Spirit: so that the sense is: He will be able to have nothing of grace, nothing of virtue in himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Quod quidem et juxta tropologiam magis intelligitur, quod in universis idolis haereticorum et figmentis diaboli, nulla sit gratia Spiritus sancti: sed imaginem divinitatis et pulchritudinem dogmatum praeferre videantur, cum in illis nihil spirans sit, et vitale. Dicamus et illud, ne lectorem videamur celasse quod novimus spiritum et ventum apud Hebraeos eodem appellari vocabulo, id est, RUA ( ), et pro sensu loci, vel spiritum accipi solere, vel ventum. Ergo et in hoc loco spiritum vel pro vento accipere possumus, quod simulacra inanimata1 sint. Quod autem spiritus accipiatur pro anima, manifeste significat Salvatoris oratio: Pater, in manus tuas commendo spiritum meum (Luc. XXIII.46). Neque enim Jesus aut perversum spiritum (quod cogitare quoque nefas est), aut Spiritum sanctum, qui et ipse Deus est, Patri poterat commendare, et non potius animam suam, de qua dixerat: Tristis est anima mea usque ad mortem (Matth. XXVI. 38. et Marc. XIV. 34). Et: Nemo potest eripere animam meam a me: sed voluntate mea depono animam meam, et sponte mea rursum assumo eam (Joan. X, 17, 18).","english":"This is indeed understood more in the tropological sense, that in all the idols of heretics and the figments of the devil there is no grace of the Holy Spirit; but they seem to display the image of divinity and the beauty of doctrines, when in them there is nothing that breathes or is living. Let us also say this, lest we seem to have concealed from the reader what we know: that among the Hebrews spirit and wind are called by the same word, that is, RUA, and according to the sense of the passage it is customarily taken either as spirit or as wind. Therefore in this place too we can take spirit as wind, since the idols are inanimate. But that spirit is taken for soul, the Savior's prayer clearly signifies: Father, into your hands I commend my spirit (Luke 23:46). For neither could Jesus commend to the Father a perverse spirit (which even to think is impious), nor the Holy Spirit, who is himself God, and not rather his own soul, of which he had said: My soul is sorrowful even unto death (Matthew 26:38 and Mark 14:34). And: No one can take my soul from me; but of my own will I lay down my soul, and of my own accord I take it up again (John 10:17-18).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Spiritus intus alit; totamque infusa per artus, Mens agitat molom, et magno se corpore miscet;\n\nLIBER SECUNDUS.\n\n631–632 Alterum, mi Cromati, papa venerabilis, in Habacuc librum scribimus, proprium Cantico ejus opusculum dedicantes, sermonemque epicum et Psalterii, id est, lyrico more compositum totis viribus aggredientes. Sibilet igitur excetra 1, et Sardanapalus insultet, turpior vitiis quam nomine (ex Cicerone): nos coeptum carpamus iter; et orationibus tuis, qui carnem virtute superasti, manifestissimam de Christo prophetiam in octavo propheta, id est, in resurrectionis Dominicae numero disseramus.\n\n« Oratio Habacuc prophetae pro ignorationibus. » LXX: « Oratio Habacuc prophetae cum cantico. » Aquila et Symmachus et quinta editio, sicut nos, pro ignorationibus transtulerunt: solus Theodotio; id est, pro voluntariis, et pro his qui sponte delinquunt. Hoc propterea ut intelligamus (exceptis Septuaginta) nullum, orationem cum Cantico transtulisse. Nam et in Hebraico habet AL SEGIONOTH 2( ) quod dicitur,, et nos transtulimus, pro ignorationibus. Est autem sensus, quia supra temere dixerat: Usquequo. Domine, clamabo, et non exaudies? vociferabor ad te vim patiens, et non salvabis? Ac deinde in secunda querimonia: Quare non respicis super iniqua agentes, et taces, devorante impio justiorem se? Ad hoc (Al. quod) audierat: Scribe visum. et explana eum super tabulas.","english":"The spirit nourishes within, and, poured through the limbs, the mind stirs the mass and mingles itself with the great body.\n\nBOOK TWO\n\n631–632 We write, my Cromatius, venerable father, a second book on Habakkuk, dedicating to his own Canticle a special little work, and undertaking with all our strength an epic discourse and one composed in the manner of the Psalter, that is, in lyric fashion. Let the viper therefore hiss, and let Sardanapalus mock, fouler in his vices than in his name (from Cicero); let us pursue the journey we have begun; and by your prayers, you who have overcome the flesh by virtue, let us discourse on the most manifest prophecy concerning Christ in the eighth prophet, that is, in the number of the Lord's resurrection.\n\n\"The prayer of Habakkuk the prophet for ignorances.\" The Septuagint: \"The prayer of Habakkuk the prophet with a canticle.\" Aquila and Symmachus and the fifth edition, like us, translated it as \"for ignorances\"; only Theodotion, that is, \"for voluntary sins,\" and for those who sin of their own will. This is so that we may understand (with the exception of the Seventy) that no one translated the prayer \"with a canticle.\" For in the Hebrew it also has AL SEGIONOTH, which is rendered, and we have translated, \"for ignorances.\" Now the sense is that above he had said rashly: \"How long, Lord, shall I cry, and you will not hear? I will cry out to you suffering violence, and you will not save?\" And then in the second complaint: \"Why do you not look upon those who do iniquity, and are silent, when the impious devours one more just than himself?\" To this he had heard: \"Write the vision, and explain it upon tablets.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Et post caetera: Ecce qui incredulus est, non erit recta anima ejus in semetipso; Justus autem in (Al. ex) fide sua vivet. Et didicerat vel Nabuchodonosor, vel diabolum, vel Antichristum positum in judicio peccatorum, et fortem ad corripiendas gentes: nunc agit poenitentiam, et plangit quod temere sit locutus: petitque veniam, ut misericordiam consequatur, quia ignorans fecit. Unde et David: Delicta, inquit, juventutis meae et ignorantias meas ne memineris (Psal. XXIV, 7). Sunt qui putent orationem esse prophetae, ut in adventu Christi error auferatur hominum: unde et prophetae nomen sit titulo praenotatum, quod prophetico spiritu oret tolli caliginem, et reddi lucem; auferri imaginem, et tribui veritatem. Quod autem prophetia sit, et totus Cantici textus ostendit, et maxime illud: In medio duorum animalium cognosceris. Et: Cum appropinquaverint anni, notus eris. Et de judicio: Cum turbala fuerit anima mea in ira, misericordiae recordaberis. Et rursum de adventu Christi: Deus a Theman veniet, et sanctus de monte umbroso et condenso. Necnon in futurum: Pavebunt tabernacula terrae Madian, et ascendens super equos tuos, et extendens extendes arcum tuum super regna.","english":"And after the rest: Behold, the one who is unbelieving, his soul will not be upright in himself; but the just one will live by his faith. And he had learned—whether Nebuchadnezzar, or the devil, or Antichrist—that he was set in the judgment of sinners, and strong to seize the nations; now he repents and laments that he spoke rashly, and asks forgiveness, that he may obtain mercy, because he did it in ignorance. Hence also David says: The sins of my youth and my ignorances do not remember. There are those who think it is the prophet's prayer, that at the coming of Christ the error of men may be taken away; whence also the name of prophet is prefixed in the title, because he prays with prophetic spirit that the darkness be taken away and the light restored, that the image be removed and the truth granted. But that it is prophecy, both the whole text of the Song shows, and especially that: In the midst of two animals you will be known. And: When the years have drawn near, you will be known. And concerning judgment: When my soul has been troubled in wrath, you will remember mercy. And again concerning the coming of Christ: God will come from Theman, and the holy one from the shady and thick mountain. And also concerning the future: The tabernacles of the land of Midian will tremble, and ascending upon your horses, and stretching out you will stretch out your bow over the kingdoms.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Si autem aliquis quaesierit, quare solus Theodotio, pro spontaneis, transtulerit, possumus dicere, vel confessionem prophetae, quod non aliqua necessitate, sed sponte peccaverit, male sentiens de judicio Dei; vel certe futuram gentium fidem demonstrari, quod priorem errorem voluntarie relinquentes, in eum crediturae sint, qui in Cantico repromittitur. Legimus in Psalmo decimo sexto: Oratio David. Et in alio similiter: Oratio David. Et in octogesimo nono: Oratio Moysi hominis Dei. Et in centesimo primo: Oratio pauperis cum anxiatus fuerit, et coram Domino effuderit precem suam. Et sicubi alibi nomen orationis infertur: attamen nullo loco cum Cantico legitur. Et nescio, an decens sit orare cum Cantico, nisi forte juxta Septuaginta orare dicimus prophetam pro adventu Christi, et hoc ipsum cum delectatione, et Psalmis et Cantico prophetare, ut et in eo quod oratio est, deprecetur Patrem, et in eo quod Canticum, Patris, qui miserit Filium, et Filii, qui venerit, laus dicatur. Haec de titulo Cantici. Videamus nunc quae dicantur in Cantico.","english":"If, however, anyone asks why Theodotion alone translated \"for spontaneous [sins],\" we can say either that it is the prophet's confession, that he sinned not by any necessity but voluntarily, thinking wrongly about God's judgment; or certainly that the future faith of the nations is being demonstrated, that they, voluntarily abandoning their former error, will believe in him who is promised in the Canticle. We read in the sixteenth Psalm: \"A prayer of David.\" And similarly in another: \"A prayer of David.\" And in the eighty-ninth: \"A prayer of Moses, the man of God.\" And in the hundred and first: \"A prayer of the poor man when he was anxious, and poured out his supplication before the Lord.\" And wherever else the name of prayer is introduced; yet in no place is it read together with \"Canticle.\" And I do not know whether it is fitting to pray together with a Canticle, unless perhaps according to the Septuagint we say that the prophet prays for the coming of Christ, and prophesies this very thing with delight, both in Psalms and in a Canticle, so that in that it is a prayer, he entreats the Father, and in that it is a Canticle, praise is spoken of the Father, who sent the Son, and of the Son, who came. This much concerning the title of the Canticle. Let us now see what is said in the Canticle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"(Cap. III.—Vers. 1.) « Domine, audivi auditionem tuam, et timui: Domine, opus tuum in medio annorum vivifica illud. » LXX: « Domine, audivi auditum tuum, et timui: Domine,: consideravi: opera tua,: et obstupui: in medio duorum animalium cognosceris. » Pro eo quod nos et Aquila et Theodotio transtulimus, vivifica illud, Symmachus interpretatus est, revivifica illud. Quod autem Septuaginta dixerunt, consideravi et obstupui, nec in Hebraeo habetur, nec apud quempiam aliorum interpretum, ut sublatis his, quae in Hebraico non habentur, possit legi juxta Septuaginta: Domine, opera tua in medio duorum animalium cognosceris: quod quia videbatur, superiora conjuncta sunt. Legimus autem in Hebraeo ADONAI, id est, Domine, PHALACH, opus tuum, BACE- REB, in medio, SANIM, annorum, HELEU 1, vivifica illud. Hoc propterea ut quae superflua sunt, in Septuaginta manifeste addita cognoscamus. Hebraei juxta historiam hunc locum ita explanant: Domine, audivi auditionem tuam, et timui. Audivi, inquit, poenas quas Nabuchodonosor et diabolo praeparasti, in quibus dixisti ei: Vae qui multiplicat non sua (supra, II, 6). Et secundo: Vae qui congregat avaritiam malam domui suae (vers. 9). Et tertio: Vae qui aedificat civitatem in sanguinibus, et praeparat urbem in iniquitate (vers. 12). Et quarto: Vae qui potum dat amico suo, mittens fel suum et inebrians (vers. 15).","english":"(Cap. III.—Vers. 1.) «O Lord, I have heard your report, and I was afraid: O Lord, your work in the midst of the years, give it life.» The Septuagint: «O Lord, I have heard your hearing, and I was afraid: O Lord, I considered your works, and I was astonished: in the midst of two living creatures you will be known.» For what we and Aquila and Theodotion translated as \"give it life,\" Symmachus rendered as \"revive it.\" But what the Seventy said, \"I considered and I was astonished,\" is found neither in the Hebrew nor in any of the other translators, so that, with those things removed which are not in the Hebrew, it can be read according to the Septuagint: \"O Lord, your works in the midst of two living creatures you will be known\"—which, because it seemed [so], the preceding words have been joined to it. Now we read in the Hebrew ADONAI, that is, \"O Lord,\" PHALACH, \"your work,\" BACE-REB, \"in the midst,\" SANIM, \"of years,\" HELEU, \"give it life.\" This is why we may recognize that the superfluous things have been manifestly added in the Septuagint. The Hebrews explain this passage according to the history as follows: \"O Lord, I have heard your report, and I was afraid.\" I heard, he says, the punishments which you prepared for Nebuchadnezzar and the devil, in which you said to him: \"Woe to him who multiplies what is not his own\" (above, II, 6). And secondly: \"Woe to him who gathers wicked avarice for his house\" (vers. 9). And thirdly: \"Woe to him who builds a city in blood, and prepares a town in iniquity\" (vers. 12). And fourthly: \"Woe to him who gives drink to his friend, sending his gall and making him drunk\" (vers. 15).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Et quinto: Vae qui dicit ligno, expergiscere: surge, lapidi tacenti (vers. 19). Et sicut timore perterritus sum, quod draco magnus tantis vulneribus confodiendus sit, sic deprecor, Domine, ut quod promisisti, expleas, et finito tempore, reddas Christum tuum, Tu enim dixisti, quia adhuc visus procul et apparebit in fine, et non mentietur. Vivifica ergo quod pollicitas es, hoc est, tuum imple promissum; non moriatur irritus sermo tuus, sed opere compleatur. Quod quidem juxta nos, et de resurrectione Salvatoris intelligi potest: ut ille qui pro nobis mortuus est, consurgat a mortuis, et vivificetur. Juxta Septuaginta autem multo alter est sensus, et debemus etiam Vulgatae editionis explanationem ponere. Domine, audivi in Scripturis sermonem tuum, et te mihi dante auriculam 2, juxta illud quod loquitur Isaias: Addidit mihi auriculam ad audiendum (Isa. L, 5); ita audivi, ut tu vis audiri sermonem tuum. Et opera tua diligentius contemplatus (ne mihi diceretur: Opera autem Domini non respiciunt, et opera manuum ejus non consideran), ex creaturis intellexi Creatorem, et per singula quae fecisti, et quae quotidie operaris in universo mundo, totus obstupui, et sensu humanitatis amisso, in sanctam amentiam sum conversus. Vel certe admiratione turbatus, in laudes tuas trepidus erumpo dicens: in medio duorum animalium cognosceris.","english":"And fifth: «Woe to him who says to wood, Awake: arise, to the silent stone» (verse 19). And just as I have been struck with terror, because the great dragon is to be pierced with such great wounds, so I beseech you, O Lord, that you fulfill what you have promised, and, when the time is finished, restore your Christ. For you have said that he will still be seen from afar and will appear in the end, and he will not lie. Give life, therefore, to what you have promised—that is, fulfill your promise; let not your word be made void, but be completed in deed. This, indeed, according to our understanding, can also be understood concerning the resurrection of the Savior: that he who died for us may rise from the dead and be given life. But according to the Septuagint the sense is much different, and we must also set forth the explanation of the Vulgate edition. «O Lord, I have heard in the Scriptures your word,» and, since you give me an ear, according to that which Isaiah says: «He added to me an ear to hear» (Isa. 50:5); I have heard in such a way as you wish your word to be heard. And having contemplated your works more diligently (lest it be said to me: «But they do not regard the works of the Lord, and they do not consider the works of his hands»), I understood the Creator from the creatures, and through each of the things which you have made and which you daily work in the whole world, I was wholly astonished, and, having lost the sense of humanity, I was turned into a holy madness. Or certainly, disturbed by admiration, I burst forth trembling into your praises, saying: «In the midst of two animals you will be known.»","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Quod multi putant de Filio intelligi, et Spiritu sancto, eo quod Pater per Filium intelligatur et Spritum. Quae quidem et duo Seraphim in Isaia (cap. VI), et duo Cherubim, scribi interpretantur in Exodo (cap. XXV), quae contra se respiciunt, et in medio habent oraculum; et in Isaia (cap. VI), velantia caput ct pedes Domini, in praesenti tantum saeculo volent, et alter ad alterum mysterium inclament Trinitatis: et mittatur unus de Seraphim, quod interpretatur ardens, et veniat in terram ct mundet prophetae labia, et dicat: Ignem veni mittere super terram, et quam volo ut ardeat (Luc. XII, 49). Hoc aestimant alii, et ad hanc interpretationem multis Scripturarum utuntur testimoniis. Porro simplex interpretatio, et opinio vulgi de Salvatore intelligit, quod inter duos latrones crucifixus agnitus sit (Marc. XV; Joan. XIX). Qui autem melius, hoc dicunt, quod in prima Ecclesia quae de circumcisione fuit, et de praeputio congregata, duobus populis se hinc inde cingentibus, intellectus sit Salvator et creditus. Sunt qui duo animalia, duo intelligant Testamenta, novum et vetus, quae vere animantia sint atque vitalia, quae spirent, et in quorum medio Dominus cognoscatur.","english":"What many think is understood of the Son and the Holy Spirit, in that the Father is understood through the Son and the Spirit. Indeed, both the two Seraphim in Isaiah (chapter 6) and the two Cherubim in Exodus (chapter 25) are interpreted as written, which face each other and have the oracle in their midst; and in Isaiah (chapter 6), veiling the head and feet of the Lord, they fly only in the present age, and cry out the mystery of the Trinity to one another: and one of the Seraphim is sent, which is interpreted as burning, and comes to earth and cleanses the prophet's lips, and says: I came to cast fire upon the earth, and how I wish it were already kindled (Luke 12:49). Others reckon this, and use many testimonies of the Scriptures for this interpretation. Furthermore, the simple interpretation and the opinion of the common people understands it of the Savior, that he was recognized crucified between the two thieves (Mark 15; John 19). But those who say better hold that in the first Church, which was from the circumcision and gathered from the uncircumcision, with the two peoples girding him on either side, the Savior was understood and believed. There are those who understand the two animals as the two Testaments, the new and the old, which are truly living and life-giving, which breathe, and in whose midst the Lord is recognized.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"« In medio annorum notum facies. » LXX: « Cum appropinquaverint anni, cognosceris. » Cum venerit, inquit, tempus, et opere promissa compleveris, monstrabis, vera esse quae pollicitus es. Sive cum appropinquaverit consummatio, et in extrema hora ad destruenda peccata venerit Filius tuus, manifestius cognosceris. Sequitur.\n\n« Cum advenerit tempus, demonstraberis, cum turbata fuerit anima mea. » Quod, exceptis Septuaginta, nec in Hebraico, nec apud quemquam aliorum habetur interpretum. Et est sensus: Cum venerit tempus, de quo dicitur: Tempore acceptabili exaudivi te, tempus adventus Domini Jesu Christi (II Cor. VI, 2): tunc, o Deus Pater, cognoscetur nomen tuum, quod ante occultum fuit hominibus, de quo dicit Dominus in Evangelio: Pater, revelavi nomen tuum hominibus (Joan. XVII, 6). Quod autem infertur: Cum turbata fuerit anima mea, apud LXX interpretum editionem cum posterioribus copulatur, ut possit legi: Cum turbata fuerit anima mea in ira, et hucusque distinctio; deinceps inferatur, misericordiae recordaberis; quod scilicet prophetae sufficiat pro poena sola conturbatio, et ad iram Dei anima illius conturbata, nequaquam inferatur supplicium, sed iram excludat misericordia. Habet autem et ira Dei mensuras: quantum, et quanto tempore, et ob quas causas, et quibus inseratur, juxta illud quod scriptum est: Cibabis nos pane lacrymarum, et potabis vos lacrymis in mensura (Psal.","english":"In the middle of the years you will make it known. The Septuagint: When the years have drawn near, you will be known. When the time, he says, has come, and you have fulfilled the promises by deed, you will show that what you promised is true. Or when the consummation has drawn near, and your Son has come in the last hour to destroy sins, you will be known more manifestly. There follows:\n\nWhen the time has come, you will be shown, when my soul has been troubled. This, apart from the Septuagint, is found neither in the Hebrew nor in any of the other translators. And the sense is: When the time has come, of which it is said, In an acceptable time I heard you, the time of the coming of the Lord Jesus Christ (2 Cor 6:2), then, O God the Father, your name will be known, which before was hidden from men, of which the Lord says in the Gospel: Father, I have revealed your name to men (John 17:6). But what is added, When my soul has been troubled, in the edition of the Septuagint is joined with what follows, so that it can be read: When my soul has been troubled in wrath, and up to this point is the division; then let there be added, you will remember mercy; namely, that for the prophet his trouble alone suffices as punishment, and his soul was troubled at the wrath of God, and no punishment is added, but mercy excludes wrath. But the wrath of God also has its measures: how much, and for how long, and for what causes, and in whom it is implanted, according to that which is written: You will feed us with the bread of tears, and you will give us tears to drink in measure (Ps","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"LXXIX, 6) Quod si propheta turbatur ad iram Dei, et qui turbatus est. impetrat misericordiam, quid nos sperare, uno timere debemus, quorum opera Dei digna sunt ira? Quod autem sequitur juxta Hebraicum.\n\n« Cum iratus fueris, misericordiae recordaberis. » Non debemus putare, oblivisci Deum, et post iram suae misericordiae recordari; sed quod nos cum in poena positi putemus oblivisci, juxta illud: Usquequo. Domine, oblivisceris me in finem (Psal. XII, 1)? Nam et si quando tentationibus, quasi fluctibus operimur, et rapida daemonum adversus nos procella desaevit, velut ad dormientem loquimur: Exsurge, quid dormitas, Domine? Simulque Dei cerne clementiam; non dixit, cum intuleris supplicia, misericordiae recordaberis; sed cum iratus fueris. Qui autem irascitur, interdum non percutit, sed tantummodo comminatur. Quod et Apostolus sentiens ait: Revelatur enim ira Dei de coelo super omnem impietatem et iniquitatem hominum (Rom. I, 18). Ubi autem revelatur, non infertur, non percutit; sed revelatur ut terreat, et territis non inferatur.","english":"79, 6) But if the prophet is troubled at the anger of God, and he who was troubled obtains mercy, what ought we to hope, or rather to fear, whose works are worthy of wrath? And what follows according to the Hebrew:\n\n\"When you have been angry, you will remember mercy.\" We must not think that God forgets and after his anger remembers his own mercy; but that we, when placed in punishment, think that he has forgotten, according to that saying: How long, O Lord, will you forget me to the end? For even if at times we are covered over by temptations as by waves, and the swift storm of demons rages against us, we speak as to one sleeping: Arise, why do you sleep, O Lord? And at the same time consider the clemency of God: he did not say, when you have brought in punishments, you will remember mercy; but when you have been angry. For he who is angry sometimes does not strike, but only threatens. Sensing this, the Apostle also said: For the wrath of God is revealed from heaven against all ungodliness and iniquity of men. But where it is revealed, it is not brought in, it does not strike; but it is revealed that it may terrify, and that it may not be brought in upon those who have been terrified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"(Vers. 3.) « Deus ab Austro veniet, et Sanctus de monte Pharan. Semper. » LXX: « Deus a Theman veniet, et Sanctus de monte umbroso et condenso. Diapsalma. » Aquila et Symmachus, et quinta editio ipsum Hebraicum posuerunt THE- MAN ( ): solus Theodotio quid significaret Theman, interpretatus est, dicens ELOIM 1, ab Austro veniet, et sanctus de monte Pharan, in finem. Ex quo intelligimus a solis Septuaginta positum, de monte umbroso et condenso. Sed et hoc quod Septuaginta transtulerunt,, et nos posuimus, semper; Symmachus interpretatus est, in aeternum; Theodotio, in finem; quinta editio ipsum Hebraicum SELA ( ). Deus ergo ab Austro veniet id est, a meridie 2, a clara luce, et ab his, qui appellantur filii dierum. Unde et in Cantico canticorum, aquilonem sponsus abigit, et austrum vocat dicens: Exsurge, Aquilo, et veni, Auster, perfla hortum meum, et fluant aromata mea (Cant. IV, 16). Deus semper in meridie est: Ubi, inquit, pascis? ubi cubas? in meridie (Cant. I, 6). Et ad Abraham quando erat sub quercu, non venit Deus nisi in meridie (Gen. XVIII). Et Joseph qui in typo praecessit Salvatoris, convivium fratribus facit meridie (Gen. XLIII). Agnitio ergo Dei Patris his qui digni sunt, venit in pleno lumine. Et agnitio sancti, id est, Filii Dei, venit de monte umbroso et condenso.","english":"(Verse 3.) \"God shall come from the South, and the Holy One from Mount Pharan. Selah.\" The Septuagint: \"God shall come from Theman, and the Holy One from the shadowy and thick mountain. Diapsalma.\" Aquila and Symmachus, and the Fifth Edition, set down the Hebrew itself, THEMAN: Theodotion alone interpreted what Theman means, saying ELOIM, he shall come from the South, and the Holy One from Mount Pharan, unto the end. From this we understand that it was set down by the Seventy as \"from the shadowy and thick mountain.\" But also this which the Seventy translated, and we have set down, \"selah\"; Symmachus interpreted as \"for eternity\"; Theodotion, \"unto the end\"; the Fifth Edition the Hebrew itself, SELA. God therefore shall come from the South, that is, from the meridian, from clear light, and from those who are called sons of days. Whence also in the Song of Songs the bridegroom drives away the north wind and calls the south, saying: \"Arise, O North, and come, O South, blow upon my garden, and let my spices flow\" (Cant. 4:16). God is always in the south: \"Where,\" he says, \"do you feed? where do you lie down? in the south\" (Cant. 1:6). And to Abraham, when he was under the oak, God did not come except in the south (Gen. 18). And Joseph, who in type preceded the Savior, makes a feast for his brothers in the south (Gen. 43). The knowledge, therefore, of God the Father comes to those who are worthy in full light. And the knowledge of the Holy One, that is, of the Son of God, comes from the shadowy and thick mountain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Mons umbrosus atque condensus, vel ipse Pater intelligitur, plenus virtutibus omnique sapientia, et majestate sua cuncta protegens, et extendens alas, et confovens pullos suos: vel certe paradisus et coelestia plena angelis, plena virtutibus, plena arboribus uberrimis. Atque utinam et mihi contingat, ut ad vocem meam et ad expositionem Deus veniat in claro lumine, et Filius ejus, de quo scriptum est: Sancti estote, quoniam ego sanctus sum (Levit. XX, 26), de sublimitate eloquii umbrosi et condensi, et Scripturarum testimoniis hinc inde contexti, et Patre simul Filioque veniente, fiat corum auditor habitaculum, et compleatur Scriptura, dicens: Ego ct Pater meus veniemus ad eum, et mansionem apud eum faciemus (Joan. XIV, 23). Sed quia pro monte umbroso ct condenso, in Hebraeo scriptum est mons Pharan, et Pharan interpretatur os videntis; pulchre juxta interpretationem nostram, de eruditi sermone viri venit notitia Filii, et non qualicunque sermone, sed de eo qui plenus est lumine, plenus oculis, ut manifestus et purus ad aures audientium deferatur. Quod autem ait de monte, sublimia dogmata intellige. Audivi ego Hebraeum istum locum ita disserere: Quod Bethleem sita sit ad Austrum, in qua natus est Dominus atque Salvator, et ipsum esse quo nunc dicatur: Dominus ab Austro veniet, hoc est nascetur in Bethleem, et inde consurget.","english":"The shady and dense mountain is understood either as the Father himself, full of virtues and all wisdom, both protecting all things by his majesty and spreading his wings and cherishing his chicks; or certainly as paradise and the heavenly places, full of angels, full of powers, full of the most fruitful trees. And would that it might fall to me also, that at my voice and at my exposition God might come in clear light, and his Son, of whom it is written: \"Be holy, for I am holy\" (Lev. 20:26), from the height of the shady and dense eloquence, and from the testimonies of the Scriptures woven together on this side and that, and with the Father and the Son coming together, he who hears them might become their dwelling place, and the Scripture might be fulfilled, saying: \"I and my Father will come to him, and make our dwelling with him\" (John 14:23). But because in place of the shady and dense mountain, in the Hebrew it is written Mount Pharan, and Pharan is interpreted as \"the mouth of the seer,\" beautifully according to our interpretation, from the speech of a learned man comes the knowledge of the Son, and not from any speech whatever, but from that which is full of light, full of eyes, so that it may be brought manifest and pure to the ears of the hearers. But what he says \"from the mountain,\" understand as lofty doctrines. I have heard a Hebrew expound this passage thus: that Bethlehem is situated to the South, in which the Lord and Savior was born, and that this is what is now said: \"The Lord will come from the South,\" that is, he will be born in Bethlehem, and from there he will rise up.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Et quia ipse qui natus est in Bethleem, legem quondam dedit in monte Sinai, ipse est Sanctus qui venit de monte Pharan; Pharan quippe vicinus est locus monti Sina. Et quod infertur, diapsalma, id est, semper, habere sensum: ipse qui natus est in Bethleem, et qui in Sina, id est, in monte Pharan, legem dedit, semper in universis beneficiis, praeteritis et praesentibus, et futuris auctor est et largitor. De diapsalmate, quod Hebraice dicitur SELA 1, in Psalterio plenius disputatum est. Simulque cerne juxta Septuaginta, quod diapsalma non ponatur, nisi in Psalterio, et in praesenti loco. Ex quo intelligimus recte a Septuaginta orationis Canticum praenotatum.\n\n(Vers. 4.) « Operuit coelos gloria ejus, et laudis ejus plena est terra. Splendor ejus ut lux erit: cornua in manibus ejus. Ibi abscondita est fortitudo ejus. » LXX: « Operuit coelos virtus ejus, et laudis ejus plena est terra, et splendor ejus quasi lux erit; cornua in manibus ejus, et posuit dilectionem robustam fortitudinis suae. » Pro eo quod Septuaginta interpretati sunt, Et posuit dilectionem robustam fortitudinis suae; et nos diximus, Ibi abscondita est fortitudo ejus, Aquila transtulit, Et posuit absconsionem fortitudinis suae; Symmachus, Et posuit absconditam fortitudinem suam; solus Theodotio nostrae translationi congruens, ait: Et ibi absconsio fortitudinis ejus.","english":"And because he who was born in Bethlehem once gave the law on Mount Sinai, he is the Holy One who came from Mount Pharan; for Pharan is a place near Mount Sinai. And what is added, diapsalma, that is, \"always,\" has this meaning: he who was born in Bethlehem, and who gave the law on Sinai, that is, on Mount Pharan, is always the author and bestower in all benefits, past and present and future. Concerning the diapsalma, which in Hebrew is called SELA, there has been a fuller discussion in the Psalter. And at the same time observe, according to the Septuagint, that diapsalma is not placed except in the Psalter and in the present passage. From this we understand that the title \"Canticle\" was rightly prefixed by the Septuagint.\n\n(Verse 4.) \"His glory covered the heavens, and the earth is full of his praise. His splendor shall be as the light: horns are in his hands. There his strength is hidden.\" The Septuagint: \"His power covered the heavens, and the earth is full of his praise, and his splendor shall be as the light; horns are in his hands, and he set the strong love of his strength.\" For what the Septuagint translated as \"And he set the strong love of his strength,\" and we have said, \"There his strength is hidden,\" Aquila rendered, \"And he set the hiding of his strength\"; Symmachus, \"And he set his hidden strength\"; only Theodotion, agreeing with our translation, says: \"And there is the hiding of his strength.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Verbum enim SAM ( ) pro qualitate loci, et posuit intelligitur, et ibi; magisque in praesenti loco ibi legendum est, quam posuit, ut sit sensus et ordo sententiae: Cornua in manibus ejus, et subaudiatur, ibi, id est, in cornibus abscondita est fortitudo ejus. Manifestum est autem juxta Hebraicum quod in adventu Christi cuncta repleta sint gloria, secundum illud quod in Evangelio dicitur: Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis (Luc. II, 14) Et alibi: Pacem fecit in coelis et in terra per sanguinem crucis, et sedit in dextera magnitudinis; velociter enim currit sermo ejus. Et alibi: Domine, Dominus noster, quam admirabile est nomen tuum in universa terra (Psal. VIII, 2, 10). Et rursum in Psalmo decimo octavo: In omnem terram exivit sonus eorum, et in fines orbis terrae verba eorum (Psal. XVIII, 5). Splendor quaque ejus, quasi sol justitiae, clara luce radiavit; et cornua in manibus ejus, vexilla et tropaea crucis, et in ipsis cornibus abscondita est fortitudo ejus: Cum enim esset in forma Dei, non rapinam arbitratus eat aequalem se esse Deo; sed exinanivit se formam servi accipiens: factus est obediens Patri usque ad mortem, mortem autem crucis (Philipp. II, seqq.). In cruce ergo paulisper abscondita est fortitudo ejus, quando dicebat ad Patrem: Tristis est anima mea usque ad mortem (Matth. XXVI, 38).","english":"For the word SAM, according to the character of the place, is understood both as \"he placed\" and as \"there\"; and in the present passage it should rather be read as \"there\" than as \"he placed,\" so that the sense and order of the sentence may be: His horns are in his hands—and let \"there\" be understood, that is, in the horns his strength is hidden. It is clear, moreover, according to the Hebrew, that at the coming of Christ all things have been filled with glory, according to that which is said in the Gospel: Glory to God in the highest, and on earth peace to men of good will (Luke 2:14). And elsewhere: He made peace in heaven and on earth through the blood of his cross, and he sat at the right hand of majesty; for his word runs swiftly. And elsewhere: O Lord, our Lord, how admirable is your name in all the earth (Ps. 8:2, 10). And again in the eighteenth Psalm: Their sound has gone out into all the earth, and their words to the ends of the world (Ps. 19:5). And his splendor, like the sun of righteousness, has shone with clear light; and the horns in his hands are the standards and trophies of the cross, and in those very horns his strength is hidden. For though he was in the form of God, he did not consider it robbery to be equal with God, but emptied himself, taking the form of a servant; he became obedient to the Father unto death, even death on a cross (Phil. 2:6 ff.). In the cross, therefore, his strength was for a little while hidden, when he said to the Father: My soul is sorrowful even unto death (Matt. 26:38).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 2:14","text":"The English carries the scriptural phrase “glory to god in the highest”, which matches Luke 2:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":82,"ref":"p82","source":"Et: Pater, si possibile est, transeat iste calix a me (Ibid., 39). Et in ipsa cruce: Pater, in manus tuas commendo spiritum meum (Luc. XXIII, 46). Porro juxta Septuaginta in eo quod dictum est: Operuit coelos virtus ejus, nosse debemus minus esse quod operitur, ab eo quod operit: si tamen totum operiatur, et non ex parte, quod opertum est. Cum ergo virtus Dei operiat coelos, major est coelis virtus ejus, qua operiuntur coeli. Coelos autem eos esse qui portent imaginem supercoelestis, et qui enarrent gloriam Dei, crebro legimus. Virtutem quoque Dei Dominum Salvatorem, Apostolus probat: Christus Dei virtus, et Dei sapientia (I Cor. I, 24). Haec virtus omnium specialium virtutum quasi mater est; verbi gratia, appellatur virtus, sapientia, fortitudo, justitia, temperantia, veritas, sanctitas, redemptio: Christus autem factus est nobis a Deo sapientia, et justitia, et sanctificatio, et redemptio (I Cor. I, 30). Hae igitur speciales virtutes, in quibus Christus ostenditur (secundum profectum eorum, qui eum vel sapientiam recipiunt, vel fortitudinem, vel justitiam, et caetera hujuscemodi), continentur in generali virtute Dei, hoc est, in Domino Salvatore; atque in hunc modum et de terra intelligimus, quod qui primum propter imaginem terreni terra vocabantur, et dicebatur ad eos: Terra es, et in terram ibis (Gen. III, 19), in adventu Salvatoris laude Domini repleantur.","english":"And: Father, if it is possible, let this cup pass from me. And on the cross itself: Father, into your hands I commend my spirit. Furthermore, according to the Septuagint, in what is said: His power covered the heavens, we must understand that what is covered is less than that which covers it—provided, that is, that the whole is covered, and not only in part, which is covered. Since, then, the power of God covers the heavens, his power by which the heavens are covered is greater than the heavens. But that the heavens are those who bear the image of the heavenly one and who declare the glory of God, we read frequently. And that the Lord Savior is the power of God, the Apostle proves: Christ, the power of God and the wisdom of God. This power is, as it were, the mother of all particular virtues; for example, it is called power, wisdom, courage, justice, temperance, truth, holiness, redemption. But Christ has been made for us by God wisdom, and justice, and sanctification, and redemption. These particular virtues, then, in which Christ is shown—according to the progress of those who receive him either as wisdom, or as courage, or as justice, and the rest of this kind—are contained in the general power of God, that is, in the Lord Savior; and in this way we also understand concerning the earth, that those who were first called earth because of the image of the earthly one, and to whom it was said: You are earth, and to the earth you shall go, at the coming of the Savior are filled with the praise of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"Cum autem et coeli virtute Det operti fuerint (protecti videlicet et ex omni parte vestiti), et universa terra repleta laude Dei, tunc splendor ejus ut lux erit. Imaginem autem Dei et splendorem gloriae ejus, esse Deum Salvatorem, apostolus non tacet: Qui postquam nobis apparuit splendor gloriae Dei (Hebr. I), reversus est ad pristinam majestatem. Etsi enim noveramus Christum secundum carnem: sed jam non novimus eum juxta carnem (II Cor. V, 16), verum juxta spiritum; quia, Quoa factum est, in ipso vita erat, et vita erat lux hominum (Joan. I, 3, 4). Quod et manifestius in Evangelio Salvator ostendens ait: Pater, glorifica me gloria, quam habui apud te, priusquam mundus fieret (Joan. XVII. 5); ut post ascensionem ad coelos, sit splendor quod lux, hoc est, id incipiat Filius esse quod Pater est. Quod autem sequitur: Cornua in manibus ejus, moris est Scripturarum, ut semper cornua pro regnis ponant. Nam et illud quod Anum loquitur in primo Regnorum libro: Exaltavit cornu Christi sui (I Reg. II, 10), magnificentiam regni Salvatoris significat. Et in Daniele, decem cornua decem regna demonstrant (Dan. VII). Sic autem nunc dicitur: Cornua in manibus ejus, quomodo et alibi scriptum legimus: Cor regis in manu Dei (Prov.","english":"But when the heavens also have been covered by the power of God (that is, protected and clothed on every side), and the whole earth has been filled with the praise of God, then his splendor will be as the light. And that the Savior is the image of God and the splendor of his glory, the apostle does not keep silent: who, after he appeared to us as the splendor of the glory of God (Hebr. I), returned to his former majesty. For even if we once knew Christ according to the flesh, yet now we no longer know him according to the flesh (II Cor. V, 16), but according to the spirit; because what was made, in him was life, and the life was the light of men (Joan. I, 3, 4). The Savior also shows this more plainly in the Gospel, saying: Father, glorify me with the glory which I had with you before the world was made (Joan. XVII, 5); so that after the ascension to the heavens, he may be splendor, which is light, that is, the Son may begin to be what the Father is. But what follows: Horns in his hands, it is the custom of the Scriptures always to put horns for kingdoms. For even that which is spoken to Anna in the first book of Kings: He has exalted the horn of his Christ (I Reg. II, 10), signifies the magnificence of the Savior's kingdom. And in Daniel, the ten horns demonstrate ten kingdoms (Dan. VII). So now it is said: Horns in his hands, just as we also read written elsewhere: The heart of the king is in the hand of God (Prov.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"XXI, 1); pro co quod est, mens et principale cordis viri sancti (qui pergit ad regna coelorum, qui adhuc positus in terra, regnat corpori absque peccatis) non vagatur extrinsecus; sed in Dei tutela situs est. Quia vero et in Hebraeo, et in caeteris editionibus non habet scriptum: Cornua in manibus ejus, sed in manu ejus, quod dicitur JADO ( ), manum Dei fortem atque robustam intelligamus Filium ejus. Et in hac manu omnia regna coelorum, eorumque qui ad coelos nituntur ascendere, posita esse dicamus: quod et Isaias sonat, dicens: Vinea facta est dilecto in cornu, in loco uberi (Isa. V, 1), pro eo quod est, in regno. Ob hanc puto causam nullum cornutum animal inter immunda poni in Levitico, et idipsum significare unicornem in Psalmis (XXI et XCI), sive; et illud: In te inimicos nostros ventilabimus cornu (Psal. XLIII, 6). Quod autem juxta LXX legimus: Et posuit dilectionem fortis virtutis suae, etiam hoc de Christo intelligendum est, quod Deus Pater idcirco cooperuerit coelos virtute sua, et terram repleverit laude, et splendorem suum fecerit esse ut lumen, et regnum posuerit in manu Filii sui, ut faceret dilectum suum ab hominibus diligi, et diligi non leviter, sed vehementer et fortiter, ut qui eum fortiter dilexissent, et haererent in dilectione ejus, nemo tolleret eos de manu illius.","english":"and the mind and ruling principle of the heart of the holy man (who presses on toward the kingdom of heaven, who, while still placed on earth, rules his body without sins) does not wander outside; but is situated in God's protection. But since both in the Hebrew and in the other editions it is not written \"Horns in his hands,\" but \"in his hand,\" which is called JADO, let us understand the strong and robust hand of God to be his Son. And in this hand let us say that all the kingdoms of the heavens, and of those who strive to ascend to the heavens, have been placed: which Isaiah also echoes, saying: \"A vineyard was made for the beloved in a horn, in a fertile place,\" for that which is, \"in a kingdom.\" I think that for this reason no horned animal is placed among the unclean in Leviticus, and that the same thing is signified by the unicorn in the Psalms, or; and that: \"In you we shall winnow our enemies with a horn.\" But what we read according to the Septuagint: \"And he placed the love of his strong virtue,\" this too must be understood of Christ, that God the Father for this reason covered the heavens with his virtue, and filled the earth with praise, and made his splendor to be as the light, and placed the kingdom in the hand of his Son, so that he might cause his beloved to be loved by men, and to be loved not lightly, but vehemently and strongly, so that those who had loved him strongly and clung in his love, no one would take them from his hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"E contrario diabolus facit amare nos mundum, et pro dilectione virtutis diligere vitia, et non leviter, sed fortiter, ita ut de nobis possit dici: Et posuit diabolus dilectionem fortem vitiorum suorum.\n\n(Vers. 5.) « Ante faciem ejus ibit mors: et egredietur diabolus ante pedes ejus. » LXX: « Ante faciem ejus ibit verbum, et egredietur in campum post pedes ejus. » Pro eo quod nos transtulimus mortem, in Hebraeo tres litterae positae sunt DALETH, BETH, RES, absque ulla vocali, quae si ligantur DABAR ( ) verbum significant; si DEBER, pestem, quae Graece dicitur. Denique et Aquila ita interpretatus est, Ante faciem ejus ibit pestis; Symmachus, Ante faciem ejus praecedet mors; quinta editio, Ante faciem ejus ambulabit mors: soli LXX et Theodotio sermonem pro morte interpretati sunt. Necnon in consequenti versiculo, ubi diximus: Egredietur diabolus ante pedes ejus, et LXX aliter transtulerunt, juxta quos postea disputabimus; Aquila pro diabolo transtulit, volatile; Symmachus autem et Theodotio, et quinta editio, volucrem, quod Hebraice dicitur RESEPH ( ) Tradunt autem Hebraei, quomodo in Evangelio princeps daemonum dicitur esse Beelzebub (Matth.","english":"On the contrary, the devil acts to make us love the world, and instead of love of virtue to love vices, and not lightly, but strongly, so that it can be said of us: And the devil has set the strong love of his vices.\n\n(Verse 5.) \"Before his face death shall go: and the devil shall go forth before his feet.\" The Septuagint: \"Before his face the word shall go, and it shall go forth into the field after his feet.\" In place of what we have translated as \"death,\" in the Hebrew three letters are set down, DALETH, BETH, RES, without any vowel, which if they are joined as DABAR signify \"word\"; if DEBER, \"pestilence,\" which in Greek is called [loimos]. Accordingly both Aquila translated it thus, \"Before his face pestilence shall go\"; Symmachus, \"Before his face death shall precede\"; the fifth edition, \"Before his face death shall walk\": only the Septuagint and Theodotion translated \"word\" in place of \"death.\" Moreover in the following verse, where we have said: \"The devil shall go forth before his feet,\" and the Septuagint translated otherwise, which we shall discuss afterwards; Aquila translated in place of \"devil\" as \"flying thing\"; Symmachus however and Theodotion, and the fifth edition, \"bird,\" which in Hebrew is called RESEPH. The Hebrews moreover hand down that, just as in the Gospel the prince of demons is said to be Beelzebub (Matt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"XII); ita Reseph daemonis esse nomen, qui principatum teneat inter alios, et propter nimiam velocitatem atque in diversa discursum, avis et volatile nuncupetur: ipsumque esse qui in paradiso sub figura serpentis mulieri sit locutus, et ex maledictione, qua a Deo condemnatus est, accepisse nomen: siquidem BESEPH, reptans ventre interpretatur. Hoc est ergo quod dicitur: statim cum venerit Dominus et in Jordane fuerit baptizatus, et ad columbae descensum vox Patris intonuerit: Hic est Filius meus dilectus, in quo mihi complacui (Matth. III, 17). exeunti de aquis occurret diabolus; et ante pedes illius stabit mors, et coluber antiquus, qui quadraginta diebus tentavit eum in solitudine. Si autem juxta LXX legerimus, Ante faciem ejus ibit verbum, et egredietur in campos post pedes ejus, hoc significat, quod sermo Dei ante visitationem ejus, quae nunc allegorice facies dicitur, praecedat et praeparet corda credentium: ut prava in rectum, et inaequalia sternat planum: et auditoris anima quasi consectus ager, sementem possit recipere spiritualem.","english":"XII); thus Reseph is the name of a demon who holds primacy among others, and because of his excessive swiftness and his rushing in different directions he is called a bird and a flying creature; and that it was he who spoke to the woman in paradise under the figure of a serpent, and received his name from the curse by which he was condemned by God: indeed, BESEPH is interpreted as \"creeping on the belly.\" This, then, is what is said: as soon as the Lord has come and been baptized in the Jordan, and at the descent of the dove the voice of the Father has thundered, \"This is my beloved Son, in whom I am well pleased\" (Matt. 3:17), the devil will meet him as he comes out of the waters; and death will stand before his feet, and the ancient serpent, who tempted him for forty days in the wilderness. But if we read according to the Septuagint, \"Before his face shall the word go, and it shall go forth into the fields after his feet,\" this signifies that the word of God precedes his visitation, which is now called his face allegorically, and prepares the hearts of believers: so that it may make the crooked straight and level the uneven places, and the soul of the hearer, like a well-tilled field, may be able to receive the spiritual seed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"(Vers. 6.) « Stetit, et mensus est terram: aspexit, et dissolvit gentes, et contriti sunt montes saeculiincurvati sunt colles mundi, ab itineribus aeternitatis ejus. » LXX: « Stetit, et commota est terra: aspexit, et distabuerunt gentes: contriti sunt montes violentia: tabuerunt colles saeculi itineris sempiterni ejus. » Stans Salvator et cuncta perspiciens, et oculo suo universitatem mundi metiens, gentium multitudinem dissipavit: quibus dissipatis et dissolutis contriti sunt montes hujus saeculi, et incurvati sunt colles hujus mundi. Sunt enim et alii montes et colles, quos salit et transilit sponsus in Cantico canticorum (cap. II), de quibus et in secundo graduum Psalmo dicitur: Levavi oculos meos in montes, unde veniet auxilium mihi (Psal. CXX, 1). Montes autem saeculi ipsi sunt qui et montes tenebrosi, de quibus Jeremias praecepit, ne impingantur pedes nostri super eos (Jerem. XXXI). Isti sunt colles in quibus regnabat Saul, quando interficiebat sacerdotes Dei (I Reg. XXII): Gabaa quippe collis interpretatur. Et eleganter incurvati sunt, inquit, colles mundi. Ante adventum quippe Salvatoris erecta cervice gradiebantur, et superbiam eorum humiliare nemo poterat. Contriti autem sunt et incurvati ab itineribus aeternitatis ejus, id est.","english":"(Verse 6.) \"He stood, and measured the earth: he looked, and dissolved the nations, and the mountains of the age were crushed, the hills of the world were bowed down, from the paths of his eternity.\" The Septuagint: \"He stood, and the earth was shaken: he looked, and the nations wasted away: the mountains were crushed by violence: the hills of the age wasted away at the path of his eternity.\" The Savior standing and beholding all things, and measuring the whole world with his eye, scattered the multitude of the nations: and when they were scattered and dissolved, the mountains of this age were crushed, and the hills of this world were bowed down. For there are also other mountains and hills, which the bridegroom leaps over and passes by in the Song of Songs (chapter II), of which it is also said in the second of the gradual Psalms: I have lifted up my eyes to the mountains, from whence help shall come to me (Psalm CXX, 1). But the mountains of the age are the same as the dark mountains, concerning which Jeremiah commanded that our feet should not stumble upon them (Jeremiah XXXI). These are the hills in which Saul reigned when he was killing the priests of God (1 Kings XXII): for Gabaa is interpreted as a hill. And elegantly, he says, the hills of the world were bowed down. For before the coming of the Savior they walked with erect neck, and no one could humble their pride. But they were crushed and bowed down from the paths of his eternity, that is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Dei, quia aeternitas illius ad nos venire dignata est, sive quod semper a principio mundi usque ad incarnationem suam venerit ad sanctos, et factus sit in singulorum manu sermo Dei, atque in universis virentibus ipse superarit, et aeternum ejus iter incurvaverit, colles montesque contriverit. Haec per metaphoram juxta Hebraicum dicta sint. Porro secundum LXX postquam faciem Dei sermo praecesserit, et egressus fuerit in plana, Deus Pater venit illuc, ubi ei ad sermonem suum regio praeparata est 2, et venit post pedes sermonis sui, et stat; nunquam ante praecedens, sed semper exspectans, ut ille sibi muniat viam. Ubi autem steterit juxta pedes sermonis sui, ibi statim terra, opera videlicet carnis et corporum non valentia sustinere Dei praesentiam, commoventur. Cumque commota fuerint, virtus sermonis et praesentia Dei respicit cunctas animae gentes, quas cogitationes et multiplices in diversa sententias possumus intelligere, quae illico dissolvuntur ac tabescunt. Si quid etiam adversum scientiam Dei se exaltaverat in terra, et sensum occupaverat audientis, hoc praecedente sermone, et adventu Dei 2, confringetur atque conteretur. Montibus autem confractis contritisque ad aspectum Dei, colles liquido consumentur, et redigentur ad nihilum. Non enim sunt montes Dei, sed montes saeculi.","english":"of God, because his eternity deigned to come to us, or because from the beginning of the world he always came to the saints until his incarnation, and the word of God was made in the hand of each one, and in all living things he himself prevailed, and bent his eternal path, and crushed the hills and mountains. These things are said metaphorically according to the Hebrew. But according to the Septuagint, after the word of God has gone before his face, and has gone forth into the plains, God the Father comes to that place where a region has been prepared for him for his word, and he comes behind the feet of his word, and stands; never going before, but always waiting, so that that one may pave the way for him. But where he has stood beside the feet of his word, there immediately the earth—that is, the works of the flesh and of bodies, not having the strength to endure the presence of God—is moved. And when they have been moved, the power of the word and the presence of God looks upon all the nations of the soul, which we can understand as thoughts and manifold opinions directed in different directions, which are forthwith dissolved and melt away. If anything also had exalted itself against the knowledge of God on the earth, and had occupied the understanding of the hearer, this, with the word going before and the coming of God, will be broken and crushed. But when the mountains have been broken and crushed at the sight of God, the hills will be consumed utterly and reduced to nothing. For they are not the mountains of God, but the mountains of the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Sempiternum enim iter Dei respiciens ad ea quae suus sermo praecedit, et fortius collibus saeculi, consumet et destruet eos. Possunt autem montes et daemones intelligi, qui versantur in haereticis, et elevant se contra scientiam Dei: colles quoque aliae daemonum fortitudines, quae faciunt homines corporum pulchritudinem, dignitates, divitias, nobilitatem generis, caeteraque mundi bona admirari. Licet videre post adventum sermonis Dei, et Dei Patris praesentiam, quomodo humanae animae commoveantur, et omne quod terrenum est, dissolvatur, et cogitationes pristinae redigantur ad nihilum. Tunc destruuntur daemones, tunc saeculi altitudines ad nihilum deducuntur, et omnis haereticorum scientia 4, quae primum tumebat, ad Dei sermonis adventum humiliatur, conteritur atque consumitur. Et quod prius pulchrum et maximum videbatur, quasi despectum abjicitur et parvum. Et hoc fit propter adventum Dei et hospitium Christi, juxta quod alibi scriptum est: Inhabitabo in eis, et inambulabo, et ero Deus eorum, et ipsi erunt mihi populus (Levit. XXVI, 12).","english":"For looking upon the everlasting journey of God toward those things that his word precedes, and stronger than the hills of the age, he will consume and destroy them. But mountains and demons can be understood, which dwell in heretics and lift themselves up against the knowledge of God; hills too, other powers of demons, which make men admire bodily beauty, dignities, riches, nobility of birth, and the other goods of the world. One may see after the coming of the word of God and the presence of God the Father how human souls are stirred, and everything earthly is dissolved, and former thoughts are brought to nothing. Then demons are destroyed, then the heights of the age are brought to nothing, and all the knowledge of heretics, which at first was puffed up, is humbled at the coming of the word of God, crushed and consumed. And what previously seemed beautiful and greatest is cast aside as if despised and small. And this happens because of the coming of God and the hospitality of Christ, according to what is written elsewhere: I will dwell in them, and walk among them, and I will be their God, and they shall be my people (Lev. 26:12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"(Vers. 7.) « Pro iniquitate vidi tentoria AEthiopiae, turbabuntur pelles terrae Madian. » LXX: « Pro laboribus vidi tabernacula. AEthiopum: pavebunt et tabernacula terrae Madian. » AEthiopes tetri et amantes tenebras, et ab omni luce alieni, qui draconis carne vescuntur (de quo scriptum est: Dedisti eum escam populis AEthiopibus [Psal. LXXIII, 14]), daemones intelliguntur, quorum fit tabernaculum quicunque in hoc saeculo propter honores et divitias laborarit: quod significanter sub uno verbo iniquitatis ostenditur, « Omnis enim dives, aut iniquus, aut haeres iniqui est. » Vide homines maria transire, ante potentum excubare fores, pati omnia quae servorum conditio vix patitur, ut divitias congregent, ut aliquam accipiant dignitatem; et postquam hoc fuerint consecutitradere se luxuriae et voluptatibus et omni iniquitati, ut quod avaritia congregavit, luxuria consumat. Isti ergo pro laboribus suis efficiuntur hospitium daemonum, et qui templum Dei esse debebant, fiunt tabernaculum AEthiopum. Sed et hoc quod sequitur: Turbabuntur pelles terrae Madian, sive pavebunt et tabernacula terrae Madian, eosdem intellige tabernacula AEthiopum, et tabernacula terrae Madian.","english":"(Verse 7.) “For the iniquity, I saw the tents of Ethiopia; the skins of the land of Midian shall be troubled.” The Septuagint: “For the labors I saw the tabernacles of the Ethiopians; they shall fear, and the tabernacles of the land of Midian.” The Ethiopians—gloomy and lovers of darkness, and estranged from all light, who feed on the flesh of the dragon (of whom it is written: You have given him as food to the peoples of the Ethiopians [Psalm 73:14])—are understood to be demons, whose tabernacle is made by whoever in this world has labored for honors and riches; which is significantly shown under the single word “iniquity”: “For every rich man is either unjust, or the heir of an unjust man.” See men cross the seas, keep watch before the doors of the powerful, endure all things which the condition of slaves scarcely endures, in order to gather riches, in order to receive some dignity; and after they have obtained this, to give themselves over to luxury and pleasures and every iniquity, so that what avarice gathered, luxury may consume. These, therefore, in return for their labors, are made a lodging for demons, and those who ought to be a temple of God become a tabernacle of the Ethiopians. But also what follows: “The skins of the land of Midian shall be troubled,” or “they shall fear, and the tabernacles of the land of Midian”—understand these same to be the tabernacles of the Ethiopians, and the tabernacles of the land of Midian.","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":91,"ref":"p91","source":"Postquam enim ditati fuerint, et per fas ac nefas ad altissimum gradum conscenderint, tunc conscientia peccatorum suorum, semper mortem, semper judicium formidabunt, et ad levem febriculam, quasi latrones in carcere, ita de aeternis suppliciis suspirabunt. Madian autem in lingua nostra sonat ex judicio, id est, condemnationem, et ostenditur quod metu judicii aeternarumque poenarum semper in formidine sint, et cruciatus quos sentiunt se mereri, pavore quotidiano sustineant.\n\n(Vers. 8, 9). « Nunquid in fluminibus tratus es, Domine: aut in fluminibus furor tuus, vel in mari indignatio tua? quia ascendens super equos tuos, et quadrigae tuae salvatio. Suscitans suscitabis arcum tuum, juramenta tribubus quae locutus es. Semper. » LXX: « Nunquid in fluminibus iratus es. Domino; aut in fluminibus furor tuus, vel in mari impetus tuus? Qui ascendens super equos tuos, et equitatio tua salus: intendens, extendens arcum tuum super sceptra, dicit Dominus. Diapsalma. » Ubi Septuaginta diapsalma, et Aquila semper, caeteri ut supra similiter transtulerunt. Et quia ad tropologicam interpretationem festinat oratio, breviter secundum litteram sensum capituli comprehendens, pergam ad reliqua.","english":"For after they have become rich and have climbed to the highest rank through right and wrong alike, then, by the consciousness of their sins, they will always dread death, always dread judgment; and at a slight fever, like thieves in prison, so will they sigh over eternal punishments. But Midian in our language means \"from judgment,\" that is, condemnation, and it is shown that through fear of judgment and of eternal punishments they are always in dread, and the torments which they feel they deserve they endure with daily terror.\n\n(Verse 8, 9). \"Was it in the rivers that you were angry, Lord; or in the rivers was your fury, or in the sea your indignation? Because ascending upon your horses, and your chariots are salvation. You will surely raise up your bow, the oaths to the tribes which you have spoken. Always.\" The Septuagint: \"Was it in the rivers that you were angry, Lord; or in the rivers was your fury, or in the sea your onslaught? You who ascend upon your horses, and your riding is salvation: aiming, bending your bow over the scepters, says the Lord. Diapsalma.\" Where the Septuagint has diapsalma, and Aquila \"always,\" the others translated similarly as above. And because my discourse hastens to the tropological interpretation, briefly comprehending the sense of the chapter according to the letter, I shall proceed to the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Sicut Jordanem, et mare siccasti Rubrum, pro nobis dimicans; non enim fluminibus ct mari iratus es, aut quidquam insensibilia offensionis contrahere potuerunt: ita nunc quadrigas conscendens tuas, arcumque corripiens, salutem dabis populo tuo, et juramenta quae jurasti patribus nostris et tribubus, explebis in sempiternum. Quod autem dicit: Nunquid in fluminibus iratus es, Domine, aut in fluminibus furor tuus, vel in mari impetus tuus? dicit ambigue, et interrogantis magis eloquio quam probantis. Sunt enim et bona flumina, sunt et mala. Est mare pessimum, et est mare optimum. Bonorum fluminum illud exemplum est: Fluminis impetus laetificat civittem Dei (Psal. XLV, 4). Et quod qui de aqua Domini biberit, fluent de ventre ejus flumina aquae sabentis in vitam aeternam (Joan. IV). Malorum illud quod Pharao loquitur in Ezechiele: Mea sunt flumina, et ego feci illa (Ezech. XXIX, 9). in quibus draco habitat, et multa his similia. Quod autem mare in bonam partem accipiatur. Psalmus vicesimus tertius testimonio est, in quo tropologice de Ecclesia dicitur sub, id est. orbe terrarum: Domini est terra et plenitudo ejus, orbis terrarum, et omnes qui habitant in eo: ipse super mare fundavit eum et super flumina praeparavit illum, id est, orbem. Quod autem a Domino fundatur super flumina, et praeparatur super mare, utique in bonam partem accipitur.","english":"Just as you dried up the Jordan and the Red Sea, fighting for us—for you were not angry at the rivers and the sea, nor could things without feeling contract any offense against you—so now, mounting your chariots and seizing your bow, you will give salvation to your people, and you will fulfill forever the oaths that you swore to our fathers and to the tribes. But what he says: Was it in the rivers that you were angry, O Lord, or in the rivers your fury, or in the sea your onslaught? he says ambiguously, and in the language of one asking rather than one approving. For there are both good rivers and bad rivers. There is a very bad sea, and there is a very good sea. Of the good rivers that is the example: The rush of the river gladdens the city of God (Ps. XLV, 4). And that whoever drinks of the Lord's water, rivers of living water will flow from his belly into eternal life (John IV). Of the bad rivers is that which Pharaoh says in Ezekiel: The rivers are mine, and I made them (Ezek. XXIX, 9), in which the dragon dwells, and many things similar to these. But that the sea is taken in a good sense, the twenty-third Psalm is testimony, in which tropologically it is said concerning the Church under, that is, the circle of the earth: The earth is the Lord's and its fullness, the circle of the earth, and all who dwell in it: he himself founded it upon the sea and prepared it upon the rivers, that is, the circle of the earth. But that which is founded by the Lord upon the rivers, and prepared upon the sea, is certainly taken in a good sense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":93,"ref":"p93","source":"Necnon et illud quod de vinea dicitur quae translata est de AEgypto: Extendisti propagines ejus usque ad mare, et usque ad flumina flagella ejus (Psal. LXXIX, 12), usque ad mare puto quod in bonam partem possit accipi. Et dicimus verba divina quae manifestiora sunt, et quasi potum sitientibus praebent, haec dici flumina: ea autem quae plena sunt sacramentis, et in profundo posita (de quibus dicit Apostolus: O profundum sapientiae et scientiae Dei (Rom. XI, 35) I et Propheta consonat: De profundis clamavi ad te. Domine (Psal. CXXIX, 1), mare in Scripturis appellari. Hoc de eo quod possit et mare in meliori parte sentiri. Quod autem accipiatur et in contrario, multa testimonia sunt, de quibus illud et in Psalmis est: Hoc mare magnum et spatiosum; ibi naves pertransibunt, animalia parva cum magnis. Draco iste quem formasti ad illudendum ei (Psal. CLI, 20. 26). Et de Evangelio quando Salvator increpuit ventos et mare, et dixit ei: Tace et obmutesce (Marc. IV, 39). Quod enim increpatur, malum est, juxta illud Zachariae: Increpet Dominus in te, diabole (Zach. III, 2). Et ad Timotheum: Argue. consolare, et increpa (II Tim. IV, 2). Propheta itaque sciscitante: Nunquid in fluminibus iratus es. Domine, aut in fluminibus furor tuus, vel in mari impetus tuus?","english":"Also, that which is said of the vine that was brought out of Egypt—\"You extended its branches as far as the sea, and its shoots as far as the rivers\" (Ps. 79:12)—I think can be taken in a good sense, as far as the sea is concerned. And we say that the divine words which are more manifest, and which offer, as it were, a drink to the thirsty, are called rivers; but those which are full of mysteries and placed in the deep—of which the Apostle says, \"O the depth of the wisdom and knowledge of God\" (Rom. 11:35), and the Prophet agrees: \"Out of the depths I have cried to you, O Lord\" (Ps. 129:1)—are called in the Scriptures the sea. This much on the point that the sea can also be understood in a better sense. But that it is also taken in the opposite sense, there are many testimonies, among which is that in the Psalms: \"This great and spacious sea; there the ships shall pass, small animals with great. This dragon which you formed to mock him\" (Ps. 103:25-26). And from the Gospel, when the Savior rebuked the winds and the sea, and said to it: \"Be silent and be still\" (Mark 4:39). For what is rebuked is evil, according to that of Zechariah: \"May the Lord rebuke you, O devil\" (Zech. 3:2). And to Timothy: \"Reprove, console, and rebuke\" (2 Tim. 4:2). And so the Prophet, asking: \"Was it in the rivers that you were angry, O Lord, or in the rivers was your fury, or in the sea your onslaught?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"nos dicamus si AEgypti flumina sunt, et mare Rubrum atque sanguineum; irascitur Dominus et percutit ea, et toto impetu fertur in gurgites, elevantes se contra scientiam Dei. Unde mare vidit et fugit (Psal. CXIII), praesentiam Dei ferre non sustinens. Et Jordanis reversus est retrorsum, cedens gloriae populi transeuntis, qui et ab Elia scinditur et ab Elisaeo. Ut autem manifestius loquar, haereticorum eloquentiam quae contra veritatem et Ecclesiam fluit, intellige flumina, quibus irascitur Dominus. Animas vero eorum qui circumferuntur omni venio doctrinae, et semper malitia fluctuant, et salsis2 gurgitibus obruuntur, animadverte mare super quod impetus Domini fit, et sentiat ejus adventum, et sciat quibus terminis et obice concludatur, et audiat: In te conterentur fluctus tui. Quod si bona sunt flumina et bonum mare, lavatur in iliis Jesus, et Ecclesiam suam super hujuscemodi mare collocat. Post haec sequitur·: Qui attendens super equos tuos, et equitatio tua salus. Quaero equos super quos ascendat Dominus, et puto non esse alios nisi sanctorum animas, super quas ascendit sermo divinus, ut et ipsas salvet, et alios per eas. Ponamus equorum exempla. Sponsus loquitur iu Cantico canticorum: Equitatui meo in curribus Pharaonis assimilavit te, proxima mea (Cant. I, 8).","english":"Let us say, if there are rivers of Egypt, and the Red Sea—and the sea of blood—the Lord is angry and strikes them, and with all his force he is borne against the swirling waters that raise themselves against the knowledge of God. Whence the sea saw and fled (Ps. 113), not enduring to bear the presence of God. And the Jordan turned back, yielding to the glory of the people passing through, which is also divided by Elijah and by Elisha. But to speak more plainly, understand the eloquence of heretics, which flows against the truth and the Church, as the rivers with which the Lord is angry. But the souls of those who are carried about by every wind of doctrine, and always toss upon malice, and are overwhelmed by salty swirling waters—observe the sea upon which the Lord's force comes, that it may feel his coming and know by what boundaries and barrier it is enclosed, and hear: In you your waves shall be broken. But if the rivers are good and the sea is good, Jesus is washed in them, and he places his Church upon a sea of this kind. After these things it follows: You who look upon your horses, and your riding is salvation. I ask what horses the Lord ascends, and I think there are no others than the souls of the saints, upon which the divine word ascends, so that it may save both them and others through them. Let us set forth examples of horses. The bridegroom speaks in the Song of Songs: He has likened you to my chariot-horses in the chariots of Pharaoh, my neighbor (Song 1:8).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"Non quod Christus Ecclesiam, vel sermo Dei animam quam sponsam suam vocat, quadrigis comparet Pharaonis; sed quod omnis anima quamvis sancta sit atque perfecta. ad Deum comparata, quasi currus Pharaonis sit, et jumentum. Unde et Moyses loquitur ad Dominum: Ego autem sum 3. id est, irrationalis (Exod. IV, 10). Et David: Ut jumentum factus sum apud te (Psal. LXXII, 23). Non quod absolute jumentum sit; sed quod apud Deum jumentum sit. His equis illi contrarii sunt quos habet Pharao, et de quibus dicitur: Equum et ascensorem projecit in mare (Exod. XV, 1): hujuscemodi equitatio non salus est, sed perditio. Quaeramus et alios equos, quibus ascendit Dominus: In quarto Regnorum libro legimus, surrexisse mane ministrum Elisaei, et egressum vidisse exercitum ambientem civitatis muros, et equos et currus (IV Reg. VI). Et postquam ad preces prophetae aperti sunt oculi ejus: Aspexit, inquit, et ecce mons plenus equis, et quadrigis igneae in circuitu Elisaei, Diligenter attende quod equi videantur et currus, et tamen in tantis millibus equorum et curruum nullus ascensor: horum equorum ille erat auriga et ille rector de quo Psalmista canit: Qui sedes super Cherubim ostendere (Psal. LXXIX, 2). Tali us equis tatique curru et Elias raptus ad coelum est (IV Reg. II).","english":"Not that Christ compares the Church, or the word of God the soul whom he calls his bride, to the chariots of Pharaoh; but that every soul, however holy and perfect it may be, when compared to God, is, as it were, a chariot of Pharaoh and a beast of burden. Hence Moses also says to the Lord: I am slow of speech and slow of tongue, that is, irrational. And David: I have become like a beast of burden before you. Not that it is absolutely a beast of burden, but that it is a beast of burden before God. To these horses those are contrary which Pharaoh has, and of which it is said: The horse and its rider he has thrown into the sea: such horsemanship is not salvation but destruction. Let us seek also other horses, upon which the Lord rides: in the fourth book of Kings we read that the servant of Elisha rose at dawn and, going out, saw the army surrounding the walls of the city, and horses and chariots. And after his eyes were opened at the prophet's prayers: He looked, it says, and behold, the mountain was full of horses and chariots of fire round about Elisha. Note carefully that horses and chariots are seen, and yet among so many thousands of horses and chariots there is no rider: of these horses he was the charioteer and he the driver of whom the Psalmist sings: You who sit upon the Cherubim, show yourself. By such horses and such a chariot Elijah too was caught up to heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Si quis autem de Zacharia vult discere qui sint equi rufi, et qui nigri, et qui varii, et qui albi egredientes de myrtetis, et de montibus in profundo positis, sive, ut in Septuaginta scriptum est, aereis, in ipso propheta (Zach. I), si Dominus vitae spatium dederit, conabimur explanare. Vidit et Joannes equos candidos, et sesso— res eorum (Apoc. VI); e quibus corpora in gloria resurgentium puto esse equos candidos; sessores autem sanctorum animas. Si quis vero peccator est, et mei similis, sedebit in equo nigro, et dicetur de eo: Dormitaverunt omnes, qui ascenderunt equas (Psal. LXXV, 7). De talibus equis scriptumest: Fallax equus ad salutem (Psal. XXXII, 17): caro enim concupiscit adversus spiritum, et sapientia ejus inimica est Deo. Hoc dictum sit de his qui corpora diligunt, et in nigris sedent equis. Nos autem animas nostras in equos, et in currus Domini praeparemus, qui ascendit in Paulo, ascendit in Petro, et in hujuscemodi curribus equitans, totum lustravit orbem. Intendens quoque arcum sive sagittas suas, sceptra, id est, regna adversum quae Jeremias missus est, eradicavit, destruxit et perdidit (Jerem. XVIII): fecitque ut non regnaret peccatum in mortali nostro corpore.","english":"But if anyone wishes to learn from Zechariah what are the red horses, and the black, and the dappled, and the white going forth from the myrtle groves and from the mountains set in the deep—or, as it is written in the Septuagint, the bronze mountains—I shall attempt to explain it in that same prophet (Zech. 1), if the Lord grants a span of life. John also saw white horses and their riders (Rev. 6); of these I think the white horses are the bodies of those who will rise in glory, and the riders the souls of the saints. But if anyone is a sinner, and like me, he will sit on a black horse, and it will be said of him: All they who mount horses have slumbered (Ps. 75:7). Of such horses it is written: A horse is a vain thing for safety (Ps. 32:17); for the flesh lusts against the spirit, and its wisdom is hostile to God. Let this be said of those who love their bodies and sit on black horses. But let us prepare our souls as horses and as chariots of the Lord, who ascended in Paul, ascended in Peter, and riding in chariots of this kind traversed the whole world. Bending his bow also, or his arrows, he uprooted, destroyed, and brought to ruin the scepters—that is, the kingdoms—against which Jeremiah was sent (Jer. 18); and he caused sin not to reign in our mortal body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Sceptra autem, id est, regna diaboli, quae ostendit et Domino, intellige diversa peccata, avaritiam, luxuriam, iracundiam, detractionem, furta, perjuria, adversum quae sermo Dei sedens in equis, et in curribus suis intendit fulgoris sui contorta spicula, et interim non emittit, ut qui ad extentum arcum territus fuerit, emissionem non sentiat sagittarum. Et hoc facit semper, quod Aquila interpretatus est, pro diapsalmate. Semper enim sedet in sanctis suis, semper armatus est. Et acutas sagittas in linguis eorum praeparans equitat, et huc illucque discurrit in orbis salutem.\n\n(Vers. 10.) « Fluvios scindes terrae. » LXX: « Fluviis scindetur terra. » Quia suscitavit Dominus arcum suum, ut tribubus juramenta redderet quae locutus est, consequenter dicitur, fluvios scindes terrae, id est, reges terrae adversum populum tuum dimicantes, divides atque disperges. Juxta Septuaginta autem, qui dixerunt: Fluviis scindetur terra, primum ponamus exemplum, ut hoc quasi gradu ad altiora veniamus.","english":"But the scepters, that is, the kingdoms of the devil, which he also showed to the Lord, understand as the various sins—avarice, lust, anger, slander, theft, perjury—against which the word of God, sitting upon horses and in his chariots, aims the twisted arrows of his brightness, and for a time does not shoot them, so that one who has been terrified at the drawn bow may not feel the release of the arrows. And he does this always, which Aquila translated as \"for the diapsalm.\" For he always sits among his saints, he is always armed. And preparing sharp arrows in their tongues, he rides and runs hither and thither for the salvation of the world.\n\n(Verse 10.) \"You will cleave the rivers of the earth.\" The Septuagint: \"The earth will be cleft by rivers.\" Because the Lord has raised up his bow, so as to render to the tribes the oaths which he spoke, consequently it is said, \"you will cleave the rivers of the earth,\" that is, the kings of the earth fighting against your people, you will divide and scatter. According to the Septuagint, however, who said, \"The earth will be cleft by rivers,\" let us first set forth an example, so that by this as by a step we may come to higher things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Legimus in his qui de mirabilibus confecerunt volumina, et qui Olympiadas Graeciae ad nostram usque memoriam perduxerunt, exponentes quid in singulis annis novi acciderit in mundo, quod inter caetera terrae motu eruperint flumina, quae ante non fuerant, et rursum alia absorpta sint, et pessum ierint: quod scilicet omnes terrarum venae, quasi in humano corpore sanguinem, ita in se habeant latentes aquas, quae terrae concussione rumpantur, et manent in flumina. Hoc si intelleximus, videamus animam humanam habere in se naturaliter aquas et fluvios, et per socordiam nostram, eos esse abs conditos, et non fluere. Cum autem ad praedicationem sermonis Dei concussa fuerit, et de priori statu mota, tunc erumpere quod latebat, et in refectionem potantium fluere. Hoc ipsum reor et illud significare in Genesi quod fodiuntur putri a servis Isaac, quos ab Abraham factos Philisthiim terra obruerant (Genes. XXVI). Quandiu vivit Abrabam, putei illius non clauduntur: illo autem mortuo, et puteis obturatis, si servi fodiunt, contradicunt Philisthiim, et jurgium est. Si vero ipse veniat Isaac, et fodiat puteum, et inveniat aquam, Philisthiim non valent contradicere. Vide Petrum et Paulum, et de puteis Christi fluviisque non ambiges. Cerne omnes apostolos, et jam non quatuor flumina, sed duodecim fluvios intelliges exire de paradiso Scripturarum.","english":"We have read in those who composed volumes about marvels, and who brought down the Olympiads of Greece even to our own memory, setting forth what new thing happened in the world in each year—that among other things, by an earthquake rivers burst forth which had not existed before, and again others were swallowed up and utterly perished; namely, that all the veins of the earth hold hidden waters within themselves, as blood in the human body, which are broken open by the shaking of the earth and flow forth as rivers. If we have understood this, let us see that the human soul naturally has within itself waters and rivers, and that through our sloth they are hidden and do not flow. But when it has been shaken by the preaching of the word of God and moved from its former state, then what lay hidden bursts forth and flows for the refreshment of those who drink. I think this very thing is also signified in Genesis by the wells that are dug by the servants of Isaac, which the Philistines had filled with earth—wells made by Abraham (Gen. 26). As long as Abraham lived, his wells were not closed; but when he died and the wells were stopped up, if servants dig, the Philistines oppose them, and there is a quarrel. But if Isaac himself comes and digs a well and finds water, the Philistines cannot oppose him. Look at Peter and Paul, and you will not doubt about the wells and rivers of Christ. Consider all the apostles, and you will understand that now not four rivers, but twelve rivers flow out from the paradise of the Scriptures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"Isti fluvii antequam terra commoveretur, latebant, et cum essent in terrae venis, sitientibus pocula non praebebant. Postquam vero ad adventum Christi orbis et omnis terra concussa est, subito proruperunt, et tunc completum est: Posuit flumina in desertum, et exitus aquarum in sitim, terram fructiferam in salsuginem, a malitia habitan tium in ea (Psal. CVII, 33, 34). Posuit desertum in paludes aquarum, et terram sine aqua in fontes aquarum: et habitare fecit ibi esurientes, et constituerunt civitatem ad habitandum. Postquam enim Dominus venit in mundum, et completum est illud quod dixit iu Evangelio: I· judicium ego in mundum istum veni ut qui non videbant, viderent, et qui videbant, caeci fierent (Joan. IX, 39): tunc terra Israel de qua fluvii ante manabant, et irrigabant universum Judaeae populum, aruit, et fontes illius obturati sunt. Universus autem orbis qui erat desertus et sterilis, et aquas praedicationis Dominicae non habebat, versus est in paludes aquarum: et quot doctores emisit, tot habuit et fontes. Nec sufficit eis, fontibus videlicet atque fluminibus irrigare orbis populos; sed in unaquaque provincia cos qui esuriebant et patiebantur famem sermonis Dei, in unum populum congregantes, exstruxerunt Ecclesiam, quae dicitur civitas ad inhabitandum, et quam laetificat impetus fluminis.","english":"These rivers were hidden before the earth was shaken, and though they were in the veins of the earth, they did not offer drink to the thirsty. But after the coming of Christ the world and all the earth was shaken, suddenly they burst forth, and then was fulfilled: He turned rivers into a desert, and the outlets of waters into thirst, a fruitful land into saltness, because of the wickedness of those who dwell in it (Ps. 107:33-34). He turned the desert into pools of waters, and the waterless land into fountains of waters; and he made the hungry to dwell there, and they established a city to dwell in. For after the Lord came into the world, and that was fulfilled which he said in the Gospel: For judgment I came into this world, that those who do not see may see, and those who see may become blind (John 9:39), then the land of Israel, from which the rivers formerly flowed and watered the whole people of Judea, dried up, and its fountains were stopped. But the whole world, which was desert and barren and had no waters of the Lord's preaching, was turned into pools of waters; and as many teachers as it sent forth, so many fountains it had. Nor was it enough for them—that is, for the fountains and rivers—to water the peoples of the world; but in each province, gathering into one people those who were hungry and suffering the famine of the word of God, they built up the Church, which is called the city to dwell in, and which the rushing of the river gladdens.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"(Vers. seqq.) « Viderunt te, et doluerunt montes: gurges aquarum transiit: dedit abyssus vocem suam: altitudo manus suas levavit: sol et luna steterunt in habitaculo suo: in luce sagittarum tuarum ibunt, in splendore, fulgurantis hastae tuae. In fremitu conculcabis terram: in furore obstupefacies gentes: egressus es in salutem populi tui, in salutem cum Christo tuo: percussisti caput de domo impii, denudasti fundamentum usque ad collum. Semper. » Solam nostram editionem posuimus, ut juxta eam, id est, juxta Hebraicum, texentes consequentiam loci, postea LXX commatice per capitula disseramus. Viderunt te, Deus, et delerunt montes: excelsa scilicet regna, et sublimes hujus saeculi potestates, et quadrigae quatuor in Zacharia, quae egrediuntur de montibus aereis (Zachar. VI): hae te viderunt et intremuerunt. Et gurges aquarum transiit: hoc est, omnis eorum impetus, et persecutio, qua vexabant populum tuum, postquam te viderunt, transiit. Tunc abyssus, hoc est, inferi laudaverunt te; tunc etiam superi, id est, angeli in plausum suis manibus concreparunt, ut victorem veluti gestu quodam et tripudio elevatarum manuum demonstrarent. Sol tuus et luna, et omnis splendor, quo prius illuxeras populo tuo, et malorum postea pondere, universa fuerant tenebrarum horrore cooperta, receperunt lumen suum, et pristinum habuere fulgorem.","english":"(Verses following.) \"The mountains saw you and trembled; the torrent of waters passed by; the deep gave forth its voice; the height lifted up its hands; the sun and the moon stood still in their dwelling; they will go in the light of your arrows, in the splendor of your flashing spear. In the roaring you will tread down the earth; in fury you will make the nations tremble; you went forth for the salvation of your people, for salvation with your Christ; you struck the head of the house of the wicked, you laid bare the foundation even to the neck. Always.\" We have set down only our own edition, so that, following it—that is, following the Hebrew—as we weave together the sequence of the passage, we may afterward discuss the Septuagint briefly, chapter by chapter. The mountains saw you, God, and trembled: namely, the lofty kingdoms and the exalted powers of this world, and the four chariots in Zechariah, which go forth from the bronze mountains (Zech. 6): these saw you and shuddered. And the torrent of waters passed by: that is, all their onslaught and persecution, by which they harassed your people, after they saw you, passed by. Then the deep, that is, the lower regions, praised you; then also the higher powers, that is, the angels, clapped their hands in applause, so that by a kind of gesture and dancing of uplifted hands they might show you to be the victor. Your sun and moon, and all the splendor with which you had formerly shone upon your people, and which afterward by the weight of evils had been wholly covered with the horror of darkness, received their light and held their former brightness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Sagittae tuae et fulgurans hasta tua, id est, plagae tuae, et eruditio tua, lumen tuo populo praebuerunt. Denique in luce sagittarum tuarum, et in splendore hastae tuae, quae eos ad boc corripuit, ut emendaret, ambulavit populus tuus in fremitu tuo. Quando ergo populi tui vindicabis injuriam, terrena regna calcabis, et omnes gentes admirari facies, quia egressus es in salutem populi tui, et venisti ad eos cum Christo tuo: licet in Hebraico scriptum sit: Egressus es in salutem populi tui cum Jesu Christo tuo; sive cum Salvatore Christo tuo: Jesus enim Salvator interpretatur. Veniente autem Jesu Christo Filio tuo, percussisti Antichristum de domo impii, hoc est, in hoc saeculo, quod in maligno positum est: sive ipsum diabolum percussisti, qui impietatis caput est, et denudasti fundamentum ejus usque ad collum, id est, abscondita ejus aperta fecisti, non ad breve tempus, sed in perpetuum: hoc enim significat, SELA, id est, semper.","english":"Your arrows and your flashing spear, that is, your plagues and your instruction, provided light to your people. Finally, in the light of your arrows and in the splendor of your spear, which rebuked them for this purpose, that it might correct them, your people walked in your roaring. When, therefore, you will avenge the injury of your people, you will tread down earthly kingdoms, and you will cause all nations to marvel, because you went forth for the salvation of your people, and you came to them with your Christ: although in the Hebrew it is written: You went forth for the salvation of your people with Jesus Christ your Savior; or with Christ your Savior: for Jesus is interpreted as Savior. But when Jesus Christ your Son came, you struck down the Antichrist from the house of the impious, that is, in this world, which is placed in wickedness: or you struck down the devil himself, who is the head of impiety, and you laid bare his foundation up to the neck, that is, you made his hidden things open, not for a brief time, but forever: for this is what SELA signifies, that is, always.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"LXX: « Videbunt te1, et dolebunt [sive parturient] populi, » quippe utrumque significat. Consequenter rupta terra, et fluviis manantibus, populi qui de fluminibus Dei biberant, videbunt Deum, atque parturient. Ex hoc enim ipso quod vident Deum, statim Dei verbo concipiunt et dicunt: A timore tuo, Domine, in utero suscepimus, et parturivimus et peperimus: spiritum salutis tuae faciemus2 super terram (Isa. XXVI, 17, 18). Beati, inquit, mundo corde, quoniam ipsi Deum videbunt (Matth. V, 8). Ipsi itaque populi loti a fluminibus, non jam viderunt, sed visuri sunt Deum; et cum viderint, concipient, ut possint fructus parere doctrinarum. Sed quia dicuntur populi, et populorum non est videre faciem Dei, licet in futurum extendatur oratio, videbunt et parient, tamen juxta tropologiam magis Hebraicum sequendum est, ubi dicitur: Viderunt te, et pepererunt montes; montium enim est videre Deum et parere filios, quos de Dei concepere sermone.","english":"LXX: \"They will see you, and the peoples will grieve [or, be in labor],\" for the word signifies both. Accordingly, with the earth split open and the rivers flowing, the peoples who had drunk from the rivers of God will see God and be in labor. For from this very fact that they see God, they immediately conceive by the word of God and say: \"From fear of you, Lord, we have conceived in the womb, and we have been in labor and have given birth: we will bring forth the spirit of your salvation upon the earth\" (Isa. 26:17-18). \"Blessed,\" he says, \"are the clean in heart, for they shall see God\" (Matt. 5:8). And so these peoples, washed by the rivers, have not yet seen, but will see God; and when they have seen, they will conceive, so that they may be able to bring forth the fruits of teachings. But because they are called peoples, and it is not for peoples to see the face of God, although the statement is extended into the future—they will see and will give birth—nevertheless, according to tropology, the Hebrew must rather be followed, where it is said: \"They have seen you, and the mountains have given birth\"; for it belongs to the mountains to see God and to bring forth sons, whom they have conceived from the word of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":103,"ref":"p103","source":"LXX: « Disperge aquas itineris. » Diversae aquae sunt: aliae sempiternae, aliae breves. De sempiternis aquis, et quae fluunt de fontibus Israel, dictum est: Fluminibus scindetur terra. De subitis, et ad tempus currentibus: Omnes torrentes vadunt in mare. Talium enim aquarum finis perditio est. Deus ergo omnes aquas quae a perversis dogmatibus conculcatae sunt, disperget, cum dissipaverit consilia principum, et sapientiam mundi hujus. Si quando videris ad breve aliquam haeresim floruisse, et postea Dei gratia dissipatam. dicito esse completum: Disperges aquas itineris. Potest autem hoc quod dicitur, itineris, subaudiri diabolici, ut sit sensus: Aquas quas diabolus conculcavit, et quae multis in se praebuerunt iter, id est, multis patuerunt erroribus, dividet Dominus atque disperget. Unde et caeteri interpretes, furorem volentes haereticum describere, transtulerunt: Illisio, vel impetus aquarum transiet. Feruntur enim prono eloquentiae cursu et praecipites, ut quemcunque obvium et levem invenerint, secum trahant.","english":"LXX: \"Scatter the waters of the way.\" There are different waters: some everlasting, some brief. Of the everlasting waters, and those that flow from the springs of Israel, it was said: \"The earth will be split by rivers.\" Of sudden waters, and those that run for a time: \"All the torrents go into the sea.\" For the end of such waters is destruction. God therefore will scatter all the waters that have been trampled by perverse doctrines, when he has dispersed the counsels of princes and the wisdom of this world. If at any time you see some heresy flourish briefly and afterward be dispersed by God's grace, say that this has been fulfilled: \"You will scatter the waters of the way.\" But that which is said, \"of the way,\" can be understood as \"of the devil,\" so that the sense is: The waters that the devil has trampled, and that have offered a way in themselves to many—that is, have lain open to many errors—the Lord will divide and scatter. Hence the other translators too, wishing to describe heretical frenzy, rendered it: \"The dashing, or the rush, of waters will pass by.\" For they are borne along in a headlong course of eloquence and precipitate, so that whomever they find in their path and light-minded, they drag along with them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"LXX: « Dedit abyssus vocem suam altitudinem phantasiae 4. » Abyssus saepe in bonam partem: saepe in malam, interdum indifferenter accipitur. In bonam partem: Judicia tua abyssus multa (Psal. XXXV, 7). Et: Abyssus abyssum invocat (Psal. XLI, 8), et reliqua. In malam: Viderunt te aquae, Deus (Psal. LXXXVI, 17), et reliqua. Sed et daemones deprecantur, ne mittantur in abyssos (Luc. VIII), et in Genesi: Abyssus super quam tenebra erant (Gen. I, 2), nescio an in bonam partem possit accipi. Indifferenter autem ibi ponitur: Rupti sunt fontes abyssi, et cataracta caeli aperta sunt (Gen. VII, 11). Et illud in centesimo quadragesimo octavo Psalmo: Dracones et omnes abyssi: ignis et grando et spiritus procellarum, nisi forte ex co quod inter dracones, et ignem et grandinem ponitur, in malam partem trahendum sit. Quod nescio utrum possit dicere, qui eam viderit cum caeteris in laudem Domini concrepare. Si igitur in bonam partem acceperimus abyssum, dicamus, dispersis aquis itineris pessimi, viderunt te sapientes tui, et altitudinem scientiae, quam habebant ex tuo aspectu mutuantes (quia viderunt te et parturierunt montes), quidquid de te prius opinati sunt, in vocis suae laudibus protulerunt. Et pulchre opinationem phantasiae, altitudinem vocat, juxta Jesum filium Sirach, qui ait: Abyssum et sapientiam quis investigabit (Eccli. I, 2)? Unde et de monte modico (Psal.","english":"LXX: \"The deep gave forth its voice, the height of imagination.\" \"The deep\" is often taken in a good sense, often in a bad sense, and sometimes indifferently. In a good sense: \"Your judgments are a great deep\" (Ps. 35:7). And: \"Deep calls to deep\" (Ps. 41:8), and the rest. In a bad sense: \"The waters saw you, O God\" (Ps. 86:17), and the rest. But also the demons plead that they not be sent into the deeps (Luke 8), and in Genesis: \"The deep over which there was darkness\" (Gen. 1:2)—I do not know whether it can be taken in a good sense. Indifferently, however, it is placed there: \"The fountains of the deep were broken up, and the floodgates of heaven were opened\" (Gen. 7:11). And that passage in the one hundred forty-eighth Psalm: \"Dragons and all deeps: fire and hail and the spirit of storms\"—unless perhaps, from the fact that it is placed among dragons and fire and hail, it should be drawn into a bad sense. But I do not know whether one who has seen it resound together with the rest in praise of the Lord could say this. If, therefore, we have taken \"the deep\" in a good sense, let us say: when the waters of the worst way were scattered, your wise men saw you, and the height of knowledge, which they had as if borrowing from your sight (because they saw you and the mountains were in labor), whatever they had previously thought concerning you, they brought forth in the praises of their voice. And beautifully he calls the opinion of imagination a \"height,\" according to Jesus son of Sirach, who says: \"Who will search out the deep and wisdom?\" (Sir. 1:2). Hence also concerning the little mountain (Ps.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"XLI), id est, assumptione humani corporis, quam Daniel lapidem abscissum de monte sine manibus, id est, sine opere nuptiali vocat (Dan. II), Christus abyssus invocat Patrem alteram abyssum, in voce cataractarum suarum (Psal. XLI), ut det evangelizantibus verbum virtute multa. Vel certe abyssus novum Testamentum, in testimonium montis modici, a quo vulneratus est princeps Tyri (Isa. XIV), invocat abyssum veteris Testamenti, ut per cataractas Christi, id est, apostolos, firmior fiat praedicatio. Si quis autem voluerit hoc quod dicitur: Dedit abyssus vocem suam, altitudinem phantasiae suae, in malam partem accipere, illo utetur argumento, quod post dispersas aquas itineris, quae utique in malam partem acceptae sunt, et hoc recte in contrarium sentiatur. Simulque cerne quod non dixerit altitudinem suam; sed, altitudinem phantasiae suae, id est, umbrae et imaginis. Videntur enim habere altitudinem et scientiam Scripturarum; sed omnis eorum altitudo, veritati comparata, phantasia est, et frustra extollit vocem, quia aquae itineris jam dispersae sunt. Quaeramus in Scripturis sicubi phantasiam in bonam partem invenire possimus, et cum vel raro nunquam fuerit inventa, firmius abyssum, et phantasiam ejus in malam partem interpretabimur.","english":"that is, by the assumption of a human body, which Daniel calls the stone cut from the mountain without hands, that is, without the work of marriage (Dan. 2), Christ the abyss calls upon the Father, another abyss, in the voice of his cataracts (Ps. 41), that he may give to those who evangelize the word with great power. Or certainly the abyss of the New Testament, in testimony of the small mountain by which the prince of Tyre was wounded (Isa. 14), calls upon the abyss of the Old Testament, so that through the cataracts of Christ, that is, the apostles, the preaching may become more firm. But if anyone wishes to take in a bad sense what is said: \"The deep gave forth its voice, the height of its imagination,\" he will use the argument that after the waters of the journey have been scattered—which certainly have been taken in a bad sense—this too is rightly understood in the opposite way. And at the same time observe that it did not say \"its height,\" but \"the height of its imagination,\" that is, of shadow and image. For they seem to have height and knowledge of the Scriptures; but all their height, compared with the truth, is imagination, and it lifts up its voice in vain, because the waters of the journey have already been scattered. Let us search the Scriptures to see whether we can find \"imagination\" anywhere in a good sense, and since it is either rarely or never found, we shall more firmly interpret the abyss and its imagination in a bad sense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"LXX: « Elevatus est sol, et luna stetit in ordine suo. » Si simplicem interpretationem sequimur, ex praesentibus verbis profectus solis demonstratur et lunae: quod, juxta Isaiam, in futuro saeculo septuplum sol luceat, et luna solis fulgeat claritate (Isa. XXX, 26). Quia enim creatura liberabitur a servitute corruptionis in libertatem gloriae filiorum Dei (Rom. VIII), quae nunc vanitati subjecta est, propter cum qui subjecit eam in spem libertatis, cum in consummatione mundi omnis creatura fuerit liberata, liberabitur et sol et luna, et in suo stabunt ordine. Quod si voluerimus, solem justitiae Christum accipere, in cujus pennis sanitas est, et lunam, quae hujus solis splendore illuminantur, Ecclesiam: non difficile est dicere, quod lux vera, et lux hominum et splendor gloriae Dei, et splendor lucis aeternae eam illuminet: quae nunc in isto saeculo juxta prospera atque pressuras crescat atque decrescat. Cum autem sol fuerit elevatus, et juxta Apostolum, exaltaverit eum Deus, et donaverit ei nomen super omne nomen (Philipp. II): tunc etiam Ecclesia, quae in praesenti saeculo tenere suum ordinem non potest, ad ordinem debitum revertetur, et nequaquam mutabitur; sed fixo stabit gradu, et audiet cum Moyse Tu autem hic ita mecum (Exod. XXXIV, 2).","english":"LXX: “The sun was lifted up, and the moon stood in its order.” If we follow the simple interpretation, from these present words the advance of the sun and moon is demonstrated: that, according to Isaiah, in the future age the sun shines sevenfold, and the moon shines with the brightness of the sun (Isa. 30:26). For because the creature will be freed from the slavery of corruption into the freedom of the glory of the children of God (Rom. 8), which is now subject to vanity, on account of him who subjected it in hope of freedom, when in the consummation of the world every creature has been freed, the sun too and the moon will be freed, and will stand in their order. But if we wish to take the sun of justice, Christ, in whose wings is healing, and the moon, which is illuminated by the splendor of this sun, as the Church: it is not difficult to say that the true light, and the light of men, and the splendor of the glory of God, and the splendor of eternal light, illuminates her: who now in this age grows and wanes according to prosperity and pressures. But when the sun has been lifted up, and, according to the Apostle, God has exalted him and given him a name above every name (Phil. 2): then also the Church, which in the present age cannot keep her order, will return to her due order, and will by no means be changed; but she will stand with fixed step, and will hear with Moses, “But here you shall be with me” (Exod. 34:2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"LXX: « In luce jacula tua ibunt, in splendore coruscationis armorum tuorum. » Jacula Dei, id est, sagittae euntes atque pergentes, non ad hoc mittuntur ut interimant, sed ut illuminent. Ad harum sagittarum jaculorumque distinctionem, Christus electum jaculum dicitur per Isaiam vociferans: Posuit me ut jaculum electum, et in pharetra sua abscondit me, et dixit mihi: Magnum est tibi hoc, vocari te servum meum (Isa. XLIX, 2, 3). Haec sagitta plures habebit sagittas, quas mittat in universum orbem. Unde et sponsa electo jaculo vulnerata dicit Vulnerata charitate ego (Cant. II, 5); juxta quod et nos possumus dicere: Vulneratus castitate ego 1, vulneratus sapientia ego. Quo sapientiae jaculo vulnerata et Regina Austri non erat in se, et obstupefacta plus invenerat in vero Salomone, quam ei fama narraverat (III Reg. X). Hae igitur sagittae quae mittuntur in lucem, pergunt etiam in splendore coruscationis armorum ejus, id est, Dei. Quicunque enim armatus fuerit, ut stet contra versutias diaboli, et accinctus armatura Apostoli (Ephes. VI), venient ad illum jacula lucis, ut ad ipsum possit dici: Vos estis lux mundi (Matth. V, 14). Si quis autem peccator est, et ingemiscit quod habitet in tabernaculis Cedar, mittuntur ei sagittae potentis acutae cum carbonibus desolatoriis (Psal.","english":"LXX: “In the light your arrows will go, in the splendor of the flashing of your arms.” God’s arrows—that is, the darts that go and press on—are not sent for the purpose of killing, but of enlightening. To distinguish these darts and arrows, Christ is called a chosen arrow through Isaiah, crying out: “He made me a chosen arrow, and hid me in his quiver, and said to me: This is a great thing for you, to be called my servant” (Isa. 49:2–3). This arrow will have many arrows, which it sends into the whole world. Hence also the bride, wounded by the chosen arrow, says: “I am wounded by love” (Song 2:5); according to which we too can say: I am wounded by chastity, I am wounded by wisdom. Wounded by this arrow of wisdom, the Queen of the South was no longer in herself, and, astonished, she found more in the true Solomon than report had told her (1 Kings 10). These arrows, therefore, which are sent into the light, press on also in the splendor of the flashing of his arms—that is, God’s. For whoever has been armed to stand against the wiles of the devil, and girded with the armor of the Apostle (Eph. 6), the darts of light will come to him, so that it can be said to him: “You are the light of the world” (Matt. 5:14). But if anyone is a sinner, and groans that he dwells in the tents of Kedar, the sharp arrows of the mighty are sent to him with desolating coals (Ps.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"CXIX), ut primum compungatur sermonibus Dei, et dicat: Versatus sum in miseria, cum infigitur mihi spina (Psal. XXXI, 4). Et postquam compunctus fuerit, tunc desolatorius per Seraphim, id est, ardentem sermonem Dei, carbo mittatur, qui non solum labia, quae Isaias tantum habebat immunda (Isa. VI), sed et omnes partes membrorum ejus excoquat, et ad solitudinem peccatorum reducat.\n\nLXX: « In comminatione imminues terram, et in furore detrahes gentes. » Potest hoc in consummatione mundi accipi, quando, frequentibus bellis interfecta multitudine, rari homines reperientur, et hi qui noluerunt esse de populo Dei, sed gentes et ethnici permanserint, furore Domini deducantur ad Tartarum. Sed melius est, ut imminutam comminatione terram, interpretemur opera terrena, et eos qui constituti in Ecclesia, peccatores non exspectant, ut furore Domini corripiantur; sed audientes in Scripturis, quae supplicia impendeant peccatoribus, agunt poenitentiam, et paulatim imminuunt terram suam, ad coelumque proficiunt. Si quis nostrum comminationem Domini reformidat, huic terra imminuitur: qui autem perseverat in gentium numero, et non vult esse de his quorum terra decrescit, nec de populo Dei, de quo dicitur. Videbunt te, et parturient populi, iste cum gentibus detrahetur in poenam.","english":"that he may first be pricked by the words of God and say, “I was turned in my misery, when the thorn was fixed in me.” And after he has been pricked, then let the coal of desolation be sent through the Seraphim, that is, through the burning word of God, a coal that burns away not only the lips, which Isaiah alone had unclean, but all the parts of his members as well, and leads them back to a wilderness of sins.\n\nLXX: “In threatening you will diminish the earth, and in fury you will drag down the nations.” This can be understood of the consummation of the world, when, with the multitude slain in frequent wars, few men will be found, and these, who refused to be of the people of God but remained nations and Gentiles, will be led down to Tartarus by the fury of the Lord. But it is better that we interpret the earth diminished by threatening as earthly works, and those who, established in the Church, do not wait as sinners to be seized by the fury of the Lord, but, hearing in the Scriptures what punishments hang over sinners, do penance and little by little diminish their earth and advance toward heaven. If any one of us dreads the threatening of the Lord, his earth is diminished for him; but he who perseveres in the number of the nations and does not wish to be of those whose earth decreases, nor of the people of God, of whom it is said, “They will see you, and the peoples will travail,” that man will be dragged down with the nations into punishment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"LXX: « Egressus es in salutem populi tui, ut salvares Christos tuos. » Primum videamus quot sunt genera christorum, et postea tractabimus, quomodo egressus sit Dominus in salutem christorum suorum. Christi in veteri Testamento dicebantur et patriarchae, de quibus scriptum est in Psalmis: Corripuit reges pro eis: nolite tangere christos meos, et in prophetis meis nolite malignari (Psal. CIV, 14, 15). Et in primo Paralipomenon libro (cap. XVI), omnes qui de AEgypto egressi sunt christi vocantur. Chrisma quoque in Exodo (cap. XXX) sacerdotale conficitur, quo postea sacerdotes in Levitico (cap. VIII) referuntur uncti. Est et aliud unguentum quo reges unguntur in regno, quod in duo scinditur. Si enim David est et Salomon, id est, fortis manu, et pacificus (III Reg. I), cornu ungitur (I Reg. XVI). Si vero Jehu et Azael sunt, perfunduntur lenticula (IV Reg. IX): vas autem fictile sic vocatur, id est,. Sed et Cyrus, Persarum rex atque Medorum, qui de captivitate populum relaxavit (licet multi errent, et de Domino Salvatore scriptum putent), audit per Isaiam: Haec dicit Dominus christo meo Cyro, cujus tenui dexteram, ut audirent coram eo gentes (Isa. XLV, 1), etc. Et ad extremum dicitur: Tu autem non cognovisti me, quod de Salvatore nefas est intelligere· Est unguentum propheticum, quo praecipitur Eliae, ut Elisaeum ungat in prophetam (III Reg. XIX).","english":"LXX: \"You went forth for the salvation of your people, that you might save your christs.\" First let us see how many kinds of christs there are, and afterwards we shall discuss how the Lord went forth for the salvation of his christs. In the Old Testament, the patriarchs too were called christs, of whom it is written in the Psalms: \"He reproved kings for their sake: do not touch my christs, and do not mistreat my prophets\" (Ps. 104:14-15). And in the first book of Paralipomenon (1 Chron. 16), all who came out of Egypt are called christs. Moreover, in Exodus (ch. 30) the priestly chrism is compounded, with which the priests are afterwards said to be anointed in Leviticus (ch. 8). There is also another ointment with which kings are anointed to kingship, and it is divided into two kinds. For if it is David and Solomon, that is, mighty of hand and peaceful (1 Kings 1), the horn is anointed (1 Sam. 16). But if it is Jehu and Hazael, they are poured over with a lentil, that is, a small vessel (2 Kings 9): for the earthen vessel is so called, that is, . But Cyrus also, king of the Persians and Medes, who released the people from captivity (although many err and think this was written of the Lord Savior), hears through Isaiah: \"Thus says the Lord to my christ Cyrus, whose right hand I have held, that the nations may hear before him\" (Isa. 45:1), etc. And at the end it is said: \"But you did not know me,\" which it is impious to understand of the Savior. There is a prophetic ointment, by which Elijah is commanded to anoint Elisha as prophet (1 Kings 19).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Et super omnia unguentorum genera, est unguentum spirituale quod vocatur oleum exsultationis, quo ungitur Salvator, et dicitur ad eum: Propterea unxit te Deus, Deus tuus, oleo exsultationis prae participibus tuis (Psal. XLIV, 8). Participes autem eos puto, ad quos loquitur et Joannes: Et vos unguentum habetis a sancto (I Joan. II, 20). Et post modicum: Hoec scripsi vobis de his qui seducunt vos: et chrisma quod accepistis ab eo, maneat in vobis: et non necesse habetis ut aliquis doceat vos; sed ipsum chrisma docebit vos de omnibus, et verum est, et non est mendacium, et sicut vos docuit, manete in eo (Ibid. 26. 27). Ac ne forte qui chrisma baptismi perdiderunt, desperent de chrismate reparando, scriptum est in Levitico: Quod leprosus extra castra projectus cum ad sacerdotem venerit, et lepra ipsius fuerit emundata, mittat sibi sacerdos oleum in manu sinistra, et intincto digito septies aspergat oleum coram Domino, et tangat eodem oleo auriculam ejus qui leprosus fuerat, et dextram manum, et dextrum pedem, et quod remanserit de unguento totum mittat in caput ejus (Levit. XIV). Cumque omnia haec rite compleverit: tunc immolet holocaustum pro eo, et ipse christus vocetur Dei. Volo aliquid dicere; sed timeo ne negligentibus occasionem ruinae tribuam: quod in Scripturis sanctis idem homo frequenter unctus inveniatur. Denique David tertio unctus est (II Reg.","english":"And beyond all kinds of ointments there is a spiritual ointment called the oil of exultation, with which the Savior is anointed, and it is said to him: \"Therefore God, your God, has anointed you with the oil of exultation before your fellows\" (Psalm 44:8). And I consider those to be his fellows to whom John also speaks: \"And you have an ointment from the holy one\" (1 John 2:20). And a little after: \"These things I have written to you concerning those who seduce you: and the chrism which you have received from him, let it remain in you: and you have no need that anyone teach you; but the chrism itself will teach you concerning all things, and it is true, and it is not a lie, and as it has taught you, remain in it\" (ibid. 26-27). And lest perhaps those who have lost the chrism of baptism should despair of recovering the chrism, it is written in Leviticus: that when the leper cast out beyond the camp has come to the priest, and his leprosy has been cleansed, the priest shall put oil into his own left hand, and having dipped his finger, shall sprinkle the oil seven times before the Lord, and shall touch with that same oil the ear of him who had been a leper, and his right hand, and his right foot, and whatever remains of the ointment he shall put entirely on his head (Leviticus 14). And when he has duly completed all these things, then let him offer a burnt offering for him, and let he himself be called a christ of God. I wish to say something; but I fear lest I give an occasion of ruin to the negligent: that in the holy Scriptures the same man is frequently found anointed. Finally David was anointed a third time (2 Kings","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"V, XII): quod nos non intelligamus super eo qui peccaverit; et iterum ungitur (sufficit enim leproso ut post primum unguentum perditum, ungatur secundo), sed super eo qui per dies singulos proficit, et semper ejus augetur unctio, et de leprosi oleo migrat ad oleum populi atque sanctorum, et de oleo populi ad oleum pervenit sacerdotum, et sacerdotibus transcendit ad chrisma pontificis, a pontifice quoque ad regem, a rege ad patriarchas 1, et a patriarchis pergit ad Christum, et ungitur oleo exsultationis (Psal. XLIV, 8), quo qui fuerit linitus, unus cum Deo efficitur spiritus, et ubi Pater et Filius est, ibi etiam ille erit. Verum hoc rarum est, et sunt vota credentium. Caeterum nescio an sequatur effectus. Dicitur enim: Unxit te Deus, Deus tuus, oleo laetitiae, prae participibus tuis, hoc est, eo oleo, quod hi qui tui participes sunt, aut raro, aut nunquam poterunt invenire. In horum igitur chrisiorum salutem egressus est Deus de loco suo, sicut et Michaeas loquitur: Et egredietur de loco suo ut salvet (Mich. I, 3). Quia enim hi qui indigebant salute ad eum intrare noluerunt, ipse egressus est de majestate sua et de loco suo, ut eos qui foris erant duceret in terram mansuetorum regionemque viventium, de qua Adam fuerat expulsus (Gen. III): de qua egressus Cain inhabitavit in terra Naid (Gen. IV, sec LXX).","english":"(V, 12): which we should not understand as concerning one who has sinned; and again he is anointed (for it is enough for the leper that, after the first ointment is lost, he be anointed a second time), but concerning one who advances day by day, and whose anointing is always increased, and who passes from the oil of the leper to the oil of the people and of the saints, and from the oil of the people comes to the oil of the priests, and from the priests passes over to the chrism of the high priest, and from the high priest to the king, and from the king to the patriarchs, and from the patriarchs proceeds to Christ, and is anointed with the oil of exultation (Ps. 44:8), with which whoever has been smeared becomes one spirit with God, and where the Father and the Son are, there he also will be. But this is rare, and it is the vow of believers. Otherwise I do not know whether the effect follows. For it is said: God, your God, has anointed you with the oil of gladness beyond your companions, that is, with that oil which those who are your companions will be able to find either rarely or never. For the salvation of these chrisms, then, God has gone forth from his place, as Micah also says: And he will go forth from his place to save (Mic. 1:3). For because those who needed salvation were unwilling to enter in to him, he himself went forth from his majesty and from his place, in order to lead those who were outside into the land of the meek and the region of the living, from which Adam had been expelled (Gen. 3); from which Cain, having gone forth, dwelt in the land of Naid (Gen. 4, according to the LXX).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Sciendum autem ut supra diximus, quod ubi posuerunt LXX plurali numero, ut salvares christos tuos, ibi esse in Hebraico LAJESUA ETH MESSIACH ( ) quod Aquila transtulit, in salutem cum Christo tuo, non quod Deus egressus sit, ut salvaret populum et salvaret Christum suum; sed quod in salutem, populi venerit cum Christo suo, juxta illud Evangelii: Pater in me, et ego in Patre; et Pater in me manens ipse facit opera sua (Joan. XIV, 10). Sed et quinta editio similiter transtulit: Egressus es in salutem populi tui, in salutem cum Christo tuo. Theodotio autem vere quasi pauper et Ebionita, sed et Symmachus ejusdem dogmatis, pauperem sensum secuti, Judaice transtulerunt; Egressus es in salutem populi tui, ut salvares Christum tuum. et: Egressus es salvare populum tuum, salvare Christum tuum. Rem incredibilem dicturus sum, sed tamen veram. Isti semi-Christiam Judaice transtulerunt: et Judaeus Aquila interpretatus est, ut Christianus. Sexta editio prodens manifestissime sacramentum ita vertit ex Hebraeo: Egressus es, ut salvares populum tuum per Jesum Christum tuum, quod Graece dicitur. Cui sensui potest illud adaptari, quod egressus sit Pater cum Filio de templo et de caeremoniis Judaeorum, dicens: Relinquetur vobis vestra deserta (Luc. XIII, 35); et venerit ad salutem gentium, ut salvaret credentes per Jesum Christum Filium suum.","english":"But it must be known, as we said above, that where the Seventy placed it in the plural number, \"that you might save your anointed ones,\" there in the Hebrew is LAJESUA ETH MESSIACH, which Aquila translated \"for salvation with your Christ\"—not that God went out to save the people and to save his Christ, but that he came for the salvation of the people with his Christ, according to that saying of the Gospel: \"The Father is in me, and I in the Father; and the Father abiding in me himself does his works\" (John 14:10). But the Fifth Edition also translated it similarly: \"You went out for the salvation of your people, for salvation with your Christ.\" But Theodotion, truly as a poor man and an Ebionite, and Symmachus too of the same opinion, following a poor understanding, translated it in a Jewish way: \"You went out for the salvation of your people, that you might save your Christ,\" and: \"You went out to save your people, to save your Christ.\" I am about to say something incredible, but nevertheless true. These semi-Christians translated in a Jewish way, and the Jew Aquila interpreted as a Christian would. The Sixth Edition, revealing the mystery most clearly, translated it thus from the Hebrew: \"You went out to save your people through Jesus Christ your,\" which in Greek is said. To this meaning can be adapted the fact that the Father went out with the Son from the temple and from the ceremonies of the Jews, saying: \"Your house will be left to you desolate\" (Luke 13:35); and came for the salvation of the Gentiles, to save those who believe through Jesus Christ his Son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"LXX: « Misisti in caput impiorum mortem. » Non putemus de hac dici morte communi qua omnes morimur, et mortuus est Abraham, et appositus est ad patres suos (Gen. XXV); et prophetae, et ipse Christus est mortuus (Joan. XIX), sed mors missa est in iniquos; ut qui prius vivebant iniquitati, mortui peccato, viverent justitiae (I Petr. II). Quod quidem et Anna in oratione sua significat: Dominus occidit et vivificat (I Reg. II, 6). Occidit enim peccatores, mittens in capita impiorum mortem, ut vivificet justitiae. Dicam aliquid audacius: Christus ad hoc venit in mundum, ut in capita iniquorum mitteret mortem. Et sicut ipse peccato mortuus est semel (I Petr. III): sic et illi morerentur iniquitati; et qui facti fuerant participes mortis hujus, vitae quoque participes flerent. Juxta Hebraicum autem ubi scriptum est: Percussisti caput de domo impii, caput, ut dixi, principem hujus mundi accipiamus: et domum ipsius, mundum, omnemque animam peccatoris, in qua diabolus habebat hospitium. Idcirco autem percutitur caput in domo impii, ut, illo percusso atque ejecto, fiat domus Dei, et habitebi justitia, et inambulet in ea. Et hoc dignum est sentire de Deo, qui egressus est in salutem populi sui cum Christo suo, ut, percusso hujuscemodi capite, ille fiat in nobis caput, qui est omnis viri caput et Ecclesiae suae.","english":"LXX: \"You sent death upon the head of the wicked.\" Let us not think this is said of the common death by which we all die, and Abraham died and was gathered to his fathers (Gen. 25), and the prophets, and Christ himself died (John 19), but death was sent upon the wicked, so that those who formerly lived for iniquity, being dead to sin, might live for righteousness (1 Pet. 2). Anna also signifies this in her prayer: The Lord puts to death and gives life (1 Kings 2:6). For he puts sinners to death, sending death upon the heads of the wicked, so that he may give them life for righteousness. I will say something more boldly: Christ came into the world for this purpose, to send death upon the heads of the unrighteous. And just as he himself died once to sin (1 Pet. 3), so too they might die to iniquity; and those who had been made partakers of this death might also be made partakers of life. According to the Hebrew, however, where it is written: You struck the head of the house of the wicked, let us understand the head, as I said, as the prince of this world, and his house as the world, and every soul of the sinner in which the devil had his lodging. But the head in the house of the wicked is struck for this reason, that, once it is struck and cast out, the house may become God's, and righteousness may dwell and walk in it. And this is a worthy thing to think of God, who went forth for the salvation of his people with his Christ, so that, once this kind of head is struck, he might become in us the head who is the head of every man and of his Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"Si quis ergo impii se adhuc sentit domum, Filii Dei deprecetur adventum, ut conteratur in se impii caput.\n\nLXX: « Suscitasti vincula usque ad collum in finem. » Suscitavit Dominus vincula charitatis, ut priori onere deposito, et gravissimo jugo quo premebamur abjecto, leve Christi susciperemus jugum; et in curru illius positi, aurigam optimum portaremus. Quod quidem et Theodotio in bonam partem accipiens ait: Ornasti fundamentum usque ad collum. Quinta editio: Denudasti, sive, evacuasti fundamentum usque ad collum, sela, id est, semper. Quia enim fundamentum Christi, quod erat in anima singulorum, allophyli terra obruerant, egeritur congesta humus, et nudatur optimum fundamentum, et ornatur, ut quod latebat, appareat et suam recipiat claritatem, et hoc fit in sempiternum, quod Hebraice dicitur SELA. Simulque considera quod ipsi LXX, rerum necessitate compulsi, qui semper sela interpretabantur diapsalma, nunc transtulerunt, in finem.","english":"If anyone, then, still feels himself to be the house of the wicked, let him pray for the coming of the Son of God, that the head of the wicked may be crushed within him.\n\nLXX: \"You have raised up bonds even to the neck, unto the end.\" The Lord has raised up the bonds of love, so that, with the former burden laid aside and the very heavy yoke by which we were oppressed cast off, we might take up the light yoke of Christ; and, placed in his chariot, we might carry the best of charioteers. Theodotion too, taking this in a good sense, says: \"You have adorned the foundation even to the neck.\" The Fifth Edition: \"You have laid bare,\" or, \"you have emptied the foundation even to the neck, selah,\" that is, \"forever.\" For because the foreigners' land had buried the foundation of Christ, which was in the soul of each person, the heaped-up earth is cleared away, and the best foundation is laid bare and adorned, so that what lay hidden may appear and receive its own brightness; and this happens forever, which in Hebrew is called SELA. And at the same time consider that the very translators of the LXX, compelled by the necessity of the matter—they who always interpreted sela as diapsalma—now translated it \"unto the end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"(Vers. seqq.) « Maledixisti sceptri ejus, capiti bellatorum ejus, venientibus ut turbo ad dispergendum me. Exsultatio eorum sicut ejus qui devorat pauperem in abscondito. Viam fecisti in mari equis tuis, in luto aquarum multarum. Audivi, et conturbatus est venter meus; ad vocem contremuerunt labia mea. Ingrediatur putredo in ossibus meis, et subter me scateat: ut requiescam in die tribulationis meae, ut ascendam ad populum accinctum nostrum. » Et nunc tantum Hebraicum disserimus, ut separatim de editione Septuaginta disseramus, multum enim ab omnium translatione discordat: Maledixisti, inquit, sceptris, id est, regnis ejus: haud dubium quin impii, de quo supra dixerat: Percussisti caput de domo impii: denudasti fundamentum usque ad collum. Intelligimus autem impium, vel Nabuchodonosor, vel omnem adversarium populi Dei. Et non solum sceptris ejus, sed etiam capiti bellatorum quos percusseras, qui venerunt ut turbo ut dispergerent me, id est, ut everterent Israel, et in diversum captivum deducerent. Ita autem exsultabant devorantes pauperem, et subjectum sibi Israel, quasi hoc in abscondito facerent, et nos, ignorante te, devorarent. Venisti itaque ad praelium pro populo tuo, et quadrigas tuas immittens in aquas, hoc est, in gentes multas, fecisti eis viam in luto aquarum multarum, id est, ut conculces eos, et quasi lutum equorum tuorum et curruum ungula et rota conteras.","english":"(On the following verses.) \"You have cursed his scepters, the head of his warriors, who come like a whirlwind to scatter me. Their exultation is like that of one who devours the poor in secret. You have made a way in the sea for your horses, in the mire of many waters. I have heard, and my belly is troubled; at the voice my lips trembled. Let rottenness enter into my bones, and let it swarm beneath me: that I may rest in the day of my tribulation, that I may go up to our people that is girded.\" And now we discuss only the Hebrew, so that we may discuss the edition of the Septuagint separately, for it disagrees greatly with the translation of all others. \"You have cursed,\" it says, \"his scepters,\" that is, his kingdoms—beyond doubt the kingdoms of the impious man, of whom it had said above: \"You struck the head of the house of the impious; you laid bare the foundation even to the neck.\" Now we understand the impious man to be either Nebuchadnezzar or every adversary of the people of God. And not only his scepters, but also the head of the warriors whom you had struck, who came like a whirlwind to scatter me, that is, to overturn Israel and lead them captive in various directions. For they exulted in this way, devouring the poor and Israel made subject to them, as though they were doing this in secret and devouring us while you did not know. And so you came to battle on behalf of your people, and driving your chariots into the waters, that is, into the many nations, you made a way for them in the mire of many waters, that is, so that you might trample them underfoot and crush them like mire by the hoof of your horses and the wheel of your chariots.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Quod autem sequitur: Audivi, et conturbatus est venter meus; ad vocem (ut subaudiatur, tuam) contremuerunt labia mea, ingrediatur putredo in ossibus meis, et subter me scateat: ut requiescam in die tribulationis, ut ascendam ad populum accinctum nostrum; hic est sensus: Nunc libenter omnes patimur angustias, et ad comminationem tuam totis visceribus contremiscimus. Nunc tremunt labia mea, et pavor mentis trepidae in ore signatur, et non solum istud, sed etiam aliud ultro appeto et ultro desidero: ingrediatur putredo in ossibus meis et subter me scateat; hoc est, libenter patior quod passus est Job, non solum carnes meas, sed medullas quoque ossium cupio tabefieri, et stratum meum putredine corporis et innumeris scatere vermibus, ut postquam hic pro peccatis meis haec sustinuero, requiescam in die amara, in die tribulationis, in die necessitatis et angustiae. Et ascendam ad populum accinctum nostrum, fortem videlicet, bellatorem atque pugnacem. Et pulchre, ascendam; ad accinctum enim populum semper ascenditur. Eleganterque nostrum: qui enim tribulatus est, et pressuras libenter sustinuit, et praesentibus malis futura praemia compensavit, nostrum audacter loquitur, ut juxta Abraham, Isaac et Jacob et ipse dormiat in senectute bona plenus dierum, et apponatur ad patres suos.","english":"But what follows: \"I have heard, and my belly is troubled; at the voice\" (that is, yours, to be understood) \"my lips trembled, let rottenness enter into my bones, and let it swarm beneath me: that I may rest in the day of tribulation, that I may go up to our people that is girded\" — this is the meaning: Now we gladly endure all distresses, and at your threatening we tremble in all our inmost parts. Now my lips tremble, and the fear of a trembling mind is marked upon my mouth; and not only that, but I also freely seek and freely desire something further: let rottenness enter into my bones, and let it swarm beneath me; that is, I gladly suffer what Job suffered — I desire not only my flesh but even the marrow of my bones to waste away, and my bed to swarm with the corruption of my body and with countless worms, so that after I have endured these things here for my sins, I may rest in the bitter day, in the day of tribulation, in the day of need and anguish. And I shall go up to our people that is girded — that is, strong, warlike, and ready for battle. And rightly, \"I shall go up\"; for one always goes up to a people that is girded. And elegantly \"our\": for he who has been troubled, and has gladly endured pressures, and has balanced present evils with future rewards, boldly says \"our,\" so that, like Abraham, Isaac, and Jacob, he too may sleep in a good old age, full of days, and be gathered to his fathers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Quod si quis dixerit: Ecce in historiae expositione dum nescis, allegoriae clausus es retibus, et tropologiam historiae miscuisti. Audiat non semper metaphoram historiae, allegoriam consonare: quia frequenter historia ipsa metaphorice texitur, et sub imagine mulieris vel unius viri de toto populo praedicatur. Et nunc ergo possumus dicere ex persona populi: Libenter captivitatem subeo, aequo animo angustias sustineo, et gravissimo Babyloniorum premor jugo, et quidquid ultimae et durae necessitatis est, gaudens patiar (Al. patior): tantum ut eo tempore requiescam quo maledices sceptris impii, et equi tui calcabunt lutum aquarum multarum, ut postea cum sanctis tuis Zorobabel et Jesu filio Josedec, et Esdra sacerdote, et Nehemia in terram repromissionis revertar. Hucusque ne omnino praetermittere historiam videremur, quodammodo vim fecimus intellectui, et in captivitatem traximus sententias non sequentes: nunc ad Septuaginta translatores, et ad expositionem tropologicam revertamur.","english":"But if someone has said: \"Look, in expounding the history, without realizing it, you have been caught in the nets of allegory, and you have mixed tropology with history\"—let him hear that metaphor does not always agree with history, nor allegory with history, because history itself is often woven metaphorically, and under the image of a woman or of one man it is proclaimed concerning the whole people. And now, therefore, we can say in the person of the people: \"I gladly undergo captivity, I bear hardships with a calm mind, and I am pressed by the most grievous yoke of the Babylonians, and whatever belongs to the last and harsh necessity, I shall suffer rejoicing\"—only that I may rest at the time when you will curse the scepters of the impious, and your horses will trample the mud of many waters, so that afterward, with your saints Zerubbabel and Joshua son of Jozadak, and Ezra the priest, and Nehemiah, I may return to the land of promise. Up to this point, lest we seem to have passed over the history entirely, we have in a certain manner done violence to the understanding, and dragged into captivity meanings that do not follow: now let us return to the Seventy translators and to the tropological exposition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"LXX. « Divisisti in stupore capita potentium. » Sicut Ecclesiae et omnis viri Christus est caput (I Cor. XI), ita cunctorum daemonum qui in hoc saeculo debacchantur 1, caput est Beelzebub princeps daemoniorum, et singulae eorum turmae habent capita et principes suos. Verbi gratia, spiritus fornicationum habent praepositum suum, spiritus avaritiae habent suum, spiritus vanae gloriae, spiritus mendacii, spiritus infidelitatis habent praesides malitiae suae, 1. Deus itaque clementissimus qui miserat in capita iniquorum mortem, qui suscitaverat vincula usque ad collum, in finem dividit etiam capita potentium in stupore, ut primum principes separet a subjectis, et quasi corpus decollet a capite, et ubi caput pessimum fuerat, ibi caput optimum reponatur. Ponamus exemplum, ut quod dicimus manifestius fiat: si quando tyrannus obtruncatur, imagines quoque ejus deponuntur, et statuae; et vultu tantummodo commutato, ablatoque capite, ejus qui vicerit, facies superponitur, ut manente corpore, capitibusque praecisis, caput aliud commutetur. Hoc mihi intelligere libet de haereticorum conciliabulis, quod capitibus haerescon a caeteris populis separatis; in loco eorum caput esse Christus incipiat.","english":"LXX. \"You divided in astonishment the heads of the mighty.\" Just as Christ is the head of the Church and of every man (1 Cor 11), so Beelzebub, the prince of demons, is the head of all the demons who rage in this world, and each of their bands has its own heads and princes. For example, the spirits of fornication have their own overseer, the spirits of avarice have theirs, the spirits of vainglory, the spirits of lying, the spirits of unbelief have their own rulers of their wickedness. Therefore God, most merciful, who had sent death upon the heads of the wicked, who had raised up chains even to the neck, at the end divides even the heads of the mighty in astonishment, so that he may first separate the princes from their subjects, and, as it were, behead the body from its head, and where the worst head had been, there the best head may be placed. Let us give an example, so that what we say may be made clearer: when a tyrant is cut down, his images and statues are also taken down; and with only the face changed and the head removed, the countenance of the one who has conquered is placed over it, so that, with the body remaining and the heads cut off, another head is substituted. I like to understand this of the conventicles of heretics: that, with the heads of the heresies separated from the rest of the peoples, Christ begins to be the head in their place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Simulque considera Scripturae sanctae significantiam, quod non dixerit, praecidisti vel succidisti capita potentium, sed divisisti: quod enim dividitur, non tam amputatur et perditur, quam separatur in partes. Ut quomodo in fabricatione turris (Gen. XII), lingua quae male unita fuerat, separata est, et pessimum foedus utili divisione conscissum: sic et capita haec quae cum corporibus suis inter se videbantur habere consensum (plura enim haereticorum capita sunt; quae cum diversos oculos habeant, tamen in una, ut ita dicam, lingua blasphemiae adversum Ecclesiam latrant) dividerentur in partes, et a deceptis corporibus separata, bono capiti locum facerent. Possumus hoc versiculo uti, si quando reges et duces eorum Christianum viderimus sanguinem fundere, et postea ultionem Domini consecutam. Quod dudum in Juliano, et ante eum in Maximiano, et supra in Valeriano, Decio, Domitiano, Nerone perspeximus; et dicere ad Dominum cum exsultatione et oratione in Cantico: Divisisti in stupore capita potentium, hoc est, in stupore credentium, vel in stupore cunctarum nationum, quae cos non putabant tam cito posse concidere. Dum adhuc essem puer, et in grammaticae ludo exercerer, omnesque urbes victimarum sanguine polluerentur, ac subito in persecutionis ardore Juliani nuntiatus esset interitus, eleganter unus de ethnicis: « Quomodo, inquit, Christiani dicunt, Deum suum esse patientem, et?","english":"At the same time consider the significance of Holy Scripture, that it did not say, \"you cut off\" or \"you cut down\" the heads of the mighty, but \"you divided\"; for what is divided is not so much amputated and destroyed as separated into parts. Just as at the building of the tower (Gen 11), the tongue that had been wrongly united was separated, and the worst alliance was torn apart by a useful division, so also these heads, which seemed to have agreement among themselves with their bodies (for the heads of heretics are many; and though they have different eyes, yet in one tongue, so to speak, of blasphemy they bark against the Church), were divided into parts, and separated from the deceived bodies, they made room for the good head. We can use this verse whenever we see their kings and leaders shedding Christian blood, and afterward the vengeance of the Lord following. This we have long since seen in Julian, and before him in Maximian, and above in Valerian, Decius, Domitian, and Nero; and to say to the Lord with exultation and prayer in the Canticle: \"You divided in astonishment the heads of the mighty,\" that is, in the astonishment of believers, or in the astonishment of all nations, which did not think they could fall so quickly. While I was still a boy and being trained in the grammar school, and all the cities were being polluted with the blood of victims, and suddenly in the heat of persecution the death of Julian was announced, one of the pagans said elegantly: \"How is it that the Christians say their God is patient, and—?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"nihil iracundius, nihil hoc furore praesentius: ne modico quidem spatio indignationem suam differre potuit. » Hoc ille ludens dixerit. Caeterum Ecclesia Christi cum exsultatione cantavit: Divisisti in stupore capita potentium. Loquar et ego aliquid huic simile: Divide, Domine, in stupore omnium, Achab, et Jezabel. Non quidem ego Elias; sed tamen illi Achab et Jezabel interfecerunt Naboth, et tulerunt vineam ejus (III Reg. XXI), et hortum suae fecerunt luxuriae. Inveniatur aliquis servus tuus Abdias, qui pascat pauperem tuum atque mendicum, fornicariae sanguis detur canibus; Achab impius et avarus jaculo Domini trucidetur (III Reg. XVIII).\n\nLXX: « Commovebuntur in ea, aperient frenos suos sicut comedens pauper in absconso. » Capita cum pivisa fuerint a corporibus suis, et divisa non aliter nisi in stupore, quod Graece dicitur: unde secundum eam declinatur et dicitur,, hoc est, in ea, aperient etiam frenos suos, sive eorum (utrumque enim intelligi potest) ut illud imperium quo prius dominabantur in subjectis sibi corporibus, relaxantes dent locum meliori equiti, et meliori aurigae. Et hoc faciant quasi comedentes pauperes in abscondito, non habentes libertatem, nec ciborum aliquam abundantiam, sed escas modicas, quibus vescentes abscondite nullum vellent videre quod faciunt.","english":"Nothing is more irascible, nothing more present than this fury: he could not defer his indignation even for a tiny space of time. » He may have said this in jest. But otherwise the Church of Christ sang with exultation: You divided in astonishment the heads of the mighty. I too will say something similar to this: Divide, Lord, in the astonishment of all, Ahab and Jezebel. I am certainly no Elijah; but yet those Ahab and Jezebel killed Naboth and took his vineyard (3 Kings 21), and made it a garden of their luxury. Let some Obadiah, your servant, be found, to feed your poor and needy one; let the blood of the harlot be given to the dogs; let the impious and avaricious Ahab be slain by the dart of the Lord (3 Kings 18).\n\nLXX: «They shall be moved in it, they shall open their reins like one eating the poor in secret.» When the heads have been cut off from their bodies, and divided in no other way than in astonishment, which in Greek is called: whence according to it it is declined and called, that is, in it, they shall also open their reins, or their own (for both can be understood), so that that dominion by which they previously ruled over the bodies subject to them, relaxing it, they may give place to a better horseman and a better charioteer. And let them do this as those eating the poor in secret, not having freedom, nor any abundance of foods, but small morsels, which eating secretly they would wish no one to see what they do.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Potest et aliter interpretari: Capita cum divisa fuerint in stupore, quasi a caetero corpore decollata, aperient os suum, quod quasi chamo condemnationis fuerat infrenatum, et in similitudinem vescentium illisis in se dentibus concrepabunt, volentia rursum comedere, sed vim devorandi non habentia. Intellige quomodo post adventum Christi capita daemonum a nationibus, quae sibi prius subjectae fuerant separata, velint rursum antiquam exercere potentiam. Sed quia amputata sunt a corporibus, plenam vescendi non habeant libertatem: comedunt quasi pauperes, et non solum pauperes sunt, sed pauperes in abscondito. Pauperes sunt, quia pristinas divitias perdiderunt; comedunt abscondite, quia semper sedent in insidiis, ut in occultis interficiat innocentem. Haec capita eosdem habent dentes quos et sagittas. Et quamvis ante dixerit: Super sidera coeli ascendam, ponam in excelsum nidum meum, et universum orbem quasi ova continebo in manu mea, tamen detrahentur de sublimibus, et perdentia supellectilem pristinam, omnemque substantiam domus suae, vix quasi pauperes clam comedere et mordere tentabunt. Scio multum Hebraicum ab his quae dicta sunt, discrepare; sed facere quid possum; cui semel propositum est et ipsum Hebraicum, et vulgatas in toto orbe scripturas interpretari?","english":"It can also be interpreted another way: when the heads have been divided in stupefaction, as if decapitated from the rest of the body, they will open their mouth, which had been bridled as if by the bit of condemnation, and they will gnash with teeth striking against one another in the likeness of those who eat, wishing to eat again but having no power to devour. Understand how, after the coming of Christ, the heads of demons, separated from the nations that had previously been subject to them, wish to exercise their ancient power again. But because they have been cut off from their bodies, they do not have full freedom to eat: they eat like paupers, and they are not only paupers, but paupers in hiding. They are paupers because they have lost their former riches; they eat in hiding because they always sit in ambush, so that in secret they may kill the innocent. These heads have the same teeth as they have arrows. And although he said earlier: I will ascend above the stars of heaven, I will set my nest on high, and I will hold the whole world in my hand like eggs, nevertheless they will be dragged down from the heights, and losing their former furnishings and all the substance of their house, they will scarcely attempt, like paupers, to eat and bite in secret. I know that the Hebrew differs greatly from what has been said; but what can I do? To whom it has once been resolved to interpret both the Hebrew itself and the Scriptures that have been made public throughout the whole world?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"LXX: « Et superduxisti in mare equos tuos conturbantes aquas multas. » Postquam miserat Deus in capita iniquorum mortem et conciderat capita potentium in stupore, et confregerat ca in mari (Scriptum est enim in Psalmis: Tu confregisti capita draconis [Psal. LXXIII, 14]) principibus interfectis, sive confractis, et victo forti venitur ad domum ejus, et universa illius vasa diripiuntur (Marc. III). Vasa autem et domum fortis et supellectilem principis, quid aliud possumus interpretari, nisi mare hujus saeculi, in quo habitat draco? Superinducta ergo Deus, egregius eques et auriga praecipuus, equos suos, angelos videlicet, sublimesque virtutes super mare hujus saeculi, ut turbent aquas multas, daemonia et contrarias potestates. Quod si voluerimus de adventu Christi interpretari, juxta illud quod in Apocalypsi (cap. 16) scribitur, quod sermo Dei sedeat in equo albo et omnis exercitus in equis albis sequatur eum, videbimus quomodo Christus ascenderit in apostolis suis, dicens eis: Ecce ego vobiscum sum omnibus diebus, usque ad consummationem soeculi; et: Euntes, ite, baptizate omnes gentes, et reliqua (Matth. XXVIII, 19, 20). Et postea conscenderit in uno equo candido, quem alium non puto esse, nisi apostolum Paulum, super quem equitans, omnem orbem circuierit.","english":"LXX: \"And you led your horses into the sea, troubling many waters.\" After God had sent death upon the heads of the wicked and had struck down the heads of the powerful in stupefaction, and had shattered them in the sea (for it is written in the Psalms: You shattered the heads of the dragon [Ps. 73:14]), with the princes slain or shattered, and the strong man conquered, one comes to his house, and all his vessels are plundered (Mark 3). But the vessels and the house of the strong man and the furnishings of the prince—what else can we interpret them as but the sea of this world, in which the dragon dwells? Therefore God, that distinguished horseman and preeminent charioteer, has led his horses—that is, the angels and the lofty powers—over the sea of this world, so that he may trouble the many waters, the demons and the opposing powers. But if we wish to interpret this of the coming of Christ, according to what is written in the Apocalypse (ch. 16), that the word of God sits upon a white horse and all his army follows him on white horses, we shall see how Christ ascended in his apostles, saying to them: Behold, I am with you all days, even to the consummation of the age; and: Going, go, baptize all nations, and the rest (Matt. 28:19-20). And afterward he ascended upon one white horse, which I think is none other than the apostle Paul, riding upon whom he has gone around the whole world.","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":123,"ref":"p123","source":"Ascendit autem sermo Dei in equis suis, ut turbarentur aquae multae, hoc est, vel populi multi, qui ante in mari erant, et draconi tenebantur obnoxii (Lata enim et spatiosa via est quae ducit ad mortem (Matth. VII, 13), et turbarentur, primum errorem pristinum deserentes: deinde conturbati venientem equitem susciperent). Vel certe de quibus supra diximus, daemonum catervae nequaquam ita dominarentur in mari; sed turbatae cederent, et equitis praeliantis vulnera formidarent. Atque utinam et in me ascendat verbum Dei, et per lanceam oris mei interficiat cum qui regnat in aquis multis, ut ad regis interitum, aquae quae illis subjectae fuerant conturbatae, praebeant colla equiti meo, et redacti in unam quadrigam, efficiamur Domini Cherubim, quod interpretatur scientiae multitudo. Nunquam enim auriga, sic compositus, et sic fertur ornatus, ut in his qui scientiae multitudine et habenis inter se sapientiae copulantur.","english":"But the word of God ascended upon his horses, so that many waters might be troubled—that is, either the many peoples who were previously in the sea and were held subject to the dragon (for wide and spacious is the way that leads to death, and they were troubled, first forsaking their former error; then, thrown into confusion, they would receive the coming rider). Or certainly, as we said above, the hosts of demons would by no means so dominate in the sea; but, troubled, they would yield and dread the wounds of the fighting rider. And would that the word of God might ascend also in me, and through the spear of my mouth slay him who reigns over many waters, so that, at the death of the king, the waters that had been subject to them, thrown into confusion, might offer their necks to my rider, and, gathered into one chariot, we might become the Lord's Cherubim, which is interpreted as the multitude of knowledge. For never is a charioteer so composed, and so borne along adorned, as in those who are joined to one another by a multitude of knowledge and by the reins of wisdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"LXX: « Custodivi, et extimuit venter meus a voce orationis labiorum meorum: et ingressus est tremor in ossa mea, et subter me conturbata est fortitudo mea. » Sive ut alibi scriptum reperimus, quod nos possumus dicere, habitudo mea; diversa quippe exemplaria reperiuntur. Possunt autem haec ex persona prophetae dici superioribus cohaerentia: Quia misisti, o Domine, in capita iniquorum mortem, et suscitasti vincula usque ad collum, et divisisti in stupore capita potentium, et induxisti in mare equos tuos conturbantes aquas mullas: propterea ego omni custodia servavi cor meum, et contremuerunt viscera mea, et tota mea, vel fortitudo, vel habitudo turbata est, ne similia sustinerem. Potest quoque et quasi suum habere principium, narrante propheta timorem suum, et quomodo formidarit ne peccaverit in aliquo, et ad vocem orationis labiorum suorum commonitus, tantum timuerit Deum, ut ingressus sit tremor in ossa ejus: et sub excelsa manu Domini positus, omni animae suae fortitudine, vel habitu conturbatus sit. Quod autem ait: Ingressus est tremor in ossa mea accipiendum, ut videamus magnitudinem timoris Dei penetrantis universitatem animae, et totum hominem commoventis, ne quidquam faceret quod displiceret Deo.","english":"LXX: \"I kept watch, and my belly trembled at the voice of the prayer of my lips: and trembling entered into my bones, and beneath me my strength was troubled.\" Or, as we find written elsewhere, what we may render as \"my condition\"; for diverse copies are found. But these words can be spoken in the person of the prophet, connected with the preceding: Because you sent, O Lord, death upon the heads of the wicked, and you raised up chains even to the neck, and you divided in astonishment the heads of the mighty, and you brought your horses into the sea, troubling many waters: therefore I kept my heart with all watchfulness, and my inward parts trembled, and all of me, whether my strength or my condition, was troubled, lest I should suffer similar things. It can also have, as it were, its own beginning, with the prophet narrating his fear, and how he dreaded lest he should sin in anything, and, warned by the voice of the prayer of his lips, feared God so greatly that trembling entered into his bones; and, placed under the exalted hand of the Lord, he was troubled in all the strength or condition of his soul. But what he says—\"Trembling entered into my bones\"—must be understood so that we may see the greatness of the fear of God penetrating the whole of the soul and moving the whole man, lest he do anything that would displease God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"Et quia allegorice juxta membra corporis, animae quoque membra Scriptura commemorat, ventrem paventem, eam virtutem accipiamus animae, quae spirituales cibos recipiat, et labia, quibus secum mens loquitur, et ossa robusta et solida dogmata, quibus tota animae compago solidatur. Haec a me breviter dicta sunt. Si quis autem his sagaciora et veriora repererit, illius magis explanationi praebete consensum.\n\nLXX: « Requiescam in die tribulationis meae: ut ascendam ad populum peregrinationis meae. » Quia omni custodia servavi cor meum, et extimuit venter meus a voce orationis labiorum meorum, et ingressus est tremor in ossa mea, et subter me conturbata est fortitudo, vel habitudo mea, et propter tantam custodiam a peccatis alienus effectus sum; idcirco nunc confidenter dico: Requiescam in die tribulationis, ut ascendam ad populum peregrinationis meae, id est, qui aeque ut ego in hoc mundo peregrinatus est. Ascendam autem deorsum positus, et quasi de valle ad sublimiora nitens tota aviditate contendam, ut tempore quo caeteri in tribulatione sunt et angustia, mihi cura sit de ascensu, quomodo cum populo peregrinationis meae requiescam in altioribus locis. Diem autem tribulationis puto consummationem esse mundi, de quo et Isaias ait: Dies Domini insanabilis, furoris et irae, ponere orbem terrae universum in desertum, et peccatores perdere (Isa. XIV, 6, 7.)","english":"And because Scripture, speaking allegorically, mentions members of the body and also members of the soul, let us understand the \"trembling belly\" as that power of the soul which receives spiritual foods, and the \"lips\" as those with which the mind speaks to itself, and the \"bones\" as strong and solid doctrines by which the whole frame of the soul is made firm. These things I have said briefly. But if anyone finds things more sagacious and truer than these, give your assent rather to his explanation.\n\nLXX: \"I will rest in the day of my tribulation: that I may ascend to the people of my pilgrimage.\" Because I have kept my heart with all watchfulness, and my belly trembled at the voice of the prayer of my lips, and trembling entered into my bones, and beneath me my strength, or my condition, was troubled, and because of such great watchfulness I have been made a stranger to sins; therefore now I say confidently: I will rest in the day of tribulation, that I may ascend to the people of my pilgrimage, that is, to those who have sojourned in this world just as I have. But I, though placed below, will ascend, and as if striving from the valley toward higher things, I will contend with all eagerness, so that at the time when others are in tribulation and distress, my concern may be about ascending, how I may rest with the people of my pilgrimage in higher places. But I think the day of tribulation is the consummation of the world, of which Isaiah also says: The day of the Lord is incurable, of fury and wrath, to lay the whole circle of the earth waste, and to destroy sinners (Isa. 14:6-7).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"(Vers. 17.) « Ficus enim non florebit, et non erit germen in vineis: mentietur opus olivae, et arva non afferent cibum: abscindetur de ovili pecus, et non erit armentum in praesepibus. » LXX: « Quia ficus non afferet fructum, et non erunt germina (Al. genimina) in vineis: mentietur opus olivae, et campi non facient escas: defecerunt, eo quod comederent oves, et non sunt boves in praesepibus. » Juxta Hebraicum in quo supra diximus: Ingrediatur putredo in ossibus meis et subter me scateat, ut requiescam in die tribulationis: et ascendam ad populum accinctum nostrum (Al. meum): ita quae praecesserunt, copulabuntur sequentibus. Ideo tribulationem ad praesens volui sustinere, et postea ad populum fortem ascendere, quia veniet dies tribulationis et necessitatis, et caeteris in angustia constitutis, ego in tua majestate laetabor: Ficus enim non florebit, et non erit germen in vineis; mentietur opus olivae, et arva non afferent cibum, et caetera. Quae quia non multum distant a LXX, eum interpretatione eorum pariter disseramus. Cum venerit dies tribulationis, et ego ascendero ad populum qui mecum aliquando peregrinatus est: vel certe cum venerit dies eversionis Judaicae, et populi prioris, et derelicta fuerit filia Sion, sicut tabernaculum in vinea, et sicut casula, in cucumerario, et sicut civitas, quae expugnatur 1, ego qui de pereunte electus sum populo (de quo dictum est (Isa.","english":"(Ver. 17.) «For the fig tree shall not blossom, and there shall be no bud on the vines: the work of the olive shall lie, and the fields shall not bring forth food: the flock shall be cut off from the fold, and there shall be no herd in the stalls.» The LXX: «Because the fig tree shall not bring forth fruit, and there shall be no buds (variant: offspring) on the vines: the work of the olive shall lie, and the fields shall not produce food: they have failed, because the sheep have eaten, and there are no oxen in the stalls.» According to the Hebrew, in which we said above: Let rottenness enter into my bones and swarm beneath me, that I may rest in the day of tribulation: and I shall go up to the people girded as ours (variant: as mine): thus what has gone before will be joined to what follows. Therefore I wished to endure tribulation for the present, and afterward to go up to the strong people, because the day of tribulation and distress will come, and when the rest are set in anguish, I in your majesty will rejoice: For the fig tree shall not blossom, and there shall be no bud on the vines; the work of the olive shall lie, and the fields shall not bring forth food, and the rest. And because these do not differ much from the LXX, let us discuss them together with their interpretation. When the day of tribulation comes, and I shall have gone up to the people who once sojourned with me: or certainly when the day of the overthrow of the Jewish nation and of the former people comes, and the daughter of Zion has been forsaken, like a booth in a vineyard, and like a hut in a cucumber garden, and like a city that is stormed, I who have been chosen from the perishing people (of whom it was said (Isa.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"I, 9): Nisi Dominus reliquisset nobis semen, quasi Sodoma fuissemus, et quasi Gomorrha, similes essemus), copulabo me discipulis Christi: quos quia in monte docet, turbis et debilibus deorsum relictis, ego ad montana conscendam. Ficus enim non dedit fructum, ad quam venit in Evangelio esuriens Dominus, et non invonit in ea poma, et maledixit ei, dicens: Non afferes fructum usque in saeculum (Matth. XXI, 19). Et diligenter considera quid dixerit: Non afferes fructum in saeculum, non ait, usque in saecula saeculorum: sed cum saeculum istud pertransierit, et intraverit plenitudo gentium, tunc etiam haec ficus afferet fructus suos, et omnis Israel salvabitur. Haec est ficus ad quam tertio venit paterfamilias, et quasi non facientem fructus vult subvertere: pro qua agricola, cui commissa fuerat, deprecatur, ut det ei spatium, et dicit: Domine, dimitte eam et istum adhuc annum, donec fodiam circa eam, et mittam stercus, et siquidem fecerit fructum: sin autem, tunc succides eam (Luc. XIII, 8, 9). Agricola iste vel Gabriel est, vel Michael, cui commissus est populus Judaeorum, qui Dominum deprecator in passione, et dicit: Domine, da ei spatium poenitentiae 2, et noli eos subvertere, et siquidem fecerint fructum: sin autem, tunc subvertes eos.","english":"(I, 9): Unless the Lord had left us a seed, we would have been as Sodom, and we would have been like Gomorrha, I will join myself to the disciples of Christ: and because he teaches them on the mountain, leaving the crowds and the weak below, I will ascend to the heights. For the fig tree has not given fruit, the one to which the Lord came hungry in the Gospel, and he found no fruit on it, and he cursed it, saying: You shall bear no fruit forever (Matth. XXI, 19). And consider carefully what he said: You shall bear no fruit forever, he did not say, forever and ever: but when this age has passed away, and the fullness of the Gentiles has entered, then this fig tree also will bring forth its fruits, and all Israel will be saved. This is the fig tree to which the householder came a third time, and as though it bore no fruit he wishes to uproot it: on whose behalf the vine-dresser to whom it had been entrusted pleads, that he give it space, and says: Lord, let it alone also this year, until I dig around it, and put dung, and if it bears fruit: but if not, then you shall cut it down (Luc. XIII, 8, 9). This vine-dresser is either Gabriel, or Michael, to whom the people of the Jews was entrusted, who pleads with the Lord in his passion, and says: Lord, give them space for repentance, and do not uproot them, and if they bear fruit: but if not, then you shall uproot them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"Si fecerint, inquit, fructum, non dixit quid sustinerent; neque dixit, si fecerint fructum, permanebunt ut erant; sed si fecerint fructum, suspensa sententia est, ut subaudiatur, transferes eos in Ecclesiam gentium, et in alteram vineam transplantabis. Venit Dominus tertio, et non invenit in eis fructum. Dedit primum legem per Moysen: secundo locutus est per prophetas: tertio ipse descendit. Et post passionem, datis ad poenitentiam quadraginta qualuor annis3, quia non fecerunt fructum, quarto subversi sunt. Quod tamen nostrae intelligentiae derelinquitur. In parabola enim non scribitur, quid postea fecerit pa tertam familias; sed quid tantum agricola deprecatus sit. Ex quo animadvertimus, eos qui de hac ficu fecerint fructus, ad populum gentium esse translatos, ad quem ascendit et propheta, dicens: Requiescam in die tribulationis, ut ascendam ad populum peregrinationis meae. Eos autem qui non fecerunt fructus, et permanserunt in duritia sua, esse subversos. Hoc ipsum significat et Joannis vox in Evangelio: Ecce securis ad radices arborum posita est. Omnis arbor quae non fecerit fructum excidetur et in ignem mittetur (Matth. III, 10; Luc. III, 9). Diximus de ficu, monstrantes, eam esse populum Judaeorum: dicamus et de vinea, quod quidem facile intelliget qui Isaiam legerit: Vinea facta est dilecto in cornu, in loco uberi (Isa. V, 1).","english":"If they have produced fruit, he says—he did not state what they would undergo; nor did he say, \"If they have produced fruit, they will remain as they were\"; but \"if they have produced fruit\" is a suspended sentence, so that it may be understood: you will transfer them into the Church of the Gentiles, and transplant them into another vineyard. The Lord came a third time, and found no fruit in them. He gave the first law through Moses; second, he spoke through the prophets; third, he himself descended. And after his passion, with forty-four years given for repentance, because they did not produce fruit, fourth, they were overthrown. But this is left to our understanding. For in the parable it is not written what the father of the household did afterward, but only what the farmer entreated. From this we observe that those who produced fruit from this fig tree were transferred to the people of the Gentiles, to whom the prophet also ascended, saying: I will rest in the day of tribulation, that I may ascend to the people of my pilgrimage. But those who did not produce fruit, and remained in their hardness, were overthrown. The voice of John in the Gospel signifies this very thing: Behold, the axe is placed at the roots of the trees. Every tree that has not produced fruit will be cut down and thrown into the fire (Matthew 3:10; Luke 3:9). We have spoken of the fig tree, showing that it is the people of the Jews; let us also speak of the vineyard, which indeed he will easily understand who has read Isaiah: A vineyard was made for the beloved on a horn, in a fertile place (Isaiah 5:1).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"Et postea: Et exspectavi ut faceret fructum fecit autem spinas, et non judicium, sed clamorem (Ibid. 2). Et in Jeremia: Ego autem plantavi te vineam fructiferam totam veram; quomodo versa es in amaritudinem vitis alienae (Jerem. II, 21)? Et manifestius in Psalmis: Vineam de AEgypto transtulisti, ejecisti gentes, et plantasti eam (Psal. LXXIX, 9). Haec igitur vinea ad quam paterfamilias saepe miserat servos (Matth. XXI), ut acciperet de ea vinum, quod laetificat cor hominis, quia versa est in amaritudinem, ei novissime etiam patrisfamiliae filium ausa est interficere, non uvas faciens, sed spinas, et non judicium, sed clamorem: Crucifige, crucifige eum! Et: Non habemus regem, nisi Caesarem (Joan. XIX, 6, 15). Propterea exterminavit illam aper de silva, et singularis ferus depastus est eam (Psal. LXXIX, 14). Olivam quoque populum synagogae liquido comprobabit, qui in Apostolo fractos olivae ramos legerit (Rom. XI), et nos de oleastro insertos, ut in ramis intelligamus, multitudinem Judaicam fuisse succisam, in radicibus apostolorum electionem esse servatam, in quibus nos incerti manebimus, si fecerimus fructum, et dicetur de nobis: Filii tui sicut novellae olivarum in circuitu mensae tuae (Psal. CXXVI, 3). Multi putant ficum, et vineam et olivam in mysterio accipi Trinitatis, quod ficus propter pomorum dulcedinem Spiritus sanctus intelligatur.","english":"And afterwards: And I waited for it to produce fruit, but it produced thorns, and not judgment, but a cry (Ibid. 2). And in Jeremiah: But I planted you as a fruitful vine, wholly true; how have you turned into bitterness, a foreign vine (Jerem. II, 21)? And more plainly in the Psalms: You brought a vine out of Egypt; you drove out the nations, and planted it (Psal. LXXIX, 9). This vine, then, to which the householder had often sent servants (Matth. XXI), so that he might receive from it wine that gladdens the heart of man, because it has turned into bitterness, has finally dared even to kill the son of the householder, producing not grapes but thorns, and not judgment but a cry: Crucify, crucify him! And: We have no king but Caesar (Joan. XIX, 6, 15). Therefore the boar from the forest has laid it waste, and the singular wild beast has devoured it (Psal. LXXIX, 14). He will also clearly prove the people of the synagogue to be an olive tree, for one who has read in the Apostle of the broken branches of the olive (Rom. XI), and of us inserted from the wild olive, will understand in the branches that the Jewish multitude was cut off, and in the roots that the election of the apostles was preserved, in whom we shall remain secure if we have produced fruit, and it shall be said of us: Your children are like shoots of olive trees around your table (Psal. CXXVI, 3). Many think that the fig, the vine, and the olive are taken in the mystery of the Trinity, because the fig, on account of the sweetness of its fruits, is understood as the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"Vinea ipse Dominus noster Jesus Christus, qui dicit in Evangelio: Ego sum vitis (Joan. XV, 1). Oliva autem, Deus Pater omnipotens, a quo cuncta illuminentur, et de quo egrediatur lux, et ad quem possumus dicere: O oliva, in lumine tuo videbimus lumen (Psal. XXXV, 10), id est, in Filio videbimus4 Spiritum sanctum. Ad has fructuosas arbores, et uberrimam vineam, veniunt infructuosa ligna in Judicum libro (cap. IX), et rogant ut regnent super se. Sed nunquam super ligna silvarum, quae debentur incendio, regnat oliva, ficus, et vinea: sed magis imperat eis rhamnus plena sentibus, et hericio similis, qui habitat in Babylone, et semper versatur in foveis. Quae arbuscula non solum spinas habet, sed et ignem, vulnerans et comburens quidquid attigerit. Denique egressus est ignis, et consumpsit ligna silvarum. Ut autem scias secundum superiorem intelligentiam, in qua de synagoga dictum accepimus: Ficus non faciet fructum, et non erunt genimina vineis, non de fructibus dici, sed de operibus bonis. In oliva manifeste senigma aperitur, et dicitur: Mentietur opus olivae. Fructus enim quos afferre debuerant, in operibus demonstrantur: mentietur autem opus olivae, aliud promittentis, et aliud facientis, dicentes ad Moysen: Omnia quacunque dixerit Dominus, faciemus (Exod. XXIV, 7); et nolentes in eum credere, qui a Moyse praedicatus est. Campi quoque non facient fructum.","english":"The vine is our Lord Jesus Christ himself, who says in the Gospel: I am the vine (John 15:1). The olive, however, is God the Father almighty, by whom all things are enlightened, and from whom light goes forth, and to whom we can say: O olive, in your light we shall see light (Psalm 36:10), that is, in the Son we shall see the Holy Spirit. To these fruitful trees and this most abundant vine come the unfruitful trees in the book of Judges (chapter 9), and they ask that they reign over them. But the olive, the fig, and the vine never reign over the trees of the forest, which are destined for burning; rather, the buckthorn full of thorns rules over them, and one like a hedgehog, who dwells in Babylon and is always occupied in pits. This little tree not only has thorns, but also fire, wounding and burning whatever it touches. Finally fire went out and consumed the trees of the forest. But so that you may know, according to the earlier understanding in which we have taken what was said of the synagogue: The fig shall not produce fruit, and there shall be no buds on the vines, that it is said not of fruits but of good works. In the olive the riddle is clearly opened, and it is said: The work of the olive shall lie. For the fruits which they ought to have brought forth are shown in works; but the work of the olive shall lie, promising one thing and doing another, saying to Moses: All things whatsoever the Lord has said, we will do (Exodus 24:7); and refusing to believe in him who was foretold by Moses. The fields also shall not produce fruit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"Considera quod Jerusalem, quae quondam sita erat in montibus, et montes in circuitu ejus (Psal. CXXIV, 2), et fundamenta ejus in montibus sanctis (Psal. LXXXVI, 1), nunc humilis appellatur atque campestris, quae non solum homines, id est, rationabilia non alit animalia; sed nec pecora quidem et boves, de quibus et Salomon loquitur in Proverbiis: Adhibe curam his quae in campo sunt regionibus, et attonde herbam, et congrega fenum ut habeas oves ad vescendum 1(Prov. XXVII, 25, 26). Boves quoque non erunt in praesepibus; quia, ubi plena sunt praesepia, manifesta est fortitudo bovis (Prov. XIV, 4). Bos operarius est: bos Domini sustentans jugum: bos in cujus vestigium qui severit, beatus est. Omnia haec auferentur a populo, quia inique egit in Deum Creatorem suum. Quod si volueris diem tribulationis diem consummationis accipere, ad eos referes omnia qui dicunt se esse de Ecclesia, et non habent opera justitiae. Et ficus, et vinea et oliva, mysterium videlicet Trinitatis, non afferent in eis fructum suum, et non solum frumenta et escas rationabilium; sed nec cibum quidem habent in campis suis pecorum et jumentorum, et praesepia eorum vacua sunt, et pro excelsis montibus in planis humilibusque versamur.","english":"Consider that Jerusalem, which was once situated in the mountains, and the mountains are round about it (Ps. 124:2), and its foundations are in the holy mountains (Ps. 86:1), is now called lowly and of the plain—a city that not only does not nourish men, that is, rational animals, but not even cattle and oxen, of which Solomon also speaks in Proverbs: Give attention to the regions that are in the field, and cut the grass, and gather the hay, that you may have sheep to feed (Prov. 27:25–26). Nor will the oxen be in the stalls, because where the stalls are full, the strength of the ox is manifest (Prov. 14:4). The ox is a laborer: the ox of the Lord bearing the yoke: the ox in whose track whoever sows is blessed. All these things will be taken away from the people, because it acted wickedly against God its Creator. But if you wish to take the day of tribulation as the day of consummation, you will refer all these things to those who say they are of the Church and do not have the works of righteousness. And the fig tree, and the vine, and the olive—that is, the mystery of the Trinity—will not bring forth their fruit in them; and not only will they not have the grains and the foods of rational beings, but they will not even have the food of cattle and beasts of burden in their fields, and their stalls are empty, and instead of lofty mountains we dwell in level and lowly places.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"(Vers. 18, 19.) Ego autem in Domino gaudebo, et exsultabo in Deo Jesu meo. Deus Dominus fortitudo mea, et ponet pedes meos quasi cervorum. Et super excelsa mea deducet me victor in Psalmis canentem, » LXX: « Ego autem in Domino exsultabo: gaudebo super Deo salutari meo, Dominus Deus fortitudo mea, et ponet pedes meos in consummationem: super excelsa imponet me, ut vincam in Cantico ejus. » Ficu et vinea et oliva, juxta quod exposui, non facientibus fructum suum, et Judaeorum agris non afferentibus cibos, abscissis quoque de ovili pecoribus, et armentis de praesepibus, postquam audie runt a Domino: Relinquetur vobis domus vestra deserta (Matth. XXIII, 38), populo etiam captivitati tradito, et in toto orbe disperso, propheta de populo Judaeorum, qui interpretatur amplexatio (eo quod amaverit Dominum, et adhaeserit ei, illique se junxerit) ex persona apostolorum et populi credentis in Christo loquitur: Ego vero in Domino gaudebo, et exsultabo in Deo Jesu meo. Pro quo LXX transtulerunt 2, id est, Salvatore meo. Idipsum et Gabriele interpretante: Et vocabitur Jesus, ipse enim salvabit populum suum Matth. II, 21). Deus Dominus fortitudo mea: nullam enim aliam, nisi in Christo habebo virtutem et cunctas legis justitias, quisquilias computabo.","english":"But I will rejoice in the Lord, and I will exult in God my Jesus. God the Lord is my strength, and he will set my feet like those of deer. And he will lead me victorious upon my high places, singing in the Psalms. The Septuagint has: \"But I will exult in the Lord; I will rejoice in God my Savior. The Lord God is my strength, and he will set my feet for completion; he will set me upon the high places, that I may overcome in his Song.\" The fig tree and the vine and the olive, as I have explained, will not produce their fruit, and the fields of the Jews will not bring forth food, and the sheep will have been cut off from the fold and the herds from the stalls, after they heard from the Lord: Your house will be left to you desolate (Matt. 23:38), and the people too will have been handed over to captivity and scattered throughout the whole world. The prophet, from among the people of the Jews—which is interpreted as \"embracing,\" because he loved the Lord and clung to him and joined himself to him—speaks in the person of the apostles and of the people who believe in Christ: But I will rejoice in the Lord, and I will exult in God my Jesus. For this the Septuagint translated as \"my Savior.\" The same is meant by Gabriel's interpretation: And he will be called Jesus, for he will save his people (Matt. 1:21). God the Lord is my strength: for I will have no other power except in Christ, and all the righteousnesses of the law I will count as refuse.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"Et ponet pedes meos quasi cervorum, ut calcem super aspidem et basiliscum, et quasi puer parvulus mittam manum in foramen, et extraham serpentem, ludamque de colubro: Similis enim est fratruelis meus capreoe, aut hinnulo cervorum (Cant. II, 9). Et quia ipse est cervus, mihi quoque donavit, ut cervus essem, sublimis cornibus, findens ungulas, cibos ruminans, et ad odorem meum serpentes fugans: de quo dicitur in decimo septimo psalmo: Qui perfecit pedes meos tanquam cervorum, et super excelsa ponet me. Et in vicesimo octavo: Vox Domini perficientis cervos. Ponet ergo pedes meos inter caeteros cervos suos. et ad coelestia perducet me, ut inter angelos canam gloriam Domini, et super terram pacem hominibus bonae voluntatis annuntiem. Canam autem victoriam ejus et triumphum et tropeum crucis. Hoc juxta Hebraicum et quintam editionem 3, ad tempus Judaicae eversionis, et ad adventum Domini cuncta referamus. Si autem voluerimus de consummatione mundi accipere, sic exponendum est: quomodo in Exodo (cap.","english":"And he will set my feet like those of deer, so that I may tread upon the asp and the basilisk, and like a little child put my hand into the hole and draw out the serpent, and play with the viper; for my kinsman is like a gazelle or a young stag (Song 2:9). And because he himself is a stag, he has also granted to me to be a stag—lofty with horns, cloven-hoofed, chewing the cud, and putting serpents to flight at my scent—of whom it is said in the seventeenth psalm: Who has made my feet like those of deer, and will set me upon the high places. And in the twenty-eighth: The voice of the Lord perfecting the stags. He will therefore set my feet among his other stags, and lead me to heavenly things, so that among the angels I may sing the glory of the Lord, and upon earth announce peace to men of good will. But I will sing of his victory and triumph and the trophy of the cross. Let us refer all these things, according to the Hebrew and the fifth edition, to the time of the Jewish overthrow and to the coming of the Lord. But if we wish to understand them of the consummation of the world, it must be expounded thus: as in Exodus (chapter","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"IX) quando percussa est AEgyptus, et percussit Deus vineas eorum, et ficus eorum, et occidit primitiva hominum, et jumentorum in grandine, et AEgyptias fruges, bruchus, locustaque consumpsit: ficus in AEgypto non attulit fructum, nec erant genimina in vineis eorum, mentiebatur (sicubi tamen poterat reperiri in AEgypto) opus olivae, et campi eorum non dabant escas: et deficiebant, eo quod non haberent cibos pecora eorum, et non erant boves in praesepibus. Populus autem Israel exsultabat in Domino, et gaudebat in Deo salutari suo: sic in consummatione mundi, quando, multiplicata iniquitate, refrixerit charitas (Matth. XXIV), et ficus non attulerit fructus, et vineae non habuerint uvas, et mentitum fuerit opus olivae, et campi non germinaverint cibos, et caetera quae sequuntur: tunc quicunque justus et electione Dei dignus fuerit inventus, loquetur exsultans: Ego autem in Domino exsultabo, gaudebo in Deo salutari meo, Dominus fortitudo mea. Et quasi positus a Deo super consummationem saeculi, ut postea ad superiora conscendat, et a Deo educatur ad summum, dicet: Et ponet pedes meos in consummationem, super excelsa imponet me; ut cum ab Jesu, qui primus in agone superavit, praemium fuerit cantantibus positum: ego vincam in carmine ejus, et manus meae componant citharam, et psalterium, et omne organorum genus, scribamque panegyricum triumphanti.","english":"IX) when Egypt was struck, and God struck their vines and their fig trees, and killed the firstborn of men and of beasts with hail, and the bruchus and the locust consumed the fruits of Egypt; the fig tree in Egypt bore no fruit, nor were there any buds on their vines, the work of the olive gave false promise (if anywhere at least it could be found in Egypt), and their fields gave no food; and they failed, because their cattle had no food, and there were no oxen in the stalls. But the people of Israel exulted in the Lord, and rejoiced in God their savior: so at the consummation of the world, when, with iniquity multiplied, charity has grown cold (Matt. 24), and the fig tree has borne no fruit, and the vines have had no grapes, and the work of the olive has given false promise, and the fields have not sprouted food, and the rest that follows: then whoever is found just and worthy of God's election will speak exulting: But I will exult in the Lord, I will rejoice in God my savior, the Lord is my strength. And as one set by God over the consummation of the age, so that afterward he may ascend to the things above, and be led out by God to the summit, he will say: And he will set my feet for the consummation, he will set me upon the high places; so that, when by Jesus, who first conquered in the contest, the prize has been set for those who sing: I shall conquer in his song, and my hands shall compose the cithara, and the psaltery, and every kind of instrument, and I shall write a panegyric for the triumphant one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Et qui in principio locutus sum: Usque quo clamabo, et non exaudies? vociferabor ad te vim patiens, et non salvabis? et de justitia ejus judicioque causatus sum; postea laudabo aequitatem ejus, et cautores caeteros meo carmine superabo.","english":"And I, who said at the beginning, \"How long shall I cry, and you will not hear? I shall cry out to you, suffering violence, and you will not save?\" and who pleaded concerning his justice and judgment—afterward I shall praise his equity, and in my song I shall surpass the rest of the singers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}