Jerome

(V. 5 seq.) This is what the Lord says about the prophets who deceive my people: they bite with their teeth and proclaim peace. But if someone does not give them something to eat, they declare war against him. Therefore, night will be for you instead of a vision and darkness instead of divination. The sun will go down on the prophets and the day will be darkened for them. Those who see visions will be put to shame, and the diviners will be confounded. They will all cover their faces because there is no answer from God. However, I am filled with the power of the spirit of the Lord, with justice and strength, to proclaim Jacob's wickedness and Israel's sin. LXX: Thus says the Lord concerning the prophets who deceive my people, who bite with their teeth and proclaim peace, but there is no word from their mouths. They have sanctified a battle against him. Therefore, night shall be to you instead of vision, and darkness instead of divination. The sun shall go down on the prophets, and the day shall be dark for them. Those who see dreams shall be confused, and the soothsayers shall be mocked. All these will speak against them because there is no one who listens to them. Only I will fill them with the power of the spirit of the Lord, with justice and strength, to proclaim Jacob's wickedness and Israel's sins. We read that there were false prophets in Israel, who, because they lacked the gift of peace, which was not given to them, preached, and if someone did not give gifts, even if he was holy, they would announce that the wrath of God would come upon him. Therefore, it is now said to them that they speak falsehoods, and their words are not prophecy, but false divination: they do not have light, but darkness and error. And when the opposite of what they promised is fulfilled, then they will be covered in confusion, because, it is said, there was no answer from God.


Now neither can the power of demons deceive, to deceive them by their own deceit. The oracles will be silent, the unclean spirit will be silent, and it will not dare to mock. This is about false prophets. Again, a speech is introduced about the prophet speaking of himself, while they falsely predict, and with confusion and disgrace hidden, I, who speak, speak from the Holy Spirit, and I speak the judgment of the Lord and the power of truth. And when false prophets bite with their teeth and proclaim peace, I fearlessly proclaim the wickedness of Jacob and the sin of Israel; for they have worshipped either idols or crucified the Son of God. But if we wish to follow the Septuagint, which is said concerning heretics who are truly false prophets and say, 'Thus says the Lord,' and the Lord did not send them, we will not be led astray. For they deceive the people of God by their former error, and they do this in order to consume them, either simply by accepting gifts or mystically in the slaughter of their souls, and they promise them peace and heavenly kingdoms and say, 'You do not need to live constantly and holy, have faith in what we teach and you will attain all the promises of the Lord.' Those who speak these things, rather than appeasing the wrath of the Lord, actually provoke it and sanctify the battle against them. Therefore, O heretics, who think you have prophecy, and you imitate the Church of God, where you deem there to be vision, there it will harm you; and where you boast of prophetic prediction, there the unclean spirit will speak. For the sun of justice will kill such prophets, and they will see their darkness and be confounded. And when they are shown to be more divine than prophets, they will laugh at their dreams, and the people who were previously deceived by them will speak against them. Then even the teachers themselves will repent, and no one will listen to them except me whom they have offended. And because I am merciful and do not desire the death of the sinner (Ezek. XVIII), but rather want them to turn back and live, when I hear them, I will give them the power of my spirit, and I will fill them with my judgment and strength, so that those who previously deceived the people with flattery will later deter them by proclaiming the truth and lead them back to the right path, and those who were the cause of error will begin to heal the wounds they have inflicted and become a source of healing. Take note, in the present place, that someone can be taught after sin, if indeed they have washed away their previous sins with worthy penance. Hence, even David speaks after adultery and murder in the psalm: You will sprinkle me with hyssop and I shall be cleansed; You will wash me, and I shall be made whiter than snow. He is not satisfied with his own purity alone, but adds: Restore to me the joy of your salvation and strengthen me with a generous spirit. And when you have done this, he says, I will teach the wicked your ways, and the impious will be converted to you (Psalm 50).

(Verse 9 onwards) Hear this, rulers of the house of Jacob, and judges of the house of Israel: you who abhor justice and pervert all that is right, who build Zion with bloodshed and Jerusalem with iniquity. Its rulers give judgment for a bribe, its priests teach for a fee, its prophets divine for money, yet they lean upon the Lord and say, 'Is not the Lord in the midst of us? No disaster shall come upon us.' Therefore because of you Zion shall be plowed as a field, Jerusalem shall become a heap of ruins, and the mountain of the house a wooded height. LXX: Hear this, you leaders (or judges) of the house of Jacob and the remnant of the house of Israel, who despise justice and pervert all that is right; who build Zion with bloodshed and Jerusalem with iniquity. Its leaders make judgments for a bribe, its priests teach for a price, and its prophets tell fortunes for money. Yet they lean upon the Lord and say, 'Is not the Lord in our midst? No disaster will come upon us.' Therefore, because of you, Zion will be plowed like a field, and Jerusalem will be a watchman's hut, and the mountain of the Lord will be a wooded hill. No one doubts that Jerusalem, because of the crimes described in this chapter, was overthrown, and that a warning had preceded to either the judges or the false prophets: Listen, leaders of the house of Jacob, and rulers of the house of Israel. And after a few verses: Thus says the Lord about the prophets who deceive my people, and the rest: now, generally and against the judges, and against the false prophets, and against the priests, and against those who promised themselves knowledge of God, the prophetic discourse is woven, and it accuses them that because of their crimes, Zion will be plowed like a field, and Jerusalem will collapse like a heap of stones, and the mountain of the temple will become a high forest. We see the fulfillment of what was said: the eloquence of the lips is proven by the eyes; the testimony of prophecy is seen. This very testimony is also written in the volume of Jeremiah (Jer. 26), where mention is made of the prophet Micah and the devastation of Jerusalem. The judges and rulers of the house of Jacob, and the house of Israel, that is, the twelve tribes, not only did not administer justice, but they abhorred it and twisted everything that was right, so that not even a little justice remained in the city. Those who built Zion with bloodshed and Jerusalem with iniquity, plundering the poor, killing the innocent, and slaying the saints. And if any of the princes seemed to judge what was right, they would sell their verdict, and they would judge based on bribes. The priests also did not teach the people unless they received payment; and when it is said to the holy ones, 'You have received for free, give for free' (Matt. X, 8), they, bringing forth money as payment, sold the grace of the Lord for a greedy wage. And after these evils, not understanding their sin, they would pretend to redeem the love of God with their wickedness, saying that they were judges, priests, and prophets of God, and according to their unrepentant heart they would say: The Lord is among us, and no evils will come upon us. Therefore, because they did not repent, and the entire people followed the vices of the leaders, priests, and prophets, Zion will be plowed like a field, and Jerusalem will become a heap of stones, and the temple, which once shone with gold and silver, will collapse into complete ruin. These things happened against the Jewish people, whose true captivity and extreme destruction, and not only because of previous crimes, but especially because of the shedding of the Lord's blood, were inflicted. Hence Zion was plowed like a field, and Jerusalem was turned into mounds of stones, and that once noble and towering temple was reduced to ashes. But if anyone applies these things that are said about Jerusalem and Zion to the Church (for it is indeed the house of Jacob and the house of Israel, according to what is written in Isaiah: 'Jacob, my servant, I will uphold him' - Isaiah 41:8), And that to Timothy: That you may know how you ought to conduct yourself in the house of God, which is the church (1 Tim. 3:15), this will clearly see that the rulers of the house of Jacob, and the rest from the house of Israel (or, as it is better written in Hebrew) the judges of the house of Israel, are none other than bishops, presbyters, and deacons, who, unless they diligently keep their hearts guarded, abhor judgment and overturn all that is right: for when they judge according to the person, and in the dispute of a case the merit of the cause does not hold, but the power of the offenders, do they not abhor judgment and pervert all that is right? But it can also be understood in another way, that the leaders of the house of Jacob and the judges of the house of Israel detest and reject judgment, turning away from the judgment of God and distorting every rule of the Scriptures with evil interpretations. These people build Zion with bloodshed and Jerusalem with wickedness. For when Scripture commands: 'Do not bring the wicked into the dwelling of the righteous' (Psalm 5), and the Lord abhors the man of bloodshed and deceit: whoever ordains clerics from among their followers and exposes their way of life as a scandal to the people, they are guilty of the unfaithfulness of those who are scandalized (Matthew 18). Where it is said to be expedient for a man, that a millstone be tied around his neck and be thrown into the depth, so as to scandalize one of the least of the Church. And when the prophet Malachi calls the priests angels (Malachi 2), and their mouth is the oracle of the Lord (Deuteronomy 19), they judge without accepting bribes, reading: Gifts blind even the eyes of the wise, and like a bridle on the mouth turn away reproof (Ecclesiasticus 20); and when it is said to the apostles: Do not possess gold, or silver, or brass in your belts (Matthew 10, 9): and let money earned even through labor be cast out of the hands of a holy man, they sell the words of the Lord, and buy doves in the temple. But even the prophets of Jerusalem practiced divination for money, not realizing that prophecy and divination are two different things: for divination is never regarded favorably in the Scriptures. 'There is no enchantment against Jacob, no divination against Israel,' says the augur (Num. 23:23). The prophets thought they were prophesying, but because they accepted money, their prophecy became divination. The Apostle Peter declared, 'Silver and gold I do not have' (Acts 3:6). He could have sold what Simon Magus was seeking, or he could have pretended to sell it (for the Holy Spirit cannot be bought or sold), but Peter condemned the money offered to him along with the offerer (Acts 8). Now you see that the prophets of Jerusalem do not have prophecy in their mouths; but they rest in the Lord and say: No evil will come upon us. Their cause, which is God's watchtower, is divided by the hostile plow; and the once peaceful place is filled with ruins, and the temple of the Lord is turned into thorns and thistles, and it becomes a dwelling place for beasts. Let no one be moved by what we read in the first book of Kings, when Saul wanted to go to Samuel and said to his servant that he could not go because he did not have the price to offer for the prophecy. And the servant replied: Behold, I have found in my hand a quarter of a shekel of money, and I will give it to the man of God, and he will tell us our way. For it is not written that Samuel received, or that they offered him, but rather they are fed by the prophet and invited to a meal. But let him receive, the stakes of the tabernacle are more to be valued than the gifts of prophecy. For a shekel is worth twenty obols, and a quarter shekel is worth five obols. And therefore, if our priests want to sell prophecy and offer doves in their chairs, which the Lord overturned with a whip (John 2), let them receive five obols, not the prices of villas. This is also stated in the third book of the Kings, when the wife of Jeroboam, her son being sick, goes to the man of God Achias, and brings him bread and raisins, and a little jar of honey (3 Kings 14). For it is said what she carried with her, and yet it is not written that the prophet received it: for even though he rebuked her and predicted the coming sorrow, those who were accustomed to go to soothsayers (because there were many diviners and soothsayers in Israel) could have mistakenly assumed the same about the prophets, and wished to offer to holy men what they were accustomed to offer to the gods, and to only recount what the prophets desired, without actually bringing what they themselves were either daring to offer or the prophets to receive. The Apostle Paul: Those who serve the altar, he says, partake of the altar and live by it (1 Corinthians 9:13). It is permitted for you, O priest, to live by the altar, not to indulge in luxury. The mouth of the ox that treads out the grain is not muzzled (ibid., 9). We know these things, and yet the Apostle does not abuse this permission: he is content with food and clothing. He labors night and day with his own hands so as not to be a burden to anyone. And he swears in his letters that he has lived in a holy and unselfish manner in the gospel of Christ, and not only of himself, but also of his disciples. He asserts that he has not sent anyone to ask for anything from the churches, nor has he desired to receive anything (1 Thessalonians 3). But if he rejoices in certain Epistles, and calls the gifts of those who send them the kindness of God, he does not collect them so much for himself as for the poor of the saints, who were in Jerusalem. But the holy poor, these were in Jerusalem, who first believed in Christ from the Jews, and were driven out by their parents and relatives, as well as by their affinities, wasting both possessions and all the furnishings of the temple, and had lost everything. If they are such poor people, let them receive. But if a few houses become enriched under the guise of the poor, and we eat gold with glass and clay dishes, or exchange treasures and clothing, or if a poor person does not seek the riches of senators in their attire. What profit is there in not having a linen cloth around the neck to wipe away sweat? What good is it to be a monk and prefer poverty in dress, when our purse is envied by the entire crowd of the poor? Because of this, the reason for our existence, we who are such, who build Zion with blood, and Jerusalem with iniquity, who judge for bribes, who answer for rewards, who divine in money, and claiming a false sanctity for ourselves, we say: No evil will come upon us. Let us heed the judgment of the Lord that follows: Zion and Jerusalem, and the mountain of the temple, a watchtower, and a vision of peace, and the temple of Christ in its fulfillment, and in the end, when charity grows cold, and faith becomes rare, as if a field were plowed and turned into mounds, and it will become a high forest or a keeper of fruits: so that where once there were spacious houses and countless heaps of grain, there will scarcely be a small hut preserving the appearance of food, providing nourishment for those who have none.

You are permitted, O priest, to “live,” not to luxuriate from the altar. “The mouth of the ox which treads out the corn is not muzzled.” Yet the apostle “abused not the liberty,” but “having food and raiment” was “thereby content,” laboring night and day that he “might not be chargeable to anybody.” And in his epistles he calls God to witness that he “lived reverently” and without avarice in the gospel of Christ. He asserts this too not of himself alone but of his disciples, that he had sent no one who would either ask or receive anything from the churches. But if in some epistles he expresses pleasure and calls the gifts of those who sent them the grace of God, he gathers not for himself but for the “poor saints at Jerusalem.” But these poor saints were those who of the Jews first believed in Christ and being cast out by parents, kinsmen and connections had lost their possessions and all their goods, the priests of the temple and the people destroying them. Let such poor receive. But if on plea of the poor a few houses are enriched and we eat in gold, glass and china, either let us with our wealth change our habit or let not the habit of poverty seek the riches of senators. What avails the habit of poverty while a whole crowd of poor longs for the contents of our purse? Wherefore, “for our sake” who are such, “who build up Zion with blood and Jerusalem by iniquity, who judge for gifts, give answers for rewards, divine for money,” and thereon claiming to ourselves a fictitious sanctity say, “Evil will not come upon us,” hear the sentence of the Lord which follows: “Zion and Jerusalem and the mountain of the temple”—that is, the temple of Christ—“shall” (in the consummation and the end, when “love shall grow cold” and the faith shall be rare) “be plowed as a field and become heaps as the high places of a forest,” so that where once were ample houses and countless ears of corn there should only be a poor cottage, keeping up the show of fruit which has no refreshment for the soul.

(Chapter IV - Verses 1 onwards) And it shall come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of the mountains, and it shall be lifted up above the hills; and peoples shall flow to it, and many nations shall come, and say: 'Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths.' For out of Zion shall go forth the law, and the word of the Lord from Jerusalem; he shall judge between the nations, and shall decide disputes for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore. But they shall sit every man under his vine and under his fig tree, and no one shall make them afraid, for the mouth of the Lord of hosts has spoken. For all the peoples walk each in the name of its god, but we will walk in the name of the Lord our God forever and ever. On that day, says the Lord, I will gather the lame and gather her whom I have driven away, and the one whom I have afflicted; I will make the lame a remnant, and the one who was cast off a strong nation; and the Lord will reign over them in Mount Zion from now on and forever. And in the last days, the mountain of the Lord's house shall be established as the highest of the mountains, and shall be raised above the hills; and all the nations shall flow to it, and many peoples shall come and say: 'Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths.' For out of Zion shall go forth the law, and the word of the Lord from Jerusalem; he shall judge between many peoples, and shall arbitrate between strong nations far away; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more; but they shall all sit under their own vines and under their own fig trees, and no one shall make them afraid; for the mouth of the Lord of hosts has spoken. For all the peoples walk, each in the name of its god, but we will walk in the name of the Lord our God forever and ever. But we will go in the name of the Lord our God forever and beyond. In that day, says the Lord, I will gather her who was crushed, and her who was cast out, I will receive, and those whom I had rejected: and I will make the crushed into a remnant, and the cast out into a strong nation, and the Lord will reign over them on Mount Zion, from now and forever. For the leaders of Judah have despised justice, and have perverted all that is right, and have built Zion with blood, and Jerusalem with iniquity: and not only have they done these things, but they have also judged for bribes, and the priests of Jerusalem have answered for payment, and her prophets have divined for money, and because of them, Zion was like a plowed field, and Jerusalem had fallen into heaps of stones, and the mountain of the temple of God, desolate among the high forests. Therefore now, their house is abandoned and deserted, when the Son of God, going out of the temple, said: Rise, let us go hence (John 14:31): And: Your house shall be left to you desolate (Luke 13:15). The angels also, with Joseph reporting, said: Let us go forth from our abodes, for the mountain of Zion is exalted, of which it is said to the prince of Tyre. And you were wounded on the mountain of the Lord (Ezek. XXVIII). But this mountain of the Lord was revealed in the last days, when the kingdom of heaven was drawing near. For in the consummation of the ages, for the condemnation of sinners, our Savior appeared through his sacrifice, and he came at the eleventh hour to hire workers. And completing His passion, John says: It is the last hour (1 John 2:18): in six thousand years, if five hundred years are divided by the hours of each day, the last hour will consequently be called the time of the faith of the Gentiles. And it will be made manifest, he says, the mountain of the Lord prepared upon the tops of the mountains. It will be made manifest, which was previously hidden, and prepared not only in the mountains, but upon the tops of the mountains, Moses and the Prophets, who prophesied about Him. For although they have written all things holy, nevertheless, in comparison to the prophecy in which they foretold the coming of the Savior, all other things are humble and do not reach to the top of the mountains. And it is said, 'He will be exalted upon the hills.' (Philippians 2:8-9) Indeed, he appeared as a man and took on the form of a servant; he humbled himself unto death, even death on a cross. But the Father exalted him and gave him a name that is above every name, and the whole life of mankind, compared to his way of life, is called fields and valleys. So to this mountain, which is prepared on the top of the mountains, and exalted above the hills, all people will hasten, or as it is written in Hebrew, all the people will flow, that is, in the manner of rivers, innumerable crowds will gather. But the people will hasten when the Parthians, Medes, Elamites, and the inhabitants of Mesopotamia, Judea, Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya which are near Cyrene, and Roman visitors, Jews and proselytes, Cretans and Arabs will have believed in him together. Do they not seem to you to have hurried to the mountain, to whom it was said: Follow me, and I will make you fishers of men (Matt. 4:19-20), and they immediately followed the Savior? And again, the Scripture relates about James and John, that having left the boat and father and the waves of the world, they hurried to the mountain. And when Matthew the tax collector heard: Follow me (Matt. 9), he immediately ran. And that too in the Gospel, when great crowds from Galilee and the Decapolis and Jerusalem and Judea and beyond the Jordan followed him, and he healed them, he approves the peoples who hurried. But as the people hasten, many nations will also go to the mountain: indeed, the whole world believing in it, and they will say to the standard, mutually challenging themselves to the gallows: Come, let us ascend to the mountain of the Lord. Ascension is necessary in order for anyone to be able to reach Christ, and to the house of God of Jacob, the Church, which is the house of God, the pillar and foundation of truth. Moreover, what Jacob signifies the Savior, as we have said: Jacob, my servant, I will uphold him (Isaiah 2:3). But they will also say to those to whom they had spoken: Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob; and they will add: So that they may show us His way, which we either understand in the Angels who are present in the Churches, or in the holy Scriptures, which show the way of the Lord, and Him who says: I am the way (John 14). And let us walk in His paths, namely in the Apostles, through whom we have believed in Christ. For from Zion a spiritual law has come forth, and the word of God has passed from Jerusalem to the nations, who He will judge among many peoples (John 5:22): For the Father has given all judgment to the Son. And he shall rebuke many nations unto a great distance (Ps. XCIII, 11): For the Lord takes hold of the wise in their craftiness, and he understands the thoughts of the wise, that they are futile. But he shall judge among the peoples who are deserving of salvation, and those who are unworthy, and at his coming all zeal for war shall be directed towards peace (Isai. II, 4). Swords shall be turned into plowshares, and spears into pruning-hooks, and the nation shall cease to wage war against another nation. No one will learn to fight, in the absence of the necessity to fight. And there will be such peace, that not only in cities, but also in villages and fields, everyone will be safe: and this will happen, because the mouth of the Lord has spoken. And first indeed, according to the letter, before a child was born to us, whose government was upon his shoulder, the whole world was full of blood, nations fought against nations, kings fought against kings, and peoples fought against peoples. Finally, even the Roman Republic itself was torn apart by civil wars, with Cinna and Octavius and Carbo fighting, with Sylla and Marius, Antony and Catiline, Caesar and Gnaeus Pompeius, Augustus and Brutus, and with the same Augustus and Antony: in their battles, entire kingdoms shed blood. But after the reign of Christ began, Rome obtained a unique reign; the path of the Apostles became known throughout the world, and the gates of cities were opened to them, and a unique reign of one God was established for preaching. It is also possible to interpret this saying in a tropological sense: that we may say to the faith of Christ, anger and unbridled insults are put aside, so that each person may place their hand on the plow and not look back, and desiring to reap spiritual fruits, breaking the darts of insults and spears of contempt, so that while others labor, we may enter into their labors, and it may be said of us: 'They that sow in tears shall reap in joy, carrying their sheaves.' Now no one fights against another, because we read: Blessed are the peacemakers (Matt. V, 9). No one learns to argue to the downfall of the listeners, but puts silence on his mouth, and is silent; because it is an evil time (Ps. CIII). And each one rests under his vine, to press the wine, which makes glad the heart of man, under that vine, whose farmer is the Father (John XV), and under his fig tree collecting the sweet fruits of the Holy Spirit, charity, joy, peace, and the rest. But all these things happen, according to both interpretations, because the words of the Lord are true, and he said and did them. All the peoples will go, each one on his own way: but we will walk in the name of the Lord our God forever and beyond. They say to all the nations going astray according to their error, we hastened to the mountain of the Lord, and we said: Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob (Isaiah 2:3), and we will walk in the name of Christ our Lord, because he is the mountain who is God. In that day, in which the sun of justice will shine, that which was formerly crushed will be gathered together, and that which was expelled will be received, and to this the crushed will be gathered together, so that it may be placed among the remnants, and the forsaken will be made into a strong nation. For unless the Lord of hosts had left us seed, we would have been like Sodom, and we would have been similar to Gomorrah (Rom. 9:29). But according to the Hebrew, it is beautiful: I will gather the limping one, and the one who has walked badly and to whom Elijah said: How long will you limp? (1 Kings 18:21). Whose foot had been scandalized was cut off (Mark 9). I will gather the one whom I had cast out, and to whom I had given the bill of divorce. And the one whom I had afflicted with various captivities, or had delivered to the devil and his angels. And so that a diligent reader may not immediately oppose us, saying how can you claim that the limping one has been gathered, and the one that had been cast out has been collected, when the Jews remain in unbelief? Let him hear about the first Church of Christ that believed from the Jews, from which even the Apostles came, about which Luke describes in the Acts of the Apostles: that in one day three thousand believed, and elsewhere five thousand (Acts 2). And about whom James speaks to Paul: You see, brother Paul, how many thousands there are among the Jews who believe, and all of these are zealous for the Law (Ibid., 21). But consider also the prophetic significance: He did not say, 'I will make the whole lame person whole,' but 'I will make the lame person into a remnant, so that the remnant and the chosen ones may be saved, and those who have labored may become a strong nation, namely the Christian people, which neither sword nor fire nor torments will overcome. See the faith and passion of the Martyrs, and you will not doubt the strength of this nation. And the Lord will rule over them, that is, over many nations, and over the lame remnants on Mount Zion, in the Church, in the watchtower, in the contemplation of virtues, from the present world to the future.' But if anyone wants to understand this which is said: 'I will gather that which was broken, and I will receive that which was cast out, etc.,' to refer to the human soul which, before the coming of Christ, was subject to various sufferings and vices, and was like a lost and diseased sheep torn apart by the jaws of wolves, he will not be mistaken, as long as he knows that the one that was broken and afflicted will later be part of the Lord's kingdom, and will live in Zion, and will be carried on the shoulders of the good shepherd to the former mountain. It should also be known, and this chapter which we have now exposed, and a similar one from Isaiah, refers the Jews and the heirs of their errors to the thousand-year reign of Christ and the saints. And that which is said: All peoples will worship, each one in the name of their Lord God, should be interpreted as each nation being tormented with their own idol, and being cast into the fire of eternal punishment. But from the subsequent things, it is argued that this is not said about the end of the ages, but about the first coming of Christ, in which the remnants of the limping are gathered and the nations are saved beforehand. Therefore Isaiah has given this testimony: The word that was spoken to Isaiah son of Amos concerning Judah and Jerusalem: In the last days the mountain of the Lord's house will be established as the highest of the mountains; it will be exalted above the hills, and all nations will stream to it. Many peoples will come and say, 'Come, let us go up to the mountain of the Lord, to the house of the God of Jacob. He will teach us his ways, so that we may walk in his paths.' The law will go out from Zion, the word of the Lord from Jerusalem. He will judge between the nations and will settle disputes for many peoples. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore. (Isaiah 2) It is significant here that it is said that the word of God, coming out from Jerusalem, will judge between many nations and specifically rebuke the people of Judah. For he will judge us as sinners according to the measure of our works: but he will not judge them as wicked and deniers, but will reprove and condemn them.

(Verse 8, 9.) And you, tower of the flock, cloudy daughter of Zion, there will come to you the first power, the kingdom of the daughter of Jerusalem. Now why are you contracted with sorrow? Is there no king for you, or has your counselor perished? For pain has seized you like a woman in labor. LXX: And you, tower of the flock, darkened daughter of Zion, there will come to you the first principality, the kingdom of the daughter of Jerusalem from Babylon. And now, why have you known evil? Was not the king your husband, or has your plan perished, because pains have overtaken you like a woman in childbirth? The cloudy or desolate tower, which is called Ophel in Hebrew, we should not accept any other but that which Isaiah says: And I built a tower in the midst of it, that is, the vineyard. But the vineyard of the Lord is the house of Israel (Isaiah 5:2). This tower, as long as it has a winepress, that is, an altar, and a wall around it, namely the assistance of the Angels, and the devil, the wild boar, does not enter the vineyard, it is not desolate, it is not dark, but having received its name from the shining Lord, it is called a city, which cannot be hidden on the mountain. Therefore the tower of the flock and the people of God (because the wicked tenants killed the son of the master of the house (Luke 20) is now desolate and forsaken, and under the name Ariel, cries out from the earth in Isaiah. And this tower is the daughter of Zion, or as Symmachus renders it in Greek: She is the daughter of Zion (Isaiah 29): and to her will come God, or the first power, which is the power of the kingdom of the daughter of Jerusalem. And the first power, or the first principality, comes to this tower, the one who said: I am the Alpha and the Omega, the beginning and the end, the first and the last (Revelation 22:13). And he who from the assumed person of man says in Proverbs, 'The Lord created me in the beginning of his ways, before his works' (Prov. VIII, 22), or, as it is written in Hebrew, 'The Lord possessed me: Canaanite did not create me, but possessed me and had me,' signifies. And the first power came, and the kingdom of the daughter of Jerusalem, that after the first one comes the second, just as he confidently says: 'I am the light of the world' (John VIII, 12): thus he also gives to his disciples that they too may be called the light of the world, and he says to them: 'You are the light of the world' (John VI). But also, calling himself the true vine in the Gospel, he speaks of the believers through Jeremiah: 'Yet I planted you a choice vine, a completely faithful seed.' (Jeremiah 21) And since he is the living bread descending from heaven, he gave it to his disciples so that it might be called bread. Hence, the apostle Paul speaks confidently: 'For we, though many, are one bread.' (1 Corinthians 17) In this manner, the first authority and kingdom enter into Jerusalem, so that it may grant power and kingdom to those who believe in it. But what is read in some books: And the first prince shall enter (Al. shall journey), the kingdom of the daughter of Zion, and from (Al. is from) Babylon, we know that it has been added because it is neither in Hebrew, nor in the other interpreters. And it seems to me that it refers to the captivity of Babylon, that the people who came out from there came to Jerusalem. It follows: And now why do you contract with sorrow? or, as it is written in the Seventy, And now why have you known the evils which the Lord and the first power and kingdom said were coming? Why are you now contracting with sorrow, or why have you known evil? Immediately it is answered and said: Because the king is not for you, and your counselor has perished, because sorrow has seized you like a woman in labor. Or certainly when you have all these things, by your own fault, you do not deserve the help of either the king or the counselor. But when he says: Why have you known evil? it is to be understood in this sense, that everyone who deserves and suffers evil, is said to know evil, and to be ignorant of good. According to what is written in the first book of the Kings: The sons of Eli, sons of wickedness, did not know God (1 Sam. 2:12). And elsewhere: Whoever keeps the commandment will not know evil speech (Eccles. 8:5). And to the sinners: Depart from me, says the Lord, you who work iniquity, for I do not know you (Ps. 6:9). On the other hand, concerning the Lord: He who knew no sin, for us he made sin (2 Cor. 5:21), understood as God the Father. But the king, and the angel of great counsel, is understood to be the Savior, who perished for the unbelieving people, whom pains seized like a woman in labor: for he, thinking that Israel was to obtain the empire, was suddenly devastated. And just as a woman in labor cannot escape the pain: so he could not avoid and delay the impending captivity and the army surrounding the city. Let us read the Scriptures, and we will never find that holy women, except Rachel, gave birth with pain: because she was on the way and in the hippodrome, that is, in the race of horses, which are sold in Egypt, she gave birth to a son of pain, whom later the father called the son of his right hand (Genesis 35). Eve, expelled from paradise and hearing: 'In pain you will bring forth children' (Ibid., III, 16), is said to have given birth in pain. The wife of Phineas, contracted and unable to straighten herself, like the woman whom the devil bound in the Gospel (Luke XIII), gave birth after she learned of the capture of the ark of God and the ruin of the people (2 Samuel IV). But Sarah, because she was holy and had ceased to menstruate, after the birth of Isaac said: 'God has made me laugh; whoever hears will laugh with me' (Genesis XXI, 6). Therefore, those who occupied the tower of the flock, they are pains of the underworld and pains of death, who indeed surrounded and encircled even the Savior; but they were by no means able to obtain him, as he himself speaks in the seventeenth Psalm: Pains of death surrounded me, and rivers of iniquity troubled me, and pains of hell enclosed me. Some think that the squalid tower, or dark tower, and daughter of Jerusalem, are to be understood as the heavenly Jerusalem, which is the mother of the saints, of whom the Apostle also says: You have come to Mount Zion, and the city of the living God, the heavenly Jerusalem (Heb. XII, 22), which remains squalid as long as her sons are not brought back to her, and a king and counselor are not in her, and pains seize her like a woman in labor, because she has given birth in vain, seeing so many sons killed.

(Verse 10.) Grieve and take action, daughter of Zion, like a woman in labor, for now you will leave the city and dwell in the country, and you will come all the way to Babylon; there you will be saved, there the Lord will redeem you from the hand of your enemies. LXX: Grieve and act courageously, daughter of Zion, like a woman giving birth, for now you will leave the city and dwell in the open field, and you will come all the way to Babylon; from there you will be saved, and from there the Lord your God will redeem you from the hand of your enemies. To whom it is commanded that she should grieve or give birth, and afterwards be brought forth, act courageously, it is not commanded in vain. But let her, enduring the pains patiently, go out of the city, and dwell in the plain or in the region, and come even to Babylon. And when she, sustaining captivity for sin, shall have borne what hath been inflicted on her bravely, then the Lord may deliver her, and her God may redeem her out of the hand of her enemies, that, being set free, she may say unto them that rejoice against her: 'Rejoice not against me, my enemy, because I have fallen; I shall rise again; although I have walked in darkness, the Lord is my light; I will bear the wrath of the Lord, for I have sinned against Him, until He justify my cause, and shall make my judgment, and bring me forth into the light, and I shall see His righteousness, and mine enemy shall behold it, and shame shall cover her.' (infra). And in the Psalms it is sung with a fitting voice: The Lord will not be angry forever, nor will he threaten forever (Psalm 102:9). And it belongs to the salvation of the one who is suffering to grieve and to act bravely, and Jesus, the son of Nun, is also a witness to this, to whom the Lord says: Be strong and act bravely (Joshua 1:1). But the daughter of Zion grieves and acts bravely because she has been cast down and has come out of the city naked, and she is being led captive into the field of Shinar, and she will be in Babylon until Zerubbabel comes and Ezra, whose name means helper, will deliver her from the hand of the Chaldeans. Since it is clear according to the literal meaning, it seems to me that the soul is understood to be expelled from the Church because of sin, and handed over to the enemy and avenger for the destruction of the flesh, so that the spirit may be saved by departing from the city which the force of the river delights, and not dwelling on the mountain where it was before, but in the plain, where the army of the Assyrians wanders, and being in the confusion of its vices, and after it has put on shackles, and has drawn the millstone, and has made flour for the Babylonians, to say upon returning to itself: How many hired servants of my father are filled with loaves, and here I perish with hunger! (Luke 15:17) And to welcome him as he returned to his father's house, and to be redeemed from the hand of a most harsh master. Let us take as an example what is commanded to the daughters of Zion, and it is said: Grieve and act manfully as a woman in labor, not for punishment, but for her benefit. Paul speaks to the Galatians: My little children, for whom I am again in the pain of childbirth until Christ is formed in you (Galatians 4:19). And he grieved for them for so long, and he gave birth to them again through repentance, who had perished through their transgression. If a physician is called to someone with a fever or a wound, they should say: Endure the pain and act courageously, quench your thirst, and bring a cautery, so that you may achieve a more certain recovery.

(Verses 11-13.) And now many nations have gathered against you, saying: Let her be stoned, and let our eyes see her downfall in Zion. But they do not know the thoughts of the Lord, and they do not understand His plan, for He has gathered them like the hay of the threshing floor. Rise up and trample, daughter of Zion, for I will make your horn iron, and I will make your hooves bronze, and you will crush many peoples. And you will dedicate their plunder to the Lord, and their strength to the Lord of all the earth. LXX: And now many nations have gathered against you, saying, 'Let us insult and see with our own eyes in Zion.' But they do not know the thoughts of the Lord, and they do not understand His counsel, for He has gathered them like sheaves into a threshing floor. Arise and trample them, O daughter of Zion, for I will make your horns iron and your hooves bronze, and you will crush many peoples. And you will devote their multitude to the Lord, and their strength to the Lord of all the earth. O Jerusalem, O daughter of Zion, who will come to Babylon, and there you will be set free, and the Lord will redeem you from the hand of your enemies. But now many nations have gathered against you, who speak as if of an adulteress, saying: Let her be stoned, and let our eyes look upon her. As it is written in the Septuagint: Let us insult and rejoice, and let our eyes despise Zion; and they did not understand the will and plan of the Lord, for this reason the nations have gathered against you, so that you may crush them like the threshing floor crushes the chaff or straw. Rise up, therefore, daughter of Zion, and with the iron horns that I promise to give you, and with the bronze hooves that you will receive, scatter and crush the peoples, and kill them for the Lord of the whole earth. For He takes pleasure in such a victim and such a sacrifice. The Jews, seeing that these things have not yet been fulfilled, promise themselves the coming of Christ in the future, and they say that all nations will serve the Jewish people, and that the Roman empire, which they interpret as Edom, will be crushed under their hooves and scattered with their horns. It is easy to prove from all the Scriptures how foolish this is, but that is a matter of another time. Therefore, we who follow not the letter that kills, but the life-giving spirit, say that many nations of demons gather against the daughter of Zion, which is translated as the Church, and insult her in the present age, which is under the power of evil, and rejoice in the killing of her children, ignorant of the thoughts of the Lord and not recognizing His plan. For if they had known, they would never have crucified the Lord of majesty (I Cor. II, 8). Therefore, He will gather them as sheaves in the area, so that whatever appeared to have thorns and be scattered, empty and light, may be crushed by their hooves, and winnowed by their horns, and the pure remaining grain may be offered as gifts to the Lord. But what does it mean when he says: You will crush many peoples, and consecrate their multitude to the Lord, and their strength to the Lord of the whole earth. We read Numbers, and Jesus on the ship, and the first book of the Kings, and we will see how, concerning the subject peoples, when all things perish by the edge of the sword, both gold and silver, and also how a certain number of people and animals dedicated to the Lord as spoils. Finally, Achor, who stole something from the ban of Jericho, disturbed the people, and the name of the valley was imposed from sin, Emec Achor (), meaning valley of tumult, or disturbances (Joshua 7). But so that you may know, according to the Septuagint interpreters, who said: 'You shall consecrate their multitude to the Lord, and their strength to the Lord of all the earth,' the word 'consecration' should be understood in a positive sense: Theodotion translated it as 'multitude,' the Fifth Edition as 'benefit,' which means 'advantage,' and Symmachus as 'gain,' which means 'their profit.'

(Chapter 5, Verse 1) Now you will be devastated, daughter of a robber: sieges have been placed upon us; they will strike the judge of Israel on the cheek with a rod. LXX: Now the daughter will be obstructed with an obstruction; distress has been placed upon us; they will strike the tribes of Israel on the cheek with a rod. Not that one tribe strikes the cheek of another, but that others strike the tribes of Israel on the cheek. Indeed, I have promised you, O daughter of Zion, that there will come a time when I will place an iron horn upon you, and your hooves will be made of bronze, and by the multitude of demons being shattered, you will offer whatever they had previously possessed to the Lord (Romans 11) of the entire earth. But because this will happen when the fullness of the Gentiles has come in and all Israel has been saved, now for the time being you are being laid waste, or as it is said in Hebrew, destroyed. For you are not called Circumcision according to the Apostle (Philippians 3), but rather cutting off: nor do I call you my daughter, but the daughter of a thief, which in Hebrew is called Bath Gedud (), that is, always ready to plunder for the devil. For you have made my house a den of thieves, you have fought against me, and your sons have laid siege against me, and against the Son, and against my Spirit. Is it not an insult to the Trinity, when by your hand the Romans struck the head of the judge of Israel with a rod and a reed, saying: Prophesy to us, O Christ, who is it that struck you (Matt. 26:60)? Or when one of your servants struck him on the cheek, saying: Is this how you answer the high priest (John 18:22)? According to the Hebrew, to which the interpretations of Aquila and Symmachus, and Theodotion, and the fifth edition agree. But according to the LXX, the meaning is much higher and is understood as if from its own beginning. Now the synagogue is obstructed by obstruction: and those who are closed in it will say: He has placed distress upon us; and subject to Roman authorities, they will be struck on the cheekbones by the three Israels. For the Lord has taken away from Judah and from Jerusalem the strong and mighty, and the wise architect, and the intelligent listener (or helper), and its ways are closed and blocked up even until today, and it cannot go out of captivity; but it is pressed down by the harshest rule (Isaiah 3:1-2). But if we want to understand the above sense as referring to the Church, let us bring forth the example from Hosea, in which the adulteress speaks: I will go after my lovers, who give me my bread, and my water, and my clothing, and my linen, my oil, and everything that is beneficial to me (Hosea 2:5). And afterwards, God, wanting to hinder her wicked thoughts, does not allow her to fulfill what she desires; but He obstructs her ways, so that she does not obtain her lovers, and no longer commits adultery. He says: Therefore, behold, I will block her ways with thorns, and I will wall her in, and she will not find her path, and she will pursue her lovers, but she will not catch them, and she will seek them, but she will not find them, and she will say: I will go and return to my former husband, for it was good for me there. (Ibidem, VI, sec. LXX). Notice how the work of the Lord has progressed: the adulteress, not finding her way, and unable to go where she wanted, is compelled by necessity to return to her former husband, and she confesses that it was better for her in the house of her former husband than it had been with her former lovers, and through the tribulations and plagues of Israel she is instructed. Therefore, God has placed tribulation upon the daughter of Israel, and the angels who are in charge of administering punishment will strike her on the cheek. Lest you should not know who the daughter is, who is obstructed by obstruction and is placed in distress, is immediately inferred and is said to be the threefold Israel. But we are the Israel, who perceive God with the mind, to distinguish whom the Apostle speaks: "See Israel according to the flesh" (I Cor. XIX, 18). For he would never call carnal Israel, unless he knew that there is also a spiritual one.

(Version 2.) And you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times. LXX: And you, Bethlehem, house of Ephrathah, are small among the thousands of Judah; out of you shall come forth for me one who will be ruler in Israel, and his goings forth are from of old, from the days of eternity. In the Gospel according to Matthew (Mat. II), when the magi from the East came and Herod asked the scribes where the Christ, the Lord, was to be born, they are said to have responded: In Bethlehem of Judea, for so it was written by the prophet: And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will shepherd my people Israel. It is clear to me, even without my speaking, that the testimony does not agree with the Hebrew or the Septuagint interpreters. And I believe that Matthew, wanting to accuse the Scribes and priests of negligence in regard to the reading of divine Scripture, also placed it in this way, as has been said by them. Furthermore, those who assert that in almost all testimonies taken from the Old Testament there is such an error, that either the order is changed, or the words, and sometimes even the sense itself is different, testify not from a written book, but from their memory, which is sometimes mistaken, to the apostles and evangelists. Therefore, let us explain the Hebrew: And you, Bethlehem, that is, the house of bread, which is called Ephratha, are indeed the least among the cities of Judah, and compared to so many thousands, you are hardly a small village; but from this small village will come forth Christ, who is the ruler in Israel. And do not think that he is only from the lineage of David, to whom I promised, saying: I will set upon your throne the fruit of your womb (Ps. CXXXI, 11), the assumption of flesh does not hinder the divine majesty: for he is born of me before all ages, and as the creator of time, he is not bound by it. He is the one of whom I said in another psalm: Before Lucifer I begot you (Ps. 109:3). For in the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). This was in the beginning with God. And therefore his coming forth is from the beginning, from the days of eternity. That Bethlehem itself is Ephrath, the book of Genesis shows, in which Scripture records: Rachel died and was buried on the way to Ephrath, which is Bethlehem (Gen. 35). And in both names it signifies a sacrament: for the house is called bread, because of the living bread, which came down from heaven (John VI). And Ephrata, which translates as seeing madness, because of Herod's insanity, since he was deceived by the wise men, he was very angry, and sent and slew all the children in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men. And because of the great amount of bloodshed, a voice was heard in the heights, lamentation and weeping, Rachel weeping for her children (Jer. XXXI). We read according to the Septuagint, specifically in the book of Joshua, where three cities and towns of Judah are described, among others, including: Thaeco, Ephratha, which is Bethlehem, Phagor, Aetham, Culon, Tami (also called Tatami), Soris, Caraem, Gallim, Baether, and Manocho, eleven cities, and their villages (Josue XV). This is not found in the Hebrew text, nor in any other interpreter, and whether it was erased from the ancient books by the malice of the Jews so that Christ would not appear to have been born from the tribe of Judah, or whether it was added by the Septuagint without clear knowledge, we do not know for certain. Nevertheless, we can confirm this from the book of Judges, that Bethlehem is in the tribe of Judah, for it is written: 'And there was a Levite man, living in the farthest parts of the hill country of Ephraim, who took to himself a concubine from Bethlehem in Judah. And his concubine was angry with him, and she went back to her father’s house at Bethlehem in Judah' (Judges 19:1). It is well said, Bethlehem in Judah, to distinguish it from Bethlehem, which is situated in Galilee, as I found in the same volume of Jesus. Ephratha can sound in our language as fruitful, abundant, and fruitful, and it also shows in the mystery, which is the house of bread.

(Verse 3) Because of this, He will give them until the time when she who is in labor gives birth, and the rest of his brothers shall return to the children of Israel. LXX: Therefore, He will give them until the time of the one giving birth: she shall give birth, and the rest of his brothers shall return to the children of Israel. Because from Bethlehem, which is Ephrathah, Christ the ruler has come forth in Israel, and his coming forth was not only at the time when he was seen in the flesh, but from the beginning of eternity, or from the beginning of the age. Because He always spoke through the prophets, and the word of God became incarnate in their hands (the hands of the saints): therefore, He will give the Jews, and He will permit them to rule until the time of childbirth, when that is fulfilled: Rejoice, O barren one who does not bear; break forth and cry out, you who are not in labor; for the children of the desolate one will be more than the children of the one who has a husband (Isaiah 54:1, LXX). For when the barren woman has borne seven, and she who had many children is weakened, and through the offense of the Jewish people, the fullness of the Gentiles enters, then all Israel will be saved, and the remnant of his brothers will be converted to the children of Israel; and when the prophet Elijah comes, which means, God is Lord, he will turn the hearts of the fathers to the children, and the heart of the children to their fathers (Luke 1:17), and the last people will be joined to the ancient, so that they may truly be called the sons of Abraham, when they believe in the one whom Abraham saw and rejoiced (John 8). But what is the time in which the barren woman will give birth? I believe it is the time spoken of by Isaiah: 'In an acceptable time I have heard you, and in the day of salvation I have helped you' (Isaiah 49:8). And Paul, understanding this as referring to the time of Christ, says: 'Behold, now is the acceptable time; behold, now is the day of salvation' (2 Corinthians 6:2). I think this also symbolically demonstrates what is written in Ecclesiastes: 'A time to be born, and a time to die' (Ecclesiastes 3:2), which refers to the time when the synagogue, which was barren, gave birth to the people of the Gentiles but lost its own children. Nevertheless, it can also be understood differently: The Lord will give the temple and Jerusalem, and the Jews, until the time when the virgin gives birth, who after giving birth and receiving the spoils of Samaria and the power of Damascus, with the people of Judah being killed, the remnant of Israel will be saved. And the brothers of Christ, that is, the apostles, will turn to the faith of the prophets and patriarchs, who announced the coming of Christ, and the prophecy of the psalm will be fulfilled: You were born for your fathers sons, and so on (Ps. 44, 17).

(Verse 4) And he shall stand and feed in the strength of the Lord, in the majesty of the name of his God: and they shall be converted, for now he shall be magnified even to the ends of the earth. LXX: And he shall stand, and shall see, and shall feed his flock in the strength of the Lord, and they shall be in the glory of the name of the Lord their God: for now they shall be magnified even to the ends of the earth. Afterward the sun of justice shall rise to the heights of heaven, and shall come to the borders of the people: and he shall give his light to everyone, and shall be made manifest in his power: and the residue shall be turned into the children of Israel. Then shall the Lord our God appear to them: and they shall pass in a cloud, and shall come to the places mentioned before: the Lord our God shall enlighten them, and shall perpetuate the work of his justice in peace. (Psalm 22, 1) But He feeds them, not only in the strength of the Lord, but also in the exaltation of the name of His God, when He says to the Father: Holy Father, keep them in Your name, those whom You have given Me, that they may be one, as We are: while I was with them, I kept them in Your name: those whom You have given Me, I have guarded, and none of them has perished (John 17:11). And they will turn, or as Symmachus interprets it better, they will dwell. Jasubu () enim verbum Hebraicum utrumque significat. Habitabunt autem in Ecclesia Domini, quiamagnificatus est Christus usque ad terminum terrae. Sive, juxta LXX, quia magnificabuntur (( Al. magnificantur)) ipsi cum pastore suo usque ad extremum terrae, ut in omnem terram exeat sonus eorum et in fines orbis terrae verba eorum (Ps. XVIII) .

(Verse 5.) And this will be the peace: When the Assyrian comes into our land and treads on our houses. LXX: And this will be the peace; When the Assyrian comes and rises over your land and when he ascends over your region. When the devil comes, who is interpreted as 'accuser’, that is, accusing and reproving, over the land and region of the believers, and of those whom the Lord will feed in strength and in the exaltedness of the name of His Lord God, and he treads on them with various tribulations, and on the houses of our souls, that is, our bodies, as if he were proudly rising and pressing down, and yet nothing separates us from the love of Christ: then the peace of Christ, or Christ Himself, will be in us, and it will be said of the holy one, The enemy will not profit anything against him. Let us give an example, so that what we say can become more evident. An Assyrian came upon the land of Paul long ago, and he ascended above his territory, when he was in great difficulties; more abundant in afflictions, excessively in prisons, frequently in deaths: when he received forty-minus-one beatings from the Jews, he was beaten with rods three times, stoned once, shipwrecked three times, he was in the depths of the sea night and day, in dangers from robbers, in dangers from false brothers, in dangers from his own people, in dangers from gentiles; but in all these things he overcame because of him who loved him. And so he was filled with peace, because he had been filled with insults. (1 Corinthians 11) The Jews in the coming of Christ, which they pretend for themselves, contend that all these things will happen according to the letter.

(Verse 6.) And we will raise up against him seven shepherds and eight principal men, and they will shepherd the land of Assyria with the sword, and the land of Nimrod with their spears; and he will deliver from Assyria when it comes into our land and when it treads within our borders. LXX: And seven shepherds will rise against him, and eight bites of men, and they will shepherd Assyria with the sword, and the land of Nimrod with their pitfall; and he will deliver from Assyria, when it comes upon your land, and when it ascends upon your borders. Where we have placed the first human beings, and it is written in Hebrew Nesiche Adam, Symmachus interprets it as Christos hominum; Theodotion and the fifth edition, prinipces hominum; Aquila, heavy, or established men, that is, καθισταμένους. Again, in the place where I and Aquila have translated it, in his spears, so that it is understood, the land of Nimrod, Symmachus renders it as ἐντὸς πυλῶν αὐτῆς, that is, within its gates; Theodotion, within their gates; the fifth edition, ἐν παραξίφησιν αὐτῶν, which we can say, in their marshes: but in Hebrew it is written Baphethee. So then there will be peace, when the remnants of the brothers of Christ are converted to the sons of Israel, and the Assyrian comes into our land, and with the help of the Lord, we will quickly crush him who desired to trample on our houses under our feet. For the Lord himself says: We will raise up seven shepherds against him, and eight leaders of men, or human bites. But I and my Son and the Holy Spirit will raise up, according to what is written in Genesis: Let us make man in our image and likeness (Gen. 1:26). And in the beginning of Abdiel: Rise up and let us ascend against her in battle. I believe the seven shepherds, all the patriarchs and prophets and holy men, served in the week, that is, in the old Instrument. But the eight bites of men, or rather the eight chief men, as Symmachus interpreted, are the Christs, all of the New Testament, who from the apostles to this age have bitten the Assyrian and torn him with their teeth. And it is commanded in Ecclesiastes: Let us give seven parts, let us also give eight (Eccl. XI). And in the temple of Ezekiel, which is interpreted as the Church and the heavenly Jerusalem, one ascends by seven and eight steps (Ezek. XL). And in the Psalter there are fifteen steps by which we ascend through the week and the octave to sing praises to God. On the eighth day, the spiritual circumcision is celebrated, and in the temple of the Jews, the Sabbath is destroyed, and certain psalms are inscribed for the Octave. Therefore, these seven shepherds and eight offenses of men will feed Assyria with the sword. For the living and effective word of God, sharper than every two-edged sword (Heb. IV, 12), was sent by Him who came to send a sword upon the earth, so that two might be divided into three (Matth. X). And they will feed the land of Nimrod (which means 'descending temptation') in its pit; for the land of the giant and hunter and one who proudly opposes the Lord is not in the mountains, but in the pits. He has fallen like lightning from heaven, and he always dwells among beasts; and because he is a hunter, he roams through unfruitful woods and forests. As far as I can recall from my memory, I have never read favorably about a hunter. Ishmael and Esau were hunters (Gen. XVI and XXVII), and they foreshadowed the people of Judah, of whom one is a son of Egypt, walking according to the flesh and living according to the flesh: the other lost the birthright for a lentil soup, and envious of his brother's blessings, he sends him away to Mesopotamia. Therefore, let the earth swallow up Nimrod in its pits: For he who digs a pit will fall into it (Prov. XXVI, 7): and he who opens a well and digs it, will fall into the pit he made, and his pain will turn upon his head, and his wickedness will descend upon his own skull (Ps. VII, 16, 17). And Christ freed us from the hand of Assyria, the Assyrian who came upon our land, and desired to trample the boundaries of Israel, confessing to the seven shepherds and to eight princes. But what Symmachus says: And Assur will feed the land with the sword, and the region of Nemrod within its gates, this should be understood, that the strong will be bound in his own house, and the adversary will be wounded. And according to the Eagle and the fifth edition, let the seven shepherds be pierced with dryness and the eight men of Christ with spears.

(Verse 7 onwards) And the remnant of Jacob shall be in the midst of many peoples, like dew from the Lord, like showers on the grass, which do not wait for man or delay for the sons of men. And the remnant of Jacob shall be among the nations, in the midst of many peoples, like a lion among the beasts of the forest, like a young lion among the flocks of sheep, who, if it goes through, treads down and tears in pieces, and there is none to deliver. Your hand shall be lifted up over your adversaries, and all your enemies shall be cut off. And it shall come to pass in that day, saith the Lord, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots: And I will cut off the cities of thy land, and throw down all thy strongholds: And I will cut off witchcrafts out of thine hand; and thou shalt have no more soothsayers: Thy graven images also will I cut off, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands. And I will pluck up thy groves out of the midst of thee: so will I destroy thy cities. And I will execute vengeance in anger and fury upon the heathen, such as they have not heard. LXX: And the remnant of Jacob shall be among the Gentiles, in the midst of many people, as a dew from the LORD, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men. And the remnant of Jacob shall be among the Gentiles, in the midst of many people, as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver. Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off. And it shall be in that day, says the Lord, I will kill your horses from your midst, and I will destroy your chariots, and I will overthrow the cities of your land: and I will take away all your fortresses. And I will take away your sorceries from your hand, and those who speak, they shall not be in you: and I will destroy your carved images, and your statues from your midst, and you shall no longer worship the works of your hands. And I will cut down your groves from your midst, and I will demolish your cities, and I will execute vengeance in anger and fury upon the nations, because they did not listen. When Assyria comes upon our land and rises upon our borders, we shall be freed by the Lord who raised up seven shepherds and eight attacks of men against him, the remnants of Jacob, whom we understand as the apostles, and the first Church of the Jews, will be among many peoples like dew falling from the Lord. For the hearts of the people burned with the fiery arrows of the devil, and all the nations, being unfaithful to God, had hearts like a furnace kindled with fire (Hosea 7). Where the dew falling from the Lord, the health of the sick was made. And just as we read in Daniel (Dan. 3), that the spirit of the roaring dew extinguished the fiery furnace, let us generally understand this of all nations, that the doctrine of the Apostles was like dew from the Lord in the midst of all nations. But what follows: And like lambs on the grass, so that no one gathers and is not among the sons of men, let us receive this concerning those who from the nations did not want to believe, that they are the heavenly Apostles and the remnants of Jacob, like lambs grazing on grass, and gathering grass with their teeth. And they shall do this, so that those who did not want to be angels, receiving the spiritual dew, are by no means gathered among men, nor are they assigned to a rational part, but it is said of them: They are not in the toil of men, and they shall not be scourged with men (Ps. 73:5). And the remnant of Jacob shall be in the midst of the nations like a lion among beasts in the forest, and like a young lion among flocks of sheep. For the Lord Jesus, of whom it is prophesied in Genesis: Judah, you have ascended from the offspring, my son, you have laid down to sleep as a lion and as a young lion (Gen. 49:9). And in another place, reclining as a lion, and like a lion's cub, who will rouse him? He also gave to his apostles, to whom he said: Go, baptize all nations in the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28:19): so that just as no one can resist a lion among beasts, and a lion's cub among sheep, in the same way, those who have been freed from the hand of Assyria and from the hand of the devil would snatch away cattle and livestock; for the Lord will save both men and animals (Psalm 36:7). And they ravaged, not to kill, but to divide, that is, to separate from the infidels, and there would be no one to resist them. But with the lion and the lion's cub wandering among the livestock and the sheep, the hand of God is exalted over those who either troubled God or the relics of Israel before. And all his enemies will be scattered, not because the enemies perish and stop existing, but because they perish as enemies. As it is written to the Thessalonians: Whom the Lord Jesus will kill with the breath of his mouth (II Thes. II, 8). This killing does not signify abolition, but rather the cessation of a wicked life, which they were living badly before. Finally, it concludes: And he will destroy with the brightness of his coming. However, he would never destroy if the killing signified abolition, since it would have already ceased to exist: thus the destruction of enemies here is understood, according to the Proverbs of Solomon, in which it is written: The destruction will lodge with the wicked: it will not be perpetual, it will not reduce them to nothing; but it will lodge with them as long as the wickedness that is in them is consumed. For God created man, so that he would not perish, and He did not make death. After this follows: And it shall come to pass in that day, when your hand is lifted up against your enemies, O Israel, and all your enemies are destroyed, I will kill your horses from among you, that is, the principal (ἡγεμονικῷ) impulses of your heart's lust, like horses breaking loose from their chains, rushing forward, and your chariots in which you delighted in your vices, and associating sins with sins, as if triumphing you were carried in triumphal chariots. And I will destroy the cities of your land. For you have not built a city that delights in the rushing of God's river (Psalm 49), nor the heavenly Jerusalem that is situated in the mountains (Matthew 5), but rather the city that Cain built (Genesis 4). Hence, the cities of the earth are said to be built with earthly works. And I will take away, it says, all your fortresses, your wealth, indeed, and the pomp of the world, and the eloquence of orators, and the arguments of dialecticians, in which you trusted as in fortresses. And I will take away the evil deeds from your hands, by which either you yourself were deceived by others, or being deceived, you deceived others. And those who speak or pronounce will not be to you. Now the world is full of those who speak and pronounce: they speak what they do not know, they teach what they have not learned: they are masters, when they have not been disciples before. Therefore, when God teaches man knowledge, false presumptions will cease, and perverse teaching will be removed. And I will destroy your idols and your statues from your midst. Our idols are those that are made by those who speak, or that we ourselves create for ourselves. Hence it is commanded in the Law (Exodus 20) , that we do not make idols for ourselves, and do not place statues in our land (Leviticus 26) : and you shall not worship the works of your own hands (Deuteronomy 5) . Unfortunate is the human condition, full of foolishness and error, knowing that doctrines are composed from one's own understanding, not ignorant that it is a simulated idol created by oneself, and worships the works of one's own hands as God, and man bends down, deceived to deceive. It is added in the promise that is directed to the remnants, that is, the remnants of Jacob: And I will cut down the woods from the midst of you, and will destroy your cities, so that all the trees of the forests, and the woods that were prohibited to be planted in the temple of God, and the badly constructed cities, which previously were called cities of the land, may be destroyed and consumed. But after he has done this to the remnants of Jacob, then he will turn to the nations that the Apostles, like lambs, have grazed. And because they did not want to receive the dew of speech, he said, 'I will make vengeance in anger and fury upon the nations, because they did not want to hear.' Hence the prophet says: 'Lord, do not rebuke me in your fury; nor chastise me in your anger.' (Psalm 6:1). According to the Septuagint interpreters, this is because it is a spiritual understanding, and we ought to connect the meaning with the previous chapters, as has been discussed. However, the Hebrews dream such delusions: After the seven whom they imagine, and the shepherds whom they want, and the eight princes of the Assyrians whom they have conquered, and they have fed the land of Nimrod with their swords, and this has happened when the Assyrian came into the land of Judah, then, they say, when Christ comes, all the remaining descendants of Jacob who can survive among the nations will be in blessing, like dew coming from the Lord, and like rain upon the grass, and they will not hope in men, nor in the sons of men, but in God. And they will be among the nations and peoples, bloodthirsty and cruel, seeking vengeance against their former masters, like a lion among the beasts of the forest, and like a young lion among the flocks of sheep, and there will be no one who can resist their strength. Then, O God, or O Israel, your hand will be exalted over the Assyrians and all your enemies who now possess you will perish. On that day, when you are liberated from the nations, I will remove your horses and chariots that are in your midst cities. Not because Israel had horses and chariots at that time, but rather the horses and chariots of the Assyrians that are in the midst of your cities. And I will destroy all your cities and the fortified places that you have dedicated to idols. And I will remove sorcerers and fortune-tellers from your land, and I will cause all your sculptures and statues to perish, and you will no longer worship the works of your hands. I will also uproot and overthrow all your groves, and the cities that you have dedicated to idols. And when I have done this to you, and have been appeased in this way, so that whatever evil is in you may be removed, then I will also avenge you in my fury and indignation against all the nations that have refused to listen to my word. Let the fleshly Israel respond here, whether it speaks of past or future events. If it mentions past events, let it provide a history and cite the authority of ancient books: let it teach all nations that Assyria was once subject to Israel. But if someone thinks that he will be secure while indulging in sinful pleasure, when Christ comes, what idols of Israel will be removed, which are not currently worshipped? What lights will be extinguished, which it does not have? What cities will be destroyed, which were once destroyed? What soothsayers will be taken away, whom it does not have, and should not glory in having? Yet for so long, the daughter of Zion has been abandoned, and she sits without an altar and without priests; while others enjoy the fruits of their labor, they themselves promise themselves a future with dry throats, not knowing what it will bring.

(Chapter VI—Verses 1, 2.) Listen to what the Lord is saying: Rise up, contend with the mountains, and let the hills hear your voice. Listen, O mountains, to the Lord's judgment, and you mighty foundations of the earth, for the Lord will judge with his people and with Israel. Septuagint: Listen to what the Lord has spoken: Rise up, judge among the mountains, and let the hills hear your voice. Listen, O mountains, to the Lord's judgment, and you valleys, foundations of the earth, for the Lord will judge his people and with Israel. For the firm foundations of the earth, which are interpreted as the seventy valleys and foundations of the earth, Symmachus and Theodotion translated it, and the ancient foundations of the earth: but the fifth edition presented the Hebrew itself, Ethanim, the foundations of the earth. Therefore, the first voice of the prophet is: Hear what the Lord is saying. Then God speaks to the prophet: Rise up, contend with judgment against the mountains, and let the hills hear your voice. Again, the prophet, as he had been commanded, speaks to the mountains, and not only to the mountains, but also to the strong foundations of the earth, and says, Hear, O mountains, the judgment of the Lord, and you strong foundations of the earth. He gives the reason why he compels them to hear. Because the judgment of the Lord will be pronounced upon his people, and with Israel it will be judged. They have transferred hills and valleys to the mountains to which the prophet speaks and to the strong foundations of the earth, understanding this, as it seems to me, that the people have done nothing worthy to be heard from the mountains, either from the hills that are inferior to the height of the mountains, or from the valleys submerged in the deepest part. Arise, he says, contend in judgment before the mountains, and let the hills hear your voice. He commands those who are sitting, lying, sleeping, or dead to arise, according to what the Apostle says: Awake, you who sleep, and arise from the dead, and Christ shall give you light (Ephesians 5:14). Arise from the dead, so that you may walk in newness of life, that you may leave the earth and strive for higher things. And contend in judgment against the mountains, which I believe to signify no one other than the Angels, to whom the care of human matters is entrusted, as the Song of Deuteronomy concords with the same: When the Most High divided the nations, when he scattered the sons of Adam, he set the bounds of the nations according to the number of the angels of God (Deuteronomy 32:8). Hello, we are the administrators of the spirit, sent to minister to those who will inherit salvation. And strive for justice, so that whether mountains or hills ((or valleys)) are found, it may not be considered unworthy of the people whom I have appointed, or that the blame be removed from the people and referred to the leaders. Let us read the Apocalypse of John the Apostle, in which the Angels of the Churches are praised and accused for their virtues and vices, for which they are said to preside. For just as sometimes the fault lies with the bishops, sometimes with the people; and often the teacher sins, often the student; sometimes it is the fault of the father, sometimes of the son, so that they may be taught either well or poorly: in this way, in the judgment of God, either a charge will be brought against the angels, if they do not carry out everything that pertains to their duty, or against the people, if they have disregarded those who do everything themselves. There are those who interpret the mountains and hills and the strong foundations of the earth as Abraham, Isaac and Jacob, and the other patriarchs, to whom it is as if they were listeners and authors, and who are summoned to judgment, for the cause of the people of Israel may be investigated. Others believe that mountains, hills, and valleys are inhabited by angels, as we said above, either serving God in the heavens, or governing over humans on this earth, or being stationed below, among those who have become earthly due to their own fault, they are said to be the foundations of the earth: concerning which foundations and elsewhere we find it written: A fire is kindled in my wrath, it shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains (Deut. 32:22). The strong and ancient foundations of the earth (whose cause the earth has not passed until now, and hanging over the void, remains balanced) are the merits of the righteous, of whom the Apostle speaks: Built upon the foundations of the apostles and prophets (Ephesians 2:20). Therefore, just as the apostles, prophets, and the entire chorus of martyrs are the strong foundations of the earth, so according to the Septuagint, the valleys and cliffs, which are more significantly called φάραγγες in Greek, are their foundations, who have received the image of the dwelling place (Mss. choici). Therefore, the judgment of the Lord will be with His people, and with Israel it will be judged. He who could, as it were, inflict punishments like God for the sins of a sinful people, does not want to appear mighty, but just, and calls sinners to judgment, according to the prophecy: Come, let us argue it out, says the Lord (Isaiah 43:26), even now He calls the people of Israel, with the presence of Angels and all creatures, if there is anything to be answered, so that God may be justified in His words and prevail when He is judged (Psalm 50).

(Verse 3 onwards) O my people, what have I done to you, and how have I wearied you? Answer me! For I brought you up from the land of Egypt, and redeemed you from the house of slavery; and I sent before you Moses, Aaron, and Miriam. O my people, remember, I pray, what Balak king of Moab devised, and what Balaam the son of Beor answered him, from Shittim to Gilgal, that you may know the saving acts of the Lord. LXX: My people, what have I done to you, or how have I troubled you? Answer me: for I brought you out of the land of Egypt, and redeemed you from the house of bondage, and sent before you Moses, and Aaron, and Miriam. My people, remember what Balak, king of Moab, devised against you, and what Balaam, the son of Beor, answered him from Seir unto Gilgal; that the righteousness of the Lord might be known. Symmachus interpreted 'justitiis' or 'justitia' as 'misericordias', and where LXX Shanis; all translated it as Settim. It is the place where Balak, the king of the Moabites, gathered an army against Israel, like the trees that still grow through the desert of Mount Sinai. For in the LXX, whether it be the Ark of the Covenant, or the altar and tabernacle, and other things made of imperishable wood, they are called Settim in Hebrew, which resemble a tree that we commonly call the White Thorn. Therefore, I believe that both LXX σχίνον and σχοῖνοι have been interpreted as lentisk; but gradually, due to a mistake made by copyists, σχοῖνοι, meaning ropes, were read instead of σχίνοις, meaning lentisks. Therefore, God speaks to the people of Israel and challenges them to a judgment, granting them permission to argue against Him. My people, what have I done to you that I should not have done? Or how have I wearied you? Although this is not found in Hebrew. But the father is saddened by his son being flogged, and he visits the sins of the sheep with the shepherd's rod. How have I been troublesome to you? Or, as it is more significantly written in Hebrew, how have I burdened you with my labor? Will you interpret my favors as an insult, and while desiring Egyptian melons and meats, will you grieve being brought out of the land of Egypt, and being freed from the house of slavery with my help, because I have given you Moses as your leader, my friend, and Aaron as your priest, and Miriam as your prophetess? But if this seems insignificant to you, remember that at that time, when Balak, the king of Moab, hired Balaam, a diviner, to curse you and how, against his own will, Balaam, desiring to curse you, blessed you instead (Numbers 22): from Shittim to Gilgal, surveying the entire army of Israel with his eyes and changing places, as if I could not continue going with you and passing over with you. And I did this so that my mercy and justice would be known to you, who love you so much, that even though I curse the blasphemers every day with my mouth, I have not allowed myself to curse you as an enemy. The Hebrews interpret this passage, where it is said, 'from Sethim to Galgal, that you may know the justices of the Lord' (Numbers 25), in this way: from the time you committed fornication in Madian, until the time when Saul was anointed king in Galgal (1 Samuel 10), recall the memory of the evils you have done, and how much good I have done for you, and you will know my mercy towards you. This is how God spoke to carnal Israel according to history. But we, who desire to contemplate the glory of the Lord with an unveiled face, truly have the father Abraham, let us hear when we have sinned against disputing God, and let us be accused by the magnitude of his benefits. For we have served Pharaoh and the Egyptian people, and we have made mud and bricks. And he redeemed us who gave himself as redemption for all, so that we may declare those who were redeemed by the Lord, whom he redeemed from the hand of enemies, and whom he gathered from the regions, for his mercy endures forever. He also sent before our face Moses, the spiritual law, and Aaron, the great high priest, not having a typological Ephod, but carrying the truth, and having on his forehead the seal of holiness that God the Father has signed. And he sent Mary, the prophetess, and she not only accomplished this for us, but also delivered us from the hands of our enemies. For let us remember what he had intended against us, who wanted to devour and to ridicule our congregation, the true devil Balak. For Balak signifies 'the emptying out,' that is, 'depriver,' the king of the paternal water: indeed, according to another etymology, Moab is said to mean paternal water. Therefore, when Balak plotted against us, and he plotted against us through his empty people, which is interpreted as Balaam, God did not allow us to fall under his curses; but on the contrary, He blessed us, compelled by the truth of the matter, the empty people of the nations, born of the one who is in the skin: for Beor signifies 'in the skin,' always devoted to flesh and works of death. And the empty people responded for us, sprung from the one who is entirely in the skin, always changing places, or standing upon thorns, or upon ropes, so that we may also follow the error of the Vulgate edition. But according to the saying of the Savior, the cares of this world, and riches, and pleasures are in which the people are vain. (Matthew 13, Mark 5). But what stands in the ropes, namely in the chains of sins (for each one is bound by the ropes of their own sins (Proverbs 5)), and Isaiah is a witness, saying: Woe to those who draw out their sins like a long rope, and like the strap of a young heifer, their iniquities (Isaiah 5, 18). Therefore, if it stands, it only stands among thorns and ropes; if, however, it wishes to walk around, it does not have a stable step, but is always wavering and unstable, and it reaches even to Gilgal, which means rolling, that is, volatility or instability. If ever we see some rise up against us, and they thirst for our blood with eager jaws, and by the unexpected providence of God, they become for us, who they came against, let us say, 'Balaam came from ropes to Gilgal,' so that the justice of God may be known.

(Vers. 6, 7.) What shall I offer to the Lord? Shall I bow down before the Most High God? Shall I offer burnt offerings to Him, and yearling calves? Can the Lord be pleased with thousands of rams, or with many thousands of fattened goats? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? LXX: Where shall I find the Lord? Shall I seek my God on high? Shall I seek Him in burnt offerings, in yearling calves? May the Lord receive in the thousands of rams, or in the ten thousands of fat goats? If I offer my firstborn for my impiety: the fruit of my womb for the sin of my soul. God has called the people to judgment: he, knowing his own sin, does not want to contend, but to plead, and yet he has no confidence in his own prayers. For nothing is worthy to be offered to God for sin, and no humility can cleanse the stains of transgressions, because it is impossible for the blood of bulls and calves, and the marrow-burning holocaust, and the blood of rams and fat goats, to wash away the filth of the soul. Will I, he says, give my firstborn for my crime, as it is described that the king of Moab did (2 Kings 3)? Or the fruit of my womb for the sin of my soul, as Jephthah did, offering his daughter for the rashness of his vow (Judith 11)? Therefore we who are of the people of God, knowing that not every living creature will be justified in his sight (Psalm 142), and saying: I have become like an animal before you (Psalm 73:22-23), repenting for our sins, we doubt and say: Where shall I find the Lord, shall I receive my exalted Lord? How can I capture him as he flees? How much cleanliness will I be able to prepare for the Trinity's lodging? Should I seize him in burnt offerings, so that I offer myself as a whole burnt offering to him, or in one-year-old calves, so that I, deserting milk and coming to solid food, may become worthy of the acceptable food in the year of the Lord? If I offer a thousand rams, if I offer ten thousand goats, and if I spiritually understand and present all the Levitical sacrifices in myself, and if a thousand and ten thousand fall from my side, yet I will not be able to give anything worthy in which I can apprehend or receive God. If I give my firstborn for impiety, and the fruit of my womb for the sin of my soul: indeed I will give whatever is first in me, but for my sin and impiety I will offer nothing worthy to God. Therefore, even David prays and says: Wash me more and more from my iniquity, and cleanse me from my sin. For I know my iniquities, and my sin is always against me (Psalm 50, 3). Only the blood is offered worthily for the sin of the soul: and the blood, not of calves, nor of rams, nor of goats, but one's own blood is offered worthily, as the prophet says and asks: What shall I repay to the Lord for all that he has repaid to me? And afterwards, responding, I will receive the chalice of salvation and invoke the name of the Lord. Precious in the sight of the Lord is the death of his saints. (Ps. CXV). But we do not give the blood itself, but we give it back. And what is similar? When the righteous person died for sinners, the Son of God died for men, shall we sinners and men die for the confession of his name?

(Verse 8) I will show you, O man, what is good, and what the Lord requires of you: to do justice, and to love mercy, and to walk humbly with your God. LXX: It has been told to you, O man, what is good, or what the Lord requires of you: only to do justice, and to love mercy, and to be prepared to walk with your God. For you hesitate, O people of Israel, indeed the entire human race (for I am not speaking specifically to the Jewish people, but generally to all mankind, my message reaches everyone), how you can appease God for your sins if you do not have victims with which your wickedness can be atoned: I will answer you, what God seeks, indeed I have shown it already in the Law. For it is written in Deuteronomy: And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in all his ways, and to love him, and to serve the Lord your God with all your heart and with all your soul, and to keep the commandments of the Lord your God and his statutes, which I command you today for your good? (Deut. X, 12) The Lord asks of us, seeking our necessary salvation, demands to receive what is profitable for the giver, so that we may exercise judgment, that is, do nothing without reason and counsel, and consider before our mind judges what it should do, and afterward complete it in action; so that we may love mercy, and not be merciful as if compelled or by necessity, for God loves a cheerful giver (II Cor. IX). And let us not say, go today, and return tomorrow, and I will give to you. And when we shall have done judgment, and loved mercy, what reward shall we receive? We shall walk with the Lord our God, as Enoch walked with God according to the faith of the Hebrew volumes (Genesis 5; Ecclesiasticus 44), and pleased him, and was not found, because God had translated him. For you have said, in what shall I obtain the Lord, or in what shall I apprehend him? I promise you more, do judgment, and love mercy, and you shall walk with your God. Certainly, to walk with God is not a reward, but a commandment. Just as we are commanded to do justice and love mercy, so we are instructed to be prepared to walk with our Lord God; we should not sleep at any hour, we should not be secure at any time, but always expect the coming of the father of the household, and fear the day of judgment, and in the night of this world say: I sleep, but my heart is awake (Song of Solomon 5:2). Theodotius expressed more significantly the phrase 'Verbum Esne' (which the Septuagint translated as 'ready to go and we have said, anxious to walk') as 'καὶ ἀσφαλίζου τοῦ πορεύεσθαι μετὰ Ἐλωαίχ', that is, 'and be careful to walk diligently with your God'. Or, as the fifth edition translated, 'καὶ φροντίζειν', meaning to act diligently and have this care, to walk with your God. For whoever says they believe in Christ should walk as He walked (1 John 2:6). And the Apostle Paul said: 'Be imitators of me, as I am of Christ.' (I Cor. 11)

The voice of the Lord cries out to the city, and salvation will be to those who fear your name. The Septuagint version says: The voice of the Lord will cry out to the city, and those who fear his name will be saved. In the Hebrew, this is the beginning of another chapter, but in the Septuagint, it is the end of the previous chapter. It means: God asks nothing else of you, O man, but that you do justice, love mercy, and be ready to walk with your God. For the voice of the Lord is heard in his city, the Church, and in the holy Scriptures, it resounds every day, that not only those who love mercy, but also those who are lowly and still fear the name of the Lord, may be saved by his teaching and mercy. But if the beginning of the following chapter is, let us recount according to the story, what is said about the metropolis of the ten tribes, which, as Michaeas prophesied, was captured, and let us say: The Lord rebukes Samaria, and he threatens the blows that are to come, so that the people of Judah, either out of fear of the name of the Lord, or out of fear of suffering other punishments, may themselves, being seized by fear, obtain salvation. For when a city is plagued by pestilence, not only the wise, but even the foolish become more prudent. And this itself applies to sinners in general and to the righteous, so that the suffering of others becomes an example to the rest. Indeed, the Lord also interprets this in the Gospel concerning those on whom the tower in Siloam fell (Luke 13): that they were not the only sinners among the people, but rather that their punishment would provoke the others to repentance.

(Verse 10 and following). Listen, you who are wise, and who will approve of it? The fire is still burning in the house of the wicked, the treasure of impiety, and the measure of anger is not yet full. Shall I justify the wicked scales and the deceitful weights of the bag? In them, her rich ones are filled with iniquity, and those who dwell in her speak lies, and their tongue is deceitful in their mouth. And so I have begun to strike you with destruction because of your sins. You will eat, but not be satisfied, and your humiliation will be in your midst; you will try to save, but you will not succeed; and those whom you do save, I will give over to the sword. You shall sow, and not reap: you shall tread the olive, and not anoint yourself with oil; and the must, and you shall not drink wine. And you have kept the precepts of Omri, and all the works of the house of Achab; and you have walked in their wills, that I should give you up to destruction, and the inhabitants thereof to hissing, and you shall bear the reproach of my people. If the unrighteous is justified on the scales, and fraudulent weights on the balance, by which they have filled the riches of their impiety (or yours), and those who dwell (or dwelt) in it speak wickedly, and their tongue is exalted in their mouth. And I have afflicted you with destruction because of your sins: you will eat, but not be satisfied; I will cast you into yourself, and you will grasp, but not save; and all those who are saved will be handed over to the sword: you will sow, but not reap; you will tread the olive, but not be anointed with oil; and you will crush the grapes, but not drink wine; and the laws of my people will be scattered, and all the works of the house of Ahab; and you have walked in their councils, to deliver you to destruction, and its inhabitants to hissing, and you will receive reproach from the peoples. In this chapter, there are many discrepancies from the Hebrew truth, especially in the beginning: 'Hear, three, and who will adorn the city? And the legitimate people of mine will be scattered.' For this reason we have substituted 'And you have kept the commandments of Amri' for the sake of consistency in the narrative, even though in Hebrew it is written: 'And the commandments of Amri were kept, and all the works of the house of Ahab.' For if it had been written in Hebrew 'Ammi' (), then the LXX would have translated correctly as 'my people.' But now, since it is written 'Amri' (), and the letter 'Res' added, it signifies not the name of a people, but the father Ahab, about whom the history of King wrote (3 Kings 16), there is no doubt that there is an error. Finally, after the father's name, the son is named, and it is said, and all the deeds of the house of Ahab. Let us return, therefore, to the beginning of the chapter. And first, speaking literally, we strive to grasp the spiritual meaning while you pray. Listen, O ten tribes of Samaria, whom the Lord testifies to: there is still fire, that is, wickedness, in the house of the impious Amri, and the treasures of impiety persist in the royal house. Do you want to hear in detail with what evils your city is filled? Learn: By provoking the lesser measure of God's wrath, using deceptive scales and different weights, and selling in one weight and buying in another, they buy and sell merchandise (Prov. XI; Deut. XXV). And if the poor were to do this, poverty could justify the crime. But now the rich, full not so much with wealth as with iniquity, because all their wealth is gained through the plundering of others. A congregation of wealth is followed by deceit, and a hand accustomed to hide treasures possesses a deceitful tongue. Truth brings poverty, falsehood brings wealth. When your leaders did this, I did not immediately overthrow you; but I began to strike gradually and admonish with various blows. I sent hunger upon you, I sent thirst, I sent sickness, and hostile devastation all around: the harvest did not yield crops, the pressed olive did not produce oil, the barren vines denied wine. Against injustices, deceitful measures, and fraudulent weights, I inflicted these punishments. However, since you have kept all the ceremonies of idolatry that the wicked king Amri established (3 Kings 16ff), and all the works of the house of Ahab and Jezebel, you have preserved for my law, I have been moved by your wickedness to give you and your inhabitants over to a hissing and a reproach, so that while you are captured by the Assyrians, you are conquered like the people of God, and because of you my name is blasphemed among the nations (Rom. 2:24). It should be noted in the present place that where it is read, 'and you shall bear the shame of my people': or, as the Septuagint translated it, 'you shall receive the reproaches of the peoples,' in Hebrew it is written 'Ammi,' which means 'my people.' Therefore, if it sounds bad that I, the son of my people, was transferred for Amri, my people. We have expressed what seemed to us according to the Hebrew until now: now returning to the translation of the LXX interpreters, let us discuss each one as best we can. The Samaritan is called upon to listen, who has separated herself from the people of God. And it is said to her, 'You futilely make idols, you skillfully fashion golden calves with your own hand, and you desire to build another metropolis like Jerusalem: for who can adorn a city?' Is the fire, which is kindled by the burning darts of the devil; and the house of the wicked, which according to its stubbornness and unrepentant heart treasures up wrath for itself on the day of wrath and revelation of the righteous judgment of God (Rom. II, 5)? And does injustice increase wickedness, so that it not only snatches away from the house of God, which is the Church, but also arrogantly and disdainfully devastates what belongs to others? Can one who deceitfully gathers riches from the testimonies of the Scriptures without balance and measure be justified, riches which are the treasures of wickedness? For when the Lord commands, 'You shall not have in your bag unequal weights, a great and a small' (Deut. XXV): these people, for the sake of shameful gain, always show favoritism in judgment, and in the same case they judge the rich and the poor, not according to the merit of the case, but according to the disparity of their wealth. And the inhabitants of their city, who think they are adorned by wicked teachings and perverse doctrine, speak falsehood and set their mouth on high, and despise the simplicity of the Ecclesiastical people. Whereas the most merciful God does not strike them equally, but strives to admonish them gradually through blows, saying: And I will begin to strike you with destruction because of your sins; and the sense is: O city that the heretics want to build, I will strike you, so that you may perish, not for annihilation, but according to what you are, a sinner. It follows: You will eat, and you will not be satisfied. For they read, and do not understand; and feasting on the words of Scriptures, they suffer from a lack of truth. And I will cast you out," he says, "and you will seize, and you will not save; and whoever is saved, will be handed over to the sword. By your own judgment, I will abandon you; and after seeking many things, finding nothing, understanding your error, you will see that you cannot be saved by all your teachings. But whoever thinks they are satisfied, and is not cast out by themselves, nor grasps the truth, will be handed over to the sword and will be educated by punishments. Therefore, you will sow, O three, and O most wicked city, which heretics build with fire, injustice, insults, deceitful scales, and fraudulent bags; you will sow, but not reap; you will press olives, but not anoint yourself with oil; you will gather grapes, but not drink wine. It is indeed profitable for you, once your error is known, not to have disciples, not to anoint your head with the oil of sinners, not to be intoxicated by drinking the wine of Sodom. And the rightful people of mine, or rather the people of Amri, and all the works of the house of Ahab, those who have arisen as leaders in heresy, will be scattered. We can refer either to opposing powers or to heretics, as was the case with Marcion and Basilides, and recently Arius and Eunomius. And you have followed their desires, namely those of Omri and Ahab. And it is rightly said, in their desires. For the doctrine of wicked teachers is not the doctrine of God, but the inventions of their own hearts. And I will deliver you to destruction, so that you may perish according to what you are, heretical. And your inhabitants into a hissing, or that you may follow the hissing of a good shepherd according to Zechariah, saying: I will whistle for them and gather them, for I have redeemed them (Zechariah 10:8). And certainly into the hissing of the dragon, that is, into the destruction of the flesh, so that the spirit may be saved (I Cor. V), and let the ones being rebuked learn not to blaspheme (I Tim. I). And let them endure all of this so that they may understand their error, that they have borne the reproaches and sins of many peoples and nations. I know that some have referred to the Church, which we have interpreted as surpassing heresies. But how the names of Amri and Ahab, the leaders of Samaria, can be related to Jerusalem and Judah, under whose names the Church is interpreted, I do not quite understand.

(Chapter 7, Verses 1 onwards) Woe is me, for I have become like one who gathers the grapes of the vineyard in autumn: there is no cluster to eat; my soul longed for the early figs. The holy one has perished from the earth, and there is no upright person among mankind. They all lie in wait for blood; each hunts his brother to death. They declare their evil deeds as good; the ruler demands, and the judge accepts bribes, and the great one speaks of the cravings of his own soul, and they trouble it. The best among them is like a thornbush, and the most upright is like a thorn from a fence. Woe is me, for I have become like one who gathers straw in the harvest, and like grape clusters in the vineyard, when there is no first-ripe fig for my hunger, which my soul craves. Woe is me, for the reverent one has perished from the earth, and there is no one who corrects among men. They are all judged in bloodshed; each one of them inflicts trouble on his neighbor, and they prepare their hands for evil. The ruler makes demands, and the judge speaks peaceable words; his desire is for the longing of his soul. And I will take away their goods, like a consuming moth, and walking over the ruler in the day of your watchfulness. In the aforementioned captivity and ten tribes and two (For the word of the Lord has come to Micah the Morestite concerning Samaria and Jerusalem), the prophet laments that no just person is found in the land who can resist the anger of God and stand as a wall in the middle. In vain, he says, I have spoken: in vain I sought the last clusters of the vine and the destroyed city; and since there is no bunch to eat, I will at least take immature figs, which the Hebrews call "Bechchora", that is, thick figs, as food: as if to say, not finding bread because of the magnitude of the famine, I have sought scraps and chaff. The saint has perished from the earth, and the righteous among men are no more. Everywhere there are traps, everywhere there is deceit. Innocent blood is shed. Due to greed and lust, kinship is disregarded. Not only do they commit evil deeds, but they also defend them. They change names and claim that what is evil is good. The rulers do not accept gifts from those offering them, but they force their subjects to give and demand. And in rendering judgment, the judge treats another as he himself is judged by another, so that they may mutually favor each other in their crimes and defend themselves in the crimes of others. Whoever is great and almost most learned in the Law, speaks not the will of God, but his own will. And they have disturbed it, either the city, or the truth, or the land, of which it is said above: The holy one has perished from the earth. For whoever is the best among them, like a sharp thorn, pierces and holds, injuring the one who approaches him, and grasping with a hooked tooth: and whoever is found to be upright, like a thorn from a fence, so that there may be found pain where help was supposed to be. According to the Hebrew text, however, according to the Septuagint, who differ in some respects, and at the end of the chapter they translated completely differently, this is the meaning that seems to me: The prophetic or apostolic discourse laments, in general, the human race, which has in vain cast the seeds of doctrines, and instead of crops and grain, the late reaper finds only empty straw and useless stalks, and he cannot even find small grapes in the vineyard, and so on until the end of the chapter. For if it is a blessing for the speaker to be heard by the listener's ears, and the desire of the wise is the ear of the listener, and the understanding of the listener is the joy of the speaker; on the contrary, the grief of the teacher is a bad disciple, with Jeremiah's words also fitting this complaint: I have not profited, nor has anyone else profited me (Jeremiah). There are those who believe that these words are spoken from the perspective of the Savior, who is the cause of not finding worthy works in such a great multitude of believers and in the whole world of human kind, and who also says in Psalm 29: What profit is there in my blood, while I descend into corruption? Although others assert that these words do not fit his person at all, as he says: Woe is me, because I have become as one who gathers straw in the harvest; he who spoke in the Gospel: Lift up your eyes and see the regions, for they are already white for harvest (John 4:35). And elsewhere: The harvest indeed is great, but the laborers are few (Matthew 9:35). Therefore, those who want to understand this from the perspective of the Savior say that it is not surprising if he says: Woe is me, who wept in Jerusalem and shed tears at the death of Lazarus (Luke 19). But also this, I have become like one who gathers straw in the harvest, they apply it to the end of the age: and the harvest is interpreted to signify this, and they say that at that time this prophecy can be fulfilled, when, with the increase of wickedness, the love of many will grow cold, and when the Son of Man comes, he will scarcely find faith on earth (Mat. XIV, 24): for then, like straw after the harvest, and like grapes after the vintage, there will be few found among them who will maintain faith amidst the devastation of all things, and they believe that this statement, spoken from the perspective of the assumed man, approves of what follows: Woe is me, my soul: of whom he was speaking: My soul is sorrowful even unto death (Mat. XXVI, 38). He will perish (or He will be destroyed) returning from the earth, either by the Antichrist killing the saints, or by everyone collapsing due to the magnitude of scandals. And there is no one to correct among men: all are judged by blood, not by slight and small sins, but by the greatest sins and those related to bloodshed. Proximity, friendship, and kinship will not delay the crime: all will raise their hands to evil, so that even one who couldn't commit evil, yet, while preparing the hand, may sin by the will. The ruler himself seeks, and the judge speaks peaceful words; for he receives gifts, the desire of his soul. And because this is evident, and I avoid the envy of rulers and judges, leaving it to the understanding of the reader, I will only add this: Gifts blind the eyes even of the wise (Deut. XVI, 19): they also give life to the soul, which they should not have given life to, and they kill her who lives by her own merit and virtues, and they do this because of the gifts they demand shamelessly, and accept them more shamefully. To those whom the Lord threatens, saying: 'And I will take away their goods, which they think are good, but which appear good to them. Moreover, the truth of the matter will never be called good, which both deprives the giver and kills the receiver: although it is not so much a threat as a blessing, to take away evil from them, and for the Lord Himself and His divine word to enter into their consciences like a moth eating away whatever is perverse, and to make a devastation of plunder and evil thoughts, and to walk above the measure and rule of truth, and to lead back those who were led by false opinions to what is straight; and to do this in the light of truth, and on that day when those who are holy and elected from the Church ascend to the watchtower, and in the height of their learning and works, they will discuss heavenly matters.'