{"slug":"tmp477.tmp477.opp-lat1","id":"latin:ogl-pl:tmp477.tmp477.opp-lat1","title":"Commentariorum In Sophoniam Prophetam Liber Unus","title_source":"Commentariorum In Sophoniam Prophetam Liber Unus","author":"Hieronymus","genre":"commentary","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T20:40:31Z","cost_usd":0.010233},"source":{"registry_id":"latin:ogl-pl:tmp477.tmp477.opp-lat1","work_id":"tmp477.tmp477.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/tmp477/tmp477/tmp477.tmp477.opp-lat1.xml"},"stats":{"passages":104,"english_words":28011,"coptic_letters":0,"source_letters":104981,"commentary_units":0,"commentary_kinds":0,"derived_notes":6,"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/tmp477/tmp477/tmp477.tmp477.opp-lat1.xml"}],"checks":{"work":"tmp477.tmp477.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":104,"translated":104,"commentary_passages":0,"commentary_units":0,"english_words":28011,"source_letters":104981,"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: 104 narrative."},{"kind":"caution","severity":"caution","text":"6 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"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":104},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"S. EUSEBII HIERONYMI STRIDONENSIS PRESBYTERI, COMMENTARIORUM IN. SOPHONIAM PROPHETAM LIBER UNUS.\n\nPROLOGUS.\n\n671-672 Antequam Sophoniam aggrediar, qui nonus est in ordine duodecim prophetarum, respondendum videtur his qui me irridendum aestimant, quod (Al. quomodo) omissis viris, ad vos scribam potissimum, o Paula et Eustochium. Qui si scirent Oldam, viris tacentibus, prophetasse, et Debboram judicem pariter et propheten, hostes Israel, Barac timente, superasse (Judic. IV): et Judith et Esther, in typo Ecclesiae, et occidisse adversarios, et periturum Israel de periculo liberasse; nunquam post tergum meum manum curvarent in ciconiam. Taceo de Anna et Elisabeth, et caeteris sanctis mulieribus, quarum velut siderum igniculos, clarum Mariae lumen abscondit. Ad gentiles feminas veniam, ut et apud saeculi philosophos videant animorum differentias quaeri solere, non corporum. Plato inducit Aspasiam disputantem; Sappho cum Pindaro scribitur, et Alcaeo; Themista inter sapientissimos Graecia philosophatur; Corneliam Gracchorum, id est, vestram, tota Romanae urbis turba miratur; Carneades eloquentissimus philosophorum, acutissimus rhetorum, qui apud consulares viros et in Academia plausus excitare consueverat, 673-674 non erubuit in privata domo, audiente matrona, de philosophia disputare.","english":"The Prologue of Saint Eusebius Jerome, Presbyter of Stridon, One Book of Commentaries on the Prophet Zephaniah.\n\nBefore I undertake Zephaniah, who is ninth in the order of the twelve prophets, I must reply to those who think I am to be ridiculed because, having passed over men, I write chiefly to you, Paula and Eustochium. If they knew that Huldah prophesied while the men were silent, and that Deborah, both judge and prophetess, overcame the enemies of Israel when Barak was afraid (Judges 4); and that Judith and Esther, as a type of the Church, both killed their adversaries and delivered Israel, which was about to perish, from danger, they would never bend back their hand against me like a stork. I say nothing of Anna and Elizabeth and the other holy women, whose lights, like those of stars, the bright light of Mary obscures. I shall come to Gentile women, so that even among the philosophers of this world they may see that it is differences of souls, not of bodies, that are customarily sought. Plato introduces Aspasia disputing; Sappho is written of together with Pindar and Alcaeus; Themista philosophizes among the wisest of Greece; the whole crowd of the Roman city marvels at Cornelia, mother of the Gracchi—that is, your own Cornelia; Carneades, the most eloquent of philosophers and the most acute of rhetoricians, who used to arouse applause among consular men and in the Academy, did not blush to dispute about philosophy in a private house, with a matron listening.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Quid referam Catonis filiam, Bruti conjugem, cujus virtus facit ne patris maritique constantiam tantopere miremur? Plena est historia tam Graeca quam Latina virtutibus feminarum, et quae integros libros flagitent. Mihi tantum, quia illud operis incumbit, in fine prologi dixisse sufficiat, Dominum resurgentem primum apparuisse mulieribus (Matth. XXVIII,et Luc. XXIV), et apostolorum illas fuisse apostolas ut erubescerent viri non quaerere, quem jam fragilior sexus invenerat.\n\n(Cap. I.—Vers. 1.) « Verbum Domini quod factum est ad Sophoniam filium Chusi, filii Godoliae 2, filii Amariae, filii Ezechiae; in diebus Josiae, filii Ammon regis Juda. » LXX similiter. Tradunt Hebraei cujuscunque prophetae pater aut avus ponatur in titulo, ipsos quoque prophetas fuisse. Unde et Amos unus de duodecim3 prophetis, qui dixerat: Non sum propheta, nec filius prophetae: sed pastor caprarum, vellicans sycamina (Amos, VII, 14), patris nomen in titulo non habet. Hoc si verum est, Sophonias propheta, quem nunc conamur exponere, nomine 1, ut ita dicam, prophetico, et gloriosa majorum suorum stirpe generatus est; habuit enim patrem Chusi, avum Godoliam, proavum Amariam, atavum Ezechiam: et tatem quadrigam ipse velut extremus auriga complevit. Nomen Sophoniae alii speculam, alii arcanum Domini transtulerunt. Sive igitur specula, sive absconditum Domini interpretetur, utrumque prophetae convenit.","english":"Why should I mention the daughter of Cato, the wife of Brutus, whose virtue makes us wonder less at the constancy of her father and her husband? Both Greek and Latin history is full of the virtues of women, and such as demand whole books. For my part, since that work is pressing, let it suffice to have said at the end of the prologue that the Lord at His resurrection appeared first to women (Matt. 28, and Luke 24), and that they were apostles of the apostles, so that men might be ashamed not to seek Him whom the weaker sex had already found.\n\n(Cap. I.—Vers. 1.) «The word of the Lord which came to Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah; in the days of Josiah, the son of Amon king of Judah.» The Septuagint likewise. The Hebrews hand down that whenever a prophet's father or grandfather is set in the title, they themselves were also prophets. Hence Amos, one of the twelve prophets, who had said: I am not a prophet, nor the son of a prophet: but a herdsman of goats, plucking sycamore figs (Amos 7:14), does not have his father's name in the title. If this is true, the prophet Zephaniah, whom we now attempt to expound, was born of a name—so to speak—prophetic, and of the glorious stock of his ancestors; for he had Cushi as father, Gedaliah as grandfather, Amariah as great-grandfather, Hezekiah as great-great-grandfather: and he himself, as the last charioteer, completed this team of four. The name of Zephaniah some have translated as watchtower, others as the secret of the Lord. Whether, then, it is interpreted as watchtower or as the hidden thing of the Lord, each fits the prophet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Dicitur enim et ad Ezechiel: Fili hominis, speculatorem te posui domui Israel (Ezech. III, 17). Et in alio loco: Non faciet Dominus quidquam, nisi revelaverit disciplinam suam servis suis prophetis. Et noni Psalmi titulus, pro absconditis filii interpretatur. Iste ergo propheta, qui erat in specula et in sublimibus constitutus, et noverat mysteria Domini, filius erat Chusi (qui interpretatur humilitas, vel AEthiops meus, de quo postea tractabimus), habebat quoque avum Godoliam, qui dicitur magnitudo Domini, et proavum Amariam, qui et ipse venitur in sermonem Domini: et atavum Ezechiam, qui sonat fortitudinem Domini. De fortitudine itaque Domini natus est sermo Domini, et de sermone Domini nata est magnitudo Domini, et de magnitudine Domini nata est humilitas, ut cum pervenerit aliquis ad perfectum, dicat: Non sum dignus vocari apostolus (I Cor. XV, 9). Et illud in Psalmis: Domine, non est exaltatum cor meum, neque elati sunt oculi mei (Psal. CXXX, 1). Hucusque quasi prono lapsu, et per plana currentes, in eo quod Chusi etiam AEthiops meus interpretatur, impegimus. Nam post lanias virtutes quomodo nomen AEthiopis sonare poterit in laudem?","english":"For it is said also to Ezekiel: Son of man, I have made you a watchman for the house of Israel (Ezek. 3:17). And in another place: The Lord will do nothing unless he has revealed his discipline to his servants the prophets. And the title of the ninth Psalm is interpreted as \"for the hidden things of the son.\" Therefore this prophet, who was stationed on the watchtower and set in high places, and knew the mysteries of the Lord, was the son of Chusi (which is interpreted as humility, or my Ethiopian, about whom we shall treat later); he also had as his grandfather Godoliah, which means the greatness of the Lord, and as his great-grandfather Amariah, who likewise is brought into the discourse of the Lord; and as his great-great-grandfather Hezekiah, which resounds as the strength of the Lord. From the strength of the Lord, then, the discourse of the Lord was born, and from the discourse of the Lord the greatness of the Lord was born, and from the greatness of the Lord humility was born, so that when someone has arrived at perfection, he may say: I am not worthy to be called an apostle (1 Cor. 15:9). And that passage in the Psalms: Lord, my heart is not exalted, nor are my eyes lifted up (Ps. 131:1). Up to this point, as if running with a downward glide and along level ground, we have stumbled at the fact that Chusi is also interpreted as my Ethiopian. For after such great virtues, how can the name of Ethiopian sound as a praise?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Et siquidem Scriptura dixisset Chus, id est, AEthiops, videbatur indissolubilis quaestio; Chus quippe natus est de Cham· Sed in eo quod ait, Chusi, hoc est, AEthiops meus, videtur sonare mysterium: quod ille qui quondam AEthiops fuerat, versus in poenitentiam (secundum illud quod dicitur: AEthiopia praeveniet manus ejus Deo (Psal. LXVII, 32). Et in alio loco (Psal. LXXI, 9): In conspectu ejus procident AEthiopes) dicat cum sponsa in Cantico canticorum: Nigra sum, sed (Al. et) speciosa filia Jerusalem (Cant. I, 4). Legimus et in Jeremia Abdemelec eunuchum AEthiopem placuisse Deo (Jerem. XXXVIII); et in Actis apostolorum AEthiopem eunuchum reginae Candacis tantum habuisse studium Scripturarum et Legis Dei, ut in vehiculo legeret: et ad adorandum Dominum in Templo ejus veniret Jerusalem (Act. VIII, seqq.). Unde talis fides digno praemio coronatur, et mittitur ad eum Philippus evangelista, statimque docetur, credit, baptizatur, et salvus est. Et non solum eunuchus; sed cum additamento viri ponitur, eunuchus vir AEthiops. Quia enim eunuchus erat Christi, et se eunuchizaverat propter regnum coelorum, propterea viri vocabulum non amiserat. Recte quoque Sophonias quasi filius Chusi, id est, AEthiopis, in consequentibus libris de poenitentia scribit AEthiopum: Trans flumina, inquit, AEthiopioe, inde deferent hostias mihi. Haec de genealogia Sophoniae, prophetavit in diebus Josiae.","english":"And indeed, if Scripture had said \"Cush,\" that is, \"Ethiopian,\" the question would seem insoluble; for Cush was born of Ham. But in that it says \"Cushi,\" that is, \"my Ethiopian,\" a mystery seems to be sounded: that he who was once an Ethiopian, turned to repentance (according to that which is said: \"Ethiopia shall stretch out her hands to God\" (Ps. 67:32), and in another place (Ps. 71:9): \"In his sight the Ethiopians shall fall down\"), may say with the bride in the Song of Songs: \"I am black, but beautiful, daughter of Jerusalem\" (Cant. 1:4). We read also in Jeremiah that Abdemelech the Ethiopian eunuch pleased God (Jer. 38); and in the Acts of the Apostles that the Ethiopian eunuch of Queen Candace had such zeal for the Scriptures and the Law of God that he read in his chariot, and came to Jerusalem to worship the Lord in his Temple (Acts 8 ff.). Whence such faith is crowned with a worthy reward, and Philip the evangelist is sent to him, and at once he is taught, believes, is baptized, and is saved. And not only is he called a eunuch, but with the addition of \"man\" he is set down as \"the eunuch, a man, an Ethiopian.\" For because he was a eunuch of Christ, and had made himself a eunuch for the kingdom of heaven, therefore he had not lost the title of \"man.\" Rightly also Zephaniah, as a son of Cushi, that is, of the Ethiopian, writes in the following books concerning the repentance of the Ethiopians: \"Beyond the rivers,\" he says, \"of Ethiopia, thence shall they bring offerings to me.\" These things concerning the genealogy of Zephaniah, who prophesied in the days of Josiah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Quomodo autem dies dicuntur Eliae hi qui ab eo illuminati sunt: ita et dies Josiae qui se levaverat ad Dominum (quia Josias interpretatur elevatio Domini), et fuit vir justas, et de laudibus ejus. Regnorum quoque et Paralipomenon scribit historia. Et habuit patrem Ammon, avum Manassen (IV Reg. XXI). Legimus Manassen post multa scelera, et post captivitatem in Babylone, egisse poenitentiam, et ad meliora conversum Domini;misericordiam consecutum (II Paral XXXIII). Unde et fidei suae, per quam crediderat Deo, filium vocavit, id est, Ammon: siquidem AM- MON ( ) fides interpretatur. Simulque considera, quod nequaquam ut supra reges decem tribuum, id est, reges israel ponantur; sed reges tantum Judae. Jam enim decem tribus ab Assyriis sub rege Ezechia patre Manasse deductae fuerant in captivitatem (IV Reg. XVII). Hoc in prooemio et in titulo Sophoniae generationis et temporis. Nunc videamus quid ipsa quoque prophetia contineat.","english":"But just as those days are called Elijah's which were illumined by him, so too are the days of Josiah, who had raised himself up to the Lord (for Josiah is interpreted as \"the raising up of the Lord\"), and he was a just man, and [the Scripture speaks] of his praises. The history of Kings and of Chronicles also writes of this. And he had as his father Amon, and as his grandfather Manasseh (2 Kings 21). We read that Manasseh, after many crimes and after his captivity in Babylon, did penance and, converted to better things, obtained the Lord's mercy (2 Chronicles 33). Hence also, by the faith of his own—by which he had believed in God—he named his son, that is, Amon; since indeed AMON is interpreted as \"faith.\" At the same time consider that, unlike the above, the kings of the ten tribes, that is, the kings of Israel, are by no means set down here, but only the kings of Judah. For already the ten tribes had been led away into captivity by the Assyrians under King Hezekiah, the father of Manasseh (2 Kings 17). This much in the preface and in the title concerning the generation and time of Zephaniah. Now let us see what the prophecy itself also contains.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"(Vers. 2, 3.) « Congregans congregabo omnia a facie terrae, dicit Dominus, congregans hominem et pecus, congregans volatile coeli, et pisces maris: et ruinae impiorum erunt, et disperdam homines a facie terrae, dicit Dominus. » LXX: « Defectione deficiat a facie terrae, dicit Dominus: deficiat homo et jumenta: deficiant volatilia coeli, et pisces maris et (??)infirmabuntur impii: et auferam iniquos a facie terrae, dicit Dominus 4. » Hoc quod posuimus in Septuaginta, et infirmabuntur impii, de Theodotionis translatione additum est: pro quo Symmachus interpretatus est, et scandala cum impiis 5, ut subaudiatur, congregabuntur, sive deficient: quinta autem editio, et infirmitas cum impiis deficiet. Debemus ergo, consuetudinem nostram sequentes, primum historiam texere, et postea de sublimioribos disputare. Extremum quippe regnum duarum tribuum, quae vocabantur Juda et Benjamin, sub Josia fuisse, nulli dubium est. Illo enim interfecto, filii ejus qui postea regnaverunt, et nepotes, non tam regnasse credendi sunt, quam ludibrio habiti fuisse ab AEgyptio rege, et Chaldaeis, et variis captivitatibus, mortibusque cruciati.","english":"(Verses 2–3.) “Gathering, I will gather all things from the face of the earth, says the Lord, gathering man and beast, gathering the birds of the sky and the fish of the sea: and the ruins of the impious will be, and I will destroy men from the face of the earth, says the Lord.” The Septuagint: “By a defection let it defect from the face of the earth, says the Lord: let man and beasts defect: let the birds of the sky and the fish of the sea defect, and the impious will be weakened: and I will take away the wicked from the face of the earth, says the Lord.” What we have set down in the Septuagint, “and the impious will be weakened,” has been added from Theodotion’s translation; in place of which Symmachus translated, “and scandals with the impious,” so that there is understood, “they will be gathered,” or “they will defect”; but the fifth edition, “and weakness with the impious will defect.” We ought therefore, following our custom, first to weave the history, and afterwards to dispute concerning the more sublime matters. For that the final kingdom of the two tribes, which were called Judah and Benjamin, was under Josiah, no one doubts. For when he was killed, his sons who reigned afterwards, and his grandsons, are to be believed not so much to have reigned as to have been held in mockery by the king of Egypt and the Chaldeans, and tormented by various captivities and deaths.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Quia igitur populus poterat se excusare in regibus malis, et dicere: Nos volumus servire Deo, sed prohibemur a regibus, datur rex justus, quo zelante zelum Domini, et populo nihilominus in idolorum cultu perseverante, justa irae causa profertur a Domino, et prophetatur de eversione Jerusalem, et captivitate Juda, et victoria Nabuchodonosor. Dicitque Dominus per prophetam: Nequaquam ultra tribuam poenitentiam; sed a facie terrae universa consumam: non homo, non jumentum, non volatile, non pisces maris remanebunt. Iram quippe Domini etiam bruta sentiunt animalia: et vastatis urbibus, hominibusque interfectis, solitudinem et raritatem bestiarum quoque fieri et volatilium pisciumque, testis Illyricum [mss. Illyricus] est, testis Thracia, testis in quo ortus sum, solum ubi praeter coelum et terram et crescentes vepres, et condensa silvarum, cuncta perierunt. Hoc autem, inquit propheta, accidet, quia impiorum fuit nimia multitudo. Corruent itaque impii et disperdentur homines, et erit solitudo super faciem terrae. Sed et de consummatione mundi idipsum accipere possumus: quod et homines, et pecora, et volatilia, et pisces maris et universa deficient, et infirmentur impii, et tollatur iniquitas a facie terrae.","english":"Because, therefore, the people could excuse themselves under wicked kings and say, “We wish to serve God, but we are forbidden by the kings,” a righteous king is given, by whose zeal for the zeal of the Lord, and with the people nonetheless persevering in the worship of idols, a just cause of wrath is brought forth by the Lord, and it is prophesied concerning the overthrow of Jerusalem, and the captivity of Judah, and the victory of Nebuchadnezzar. And the Lord says through the prophet: “I will no longer grant repentance; but from the face of the earth I will consume all things: neither man, nor beast, nor bird, nor fish of the sea will remain.” For even brute animals feel the wrath of the Lord; and when cities have been laid waste and men killed, that solitude and scarcity of beasts also, and of birds and fish, come to be—Illyricum is witness, Thrace is witness, witness is the land in which I was born, where except for sky and earth and growing briars and dense forests, all things have perished. But this, says the prophet, will happen because the multitude of the impious was excessive. And so the impious will fall and men will be scattered, and there will be solitude upon the face of the earth. But we can also understand this of the consummation of the world: that both men and cattle and birds and fish of the sea and all things will fail, and the impious will be weakened, and iniquity will be taken away from the face of the earth.","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":8,"ref":"p8","source":"Quod si voluerimus et altius aliquid intelligere (propter hoc quod dicitur a Septuaginta, Defectione deficiat a facie terroe) et defectionem3 in bonam partem accipere juxta illud: Et deficiens mortuus est Abraham in senectute bona, senex et plenus dierum, et appositus est ad populum suum (Genes. XXV, 8), et de his quae de Isaac et Jacob Scriptura refert) videmus quomodo defectione deficiant a facie terrae, et hoc eos implere praeceptum: Qui habentes conversationem in coelis, et in carne, non secundum carnem militantes, eo quod sciant illos qui in carne vivunt, Deo placere non posse, quantum in se est omnia agunt ne sint in carne, sed in spiritu, et a terra recedentes aiunt: Consuscitavit, et consedere nos fecit in coelestibus in Christo (Ephes. II, 5, 6). Quod si aliquis opposuerit adversum hoc quod in bonam partem accepimus, defectione deficiat a facie terrae, illud quod de Ismael scriptum est: Hi sunt anni Ismael, centum triginta septem, et deficiens mortuus est, et est appositus ad genus suum (Gen. XXV, 17); respondebimus ei primum, et ipsum Ismael filium esse Abraham, et accepisse dona et partes a patre, secundum mensuram suam: deinde absolute scriptum, deficiens mortuus est, et non addi (quod scriptum est de Abraham) in senectute bona, senex et plenus dierum, et appositus est ad populum suum (Ibid. 18).","english":"But if we wish to understand something more deeply (on account of what is said by the Septuagint, \"By a failing let them fail from the face of the earth\") and to take \"failing\" in a good sense, according to that passage: \"And failing, Abraham died in a good old age, an old man and full of days, and was gathered to his people\" (Gen. 25:8), and concerning those things which Scripture reports about Isaac and Jacob—we see how \"by a failing they fail from the face of the earth,\" and that they fulfill this precept: those who have their conversation in heaven, and who, though in the flesh, do not wage war according to the flesh, because they know that those who live in the flesh cannot please God—as far as in them lies, they do everything so that they may not be in the flesh but in the spirit, and departing from the earth they say: \"He raised us up and made us sit together in the heavenly places in Christ\" (Eph. 2:5-6). But if anyone objects against this—that we have taken \"by a failing let them fail from the face of the earth\" in a good sense—with that which is written about Ishmael: \"These are the years of Ishmael, one hundred and thirty-seven, and failing he died, and was gathered to his kindred\" (Gen. 25:17), we will answer him first that Ishmael himself is also a son of Abraham, and received gifts and portions from his father, according to his own measure; and then that it is written absolutely, \"failing he died,\" and there is not added (what was written of Abraham) \"in a good old age, an old man and full of days, and was gathered to his people\" (ibid. 18).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Sive de Isaac: Fuerunt autem dies Isaac quos vixit, anni centum octoginta quinque, et deficiens Isaac mortuus est, et appositus est ad genus suum senex ei plenus dierum (Gen. XXXV, 28, 29). Nec non et de Jacob: Et cessavit Jacob praecipiens filiis suis, et levans pedes super lectum defecit, et appositus est ad populum suum (Gen. XLIX, 32). Ex quo intelligimus aliud esse tantum deficere, et aliud cum defectione plures pariter habere virtutes. Quod autem primum dixerat generaliter, defectione deficiat a facie terroe; postea in partes divisit Scriptura divina, deficiat homo, et jumenta, deficiant volatilia coeli, et pisces maris. Quatuor sunt quae jubentur deficere, primum homo rationabilis, deinde tria quae subjecta sunt homini, jumenta, et volatilia, et pisces quae puto et in octavo psalmo poni: Insuper et pecora campi; volucres coeli et pisces maris, qui perambulant semitas maris (Psal. VIII, 8). Quod autem primum dixerat, oves et boves universas, quasi praecipua de jumentis separavit, et cum his quae mansere jumenta numerare ea noluit. Deficiat itaque homo, deficiant jumenta, deficiant volatilia coeli, deficiant pisces: et non dixit, deficiant bestiae, deficiant reptilia terrae. Hae enim non debent deficere, sed perire; verum deficiant ea quae possunt habere correctionem. Quomodo defecerunt Sarae muliebria, et jubetur Abraham ut audiat quaecunque Sara praeceperit (Gen.","english":"Or concerning Isaac: \"And the days of Isaac which he lived were a hundred and eighty-five years, and Isaac, failing, died, and was gathered to his people, an old man full of days\" (Gen. 35:28-29). And likewise concerning Jacob: \"And Jacob ceased instructing his sons, and lifting his feet onto the bed he failed, and was gathered to his people\" (Gen. 49:32). From this we understand that it is one thing merely to fail, and another, with failing, to possess many virtues at the same time. But what he had first said generally, \"by a failing let them fail from the face of the earth,\" afterward divine Scripture divided into parts: let man fail, and the beasts, let the birds of heaven fail, and the fish of the sea. There are four things that are commanded to fail: first, rational man; then the three that are subject to man—beasts, and birds, and fish—which I think are also set forth in the eighth psalm: \"Moreover the beasts of the field, the birds of heaven, and the fish of the sea, which walk through the paths of the sea\" (Ps. 8:8). But what he had first said, \"all sheep and oxen,\" he separated as it were the chief among the beasts, and with these he was unwilling to number the beasts that remained. So let man fail, let the beasts fail, let the birds of heaven fail, let the fish fail; and he did not say, let the wild beasts fail, let the reptiles of the earth fail. For these ought not to fail but to perish; rather let those fail which are capable of correction. As Sarah's monthly courses failed, and Abraham is commanded to hear whatever Sarah has commanded (Gen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"XVIII, XXI). Deficit quis ut homo, si contemnat humana, et non ultra moriatur ut homo, et audiat: Ego dixi, dii estis (Psal. LXXXI, 6). Deficit alius ut jumentum, qui ad altiora conscendens non accusatur4 sermone prophetico: Homo, cum in honore esset, non intellexit, comparatus est jumentis insipientibus, et similis factus est iliis (Psal. XLVIII, 21). Deficit quasi volatile coeli, qui facit sibi pennas aquilae, et revertitur ad domum praeceptoris sui dives, et omnem deserens paupertatem (Prov. XXIII). Deficit quasi piscis maris, qui comprehensus sagenis Domini, cum bonis piscibus separatur (Matth. XIII). Cum haec juxta praeceptum Domini fuerint perpetrata, infirmabuntur impii, non habentes tantum roboris quantum prius. Sed et tollentur iniqui, non dixit, occidentur; sed, tollentur, ut ad meliora conversi, de impietate et iniquitate ad pietatem justitiamque translati, incipiant esse quod ante non fuerant. Haec secundum tropologiam. Debemus enim et majorum interpretationem ponere. Jam in lectoris arbitrio erit, utrum severitatem, an clementiam velit sonare quae dicta sunt.","english":"(18, 21). One fails as a man, if he despises human things and no longer dies as a man, and hears: \"I have said, you are gods\" (Ps. 81:6). Another fails as a beast of burden, who, ascending to higher things, is not accused by the prophetic word: \"Man, when he was in honor, did not understand; he was compared to senseless beasts, and became like them\" (Ps. 48:21). Another fails like a bird of the sky, who makes for himself the wings of an eagle and returns to the house of his teacher rich, and abandoning all poverty (Prov. 23). Another fails like a fish of the sea, who, caught in the nets of the Lord, is separated with the good fish (Matt. 13). When these things have been accomplished according to the command of the Lord, the impious will be weakened, not having as much strength as before. But also the wicked will be taken away—he did not say \"slain,\" but \"taken away\"—so that, converted to better things, translated from impiety and iniquity to piety and justice, they may begin to be what they were not before. These things according to tropology. For we ought also to set down the interpretation of the ancients. It will now be in the reader's judgment whether he wishes the things that have been said to sound of severity or of clemency.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"(Vers. seqq.) « Et extendam manum meam super Judam et super omnes habitatores Jerusalem: et disperdam de loco boc reliquias Baal, et nomina aedituorum cum sacerdotibus, et eos qui adorant super tecta militiam coeli, et adorant et jurant in Domino, et jurant in Melchom: et qui avertuntur de post tergum Domini, et qui non quaesierunt Dominum nec investigaverunt eum. » LXX: « Et extendam manum meam super Judam, et super omnes qui habitant Jerusalem: et auferam de loco hoc nomina Baalim, et nomina sacerdotum cum sacerdotibus, et eos qui adorant super lecta militiam coeli, et eos qui jurant in Domino, et jurant in rege suo, et eos qui declinant a Domino, et qui non requirunt Dominum et qui non retinent Dominum. « Post impiorum ruinas, et iniquorum ablationes a facie terrae, consequenter adversus Judam et adversus Jerusalem ex persona Domini dicitur: Et extendam manum meam super Judam et super omnes habitatores Jerusalem (extensio quippe manus gestum percutientis ostendit): et disperdam de loco hoc reliquias Baal: non quod secundum LXX nomina Baalim penitus eradenda sint: sed quod juxta Hebraicum cultores ejus e populo qui pauci de caede hostium remanserant in Juda et Jerusalem, se comminetur auferre.","english":"(Verses following.) \"And I will stretch out my hand against Judah and against all the inhabitants of Jerusalem: and I will destroy out of this place the remnant of Baal, and the names of the temple-keepers together with the priests, and those who worship on the rooftops the host of heaven, and who worship and swear in the Lord, and swear in Melchom: and those who turn away from following the Lord, and who have not sought the Lord nor searched for him.\" The Septuagint: \"And I will stretch out my hand against Judah, and against all who dwell in Jerusalem: and I will take away out of this place the names of the Baals, and the names of the priests together with the priests, and those who worship on their beds the host of heaven, and those who swear in the Lord, and swear in their king, and those who turn aside from the Lord, and who do not seek the Lord and who do not hold fast to the Lord.\" After the downfalls of the impious, and the removal of the wicked from the face of the earth, it is said in turn, in the person of the Lord, against Judah and against Jerusalem: \"And I will stretch out my hand against Judah and against all the inhabitants of Jerusalem\" (for the stretching out of the hand shows the gesture of one who strikes): \"and I will destroy out of this place the remnant of Baal\": not that according to the Septuagint the names of the Baals are to be utterly eradicated, but that according to the Hebrew he threatens to take away from the people his worshippers, who had remained few in Judah and Jerusalem from the slaughter of the enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Nomina quoque aedituorum cum sacerdotibus, quia in tantam Judas et Benjamin venerant impietatem, ut in templo Domini (juxta quod scribit Ezechiel, et Regnorum quartus liber ostendit) statuam Baal, quam imaginem Zeli Dominus vocat2, statuerint, et in eodem sanctuario idola et Dominum pariter venerati sint (Ezech. VIII). Unde signanter idolorum sacerdotes, non sacerdotes, sed 3, id est oedituos vel fanaticos appellavit (IV Reg. X et XVII), quod Hebraice dicitur ACCHUMARIM ( ) Et aedituos ergo et sacerdotes quondam Dei, et eos qui in domatibus adorabant militiam coeli, solem et lunam et astra reliqua, et qui jurabant in nomine Domini, et in nomine idoli Aminontarum Melchom (quod a LXX in regem versum est) auferet Dominus de loco Jerusalem, sive disperdet, enim subauditur. Et disperdam de loce hoc reliquias Baal, et disperdam nomina aedituorum cum sacerdotibus, et disperdam eos qui adorant super tecta militiam coeli, et disperdam eos qui adorant et jurant in Domino, et jurant in Melchom, et disperdam eos qui avertuntur, sive declinant de post tergum Domini, et qui non quoerunt eum, sive non retinent. Advertuntur autem post tergum Domini Israel, qui relinquentes cultum ejus jurant in Melchom, et adorant militiam coeli, et venerantur Baal idolum Sidoniorum. Hucusque historiae sensus expositus est: videamus et anagogen.","english":"Also the names of the temple-keepers together with the priests, because Judah and Benjamin had come to such great impiety that in the temple of the Lord (as Ezekiel writes and the fourth book of Kings shows) they set up the statue of Baal, which the Lord calls the image of Jealousy, and in that same sanctuary they venerated idols and the Lord alike (Ezekiel 8). Hence he significantly called the priests of idols not priests but temple-keepers or fanatics (4 Kings 10 and 17), which in Hebrew is called ACCHUMARIM. And so the temple-keepers and those who were once priests of God, and those who on the rooftops adored the host of heaven—the sun and moon and the rest of the stars—and those who swore in the name of the Lord and in the name of the idol of the Ammonites, Melchom (which the Seventy rendered as \"king\"), the Lord will take away from the place of Jerusalem, or will scatter—for \"I will scatter\" is to be understood. And I will scatter from this place the remnants of Baal, and I will scatter the names of the temple-keepers together with the priests, and I will scatter those who adore the host of heaven upon the rooftops, and I will scatter those who adore and swear in the Lord and swear in Melchom, and I will scatter those who turn away, or decline, from behind the back of the Lord, and who do not seek him, or do not hold fast to him. But those turn away behind the back of the Lord who, abandoning his worship, swear in Melchom and adore the host of heaven and venerate Baal, the idol of the Sidonians. Up to this point the historical sense has been expounded; let us also consider the anagogical sense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Propter Dominum qui de tribu Juda ortus est, et propter Jerusalem in qua regnavit Judas, hoc est, Dominus atque Salvator, dicamus quando multiplicata fuerit iniquitas, et refrixerit charitas multorum (Matth. XXIV), et veniente Domino, rara fides apparuerit in terra, intantum ut tententur etiam electi Dei (Luc. XVIII): tunc extendere Dominum ad supplicia peccatorum manum suam super Judam, qui sibi videtur nomen Domini confiteri, et super Jerusalem, Ecclesiam quae ex pace sortita vocabulum est, et auferre de Ecclesia nomina Baalim, quod interpretatur in sublimioribus. Auferet autem Dominus nomina vanae gloriae et admirationis falsae, quae versantur in Ecclesia, in qua juxta Jacobum honoratur annulum aureum habens 4, et contemnitur pauper, cum ad adventum judicis et senatoris, et in commune omnium divitum, plebs universa consurgit, et sancto pauperi ne standi quidem inter catervas potentium, et consessiones eorum tribuitur locus; sed et nomina sacerdotum cum sacerdotibus qui frustra sibi applaudunt in episcopali nomine, et in presbyterii dignitate, et non in opere (Jacob. II).","english":"Because of the Lord who sprang from the tribe of Judah, and because of Jerusalem in which Judah reigned—that is, the Lord and Savior—let us say that when iniquity has been multiplied, and the love of many has grown cold (Matt. 24), and with the Lord's coming faith has appeared rare on the earth, to such an extent that even the elect of God are tempted (Luke 18): then the Lord stretches out his hand to the punishments of sinners over Judah, who seems to himself to confess the name of the Lord, and over Jerusalem, the Church which has obtained its name from peace, and takes away from the Church the names of the Baalim, which is interpreted as \"in the higher places.\" But the Lord will take away the names of vainglory and of false admiration, which are found in the Church, in which, according to James, the one having a gold ring is honored and the poor man is despised, when at the arrival of a judge and a senator, and generally of all the rich, the whole common people rises up, and not even a place of standing among the crowds of the powerful, nor a seat among their assemblies, is granted to the holy poor man; but also the names of priests together with the priests who vainly applaud themselves in the name of bishop and in the dignity of the presbyterate, and not in deed (James 2).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Unde signanter non ait, et opera sacerdotum cum sacerdotibus, sed nomina: qui tantummodo falsa nomina praeferunt dignitatum, et malis operibus sua nomina destruunt, et eos qui adorant super lecta militiam coeli, qui elevantur adversus scientiam Dei; et omne quod geritur in saeculo, fictam sibi scientiam pollicentes, referunt ad ortus stellarum et occubitus, et mathematicorum sequuntur errores, et eos qui adorant Dominum et Melchom, qui saeculo pariter et Domino putant se posse servire, et duobus dominis satisfacere, Deo et mammonae: qui militantes Christo, obligant se negotiis saecularibus (II Tim. II), et eamdem imaginem offerunt Deo et Caesari, et cum Christi sacerdotes se esse dicant, filios suos consecrant Melchom, id est regi suo. Recte enim habent regem hominem, qui regem Dominum perdiderunt, et qui per mala opera declinant a Domino, et non requirunt eum, retinent sua peccata fugientem. Si quis autem voluerit juxta interpretationem nominum Judae et Jerusalem super anima uniuscujusque hoc ipsum intelligere, non errabit, quod auferat Dominus universa quae diximus, vel in consummatione mundi, vel in singulorum exitu, quando audient: Stulte, hac nocte auferetur anima tua a te (Luc. XII, 20).","english":"Hence he pointedly does not say, \"and the works of the priests with the priests,\" but their names: those who put forward only false names of dignities, and by evil works destroy their own names, and those who worship the host of heaven upon the roofs, who are lifted up against the knowledge of God; and everything that is done in the world, promising themselves a fabricated knowledge, they refer to the risings and settings of the stars, and they follow the errors of the astrologers, and those who worship the Lord and Milcom, who think they can serve the world and the Lord alike, and satisfy two masters, God and mammon: who, while serving as soldiers of Christ, entangle themselves in worldly affairs (II Tim. 2), and offer the same image to God and to Caesar, and while they call themselves priests of Christ, they consecrate their sons to Milcom, that is, to their king. For rightly do they have a man as their king, who have lost the Lord as their king, and who through evil works turn away from the Lord, and do not seek him, they keep their sins as he flees. But if anyone wishes to understand this same thing according to the interpretation of the names Judah and Jerusalem, in relation to the soul of each individual, he will not err, that the Lord takes away all the things we have mentioned, either at the consummation of the world, or at the departure of each individual, when they will hear: Fool, this night your soul will be taken from you (Luke 12:20).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Et extendat manum suam super eum, qui Dominum non confitetur 1, et super eum qui sensum pacis se habere jactat, ut auferat atque disperdat de tali Jerusalem omnem superbiam, et falsos in Deum cultus, et variorum errores dogmatum, et servitutem in Deum pariter et mundum, et per quotidiana peccata, aversionem a Domino et neglectum in Deum.\n\n(Vers. 7.) « Silete a facie Domini Dei, quia juxta est dies Domini, quia praeparavit Dominus hostiam: sanctificavit vocatos suos. » LXX: « Timete a facie Domini Dei, quia juxta est dies Domini, quia praeparavit Dominus victimam suam: sanctificavit vocatos suos. » Pro eo quod LXX transtulerunt, timete, et nos posuimus, silete, in Hebraeo interjectio est imperantis silentium, qua saepe utuntur et comici; sed et absolute praecipitur: in cunctis silentium, quod dies ventura sit Domini. Diem autem Domini, diem intelligamus captivitatis et ultionis in populum peccatorem, et hostiam subversionis Jerusalem, et sanctificationem eorum quos dedicavit interfectioni, secundum illud quod dicitur in Jeremia: Sanctifica eos in die interfectionis eorum. (Jerem. XII, 3). Et est sensus: Venit contra impium populum olim praedicta captivitas, jam prope est. Sub Josia enim rege prophetia texitur: hoc interfecto, timete a facie Domini Dei, quia juxta est dies Domini, quia praeparavit Dominus victimam suam, sanctificavit vocatos suos.","english":"And he will stretch out his hand against him who does not confess the Lord, and against him who boasts that he has a mind for peace, so as to take away and scatter from such a Jerusalem all pride, and false forms of worship of God, and the errors of various doctrines, and slavery to God and the world alike, and, through daily sins, turning away from the Lord and neglect of God.\n\n(Verse 7.) \"Be silent before the face of the Lord God, for the day of the Lord is near, for the Lord has prepared a victim: he has sanctified those he has called.\" The Septuagint has: \"Fear before the face of the Lord God, for the day of the Lord is near, for the Lord has prepared his victim: he has sanctified those he has called.\" In place of what the Septuagint translated as \"fear,\" we have put \"be silent\"; in Hebrew it is an interjection commanding silence, which even the comic poets often use; but it is also given as an absolute command: silence in all things, because the day of the Lord is coming. But let us understand the day of the Lord as the day of captivity and vengeance upon a sinful people, and the victim as the overthrow of Jerusalem, and the sanctification of those whom he has dedicated to slaughter, according to what is said in Jeremiah: \"Sanctify them on the day of their slaughter\" (Jeremiah 12:3). And the sense is: The captivity long foretold is coming against the impious people; it is already near. For the prophecy is woven together under King Josiah: once he has been killed, fear before the face of the Lord God, for the day of the Lord is near, for the Lord has prepared his victim: he has sanctified those he has called.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Tota vastitas venit, de qua et in Exechiel: Venit, inquit, finis: finis venit (Ezech. VII, 2), et caetera. Haec mihi victima placet, has mihi hostias sanctificavi. Potest autem hoc quod ait, sanctificavit vocatos suos, et de Babyloniis accipi, quos in ultionem populi etiam servos suos vocat, vindicantes injuriam suam. Vocavit inquit, Nabucbodonosorservum meum (Jerem. XXV, 9). Et in eodem volumine, non solum servum, sed columbam eum quoque vocat: A facie gladii columbae (Jerem. XLVI, 16). Porro secundum tropologiam, quia facies Domini est super facientes mala, ut perdat de terra memoriam eorum, et prope est dies judicii (quia ad comparationem aeternitatis omne hujus saeculi tempus breve est) sive exitus singulorum: timeant omnes, et sileant ne facies Domini (de qua sanctus ait (Psal. IV, 7): Signatum est super nos lumen vultus tui, Domine) peccatorum fenum, stipulam, ligna consumat. Praeparavit enim Dominus hostiam suam, totum Levitici mysterium, quando per ignem et effusionem sanguinis, et veram oblationem salvi fient, qui salvandi sunt, et sanctificabuntur vocati. Quidam de nostris, diem Domini et hostiam ejus, et sanctificationem vocatorum, in adventu Salvatoris intelligunt, quando immolatus est Agnus, et in sanguine ejus sanctificati sunt apostoli, et caeteri qui per eos vocati sunt.","english":"All devastation has come, of which it is also said in Ezekiel: \"The end has come,\" he says, \"the end has come\" (Ezekiel 7:2), and the rest. This is the victim that pleases me; these are the sacrifices I have sanctified for myself. But what he says, \"he has sanctified his called ones,\" can also be understood of the Babylonians, whom he calls even his servants for the avenging of his people, those who vindicate his injury. \"I have called,\" he says, \"Nebuchadnezzar my servant\" (Jeremiah 25:9). And in the same volume he calls him not only a servant but also a dove: \"From the face of the sword of the dove\" (Jeremiah 46:16). Further, according to tropology, because the face of the Lord is upon those who do evil, to destroy their memory from the earth, and the day of judgment is near (because in comparison with eternity all the time of this age is brief), or the departure of individuals: let all fear and be silent, lest the face of the Lord (of which the holy one says (Psalm 4:7): \"The light of your countenance, O Lord, is signed upon us\") consume the hay, stubble, and wood of sins. For the Lord has prepared his victim, the whole mystery of Leviticus, when through fire and the shedding of blood, and the true offering, those who are to be saved will be saved, and the called ones will be sanctified. Some of our own understand the day of the Lord, and his victim, and the sanctification of the called ones, in the advent of the Savior, when the Lamb was sacrificed, and in his blood the apostles were sanctified, and the others who were called through them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"(Vers. 8, 9.) « Et erit in die hostiae Domini, visitabo super principes, et super filios regis, et super omnes qui induti sunt veste peregrina. Et visitabo omnem qui arroganter ingreditur super limen in die illa: qui complent domum Domini Dei sui iniquitate et dolo. » LXX: « Et erit in die hostiae Domini, et ulciscar super principes, et super domum regis, et super omnes qui induti sunt vestimentis alienis: et ulciscar super omnes manifeste, qui sunt in vestibulis in die illa, qui complent domum Domini Dei sui impietate et dolo. » In die Judaicae captivitatis, quando totus populus immolandus est, visitabit Dominus, et super principes qui mane bibebant siceram, et super filios regis, vel omnes de stirpe regia, vel certe proprie filios Josiae, quos vel occisos vel captos legimus, et super, omnes qui induti sunt veste peregrina, hoc est, qui pro Dei cultu venerati sunt idola. Et super omnes qui arroganter ingrediuntur super limen in die illa, hoc est, adversum superbos, qui cum quodam fastu et dignitatis supercilio, gradus templi et sanctuarii limen ascendunt.","english":"(Verses 8, 9.) \"And it shall come to pass in the day of the sacrifice of the Lord, that I will visit upon the princes, and upon the sons of the king, and upon all who are clothed in foreign garments. And I will visit upon everyone who arrogantly steps over the threshold in that day: who fill the house of the Lord their God with iniquity and deceit.\" The Septuagint: \"And it shall come to pass in the day of the sacrifice of the Lord, and I will take vengeance upon the princes, and upon the house of the king, and upon all who are clothed in foreign garments: and I will take vengeance upon all openly, who are in the vestibules in that day, who fill the house of the Lord their God with impiety and deceit.\" In the day of the Jewish captivity, when the whole people is to be sacrificed, the Lord will visit both upon the princes who drank strong drink in the morning, and upon the sons of the king—either all of the royal stock, or certainly, specifically, the sons of Josiah, whom we read were either killed or taken captive—and upon all who are clothed in foreign garments, that is, those who, instead of the worship of God, have reverenced idols. And upon all who arrogantly step over the threshold in that day, that is, against the proud, who with a certain haughtiness and loftiness of dignity ascend the steps of the temple and the threshold of the sanctuary.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Porro quia in eo ubi nos interpretati sumus, qui arroganter ingrediuntur super limen 1, potest intelligi secundum Hebraicum, qui transiliunt limen: et hoc historice sentiendum est, vindicabo super eos, qui juxta Regnorum primum librum non calcant limen idolorum, superstitionibus servientes, qui repleverunt domum Domini Dei sui non solum idolorum cultu, sed iniquitate et scelere et omni mendacio, ut ad errorem religionis iniquitas quoque in subjectos et in proximos mendacium jungeretur. Sed quia semel et tropologice exponere coepimus: Visitabit Dominus in adventu et passione Salvatoris, id est, in die hostiae Filii sui super pontifices et sacerdotes populi Judaici, et super domum regiam. Usque ad illud enim tempus perseveraverunt reges Judae des stirpe David, secundum prophetiam Jacob: Non deficiet princeps ex Juda, neque dux de femoribus ejus, donec veniat cui repositum est, et ipse erit exspectatio gentium (Gen. XLIX, 10). Post hostiam enim Domini ablatum est regnum a Judaeis. Et super omnes, inquit, qui induti sunt vestimentis alienis, qui recesserunt a protectione et indumento Dei, et suo errore cooperti sunt. Et ulciscar super omnes manifeste qui sunt in vestibulis, hoc est, qui egressi sunt de templo Dei: et cum deberent esse intrinsecus, propter peccata sua egressi sunt foras, et de Ecclesia Dei recesserunt, adimplentes templum ejus impietate et dolo.","english":"Furthermore, because in the place where we translated \"who enter arrogantly upon the threshold,\" it can be understood according to the Hebrew as \"who leap over the threshold,\" this too must be taken historically: I will take vengeance upon those who, according to the first book of Kings, do not tread upon the threshold of idols, serving superstitions, who filled the house of the Lord their God not only with the worship of idols but with iniquity and crime and every lie, so that to the error of religion there might be joined also iniquity against their subjects and lies against their neighbors. But since we have once begun to expound tropologically: the Lord will visit at the coming and passion of the Savior, that is, in the day of the sacrifice of his Son, upon the pontiffs and priests of the Jewish people, and upon the royal house. For up to that time the kings of Judah from the stock of David persevered, according to the prophecy of Jacob: \"The prince shall not fail from Judah, nor the leader from his thighs, until he comes to whom it has been reserved, and he himself shall be the expectation of the nations\" (Gen. 49:10). For after the sacrifice of the Lord, the kingdom was taken away from the Jews. And upon all, he says, who are clothed in foreign garments, who have withdrawn from the protection and clothing of God and are covered by their own error. And I will take vengeance openly upon all who are in the vestibules, that is, who have gone out from the temple of God; and when they ought to be inside, because of their sins they have gone outside and have withdrawn from the Church of God, filling his temple with impiety and deceit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Hoc intellectum sit in primo Salvatoris adventu. Quia autem de consummatione mundi et die judicii, quem omnes diem interpretantur Domini, semel exposuimus: scire debemus, quod illo tempore visitet Dominus super principes, et super pastores, qui lac de ovibus comedunt, lanasque tondentes, non curant de contritione gregis, et super filios regis, qui se jactant Christianos, et quod regis Christi sint filii, gloriantur: et super omnes qui induti sunt vestibus alienis. Vestis filiorum regis et principum indumentum Christus est, quod accipimus in baptismo, juxta illud: Induite vos Christum Jesum (Rom. XIII, 14) Et: Induite vos viscera misericordiae, bonitatis, humilitatis, mansuetudinis, patientiae (Coloss. III, 12), et caetera. In quibus praecipitur, ut induamur novo homine coelesti, juxta Creatorem nostrum, et projiciamus indumentum veteris hominis cum operibus ejus (Ephes. IV). Cum ergo debeamus talibus indui vestimentis, pro misericordia induimur crudelitate; pro patientia, impatientia; pro justitia, iniquitate. Et ut semel dicam, pro virtutibus, vitiis; id est, pro Christo, Antichristo. Unde dicitur de istiusmodi homine: Et indutus est maledictione sicut vestimento (Psal. CVIII, 18).","english":"Let this be understood of the Savior's first advent. But since we have once expounded concerning the consummation of the world and the day of judgment, which all interpret as the day of the Lord, we ought to know that at that time the Lord will visit upon the princes, and upon the shepherds who eat the milk of the sheep and, shearing the wool, do not care for the breaking of the flock, and upon the sons of the king who boast themselves Christians and glory that they are sons of Christ the king, and upon all who are clothed in others' garments. The garment of the sons of the king and the clothing of princes is Christ, which we receive in baptism, according to that saying: Put ye on Christ Jesus (Rom. 13:14), and: Put ye on the bowels of mercy, goodness, humility, meekness, patience (Col. 3:12), and the rest. In these things it is commanded that we be clothed in the new heavenly man, according to our Creator, and that we cast off the garment of the old man with his works (Eph. 4). Since, then, we ought to be clothed in such garments, for mercy we are clothed in cruelty; for patience, impatience; for justice, iniquity. And to say it once for all, for virtues, vices; that is, for Christ, Antichrist. Whence it is said of a man of this sort: And he is clothed with cursing as with a garment (Ps. 108:18).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Vindicabit quoque Dominus manifestissime in adventu suo, etiam super eos qui cum bonis operibus in Ecclesia esse deberent, ejecerunt se ob conversationem pessimam, et traditi Satanae versantur in vestibulis, imo nec in vestibulis, sed ante vestibula: quod significantius Graece dicitur. Et super omnes vindicabit, qui variis iniquitatibus atque peccatis implent Ecclesiam, et impietatibus atque mendacio, et miscent sanguinem sanguini. Quod si voluerimus hoc ipsum accipere super animabus singulorum, principes et domum regis, intelligamus, id est, cogitationes et sensus, et ipsam animam, quae debet esse hospitium regis; et juxta superiorem expositionem indumenta quoque aliena, et omnia quae sequuntur, referamus ad unumquemque credentium, qui cum debuerant induti esse Christo, et semper versari intrinsecus, variis se peccatorum operuerunt vestimentis, et egressi de Ecclesia, id est, congregatione sanctorum, pro virtutibus impleverunt templum corporis sui iniquitate et dolo.","english":"The Lord will also most manifestly vindicate in his advent even those who, though they ought to be in the Church with good works, have cast themselves out through their utterly wicked conduct, and, handed over to Satan, linger in the vestibules—or rather, not in the vestibules, but before the vestibules, which is expressed more significantly in Greek. And he will vindicate all those who fill the Church with various iniquities and sins, and with impieties and falsehood, and who mingle blood with blood. But if we wish to take this very thing as referring to the souls of individuals—the princes and the house of the king—let us understand it as the thoughts and senses, and the soul itself, which ought to be a lodging-place of the king; and according to the earlier exposition, let us also refer the alien garments and all that follows to each one of the faithful, who, when they ought to have been clothed in Christ and always to have dwelt within, have covered themselves with various garments of sins, and having gone out from the Church, that is, from the assembly of the saints, have filled the temple of their own body, in place of virtues, with iniquity and deceit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"(Vers. 10.) « Et erit in die illa, dicit Dominus, vox clamoris a porta piscium, et ululatus a secunda, et contritio magna a collibus. » LXX: « Et erit in illa die, dicit Dominus, vox clamoris de porta compungentium, et ululatus a secunda, et contritio magna a collibus.·» In die hostiae Domini, quando extenderit manum suam super Judam et super omnes habitantes Jerusalem, et hostilis eam vallaverit exercitus, erit vox clamoris a porta piscium et ululatus a secunda, et contritio magna a collibus. Portam piscium eam vocabant, quae Diospolim ducit et Joppen, et vicinior mari erat inter cunctas vias Jerusalem, de qua et Esdras refert: Portam vero piscium aedificaverunt filii Asnaa, ipsi texerunt eam, et statuerunt valvas, et seras et vectes (II Esdr. III, 3). Quod autem ait, et ululatus a secunda, secundi muri in eodem climate portam significat, de qua et in Regnorum libro scriptum est: Et ivit Helchias sacerdos, et Ahiham, et Achabor, et Saphan, ei Asaias ad Oldam propheten, uxorem Sellum filii Thecuae, filii Haras, custodis vestium, et haec habitabat Jerusalem in Secunda (IV Reg. XXII, 14). Contritionem autem magnam a collibus de monte Sion et excelsiore urbis parte loquitur: quia cum altiora et arx civitatis fuerint occupata, facilior est in prona descensus.","english":"(Verse 10.) \"And in that day, says the Lord, there shall be the sound of a cry from the fish gate, and a wailing from the second, and great destruction from the hills.\" The Septuagint: \"And in that day, says the Lord, the sound of a cry from the gate of those who are pricked, and a wailing from the second, and great destruction from the hills.\" In the day of the Lord's sacrifice, when he has stretched out his hand over Judah and over all the inhabitants of Jerusalem, and the hostile army has surrounded her, there shall be the sound of a cry from the fish gate and a wailing from the second, and great destruction from the hills. They called that gate the fish gate which leads to Diospolis and Joppa, and was nearer the sea than all the other roads of Jerusalem, of which Ezra also reports: But the sons of Asnaa built the fish gate, they covered it, and set up its doors, and bars and bolts (II Esdras 3:3). But what he says, and a wailing from the second, signifies the gate of the second wall in the same region, of which it is also written in the book of Kings: And Helchias the priest went, and Ahiham, and Achabor, and Saphan, and Asaias to Olda the prophetess, the wife of Sellum the son of Thecua, the son of Haras, keeper of the garments, and she dwelt in Jerusalem in the Second (IV Kings 22:14). But he speaks of great destruction from the hills, from Mount Zion and the higher part of the city: because when the higher places and the citadel of the city have been occupied, the descent is easier on the slope.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Si autem diem illam quam Dominus comminatur, diem judicii ut supra voluerimus accipere, eo tempore quando Vetustus dierum sessurus est (Dan. VII), et aperiendi libri, et pandendae conscientiae singulorum: tunc implebitur vox clamoris a porta compungentium. Prima enim porta oculorum erit, qua exhibebuntur nobis peccata ante oculos nostros, et omnis pompa et imago antiquorum scelerum et vitiorum atque luxuriae proferetur in mediam. Tunc illud erit verum quod scriptum est: Ecce homo et opera ejus ante faciem ejus. Torquebit igitur cum conscientia, et postquam compunctus clamaverit a prima oculorum porta, ululabit etiam a secunda, quam et aures intelligere possumus. Per hos enim vel maxime sensus, quibus vitia illapsa fuerant, eorum poena sentietur, quando cernemus quod fecimus et sermone docti, totumque audientes ordinem peccatorum, in ululatum compellemur, et conteretur, in nobis quidquid fuerat excelsum, et propter caecitatem et surdas aures ignorabatur a nobis. Vel certe cum verba sublimia et eruditio de excelso veniens, conteret nos atque confringet, et opere complebitur: Rugiebam a gemitu cordis mei (Psal. XXXVII, 9), ut sit sacrificium Deo spiritus contribulatus (Psal. L); in nobis, qui homines sumus, et non tam grandia peccata fecimus, ut montibus comparentur, colles contriti sunt. In diabolo autem et angelis ejus, excelsa montium conterentur.","english":"But if we wish to understand that day which the Lord threatens as the day of judgment, at that time when the Ancient of Days is to sit (Dan. 7), and the books are to be opened, and the conscience of each individual is to be laid bare, then the sound of a cry from the gate of the compunct will be fulfilled. For the first gate will be that of the eyes, through which our sins will be set before our eyes, and all the pomp and image of former crimes and vices and luxury will be brought out into the midst. Then that will be true which is written: \"Behold, the man and his works are before his face.\" He will be tormented, then, together with his conscience, and after he has been compunct and has cried out from the first gate of the eyes, he will wail also from the second, which we can understand as the ears. For it is through these senses especially, into which vices have slipped, that their punishment will be felt, when we discern what we have done and, taught by the word, and hearing the whole order of our sins, we are compelled into wailing, and whatever in us had been lofty, and was unknown to us because of blindness and deaf ears, will be crushed. Or certainly, when sublime words and learning coming from on high crush and break us, and it is fulfilled in deed: \"I roared from the groaning of my heart\" (Ps. 37:9), so that there may be for God a sacrifice of a contrite spirit (Ps. 50), in us, who are men and have not committed sins so great as to be compared to mountains, the hills are crushed. But in the devil and his angels, the lofty places of the mountains will be crushed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Multi putant juxta historiam quod ad Babyloniorum tempora retulimus, intelligendum esse de primo Salvatoris adventu, quando propter peccata nimia, et clamorem populi concrepantem: Sanguis ejus super nos, et super filios nostros [Matth. XXXVII, 25), circumdata est ab exercitu Jerusalem, et a duobus ursis, Vespasiano videlicet et Tito, irridentium puerorum turba consumpta est (IV Reg. II). Quae quidem intelligentia magis fidei nostrae convenit, sed ita ut sciamus et priori historiae posse congruere, vel certe priorem captivitatem typum esse secundae et perfectae eversionis Jerusalem. Nec non et hoc animadvertendum (quia ADAGIM ( ) manifeste in Hebraeo, non portam compungentium; sed portam piscium sonat) allegorice, portam piscium esse in Jerusalem, per quam inferuntur boni pisces qui a malis fuerint separati, et lugebunt, caeteris introeuntibus, qui foris remanserint. Vel certe in fine mundi et in consummatione lugebunt a porta piscium prima, qui suum baptisma non servaverunt; lugebunt a secunda, qui non egerunt pro peccatis dignam poenitentiam. Et erit magna contritio super colles, qui nec pro peccatis incurvati sunt ut cervicem suam submitterent, et sua scelera deplorarent. Per has enim duas portas baptismi et poenitentiae in Jerusalem, id est, in Ecclesiam Dei vel introitus vel reditus esi.","english":"Many think that, according to the history which we have related to the times of the Babylonians, this should be understood of the first coming of the Savior, when because of excessive sins and the clamor of the people crying out, \"His blood be upon us and upon our children\" (Matt. 27:25), Jerusalem was surrounded by an army, and by two bears—namely Vespasian and Titus—the crowd of mocking children was destroyed (2 Kings 2). This understanding indeed accords more with our faith, but in such a way that we know it can also fit the earlier history, or at least that the earlier captivity is a type of the second and perfect overthrow of Jerusalem. And this too must be noted (since ADAGIM manifestly in Hebrew means not the gate of the stung, but the gate of fishes) allegorically, that the gate of fishes is in Jerusalem, through which the good fishes are brought in, those that have been separated from the bad, and they shall mourn, while the rest enter, who have remained outside. Or at least at the end of the world and in the consummation they shall mourn at the first gate of fishes, who have not kept their baptism; they shall mourn at the second, who have not performed worthy penance for their sins. And there shall be great contrition upon the hills, those who have not been bowed down for their sins so as to submit their neck and bewail their crimes. For through these two gates—of baptism and of penance—in Jerusalem, that is, in the Church of God, there is either an entrance or a return.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":24,"ref":"p24","source":"(Vers. 11.) « Ululate, habitatores pilae: conticuit omnis populus Chanaan. » LXX: « Plangite qui habitatis concissam: quia assimilatus est omnis populus Chanaan. » Pila quae Hebraice dicitur MACH- THES ( ) et ab Aquila versa est, non per brevem syllabam prima (Al. primam) legenda est, ne putemus, sed productam, ut de pila sciamus dici, in qua frumenta tunduntur, vas concavum, et medicorum aptum usui, in quo proprie ptisanae feriri solent3. Dicat aliquis intellexisse se quid significat pila, sed scire velle cur in praesenti loco assumpta sit. Quia semel descriptio est captae urbis, et dicitur: Vox clamoris a porta piscium, et ululatus a secunda, et contritio magna a collibus: nunc idem descriptionis ordo servatur, et de ululatu dicitur eorum, qui habitant in valle Siloe. Et pulchre Scriptura non dixit, qui habitatis in valle, qui habitatis in gurgustio; sed qui habitatis in pila, quod scilicet quomodo frumenta feriente desuper vecte, contunduntur: ita de porta piscium, et de porta secunda, et de collibus proruens in vos decurret exercitus. Populum autem Chanaan appellavit populum Judaeorum, juxta illud quod legimus in Daniele: Semen Chanaan et non Juda (Dan. XIII, 56); et ad Jerusalem: Pater tuus Amorrhaeus, et meter tua Cethaea (Ezech. XVI, 3); et in alio loco: Chanaan, in manu tua, statera iniquitatis (Osee XII, 7).","english":"(Verse 11.) \"Howl, inhabitants of the mortar: all the people of Canaan is silent.\" The LXX: \"Wail, you who dwell in the crushed place: for all the people of Canaan has been likened.\" The word pila, which in Hebrew is called MACHTHES, and was rendered by Aquila, is not to be read with a short first syllable, lest we think it means a ball, but with a long one, so that we know it is said of the pila in which grain is pounded, a hollow vessel, and suited to the use of physicians, in which barley-groats are customarily pounded. Let someone say he has understood what pila means, but wants to know why it has been taken up in the present passage. Because once the description of the captured city has been given, and it is said: \"The voice of clamor from the fish gate, and a wailing from the second, and great crushing from the hills,\" now the same order of description is preserved, and wailing is spoken of those who dwell in the valley of Siloah. And beautifully Scripture did not say, \"you who dwell in the valley,\" \"you who dwell in the hovel,\" but \"you who dwell in the pila,\" namely because just as grain is crushed by a beam striking from above, so from the fish gate, and from the second gate, and from the hills the army will rush down upon you. But he called the people of the Jews the people of Canaan, according to what we read in Daniel: \"Seed of Canaan and not of Judah\"; and to Jerusalem: \"Your father was an Amorite, and your mother a Hittite\"; and in another place: \"Canaan, in your hand, a balance of iniquity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Quod si voluerimus juxta utramque translationem, tropologiam texere, recte ad ululatum et planctum concitantur qui in extremis peccatorum faecibus habitant, et in scelerum suorum ima demersi dicunt: Infixus sum in limo profundi, et non est, inquit, substantia (Psal. LXVIII, 3). Unde et additur: qui habitatis concissam, hoc est, animam multis iniquitatibus vulneratam, sive Ecclesiam, quae schismatibus, haeresibusque lacerata est, et ad singula vulnera plangit filios interfectos. Quod autem dicit: Conticuit, sive assimilatus est omnis populas Chanaan, blasphemiam eorum in die judicii cessare significat, et os quod in altum posuerunt, linguamque ad terram usque penetrantem, aeterno silentio conticescere. Et quia peccatum peccavit Jerusalem, et ideo in commotionem facta est, populus dicitur Chanaan, quod interpretatur, commotio. Non enim potest dicere: Statuit super petram pedes meos (Psal. XXXIX, 3); sed incertus et fluctuans semper in motu est. Unde et Noe vir sanctus, postquam evigilavit e somno, ex maledictione nomen imposuit Chanaan, dicens: Maledictus Chanaan puer, famulus erit fratrum suorum (Gen. IX, 25). Non solum autem Chanaan assimilantur peccatores, sed pro qualitate et diversitate peccati, alius assimilatur Pharaoni, alius Nemrod giganti.","english":"But if we wish to weave a tropological interpretation according to each translation, they are rightly roused to wailing and lamentation who dwell in the utmost dregs of sins, and having been plunged into the depths of their crimes, say: I am stuck fast in the mire of the deep, and, he says, there is no substance (Ps. 68:3). Whence it is also added: you who dwell in the crushed place, that is, the soul wounded by many iniquities, or the Church, which has been torn by schisms and heresies, and bewails her slain sons at each wound. But what he says: All the people of Canaan is silent, or has been likened, signifies that their blasphemy ceases on the day of judgment, and that the mouth which they set on high, and the tongue which pierces even to the earth, fall silent in eternal silence. And because Jerusalem has sinned a sin, and therefore has been made a commotion, the people is called Canaan, which is interpreted as commotion. For it cannot say: He set my feet upon a rock (Ps. 40:3); but being uncertain and fluctuating, it is always in motion. Whence also holy Noah, after he awoke from sleep, imposed the name from a curse upon Canaan, saying: Cursed be Canaan, a servant shall he be to his brothers (Gen. 9:25). Moreover, sinners are not only likened to Canaan, but according to the quality and diversity of their sin, one is likened to Pharaoh, another to the giant Nimrod.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Et e contrario, per bona opera atque virtutes, quia et virtutum itinera sunt diversa, ille spiritum assumit Abraham 4, hic Moysi, alius Eliae; quamobrem ab Apostolo dicitur: AEmulamini charismata meliora (I Cor. XII, 31). Qui vero perfectus est, juxta eam tamen perfectionem quam humana conditio potest capere, similitudine Dei signatur.\n\n« Disperierunt omnes involuti argento. » LXX: « Disperierunt omnes qui erecti sunt argento. » Qui sibi, inquit, in divitiis confidebant, et tantas habebant opes, ut se quasi involutos et septos suis divitiis aestimarent. Vel certe secundum LXX, qui erecti erant in superbiam et pauperes despiciebant, ira veniente, vastati sunt. Simulque considera quod non dixerit: Peribunt qui erecti sunt argento; sed jam nunc, antequam eis veniat supplicii dies, in eo ipso quod superbiant, et semper de thesauris suis cogitent et serviant eis, perierint atque corruerint. Quod qui intellexerit, puto eum non satis cupere divitias, in quibus non peribunt, sed perierunt qui erecti sunt. Neque vero aestimandum est eos solos periisse, qui argento erecti sunt, sed juxta hanc diffinitionem peribit et ille qui in generis nobilitate se jactat.","english":"And conversely, through good works and virtues, since even the paths of the virtues are diverse, one man receives the spirit of Abraham, another of Moses, another of Elijah; for which reason it is said by the Apostle: \"Earnestly desire the better gifts\" (1 Cor 12:31). But the one who is perfect, according to that perfection which human condition can attain, is marked by the likeness of God.\n\n\"All who were wrapped in silver have perished.\" The Septuagint: \"All who were lifted up by silver have perished.\" Those, he says, who trusted in riches, and had such great wealth that they reckoned themselves as it were wrapped and hedged about by their riches. Or certainly, according to the Septuagint, those who were lifted up in pride and despised the poor were laid waste when wrath came. And at the same time consider that he did not say: Those who are lifted up by silver will perish; but already now, before the day of punishment comes upon them, in that very thing in which they are proud, and always think about their treasures and serve them, they have perished and fallen. And whoever understands this, I think he will not greatly desire riches, in which they do not perish, but those who were lifted up have perished. Nor indeed is it to be supposed that only those have perished who were lifted up by silver, but according to this definition he will also perish who boasts in the nobility of his lineage.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Qui gloriatur in dignitatibus, peribit; qui inflatur, peribit; qui in fortitudine corporis gloriatur, peribit 2; peribit qui in femineo languore mollitus comam nutrit, vellit pilos, cutem polit, et ad speculum comitur, quae proprie passio et insania feminarum est. Si quis autem vult erigi et superbire sancta superbia, erigatur cum apostolis, quando dignus fuerit pro nomine Jesu Christi contumeliam pati, glorietur cum Apostolo, qui exsultabat in tribulationibus, sciens quod tribulatio operetur patientiam, patientia spem, spes autem non confundat (Rom. V).\n\n(Vers. 12.) « Et erit in tempore illo, scrutabor Jerusalem in lucernis, et visitabo super viros defixos in faecibus suis; qui dicunt in cordibus suis, non faciet bene Dominus, et non faciet male. » LXX: « Et erit in die illa, scrutabor Jerusalem cum lucerna, et ulciscar super viros qui contemnunt custodias suas, et dicunt in cordibus suis, non faciet bene Dominus, et non faciet male. » In tempore et in die captivitatis Jerusalem vel a Babyloniis, vel a Romanis (quia dereliquit legem Domini, et impie egit in Dominum Creatorem suum), scrutabitur Dominus cum lucerna omnia abscondita Jerusalem, et nullum inultum patietur effugere.","english":"Whoever glories in dignities will perish; whoever is puffed up will perish; whoever glories in bodily strength will perish; he will perish who, softened by womanly weakness, nourishes his hair, plucks out hairs, smooths his skin, and adorns himself before a mirror—which is properly the passion and madness of women. But if anyone wishes to be raised up and to be proud with a holy pride, let him be raised up with the apostles, when he has been deemed worthy to suffer insult for the name of Jesus Christ; let him glory with the Apostle, who exulted in tribulations, knowing that tribulation produces endurance, endurance hope, and hope does not put to shame (Rom. 5).\n\n(Verse 12.) \"And it shall be in that time, I will search Jerusalem with lamps, and I will visit upon the men who are fixed in their own dregs; who say in their hearts, The Lord will not do good, and he will not do evil.\" The Septuagint: \"And it shall be in that day, I will search Jerusalem with a lamp, and I will take vengeance upon the men who despise their own watches, and say in their hearts, The Lord will not do good, and he will not do evil.\" In the time and day of the captivity of Jerusalem, whether by the Babylonians or by the Romans (because she abandoned the law of the Lord and acted impiously against the Lord her Creator), the Lord will search out with a lamp all the hidden things of Jerusalem, and he will allow no one to escape unpunished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Legamus Josephi historias, et ibi reperiemus scriptum de cloacis quoque, et speluncis, et antris, et sepulcris, extractos principes et reges et potentes et sacerdotes, qui se in eis metu mortis absconderant. Et visitabo, inquit, super eos, qui confidunt in corporibus suis, et in viribus suis, quas faeces vocat, sive peccata, in quibus penitus fuere defixi, qui tollentes providentiam, nec boni nec mali Deum auctorem esse dixerunt; hoc est, quod nec bonis bona, nec mala malis redderet; sed quod fortunae cuncta regerentur arbitrio, et casu ferrentur incerto. In consummatione autem mundi, quia dies Domini ipsa intelligitur, scrutabitur Dominus Jerusalem, id est Ecclesiam suam cum lucerna; et ulciscetur super viros contemptores, qui noluerunt suas servare custodias, id est, mandata Domini contempserunt, et insuper ratione se peccare, dicentes, blasphemaverunt in cordibus suis; quod nihil prodesset benefacere, nec obesset male agere, quia nec bonorum operum praemium, nec malorum poenam restitueret Deus. Recte autem Jerusalem, id est, Ecclesia (quae prius Jebus vocabatur, quod dicitur conculcata), quando conculcabatur a gentibus, et daemonum ludibrium erat, dicta est Jebus, et postquam coepit in ea pax habitare Domini, et factus est in pace locus ejus, nomen Jerusalem sortita est.","english":"Let us read the histories of Josephus, and there we shall find it written also of sewers and caves and caverns and tombs, that princes and kings and potentates and priests were dragged out from them, who had hidden themselves in them for fear of death. And I will visit, he says, upon those who trust in their bodies and in their strength, which he calls their dregs, or sins, in which they were utterly fixed, who, removing providence, said that God is the author neither of good nor of evil; that is, that he rendered neither good things to the good nor evil things to the evil, but that all things were governed by the whim of fortune and borne along by uncertain chance. But in the consummation of the world, because the day of the Lord is itself understood, the Lord will search Jerusalem, that is, his Church, with a lamp; and he will take vengeance upon contemptuous men, who refused to keep their watches, that is, despised the commandments of the Lord, and moreover sinned with reason, saying, and blasphemed in their hearts, that it profited nothing to do well, nor harmed to do evil, because God would restore neither the reward of good works nor the punishment of evil. Rightly, moreover, Jerusalem, that is, the Church (which was formerly called Jebus, which is said to mean \"trampled down\"), when she was trampled down by the nations and was a laughingstock of demons, was called Jebus; and after the peace of the Lord began to dwell in her, and his place was made in peace, she obtained the name Jerusalem.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Quia igitur in novissimo tempore, quod saepe jam diximus, multiplicata iniquitate, refrigescet charitas, et solis lumen recedet ab Jerusalem, et tanta erit vastitas, ut difficile salventur etiam electi Dei (Matth. XXIV): tunc in lucerna sermonis sui atque rationis omnia vitia scrutabitur Dominus in Jerusalem, et in medium proferet, et de otioso quoque verbo fiet judicium et vindicta, non in peccatores (poterat enim et peccatum veniam promereri), sed in contemptores, de quibus dicitur in Habacuc: Videte contemptores et aspicite (Habac. I, 5); et in alio loco: Quare non respicis ad contempiores? Ac deinde: Qui autem arrogans est, et contemptor, vir superbus, et caetera. Super his fiet ultio 5, qui custodias Domini non servaverunt, et dicunt in cordibus suis: Non faciet Dominus bene, et non faciet male: non quod male Deus faciat, sed quod mala videatur poena esse ei qui patitur. Alioquin et scalpellus medici malus erit, quia resecat vulnera, et putridas amputat carnes. Et pater malus, caedens filium, ut a vitiis corrigat, et magister malus, corripiens discipulum ut erudiat: Omnis enim disciplina ad praesens non videtur gaudii esse, sed tristitiae: postea autem fructum pacificum his qui per eam eruditi sunt, reddet (Hebr. XII, 11).","english":"Therefore, since in the last time, as we have often said already, with iniquity multiplied charity shall grow cold, and the light of the sun shall withdraw from Jerusalem, and the desolation shall be so great that even the elect of God shall scarcely be saved (Matt. 24): then the Lord shall search out all vices in Jerusalem by the lamp of His word and reason, and shall bring them into the open, and judgment and vengeance shall be taken even for an idle word—not against sinners (for even sin could obtain pardon), but against the contemptuous, of whom it is said in Habakkuk: See the contemptuous and look (Hab. 1:5); and in another place: Why dost thou not look upon the contemptuous? And then: But he who is arrogant and contemptuous is a proud man, and so on. Vengeance shall be taken upon those who have not kept the watches of the Lord, and who say in their hearts: The Lord will do neither good nor evil—not that God does evil, but that punishment seems evil to him who suffers it. Otherwise the surgeon's scalpel too would be evil, because it cuts away wounds and amputates putrid flesh. And a father would be evil when he beats his son to correct him from vices, and a teacher evil when he rebukes his disciple to instruct him: for all discipline seems for the present not to be of joy, but of sorrow; afterward, however, it will yield the peaceful fruit to those who have been trained by it (Heb. 12:11).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"(Vers. 13, 14.) « Et erit fortitudo eorum in direptionem, et domus eorum in desertum. Et aedificabunt domos, et non inhabitabunt: et plantabunt vineas, et non bibent vinum earum. Juxta est dies Domini magnus: juxta est, et velox nimis. » LXX: « Et erit fortitudo eorum in rapinam, et domus eorum dissipabuntur. Et aedificabunt domos, et non habitabunt in eis, et plantabunt vineas, et non bibent vinum earum, quia juxta est dies Domini magnus: juxta est et velox nimis. » Manifestum est quod juxta utramque captivitatem omnis eorum sit caesus exercitus, et domus dirutae, et agri vineaeque vastatae sint: nec ultra eos Dei distulerit patientia. Sed cum dicerent ad prophetas, hoc in tempus erit, et in dies longos, venerit eis dies Domini magnus et velox nimis. Juxta tropologiam autem cum venerit tempus judicii sive, uniuscujusque mortis et egressionis a saeculo: tunc omnis fortitudo eorum in direptionem erit, ut quod male valebat, et erigebatur adversus Dominum, infirmum, fractumque vertatur ad melius. Velut si quis fortitudinem latronis et piratae et furis diripiat, infirmosque eos reddat, prodest illis sua infirmitas: debilitata enim membra quibus prius non bene utebantur, a malo opere cessabunt. Quod autem sequitur: Et domus eorum in desertum, multi sunt in Ecclesia aedificantes Sion in sanguine, et Jerusalem in iniquitate, quibus prodest tales domus destrui.","english":"(Verses 13–14.) \"And their strength shall be for plunder, and their houses for a desert. And they shall build houses, and shall not inhabit them: and they shall plant vineyards, and shall not drink their wine. The great day of the Lord is near: it is near, and very swift.\" The Septuagint: \"And their strength shall be for rapine, and their houses shall be scattered. And they shall build houses, and shall not dwell in them, and they shall plant vineyards, and shall not drink their wine, because the great day of the Lord is near: it is near and very swift.\" It is clear that in each captivity their whole army was cut down, and their houses overthrown, and their fields and vineyards laid waste: nor did God's patience defer them any longer. But when they said to the prophets, \"This will be for a time, and for long days,\" the great day of the Lord came upon them, and very swift. But according to the tropological sense, when the time of judgment comes—or of each one's death and departure from the world—then all their strength shall be for plunder, so that what was wrongly strong and was raised up against the Lord may be turned to the better by being made weak and broken. As if someone should plunder the strength of a robber and a pirate and a thief, and make them weak: their own weakness profits them, for the weakened members which they formerly used badly will cease from evil work. But what follows: \"And their houses for a desert,\" there are many in the Church building Zion in blood, and Jerusalem in iniquity, for whom it profits that such houses be destroyed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Legamus Leviticum, ubi leprosa domus destrui jubetur (Levit. XIV). Et quia lepra permaneus est et diffunditur, lapides ejus et ligna et omnis pulvis extra civitatem in locum immundum projici jubetur. Sed et in Jeremiae principio tale quid scribitur: Ecce dedi sermones meos in os tuum: ecce constitui te hodie (Al. tacet hodie) super gentes, et regna: eradicare, et suffodere, et disperdere, et aedificare, et plantare (Jerem. I, 9, 10). Destruitur aedificatio pessima, ut postea aedificatio bona construatur: eradicatur iniqua plantatio, ut plantatio juxta ponatur. Unde et in Salomone legimus: Melius est habitare sub divo, quam in calce litis cum iniquitate, et in domo nova (Prov. XXI, 9). Quasi bonus ergo Deus domos eorum, qui erant defixi in faecibus suis, et dixerant in corde suo: Non faciet bene Dominus, et non faciet male (Sophon. I, 12), destruit, nec eos in leprosis et immundis domibus habitare permittit: nec facit in bibant vinum de vineis, quas plantaverant. Si enim plantassent vineam Sorec, et vineam electam totam veram, bibissent vinum suum, et inebriati essent cum patriarcha Noe, et Joseph in meridie (Gen. IX et XLIII); sed quia dixerunt: Non faciet bene Dominus, et non faciet male, et de vinea Sodomorum erat vinea eorum, et propago eorum de Gomorrha: Uva eorum uva fellis, et botrus amaritudinis eis: furor draconum vinum eorum, et furor aspidum insanabilis (Deut.","english":"Let us read Leviticus, where the leprous house is ordered to be destroyed (Lev. 14). And because leprosy is persistent and spreads, its stones and timbers and all its dust are ordered to be cast out beyond the city into an unclean place. But also at the beginning of Jeremiah something of this sort is written: Behold, I have given my words in your mouth: behold, I have set you this day (in some copies \"this day\" is omitted) over nations and kingdoms: to root up, and to dig down, and to destroy, and to build, and to plant (Jer. 1:9–10). The worst building is destroyed, so that afterward a good building may be constructed: the iniquitous planting is rooted up, so that a planting may be set beside it. Whence also we read in Solomon: It is better to dwell in the open air, than in a house of contention with iniquity, and in a new house (Prov. 21:9). As if, then, God in his goodness destroys the houses of those who were fixed in their own dregs, and had said in their heart: The Lord will do neither good nor evil (Zeph. 1:12), nor does he permit them to dwell in leprous and unclean houses: nor does he make them drink wine from the vineyards which they had planted. For if they had planted the vine of Sorek, and the whole true choice vine, they would have drunk their wine, and been inebriated with the patriarch Noah, and with Joseph at noon (Gen. 9 and 43); but because they said: The Lord will do neither good nor evil, and their vine was of the vine of Sodom, and their offspring of Gomorrah: their grape is a grape of gall, and a cluster of bitterness to them: their wine is the fury of dragons, and the incurable fury of asps (Deut.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"XXXII, 32, 33), propterea plantaverunt vineas, et non bibent vinum earum. Et mystice dicitur de Sodoma et Gomorrha, quod omnis plantatio eorum perierit. Si enim permansissent in eo quod coeperant, ut essent quasi paradisus Dei, et non finissent in malo, ut essent quasi terra AEgypti, plantatio eorum utique permansisset. Tale quid et illud super AEgyptiis sonat in Psalmis: Occidit in grandine vineas eorum, et moros eorum in pruina (Psal. LXXVII, 47). Quasi clementissimus quippe Deus, omnem AEgyptiam plantationem et arbusculas, quae in AEgypto radicatae sanguineos habent fructus, interfecit et subvertit, ne bibant qui male plantaverunt, et comedant ex eis fructum. Prope est dies Domini magnus et velox nimis, cui resistere nemo potest: prope autem est vel propter aeternitatem, quia nihil ei longum est, vel propter poenae magnitudinem, quia patienti nunquam longe videtur supplicium quod inferendum est. Sive prope, ut supra diximus, cum exierimus a saeculo, et uniuscujusque mors consummationem mundi fecerit; et non solum prope, sed etiam velox nimis, ut velocitas adventus ejus in eo quod additur, nimis, ostendatur.","english":"(32, 32-33), therefore they planted vineyards, and they shall not drink their wine. And mystically it is said of Sodom and Gomorrah that all their planting perished. For if they had remained in what they had begun, so as to be like the paradise of God, and had not ended in evil, so as to be like the land of Egypt, their planting would surely have remained. Something like this is also sounded concerning the Egyptians in the Psalms: He killed their vines in the hail, and their mulberry trees in the frost (Ps. 77:47). For as a most merciful God, he killed and overthrew every planting and small tree of Egypt, which, rooted in Egypt, bear bloody fruits, lest those who planted wickedly drink, and eat the fruit from them. The great day of the Lord is near and very swift, which no one can resist; but it is near either because of eternity, since nothing is long to him, or because of the magnitude of the punishment, since to one who suffers the punishment that is to be inflicted never seems far off. Or it is near, as we said above, when we have departed from the world, and the death of each one has made the consummation of the world; and not only near, but also very swift, so that the swiftness of his coming is shown in what is added, very.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"(Vers. 15, 16.) « Vox diei Domini amara: tribulabitur ibi fortis: dies irae, dies illa, dies tribulationis et angustiae, dies calamitatis et miseriae, dies tenebrarum et caliginis, dies nebulae et turbinis, dies tubae et clangoris super civitates munitas, et super angulos excelsos. » LXX: « Vox diei Domini amara et dura posita est, fortis: dies irae, dies illa, dies tribulationis et necessitatis, dies miseriae et perditionis, dies tenebrarum et tuibinis, dies nebulae et caliginis, dies tubae et clamoris super civitates munitas, et super angulos excelsos. » Juxta superiora, vel de Babylonica captivitate accipe, vel de extrema quam passi sunt a Romanis, super qua et Dominus flevit Jerusalem, dicens: Jerusalem, Jerusalem, quae occidis prophetas, et lapidas eos qui ad te missi sunt (Matth. XXIII, 37), et caetera. Vere enim expetita vindicta est a sanguine Abel justi (Gen. IV) usque ad sanguinem Zachariae, quem occiderunt inter templum et altare (II Paral. XXIV); et ad extremum de Dei Filio, dicantes: Sanguis ejus super nos, et super filios nostros (Matth. XXVII, 25), experti sunt diem amarum: quia ad amaritudinem Dominum provocaverant: diem a Domino constitutam, in qua non imbecillis quilibet, sed fortissimi viri deprimentur, et veniet super eos ira in finem. Saepe quippe et ante iram Domini sustinuerunt, sed ira illa non fuerat consummationis et finis.","english":"(Verses 15, 16.) «The voice of the day of the Lord is bitter: the strong shall be troubled there: a day of wrath, that day, a day of tribulation and distress, a day of calamity and misery, a day of darkness and gloom, a day of cloud and whirlwind, a day of trumpet and clangor against the fortified cities, and against the high corners.» The Septuagint: «The voice of the day of the Lord is set as bitter and harsh, strong: a day of wrath, that day, a day of tribulation and necessity, a day of misery and perdition, a day of darkness and whirlwind, a day of cloud and gloom, a day of trumpet and clamor against the fortified cities, and against the high corners.» According to the preceding, understand it either of the Babylonian captivity, or of the final one which they suffered from the Romans, over which the Lord also wept for Jerusalem, saying: Jerusalem, Jerusalem, who kill the prophets, and stone those who are sent to you (Matt. 23:37), and the rest. For truly vengeance was exacted from the blood of Abel the just (Gen. 4) up to the blood of Zechariah, whom they killed between the temple and the altar (2 Chron. 24); and at the last, concerning the Son of God, saying: His blood be upon us, and upon our children (Matt. 27:25), they experienced the bitter day: because they had provoked the Lord to bitterness: the day appointed by the Lord, on which not any weak man, but the strongest men shall be brought down, and wrath shall come upon them unto the end. For often even before they endured the wrath of the Lord, but that wrath had not been of consummation and of the end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Quid necesse est nunc describere quantas in utraque captivitate sustinuerint calamitates, et quomodo qui lucem Domini respuerunt, in tenebris et in caligine versati sint, et qui noluerunt solemnium dierum audire tubas, audierint clamorem bellantium? De civitatibus autem munitis et excelsis angulis Judaeae, qui ad solum usque sunt diruti, puto oculorum magis esse quam aurium judicium; nobis praesertim qui nunc in ista sumus provincia licet videre, licet probare quae scripta sunt. Vix ruinarum parva vestigia in magnis quondam urbibus cernimus. Silo, ubi tabernaculum et arca Testamenti Domini fuit, vix altaris fundamenta monstrantur. Gabaa illa civitas Saulis usque ad fundamenta diruta est (Judic. XX, 20). Rama et Bethoron et reliquae urbes nobiles a Salomone constructae, parvi viculi demonstrantur. Legamus Josephum et prophetiam Sophoniae, illius cernemus historiam: et hoc non tantum de captivitate dicendum est, sed usque ad praesentem diem, perfidi coloni post interfectionem serverum, et ad extremum Filii Dei, excepto planctu, prohibentur ingredi Jerusalem, et ut ruinam suae eis flere liceat civitatis, pretio redimunt, ut qui quondam emerant sanguinem Christi, emant lacrymas suas: et ne fletus quidem eis gratuitus sit.","english":"What need is there now to describe how many calamities they endured in each captivity, and how those who rejected the light of the Lord were turned about in darkness and gloom, and those who were unwilling to hear the trumpets of the solemn days heard the clamor of warriors? But concerning the fortified cities and lofty corners of Judea, which have been destroyed down to the ground, I think this is a judgment for the eyes rather than the ears—especially for us who are now in this province, where it is permitted to see, permitted to prove, what has been written. We scarcely discern small traces of ruins in cities once great. Shiloh, where the tabernacle and the ark of the Testament of the Lord was, scarcely shows the foundations of an altar. That Gibeah, the city of Saul, has been destroyed down to its foundations (Judges 20:20). Ramah and Beth-horon and the other noble cities built by Solomon are shown to be tiny hamlets. Let us read Josephus and the prophecy of Zephaniah, and we shall see the history of that man; and this must be said not only of the captivity, but up to the present day: the faithless tenants, after the killing of the servants, and at last of the Son of God, are forbidden to enter Jerusalem except to lament, and so that it may be permitted them to weep over the ruin of their city, they buy it at a price—so that those who once bought the blood of Christ may buy their own tears; and not even weeping is free for them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Videas in die quo capta est a Romanis et diruta Jerusalem, venire populum lugubrem, confluere decrepitas mulierculas, et senes pannis annisque obsitos, in corporibus et in habitu suo iram Domini demonstrantes. Congregatur turba miserorum, et patibulo Domini coruscante, ac radiante ejus, de Oliveti monte quoque crucis fulgente vexillo, plangere ruinas templi sui populum miserum, et tamen non esse miserabilem: adhuc fletus in genis et livida brachia, et sparsi crines, et miles mercedem postulat, ut illis flere plus liceat: et dubitat aliquis, cum haec videat, de die tribulationis et angustiae, de die calamitatis et miseriae, de die tenebrarum et caliginis, de die nebulae et turbinis, de die tubae et clangoris? Habent enim et in luctu tubas, et, juxta prophetiam, vox solemnitatis versa est in planctum. Ululant super cineres sanctuarii, et super altare destructum, et super civitates quondam munitas, et super excelsos angulos templi, de quibus quondam Jacobum fratrem Domini praecipitaverunt. Haec de captivitate dicta sint Judaeorum. Caeterum si diem Domini, ut supra, referamus ad consummationem mundi, sive ad uniuscujusque exitum vitae, manifesta erit interpretatio, quod vox diei Domini amara sit, et necessitate plena et ira, et tribuletur ibi fortis: cum etiam qui sancti sunt, salventur quidem, sed tamen sic quasi per ignem.","english":"You would see on the day when Jerusalem was captured by the Romans and destroyed, a mournful people coming, crowds of decrepit little women flocking together, and old men worn out with rags and years, displaying the wrath of the Lord in their bodies and in their appearance. A crowd of the wretched gathers, and with the Lord's cross gleaming and shining forth, and the banner of the cross flashing even from the Mount of Olives, the pitiful people weep over the ruins of their own temple, and yet are not to be pitied: there are still tears on their cheeks and livid arms and scattered hair, and the soldier demands his pay so that they may be permitted to weep the more; and does anyone doubt, when he sees these things, concerning the day of tribulation and distress, the day of calamity and misery, the day of darkness and gloom, the day of cloud and whirlwind, the day of trumpet and blast? For they have trumpets even in mourning, and, according to the prophecy, the voice of solemnity has been turned into lamentation. They wail over the ashes of the sanctuary, and over the destroyed altar, and over the cities once fortified, and over the lofty corners of the temple, from which they once cast down James, the brother of the Lord. Let these things be said concerning the captivity of the Jews. But if, as above, we refer the day of the Lord to the consummation of the world, or to the end of each person's life, the interpretation will be clear: that the voice of the day of the Lord is bitter, and full of necessity and wrath, and the strong man will be troubled there—since even those who are holy are indeed saved, but nevertheless as if through fire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Dies illa dies tribulationis, et angustiae et calamitatis, et miseriae, in qua dicent: Vae nobis, quia miseri facti sumus. Dies tenebrarum: Omnis enim qui male operator, odit lumen, et non venit ad lucem (Joan. III, 20); et necesse est ut qui lumen oderit, eum tenebrae consequantur. Dies erit nebulae et turbinis; veniet enim super eum tempestas Domini, et clangor tubae, quam Apostolus significat, dicens: In novissima tuba (I Cor. XV, 52). Erit enim dies tubae et clangoris super civitates munitas, quas sibi in multitudine peccatorum cum Cain aedificaverant. Et super angulos excelsos, opera perversa et a recta via Domini declinantia (Al. a recta via deviantia). Unde et a Salvatore arguuntur Pharisaei, quod adorent (Al. orent) in angulis platearum (Matth. VI). Via enim recta et tendens ad paradisum arcta et angusta est quae ducit ad vitam. Via autem fracta habens angulos et tortuosa, lata, et spatiosa est, quae ducit ad mortem (Matth. VII). Simulque inter verba severitatis Domini cerne clementiam, quod propterea amara sit dies, et dies irae, et dies tribulationis, et dies tubae et clangoris, ut civitates male munitae et perversi anguli destruantur.","english":"That day is a day of tribulation and distress and calamity and misery, in which they will say: Woe to us, for we have become wretched. A day of darkness: for everyone who does evil hates the light and does not come to the light (John 3:20); and it must be that darkness follows him who hates the light. It will be a day of cloud and whirlwind; for the storm of the Lord will come upon him, and the blast of the trumpet, which the Apostle signifies, saying: At the last trumpet (1 Cor 15:52). For there will be a day of trumpet and blast against fortified cities, which they had built for themselves in the multitude of their sins, like Cain. And against the high corners, perverse works and works turning aside from the straight way of the Lord (or: deviating from the straight way of the Lord). Whence also the Pharisees are rebuked by the Savior, because they pray in the corners of the streets (Matt 6). For the straight way, tending toward paradise, is the narrow and confined way that leads to life. But the broken way, having corners and winding, is the broad and spacious way that leads to death (Matt 7). And at the same time, amid the words of the Lord's severity, observe his clemency: that the day is bitter, and a day of wrath, and a day of tribulation, and a day of trumpet and blast, precisely so that the evilly fortified cities and the perverse corners may be destroyed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"(Vers. 17, 18.) « Et tribulabo homines, et ambulabunt ut caeci, quia Domino peccaverunt: et effundetur sanguis eorum sicut humus, et corpora eorum sicut stercora: sed et argentum eorum et aurum non poterit liberare eos in die irae Domini, et in igne zeli ejus devorabitur omnis terra: quia consummationem cum festinatione faciet cunctis habitantibus terram. » LXX: « Et tribulabo homines, et ambulabunt ut caeci, quia Domino peccaverunt, et effundet sanguinem eorum sicut pulverem, et carnes eorum sicut stercus boum, et argentum eorum et aurum eorum non poterit eruere eos in die irae Domini, et in igne zeli ejus consumetur omnis terra: consummationem enim et festinationem faciet super omnes habitantes terram. » Non est difficile juxta priorem sensum haec fuisse perpessam dicere Jerusalem, quae propter crucem Domini sustinuit: recessit enim ab ea visitatio Domini, et tribulati sunt onmes homines in tota Judaea, et propter magnitudinem pressurae ambulaverunt ut caeci, quid agerent ignorantes. Et haec passi sunt, quia Domino, id est, Dei Filio peccaverunt. Nam quia fuderunt sanguinem prophetaram et sanguinem Christi, fusus est sanguis eorum sicut humus in tota regione, et corpora eorum remanserunt insepulta, sicut stercora super faciem terrae.","english":"(Verses 17–18.) \"And I will afflict men, and they shall walk as blind men, because they have sinned against the Lord: and their blood shall be poured out like dust, and their bodies like dung: but even their silver and their gold shall not be able to deliver them in the day of the Lord's wrath, and in the fire of his zeal all the earth shall be devoured: because he will make a consummation with haste for all the inhabitants of the earth.\" The Septuagint: \"And I will afflict men, and they shall walk as blind men, because they have sinned against the Lord, and he shall pour out their blood like dust, and their flesh like the dung of oxen, and their silver and their gold shall not be able to rescue them in the day of the Lord's wrath, and in the fire of his zeal all the earth shall be consumed: for he will make a consummation and a haste upon all the inhabitants of the earth.\" It is not difficult, according to the earlier sense, to say that Jerusalem suffered these things, which she endured because of the cross of the Lord: for the visitation of the Lord departed from her, and all men in the whole of Judaea were afflicted, and because of the greatness of the pressure they walked as blind men, not knowing what they should do. And they suffered these things because they sinned against the Lord, that is, against the Son of God. For because they shed the blood of the prophets and the blood of Christ, their blood was poured out like dust in the whole region, and their bodies remained unburied, like dung upon the face of the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Divites quoque eorum qui argentum et aurum iniquitate nimia congregaverunt, opibus suis de die irae Domini non potuerunt liberari: ignis enim zeli Domini succensus adversus eos, devoravit omnem provinciam. Nec grande fuit tempus in medio: nam post quadraginta et duos annos Dominicae, crucis, circumdata est ab exercitu Jerusalem, et consummatio illius facta est cum festinatione, et non solum illius, sed cunctis terrae Judaeae habitatoribus. In consummatione autem vel mundi vel uniuscujusque tribulabuntur omnes homines, qui homines permanserunt, et mortui sunt quasi homines. Et ambulabunt ut caeci, quia lumen perdidere virtutum, et locum poenitentiae non habebunt: et haec patientur, quia Domino peccaverunt. Si enim Dominus Justitia est, veritas, sanctitas, caeteraeque virtutes, quisquis injuste fecit, et mentitus est, et scorta vitiaque sectatus est, Domino peccavit. Sed quod sequitur: Et effundetur sanguis eurum sicut humus, et corpora eorum sicut stercora boum, videtur absurdum, ut in resurrectione mortuorum, et in consummatione mundi atque judicio, dicamus effundi sanguinem et corpora jacere quasi stercora. Igitur illud quod ad Noe dicitur: Et sanguinem animarem vestrarum requiram de manu omnium bestiarum, et de manu hominis, et de manu fratris requiram animam hominis, qui effuderit sanguinem hominis: pro sanguine ejus effundetur sanguis illius (Gen.","english":"Their rich men also, who had gathered silver and gold with excessive iniquity, could not be delivered by their wealth on the day of the Lord's wrath: for the fire of the Lord's zeal, kindled against them, devoured the whole province. Nor was there a long time in between: for forty-two years after the Lord's cross, Jerusalem was surrounded by an army, and its consummation was brought about with haste, and not only its own, but that of all the inhabitants of the land of Judea. But in the consummation, whether of the world or of each individual, all men shall be troubled who have remained men, and have died as men. And they shall walk as blind men, because they have lost the light of the virtues, and shall have no place of repentance: and they shall suffer these things because they have sinned against the Lord. For if the Lord is Justice, Truth, Holiness, and the other virtues, whoever has done unjustly, and has lied, and has pursued harlots and vices, has sinned against the Lord. But what follows: And their blood shall be poured out like dust, and their bodies like the dung of oxen, seems absurd, that in the resurrection of the dead, and in the consummation of the world and the judgment, we should say that blood is poured out and bodies lie like dung. Therefore that which is said to Noah: And I will require the blood of your lives at the hand of all the beasts, and at the hand of man, and at the hand of a man's brother I will require the life of the man who has shed the blood of man: for his blood shall his blood be shed (Gen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"IX, 5, 6), et in resurrectione credere ridiculum est, et in vita hac stare non potest 1. Quanti enim effuderunt sanguinem, et sanguis eorum effusus non est? et alii occiderunt hominem veneno, vel suspendio, et tamen cum homo mortuos sit, non est sanguis effusus? Quomodo ergo Dominus est effusurus sanguinem eorum in talionem, cum ille qui occidit, sanguinem non effuderit? Sanguis igitur hominis, id est, vitale, quo vegetatur, et sustentatur, et vivit, debet intelligi: quod qui effuderit, sive per scandalum, sive perversitate doctrinae, in die judicii effundetur ab eo, id est, quod sibi videbatur habere vitale, cogetur amittere. Juxta hujuscemodi sanguinem, et caro intelligitur, de qua et Isaias ait: Omnis caro fenum (Isa. XL, 6). Et in Genesi Dominus: Non permanebit spiritus meus in hominibus istis, quia caro sunt (Gen. VI, 3). Et Apostolus, de utroque: Caro et sanguis regnum Dei possidere non poterunt: neque corruptio incorruptionem Dei haereditabit (I Cor. XV, 50). In die ergo consummationis, vel generalis, vel specialis, omnis sanguis qui effusus est, clamabit ad Dominum, et apparebit in medio, et opera sanguinis atque terrena sicut pulvis jacebunt et stercora, et argentum et aurum divites de die irae non poterunt liberare, audiente eo, qui moritur: Stulte, hac nocte tolletur anima tua a te; quae autem parasti, cujus erunt (Luc. XII, 20)?","english":"and to believe in the resurrection is ridiculous, and it cannot stand in this life. For how many have shed blood, and their blood has not been shed? And others have killed a man by poison or by hanging, and yet, since the man is dead, has his blood not been shed? How, then, is the Lord going to shed their blood in retribution, when he who killed did not shed blood? Blood, therefore, must be understood as the life of man, that is, the vital principle by which he is nourished, sustained, and lives; whoever has shed this—whether through scandal or through the perversity of doctrine—on the day of judgment it shall be shed from him, that is, what he seemed to himself to possess as vital he will be forced to lose. In accordance with this kind of blood, flesh also is understood, of which Isaiah says: All flesh is grass (Isa. 40:6). And in Genesis the Lord says: My spirit shall not remain in these men, because they are flesh (Gen. 6:3). And the Apostle, concerning both: Flesh and blood cannot possess the kingdom of God, neither will corruption inherit the incorruption of God (1 Cor. 15:50). On the day, therefore, of consummation, whether general or special, all the blood that has been shed will cry out to the Lord, and will appear in the midst, and the works of blood and earthly things will lie like dust and dung, and the rich will not be able to be delivered by silver and gold on the day of wrath, while he who is dying hears: Fool, this night your soul will be taken from you; and the things you have prepared, whose will they be (Luke 12:20)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Non quod negemus aurum et argentum divites liberare de morte: Redemptio enim viri animae, propriae divitiae (Prov. XIII, 8); sed quod eo tempore liberare non possint, quando divitias necessitate dimittunt. Omnis enim terra et universa quae terrena sunt, zelo Domini devorabuntur. Et quod ait, zelo 4, intellige adhuc amantem Dominum. Nisi enim amaret humanam animam, nunquam zelaretur eam: et in similitudinem mariti, peccatum ulcisceretur uxoris, qui, si non amaret, nec de adulterio ejus irasceretur. Et hoc faciet Dominus cum festinatione cunctis habitantibus terram, his qui se penitus terrae dederunt, et non fuerunt advenae et peregrini, sicut justus qui loquitur: Advena sum ego in terra, et peregrinus sicut omnes patres mei (Psal. XXXVIII, 13). Et rursum alibi nolens diutius in tabernaculo carnis habitare, lacrymabili voce testatur, dicens: Heu mihi, quia peregrinatio mea prolongata est (Psal. CXIX, 5). Etenim qui sumus in tabernaculo corporis hujus, ingemiscimus conquerentes: Miser ego homo, quis me liberabit de corpore mortis hujus (Rom. VII, 24)?","english":"Not that we deny that gold and silver can free the rich from death—for the redemption of a man’s soul is his own wealth (Prov. 13:8)—but that at that time they cannot free them, when they let go of their riches out of necessity. For the whole earth and all things that are earthly will be devoured by the zeal of the Lord. And what he says, “by zeal,” understand as still loving the Lord. For unless he loved the human soul, he would never be zealous for it; and in the likeness of a husband, he would avenge the sin of his wife, who, if he did not love her, would not even be angry over her adultery. And the Lord will do this with haste to all the inhabitants of the earth, to those who have given themselves wholly to the earth and have not been strangers and pilgrims, like the righteous man who says: I am a stranger on the earth, and a pilgrim, as all my fathers were (Ps. 38:13). And again elsewhere, unwilling to dwell any longer in the tabernacle of the flesh, he testifies with tearful voice, saying: Woe is me, that my pilgrimage has been prolonged (Ps. 119:5). For we who are in the tabernacle of this body groan, complaining: Wretched man that I am, who will deliver me from the body of this death (Rom. 7:24)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"(Cap. II.—Vers. 1, 2.) « Convenite, congregamini, gens non amabilis: priusquam pariat jussio quasi pulverem transeuntem diem: antequam veniat super vos ira furoris Domini, antequam veniat super vos ira indignationis Domini. » LXX: « Congregamini et colligamini, gens inerudita 5; antequam sitis sicut flos pertransiens diem; antequam veniat ira Domini super vos: antequam super vos irruat dies irae furoris Domini. » Post descriptionem malorum, quae in die ventura sunt Domini (secundum duplicem captivitatis expositionem, quam supra diximus) populus ad poenitentiam provocatur, et dicitur ei: Convenite, et congregamini, sive, ut in LXX scriptum est, colligamini 6, id est, estote vobis (juxta Apostolum) charitatis vinculo copulati: gens non amabilis, quae amore Dei indigna es: sive gens inerudita, de qua dicitur in Deuteronomio: Populus stultus, et non sapiens (Deut. XXXII, 6). Et in Jeremia: Sine causa percussi filios vestros, disciplinam non recepistis (Jerem. II, 30), antequam fiat quod prophetatum est, antequam praeceptum sequatur effectus (quod ita facile veniet quasi pulvis pertransiens), antequam super vos furor Domini compleatur. Simulque cerne Dei clementiam: suffecerat prudentibus malorum venientium impetum descripsisse; verum quia non vult inferre supplicia, sed tantum terrere passuros, ipse ad poenitentiam provocat, ne faciat quod minatus est.","english":"(Chap. II—Vers. 1, 2.) “Assemble yourselves, gather together, O nation not worthy of love: before the decree brings forth as passing dust the day: before the wrath of the Lord’s fury comes upon you, before the wrath of the Lord’s indignation comes upon you.” The LXX: “Gather yourselves and be gathered together, O untaught nation; before you become like a flower passing the day; before the wrath of the Lord comes upon you: before the day of the wrath of the Lord’s fury rushes upon you.” After the description of the evils that are to come on the day of the Lord (according to the twofold exposition of the captivity that we have given above), the people is provoked to repentance, and it is said to them: Assemble yourselves, and gather together, or, as it is written in the LXX, be gathered together, that is, be joined to one another (according to the Apostle) by the bond of love: O nation not worthy of love, you who are unworthy of God’s love: or O untaught nation, of which it is said in Deuteronomy: A foolish people, and not wise (Deut. 32:6). And in Jeremiah: In vain I struck your children; you did not receive discipline (Jer. 2:30), before what has been prophesied comes to pass, before the command attains its effect (which will come as easily as passing dust), before the fury of the Lord is fulfilled upon you. And at the same time observe God’s clemency: it would have sufficed for the prudent to have described the onset of the evils to come; but because he does not wish to inflict punishment, but only to terrify those who are to suffer, he himself provokes them to repentance, so as not to do what he threatened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Generaliter autem tota multitudo credentium, et eorum qui Dei populus nuncupatur, in Ecclesiam congregatur, et dicitur ei: Convenite in Ecclesiam, sociamini vobis charitate et pace, o gens inerudita, quae non vis Dei recipere disciplinam, nec habere scientiam mandatorum ejus; sed divitiis et corporis sanitate et pulchritudine hujus saeculi, carnis quoque voluptatibus delectaris, quae transit quasi flas qui in una marcescit die. Propterca autem dico vobis, convenite, sociamini, ne cum judicii tempus venerit, et omnis gloria vestra transierit, tunc velitis agere poenitentiam, quando locus non erit poenitentiae, sed poenarum. Quaerat aliquis, quomodo hoc ipsum super unoquoque migrante de saeculo possit intelligi. Dicitur ergo ad singulos: O tu, qui saeculi negotiis occupatus, per diversa discurris, revertere in sanctorum Ecclesiam, et junge te eorum vitae et coetui quos vides placere Deo, et dissoluta membra animae tuae nec sibi cohaerentia in unam sapientiae coge compagem, et illius haere complexui, et audi mystice: Confortamini, manus dissolutae: genua debilia, solidamini (Isa. XXXV, 3): nec glorieris in bonis carnis, et ejus flore qui praeterit: Omnis enim caro fenum, et omnis gloria ejus quasi flos feni. Affuit fenum, et flos decidit; verbum autem Domini manet in aeternum.","english":"But generally the whole multitude of believers, and of those who are called the people of God, is gathered into the Church, and it is said to them: Assemble in the Church, join yourselves to one another in love and peace, O untaught nation, you who do not wish to receive God's instruction, nor to have knowledge of his commandments; but you delight in riches and bodily health and the beauty of this world, and also in the pleasures of the flesh, which passes away like a flower that withers in a single day. For this reason I say to you: assemble, join together, lest when the time of judgment has come and all your glory has passed away, you then wish to do penance when there will be no place for penance, but for punishments. Someone may ask how this very thing can be understood of each individual as he departs from this world. So it is said to each one: O you who are occupied with the affairs of the world, who run about through diverse things, return to the Church of the saints, and join yourself to the life and company of those whom you see to be pleasing to God, and gather the disjointed members of your soul, which do not hold together with one another, into one structure of wisdom, and cling to that embrace, and hear mystically: Be strengthened, you hands that are slack; you feeble knees, be made firm: and do not glory in the goods of the flesh and in its flower which passes away: For all flesh is grass, and all its glory is like the flower of grass. The grass has come, and the flower has fallen; but the word of the Lord remains forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Possumus hoc capitulo uti pro tempore; si quando viderimus aliquem honoribus saeculi et congregandis divitiis occupatum, ad Ecclesiam vel raro, vel nunquam venire, et dicere ad eum, congregare et conjungere populo Dei, qui Domini praecepta non audis, antequam gloria tua pertranseat, antequam dies tibi furoris Domini adveniat.\n\n(Vers. 3, 4.) « Quaerite Dominum, omnes mansueti terrae, qui judicium ejus estis operati: quaerite justum, quaerite mansuetam, si quomodo abscondamini in die furoris Domini. Quia Gaza destructa erit, et Ascalon in desertum. Azotum iu meridie ejicient, et Accaron eradicabitur. » LXX: « Quaerite Dominum, omnes humiles terrae: judicium operamini, et justitiam quaerite, et respondete ea, ut protegamini in die irae Domini, quia Gaza direpta erit, et Ascalon in desertum: et Azotus in meridie projicietur, et Accaron eradicabitur. » Humilis terrae appellatur, qui non humilitate, quae virtutem sonat, sed peccatis humiliatus est, nec potest cum Christo dicere: Discite a me, quia mitis sum, et humilis corde (Matth. XI, 29). Omnis enim qui se humiliat, exaltabitur. Et in alio loco sermo ad sanctum dirigitur: quanto major fueris, tanto magis humilia teipsum, et coram Deo invenies gratiam (Eccli. III). Qui autem peccatis humiliatus est, et aggravatus est conscientia delictorum, ac loquitur: Sicut onus grave, gravatae sunt super me (Psal.","english":"We can use this chapter for the occasion, if ever we see someone occupied with the honors of the world and with gathering riches, coming to the Church either rarely or never, and say to him: gather and join yourself to the people of God, you who do not hear the Lord's commandments, before your glory passes away, before the day of the Lord's fury comes upon you.\n\n(Verses 3, 4.) \"Seek the Lord, all you meek of the earth, who have wrought his judgment: seek the just one, seek the meek, that perhaps you may be hidden in the day of the Lord's fury. For Gaza shall be destroyed, and Ashkelon shall become a desert. They shall cast out Ashdod at noon, and Ekron shall be uprooted.\" The Septuagint: \"Seek the Lord, all you humble of the earth: work judgment, and seek justice, and respond to them, that you may be protected in the day of the Lord's wrath, for Gaza shall be plundered, and Ashkelon shall become a desert: and Ashdod shall be cast out at noon, and Ekron shall be uprooted.\" He is called humble of the earth who has been humbled not by humility, which signifies virtue, but by sins, and cannot say with Christ: Learn from me, for I am meek and humble of heart (Matthew 11:29). For everyone who humbles himself shall be exalted. And in another place the word is directed to the holy man: the greater you are, the more humble yourself, and you shall find favor before God (Sirach 3). But he who has been humbled by sins, and weighed down by the consciousness of his offenses, and says: Like a heavy burden, they have weighed heavily upon me (Psalm","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"XXXVII, 5), iste debet audire: Venite ad me omnes qui laboratis et onerati estis, et ego reficiam vos (Matth. XI, 28). Hoc dictum sit in principio secundum LXX interpretes. Caeterum juxta Hebraicum alter sensus est. Dicitur enim ad sanctos: O vos, qui mea praecepta custoditis, qui in terra positi, et scientes, quoniam omnis qni se humiliat exaltabitur, imitati estis mansuetudinem meam, et judicium estis operati, quaerite Dominum in mansuetudine vestra. Et si vultis scire quis iste sit Dominus, quaerite justum, quaerite mansuetum: Pater enim omne judicium dedit Filio (Joan. V, 22), qui juste judicaturus est. Et quia mansueti estis, propterea quaerite mansuetum, ut quidquid in vestra mansuetudine minus est, ab eo qui fons est mansuetudinis, impleatur. Hoc autem dico vobis: Si quomodo abscondamini in die furoris Domini, hoc est, si forte possitis ex eo, quod quaesistis Dominum, et justitiam ejus estis operati 2, iram diei vitare venientis. et effugere captivitatem, quae vel a Nabuchodonosor, vel a Romanis inferenda est populo Judaeorum. Si autem de his dubitat, qui ejus judicia fecerint, dicens: Si quomodo abscandamini in die furoris Domini, quid fiet de peccatoribus?","english":"...he ought to hear: Come to me, all you who labor and are burdened, and I will refresh you (Matthew 11:28). Let this be said at the beginning according to the Septuagint translators. But according to the Hebrew, the meaning is different. For it is said to the saints: O you who keep my commandments, who, placed on earth and knowing that everyone who humbles himself will be exalted, have imitated my meekness and have done judgment, seek the Lord in your meekness. And if you wish to know who this Lord is, seek the just one, seek the meek one: for the Father has given all judgment to the Son (John 5:22), who will judge justly. And because you are meek, therefore seek the meek one, so that whatever is lacking in your meekness may be filled up by him who is the fountain of meekness. But I say this to you: if perhaps you may be hidden in the day of the Lord's wrath—that is, if perchance you can, by the very fact that you have sought the Lord and have done his righteousness, avoid the wrath of the coming day and escape the captivity that is to be brought upon the people of the Jews, whether by Nebuchadnezzar or by the Romans. But if he who has done his judgments doubts concerning these things, saying, \"If perhaps you may be hidden in the day of the Lord's wrath,\" what will become of sinners?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Tanta enim vastitas Judaeae terrae veniet, et tam sublimis victor huc Babylonius ascendet exercitus, ut etiam potentissimas urbes Philistinorum, quae semper vobis aequo certamine restiterunt, eadem captivitas apprehendat. Gaza enim destructa erit, et Ascalon in solitudinem redigetur, et Azotum, non furto, sed bello, id est, manifesta luce atque victoria in captivitatem trahent: et Accaron, quae interpretatur eradicatio, hoc sustinebit, quod in suo vocabulo sonat, id est, eradicabitur. Hoc juxta litteram et Hebraicam veritatem. Juxta Septuaginta autem praecipitur humilibus terrae, de quibus supra dictum est, ut operentur judicium, et quaerant justitiam, quam non puto aliam esse praeter Christum. Et quia omnis qui quaerit, inveniet (Matth. VII, 8), id quod invenerint, aliis respondeant, hoc est, alios doceant: Sapientia enim abscondita, et thesaurus non comparens, quae utilitas in ambobus (Eccli. XX, 32)? Et hoc, inquit, praecipio vobis, ut in die irae Domini protegamini, vel in consummatione mundi, vel in exitu uniuscujusque de saeculo, Gaza enim et Ascalon, et Azotus, et Accaron diversa supplicia sustinebunt: Gaza enim interpretatur fortitudo ejus. Omnes ergo qui sibi applaudunt in fortitudine corporis et potentia saeculari, et dicunt cum diabolo, fortitudine faciam, diripientur in die irae Domini, et ad nihilum redigentur.","english":"For such great devastation of the land of Judea will come, and so lofty a Babylonian army will ascend hither as victor, that the same captivity will seize even the most powerful cities of the Philistines, which always withstood you in equal combat. For Gaza will be destroyed, and Ascalon will be reduced to solitude, and they will drag Azotus into captivity, not by stealth but by war, that is, in manifest light and victory; and Accaron, which is interpreted as \"uprooting,\" will suffer that which sounds in its own name, that is, it will be uprooted. This according to the letter and the Hebrew truth. But according to the Septuagint, the humble of the earth, of whom it was said above, are commanded to work judgment and to seek justice, which I do not think is anything other than Christ. And because everyone who seeks finds (Matthew 7:8), let them respond to others with what they have found, that is, let them teach others: for hidden wisdom and a treasure that does not appear—what is the use of both (Sirach 20:32)? And this, he says, I command you, that in the day of the Lord's wrath you may be protected, whether in the consummation of the world or in the departure of each one from this age. For Gaza and Ascalon and Azotus and Accaron will undergo different punishments: for Gaza is interpreted as \"his strength.\" All, therefore, who applaud themselves in bodily strength and worldly power, and say with the devil, \"I will act by strength,\" will be plundered in the day of the Lord's wrath and reduced to nothing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Ascalon quoque, quae dicitur ponderata, Vel ignis homicida, cum venerit dies irae Domini, sceleris sui mensuram sentiet, et eodem quo operata est, pondere deprimetur. Et quia arsit ad effundendum sanguinem, et multas scandalizavit animas, et impletum est in ea: Virum sanguinum et dolosum abominabitur Dominus (Psal. V, 7), non diripietur ut Gaza, sed in solitudinem redacta, gehennae ignibus usque ad pulverem cremabitur. Nec non et Azotus, quae Hebraice dicitur ESDOD et in lingua nostra sonat, ignis generationis 3, clara luce vastabitur: arsit enim libidine, et generationis incendio debacchata est. Et quit omnes adulterantes quasi clibanus corda eorum [Osee VII), et sagittis ardentibus vulnerati sunt, non in tenebris, non in occulto judicio; sed in meridie, hoc est, quando sancti plenam recipient claritatem, projicientur in tenebras, et sanctorum consortium non habebunt. Sed Accaron, quae interpretatur sterilitas, vel eradicatio: quia nullos fructus habuit et perversitate doctrinae suae eradicavit plurimos, ipsa quoque eradicabitur. Has autem omnes varietates intellige in animarum vitiis atque peccatis, et quia uniuscujusque opus quale sit, in die judicii ignis probabit (I Cor. III).","english":"Ascalon too, which is called \"weighed,\" or \"man-slaying fire,\" when the day of the Lord's wrath comes, will feel the measure of its own wickedness, and will be pressed down by the same weight by which it wrought. And because it burned to shed blood, and caused many souls to stumble, and there was fulfilled in it, \"The Lord will abhor the bloody and deceitful man\" (Ps. 5:7), it will not be plundered like Gaza, but reduced to desolation, it will be burned by the fires of Gehenna even to dust. And Azotus also, which in Hebrew is called ESDOD and in our tongue sounds as \"fire of generation,\" will be laid waste with a bright flame; for it burned with lust, and raged with the fire of generation. And because all their hearts are like an oven as they commit adultery (Hosea 7), and they are wounded by burning arrows, not in darkness, not in a hidden judgment, but at midday—that is, when the saints receive full brightness—they will be cast into darkness and will have no fellowship with the saints. But Accaron, which is interpreted as \"barrenness\" or \"uprooting,\" because it bore no fruits and by the perversity of its teaching uprooted very many, will itself also be uprooted. Understand all these varieties, however, in the vices and sins of souls, and that the fire will test on the day of judgment what sort each one's work is (1 Cor. 3).","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":47,"ref":"p47","source":"(Vers. 5–7.) « Vae qui habitatis funiculum maris, gens perditorum: verbum Domini super vos, Chanaan, terra Philisthinorum: et disperdam te ita ut non sit habitator. Et erit funiculus maris requies pastorum, et caulae pecorum: et erit funiculus ejus qui remanserit de domo Juda: ibi pascentur, in domibus Ascalonis ad vesperam requiescent: quia visitabit eos Dominus Deus eorum,, et avertet captivitatem eorum. » LXX: « Vae qui habitatis funiculum maris, advenae Cretensium: verbum Domini super vos, Chanaan, terra Allophylorum, et perdam vos de habitatione. Et erit Creta pascua gregum, et ovile pecorum, et erit funiculus maris his, qui reliqui sunt de domo Juda: super ipsos pascentur in domibus Ascalonis: post meridiem divertent a facie filiorum Juda: quia visitabit eos Dominus Deus eorum, et avertet captivitatem eorum. » Quantum ad historiam, non est difficile interpretari, quia in superioribus dixerat: Gaza destructa erit, et Ascalon in desertum: Azotum in meridie ejicient, et Accaron eradicabitur. Quatuor magnis Palastinae urbibus nominatis, nunc ad ipsam generaliter provinciam patet sermonem Domini fleri, et praedici ei: Vae qui habitatis funiculum maris, Babylonio veniente; quia et ipsi qui juxta mare habitant, perient atque tollentur. Quod autem terra Palaestinorum terra sit Chanaan, nulli dubium est.","english":"(Verses 5–7.) \"Woe to you who dwell in the cord of the sea, O nation of the lost: the word of the Lord is upon you, O Canaan, land of the Philistines: and I will destroy you so that there is no inhabitant. And the cord of the sea shall be a resting place of shepherds, and folds of flocks: and the cord shall be for him who remains of the house of Judah: there they shall feed, in the houses of Ascalon they shall rest in the evening: because the Lord their God will visit them, and will turn away their captivity.\" The Septuagint: \"Woe to you who dwell in the cord of the sea, strangers of the Cretans: the word of the Lord is upon you, O Canaan, land of the Allophyloi, and I will destroy you from your dwelling. And Crete shall be a pasture of herds, and a sheepfold of flocks, and the cord of the sea shall be for those who are left of the house of Judah: upon them they shall feed in the houses of Ascalon: in the afternoon they shall turn aside from the face of the children of Judah: because the Lord their God will visit them, and will turn away their captivity.\" As far as the history is concerned, it is not difficult to interpret, because in the preceding he had said: Gaza shall be destroyed, and Ascalon shall be a desert: Azotus they shall cast out at midday, and Accaron shall be rooted up. With the four great cities of Palestine named, now the word of the Lord is opened generally to the province itself, and it is foretold to it: Woe to you who dwell in the cord of the sea, when the Babylonian comes; because even those who dwell by the sea shall perish and be taken away. But that the land of the Philistines is the land of Canaan, no one doubts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Et disperdam te, inquit, ita ut nullus sit habitator: et in tantam venies vastitatem, quae laetabaris in eversione Judaeae, ut omnes tuae urbes munitissimae in ovilia sint pastorum· Et postquam Dominus visitaverit populum suum, et fecerit eos regredi sub Zorobabel et Jesu, et aedificaverint templum, et exstruxerint Jerusalem, tu ita inculta eris, et sic vepribus urticisque operieris, ut pastores de reliquiis Judaeorum in Ascalone post meridiem requiescant, et in urbe quondam nobili greges suos faciant accubare, et hoc fiet, quia Dominus visitabit plebem suam, et avertet captivitatem ejus, quod factum nec ne sit, Deus viderit. Neque enim nunc nobis propositum est historiae texere veritatem; sed ea intimare nostris, quae accepimus ab Hebraeis. Juxta spiritualem autem sensum et translationem LXX difficilis intelligentia est, maxime quia et in interpretatione discordant. Ubi enim nos transtulimus, gens perditorum, illi dixerunt, advenae Cretensium: et quod Hebraice scriptum est GOI CHRORETHIM ( ), pro GOI, id est, gente, legerunt GAR, hoc est, advenam: et pro CHORETIM, quod dicitur, perditorum, nomen Cretae insulae putaverunt. Denique et Aquila, et quinta editio interpretati sunt, et Theodotio: Symmachus quoque, quae omnia cum interpretatione nostra faciunt.","english":"And I will destroy you, it says, so that there is no inhabitant; and you will come into such great desolation, you who rejoiced in the overthrow of Judea, that all your most fortified cities will become sheepfolds of shepherds. And after the Lord has visited his people, and made them return under Zerubbabel and Jesus, and they have built the temple and raised up Jerusalem, you will be so uncultivated and so covered with briars and nettles, that shepherds from the remnant of the Jews may rest at midday in Ascalon, and in a city once noble make their flocks lie down; and this will happen because the Lord will visit his people and turn away their captivity—whether this has been done or not, God will see. For it is not now our purpose to weave the truth of history, but to impart to our own those things which we have received from the Hebrews. But according to the spiritual sense and the translation of the Seventy, the understanding is difficult, especially because they also disagree in their interpretation. For where we have translated \"nation of the lost,\" they said \"strangers of the Cretans\"; and what is written in Hebrew as GOI CHRORETHIM, for GOI, that is, \"nation,\" they read as GAR, that is, \"stranger\"; and for CHORETIM, which is said to mean \"of the lost,\" they supposed it to be the name of the island of Crete. Finally, both Aquila and the Fifth Edition translated it, and Theodotion, and Symmachus too—all of which agree with our translation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Rursum, ubi nos diximus, Et erit funiculus maris requies pastorum, et omnes interpretes huic translationi congruerunt, scribitur in LXX: Et erit Creta pascua gregis et ovile pecorum. Igitur spiritualibus spiritualia comparantes, et Vulgatae editionis coeptam semel tenentes semitam, quaerimus an alibi in Scripturis sanctis nomen Cretae legerimus. Et, ni fallor, illud in promptu est: Cretenses semper mendaces, malae bestiae, ventres pigri: testimonium hoc verum est (Tit. I, 12, 13). Qui fluctuant et circumferuntur omni vento doctrinae in deceptione hominum, in versutia erroris: isti cum debuerint in terra confessionis, hoc est, in terra habitare Judaeae, voluerunt magis advenae esse Cretensium, qui diversis maris fluctibus hinc inde tunduntur, et sonant aere Corybantio 3, et sunt, juxta Apostolum, quasi cymbalum tinniens (I Cor. (??)XIII, 1). Et quia advenae sunt Cretensium, ideo sermo Dei, hoc est, comminatio fit ad illos: et dicuntur terra Chanaan semper in fluctu, semper in motu, et terra Allophylorum: alieni enim a Deo, in funiculo maris et in Cretae regione versantur. Fit itaque ad cos sermo Dei, vel in consummatione et fine mundi, vel quotidie per ecclesiasticos viros, et qui possunt cum apostolo dicere: An experimentum quaeritis ejus qui in me loquitur Christus (II Cor. XIII, 3)?","english":"Again, where we have said, \"And the cord of the sea shall be a rest for shepherds,\" and all the interpreters have agreed with this translation, it is written in the Septuagint: \"And Crete shall be a pasture of the flock and a fold of cattle.\" Therefore, comparing spiritual things with spiritual, and once having taken hold of the path begun by the Vulgate edition, we ask whether we have read the name of Crete elsewhere in the Holy Scriptures. And, unless I am mistaken, that passage is at hand: \"Cretans are always liars, evil beasts, lazy bellies; this testimony is true\" (Tit. 1:12–13). Those who waver and are carried about by every wind of doctrine in the deception of men, in the craftiness of error—these, when they ought to dwell in the land of confession, that is, in the land of Judea, wished rather to be strangers of the Cretans, who are buffeted on this side and that by the various waves of the sea, and resound with the Corybantian bronze, and are, according to the Apostle, like a tinkling cymbal (1 Cor. 13:1). And because they are strangers of the Cretans, therefore the word of God, that is, the threat, is made to them; and they are called the land of Canaan, always in flux, always in motion, and the land of the Allophylites; for being alien from God, they dwell in the cord of the sea and in the region of Crete. And so the word of God is made to them, either at the consummation and end of the world, or daily through ecclesiastical men, and those who can say with the apostle: \"Do you seek a proof of him who speaks in me, Christ?\" (2 Cor. 13:3).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"ut ejiciantur de Creta, et perdantur de pristinis habitationibus suis, et illa regio quae prius gregem perditum continebat, incipiat esse ovile pecorum Christi; et Judas, id est, vera confessio, habitet in funiculis maris. Cumque jam coeperit esse mundus ad vesperam, et de multis vocatis pauci electi, et qui nunc reliqui vocantur de domo Juda, paverint eos qui primum in mari, et in Creta, et in mendacio pascebantur: declinabunt in domibus Ascalonis, id est ubi prius ignis diaboli et interfectorum manabat cruor: Ascalon enim interpretatur ignis homicida. Et hoc fiet quia visitabit Dominus populum suum, et hi qui ante facile capiebantur sophismatibus haereticorum, quasi de captivitate venientes, vincent adversarios suos, et habitabunt in tabernaculis eorum. Quod autem legitur in LXX, A facie filiorum Juda, obelo praenotavimus, nec in Hebraeo enim, nec apud ullum fertur interpretum, et contextum capituli sensumque conturbat: non quod difficile fuerit quomodocunque et hoc posito sententiam texere; sed semel decrevimus veritatem interpretationis, et lectoris magis eruditi quam vulgi Judicium sequi.","english":"so that they may be cast out of Crete and perish from their former dwellings, and that region which previously held the lost flock may begin to be a sheepfold of the flocks of Christ; and Judah, that is, true confession, may dwell in the cords of the sea. And when the world has already begun to be toward evening, and out of many who are called few are chosen, and those who are now called the remnant of the house of Judah have fed those who first were pastured in the sea, and in Crete, and in falsehood: they shall turn aside into the houses of Ashkelon, that is, where previously the fire of the devil and the blood of the slain used to flow; for Ashkelon is interpreted as murderous fire. And this shall happen because the Lord will visit his people, and those who before were easily caught by the sophistries of heretics, coming as it were out of captivity, shall overcome their adversaries and dwell in their tents. But what is read in the Septuagint, \"From the face of the children of Judah,\" we have marked with an obelus, for it is found neither in the Hebrew nor in any of the interpreters, and it confuses the context and sense of the chapter: not that it would have been difficult to weave a meaning in some way even with this inserted; but we have once for all decided upon the truth of interpretation, and to follow the judgment of the more learned reader rather than of the crowd.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"(Vers. seqq.) « Audivi opprobrium Moab, et blasphemus filiorum Ammon, quae exprobraverunt populo meo, et magnificati sunt super terminos eorum. Propterea vivo ego, dicit Dominus Deus exercituum, Deus Israel: quia Moab ut Sodoma erit, et filii Ammon quasi Gomorrha siccitas spinarum et acervi salis, et desertum usque in aeternum, reliquiae populi mei diripient eos: residui gentis meae possidebunt illos. Hoc eis eveniet pro superbia sua, quia blasphemaverunt, et magnificati sunt super populum Domini exercituum. Horribilis Dominus super cos: et attenuabit omnes deos terrae, et adorabunt eum viri de loco suo, omnes insulae gentium. » LXX: « Audivi opprobrium Moab, et contumelias filiorum Ammon: in quibus exprobraverunt populo meo, et magnificati sunt super terminos meos. Propterea vivo ego, dicit Dominus virtutum, Deus Israel: quia Moab sicut Sodoma erit, et filii Ammon quasi Gomorrha, et Damascus derelicta quasi acervus areae, et dissipata usque in sempiternum, et qui reliqui fuerint de populo meo, diripient eos, et residui gentis meae possidebunt eos: hoc erit eis pro contumelia sua, quia exprobraverunt et magnificati sunt super Dominum omnipotentem: manifestus erit Dominus super eos, et disperdet omnes deos gentium terrae, et adorabunt eum singuli de loco suo, omnes insulae gentium.","english":"(And the following verses.) «I have heard the reproach of Moab, and the blasphemy of the children of Ammon, who reproached my people and magnified themselves against their borders. Therefore, as I live, says the Lord God of hosts, the God of Israel: because Moab shall be as Sodom, and the children of Ammon like Gomorrah, a dryness of thorns and heaps of salt, and a desert forever, the remnant of my people shall plunder them; the residue of my nation shall possess them. This shall befall them for their pride, because they blasphemed and magnified themselves against the people of the Lord of hosts. The Lord shall be terrible upon them: and he shall weaken all the gods of the earth, and men from their place shall adore him, all the islands of the nations.» The Septuagint: «I have heard the reproach of Moab, and the insults of the children of Ammon: in that they reproached my people, and magnified themselves against my borders. Therefore, as I live, says the Lord of hosts, the God of Israel: because Moab shall be as Sodom, and the children of Ammon like Gomorrah, and Damascus left desolate like a heap of the threshing floor, and scattered forever, and those who shall have remained of my people shall plunder them, and the residue of my nation shall possess them: this shall be to them for their insult, because they reproached and magnified themselves against the Lord almighty: the Lord shall be manifest upon them, and he shall destroy all the gods of the nations of the earth, and each one from his place shall adore him, all the islands of the nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"» Quod excepto Daniele propheta, qui quatuor regnorum saepius cernit visiones, et eorum differentias sub aliis atque aliis imaginibus exponit (Dan. VIII), Isaias, Jeremias, Ezechiel faciunt, ut post visionem Judae adversum caeteras nationes, quae in circuitu ejus sunt, vertant vaticinium, et juxta singularum, quae eis ventura sunt, nuntient, atque in descriptione earum diutius immorentur: hoc nunc propheta Sophonias, quanquam breviter, eodem tamen ordine facit. Post Philisthiim enim contra quos supra comminatio praecucurrit, Gaza, inquit, destructa erit, et Ascalon in desertum, Azolum in meridie ejicient, et Accaron eradicabitur. Nunc adversus Moab, et filios Ammon, sive ut in LXX additum est, contra Damascum, quae in Isaia (cap. XVII) dicitur Aram, texitur prophetia, eo quod praebentes auxilia Nabuchodonosor, vastaverint Judam, conculcaverint sanctuarium ejus, templum quoque subverterint, et subjugato populo Israel, Dominum blasphemaverint. Nabuchodonosor quippe atque Chaldaei, Judaeorum urbibus subrutis, caeteras gentes oppresserunt, et ita factum est, ut qui insultaverant populo Dei, ipsi quoque eadem malorum angustia premerentur, et haberent conservum Judam, quem putaverunt se habere subjectum.","english":"Except for the prophet Daniel, who more often beholds visions of four kingdoms and sets forth their differences under one image after another (Dan. 8), Isaiah, Jeremiah, and Ezekiel do this: after the vision concerning Judah, they turn their prophecy against the other nations that are round about it, and declare, nation by nation, what is to come upon them, and linger longer over their description. This the prophet Zephaniah now does, though briefly, yet in the same order. For after the Philistines, against whom the threat ran above, he says, Gaza shall be destroyed, and Ashkelon shall become a desolation; they shall cast out Azotus at noon, and Ekron shall be rooted up. Now against Moab and the children of Ammon, or, as is added in the Septuagint, against Damascus, which in Isaiah (chap. 17) is called Aram, the prophecy is woven, because they, lending aid to Nebuchadnezzar, laid waste Judah, trampled his sanctuary, overthrew the temple as well, and, with the people of Israel subdued, blasphemed the Lord. For Nebuchadnezzar and the Chaldeans, after the cities of the Jews were overthrown, oppressed the other nations; and so it came about that those who had insulted the people of God were themselves pressed by the same strait of evils, and had Judah as a fellow slave, whom they thought they held in subjection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Igitur antequam veniat captivitas sub Josia adhuc rege, necdum Hierosolymis temploque subversis, dirigitur adversum insultantes prophetia, ut mala quondam populi Dei, caeterarum gentium levarentur malo. Audivi, inquit, opprobrium Moab, quae nunc Areopolis appellatur, et blasphemias filiorum Ammon, quae et ipsa urbs Arabiae secunda post Bosram Philadelphia dicitur: in quibus exprobraverunt populo meo, et ejectis Judaeis, dilataverunt in terra eorum fines suos. Propterea quia blasphemaverunt me, et exprobraverunt populo meo, ego Dominus exercituum, qui possum implere quod comminor, et Deus Israel, qui in populo meo ipse patior injuriam, faciam ut sit Moab quasi Sodoma, et filii Ammon quasi Gomorrha. Legamus hujuscemodi visiones in Isaia et Jeremia, et eadem quae nunc hic legimus, reperiemus. Siccitas spinarum et acervi salis, et desertum usque in aeternum, pro quo nescio quid sibi volentes LXX Damascum evulsam et derelictam interpretati sunt, nisi fallor, verbi ambiguitate decepti: siccitas enim quod Hebraice dicitur MAMASAG ( ), excepta prima littera MEM si mutetur, et DALETH accipiatur, easdem litteras reliquas habet, quas et Damascus, et potest legi pro superiori verbo DAMASEC. Quaeritur autem quomodo istae urbes, hoc est, Moab et filii Ammon, redactae sint in Sodomam et Gomorrham, et quasi spinarum ariditas et acervi salis, usque in aeternum non aedificentur?","english":"Therefore, before the captivity comes, while Josiah is still king and Jerusalem and the temple have not yet been overthrown, prophecy is directed against those who insult, so that the former evils of the people of God might be lightened by the evil of the other nations. I have heard, it says, the reproach of Moab, which is now called Areopolis, and the blasphemies of the sons of Ammon, which city itself, second in Arabia after Bosra, is called Philadelphia: in these things they reproached my people, and when the Jews were cast out, they enlarged their own borders in their land. Therefore, because they blasphemed me and reproached my people, I, the Lord of hosts, who can fulfill what I threaten, and the God of Israel, who in my people myself suffer injury, will make Moab like Sodom, and the sons of Ammon like Gomorrah. Let us read visions of this kind in Isaiah and Jeremiah, and we shall find the same things that we read here now. The dryness of thorns and heaps of salt, and a desert forever, for which I do not know what the Seventy, wishing something for themselves, interpreted as Damascus torn up and abandoned, unless I am mistaken, deceived by the ambiguity of the word: for the dryness, which in Hebrew is called MAMASAG, if the first letter MEM is changed and DALETH is taken, has the same remaining letters as Damascus also has, and can be read for the preceding word DAMASEC. But it is asked how these cities, that is, Moab and the sons of Ammon, have been reduced to Sodom and Gomorrah, and like the dryness of thorns and heaps of salt, are not to be built up forever?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Et quod quidem vastatae sint quasi Sodoma et Gomorrha, exponendi nulla est difficultas. Verum hoc quod sequitur: Desertae erunt usque in aeternum, aut destructionem regni earum interpretabimur (quia postea subversae a Chaldaeis, regnum suum perdiderunt, et deinceps vel ab Antiochis, vel a Ptolemaeis tentae, novissime Romano imperio colla submiserint), aut certe dici accipiendum est: LOLAM ( ) quippe et aeternitatem sonat et saeculum: ex quo et pro uno saeculo, et pro aliquanto tempore, et una aetate accipi potest. Et qui reliqui fuerint de populo Israel, vastabunt eos, et blasphemantia quondam Chaldaeorum auxilia possidebunt. Hoc autem eveniet eis pro superbia eorum, quia blasphemaverunt, et magnificati sunt contra populum Domini exercituum, qui Dominus exercituum erit horribilis super eos, et horror ejus non interficiet superbos: non blasphemantium sanguinem fundet; sed disperdet et attenuabit omnia idola eorum, ut qui prius tenebantur errore, et Domini beneficia non sentiebant 1, malorum necessitate pressi sciant idola nihil prodesse, et adorent eum unusquisque de loco suo omnes insulae gentium. Hucusque juxta Hebraicum.","english":"And that they were indeed laid waste like Sodom and Gomorrah, there is no difficulty in explaining. But what follows: They shall be desolate forever, we shall interpret either as the destruction of their kingdom (because afterward, overthrown by the Chaldeans, they lost their kingdom, and thereafter, whether attacked by the Antiochians or the Ptolemies, they finally bowed their necks to the Roman empire), or certainly it must be understood as said: LOLAM, which indeed signifies both eternity and an age; from which it can be taken both for one age and for some length of time and for one generation. And those who remain of the people of Israel shall lay them waste, and shall possess the once blaspheming auxiliaries of the Chaldeans. But this shall happen to them for their pride, because they blasphemed and were magnified against the people of the Lord of hosts, who as Lord of hosts shall be terrible over them, and his terror shall not kill the proud: he shall not pour out the blood of the blasphemers, but shall scatter and diminish all their idols, so that those who were previously held in error and did not perceive the benefits of the Lord, pressed by the necessity of evils, may know that idols profit nothing, and every one from his place, all the islands of the nations, may adore him. Thus far according to the Hebrew.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Nunc ad LXX interpretes revertamur, cogamusque Judaeos, qui tantum sequuntur historiam, exponere nobis quando Moab et Alii Ammon facti sint quasi Sodoma et Gomorrha, et quasi acervi salis, et desertae usque in aeternum: debent monstrare sulphureas pluvias, vineas 2, terram in cineres favillamque conversam, mare supra de puteis quondam salis, quod nunc Mortuum dicitur, inundasse: quando eos diripuerint Judaei, quando residuae gentes Israeliticae possederint eos. Aut quae indignatio Domini est pro blasphemia et contumeliis attenuare et disperdere eos? non Moab et Ammon, sed universam terram, ut adorent eum singuli de loco suo, omnes insulae gentium? quod magis pro beneficio tribuet blasphemantibus, ut ab errore redeant ad salutem. Quod si voluerint dicere, post regressionem de Babylone has gentes populo Israel fuisse subjectas, primum auctoritatem postulabimus Scripturarum, unde hoc factum probent; deinde, cum minime potuerint demonstrare, concedemus eis ex superfluo, atque dicemus: Esto accidisse quod dicitis: quae justitia Dei esset blasphemasse avos, et exprobrasse atavos, et postea nepotibus redditum? cum utique illa sententia, qua antea dicebatur iu lege peccata patrum in filios in tertia et in quarta generatione restitui (Exod. XX), per Ezechielem soluta sit: Vivo ego, dicit Dominus: nequaquam dicetur hac parabola; sed anima quae peccaverit, ipsa morietur (Ezech.","english":"Now let us return to the Seventy translators, and compel the Jews, who follow only the history, to explain to us when Moab and the Ammonites were made like Sodom and Gomorrah, and like heaps of salt, and desolate forever. They ought to show the rains of sulfur, the vines, the land turned to ashes and dust, the sea overflowing above the wells of salt—which is now called the Dead Sea—when the Jews plundered them, when the remnant of the Israelite nations possessed them. Or what is this indignation of the Lord, on account of blasphemy and insults, to diminish and destroy them—not Moab and Ammon, but the whole earth, so that each one from his own place may worship him, all the islands of the nations? Which he will grant rather as a benefit to the blasphemers, that they may return from error to salvation. But if they wish to say that after the return from Babylon these nations were subjected to the people of Israel, first we shall demand the authority of the Scriptures, from which they may prove this was done; then, when they have been unable to demonstrate it at all, we shall concede it to them as superfluous, and say: Let it be that what you say happened—what justice of God would it be for ancestors to have blasphemed and forefathers to have reproached, and afterward it be repaid to the grandchildren? Since certainly that sentence, which was previously spoken in the Law, that the sins of the fathers be visited upon the sons to the third and fourth generation (Exod. 20), has been dissolved through Ezekiel: As I live, says the Lord, this parable shall by no means be spoken; but the soul that has sinned, it shall die (Ezek.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"XVIII, 3, 4). Et simul animadverte, parabolam esse quod dictum est, nec id sonare quod in superficie litterae proferunt. Quod si injustum est nepotibus reddere quod deliquerint avi; quanto injustius pro stultitia Judaeorum hoc ipsum sperare in consummatione mundi fieri, quando non Christus eorum, ut putant; sed est venturus Antichristus. Sicubi enim arctati fuerint iu historia, ut doceant completum esse quod dictum est, statim transiliunt ad futura Christi tempora, et omnia quae non possunt exponere, post multa saecula sibi repromittunt, et dicunt, et Moab, et filios Ammon. et AEgyptum, et Philisthiim, et Idumeam, quae nunc insultant Judaeis, eo tempore puniendas. Interrogemus ergo eos, quare has potissimum gentes Deus puniat, et non totum orbem in quo Judaei longe lateque dispersi sunt. Si enim meretur Moab corripi, Judaeis insultans, et filii Ammon et reliquae gentes in circuitu, quare Gallia non corripitur? quare Britannias in comminatione non ponit? cur Hispaniae a poena alienae sunt? quam ob causam de Italia nihil dicitur? de Africa cur tacetur? et ut semel dicam, cum totus orbis Judaeos captivos teneat, quid solae gentes tantum commisere flagitii, quae in circuitu ejus sunt, ut solae potissimum nominentur? Haec contra Judaeos, et generalem in omnibus prophetis ubicunque adversum gentes aliqua prophetia dicitur explanationem.","english":"And at the same time observe that what was said is a parable, and does not mean what the surface of the letter sets forth. But if it is unjust to repay to descendants what their ancestors did wrong, how much more unjust is it to hope that this very thing will happen at the consummation of the world because of the folly of the Jews, when it will not be their Christ, as they think, but the Antichrist who is to come. For wherever they have been pressed in the history to show that what was said has been fulfilled, they immediately leap over to the future times of Christ, and all the things they cannot explain they promise themselves after many ages, and they say that both Moab and the sons of Ammon and Egypt and the Philistines and Idumea, which now insult the Jews, are to be punished at that time. Let us therefore ask them why God punishes these nations above all, and not the whole world in which the Jews are scattered far and wide. For if Moab deserves to be rebuked for insulting the Jews, and the sons of Ammon and the other nations round about, why is Gaul not rebuked? Why does he not place the Britains under threat? Why are the Spains free from punishment? For what reason is nothing said of Italy? Why is Africa passed over in silence? And, to speak once for all, when the whole world holds the Jews captive, what crime have the nations alone committed—those that are round about it—that they alone above all should be named? This is against the Jews, and the general explanation in all the prophets, wherever any prophecy is spoken against the nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Nunc quod supra diximus, Damascum Hebraice non haberi, nec apud quemquam alium interpretem, etiam ex ipso Scripturae ordine comprobabimus. Ad id enim quod dixerat: Audivi opprobrium Moab, et blasphemias filiorum Ammon, postea retulit: Quia Moab et Sodoma erit, et filii Ammon quasi Gomorrha, Quod ergo sequitur: Et Damascus deserta, quasi acervus area, debuerat et de Damasco aliquid praemisisse, ut quomodo de duabus gentibus dixerat: Moab ut Sodoma erit, et filii Ammon ut Gomorrha, quarum peccata ante jam dixerat: sic et Damasci vel opprobria, vel blasphemias descripsisset, ut postea digne supplicium videretur inferre. Sed et hoc ipsum quod dicitur: Quasi acervus areae, quod Graece dicitur putamus LXX interpretatos, id est, salis; sed ab imperitis qui, hoc est acervum, frumenti vel frugum putaverunt, pro, additis duabus litteris et, quasi ad consequentiam frugum,, hoc est, areae, positum. Hoc de interpretationis varietate et errore sit dictum, et de difficultate historiae.","english":"Now, what we said above—that Damascus is not found in the Hebrew, nor in any other translator—we shall also prove from the very order of Scripture. For to what he had said, \"I have heard the reproach of Moab and the blasphemies of the children of Ammon,\" he afterward added, \"Because Moab and Sodom shall be, and the children of Ammon as Gomorrha.\" What therefore follows, \"And Damascus shall be desolate, as a heap of the threshing floor,\" ought also to have been preceded by something about Damascus, so that just as he had spoken of two nations—\"Moab shall be as Sodom, and the children of Ammon as Gomorrha\"—whose sins he had already described beforehand, so too he would have described either the reproaches or the blasphemies of Damascus, so that afterward he might seem to bring down punishment upon it deservedly. But also this very phrase, \"as a heap of the threshing floor,\" which in Greek is said to be \"of salt,\" we think the Seventy translated—that is, of salt; but by the unskilled, who supposed this to be a heap of grain or of crops, instead of \"of salt,\" with two letters added, \"et,\" it was set down as though in consequence of \"crops,\" that is, \"of the threshing floor.\" Let this be said concerning the variety and error of translation, and concerning the difficulty of the history.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Qui autem doctus vir est, et spiritualibus spiritualia comparat, et non quaerit qum deorsum sunt, sed ea quae sursum, et cum Christo resurgit ab inferis, et veterem hominem deponens induitur novo, opprobria Moab, et blasphemias filiorum Ammon, ad magistros contrariorum Ecclesiae dogmatum referet, qui et ipsi videntur de genere esse Abrabam, et effugisse incendium Sodomae et Gomorrhae, et habitare in Segor parvula. Sed quia generatio eorum in tenebris est, et lumen veritatis non possunt aspicere (declinaverunt enim a Deo Patre, quod interpretatur ex nominibus Lot et Moab), et Dei esse filii cessaverunt (quod dicitur populus meus), et in tenebrosa spelunca concepti de incestis nuptiis substiterunt: propterea usque hodie simplicitati filiorum Judae insultantes magnificare cupiunt super terminos ejus possessionem suam, de quibus in Proverbiis dicitur: Non transferas terminos sempiternos, quos posuerunt patres tui (Prov. XXII, 28). Vide haereticos in dialectica sibi et rhetorica et omnium sophismatum dogmatibus applaudentes, contemnere Ecclesiae rusticitatem, et quasi indiguam mysteriis suis, quae sibi quasi idola confluxerunt, despicere, et habere pro nihilo: et non quaeres quae sint opprobria Moab, et contumeliae filiorum Ammon, in quibus exprobraverunt populo Dei. Juravit itaque Dominus per semetipsum dicens: Vivo ego, dicit Dominus.","english":"But the man who is learned and compares spiritual things with spiritual things, and does not seek the things that are below but the things that are above, and rises again from the dead with Christ, and putting off the old man is clothed with the new, will refer the reproaches of Moab and the blasphemies of the children of Ammon to the teachers of doctrines contrary to the Church, who themselves also seem to be of the stock of Abraham and to have escaped the fire of Sodom and Gomorrah and to dwell in little Segor. But because their generation is in darkness, and they cannot look upon the light of truth (for they have turned aside from God the Father, which is interpreted from the names Lot and Moab), and they have ceased to be sons of God (which is called \"my people\"), and were conceived in a dark cave and came into being from incestuous marriages: therefore to this day, insulting the simplicity of the sons of Judah, they desire to magnify their own possession over his borders, concerning whom it is said in Proverbs: Do not remove the everlasting boundaries which your fathers set (Prov. 22:28). See the heretics applauding themselves in dialectic and rhetoric and the doctrines of all sophisms, despising the rusticity of the Church, and as though she were unworthy of their mysteries, looking down on those things which they have gathered for themselves as idols, and holding them as nothing; and do not seek what are the reproaches of Moab and the insults of the children of Ammon, in which they reproached the people of God. Therefore the Lord swore by himself, saying: As I live, says the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Et pulchre ad distinctionem mortuorum deorum, qui appellantur idola, se viventem dicit Deus Israel, hoc est, impuli videntis Deum: quod blasphemantes hae gentes, id est, Moab et filii Ammon, de quibus supra diximus: Sicut Sodoma et Gomorrha erunt: videatur quidem sibi in eo quod gentiles non sunt, exisse de Sodomis et Gomorrhis, sed quia blasphemant populum Dei, et contra Israel faciunt, in Sodomam reputabuntur et Gomorrham, et ita delebuntur ut illae deletae sunt ante, nullum in se habentes vestigium viroris et vitae. Nec mirum si hoc de haereticis intelligamus, cum reputentur quasi Sodoma et Gomorrha, cum etiam ad Ecclesiasticos, qui Dei non observavere mandata, et egressi sunt a praeceptis ejus, dicatur per Isaiam: Audite verbum Domini, principes Sodomorum, et attendite in legem Domini, populus Gomorrhae (Isa. I, 10). Et ad presbyteros cupientes sub figura Susannae Ecclesiae corrumpere castitatem, dicat Daniel: Hoc est judicium Dei: semen Chanaan, et non Juda (Dan. XIII, 55, 56). Et ut sciatis quotiescunque Sodoma et Gomorrha et AEgyptus nominantur, non de his dici provinciis, quas oculis cernimus, sed de aliis spiritualibus quibus sermo propheticus comminatur: legite in Apocalypsi Joannis: Locus autem in quo Dominus crucifixus est, vocatur spiritualiter Sodoma et AEgyptus (Apoc. XI, 8).","english":"And fittingly, to distinguish him from the dead gods who are called idols, the God of Israel calls himself living—that is, the God of Israel, \"the one who urged on the one seeing God\"—because these blaspheming nations, that is, Moab and the sons of Ammon, of whom we said above, \"They shall be as Sodom and Gomorrah,\" seem to themselves, in that they are not Gentiles, to have gone out from Sodom and Gomorrah; but because they blaspheme the people of God and act against Israel, they will be reckoned as Sodom and Gomorrah, and will be destroyed as those were destroyed before, having in themselves no trace of greenness or life. Nor is it surprising if we understand this of heretics, since they are reckoned as it were Sodom and Gomorrah, when even to those of the Church who have not observed God's commandments and have departed from his precepts it is said through Isaiah: \"Hear the word of the Lord, you rulers of Sodom; and attend to the law of the Lord, you people of Gomorrah\" (Isa. 1:10). And to the elders who desire under the figure of Susanna to corrupt the chastity of the Church, Daniel says: \"This is the judgment of God: seed of Canaan, and not of Judah\" (Dan. 13:55-56). And so that you may know that whenever Sodom and Gomorrah and Egypt are named, it is not of those provinces which we see with our eyes that this is said, but of other spiritual ones against which the prophetic word threatens: read in the Revelation of John: \"And the place where the Lord was crucified is called spiritually Sodom and Egypt\" (Rev. 11:8).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Si ergo Hierosolyma in qua crucifixus est Dominus, vocatur spiritualiter Sodoma et AEgyptus, quare non e contrario AEgyptus et Sodoma et Gomorrha, si opera fecerunt Jerusalem, et terrae Judae, in terram sortis Domini transferantur? Denique et David non erat de sacerdotibus, nec licebat ei comedere panes propositionis (I Reg. XXI); sed quia per singula crescebat opera, et persecutio Sani virtutum illius profectus erat, propterea in fuga sua dum nescit, subito antistes efficitur, et accipit panes propositionis, et non violat mandatum Dei. Hoc totum diximus, quia Moab ut Sodoma erit, et filii Amnion ut Gomorrha. Damascus quoque, quae interpretatur sanguinem bibens, aut sanguis sacci, derelicta a Dei misericordia, quasi acervus salis. Quia enim princeps ejus est rex Aretha, et Damasceni Paulum occidere cupiunt, et per murum in sporta dimittitur (Act. IX), non dicitur ad Damascum: Vos estis sal mundi (Matth. V, 13; nec illud sal vocatur, quod semper offertur in victimis, sed quod infatuatum est, et de quo in Evangelio scribitur: Si amem sal infatuatum fuerit, in quo salietur? ad nihilum est utile, neque in terram, neque in sterquilinium, sed foras projiciunt illud, ut ab hominibus conculcetur (Ibid.).","english":"If, then, Jerusalem in which the Lord was crucified is called spiritually Sodom and Egypt, why are not Egypt and Sodom and Gomorrah, on the contrary, if they have done the works of Jerusalem and of the land of Judah, transferred into the land of the Lord's inheritance? Finally, even David was not of the priests, nor was it lawful for him to eat the bread of the presence (1 Kings 21); but because his works grew through each individual deed, and the persecution of the holy one was the advance of his virtue, therefore in his flight, while he did not know it, he suddenly becomes a high priest, and receives the bread of the presence, and does not violate the commandment of God. We have said all this because Moab will be as Sodom, and the sons of Ammon as Gomorrah. Damascus too, which is interpreted as drinking blood, or the blood of a sack, is abandoned by God's mercy, like a heap of salt. For because its prince is King Aretas, and the Damascenes desire to kill Paul, and he is let down through the wall in a basket (Acts 9), it is not said to Damascus: You are the salt of the earth (Matthew 5:13); nor is that called salt which is always offered in sacrifices, but that which has become tasteless, and of which it is written in the Gospel: If the salt has become tasteless, with what shall it be salted? It is useful for nothing, neither for the earth, nor for the dungheap, but they cast it outside, so that it may be trampled by men (Ibid.).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Et Moab igitur, et Ammon, et Damascus, qui sese adversus Domini scientiam paraverunt, et blasphemaverunt populum Dei, et dixerunt in eum plurimas contumelias, et voluerunt dilatare terminos suos in terra Ecclesiae, et populum Dei possidere, desertae erunt et destructae, et reliqui de populo Dei, hoc est viri Ecclesiastici in Scripturis Dominicis eruditi, diripient eos, et residui gentis Dominicae possidebunt eos, et hoc eis erit pro contumelia, quia exprobraverunt et magnificati sum contra Dominum omnipotentem. Vide clementiam, vine misericordiam Domini: contumeliam patitur, blasphematur, diripiuntur termini ejus: et ille quid facit? Mittit ad reliquias populi sui, de quibus diximus, ut sibi blasphemantes dividat, et in suam ducat possessionem. Multo enim stulto melius est servire sapienti, et fatuitatem ejus domini sapientia corrigi, quam suae eum stunt tiae derelinqui. Veniet itaque Dominus omnipotens, et manifestius erit super eos, quem nunc nesciunt, quem ignorant: et disperdet omnia dogmata, id est, deos eorum et diversarum gentium idola, ut postquam simulacra, quae de suo sibi sensu composuerant, eversa fuerint, convertantur gemes ad Dominum, et unusquisque in loco suo adoret eum quem nesciebat ante.","english":"And so Moab, Ammon, and Damascus, who prepared themselves against the knowledge of the Lord and blasphemed the people of God and spoke many insults against them, and wished to extend their borders into the land of the Church and to possess the people of God—they will be deserted and destroyed, and the remnant of the people of God, that is, ecclesiastical men learned in the Lord's Scriptures, will plunder them, and the remnant of the Lord's nation will possess them, and this will be for them as an insult, because they reproached and were magnified against the Lord Almighty. See the clemency, see the mercy of the Lord: he suffers insult, he is blasphemed, his borders are plundered—and what does he do? He sends to the remnant of his people, of whom we have spoken, that he may divide those who blaspheme him and lead them into his own possession. For it is much better for a very foolish man to serve a wise man, and for his folly to be corrected by the wisdom of his masters, than to be abandoned to his own foolishness. Therefore the Lord Almighty will come, and he will be more manifest upon them, whom they now do not know, whom they ignore; and he will destroy all their doctrines, that is, their gods and the idols of the various nations, so that after the images, which they had fashioned for themselves out of their own understanding, have been overturned, the nations may be converted to the Lord, and each one in his own place may adore him whom he did not know before.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"(Vers. seqq.) « Sed et vos, AEthiopes, interfecti gladio meo eritis: et extendet manum suam super Aquilonem, et perdet Assur: et ponet speciosam in solitudinem et in invium et quasi desertum. Et accubabunt in medio ejus greges: omnes bestiae gentium, et onocrotalus, et hericius in liminibus ejus morabuntur: VOX cantantis in fenestra, corvus in superliminari: quoniam attenuabo robur ejus. Haec est civitas gloriosa, habitans in confidentia, quae dicebat in corde suo: Ego sum, et extra me non est alia amplius: quomodo facta est in desertum cubile bestiae? omnis qui transit per cam, sibilabit, et movebit manum suam, » LXX: « Et vos, AEthiopes, vulnerati gladio meo eritis: et extendam manum meam super Aquilonem, et perdam Assyrium, et ponam Niniven in solitudinem, et inaquosam quasi desertum. Et pascentur in medio ejus greges, et omnes bestiae terrae; et chamaeleontes et hericii in praesepibus ejus cubabunt, et bestiae clamabunt in foveis suis [Al. ejus), et corvi in portis ejus: quia cedrus altitudo ejus: haec est civitas malis dedita, quae habitat in spe, quae dicit in corde suo: Ego sum, et non est post me amplius; quomodo facta est in solitudinem pascua bestiarum? omnis qui transit per eam, sibilabit, et movebit manus suas.","english":"(And the following verses.) «But even you, O Ethiopians, shall be slain by my sword: and he will stretch out his hand over the North, and will destroy Assur: and he will make the fair city a wilderness and impassable and as it were a desert. And flocks shall lie down in the midst of her: all the beasts of the nations, and the pelican and the hedgehog shall dwell on her thresholds: the voice of one singing in the window, the raven on the lintel: because I will make her strength thin. This is the glorious city, dwelling in confidence, which said in her heart: I am, and besides me there is no other any more: how has she become a desert, a lair of beasts? Everyone who passes through her shall hiss, and shall move his hand.» The Septuagint: «And you, O Ethiopians, shall be wounded by my sword: and I will stretch out my hand over the North, and I will destroy the Assyrian, and I will make Nineveh a wilderness, and waterless as a desert. And flocks shall feed in the midst of her, and all the beasts of the earth; and chameleons and hedgehogs shall lie down in her mangers, and beasts shall cry out in their pits, and ravens in her gates: because the cedar is her height: this is the city given over to evils, which dwells in hope, which says in her heart: I am, and there is none after me any more; how has she become a desert, a pasture of beasts? Everyone who passes through her shall hiss, and shall move his hands.","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":63,"ref":"p63","source":"» Judaei totum hoc capitulum et duo superiora contra Philisthiim, et Moab, et filios Ammon ad adventum Christi referunt, quem putant in consummatione mundi esse venturum, qui exstruat Jerusalem, et populum suum liberet de manu gentium, qua tenentur: et hoc sonare quod dicitur: Et adorabunt eum viri de loco suo, omnes insulae gentium. Non solum autem superiores genios, sed AEthiopes quoque et Assyrios et Niniven urbem Assyriorum eo tempore ponendam esse in solitudinem, et cubaturas in ea omnes bestias terrae, sive ut in Hebraeo scriptum est, omnes bestias gentium: ex quo significari putant de cunctis nationibus, quae eversurae sunt Niniven. Et quia Ninive, speciosa interpretatur, in praesenti loco speciosam referunt ad Babylonem. Et omne quod sequitur: Onocrotalus et hericius in liminibus ejus morabuntur, et caetera, Babyloni potius convenire, cujus et in Isaia eadem solitudo praedicitur. Et econtrario alii affirmant, manifeste de Assyrio dici, de quo jam praecesserat: Et extendet manum suam super Aquilonem, et perdet Assur, et ponet Niniven in solitudinem. Per Assyrios enim magis Niniven intelligi, quam Babylonem, quae civitas Chaldaeorum est. Quod autem ait, Onocrotalum et hericium in cardinibus ejus, et corvum in superliminari, solitudinis esse indicia, et onocrotalorum duo genera: aliud aquntile, aliud solitudinis.","english":"The Jews refer this whole chapter and the two preceding ones against the Philistines, Moab, and the children of Ammon to the coming of Christ, whom they think will come at the consummation of the world, to build up Jerusalem and free his people from the hand of the nations by which they are held; and they say that this is the meaning of what is written: «And men shall worship him from their place, all the islands of the nations.» Moreover, they say that not only the upper regions, but also the Ethiopians and Assyrians and Nineveh, the city of the Assyrians, shall at that time be laid waste and that all the beasts of the earth shall lie down in it, or, as it is written in Hebrew, all the beasts of the nations: from which they think it is signified concerning all nations, which shall overthrow Nineveh. And because Nineveh is interpreted as «beautiful,» in the present passage they refer «the beautiful one» to Babylon. And everything that follows: «The pelican and the hedgehog shall dwell in its thresholds,» and the rest, they say, fits Babylon better, whose same desolation is also foretold in Isaiah. And on the contrary others affirm that it is manifestly said of the Assyrian, concerning whom it had already preceded: «And he will stretch out his hand over the North, and will destroy Assur, and will make Nineveh a wilderness.» For by «Assyrians» Nineveh is understood rather than Babylon, which is a city of the Chaldeans. But what he says, «The pelican and the hedgehog in its hinges, and the raven on the lintel,» are indications of desolation, and that there are two kinds of pelicans: one of the water, the other of the wilderness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Et quod ait, vox cantantis in fenestra, vel daemones intelligi, vel variarum voces volucrum, quae solent in desertis urbibus commorari. Praeterea quod et nos et LXX. similiter transtulimus: Corvus in superliminari, in Hebraeo ponitur1, HAREB ( ), quod secundum lectionis diversitatem ( ), vel siccitas vel gladius, vel corvus accipitur. Unde et Aquila, gladium, alii siccitatem, interpretati sunt. Et post eversionem quasi insultans ruinae ejus, sermo propheticus loquitur: Haec est civitas gloriosa, habitans in confidentia, quae dicebat in corde suo: Ego sum, et extra me non est alia amplius: quomodo facta est in desertum cubile bestiae? Omnis qui transit per eam, sibilabit, et movebit manum suam. Juxta hoc autem quod supra diximus, aut vere in deserta urbe habitabunt bestiae, aut certe sub bestiarum figura multarum nationum varietas indicatur. Quod si quispiam quaesierit, quomodo juxta historiam ad tempora Nabuchodonosor haec prophetia referatur: AEthiopibus etiam nuncupatis et Assyriis, quibus Medi et Persae nihil fecerint, legat historias, et videbit Assyrios quoque et AEthiopes Medis fuisse subjectus, et Cambysis regnum, et Cyri potentiam, et omnia quae deinceps sint secuta. Haec Judaice dicta sint.","english":"And what is said, \"a voice of one singing in the window,\" can be understood either as demons or as the voices of various birds, which are accustomed to dwell in deserted cities. Moreover, what both we and the Septuagint have translated similarly, \"a raven on the threshold,\" is placed in Hebrew as HAREB, which, according to the diversity of reading, is taken either as drought or as sword or as raven. Hence Aquila also interpreted it as sword, others as drought. And after the overthrow, as if mocking its ruin, the prophetic speech says: \"This is the glorious city, dwelling in confidence, which said in its heart: I am, and besides me there is no other any more: how has it become a desert, a couch of beasts? Everyone who passes through it will hiss and shake his hand.\" But according to what we said above, either truly beasts will dwell in the deserted city, or certainly under the figure of beasts the variety of many nations is indicated. But if anyone asks how, according to history, this prophecy is referred to the times of Nebuchadnezzar, since the Ethiopians are also named and the Assyrians, to whom the Medes and Persians did nothing, let him read the histories and he will see that the Assyrians too and the Ethiopians were subject to the Medes, and the kingdom of Cambyses, and the power of Cyrus, and all that followed thereafter. These things have been said in the Jewish manner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Caeterum si notaverimus in omnibus Scripturis AEthiopes eos appellari, qui penitus in vitia sunt demersi, secundum illud quod in Jeremia legimus: Si mutabit AEthiops pellem suam (Jerem. XIII, 23), AEthiopibus ad meliora conversis spes erit, nullum qui voluerit agere poenitentiam, a salute alienum fore. Unde et prius anima polluta, et delictorum sordibus inquinata, dicit: Nigra sum (Cant. I, 4). Et postea in fine Cantici canticorum, de eadem jam purgata et lota per poenitentiam scribitur: Quae est ista, quae ascendit dealbata (Cant. VIII, 5)? Moyses quoque, id est, lex Domini spiritualis, AEthiopissam de gentibus duxit uxorem (Exod. II): et Maria, id est, synagoga Judaeorum, et Aaron, id est carnale sacerdotium, et non secundum ordinem Melchisedech, murmurant adversus legem, sed frustra. Statim enim synagoga perfunditur lepra, et extra castra projecta, completo tempore, ipso orante Moyse, in castra reducitur. AEthiopiae enim manus jam praevenerat Deum (Psal. LXVII). Comminatur itaque nunc sermo divinus his qui peccatis inhaerentes, et obliti sordibus delictorum, nolunt ad meliora converti, et tenebrosum colorem eluere, comminatur eis gladium, de quo puto scribi et in Genesi: Statuit Cherubim, et flammeum gladium, qui vertit ad custodiendam viam ligni vitae (Gen. III, 24).","english":"But if we have observed that in all the Scriptures those are called Ethiopians who are utterly sunk in vices, according to that which we read in Jeremiah: \"If the Ethiopian shall change his skin\" (Jer. 13:23), there will be hope for Ethiopians converted to better things, and no one who is willing to do penance will be alien from salvation. Whence also the soul, first polluted and stained with the filth of sins, says: \"I am black\" (Song 1:4). And afterward at the end of the Song of Songs, concerning the same soul now purified and washed through penance, it is written: \"Who is this that comes up whitened?\" (Song 8:5). Moses also, that is, the spiritual law of the Lord, took an Ethiopian woman from the nations as his wife (Exod. 2); and Miriam, that is, the synagogue of the Jews, and Aaron, that is, the carnal priesthood, and not according to the order of Melchizedek, murmur against the law, but in vain. For immediately the synagogue is covered with leprosy, and cast outside the camp; and when the time is fulfilled, at the prayer of Moses himself, she is brought back into the camp. For already the hand of Ethiopia had come before God (Ps. 67). And so now the divine word threatens those who, clinging to sins and forgetful of the filth of their offenses, are unwilling to be converted to better things and to wash out their dark color; it threatens them with the sword, of which I think it is written also in Genesis: \"He set the Cherubim, and the flaming sword, which turns to guard the way of the tree of life\" (Gen. 3:24).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Et in Isaia: Inducet gladium magnum et sanctum super draconem colubrum tortuosum, et interficiet illum in die illa (Isa. XXVII, 1, sec. LXX). Et dicit eos vel vulnerandos vel interficiendos gladio, ut timentes paeras, imitentur Niniven, et agant poenitentiam (Jon. III), et non sustineant quae Dominus comminatur. Quod quidem et Jeremiae prophetia sonat: Loquar, inquit, super gentem, et super regnum, et auferam et disperdam eos: et si poenitentiam egerint, et ego poenitentiam agam de omnibus malis qum loculus sum, ut facerem eis (Jerem. XVIII, 7, 8). Et ut sciatis propterea nunc Dominum comminari AEthiopibus gladium, ut eos ad meliora convertat, post paululum in hoc ipso libro de AEthiopibus infert: Ultra flumina AEthiopiae inde supplices mei filii1 dispersorum meorum deferent munus mihi (Sophon. III, 10): sive, ut in LXX habetur: De finibus fluviorum AEthiopiae suscipiam dispersos meos, et offerent hostias mihi. Post haec loquitur Dominus ut supra; sed propheticus spiritus de eo: Et extendet manum suam super aquilonem, et perdet Assur. Aquilonem de quo Jeremias scripsit: Ab aquilone exardescent mala super omnes habitatores terroe (Jerem. I, 14). Et de quo Salomon commemorat: Aquilo durus ventus: nomine autem dexter vocatur (Prov. XXV, 23).","english":"And in Isaiah: He will bring a great and holy sword upon the dragon, the twisting serpent, and will slay it in that day (Isa. 27:1, according to the LXX). And he says that they are either to be wounded or to be slain by the sword, so that, fearing blows, they may imitate Nineveh and repent (Jon. 3), and may not endure what the Lord threatens. This indeed the prophecy of Jeremiah also declares: I will speak, he says, against a nation and against a kingdom, and I will take them away and scatter them; and if they have repented, I also will repent of all the evils which I spoke of doing to them (Jer. 18:7-8). And so that you may know that for this reason the Lord now threatens the Ethiopians with the sword, in order to convert them to better things, a little later in this same book he says concerning the Ethiopians: Beyond the rivers of Ethiopia, from there my suppliant children of my scattered ones shall bring a gift to me (Zeph. 3:10); or, as it is had in the LXX: From the ends of the rivers of Ethiopia I will receive my scattered ones, and they shall offer sacrifices to me. After these things the Lord speaks as above; but the prophetic spirit concerning him: And he will stretch out his hand over the north, and will destroy Assur. The north of which Jeremiah wrote: From the north evils shall blaze forth upon all the inhabitants of the earth (Jer. 1:14). And of which Solomon mentions: The north is a harsh wind: but by name it is called the right hand (Prov. 25:23).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Propterea autem extendit inferentem supplicia Deus manum suam, ut et Aquilo sentiat poenas, et hi qui in terra ejus sunt, ad quam juxta Zachariam pergunt equi nigri, de quibus dicitur: Erant equi nigri, ibant in terram Aquilonis (Zach. VI, 6). Et pulchre qui moverit pedes suos, et recesserit ab Oriente, de quo idem propheta ait: Ecce vir, Oriens nomen ejus (Ibid. 12), et ad Occidentem respexerit, statim pergit ad Aquilonem, qui non est dexter, sed nomine dexter vocatur. Quod quidem et corporaliter intelligitur, quicunque in Oriente steterit, et verterit se ad Occidentem respiciens, ad dexter amhabeat Aquilonem, quem dextrum vocant qui flatu illius refrixerunt, qui tantum nomine dexter est, caeterum re et opere potius in sinistra est. Postquam autem extenderit manum suam super Aquilonem Dominus, perdet etiam Assur, qui interpretatur, quem multi putant dirigentem dici, sed falsum est: enim coarguens dicitur, atque convincens. Et quoniam diabolus ipse est inimicus et ultor, et ipse peccata suggerit, et postea in peccatis coarguit peccatores, idcirco vocatur. Hunc ego esse reor principem Assyriorum, qui habitat ad Aquilonem, et metropolim habet Niniven, et dicit in Isaia: Fortitudine faciam, et sapientia intellectus auferam terminos gentium, et vires earum depascar (Isa. X, sec. LXX).","english":"For this reason, however, God stretches out his hand that brings punishments, so that both the North may feel the penalties and those who are in its land, to which, according to Zechariah, the black horses go, of which it is said: The black horses were going into the land of the North (Zech. 6:6). And fittingly, he who has moved his feet and withdrawn from the East—of whom the same prophet says: Behold, a man, the East is his name (ibid. 12)—and has looked toward the West, immediately proceeds to the North, which is not on the right but is called by the name \"right.\" This is indeed understood also in a bodily sense: whoever has stood in the East and has turned to look toward the West has the North on his right—the North which those who have grown cold by its blast call \"right,\" which is right in name only, but otherwise in reality and in deed is rather on the left. But after the Lord has stretched out his hand over the North, he will destroy Assur also, which is interpreted as—many think it means \"directing one,\" but this is false; for it is called \"rebuking\" and \"convicting.\" And since the devil himself is the enemy and the avenger, and he himself suggests sins and afterward convicts sinners in their sins, for this reason he is so called. This one I reckon to be the prince of the Assyrians, who dwells in the North and has Nineveh as his capital, and says in Isaiah: By strength I will do it, and by the wisdom of understanding I will remove the boundaries of the nations, and I will devour their strength (Isa. 10, according to the LXX).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Porro quod sequitur de Ninive vastata: Et pascentur in ea greges, et omnes bestia terrae, et chamaeleontes, et hericii in praesepibus ejus accubabunt, et bestia requiescent in cardinibus ejus, et corvi in fenestris ejus, et caetera: videtur mihi juxta illud intelligi debere, quod vel in Jona, vel in Nahum propheta scriptum est, Et in Jona quidem Niniven, id est, speciosam, quae ad praedicationem Jonae, id est, columbae, egerit poenitentiam, Ecclesiam interpretati sumus3 degentibus congregatam· In Nahum vero super mundo intelligentiam temperavimus: et de mundo quidem non difficile est interpretari et dicere, quod quando AEthiopes vulucrati gladio Domini fuerint, et extenderit manum suam super Aquilonem, et perdiderit Assyrium principem mundi, etiam ipse mundus cum principe suo pereat, et ad maximam solitudinem redigatur, et nulli miserabilis sit, sed omnes ad ruinam ejus sibilent, et moveant manus suas. De Ecclesia autem videtur prima fronte esse blasphemum, quod ea futura sit invia et deserta, et bestiae habitem in ea, et postea ei cum insultatione dicatur: Haec est civitas malis dedita, quae habitabat in spe, quae dicebat in corde suo: Ego sum, et non est praeter me amplius: quomodo facta est in solitudinem pascua bestiarum?","english":"Furthermore, what follows concerning the devastation of Nineveh: \"And flocks shall feed in it, and all the beasts of the earth, and chameleons and hedgehogs shall lie down in its mangers, and beasts shall rest in its gates, and ravens in its windows,\" and the rest: this seems to me to be understood in accordance with what is written either in the prophet Jonah or in Nahum. And in Jonah indeed we have interpreted Nineveh—that is, \"beautiful\"—which at the preaching of Jonah, that is, of the dove, did penance, as the Church gathered from those dwelling there. In Nahum, however, we have tempered the understanding to apply to the world; and concerning the world it is not difficult to interpret and say that when the Ethiopians have been wounded by the sword of the Lord, and he has stretched out his hand over the North, and has destroyed the Assyrian, the prince of the world, then the world itself with its prince may perish, and be reduced to the greatest desolation, and be pitiable to no one, but all may hiss at its ruin and move their hands. Concerning the Church, however, it seems at first sight to be blasphemous that she is to be pathless and deserted, and that beasts dwell in her, and afterwards it is said to her with mockery: \"This is the city given over to evils, which dwelt in hope, which said in its heart: I am, and there is no other besides me: how has it become a solitude, a pasture for beasts?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Sed qui consideraverit illud apostolicum in quo dicitur: In novissimis temporibus instabunt tempora pessima, et erunt homines sui amatores, avari, arrogantes, superbi, blasphemi, patentibus non obedientes, ingrati, scelesti, sine effectione, sine pace, accusatores, intemperantes, crudeles, odio habentes bonum, proditores, temerarii, inflati, voluptatum amatores magis quam Dei: habentes formam pietatis, virtutem autem ejus denegantes (II Tim. III, seqq); necnon et hoc quod in Evangelio scriptum est, quod multiplicata iniquitate, refrigescat charitas mullorum, intantum ut in illo tempore compleatur: Verumtamen veniens Filius hominis putas inveniet fidem super terram (Luc. XVIII, 8)?","english":"But one who has considered that apostolic passage in which it is said: \"In the last times perilous times shall be at hand, and men shall be lovers of themselves, covetous, arrogant, proud, blasphemers, disobedient to their parents, ungrateful, wicked, without affection, without peace, accusers, incontinent, cruel, haters of good, traitors, reckless, puffed up, lovers of pleasures more than of God: having a form of godliness, but denying the power thereof\" (2 Timothy 3 and following)—and also this which is written in the Gospel, that when iniquity has multiplied, the love of many shall grow cold, to such an extent that in that time it is fulfilled: \"Nevertheless, when the Son of man comes, do you think he will find faith on the earth?\" (Luke 18:8)?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"non mirabitur de extrema Ecclesiae vastitate, quod, regnante Antichristo, redigenda sit in solitudinem, et tradenda bestiis, et passura quaecunque nunc propheta describit· Si enim Deus propter infidelitatem ramis naturalibus non pepercit, sed fregit cos, et posuit flumina in desertum, et fontes aquarum in sitim, terram fructiferam in salsuginem, propter malitiam habitatorum ejus: cur non econtrario eos de quibus dixerat: Posuit desertum in paludes aquarum, et terram sine aqua in fontes aquarum, et habitare fecit ibi esurientes, et caetera, et quos inseruit de oleastro in radicem bonae olivae, si immemores beneficii recesserint a conditore suo, et adoraverint Assyrium, evertat et ad eamdem sitim reducat, in qua prius fuerant? Quod cum generaliter in adventu Antichristi, sive in fine mundi possit intelligi: tamen quotidie in his qui simulant se esse de Ecclesia Dei, et operibus negant, auditoresque legis sunt, et non factores, accipi potest, qui frustra speciosos se esse jactem4, cum habitent in eis greges, vitiorum scilicet multitudo, et bruta animalia corpori servientia, et omnes bestiae terrae, quae corda eorum comedunt, et chamaeleontes qui non habent unum colorem; sed diversis peccatis, nunc avaritia, nunc luxuria, nunc crudelitate, nunc libidine, nunc tristitia, nunc exsultatione per momenta mutantur.","english":"He will not be surprised at the final desolation of the Church, that, with Antichrist reigning, it is to be reduced to solitude, handed over to beasts, and to suffer whatever the prophet now describes. For if God did not spare the natural branches because of their unbelief, but broke them off, and turned rivers into a desert, and springs of water into thirst, and a fruitful land into saltness, because of the wickedness of its inhabitants, why should he not, on the contrary, overturn those of whom he had said: He has made the desert into pools of water, and the waterless land into springs of water, and has made the hungry to dwell there, and the rest, and those whom he grafted from the wild olive into the root of the good olive, if, unmindful of the benefit, they have departed from their Maker and worshipped the Assyrian, and bring them back to the same thirst in which they had formerly been? Although this can be understood generally at the coming of Antichrist, or at the end of the world, yet it can daily be applied to those who pretend to be of the Church of God and deny it by their works, and are hearers of the law and not doers, who boast in vain that they are beautiful, when in them dwell flocks—that is, a multitude of vices—and brute animals enslaved to the body, and all the beasts of the earth, which devour their hearts, and chameleons which do not have one color, but are changed moment by moment by different sins: now by avarice, now by luxury, now by cruelty, now by lust, now by sorrow, now by exultation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Et hericii in praesepibus eorum, animal spinosum et plenum sentibus, ei vulnerans quidquid contigerit. Sed et bestiae cubabunt in foraminibus, id est, in cordibus eorum, et corvi immundae aves in portis eorum, vel in ore, vel in auribus, quo aut loquantur semper, aut audiant mala. Post quae infertur et dicitur, ideo Ecclesiam haec passuram fore, vel esse perpessam, quod in superbiam se elevaverit, et quasi cedrus suum cacumen erexerit, malis operibus dedita, et nihilominus futuram sibi beatitudinem repromittens, et in corde suo caeteros despiciens, nec putans quemquam esse praeter se, et dicens: Ego sum, et non est alia praeter me ultra.—Quomodo ergo facta est in solitudinem pascua bestiarum? Ubi enim prius habitabat Pater, et Filius et spiritus Sanctus, et angeli ejus ministeriis praesidebant, tunc habitabunt bestiae, de quibus et propheta complorat dicens: Ne tradas bestiis animam confit entem tibi (Psal. LXXIII, 19). Omnis qui transibit per eam, sibilabit et movebit manus suas. Quod si de angelis intellexerimus, ita interpretabimur: cum transierint per eam angeli, et non manserint in ea, ut prius facere consueverant, stupebunt et mirabuntur: et non eam fulcient, et sustentabunt ruentem manu sua, sed levabunt manus et pertransient. Vel certe cum sibilo attollent manus, et quasi plangentes in morem lugentium concrepabunt.","english":"And the hedgehogs in their stables, a spiny animal and full of briars, wounding whatever it touches. But also the beasts will lie down in their holes, that is, in their hearts, and crows, unclean birds, in their gates, or in their mouth, or in their ears, whereby they either always speak or hear evil things. After these things it is added and said that the Church will suffer these things, or has suffered them, because she lifted herself up in pride, and raised her summit like a cedar, given over to evil works, and nonetheless promising blessedness to herself, and in her heart despising others, and not thinking that anyone exists besides herself, and saying: I am, and there is no other besides me any more. How then has the pasture of beasts been made into a solitude? For where previously the Father, and the Son, and the Holy Spirit dwelt, and his angels presided over her ministries, then the beasts will dwell, of which the prophet also laments, saying: Do not hand over to beasts the soul that confesses to you (Ps. 73:19). Everyone who passes through her will hiss and move his hands. But if we understand this of the angels, we will interpret it thus: when the angels have passed through her, and have not remained in her, as they were accustomed to do before, they will be astonished and marvel: and they will not prop her up, and sustain her as she falls with their hand, but they will lift up their hands and pass by. Or certainly with a hissing they will raise their hands, and as if lamenting, after the manner of mourners, they will wail.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Si autem hoc de diabolo et angelis ejus voluerimus accipere, qui vineam quoque, quae de AEgypto translata fuerat, vastaverunt: dicemus, per animam de qua Christus recesserit, et quae prius templum Dei fuerat, et esse desivit, transire serpentem, et sibilare in ea, et venena suae malitiae evomere: et non solum hoc facere, sed opera quoque sua quae manus vocantur, movere. Ac ne putes quia colubrum nominavimus, violenter nos manus colubri, pro opere intelligere, accipe testimonium Salomonis: Mors, et vita in manibus linguae (Prov. XVIII, 21). Haec diximus, ut potuimus interpretationi allegoricae servientes. Si quis autem magis verisimilia, et habentia rationem quam a nobis sunt disserta repererit, illius magis lector auctoritate ducatur.\n\n(Cap. III.—Vers. seqq.) « Vae provocatrix et redempta civitas; columba non audivit vocem, et non suscepit disciplinam: in Domino non est confisa, ad Dominum suum non appropinquavit. Principes ejus in medio ejus, quasi leones rugientes; judices ejus lupi vesperae, non relinquebant in mane. Prophetae ejus vesani, viri infideles. Sacerdotes ejus polluerunt sanctum, injuste egerunt contra legem. Dominus justus in medio ejus non faciet iniquitatem.","english":"But if we wish to take this as concerning the devil and his angels, who also laid waste the vineyard that had been transplanted from Egypt, we shall say that through the soul from which Christ has withdrawn, and which had formerly been a temple of God and ceased to be so, the serpent passes and hisses in it and vomits forth the poisons of its malice; and it does not only do this, but also stirs up its own works, which are called hands. And lest you think that, because we have named the serpent, we are violently forcing the hands of the serpent to be understood as its work, take the testimony of Solomon: Death and life are in the hands of the tongue (Prov. 18:21). We have said these things, as best we could, in service of the allegorical interpretation. But if anyone finds things more plausible and possessing reason than what has been set forth by us, let him as a reader be guided rather by that man's authority.\n\n(Cap. 3—and the following verses.) Woe to the provoking and redeemed city; the dove did not hear the voice, and did not receive discipline: she did not trust in the Lord, she did not draw near to her Lord. Her princes in the midst of her are like roaring lions; her judges are evening wolves, they did not leave anything until morning. Her prophets are mad, faithless men. Her priests have polluted the sanctuary, they have acted unjustly against the law. The just Lord in the midst of her will not do iniquity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Mane mane judicium suum dabit in luce, et non abscondetur; nescivit autem iniquus confusionem: disperdidi gentes, et dissipati sunt anguli earum: desertae feci vias eorum, co quod non est qui transeat; desolatae sunt civitates corum, non remanente viro, neque ullo habitatore. Dixi, attamen timebis me, suscipies disciplinam, et non peribit habitaculum ejus propter omnia in quibus visitavi eam. Verumtamen diluculo surgentes corruperunt omnes cogitationes suas. » LXX: « O illustris et redempta civitas, columba non audivit vocem, non suscepit disciplinam: in Domino non est confisa, et ad Dominum suum non appropinquabit. Principes ejus in ea veluti rugientes leones; judices ejus sicut lupi Arabiae, non dimittebant in mane; prophetae ejus portantes spiritum, viri contemptores; sacerdotes ejus polluunt sanctu, et impie agunt in legem; Dominus autem justus in medio ejus, et non faciet iniquitatem. Mane mane judicium suum dabit in luce, et non est absconditus, et nescit iniquitatem in exactione, nec in sempiternum injustitiam; detraxi superbos, dissipati sunt anguli eorum; destruxi vias eorum ut penitus non transeant; defecerunt civitates eorum, co quod nullus subsisteret, neque habitaret. Dixi, verumtamen timebitis me, et suscipietis disciplinam, et non peribitis de oculis ejus in omnibus in quibus ultus sum super eam.","english":"Early in the morning he will give his judgment in the light, and it will not be hidden; but the wicked man did not know shame: I destroyed the nations, and their corners were scattered; I made their ways desolate, because there is no one who passes through; their cities are laid waste, with no man remaining, nor any inhabitant. I said, Surely you will fear me, you will receive instruction, and his dwelling shall not perish because of all the things in which I visited her. But rising at dawn they corrupted all their thoughts. The Septuagint: O illustrious and redeemed city, the dove did not hear the voice, did not receive instruction: she did not trust in the Lord, and she will not draw near to her Lord. Her princes within her are like roaring lions; her judges are like the wolves of Arabia, they did not let go until morning; her prophets are bearers of the spirit, men of contempt; her priests defile the sanctuary, and act impiously against the law; but the Lord is just in her midst, and he will not do iniquity. Early in the morning he will give his judgment in the light, and it is not hidden, and he does not know iniquity in exacting punishment, nor injustice forever; I have dragged down the proud, their corners are scattered; I have destroyed their ways so that they may not pass through at all; their cities have failed, because no one remained, nor dwelt there. I said, Surely you will fear me, and you will receive instruction, and you will not perish from his eyes in all the things in which I took vengeance upon her.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Praeparare consurge diluculo: disperierunt omnes racemi eorum, » Multi putant propter consequentiam sermonis dici adversum Niniven, de qua supra: Et perdet Assyrium, et ponet Niniven in solitudinem. Sed nunquam Scriptura Niniven columbam vocaret: licet in Jeremia, a facie gladii columbae (Jerem. XLVI, 15), de Nabuchodonosor quidam dictum putent. Sed sciendum quod alii econtrario asserant, pro columba, ibi posse intelligi 2, id est Graeciam, ut sit sensus, a facie gladii Jona, id est, a facie gladii Graecia: Jona enim tam columbam quam Graeciam significat. Unde et usque hodie Graeci Jones, et mare appellatur Joniun, et apud Hebraeos permanet eorum vetus vocabulum. Sed et principes Romani apud barbaras nationes antiquum vocabulum. retinentes, Caesares appellantur. Omnis itaque contra Jerusalem sermo est: Vae civitas quondam columba, semper peccans, et captivitatibus tradita, et rursum redempta a Domino. Vae civitas provocatrix: quod significantius Hebraice dicitur MARA ( ), id est,: quod nos possumus dicere, Deum amarum faciens, id est, tuo vitio dulcem Dominum atque clementem vertens in amaritudinem, ut qui misereri vult, punire cogatur. Non audivit praceptum Domini, et correpta noluit suscipere disciplinam; nec prementibus malis aliquando confisa est in Domino Deo suo; nec ambulavit post tergum ejus; nec dicente eo: Ego Dominus appropinquans, et non de longe (Jerem.","english":"Prepare, rise up at dawn: all their grape-clusters have perished. Many think that because of the sequence of the discourse this is said against Nineveh, about which it was said above: And he will destroy the Assyrian, and make Nineveh a desolation. But Scripture would never call Nineveh a dove—although in Jeremiah, from the face of the sword of the dove (Jeremiah 46:15), some think this was said of Nebuchadnezzar. But it must be known that others, on the contrary, assert that in place of \"dove\" there can be understood there \"2,\" that is, Greece, so that the sense is, from the face of the sword of Jonah, that is, from the face of the sword of Greece; for Jonah signifies both \"dove\" and \"Greece.\" Hence even to this day the Greeks are called Jones, and the sea is called Joniun, and among the Hebrews their ancient name remains. But also the Roman princes, retaining the ancient name among barbarian nations, are called Caesars. Every word, therefore, is against Jerusalem: Woe to the city that was once a dove, always sinning, handed over to captivities, and again redeemed by the Lord. Woe to the provoking city—which in Hebrew is expressed more significantly as MARA, that is, what we may call \"making God bitter,\" that is, by your fault turning the sweet and merciful Lord into bitterness, so that he who wishes to show mercy is compelled to punish. She did not hear the command of the Lord, and when corrected she refused to accept discipline; nor in the pressure of evils did she ever trust in the Lord her God; nor did she walk after him; nor, when he said: I am the Lord who is near, and not from afar (Jeremiah","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"XXIII, 23), ipsa ei appropinquare voluit. Describuntur quoque principes ejus, et judices, et prophetae, et sacerdotes, ut in civitate populum, et in his qua dixi, nominibus dignitatum, principes accipiamus. Principes igitur ejus quasi leones semper versabantur in praedis, et ad effundendum sanguinem subjectorum: judices ejus rapaces, non dimittentes aliis quod possint rapere. Prophetae ejus insanientes, sive stupentes, quod Hebraice dicitur PHOEZIM 1, et Aquila transtulit 2, loquebantur quasi ex ore Domini, et omnia contra Dominum praedicabant. Sacerdotes in loco sanctuarii commisere sacrilegium, et cum contra legem facerent, ex lege victimas offerebant. Propterea quia illi egerunt injuste, Dominus justus non faciet iniquitatem; sed restituet urbi pessimae quae meretur. Mane, mane, id est, manifeste et absque aliqua ambiguitate faciet de ea judicium, nec erit quod ab eo possit abscondi. Et hoc faciet Dominus, ut correpta civitas convertatur ad melius. Sed iniquus Israel non cognovit confusionem suam, nec intellexit idcirco sibi illatas plagas, ut ageret poenitentiam. Vindicavi te, inquit postea de gentibus, et dextruxi imperia earum, ut qui per plagas me non senseras, saltem per beneficia cognosceres.","english":"…he wished it to draw near to her. Her princes also, and judges, and prophets, and priests are described, so that in the city we understand the people, and in these names of dignities which I have mentioned, the princes. Her princes, then, like lions were always engaged in plunder and in shedding the blood of their subjects; her judges rapacious, not leaving to others what they could seize. Her prophets, raving or stupefied—which in Hebrew is called PHOEZIM, and Aquila translated as \"boasters\"—spoke as if from the mouth of the Lord, and prophesied everything against the Lord. The priests committed sacrilege in the place of the sanctuary, and while acting against the law, they offered victims according to the law. Therefore, because they acted unjustly, the Lord, who is just, will not do iniquity; but he will restore to the most wicked city what it deserves. In the morning, in the morning—that is, openly and without any ambiguity—he will execute judgment upon her, and there will be nothing that can be hidden from him. And the Lord will do this so that the city, once corrected, may turn to what is better. But iniquitous Israel did not acknowledge her confusion, nor understand that plagues were inflicted on her for this reason, that she might repent. I have avenged you, he says afterward concerning the nations, and I have destroyed their empires, so that you who had not perceived me through plagues might at least recognize me through benefits.","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":76,"ref":"p76","source":"Vel certe sic intelligendum: Disperdidi omnes civitates tuas, o Juda, et omnes subjectos tibi pagos et tribus, et diversa confinia, et tanta hominum vastitas fuit, ut non esset qui habitaret in urbibus tuis; et postquam hoc feci, misi prophetas meos consurgens diluculo, et ad poenitentiam provocans, dixique: Feci quidem tibi haec, o Jerusalem, sed feci ut timeres me, et susciperes disciplinam, et non periret habitaculum tuum, hoc est, templum, propter omnia scelera quae gesseras. At econtrario, habitatores Jerusalem, me eos ad poenitentiam provocante, quasi de industria et ex contentione diluculo surrexerunt, ut festinatione qua ad me redire debuerant complerent omnes cogitationes suas, et opere demonstrarent, quod mente conceperant. Hoc juxta Hebraicum. Caeterum illustris et redempta civitas Christi sanguine, juxta superiora perspicue Ecclesia intelligitur, quae et vocatur columba, propter simplicitatem multitudinis in ea credentium. Haec non audivit vocem Domini, neque suscipere voluit disciplinam, nec confisa est in Domino, quia noluit appropinquare ad Dominum Deum suum, ut mereretur veniam peccatorum.","english":"Or certainly it must be understood thus: I have destroyed all your cities, O Judah, and all the villages and tribes subject to you, and the various border regions, and so great was the devastation of people that there was no one to dwell in your cities; and after I did this, I sent my prophets, rising at dawn and provoking to repentance, and I said: I have indeed done these things to you, O Jerusalem, but I did them so that you would fear me and receive discipline, and your dwelling place, that is, the temple, would not perish because of all the crimes you had committed. But on the contrary, the inhabitants of Jerusalem, while I was provoking them to repentance, rose at dawn as if deliberately and out of contention, so that by the haste with which they ought to have returned to me they fulfilled all their thoughts, and showed by their deeds what they had conceived in their mind. This is according to the Hebrew. But otherwise the illustrious city redeemed by the blood of Christ, according to the preceding, is clearly understood as the Church, which is also called a dove, because of the simplicity of the multitude of those believing in her. She did not hear the voice of the Lord, nor did she wish to receive discipline, nor did she trust in the Lord, because she was unwilling to draw near to the Lord her God, so as to deserve forgiveness of sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Frustra enim quis vocem Domini Dei sui audire se dicit, et confidere in Domino, quando operibus fidem destruit, et magis mammonae jungitur quam Domino Deo suo, et duplici corde accedit ad eum, et duobus dominis, saeculo et Deo militare posse se credit· Hujus principes sunt sicut leones rugientes. Non ambigimus de rugitu leonum et discursu: quando viderimus principes ejus ita in subjectos populos detonare, et voce tyrannica rabidisque conviciis plebem conterere, ut non pastorem in grege, sed leonem inter oviculas putes frendere. Judices quoque ejus quasi lupi Arabiae, occidentes vespere, et nil relinquentes in mane: non aspicientes ad ortum solis, sed morantes semper in tenebris, et possessiunculas Ecclesiae, et ea quae in Dei donaria conferuntur, vertentes in lucrum suum, ut non habeant pauperes quod mane comedant, qui quasi in nocte, et nullo vidente, omnia populantur; et cum luporum more cuncta diripiant, ne parvos quidem cibos indigentibus derelinquunt. Propheta etiam, id est magistri qui se putant docere populos, et de Scripturis sermocinari,, id est, portantes spiritum, sive spirituales (et hoc legendum) sunt viri contemptores: non enim docere, sed facere in Ecclesia convenit, non factis verba destruere.","english":"For in vain does anyone claim to hear the voice of the Lord his God and to trust in the Lord, when he destroys faith by his works, and is joined more to mammon than to the Lord his God, and comes to him with a double heart, and believes that he can serve two masters, the world and God. Its princes are like roaring lions. We have no doubt about the roaring and running about of lions, when we see its princes thundering thus against the peoples subject to them, and crushing the common people with tyrannical voice and rabid insults, so that you would think not a shepherd among the flock but a lion snarling among the little sheep. And its judges are like the wolves of Arabia, killing in the evening and leaving nothing in the morning: not looking toward the rising of the sun, but always lingering in darkness, and turning the little possessions of the Church, and the things that are contributed as gifts to God, into their own profit, so that the poor have nothing to eat in the morning, they who as in the night, with no one seeing, lay everything waste; and when in the manner of wolves they tear everything apart, they leave not even small morsels to the needy. The prophet also, that is, the teachers who think they teach the peoples and discourse on the Scriptures, that is, bearing the spirit, or spiritual men (and this must be read), are contemptible men: for it is fitting in the Church not to teach but to do, not to destroy words by deeds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Caeterum tu cum alium doceas, et ipse non facias, non tam doctor quam contemptor vocandus es, de quo et in Habacuc scribitur: Videte contemptores et respicite, et admiramini mirabilia, et disperdimini (Habac. I, 5). Sacerdotes quoque qui Eucharistiae serviunt et sanguinem Domini populis ejus dividunt, impie agunt in legem Christi, putantes imprecantis facere verba 3, non vitam, et necessariam esse tantum solemnem orationem, et non sacerdotum merita, de quibus dicitur: Et sacerdos in quo fuerit macula non accedet offerre oblationes Domino (Levit. XXI, juxta LXX). Cum haec faciant principes, judices, prophetae, sacerdotes Jerusalem, nihilominus clemens et justus est Dominus. Clemens, in eo quod a sua Ecclesia non recedit: justus, in eo quod reddit unicuique quod meretur. Postquam enim advenerit mane, et nox hujus saeculi pertransierit, dabit in luce judicium suum, et non abscondetur vel ipse, vel judicium ejus. Et cum coeperit a singulis exigere pecuniam quam eis commiserat, non erit injustus, nec faciet in perpetuum valere injustitiam; sed superbos principes, quibus resistit Deus, detrahet de cathedris suis, et de culmine quod tenebant, et dissipabuntur anguli eorum, id est pravae voluntates, a recto itinere declinantes, in quibus semper et Pharisaei orare consueverant, angulari lapide contemplo.","english":"But as for you, when you teach another and do not do it yourself, you are to be called not so much a teacher as a despiser, of whom it is also written in Habakkuk: \"Look, you despisers, and see, and marvel, and be destroyed\" (Habakkuk 1:5). The priests also who serve the Eucharist and distribute the blood of the Lord to his people act impiously against the law of Christ, thinking that the words of the one praying make the prayer, not the life, and that only the solemn utterance is necessary, and not the merits of the priests, of whom it is said: \"And the priest in whom there is a blemish shall not approach to offer oblations to the Lord\" (Leviticus 21, according to the Septuagint). When princes, judges, prophets, and the priests of Jerusalem do these things, the Lord is nonetheless merciful and just. Merciful, in that he does not withdraw from his Church; just, in that he renders to each one what he deserves. For after the morning has come and the night of this world has passed, he will give his judgment in the light, and neither he nor his judgment will be hidden. And when he begins to demand from individuals the money they were entrusted with, he will not be unjust, nor will he let injustice prevail forever; but the proud princes, whom God resists, he will drag down from their seats and from the height they held, and their corners will be scattered, that is, their depraved wills, turning aside from the straight path, in which the Pharisees too were always accustomed to pray, with the cornerstone despised.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Puto autem quod et superbis prosit detrahi eos de arrogantia sua, et dissipari angiportus et angulos eorum, ut postea recto itinere gradiantur. Denique sequitur: Et desertas faciam vias eorum, eo quod non sit qui pertranseat; secundum illud quod in primo psalmo scriptum est·: Et iter impiorum peribit (Psal. I, 6). Necnon et in Osee, ubi de Jerusalem dicitur fornicante: Ecce ego claudam vias ejus spinis, et obstruam itinera ejus, et semitam suam non inveniet, et persequetur amatores suos, et non apprehendet eos, et quaeret eos, et non inveniet: et dicet: Vadam, et revertar ad virum meum priorem, quoniam bene mihi erat tunc magis quam nunc (Osee II, 6, 7). Animadverte quod nisi clausae fuissent viae, et obsepta itinera, et nisi destruxisset Dominus vias ejus, nunquam dicere potuisset anima fornicans: Vadam, et revertar ad virum meum priorem. Dissipantur ergo itinera superborum et anguli eorum, ne ambulent in superbia et in pravitate, et urbes eorum quae male aedificatae fuerant in arrogantia et superbia, destruuntur, ne subsistant et habeant habitatores pessimos.","english":"But I think that it is also of benefit to the proud that they be pulled down from their arrogance, and that their narrow passages and corners be scattered, so that afterwards they may walk by the straight path. Then it follows: And I will make their ways desolate, because there is no one who passes through; according to that which is written in the first psalm: And the way of the wicked shall perish (Ps. 1:6). And also in Hosea, where it is said of fornicating Jerusalem: Behold, I will hedge up her ways with thorns, and I will block her paths, and she will not find her own path, and she will pursue her lovers, and she will not seize them, and she will seek them, and she will not find them; and she will say: I will go, and return to my former husband, for it was better for me then than now (Hos. 2:6-7). Notice that unless the ways had been closed and the paths blocked up, and unless the Lord had destroyed her ways, the fornicating soul could never have said: I will go, and return to my former husband. Therefore the ways of the proud and their corners are scattered, lest they walk in pride and in wickedness, and their cities, which had been badly built in arrogance and pride, are destroyed, lest they stand and have the worst of inhabitants.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Ac ne quis putet nos vim facere Scripturae, discat ex consequentibus: Haec autem, inquit, feci, ut dicerem eis: Ecce destructa sunt itinera malitiae, de caetero timete me, et discite disciplinam, ne et disciplina mea pereat, fructum in vobis conversionis non inveniens; et omnia irrita sint, per quae vos volui corripere, et ille vobis sermo qui in Jeremia scriptus est, possit aptari: Sine causa percussi filios vestros, disciplinam non recepistis (Jerem. II, 30). Vel certe: timete me, et recipite disciplinam, ut non pereant omnia de conspectu Jerusalem, nec penitus ad solitudinem deducatur super his malis, in quibus comminatus sum ei. Nec moveat aliquem (ut saepe jam dixi) quod haec adversum Ecclesiam dicta interpreter, cum sciat Jerusalem in Scripturis sanctis semper typum habere Ecclesiae: de qua qui peccaverit, vel in Babylonem abducitur, vel si sponte descendere voluerit, in Jericho a latronibus vulneratur. Quae est enim ita illustris ut Ecclesia, quae in toto orbe fundata est: ita redempta Christi sanguine et columba propter gratiam Spiritus sancti, ut Ecclesia de gentibus congregata? in qua plurimi qui se dicunt in Christum credere, nec audierunt vocem ejus; nec receperunt disciplinam, nec juxta eum esse voluerunt.","english":"And lest anyone think that we are doing violence to Scripture, let him learn from what follows: \"These things,\" it says, \"I have done, that I might say to them: Behold, the paths of wickedness are destroyed; from now on fear me, and learn discipline, lest my discipline also perish, finding in you no fruit of conversion; and lest all those things be made void by which I wished to correct you, and that word which is written in Jeremiah be able to be applied to you: In vain I struck your sons; you did not receive discipline\" (Jer. 2:30). Or certainly: \"Fear me, and receive discipline,\" so that all things may not perish from the sight of Jerusalem, nor may it be led utterly into solitude because of those evils with which I threatened it. Nor let anyone be disturbed (as I have often already said) that I interpret these things as spoken against the Church, since he knows that Jerusalem in the Holy Scriptures always holds the figure of the Church; whoever sins against it is either led away into Babylon, or, if he wishes to descend of his own accord, is wounded by robbers in Jericho. For what is so illustrious as the Church, which is founded throughout the whole world; so redeemed by the blood of Christ and, because of the grace of the Holy Spirit, a dove, as the Church gathered from the nations? In which very many who say that they believe in Christ have neither heard his voice, nor received discipline, nor wished to be according to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Quod autem dicitur: Principes ejus in ea sicut leones rugientes, scio offensurum me esse plurimos, quod super episcopis et presbyteris haec interpreter, cum et presbyteri mali, qui Susannam violare cupierunt, caeteros presbyteros qui bene vixerint, non condemnent. Et mali principes, quos describit sermo propheticus, non sint bonis principibus contumeliae: Stulto enim flagellato, insipiens sapientior erit (Prov. XIX, 22): si autem insipiens sapientior fit, quanto magis ille qui sapiens est? Sed judices ejus ac principes capientes munera, vendentesque justitiam, nonne recte appellantur lupi Arabiae, vel vespertini, sicut Symmachus transtulit? Non enim merentur lupi dici Benjamin, qui mane rapiunt, et ad vesperam dant escam (Gen. XLIX); sed lupi vespertini, qui noctibus comedunt, et in mane nihil relinquunt. Quod autem sequitur: Prophetae ejus, id est, portantes spiritum, viri contemptores, nullum moveat quod super doctoribus interpretantes, eosdem et prophetas dicamus et contemptores, cum et Apostolus praecipiat: Nolite contristare Spiritum sanctum Dei, in quo signati estis in die redemptionis (Ephes. IV, 30). Et David loquatur in quinquagesimo psalmo: Spiritum sanctum tuum ne auferas a me (Psal. L, 13).","english":"But as for what is said, \"Her princes in her midst are like roaring lions,\" I know that I will offend very many by interpreting this of bishops and presbyters, since even the wicked presbyters who desired to violate Susanna do not condemn the other presbyters who lived well. And the wicked princes whom the prophetic word describes are not to be an insult to good princes; for \"when a fool is scourged, the simpleton will become wiser\" (Prov. 19:22); but if the simpleton becomes wiser, how much more he who is wise? But his judges and princes, who take bribes and sell justice, are they not rightly called the wolves of Arabia, or the evening wolves, as Symmachus translated? For the wolves of Benjamin do not deserve to be called such—those who in the morning seize prey and in the evening give food (Gen. 49)—but evening wolves, who devour at night and leave nothing in the morning. But as for what follows, \"His prophets,\" that is, those who bear the Spirit, \"contemptuous men,\" let no one be disturbed that, interpreting this of teachers, we call the same men both prophets and contemptuous, since even the Apostle commands: \"Do not grieve the Holy Spirit of God, in whom you were sealed for the day of redemption\" (Eph. 4:30). And David says in the fiftieth psalm: \"Do not take your Holy Spirit from me\" (Ps. 50:13).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"Nisi enim Spiritus sanctus contristatus fugere consuevisset prius hospitium, et dimittere habitaculum suum, nunquam et Paulus praecepisset quod supra dixi; et David post adulterium formidaret, ne perderet quod acceperat, de quo et ad Hebraeos scribitur: Quanto arbitramini deteriora mereri supplicia eum, qui Filium Dei conculcaverit, et sanguinem·testamenti immundum duxerit, in quo sanctificatus est, et spiritui gratiae contumeliam fecerit (Hebr. X, 29)? Sed et in tertio Regnorum libro scriptum est: hominem Dei, haud dubium quin prophetam, qui ad altare dixerat in Samaria: Altare, altare, haec dicit Dominus: Ecce filius nascetur domui David (III Reg. XIII 2), et caetera; quia contempserit verba Domini, et comederit apud pseudoprophetam (sic enim locum istum exponens Josephus interpretatus est), interfectum esse a leone. Et ne putaretur casus et non judicium Domini, et pseudopropheta qui eum deceperat, hoc futurum esse praedixit, et ipse leo contemptorem puniens, asinum reservavit.","english":"For unless the Holy Spirit, when grieved, were accustomed first to flee the lodging and leave His dwelling place, Paul would never have given the command I mentioned above; and David, after his adultery, would not have feared lest he lose what he had received, of whom it is also written in Hebrews: How much worse punishments do you think he deserves who has trampled underfoot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace (Heb. 10:29)? But also in the third book of Kings it is written that the man of God—undoubtedly a prophet—who had said to the altar in Samaria, \"Altar, altar, thus says the Lord: Behold, a son shall be born to the house of David\" (1 Kings 13:2), and the rest, because he despised the words of the Lord and ate at the house of the false prophet (for thus Josephus, expounding this passage, interpreted it), was killed by a lion. And lest it be thought a matter of chance and not the judgment of the Lord, the false prophet who had deceived him foretold that this would happen, and the lion himself, punishing the despiser, preserved the ass.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"Non ergo mirum si doctores qui sancto Spiritu pleni fuerant, possint fieri contemptores, cum apud negligentes et non omni custodia conservantes cor suum, haec ipsa causa frequenter soleat superbiae in Dominum et contemptus existere, quod habeant scientiam Dei, et noverint multam bonitatem ejus, quam abscondit timentibus se, et contemnant divitias bonitatis ejus thesaurizantes sibi iram in die irae et revelationis. Sacerdotes quoque (qui dant baptismum et ad Eucharistiam Domini imprecantur adventum; faciunt oleum chrismatis: manus imponunt; catechumenos erudiunt; Levitas et alios constituunt sacerdotes) non tam indignentur nobis haec exponentibus et prophetis vaticinantibus, quam Dominum deprecentur, et studiose agant ne de sacerdotibus qui violant sancta Domini, esse mercantur. Non enim dignitas et nomina dignitatum, sed opus dignitatis, et principes, et judices, et prophetas, et sacerdotes salvare consuevit. Qui episcopatum, inquit, desiderat, bonum opus desiderat (I Tim. III, 1). Videto quid dixerit: bonum opus desiderat. Opus 1, non dignitatem. Si autem, despecto opere, solam aspexerit dignitatem, cito corruit turris in Siloa, et excelsa cedri fulmine feriuntur, et erecta cervix frangitur, et cygnus, extento collo, et in sublime se tendens, inter immundas volucres computatur.","english":"It is therefore no wonder if teachers who had been filled with the Holy Spirit can become despisers, since among the negligent and those who do not keep their heart with all diligence, this very thing is frequently wont to be the cause of pride against the Lord and of contempt—namely, that they have the knowledge of God and know His great goodness, which He hides from those who fear Him, and yet they despise the riches of His goodness, treasuring up for themselves wrath on the day of wrath and revelation. Let priests too (who give baptism and invoke the coming of the Lord for the Eucharist; who make the oil of chrism; who lay on hands; who instruct catechumens; who appoint Levites and other priests) not so much be indignant at us as we expound these things and as the prophets prophesy, as rather beseech the Lord and earnestly strive not to deserve to be among the priests who violate the holy things of the Lord. For it is not the dignity and the names of dignities, but the work of dignity, that has been wont to save both princes and judges and prophets and priests. He who desires the episcopate, he says, desires a good work (1 Tim. 3:1). See what he said: he desires a good work. A work, not a dignity. But if, despising the work, a man looks only at the dignity, the tower in Siloam quickly falls, and the lofty cedars are struck by lightning, and the uplifted neck is broken, and the swan, with neck outstretched and straining upward, is counted among the unclean birds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"Porro quod exposuimus juxta Hebraicum: Verumtamen diliculo surgentes corruperunt omnes cogitationes suas, pro quo in Septuaginta scribitur: Praeparare, consurge diluculo, dissipata est omnis frondositas eorum, quia multum ab Hebraico discrepat, et magis videtur juxta LXX cum posterioribus concordare, in sequentibus exponemus.\n\n(Vers. 8, 9.) « Quapropter exspecta me, dicit Dominus, in die resurrectionis meae in futurum: quia judicium meum ut congregem gentes, et colligam regna, ut effundam super eas indignationem meam, omnem iram furoris mei: in igne enim zeli mei devorabitur omnis terra: quia tunc reddam populis labium electum, ut invocent omnes nomen Domini, et serviant ei humero uno. » LXX: « Propterea exspecta me 2, dicit Dominus, in die resurrectionis meae in testimonium: quia judicium meum in congregationes gentium, ut suscipiam reges, ut effundam super eos iram meam omnem, iram furoris mei; quia in igne zeli mei consumetur omnis terra, quia tunc convertam super populos linguam in generationem ejus, ut invocent omnes nomen Domini, ut serviant ei sub jugo uno. » Haec Judaei interpretantur in adventu Christi, quem sperant venturum esse, et dicunt universis gentibus congregatis, et effuso super eas furore Domini, in igne zeli ejus terram devorandam.","english":"But what we have expounded according to the Hebrew—\"Nevertheless, rising at dawn they corrupted all their thoughts\"—for which in the Septuagint is written, \"Prepare, arise at dawn, all their foliage is scattered\"—since it differs greatly from the Hebrew, and seems rather, according to the LXX, to agree with the later verses, we will expound in what follows.\n\n(Ver. 8, 9.) \"Wherefore wait for me, says the Lord, in the day of my resurrection in the future: because my judgment is to gather the nations, and I will assemble kingdoms, that I may pour out upon them my indignation, all the wrath of my fury: for in the fire of my zeal all the earth shall be devoured: because then I will restore to the peoples a chosen lip, that all may call upon the name of the Lord, and serve him with one shoulder.\" The LXX: \"Therefore wait for me, says the Lord, in the day of my resurrection as a testimony: because my judgment is upon the assemblies of the nations, to receive kings, that I may pour out upon them all my wrath, the wrath of my fury; because in the fire of my zeal all the earth shall be consumed, because then I will turn upon the peoples a tongue into its generation, that all may call upon the name of the Lord, that they may serve him under one yoke.\" The Jews interpret these things as referring to the coming of Christ, whom they hope will come, and they say that when all the nations have been gathered and the fury of the Lord has been poured out upon them, the earth is to be devoured in the fire of his zeal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Et sicut ante aedificationem turris fuit, quando una lingua omnes populi loquebantur, ita conversis omnibus ad cultum veri Dei, locuturos Hebraice, et totum orbem Domino serviturum. Nos autem qui non sequimur occidentem litteram, sed spiritum vivificantem, nec Judaicas fabulas, audimus a Domino: Praeparare, consurge diluculo: dissipati sunt omnes racemi eorum; et praeparati dicimus: Paratum cor meum, Deus, paratum cor meum (Psal. LVI, 8). Audimusque in Proverbiis imperatum: Praepara in egressu opera tua (Prov. XXIV, 27). Et illud quod in Levitico (cap. XVI) sacrate dicitur, ubi septimo mense, decima die mensis offert Aaron pro populo hircum emissarium, atque viventem, et ponens manus super caput ejus, imprecatur ei cuncta peccata populi Israel, traditque eum in manus hominis praeparati, et mittit in eremum (intelligimus in nobis) et praeparantes nos veri imperio sacerdotis, tollimus malum de medio Ecclesiae. Cumque haec fecerimus nox praeterit, appropinquat dies, et quasi in die honeste ambulantes, dicimus: Deus, Deus meus, ad te de luce vigilo (Psal. LXII, 2). Statimque inferimus: Mane exaudies orationem meam, mane assistam tibi, et videbo (Psal. 4, 5). Nisi enim praeparati fuerimus, non nobis orietur sol justitiae.","english":"And just as it was before the building of the tower, when all peoples spoke one language, so when all have been converted to the worship of the true God, they will speak Hebrew, and the whole world will serve the Lord. But we who do not follow the dead letter but the life-giving spirit, nor Jewish fables, hear from the Lord: \"Prepare, arise at dawn: all their clusters are scattered\"; and, prepared, we say: \"My heart is ready, O God, my heart is ready\" (Ps. 56:8). And we hear the command in Proverbs: \"Prepare your works at your going out\" (Prov. 24:27). And that which is solemnly said in Leviticus (ch. 16), where in the seventh month, on the tenth day of the month, Aaron offers for the people the scapegoat, both living, and placing his hands upon its head, invokes upon it all the sins of the people of Israel, and delivers it into the hands of a prepared man, and sends it into the wilderness (we understand this in ourselves), and preparing ourselves at the command of the true priest, we take away evil from the midst of the Church. And when we have done these things, the night passes, the day draws near, and as walking honestly as in the day, we say: \"O God, my God, to you I watch from the light\" (Ps. 63:2). And immediately we add: \"In the morning you will hear my prayer, in the morning I will stand before you, and I will see\" (Ps. 4:5). For unless we have been prepared, the sun of righteousness will not rise for us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Orto autem sole, omnes racemi de vinea Sodomorum dissipantur et pereunt, ut non solum grandes botri, sed etiam quod parvum esse videbatur in nobis, Christi lucerna radiante, dispereat. Et pro his omnibus mercedem nobis pollicens Deus, ait: Exspecta me in die resurrectionis meae in testimonium: post vitia enim atque peccata Deus resurget in nobis. Et juxta quod in alio loco praecipit: Estote mihi testes, et ego testis, dicit Dominus Deus: et puer quem elegi (Isa. XLIII, 10); testis est nobis Pater cum Filio et Spiritu sancto, ut in ore duorum vel trium testium, stet omne verbum (Deut. XVII). Et magis mihi videtur sic stare sententia, et sub his tribus testibus veritas confirmari, quam per litteram. Duo enim fuerunt testes contra Sasannam (Dan. XIII), et contra ipsum Dominum Salvatorem (Matth. XXVI), et tamen non stetit verbum in oro corum. Contra Naboth quoque pene tota civitas dixit testimonium, consensusque testium pessimorum non firmitatem habuit veritatis, sed scleris conjurationem (III Reg. XXI). Quia judicium, ait, meum in congregationes gentium, ut suscipiam reges, in loco videlicet suppliciorum suorum, ut effundam super eos iram meam, omnem iram furoris mei. Qui minor est, cito meretur veniam, et misericordiae proximus est: Potentes autem potenter tormenta patientur (Sap. VI, 7).","english":"But when the sun has risen, all the clusters of grapes are scattered and perish from the vineyard of Sodom, so that not only the large bunches but even what seemed small in us may perish when Christ's lamp shines. And promising us a reward for all these things, God says: Wait for me on the day of my resurrection as a testimony; for after vices and sins God will rise up in us. And according to what he commands in another place: Be my witnesses, and I am a witness, says the Lord God, and the servant whom I have chosen (Isa. 43:10); the Father together with the Son and the Holy Spirit is a witness to us, so that in the mouth of two or three witnesses every word may stand (Deut. 17). And it seems to me that the meaning stands better this way, and that the truth is confirmed by these three witnesses, than according to the letter. For there were two witnesses against Susanna (Dan. 13), and against the Lord Savior himself (Matt. 26), and yet the word did not stand in their mouth. Against Naboth, too, almost the whole city gave testimony, and the agreement of the worst witnesses had not the firmness of truth but a conspiracy of crime (3 Kings 21). Because my judgment, he says, is for the assemblies of the nations, that I may take up kings, namely in the place of their punishments, that I may pour out upon them my wrath, all the wrath of my fury. He who is lesser quickly deserves pardon and is near to mercy; but the mighty shall suffer torments mightily (Wis. 6:7).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Unde gentes et gentium multitudo congregatur ad judicium; reges autem, id est, principes dogmatum perversorum adducentur iu poenam, ut effundatur super eos omnis ira furoris Domini. Et hoc non crudelitate fit aliqua, ut arbitrantur sanguinarii Judaei, sed misericordia, et consilio medicantis. Sequitur enim: In igne enim zeli mei consumetur omnis terra. Gentibus quippe ad judicium congregatis, et regibus ad supplicium, ut effundatur super eos ira, et non ex parte, sed lota, et ira ac furore sociato, consumatur in toto orbe quidquid terrenum est, quidquid ad opera terrae, id est, carnis pertinet: omnes ejus vepres et spinosa fruteta vastans, zeli mei vorabit incendium. Et tunc convertam super populos linguam in generationem suam, ut unusquisque errore deposito ad antiquum confessionis Domini eloquium revertamur: et in nomine Jesu omne genu flectatur, coelestium, terrestrium, et infernorum, et omnis lingua confiteatur Dominum Jesum in gloria Dei Patris (Philipp. II, 10). Abjectisque lateribus, et bitumine quae habebamus pro lapidibus et luto, quibus erroris nostri superbiam exstruebamus contra Dominum, recipiamus linguam quam ante perdidimus, et simus subjugo Christi dicentis: Jugum meum suave est, et onus meum leve est(Matth. XI, 30). Notandum autem quod in eo loco, ubi nos interpretati sumus: Reddam populis labium electum, pro electo.","english":"Hence the nations and the multitude of the nations are gathered for judgment; but kings, that is, the leaders of perverse doctrines, will be brought to punishment, so that all the wrath of the Lord's fury may be poured out upon them. And this is not done out of any cruelty, as the bloodthirsty Jews think, but out of mercy and the counsel of a physician. For it follows: For in the fire of my zeal all the earth shall be consumed. For when the nations have been gathered for judgment, and the kings for punishment, so that wrath may be poured out upon them—and not partially, but wholly, and with wrath and fury joined together—whatever is earthly in the whole world, whatever belongs to the works of the earth, that is, of the flesh, is consumed: laying waste all its briars and thorny thickets, the fire of my zeal shall devour them. And then I will turn to the peoples a tongue in their generation, so that each one, having laid aside error, may return to the ancient utterance of confession of the Lord: and in the name of Jesus every knee shall bow, of things in heaven, of things on earth, and of things under the earth, and every tongue shall confess the Lord Jesus in the glory of God the Father (Philippians 2:10). And having cast away the sides and the bitumen which we had in place of stones and mud, with which we were building up the pride of our error against the Lord, let us receive the tongue which we had previously lost, and let us be under the yoke of Christ who says: My yoke is sweet, and my burden is light (Matthew 11:30). But it must be noted that in that place where we have translated: I will restore to the peoples a chosen lip, for \"chosen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Septuaginta dixerunt, in generationem ejus, ut subaudiatur, terrae. Et hinc error exortus est, quod verbum Hebraicum BA- RURA ( ), quod Aquila et Theodotio electum, Symmachus mundum interpretatus est: Septuaginta legerunt BADURA ( ), RES litteram DALETH existimantes, propter elementi nimiam similitudinem, quod parvo apice distinguitur. Necnon ubi nos transtulimus, In die resurrectionis meae in futurum, et omnes interpretati sunt, in testimonium, Hebraeus qui me in Scripturis instituit, asserebat LAED ( ) in praesenti loco magis, id est, in futurum, debere intelligi, quam in testimonium, ED enim, quod scribitur per litteras AIN et DALET,, et, id est, futurum, et testimonium, intelligi. Possumus hunc locum et de primo Christi adventu exponere, quando, omni errore sublato, daemonibusque calcatis, et terrenis operibus destructis, apostoli universis linguis locuti sunt (Act. I), et veteri errore sublato, unum confessioris redditum est labium. Sed et reges qui destruuntur, et divino consumuntur ardore, perversorum dogmatum principes sentiendi sunt.","english":"The Septuagint said, \"in his generation,\" so that \"of the earth\" is to be understood. And from this an error arose, because the Hebrew word BARURA, which Aquila and Theodotion translated as \"chosen\" and Symmachus as \"clean,\" the Septuagint read as BADURA, supposing the letter RES to be DALETH, on account of the excessive similarity of the element, which is distinguished by a small point. Likewise, where we have translated, \"In the day of my resurrection in the future,\" and all have interpreted it as \"for a testimony,\" the Hebrew who instructed me in the Scriptures asserted that LAED in the present passage ought to be understood rather as \"in the future\" than as \"for a testimony\"; for ED, which is written with the letters AIN and DALET, is understood as both \"future\" and \"testimony.\" We can also expound this passage concerning the first coming of Christ, when, with all error removed, the demons trampled down, and earthly works destroyed, the apostles spoke in all languages (Acts 1), and with the old error abolished, the lip of confession was made one. But also the kings who are destroyed and consumed by divine fire are to be understood as the leaders of perverse doctrines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"(Vers. seqq.) « Ultra flumina AEthiopiae, inde supplices mei, filii dispersorum meorum, deferent munus mihi. In dio illo non confunderis super cunctis adinventionibus tuis, quibus praevaricata es in me: quia tunc auferam de medio tui magniloquos superbiae tuae, et non adjicies exaltari amplius in monte sancto meo, et derelinquam in medio tui populum pauperem et egenum, et sperabunt in nomine Domini: reliquiae Israel non facient iniquitatem, neque loquentur mendacium, et non invenietur in ore eorum lingua dolosa, quoniam ipsi pascentur et accubabunt, et non erit qui exterreat. » LXX: « De finibus fluminum AEthiopiae suscipiam dispersos meos; afferent victimas mihi. In die illa non confunderis ex omnibus adinventionibus tuis, quibus impie egisti in me, quia tunc auferam a te detractionem contumeliae tuae, ct ultra non adjicies ut magnificeris super montem sanctum meum: et relinquam in te populum mansuetum et humilem, et reverebuntur nomen Domini, qui fuerint reliqui de Israel, et non facient iniquitatem, et non loquentur vana, et non invenietur in ore eorum lingua dolosa, quoniam ipsi pascentur et accubabunt, et non erit qui exterreat eos. » Cum reddiderit Dominus credentium populis labium electum, et invocaverint omnes nomen Domini, et portaverint jugum ejus, tunc etiam ultra flumina AEthiopiae (unde venit regina Saba audire sapientiam Salomonis (III Reg.","english":"(Following verses.) \"Beyond the rivers of Ethiopia, from there my suppliants, the children of my dispersed ones, shall bring an offering to me. In that day you shall not be put to shame over all your devices in which you have transgressed against me: for then I will remove from your midst the boastful ones of your pride, and you shall no longer exalt yourself in my holy mountain, and I will leave in your midst a poor and needy people, and they shall hope in the name of the Lord: the remnant of Israel shall do no iniquity, nor speak lies, and a deceitful tongue shall not be found in their mouth, for they shall feed and lie down, and there shall be none to terrify them.\" The Septuagint: \"From the borders of the rivers of Ethiopia I will receive my dispersed ones; they shall bring sacrifices to me. In that day you shall not be put to shame over all your devices in which you have acted impiously against me, for then I will remove from you the reproach of your insult, and you shall no longer exalt yourself upon my holy mountain: and I will leave in you a gentle and humble people, and those who are left of Israel shall revere the name of the Lord, and they shall do no iniquity, and shall not speak vain things, and a deceitful tongue shall not be found in their mouth, for they shall feed and lie down, and there shall be none to terrify them.\" When the Lord has restored to the peoples who believe a chosen speech, and all have called upon the name of the Lord and borne his yoke, then also beyond the rivers of Ethiopia (from where the queen of Sheba came to hear the wisdom of Solomon (1 Kings","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"X) deferent victimas Domino: Et AEthiopia proveniet manus ejus Deo (Psal. LXVII, 32): veroque legit ero, qui decem plagis percussit AEgyptum (Exod. II), nubet AEthiopissa, invidente synagoga Hebraeorum. Quod autem ait juxta Hebraicum: Inde supplices mei filia dispersorum meorum deferent munus mihi, hujuscemodi est: O Israel, o synagoga quondam filia, quam in toto orbe dispersi, licet invideas, licet aemulatione crucieris, tamen de AEthiopia mihi victimae deferentur, id est, de gentilium populo. In die illa, id est, quando gentium crediderit multitudo, etiam tu non penitus confunderis super cunctis erroribus tuis, quibus praevaricata es in me, eligendo Barabbam, et Dei Filium crucifigendo. Tunc auferam de medio tui Scribas, et Sacerdotes, et Pharisaeos, magniloquos superbiae tuae, et nequaquam te in monte sancto meo ultra jactabis; sed habebis populum pauperem, homines illitteratos, et piscatores qui sperabunt in nomine Domini. Reliquiae Israel, non multitudo quae clamavit: Crucifige, crucifige eum (Joan. XIX, 6): non pontifices et optimates; sed reliquiae nequaquam facient iniquitatem, nec loquentur mendacium in Christo, veritati credentes: nec invenietur in ore corum lingua dolosa, scientes quod omne mendacium de diabolo est (Joan. VIII); quoniam ipsi pascentur, et dicent: Dominus pascit me, et nihil mihi deerit: in loco pascuae ibi me collocavit.","english":"they will bring victims to the Lord: And Ethiopia shall stretch out her hand to God (Ps. 67:32); and truly I will be the one who struck Egypt with ten plagues (Exod. 2), and the Ethiopian woman shall marry, while the synagogue of the Hebrews envies. But what he says according to the Hebrew: From there my suppliants, the daughter of my dispersed ones, shall bring a gift to me, is of this sort: O Israel, O synagogue once a daughter, whom I have dispersed throughout the whole world, although you envy, although you are tormented by jealousy, nevertheless from Ethiopia victims shall be brought to me, that is, from the people of the Gentiles. In that day, that is, when the multitude of the Gentiles has believed, even you will not be wholly put to shame over all your errors, by which you transgressed against me, by choosing Barabbas and crucifying the Son of God. Then I will take away from your midst the Scribes, and Priests, and Pharisees, the boastful ones of your pride, and you shall no longer boast on my holy mountain; but you shall have a poor people, unlettered men, and fishermen who will hope in the name of the Lord. The remnant of Israel, not the multitude that cried out: Crucify, crucify him (John 19:6): not the high priests and nobles; but the remnant will by no means do iniquity, nor speak a lie against Christ, believing the truth: nor shall a deceitful tongue be found in their mouth, knowing that every lie is from the devil (John 8); because they themselves shall be fed, and shall say: The Lord feeds me, and nothing shall be lacking to me: in the place of pasture there he has placed me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"Super aquam refectionis educavit me, animam meam convertit (Psal. XXII, 1, 2): et non erit qui exterreat, vincente fide credentium persecutorum superbiam. Hoc de primo adventu Christi intellectum sit, quod Judaei sibi in fine promittunt, et sperant se habitaturos in Jerusalem, et in morem pecorum corporalibus donis Judae opibusque complendos et pascendos herbis viridibus, et deletis cunctis gentibus, sibique subjectis, nullum posse residere qui eos exterreat. Nos autem accipientes ex hac fabula occasionem verae historiae, dicimus, omnem nigredinem animae, et tetrum colorem, ac draconis venenum, quo tincti fueramus vitiis atque peccatis, reddito nobis labio electo, sive mundo, et candido (ut interpretatus est Symmachus) derelinquere nos in fluminibus AEthiopiae perversorum dogmatum magistros, quibus ante irrigabamur, et cum disperso quondam Israel Christo munera delaturos. In die illa, qua nobis Christi lumen fuerit exortum, dicetur ad singulos nostrum: non confunderis ex omnibus tuis adinventionibus, cogitationibus videlicet pessimis, quibus impie agebamus contra Dominum, et tolletur universa superbia et contumelia per quam erigebamur contra Dominum, et contra montem sanctum ejus Dominum nostrum et Salvatorem, et pro superbis vanisque nominibus relinquetur in nobis populus mansuetus et humilis, ut nihil arrogans, nihil tumens, nihil quod Deo displiceat, cogitemus.","english":"He has led me beside the water of refreshment, he has converted my soul (Ps. 22:1–2); and there will be no one to terrify, since the faith of believers conquers the pride of persecutors. Let this be understood of the first coming of Christ, which the Jews promise themselves at the end, and hope that they will dwell in Jerusalem, and, in the manner of cattle, be filled with bodily gifts and the wealth of Judah and fed on green herbs, and that, with all the nations destroyed and subjected to them, no one can remain who might terrify them. But we, taking from this fable an occasion for true history, say that every blackness of the soul, and its foul color, and the dragon's venom, with which we had been dyed by vices and sins, once the chosen lip—or the clean and white lip, as Symmachus translated it—has been restored to us, we leave behind in the rivers of Ethiopia the teachers of perverse doctrines, by whom we were once watered, and that together with the once-scattered Israel we will bring gifts to Christ. On that day when the light of Christ has risen upon us, it shall be said to each one of us: You shall not be confounded because of all your inventions, that is, your most wicked thoughts, by which we acted impiously against the Lord, and all pride and insolence shall be taken away, by which we raised ourselves up against the Lord, and against his holy mountain, our Lord and Savior, and in place of proud and vain names a people meek and humble shall be left in us, so that we may think nothing arrogant, nothing puffed up, nothing that displeases God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Simulque considera quod in die judicii, et in consummatione mundi tollantur universa nomina dignitatum, et unus populus remaneat, et grex sub pastore bono, qui sit mansuetus et humilis. Tunc etiam populus Israel, plenitudine gentium subintrante (Quia conclusit Deus omnes sub peccato, ut omnibus misereatur [Rom. XI, 32), timebunt nomen Domini. Et reliquiae Israel non facient ultra iniquitatem, per quam Dominum negaverunt, nec loquentur vana: ineptas sibi fabulas promittentes: nec invenietur in ore eorum lingua mendacii, Christo per eos, qui veritas est, loquente. Tunc enim pascentur, et ipsi in uno grege, et accubabunt in Ecclesia, et veri Nabuchodonosor impetus non timebunt. Haec videntes et legentes tanta mysteria, clamemus cum Apostolo, atque dicamus: O profundum divitiarum sapientiae et scientiae Dei, quam inscrutabilia sunt judicia tua, et investigabiles viae tuae (Ibid. 35)! Quod quidem et propheta sentiens et secum volvens, de Dei judiciis suspicatur: In nocte cum corde meo exercebar, et scopebam spiritum meum, et dicebam: Numquid in sempiternum abjiciet Deus, aut non addet ut misereatur ultra: aut continebit in ira sua misericordias suas? et dixi: Nunc coepi: haec est immutatio dexterae Excelsi (Psal.","english":"At the same time, consider that on the day of judgment and at the consummation of the world, all names of dignities will be taken away, and one people will remain, and one flock under the good shepherd, which is gentle and humble. Then also the people of Israel, when the fullness of the Gentiles has come in (for God has shut up all under sin, that he may have mercy on all [Rom. 11:32]), will fear the name of the Lord. And the remnant of Israel will no longer do iniquity, by which they denied the Lord, nor will they speak vain things, promising themselves foolish fables; nor will a lying tongue be found in their mouth, since Christ, who is the truth, speaks through them. For then they too will be fed, and in one flock, and they will recline in the Church, and will not fear the assaults of the true Nebuchadnezzar. Seeing and reading such great mysteries, let us cry out with the Apostle and say: O the depth of the riches of the wisdom and knowledge of God, how unsearchable are your judgments, and how untraceable your ways (Ibid. 35)! The prophet too, sensing this and pondering it within himself, surmises concerning the judgments of God: In the night I was exercised with my heart, and I swept my spirit, and I said: Will God cast off forever, or will he not add to show mercy any more; or will he hold back his mercies in his anger? And I said: Now I have begun: this is the change of the right hand of the Most High (Ps.","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":93,"ref":"p93","source":"LXXVI, sqq.) Et est sensus: Hoc quod putabam, Dominum in aeternum relinquere peccatores, et misericordias suas ira succedente cohibere, intellexi idcirco factum, ut immutatione dexterae suae, quae excelsi est dextera, universa mutaret, et misereretur his quos ante projecerat. Et nos igitur et reliquiae Israel, scientes quod reddituri sumus rationem pro omni otioso verbo (Matth. XII), et quod disperdet Dominus universa labia mendacia, non loquamur vanitatem. Vanitas quippe vanitatum, et omnia vanitas (Eccle. I, 2). Et: Universa vanitas omnis homo vivens (Psal. XXXVIII, 6). Nec ore nostro mendacium proferamus; sed accepta potestate calcandi super serpentes et scorpiones, et super omnem virtutem inimici (Luc. X), nullam timeamus formidinem, nec luporum, Christo custode, vereamur insidias: sed dicamus, Dominus illuminatio mea, et salvator meus; quem timebo (Psal. XXVI, 1)? et caetera, quae in vicesimo sexto psalmo continentur.","english":"(76 and following.) And the meaning is: I understood that this—which I thought, that the Lord abandons sinners forever and restrains his mercies when anger succeeds—happened for this reason: that by the change of his right hand, which is the right hand of the Most High, he might change all things and have mercy on those whom he had previously cast off. And so we also, and the remnant of Israel, knowing that we will give an account for every idle word (Matt. 12), and that the Lord will destroy all lying lips, let us not speak vanity. For vanity of vanities, and all is vanity (Eccles. 1:2). And: Every man living is altogether vanity (Ps. 38:6). Nor let us bring forth a lie from our mouth; but having received power to tread upon serpents and scorpions, and upon all the power of the enemy (Luke 10), let us fear no terror, nor, with Christ as our guardian, dread the snares of wolves: but let us say, The Lord is my light and my savior; whom shall I fear (Ps. 26:1)? and the rest, which are contained in the twenty-sixth psalm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"(Vers. seqq.) « Lauda, filia Sion, jubila, Israel, laetare et exsulta in omni corde, filia Jerusalem. Abstulit Dominus judicium tuum, avertit inimicos tuos: rex Israel Dominus in medio tui, non timebis malum ultra. In die illa, dicetur, Jerusalem, Noli timere, Sion; non dissolvantur manus tuae: Dominus Deus tuus in medio tui fortis ipse salvabit, gaudebit super te in laetitia, silebit in dilectione tua: exsultabit super te in laude. Nugas quae a lege recesserunt, congregabo, quia ex te erant: ut non ultra habeas super eis opprobrium. » LXX: « Gaude, filia Sion; praedica, filia Jerusalem, exsulta et delectare de toto corde tuo, filia Jerusalem. Abstulit Dominus iniquitates tuas, redemit te de manu inimicorum tuorum, rex Israel Dominus in medio tui: non videbis mala ultra. In tempore illo, dicit Dominus Jerusalem, Confide, Sion, non dissolvantur manus tuae: Dominus Deus tuus in te fortis salvabit te: adducet super te laetitiam, et innovabit te in charitate sua, et laetabitur in te in delectatione, quasi in die solemni: congregabo confractos tuos. Vae qui accepit super eam opprobrium. » Non videatur mirum, ut saepe diximus, aliter Hebraica capitula, et aliter LXX Graeca videlicet Latinaque finiri. Ubi enim in sensu diversa translatio est, ibi necesse est diversa esse vel principia vel fines.","english":"(And the following verses.) «Praise, daughter of Zion; shout for joy, Israel; rejoice and exult with all your heart, daughter of Jerusalem. The Lord has taken away your judgment; he has turned away your enemies: the Lord, the King of Israel, is in your midst; you shall no longer fear evil. In that day it shall be said to Jerusalem, Do not fear, Zion; do not let your hands grow weak: the Lord your God is in your midst, a mighty one; he himself will save, he will rejoice over you with gladness, he will be silent in his love for you: he will exult over you with praise. Those who have turned aside from the law I will gather together, because they were from you: so that you may no longer bear reproach over them.» The Septuagint: «Rejoice, daughter of Zion; proclaim, daughter of Jerusalem; exult and delight with all your heart, daughter of Jerusalem. The Lord has taken away your iniquities, he has redeemed you from the hand of your enemies; the Lord, the King of Israel, is in your midst: you shall no longer see evils. At that time, says the Lord to Jerusalem, Take courage, Zion; do not let your hands grow weak: the Lord your God is mighty in you; he will save you: he will bring gladness upon you, and he will renew you in his love, and he will rejoice over you with delight, as on a solemn day: I will gather together your broken ones. Woe to him who has taken up reproach against her.» Let it not seem strange, as we have often said, that the Hebrew chapters end one way and the Greek, that is, the Latin, end another. For where the translation differs in sense, there the beginnings or the endings must necessarily differ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"Judaei cum Christo, quem putant esse venturum, haec sibi omnia repromittunt, quae nos qui Christum suscepimus, jam cum ipso sumus omnia consecuti. Si quis ergo Christianorum, et maxime novorum prudentium, quorum nomina taceo, ne quemquam laedere videar, existimat necdum prophetiam esse completam, sciat falso Christi portare se nomen, et Judaicam animam, circumcisionem tantum corporis non habere. Si enim haec necdum facta sunt, sed futura, frustra credidimus Salvatoris adventum: frustra autem non credentes intelligimus in nobis esse completum mysterium, quod temporibus aeternis tacitum est, et nunc manifestatum est per Scripturas propheticas et adventum Domini nostri Jesu Christi (Coloss. I). Denique consideremus ordinem lectionis, et videbimus, quod dicitur non ad Judaeos, sed Christi Ecclesiam pertinere. Post hoc enim quod praecesserat (Judicium meum in congregationes gentium, ut suscipiam reges, usque ad eum locum, ubi ait: ut invocent omnes nomen Domini, et serviant ei subjugo uno: et, Ultra flumina AEthiopiae suscipiam in dispersis meis qui afferent mihi victimas: et post reliquias populi Israel, credentes in Christo atque salvatas, de quibus dicitur: Et timebunt nomen Domini qui sunt reliqui de Israel, et non erit qui exterreat eos).","english":"The Jews, together with the Christ whom they think is still to come, promise themselves all these things; but we who have received Christ have already obtained all things together with him. If, then, any of the Christians—and especially of the new wise men, whose names I pass over lest I seem to injure anyone—thinks that the prophecy is not yet fulfilled, let him know that he bears the name of Christ falsely, and has a Jewish soul, though he lacks only bodily circumcision. For if these things have not yet happened but are still to come, we have believed the Savior's advent in vain; but in vain too would we who do not believe understand that there has been fulfilled in us the mystery which was kept silent in eternal times and is now made manifest through the prophetic Scriptures and the advent of our Lord Jesus Christ (Colossians 1). Finally, let us consider the order of the reading, and we shall see that what is said pertains not to the Jews but to the Church of Christ. For after what had gone before (My judgment is in the assembly of the nations, that I may receive kings, up to the place where he says: that all may call upon the name of the Lord and serve him under one yoke; and, Beyond the rivers of Ethiopia I will receive among my scattered ones those who shall bring me victims; and after the remnant of the people of Israel, those who believe in Christ and are saved, of whom it is said: And those who are left of Israel shall fear the name of the Lord, and there shall be none to terrify them).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Spiritus sanctus de generali mundi consummatione praedicaris loquitur: Gaude, filia Sion, praedica, filia Jerusalem, laetare et delectare de toto corde tuo, filia Jerusalem. Omnis quippe ecclesiastica anima, quae in specula constituta est, et contemplatur pacem, laetatur et gaudet iniquitates a se esse sublatas, et redemptas ab eo qui pretioso sanguine omnes redemit. Christus enim factus est sapientia nobis a Deo, et justitia, et sanctificatio, et redemptio (I Cor. I, 30). Et redemit nos rex Israel, qui habitat in medio nostri, dicens: Ego et Pater meus veniemus, et mansionem apud eum faciemus (Joan. XIV, 23); et, Habitabo et inambulabo in eis (Levit. XXVI, 12): et ultra non videbimus mala, solas virtutes cogitantes atque facientes. In illa die, dicit Dominus, videntibus nobis pacem, et in sublimi positis, ne dissolvantur manus tuae, qui et per Isaiam dixit: Confortamini, manus dissolutae, et opera tua robusta sint (Isa. XXXV, 3) Dominus enim fortis, cui nemo potest resistere, salvator tuus, ipse tibi reddet laetitiam quam perdidisti, et veteri homine projecto, in novo ambulare te faciet, et haec faciet in dilectione sua: non tuo merito, sed misericordia sua. Et laetabitur in te, et delectabitur, quasi pinguissimam solemnitatis tuae hostiam suscipiens salutem tuam: et ipse tibi dicet: Congregabo contritos tuos: Cor quippe contritum et humiliatum Deus non despiciet (Psal.","english":"The Holy Spirit speaks through the prophet concerning the general consummation of the world: Rejoice, daughter of Zion; proclaim, daughter of Jerusalem; be glad and delight with your whole heart, daughter of Jerusalem. For every ecclesiastical soul that is set on the watchtower and contemplates peace rejoices and is glad that its iniquities have been taken away from it, and that it has been redeemed by him who redeemed all with his precious blood. For Christ has been made for us by God wisdom, and righteousness, and sanctification, and redemption (1 Cor. 1:30). And the King of Israel has redeemed us, who dwells in our midst, saying: I and my Father will come, and we will make our dwelling with him (John 14:23); and, I will dwell and walk among them (Lev. 26:12); and we will no longer see evils, thinking and doing only virtues. In that day, says the Lord, when we see peace and are placed on high, let your hands not be slackened—he who also said through Isaiah: Be strong, you slackened hands, and let your works be robust (Isa. 35:3)—for the Lord is strong, whom no one can resist, your Savior; he himself will restore to you the joy that you lost, and when the old man is cast off, he will make you walk in the new, and he will do these things in his love: not by your merit, but by his mercy. And he will rejoice over you, and will take delight, as if receiving the richest victim of your solemnity, in your salvation: and he himself will say to you: I will gather your contrite ones: for God will not despise a contrite and humbled heart (Ps.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"L, 19); et, Calamum contritum non confringet (Isa. XLII, 3). Haec interim si voluerimus de secundo adventu accipere Salvatoris. Porro quia propheta Zacharias ad similem laetitiam cohortatur Sion et Jerusalem, et hanc prophetiam Matthaeus dicit in primo adventu Christi esse completam (Matth. XXI), necessitate compellimur, imo ordine ipso ducimur veritatis, quod in Sophonia dicitur, non futurum sperare, sed factum. Scriptum est enim in Zacharia: Gaude vehementer, filia Sion; praedica, filia Jerusalem: ecce rex tuus venit tibi justus et salvator: ipse humilis et ascendens super jugalem (Al. subjugalem) et pullum novum (Zach. IX, 9). Haec juxta Septuaginta dicta sint. Caeterum juxta Hebraicum, laudare jubetur Ecclesia et jubilare Israel, sensu videns Deum, et exsultare atque laetari in omni corde locus pacis, ad quem dictum est: Pacem meam do vobis, pacem meam relinquo vobis (Joan. XIV, 27). Abstulit enim in fine et in consummatione mundi judicium ejus, nequaquam eam judicans atque corripiens, sed salvans: et avertit inimicos ejus, daemonum turbas. Rex Israel Dominus in medio ejus erit: non timebit ultra malum. In die illa dicetur ad Jerusalem liberam: non quae servit cum filiis suis, sed quae est mater sanctorum (Galat. IV): Noli timere, Sion (ipsa quippe est et Jerusalem), nequaquam tua opera dissolventur: nec facies quae te fecisse lugebis.","english":"and he will not break the bruised reed. These things we may for the present take as referring to the Savior's second coming. But since the prophet Zechariah urges Zion and Jerusalem to a similar rejoicing, and Matthew says that this prophecy was fulfilled in Christ's first coming, we are compelled by necessity—indeed we are led by the very order of truth—to hold that what is said in Zephaniah is not to be hoped for as future but has already happened. For it is written in Zechariah: Rejoice greatly, daughter Zion; proclaim, daughter Jerusalem: behold, your king comes to you, just and a savior: he is humble and riding upon a beast of burden and a new colt. These things have been said according to the Septuagint. But according to the Hebrew, the Church is bidden to praise and Israel to shout for joy—Israel meaning \"one who sees God\"—and the place of peace is to exult and be glad with the whole heart, to which it was said: My peace I give you, my peace I leave with you. For at the end and consummation of the world he has taken away her judgment, no longer judging and rebuking her, but saving her; and he has turned away her enemies, the hosts of demons. The Lord, the King of Israel, will be in her midst: she will no longer fear evil. In that day it will be said to Jerusalem, the free woman—not she who serves with her children, but she who is the mother of the saints: Do not fear, Zion (for she is also Jerusalem), your works will by no means be dissolved; nor will you do the things which you will grieve to have done.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Dominus Deus tuus, qui salvabit te, fortis et potens, ipse habitabit in medio tui, gaudebit super te in exsultatione et laetitia, et silebit peccata tua in charitate, qua te dilexit: et exsultabit super te in laude, vel quia laudabilis sis, vel quia cum tuis laudibus canas. Nugas, sive, ut Aquila interpretatus est, translatos, qui a te recesserunt, congregabo, quia ex te erant, hoc est, hi qui per vitia atque peccata de tuo sinu fugerant, et facti erant sub daemonum potestate, redintegrato omnium statu, venient ad te, et nequaquam ultra super perditis filiis tuis patieris opprobria. Id quod diximus nugas ( ) 4, sciamus in Hebraeo ipsum Latinum esse sermonem, et propterea ia nobis ita ut in Hebraeo erat, positum, ut nosse possimus linguam Hebraicam omnium linguarum esse matricem, quod non est hujus temporis disserere. Miror autem Aquilam et Septuaginta, pro eo quod nos interpretati sumus erant, in eo videlicet loco ubi diximus; Congregabo quia ex te erant: pro, erant, interpretari voluisse vae, sive: quod semper Aquila non pro plangendo, sed pro vocando et inclamando ponit: HAJA ( ) enim, cujus verbi initium est, sum, praeteritum tempus numero plurali significat, erant, vel fuerant.","english":"The Lord your God, who will save you, is strong and mighty; he himself will dwell in your midst, he will rejoice over you with exultation and gladness, and he will keep silent about your sins in the love with which he loved you; and he will exult over you in praise, either because you are praiseworthy, or because you sing along with your praises. I will gather the trifles—or, as Aquila translated it, the translated ones—who have withdrawn from you, because they were from you; that is, those who through vices and sins had fled from your bosom and had come under the power of demons, once the state of all things has been restored, will come to you, and you will no longer suffer reproaches over your lost children. As for what we have said, \"trifles\" ( ), we should know that in Hebrew it is the very Latin word, and for that reason it has been set down by us just as it was in Hebrew, so that we may know that the Hebrew tongue is the mother of all tongues—but to discuss this is not the task of the present time. I marvel, however, at Aquila and the Seventy, that for what we translated as \"they were\"—namely in the place where we said, \"I will gather them because they were from you\"—for \"they were,\" they wished to translate \"woe,\" or rather: which Aquila always uses not for lamenting but for calling and crying out; for HAJA ( ), whose word begins with \"I am,\" signifies in the plural number the past tense, \"they were,\" or \"they had been.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"Haec scio molesta esse lectori, qui si animadverterit non me controversias et declamationes scribere, nec in locis exsultare communibus: sed commentarios, et commentarios prophetarum, reprehendet potius sicubi rhetorum more ludere voluero, quam arguet in tantis obscuritatibus ut dignum est immorantem.\n\n(Vers. 19, 20.) « Ecce ego interficiam omnes qui afflixerunt te in tempore illo: et salvabo claudicantem, et eam quae ejecta fuerat congregabo: et ponam eos in laudem et in nomen in omni terra confusionis eorum. In tempore illo quo adducam vos; et in tempore quo congregabo vos: dabo enim vos in nomen et in laudem omnibus populis terrae, cum convertero captivitatem vestram coram oculis vestris, dicit Dominus. » LXX: « Ecce ego faciam in te, propter te, in tempore illo, et salvabo expressam, et repulsam suscipiam, et ponam eos in gloriam, et nominatos in omni terra. Et confundentur in tempore illo, quando bene vobis fecero: et in tempore cum suscepero vos, quia dabo vos nominatos, et in gloriam in cunctis populis terrae; quando convertero capti vitatem vestram coram vobis, dicit Dominus.","english":"I know that these things are troublesome to the reader, who, if he has noticed that I am not writing controversies and declamations, nor exulting in commonplaces, but commentaries—and commentaries on the prophets—will rather reprove me if anywhere I wish to play the rhetorician's part, than accuse me of lingering, as is fitting, over such great obscurities.\n\n(Verses 19, 20.) \"Behold, I will slay all who afflicted you in that time; and I will save the one who limps, and I will gather her who had been cast out; and I will set them for praise and for a name in all the land of their confusion. In that time when I bring you; and in the time when I gather you: for I will give you for a name and for praise to all the peoples of the earth, when I turn back your captivity before your eyes, says the Lord.\" The Septuagint: \"Behold, I will act in you, for your sake, in that time, and I will save the one pressed out, and I will receive the one rejected, and I will set them for glory, and as named ones in all the land. And they shall be confounded in that time, when I have done well for you: and in the time when I have received you, because I will give you as named ones, and for glory among all the peoples of the earth; when I turn back your captivity before you, says the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"» Et hoc synagoga quae non claudicat, sed atroque truncata est pede, pollicetur sibi in adventu Christi sui, quem sperat esse venturum: et putat omnes gentes interficiendas a Domino, quae afflixerunt Israel, et salvandam synagogam, et eam quae acceperat libellum repudii colligendam, et ponendos eos in laudem, et in nomen in omni terra captivitatis suae, in qua fueram ante confusi. Et hoc fieri tempore, quando captivitas reducta fuerit Jerusalem, et exstructum templum, et reliquus caeremoniarum ordo servatus, Haec sibi repromittit, et propterea non agit poenitentiam, et dum sperat incerta, perdit certam salutem. Nec miror synagogam haec dicere, quae quia non recipit Christum, oculos dolet, et cum Lia lippescit, et non amatur a Jacob, et Rachel succedente, negligitur (Gen. XXIX), Christianos miror, imo semi-Judaeos, qui sibi videntur esse de Ecclesia, ita dicere et ea profiteri, quae, si vera sunt, frustra credimus in Christum, et omne nostrum tollitur sacramentum, et miserabiliores sumus omnibus hominibus, credentes eum venisse qui non venit. Quia autem spes nostra certa est, et Judaeorum cassa sunt vota, secundum priorem intelligentiam jam texamus praesens extremumque capitulum, et de Jesu filio Sirach testimonium proferamus: Qui mittit lapidem in excelsum, super caput suum mittit (Eccli. XXVII, 28).","english":"And this synagogue, which does not limp but is crippled in both feet, promises itself at the coming of its Christ, whom it hopes will come: and it thinks that all the nations which afflicted Israel are to be killed by the Lord, and that the synagogue is to be saved, and that she who had received the bill of divorce is to be gathered up, and that they are to be set for a praise and for a name in every land of their captivity, in which I had formerly been put to confusion. And it thinks this will happen at the time when the captivity has been led back to Jerusalem, and the temple built, and the remaining order of ceremonies observed. These things it promises itself, and for this reason it does not repent, and while it hopes for uncertain things, it loses the salvation that is certain. Nor do I wonder that the synagogue says these things, which, because it does not receive Christ, suffers in its eyes, and with Leah grows blear-eyed, and is not loved by Jacob, and, when Rachel succeeds her, is neglected (Gen. XXIX); I wonder at Christians, or rather semi-Jews, who seem to themselves to be of the Church, saying such things and professing those things which, if they are true, we believe in Christ in vain, and our whole sacrament is taken away, and we are more miserable than all men, believing that he has come who has not come. But because our hope is certain and the vows of the Jews are empty, according to the earlier understanding let us now weave the present and final chapter, and bring forward the testimony of Jesus the son of Sirach: He who throws a stone on high throws it upon his own head (Ecclus. XXVII, 28).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Quia enim Sion et Jerusalem in excelso positae sunt, quicunque Sion detrahit et Jerusalem, et mittit in cam contumeliarum lapides, in suum eos caput jacit, et revertetur opprobrium ejus in caput suum: Et dolor ejus el iniquitas super verticem ejus descendet (Psal VII, 17). Quanti hodie exprobrant animae, Dei mysteria consectanti, volentique videre pacem ejus, et dicunt: Insanus est, et ebrius, et musto plenus; hominum coetus fugit; delicias aspernatur; aurum pro luto computat; solam diligit paupertatem. Qui autem infideles sunt, etiam crucem Christi exprobrant ei, et si quando eum in angustia viderint et in tentatione, dicunt: Ubi sunt misericordiae tuae, et justitiae quas operatus es? Quid loquar de infidelibus, cum Ecclesiarum nonnulli principes hujuscemodi hominibus exprobrent, et vitam ipsorum arbitrentur amentiam, et non praesentem laudent conversationem, sed vetera peccata exprobrent? nec audiunt esse praeceptum: Noli improperare homini qui convertitur a peccatis suis (Eccli. VIII, 6).","english":"For because Zion and Jerusalem are set on high, whoever disparages Zion and Jerusalem and casts stones of insult at her, throws them upon his own head, and his reproach will return upon his own head: And his sorrow and his iniquity will descend upon his own crown. How many today reproach a soul that pursues the mysteries of God and wishes to see his peace, and say: He is insane, and drunk, and full of new wine; he flees the company of men; he spurns pleasures; he counts gold as mud; he loves only poverty. But those who are unbelievers even reproach him with the cross of Christ, and if ever they see him in distress and in temptation, they say: Where are your mercies, and the righteous deeds that you have done? Why should I speak of unbelievers, when some leaders of the churches reproach men of this kind, and judge their life to be madness, and do not praise their present manner of life, but reproach them for old sins? Nor do they hear that there is a commandment: Do not reproach a man who is turning from his sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"Vae igitur ei, qui tulit opprobrium atque suscepit, et hujuscemodi se officio mancipavit, ut detraheret Sion, et civitati Dei; quia pro hac injuria urbis suae ultor est Dominus, et dicet ad Sion: Ecce ego faciam in te propter te, id est, faciam ultionem tuam, et salvabo afflictam, sive, ut in Graeco dicitur, expressam; ut sit sensus: Ego salvabo eam, quae in praesentiarum quasi uva et oliva 3, ita tentationibus atque pressuris, ut prelo et trabe pressa est et afflicta, ut vinum faceret et oleum, et de vino biberet Jesus in regno Patris sui; de oleo autem ungeretur prae participibus suis. Ego puto propter expressionem talis vini et olei, Job multa perpessum: postquam autem vinum, et oleum fecerat, audisse a Domino: Putas me aliter tibi respondisse, nisi ut appareres justus? (Job. XL, sec. LXX.) Quasi ad uvam et olivam loqueretur: Existimas me aliter te pressisse et afflixisse atque contrivisse, nisi ut vinum de te et oleum exprimerem? Sequitur: Et eam quae repulsa fuerat, suscipiam. Videtur nos Deus repellere quando relinquit tentationi. Unde et Job, Visitatio, inquit. Domini respexit me (Job X, 12).","english":"Woe, therefore, to him who has borne and taken up reproach, and has bound himself to this kind of office, so as to disparage Zion and the city of God; because for this injury to His city the Lord is the avenger, and He will say to Zion: Behold, I will act in you for your sake—that is, I will execute your vengeance, and I will save the afflicted one, or, as it is said in Greek, the pressed-out one; so that the sense may be: I will save her who at present, like a grape and an olive, is thus pressed and afflicted by trials and pressures, as by a press and a beam, so that she may produce wine and oil, and Jesus may drink of the wine in the kingdom of His Father; but of the oil He may be anointed above His fellows. I think it was on account of the pressing out of such wine and oil that Job suffered many things; but after he had produced wine and oil, he heard from the Lord: Do you think I answered you otherwise than that you might appear righteous? (Job XL, according to the Septuagint.) As if He were speaking to the grape and the olive: Do you think I pressed and afflicted and crushed you otherwise than that I might express from you wine and oil? It follows: And her who had been cast off I will take up. God seems to cast us off when He abandons us to temptation. Hence Job also says: The visitation of the Lord has looked upon me (Job X, 12).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"Et non solum justi loquuntur, et dicunt, Nunc autem repulisti et confudisti nos, sicut in quadragesimo tertio psalmo scriptum est; sed ipse Dominus atque Salvator, ex persona hominis quem assumpserat, Tu autem, ait, repulisti et despexisti; distulisti Christum tuum; subvertisti testamentum servi tui. Quod autem justorum persona sit in quadragesimo tertio psalmo dicentium: Nunc autem repulisti et confudisti nos, ex sequentibus approbatur: Haec omnia venerunt super nos, nec obliti sumus te, neque inique egimus in testamento tuo: nec recessit retro cor nostrum. Eam quae in tentationibus videbatur abjecta, suscipiet Dominus in fine: et ponet eos in gloriam et nominatos in universa terra, filios videlicet expressae et repulsae, id est, Ecclesiae. Quos autem alios possumus intelligere filios Ecclesiae nominatos, nisi apostolos? Vide mihi Petrum et Paulum et Matthaeum et Joannem; et considera hoc quod ad Abraham repromissum est: Magnificabo nomen tuum, in illis opere perpetratum. Quotidie nominatur in Ecclesia, quotidie magnificatur nomen eorum: non quod ipsis prosit a nobis in Ecclesia nominari, sed quod nos magnificantes nomen eorum, et quae scripserunt lectitantes, consequamur salutem.","english":"And not only do the righteous speak and say, \"But now you have cast us off and put us to shame,\" as it is written in the forty-third psalm; but the Lord and Savior Himself also, in the person of the man whom He had assumed, says: \"But you have cast off and despised; you have put off your Christ; you have overthrown the covenant of your servant.\" That it is the person of the righteous who speak in the forty-third psalm, saying, \"But now you have cast us off and put us to shame,\" is confirmed by what follows: \"All these things have come upon us, yet we have not forgotten you, nor have we dealt unjustly in your covenant; nor has our heart turned back.\" Those who seemed cast down in temptations the Lord will receive at the end, and He will set them in glory and make them named in all the earth—namely, the sons of her who was despised and cast off, that is, of the Church. But whom else can we understand as the sons of the Church who are named, except the apostles? Consider Peter and Paul and Matthew and John, and reflect on what was promised to Abraham: \"I will magnify your name,\" fulfilled in them by deed. Daily their name is named in the Church, daily it is magnified—not that it profits them to be named by us in the Church, but that we, magnifying their name and reading what they wrote, may obtain salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"In tempore, inquit, illo, quaudo expressa et repulsa suscepta fuerit, et filii ejus positi in gloriam (gloriatur quippe Dominns in athletis suis, cum eos viderit coronari, sicut gloriatus est adversus diabolum de Job: unde et Apostolus in profectu discipulorum suorum exsultans, ait: Etiam per vestram gloriam), confundentur qui adversarii vestri fuerant, et tulerant contra vos opprobrium: et tunc videbunt eos quos miseros putaverant, esse felices, et quos pauperes existimabant atque dejectos, potentes fieri atque gloriosos. Tunc cernent captivitatem eorum per quam in hoc saeculo duro fuerant imperio subjugati, reduci in coelestem Jerusalem: seque resurgere in opprobrium et in confusionem aeternam. Tribue nobis, Jesu Christe, expressis et afflictis et repulsis in isto saeculo, ut nos recipias et ponas in gloriam: confundatur in tempore excetra 1, cessent sibila, venena torpeant, et confusio ejus proficiat ad salutem. Haec juxta Septuaginta. Hebraicum autem, quia excepto principio. de quo in fine superioris capituli diximus, non multum ab eorum translatione discordat, indigere expositione non arbitror.","english":"In that time, he says, when the one who was pressed and rejected has been received, and her sons have been set in glory (for the Lord glories in his athletes, when he has seen them crowned, just as he gloried against the devil over Job; whence also the Apostle, exulting in the progress of his disciples, says: \"Even through your glory\"), those who had been your adversaries will be confounded, and had taken up reproach against you; and then they will see that those whom they had thought wretched are happy, and that those whom they considered poor and cast down are becoming powerful and glorious. Then they will perceive that their captivity, through which they had been subjected in this world to a harsh dominion, is being led back into the heavenly Jerusalem, and that they themselves are rising again unto reproach and eternal confusion. Grant to us, Jesus Christ, who are pressed and afflicted and rejected in this world, that you may receive us and set us in glory; let the serpent be confounded in that time, let its hissings cease, let its poisons grow numb, and let its confusion profit unto salvation. This is according to the Septuagint. But the Hebrew, since, except for the beginning, about which we spoke at the end of the previous chapter, it does not differ much from their translation, I do not think needs exposition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}