{"julian-eclanum-tractatus-prophetarum/1.1.1":{"o":"Vers. 1 et 2. — Verbum Domini, quod factum est ad Osee filium Beherim in diebus Ozioe, Joathan. et Acaz, et Exechioe regum Juda, et in diebus Jeroboam filii Joas regis Israel. Principium loquendi Dominum in Osee. Ex usu quidem, quae diversis temporibus sunt gesta narrantium, commemorato quoque regum videtur effecta, ut cujus seculi texeretur historia, nosceremus. A prophetis tamen longe(??)magis observari fuit necesse, quia licet non simpliciter munus historiae persequantur, ut ea videlicet, quae sunt gesta commemorent, sed impetu quoque vaticinantium futura denunciant: tamen quoniam non ea casibus, sed judicio ventura commendant, et ad ejus principis arbitrium disputant, cujus violatas leges, et pollutas saepe ceremonias conqueruntur: ordinate nimirum in fronte operis vocabula regum aetatesque constituunt, ut quae sunt sub eorum commissa temporibus, historia docente, noscentes, fateamur eos dignas ingentesque caussas invectionis habuisse. Et Regum itaque et Paralipomenon continetur annalibus, quod cum hi, quorum nomina sunt praemissa, regnarent, lota quidem Judaeorum gens idolorum cultibus esset inquinata: decem tamen iribus, quae a divisione sub Jeroboam facta, Israel vocabantur, et ultimis sacrilegiis squalerent, et impendentibus sibi calamitatibus urgerentur. Quatuor itaque regum de Juda, quorum videlicet tempora vaticinii ejus contingebat a(??)tas, et unius qui de Israelis parte regnaverat, intulit mentionem. Sed cum prophetiam fuisset exorsus, hi quos dixit partibus illis praesidebant. Post non longum vero tempus apud Samariam finita dominatio est. Siquidem Zacharias filius Jeroboam, qui sexto jam mense per successionem obtinebat imperium, civili seditione, idest Sellum rebellante, consumtus est. Sellam vero, cum uno apud Samariam mense regnasset, ascendit Ma(??)en filius Gad, et dictum praecedentem tyrannum, instaurata rebellione, consumsit. Atque ipse per decem annos tumultuario potius imperio, Assyriorum reg(??), qui Sul appellabatur, sub lauto tributorum onere, ut egestas aperta esset, famulatus est. Jam ergo in illam decem triliuum portionem, calamitatum excitatarum turbines irruebant. Sicque adhuc, regno apud Jerosolymitas manente, decem tribus abstulit denunciata captivitas. Postquam ergo ad fines Assyrios populi Samariae migraverunt, sanctus Osee in Jnda regione consistens, Ezechiae regis, famosum miraculis tempus aspexit, et sub ipso, etiam vaticinandi mimus exercuit. Ergo qux Israeli jam perni– cies imminebat, unius tantum partis ejus princi, em nominavit, sub quo prophetare coepisset. Quod autem posuit, Principium loquendi Dominum in Osce, id nimirum videtur ostendere, quia ips(??) a prius sit ad hoc genus sermonis adseitus, non quod prophetae ante non fuerint, cum et beatorum Heliae et He(??)saei, et aliorum plurium, eadem regum historia, gesta dictaque commemoret; sed quod eorum quisque, quod praenunciabat, etiam Literis mandare ad senpiternam memoriam, juberentur, operam Osee primus assumserit. Nec sane diffitemur, beatum David et sapientissimum Salomonem, Evan– gelio et Apostolis testibus, legitimos prophetas, dicta sua literis tradidisse; sed tamen inter illos atque istorum scripta, quos nunc explanare tentamus, non parvam esse differentiam peritus lector advertet. Illi enim licet aliqua de populi captivitate dixerint, tamen quasi quietis mentibus, id est, nulla ma(??)i vicinitate trepidantibus, ea quae olim fore conspexerant, praecinebant. Hi autem inter ipsos positi ulti(??)- num fragores, attonitis omnino pectoribus, quippe qui calamitatum etiom participes redderentur, quasi lacrymosis questibus totum exsequuntur, et offectum Domini nostri, qui ad vindicandum nimis aegre cogatur effingunt; implorantes, quidem interdum divinae miserationis auxilium: caeterum quasi stilo tragico, calamitatum ordinem persequentes. Principium ergo istorum vatum, qui hac praecipue appellatione signati fuerunt, ut prophetae nominarentur, a beato Osee susceptum esse noscamus, qui morum et generis sanctitate conspicuus, talem operam concionatoris assumsit, ut sustineret personam et redemptoris, et judicis, quod per totum opus clarius apparebit.","t":"Verses 1 and 2. — “The word of the Lord that came to Hosea son of Beeri in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in the days of Jeroboam son of Joash, king of Israel. The beginning of the Lord’s speaking in Hosea.” Mentioning the kings seems to come from the custom of those who narrate what was done at various times, so that we may know of what age the history is woven. The prophets, however, had far more need to observe it. For although they do not simply pursue the task of history, recording what has been done, but by the impulse of prophecy also announce things to come, yet since they present these as coming not by chance but by judgment, and argue according to the will of that Prince whose laws they lament as violated and his ceremonies as often polluted, they very properly set the names and times of the kings at the head of the work, so that, learning from history what was committed in those times, we may admit that the prophets had worthy and weighty grounds for their invective. So it is recorded in the annals of Kings and of Chronicles that while those whose names are set first were reigning, the whole nation of the Jews was indeed defiled by the worship of idols, but the ten tribes, which since the division made under Jeroboam were called Israel, were both foul with the worst sacrileges and pressed by calamities hanging over them. He therefore mentioned four kings of Judah, whose times his age of prophesying reached, and one who had reigned over the part of Israel. When he began to prophesy, the men he named were ruling those parts. Not long afterward the dominion at Samaria came to an end. For Zechariah son of Jeroboam, who had held the rule by succession for six months, was destroyed by civil sedition, that is, by the rebellion of Shallum. Against Shallum, when he had reigned one month at Samaria, Menahem son of Gadi went up, renewed the rebellion, and destroyed that earlier usurper. And Menahem himself, for ten years of disorderly rule rather than reign, served the king of the Assyrians, who was called Pul, under a heavy burden of tribute, so that his poverty was plain. Already, then, whirlwinds of calamity were rushing on that portion of the ten tribes. And so, while the kingdom still stood among the people of Jerusalem, the captivity that had been foretold carried off the ten tribes. After the people of Samaria had been removed to the territory of Assyria, holy Hosea, remaining in the region of Judah, saw the time of King Hezekiah, famous for miracles, and under him also exercised the office of prophesying. Because destruction was already imminent for Israel, he named the ruler of only one part of it, under whom he had begun to prophesy. When he wrote, “The beginning of the Lord’s speaking in Hosea,” this seems to show that he was the first to be taken up into this kind of speech. Not that there had been no prophets before, since the same history of Kings records the deeds and words of blessed Elijah and Elisha and many others; but when each of them was commanded to commit to writing, for everlasting memory, what he foretold, Hosea was the first to undertake the task. Nor indeed do we deny that blessed David and the most wise Solomon, as the Gospel and the apostles testify, were true prophets and handed down their words in writing. But the skilled reader will notice no small difference between their writings and those of the men we are now trying to explain. For although they said some things about the captivity of the people, they sang beforehand what they had seen would come long after with minds at rest, as it were, trembling at no nearness of evil. These men, by contrast, set in the very crash of vengeance, with hearts utterly stunned, since they were themselves made sharers in the calamities, carry out the whole with tearful laments, as it were, and portray the feeling of our Lord, who is driven to punish only with great reluctance; at times indeed they implore the help of divine mercy, but otherwise they follow the course of the calamities as if with a tragic pen. Let us recognize, then, that the beginning of these seers, who were marked especially by this name of “prophets,” was made by blessed Hosea. Conspicuous for holiness of life and of family, he took up the work of a preacher in such a way as to bear the person both of the Redeemer and of the judge, as will appear more clearly through the whole work.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.1.1 (PL 21:962d–963c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-1-1)."},"julian-eclanum-tractatus-prophetarum/1.1.2":{"o":"Vers. 2. 3. 4. 5. — Et dixit Dominus ad Osee: Vade, sume tibi uxorem fornicationum et filios fom - cotionum: quia fornicans fornicabitur terra a Domino. Et abiit, et accepit Gommor filiam Debelaim, et concepit et piperit filium, Et dixit Dominus ad eum: Veca nomen ejus Jesrahel, quoniam adhuc modicum, et vi(??)itabo sanguinem Jesrahel super domum Jehu, et quiescere faciam regnum domus Israel, et illa d(??)e conteram arcum Israel in valle Jesrahel. Notanda consuetudo, immo dignitas sanctorum virorum, quod postquam ad id decoris ascenderint, ut lingua eorum quasi calamo scribae, Dominus noster utatur, non solum dicta eorum, sed etiam gesta, honore prophetico vestiantur: enunciandisque mysteriis, vel docendo ponant operam, vel gerendo. In ipso ergo compellationis exordio: Hoc, inquit, beato Oseae sacer conditor imperavit, ut, et propositi sui et sanguinis splendore neglecto, vilissimae, foeminae, ac vulgariter prostitutae, per maritale consortium jungeret(??)r. Neque usque ad nomen conjugis tantum tolerans, contumeliae quoque paris in se jure turbaret: ut incertae sobolis genitor crederetur, quasi qui filios aliene obscoenitatis aluisset. Non me autem fugit quanta doctorum hominum fuerit in loci istius opinione contentio, i(??)a(??)ut regiones integrae super ejus assertione dissentiant. Nam Palaestina et AEgyptus al ique omnes, qui Origenis auctoritate plurimam commoventur (??), conjugium istud ab Osee propheta negant corporaliter institutum. Sed quomodo pleraque prophetis in spiritu gesta narrantur, ita has aiunt cum meretrice nuptias, in verbo tantum fuise completas. Neque enim temporis illius. expetisse rationem, ut contra instituta sacrae Legis, quas denunciaverat, nefarium esse cum mere(??)rice consortium, Osee ad concionamdum progrediens lasciviret, et exerturus in peccata censuram, primus ipse committeret, quod totus populus consequenter argui set. Quam autem esset incompetens, si ad defensionem flagitii objiceret personam jubentis, asserens nimirum, se quidem, quantum ad mores suos respicit, foe litatem illam consortii foediter horruisse, sed cessisse auctoritati ejus Domini, qui ad arguendos populos eum destinasset. Videretur prorsus materiam irrisionis potius, quam formidinis att(??)(??)isse (??)i, qui ex ejus persona obscoenitates altorum arguendas putaret, quem ipse commissi a se flagitii praedicaret auctorem. Quaeritur et quo hoc per totam legem, vel praecepti, vel facti, simili fulciatur exemplo; sicubi videlicet Dominiis noster faciendum quippam adversum praecepta mandaverit, quorum utique transgressores, denunciatis per prophetas cladibus, (??)ltum ibat. Ad quod docendum, si imperatum beato Abrahae particidium proferatur, ipso fine operis, quanquam a(??)te tempora legis editi, commonebimur, non truculentiam coedis, sed pictatem ac fidem patrias menti electam. Unicum enim offerebat, qui habebat repromissiones, cui dictum erat, quia in Is(??)ac suscitabitur tibi semen: os(??)endens quod possit Deus, etiam a mortu(??)s excitare. Veruntamen, ut adversum timorem frustrandae promissionis credulitas fixa cum tuebatur: ita non sivit Deus in exitium usque pueri devotionem parentis excurrere, sed compressit immolaturi ma— num, exploratae virtutis interjecta laudatio. Claruit, inquit, quod solum volui publicare, nihil apud te vel amore, vel honore meo esse vehementius. Nunc jam parce sanguini, quem nec ab alio licebat nec a te decebat effundi. Nec tamen sacerdo(??)is videaris munere destitutus, ecce aries propter te assistit, cornua vepribus illigatus, cujus vita, ut absolvendo filio praesens valuit deferre subsidium: ita et futurum merebitur signare mysterium. In negotio vero beati Oseae non solum imperata, sed etiam impleta multisque temporibus frequentata permixtio, nec operis honestate nec praecepti auctoritate videtur posse defen(??)i. Haec adjicitur, quoniam i(??) ipsis quoque (??)iguris prophetalis non (??) fuerit ordo servatus. Nam ad significationem Tribuum, quae quasi sub Dei con(??)ubernio et societate debentes, in adulteria, idest, sacrilegia proruperant, assumitur mulier prostituta quae tamen nobilis, castificam consortio, (??)lios non de flagit(??)oso, sed de reverendo conjuge, idest, vate suscpiat, et in honorem nuptiarum, praetentorum oblita viliorum, loecunditate magis, quam libidine perf(??)natur. Quomodo ergo ista mulier, quae ma(??)ro talibus illustratur insignibus, gentis illius probabitur figurare personam, quae ante nuptias ohscoenitatis vitia non exhorruit, sed cum in sacro prius Domini sui consortio constitisset, turpitudinem sectata describitur? His et aliis pluribus argumentis docere contendunt, meretrici prophetam corporaliter non fuisse commixtum. Ad quod e regione Syri, et qui connubium illud carnaliter opinantur impletum, nominum praecipue attestatione nituntur. Quibus evidenter et mulier, et ejus tam parentes quam regio publicatur, atque conjunctionis negotium seculis foetibus comprobatur. Ad devotionem autem magis prophetae, quam ad susceptam ab eo temerationem legis debere revocari quicquid contra consuctudinem morum suorum per obedientiam curarit adjungere. Quamquam illud opus honestatis (??) quoque potuerit ratione defendi, id est, ad pudicae in reliquum conjugi et munus a professione meretricia focminam transtulisset. Ejusmodi ergo inter se disputatione certantes, utramque opinionem reddidere suspectam, cum revera et compendiosius videatur et tutius, et ad significationem rerum accommodatius, si res spiritu gesta credatur, ut quemadmodum beatus Jeremias ile Judeae finibus non recedens, infodisse tamen in regione Parthorum vestimentum lumbare describitur: sicut sanctus Ezechiel medio captivitatis Babylonicae constitutus in templo Jerosolymitano spectator inducitur, imagines utique solas locorum et actuum, longe alibi positus, contuendo: ita etiam beatus Oseec multorum gesta temporum signaturus, per imagines congruas tam culparum seriem viderit, quam poenarum. Cujus sane muneris testimonio sub quavis opinione propenso, reverentia prophetantis apparet, quem nimirum persona sua rerum conditor ridetur induc(??)e, ut de factis viri, judiciorum quoque divinorum ratio colligatur, laniaque inter aeternum Dominum et fidelem servum necessi(??)udo consistat, ut utriusque quasi existimatio (??) secatur: et si prophetae actio diluenda est, divinae quoque pietati excusatio videaturcom– modalura. Sin autem opprimit et depellit nostrae attestationis obsequium quicquid (??)runi est supergressa (??) ajestas, idem quoque sibi complacitis mentibus auctoritatis attribuat, ut humani examinis nequicquam egere doceantur. Quod quidem et Apostoli Pauli censura denuntiat cum dicit: Mihi autem pro minimo est ut a vobis dijudicer aut humano die, sed neque meipsum dijudico, nihil enim mihi conscius sum: Qui autem judicat me Dominus est (1. Cor. 4. 4.). Sub una itaque eademque reverentia et praeceptio conditoris et propheta actio constiterunt. Notanda autem diligenter series et ordo dictorum quae illi sensui potius alludit, quo non videretur corporaliter impleta commixtio. Vade, inquit, sume tibi uxorem fornicationum et filios fornicationum, quia fornicans fornicabitur terra a Domino. Atqui illud tempus non exordia sacrilegum, quae nomine fornicationis accusat, sed jam ejus postrema tangebat. A temporibus quippe Jeroboum praecipue religionis fuerat inchoata corruptio, et commendata populis cultura vaccarum, quae multis actatibus sine interpolatione permansit. His vero jam diebus, quibus bealo Oseae vaticinii munus imponitur, non praevaricationes, sed potius ultiones incipiunt exoriri. Quod utique ab illa significatione dissentit, quam assumta in conjugium meretrix videbatur ostendere, indicans eam contumeliam, quam Dominus longo tempore laturus esset. Jam igitur quid denuntiationis ordo contine(??)t, videamus. Vadi, tume tibi uxorem fornicationum et filios formeationum, quia fornicans fornicabitur terra a Domino: et aout et accepit Comer filiam Debelam, et concepit et peperit filium. Ei dixit Dominus ad eum: Voca nomen ejus Jesrahel, quoniam adhuc modicum et visi abo sanguinem JetraheL super domum Jehu, et quiescere faciam regnum domus Israel, et in illa die con eram arcum Israel in valle Jesrahel. Frequentatus hic per sacra volumina a Deo nostro sermo deprehenditur, ut sacrilegia nomine fornicationis accuset. Quia enim notus in Judaea Deus unam gentem quam sibi sociaret, elegerat, et quasi instar conjugis, intervenientibus legis tabulis, de qua filios instituendo generaret, assumserat, eos appellat pudicos, qui inviolata religionis jura custodiunt; illos vero econtrario turpes atque pollutos qui cultus sacri foedera, errorum infectione et haeresis consectatione violaverunt. Qua imagine nimirum et magnitudinem caritatis erga pios, et vehementiam severitatis, qua hosce impios persequatur, expressit: quia non solum sicut censor aut judex, sed quasi fremens ad vindicandum maritos insurgat. Sed cum ad id intelligendum suo tenore decurrat, quaerendum est, quid egerit tanti schematis appa ratu. Quid enim opus erat, ut non simplex narratio haec omnia contineret, sed imperaretur prophetae, sive in corpore, sive solum in imaginibus, cum meretrice ineunda conjunctio? In quo sane loco pie conditeque cogitantibus, profundum et divinae benignitatis et propheticae dignitatis occurrit. Deus enim noster qui providentiam suam humanis renus interserit, consulit quidem in commune mortalibus, sed quasi eos tantum homines existimat, qui reverentiam de morum virtutibus fuerint assequuti, ipsorum se ostendit judiciis commoveri, tumque praeceptis tum imaginibus ipsos praecipue festinat ins(??)ruere· Vel hoc itaque volens o tendere quod praemisi, gravissimum videlicet se sanctorum virorum habere respectum, nec in levi ponere eorum querelas, vel certe quod sanctorum soleat orationibus mitigiri, cum tempus est, ut incipiat proferre vindictam: apud illos prius negocia quibus sit accensus allegat, ut explanatione mentorum interventionis impedimenta submoveat, et eos quos experiri poterat sententiae moratores, primum a sua parte constituat, secumque hortetur irasci. In te est illud quod cum beatus Moyses exploratores terrae Repromissionis de singulis duodecim tribus destinasset: reversi que praeter duos, omnes reliqui ignavum populum terruissent: ipsum quoque beatum Moyseu seditio exorta conquassavit. Sed cum ad tabernaculum confugisset, Apparuit, inquit, gloria Domini, et ostendens quanti eum faceret, quamque omnibus illis populis anteferret, Dimitte me, inquit, ut deleam populum istum, et facia(??)n te super gentem multo majorem, quam haoec est. Ex quibus sermonibus, quid apud eum vir sanctus posset intelligens, indignationem judicis protinus mitigavit. Sic et cum temp(??)o Jerosolymitarum Babylonicae captivitatis immineret eversio, Ezechielem prophetam, contemplatione du (??)taxat spiritus, per adyta quae olim fuerant veneranda circumagit, ut qualiter populus peccaret, aspiciens, desineret admirari, si fieret in contrarium tanta mutatio, ut gens singulari nuper veneratione sublimis, vilissime disperiret. Ita ergo et beato Oseae, per quem imminens populo nunciabatur exilium, pro quo videlicet nihil erant parentum valitura merita, nihil prophetarum valitura suffragia, negotii similis indicitur apparatus: quatenus in suo sentiat et perpendat exemplo, utrum illum contumeliarum aggerem vel possit Deus sustinere, vel debeat. Personam ergo, inquit, assumito viri benevoli, sed jamdiu meretricios mores in conjuge sustinentis, et suscipe filios qui vel habeantur incerti, vel alienae obscoenitati consequentius applicentur, atque experire utrum queas continuatam habere patientiam, et an credas veteris singularem medicinam doloris, si vel desidio [dissidio] libereris ab ea muliere, quam numquam per beneficia, quamvis multa, correxeris. Sive igitur in solis mentis affectibus, sive etiam in negotiis foedi corporis imperata conjunctio, prophetae honorem videtur aspicere, qui ut severitatem judicis fideliter indicaret, gustum ejus, qua Deus afficiebatur, sentit injuriae, atque rursum quasi obligatio fieret ultionis in impios proferendae, hoc ipsum quod propter significationem rei (??) indignam se propheta contumeliam pertulisse. Igitur cum idonea quam diximus parabolae caussa fuisse videatur, nos jam ordinem ejus persequamur. Sume, inquit, tibi uxorem fornicationum, et filios fornicationum: quia fornicans fornicabitur terra a Domino. Ad idioma sermonis Hebraei spectat ista geminatio, faciens faciet, loquens loquetur, et caetera in hunc modum. Sic ergo et fornicans fornicabitur. Posset autem elocutioni huic subdere discrimen adhiberi, sed non est negligendum veniens de Scripturarum more compendium. Nota sane, quod nomine fornicationis, non tam ineundae praevaricationis tempus, quam subeundae jam captivitatis appellet. Nec inconsequenter. Quia enim materiam damnationi prophanarum mentium fecit obscoenitas, ideo caussae suae nomine poenae signatur, ut dicamus fornicari populum, cum pro fornicatione damnatur: quod quidem in praesenti loco occasionem quoque magnam docet habuisse. Nam cum liqueat, non idem esse poenam quod culpam: quippe cum ista honesto adversetur, illa petulantiae: satisque comparatum sit, difinitionem rerum, communione nominum nentiquam posse confundi, atque ideo poenam esse quod culpam: haud utique de nihilo pronunciavit fornicatorem populum, quo tempore mala captivitatis esset aditurus. Sed quia noverat ipsam castigationem pro diversitate mentium promoturam, et alios fieri afflictione meliores, alios impudentia nequiores, merito dicit, et pro impietate quam in suis finibus perpetrabant, illos esse supplicia laturos, et in ipso captivitatis tempore, quosdam emendationis insignia, quosdam vero criminis argumenta capturos, secundum illud quod alibi comminatur: Servistis in terra vestra diis, quos nescierunt patres vestri, servietis diis alienis in terra non vestra. Quia ergo eam prophanitatem quam perpetraverat gens libera, celebravit ancilla, in mediis quoque suppliciis fornicatula praedicitur. Primus autem filius quem quasi peperit meretrix, nomine ipso, cui imminet captivitas, regionis inducitur. Ait enim, Voca nomen ejus Jesrahel. Quo vocabulo vallis Samariae adjacens signabatur. Per hujus itaque loci appellationem, quid regio sit passura denunciant. Denique sequitur: Quoniam adhuc mudicum et visitabo sanguinem Jesrahel super domum Jehu, et quiescere faciam regnum domus Israel: et in illa die conteram arcum Israel in valle Jesrahel. Exercendae, inquit, ultionis tempus insistit, atque ob hoc, in regnum Samariae quae nomine Jesrabelis, vicinae, ut dixi, vallis Obtenditur, ira consurgit. Nascatur igitur animo tuo soboles destinata supplicio, ut scias, id in meos filios esse peragendum, quod quasi in tu(??)s videns ordinatum. Vusitubo enim sanguinem Jesrahel super domum Jehu. Ad quod explicandum geminus sensus per consuetudinem legis occurreret, nisi unum consequentia subjecta firmaret. Usque ad familiam quippe Achab, qui (??)uit Jesabelis maritus, soboles Jeruboam imperavit. Sed cum Achab tam suis quam uxoris, cujus serviebat ausui, criminibus sorduisset, Jehu filium Namsi Heliseus propheta, ex praecepto Dei, in assumendum imperium suscitavit. Qui paribus de caussis severitate commotus, omnem Achab et Jesabelis familiam, cunctosque Baal Idoli sacerdotes pariter et ministros internecione delevit. Pro quo ultionis ofiicio promissum est ei, qnod posteri ejus usque ad quartam generationem Israelitico imperio praesiderent. Veium quoniam et ipse Jehu, et ejus filii vel nepotes non relinquendo sacrilegia Jeroboam, perdiderunt insignia suae devotionis, qua perseq(??)ti fuerant cultores Baal, colendis videlicet Samariae vitulis inhaerentes, diversisque morum criminibus, ut cultus prophanitatis exigit, servientes: in bos quoque. Jehu videlicet posteros, qui Achab familiam deleverant, ideo dicitur ira consurgere, ut illorum, qui ab bis extincti fuerant, sanguinem vindicaret: non quod caedes fuisset injusta, sed quoniam qui illa fecissent, per imitationem criminum decus jud(??)cum perdidissent: et similia illis, quos deleverant, exsequendo, transissent in numerum et societatem reorum. Sicque viderentur ultione digni, quos scele(??)atorum gladius peremisset: quem colorem in Scripturis etiam frequentatum facile monstraremus· Ergo posset, inquam, du(??)bus modis versus propheticus explanari: hoc videlicet quem praemisiorus, et altero qui sequetur, si non illum magis processus operis communiret. Nomine enim Jesrahelis, gen– tem ipsam: nomine vero Jehu, regnum gentis voluit indicare: idest, eccejam tempus advenit, ut populus israelis, qui vel in Jerahelis valle vincendus est, vel urbem regiam habet in eadem valie positam, ut qui regem habet de Jehu stirpe venientem, vim debitae ultionis incipiat expe(??)iri. Denique ad confirmationem istius intelligentiae subjecit, Et quiescere faciam regnum domus Israel, et in illa die conteram arcum Israel in valle Jesrahel. Visirarion(??)s proinde animadversionem, quietem vero, finem appe(??)lavit imperii: quod ut utrumque planius indicaret, Conteram, inquit, arcum Israel in valle Jesrahel.","t":"Verses 2, 3, 4, 5. — “And the Lord said to Hosea: Go, take for yourself a wife of sexual immoralities and children of sexual immoralities, for the land, committing sexual immorality, will commit sexual immorality away from the Lord. And he went and took Gomer daughter of Debelaim, and she conceived and bore a son. And the Lord said to him: Call his name Jezreel, for yet a little while and I will avenge the blood of Jezreel on the house of Jehu, and I will make the kingdom of the house of Israel cease; and on that day I will break the bow of Israel in the valley of Jezreel.” Note the custom, or rather the dignity, of holy men: once they have risen to such honor that our Lord uses their tongue like a scribe’s pen, not only their words but also their deeds are clothed with prophetic honor, and they serve the announcing of mysteries either by teaching or by acting. At the very opening of the address, then, the holy Creator commanded blessed Hosea, he says, to disregard the splendor both of his calling and of his blood and to be joined in marriage to a most worthless woman, a common prostitute; and to bear not only the name of such a wife but also the matching disgrace in himself, so that he would be believed the father of offspring of uncertain origin, as one who had raised the children of another man’s obscenity. I am well aware how great the dispute among learned men has been over the meaning of this passage, so that whole regions disagree about how to explain it. For Palestine and Egypt, and all others who are much swayed by the authority of Origen, deny that this marriage was contracted bodily by the prophet Hosea. Rather, just as many things are narrated as done by the prophets in the spirit, so they say that these nuptials with a prostitute were carried out only in word. For the reason of that time, they say, did not require that Hosea, going out to preach, should play the wanton contrary to the institutions of the holy law, which had declared partnership with a prostitute wicked, and that, about to censure sins, he should first himself commit what the whole people would then be rebuked for. And how unfitting it would be if, to defend the outrage, he put forward the person of the one who commanded it, asserting that as far as his own character went he had shuddered at the foulness of that partnership, but had yielded to the authority of the Lord who had appointed him to rebuke the peoples! He would seem to have given cause for derision rather than for fear to those who would think the obscenities of others ought to be rebuked in the name of the one whom he himself proclaimed the author of the outrage he had committed. It is also asked whether this is supported anywhere in the whole law by a similar example, either of command or of deed: whether, that is, our Lord anywhere commanded something to be done against his own commandments, whose transgressors he would surely punish with the disasters announced through the prophets. If, to show this, someone brings forward the killing of his son commanded to blessed Abraham (although it was given before the times of the law), we shall be reminded by the very outcome of the deed that it was not the savagery of slaughter but the father’s piety and faith that was chosen. For “he who had received the promises was offering his only son, to whom it had been said, In Isaac shall your seed be raised,” showing that “God is able to raise even from the dead.” Yet, as his firm faith guarded him against fear that the promise would be frustrated, so God did not let the father’s devotion run on to the death of the boy, but checked the hand of the one about to sacrifice by interposing praise of the virtue now proved. “It is clear,” he says, “what alone I wished to make public: that nothing is stronger in you than love and honor for me. Now spare the blood that neither another could lawfully shed nor you fittingly. And lest you seem deprived of a priest’s office, see, a ram stands by for you, its horns caught in the thorns, whose life, as it was able to bring present help for setting your son free, will also deserve to signify a mystery to come.” In the case of blessed Hosea, however, a union not only commanded but also carried out and continued for a long time seems defensible neither by the honorableness of the act nor by the authority of the command. This is added: that in the very figures of prophecy the order was not kept. For to signify the tribes, which, though bound in God’s companionship and fellowship, had broken out into adulteries, that is, sacrileges, a prostituted woman is taken, who nevertheless, ennobled and made chaste by the partnership, receives children not from a shameful but from a revered husband, that is, from the prophet, and in honor of the marriage, forgetting her former vileness, is distinguished more by fruitfulness than by lust. How then will this woman, distinguished by such honors through her husband, be shown to represent the nation that did not shrink from obscene vices before its marriage, but is described as having pursued shameful things after it had first stood in the holy partnership of its Lord? By these and many other arguments they try to show that the prophet was not united bodily with a prostitute. Against this, on the other side, the Syrians, and those who think that the marriage was carried out in the flesh, rely especially on the testimony of the names, by which the woman, her parents, and her region are plainly made known, while the union is proved by the offspring that followed. And whatever the prophet, contrary to his own habits, took on through obedience must be credited to his devotion rather than to any violation of the law on his part. Indeed the act could also be defended as honorable, since he had brought the woman over from the trade of a prostitute to the office of a chaste wife for the rest of her life. Contending with each other in such disputes, they have made both opinions suspect. In truth it seems both shorter and safer, and more suited to the meaning of the events, to believe that the matter was done in the spirit: just as blessed Jeremiah, without leaving the borders of Judea, is described as having buried a loincloth in the region of the Parthians, and as holy Ezekiel, placed in the midst of the Babylonian captivity, is brought in as a spectator in the temple at Jerusalem, beholding only the images of places and actions while he was far elsewhere, so also blessed Hosea, who was to signify the deeds of many times, saw through fitting images the series of faults as well as of punishments. Whichever opinion one leans to, the testimony of this office shows the reverence due to the prophet, whose person the Creator of things seems to have taken on himself, so that the reason of the divine judgments may be gathered from the man’s deeds. Such a bond exists between the eternal Lord and his faithful servant that the reputation of both is, as it were, tied together: if the prophet’s action has to be excused, an excuse would seem to be needed for the divine goodness as well. But if whatever is beyond the human surpasses and sets aside the service of our testimony, let it claim the same authority for itself with minds that are satisfied, so that they learn that it has no need of human examination at all. This is what the apostle Paul’s verdict declares when he says: “But to me it is a very small thing that I should be judged by you or by any human day; I do not even judge myself, for I am conscious of nothing against myself. It is the Lord who judges me” (1 Cor 4:4). So the Creator’s command and the prophet’s action stand under one and the same reverence. But the sequence and order of the words should be carefully noted, which point rather to the view that the union was not carried out bodily. “Go,” he says, “take for yourself a wife of sexual immoralities and children of sexual immoralities, for the land, committing sexual immorality, will commit sexual immorality away from the Lord.” Yet that time was not the beginning of the sacrileges, which he accuses under the name of sexual immorality, but already their last stage. For the corruption of religion had begun chiefly from the times of Jeroboam, and the worship of the heifers had been urged on the peoples and remained without interruption for many ages. But in these days, when the office of prophecy was laid on blessed Hosea, it was not transgressions but rather punishments that were beginning to arise. This certainly does not agree with the meaning that a prostitute taken in marriage seemed to show, indicating the insult that the Lord would bear for a long time. Now let us see what the order of the announcement contains. “Go, take for yourself a wife of sexual immoralities and children of sexual immoralities, for the land, committing sexual immorality, will commit sexual immorality away from the Lord. And he went and took Gomer daughter of Debelaim, and she conceived and bore a son. And the Lord said to him: Call his name Jezreel, for yet a little while and I will avenge the blood of Jezreel on the house of Jehu, and I will make the kingdom of the house of Israel cease, and on that day I will break the bow of Israel in the valley of Jezreel.” This way of speaking by our God is found frequently in the holy books: he accuses sacrileges under the name of sexual immorality. For because God, “known in Judea,” had chosen one nation to unite to himself, and had taken it like a wife, with the tablets of the law as the bond, so that from it he might beget children by instruction, he calls chaste those who keep the rights of religion inviolate, and on the contrary base and polluted those who have violated the covenants of holy worship by the infection of errors and the pursuit of heresy. By this image he expressed both the greatness of his love toward the godly and the vehemence of the severity with which he pursues the ungodly: for he rises up not only as a censor or judge but like a husband raging for vengeance. But since the passage runs plainly enough to be understood, we must ask what he accomplished by the apparatus of so great a figure. What need was there that a simple narrative should not contain all this, but that the prophet should be commanded to enter into union with a prostitute, whether in the body or only in images? Here, to those who think piously and wisely, a depth both of divine kindness and of prophetic dignity appears. For our God, who weaves his providence into human affairs, takes thought indeed for mortals in common, but, as if he counted as men only those who have won reverence by the virtues of their lives, he shows himself moved by their judgments and hastens to instruct them above all, now by commands, now by images. Either because he wishes to show what I said before, that he has the greatest regard for holy men and does not treat their complaints lightly, or else because he is accustomed to be softened by the prayers of the saints, when the time has come for him to begin to bring forth vengeance he first sets before them the matters by which he is angered, so that by explaining what has been deserved he may remove the obstacles of their intercession, and may first bring onto his own side those whom he could find to be delayers of the sentence, and urge them to be angry with him. This is like what happened when blessed Moses had sent spies into the land of promise from each of the twelve tribes: when they returned, all except two terrified the cowardly people, and the sedition that arose shook blessed Moses himself as well. But when he had fled to the tabernacle, “the glory of the Lord appeared,” it says, and, showing how much he valued him and how far he preferred him to all those peoples, he said, “Let me alone, that I may destroy this people, and I will make you over a nation much greater than this.” From these words the holy man understood how much he could do with God, and at once softened the judge’s indignation. So too, when the overthrow of the Babylonian captivity was threatening the temple of the people of Jerusalem, he led the prophet Ezekiel, in the contemplation of the spirit only, around the sanctuaries that had once been venerable, so that, seeing how the people sinned, he might cease to wonder if so great a reversal took place that a nation lately exalted by singular reverence should perish most vilely. In this way a similar apparatus is laid on blessed Hosea, through whom exile was announced as imminent for a people for whom neither the merits of their fathers nor the intercessions of the prophets would avail, so that he might feel and weigh in his own case whether God could, or should, bear that heap of insults. “Take on,” he says, “the person of a kindly man who has long endured a prostitute’s ways in his wife; receive children who are either held to be of uncertain fatherhood or are more naturally credited to another man’s obscenity; and find out whether you can keep up continual patience, and whether you would think it a cure for an old pain to be freed by separation from the woman whom you never corrected by your kindnesses, however many.” Whether, then, the commanded union was only in the affections of the mind or also in the business of the defiled body, it seems to regard the honor of the prophet, who, in order to show faithfully the severity of the judge, tastes the injury by which God was affected; and again, as if an obligation were laid on him to bring forth vengeance on the ungodly, this very fact, that the prophet bore an insult unworthy of himself for the sake of signifying the matter … Since, then, the reason for the parable that we have stated seems adequate, let us now follow its order. “Take for yourself,” he says, “a wife of sexual immoralities and children of sexual immoralities, for the land, committing sexual immorality, will commit sexual immorality away from the Lord.” This doubling belongs to the idiom of Hebrew speech: “doing he will do,” “speaking he will speak,” and so on. So too “committing sexual immorality it will commit sexual immorality.” A distinction might be drawn within this expression, but the brevity that comes from the habit of the Scriptures should not be overlooked. Note that by the name of sexual immorality he refers not so much to the time of entering on transgression as to that of already undergoing captivity. And not inconsistently. For because obscenity supplied the ground for the condemnation of profane minds, the punishment is marked with the name of its cause, so that we say the people commits sexual immorality when it is condemned for sexual immorality; and he shows that in the present passage there was also a weighty reason for this. For it is clear that punishment is not the same as guilt, since guilt is opposed to what is honorable, punishment to wantonness; and it is well established that the definitions of things can in no way be confused by sharing names, and therefore that punishment is [not] guilt. So he certainly did not without reason declare the people a fornicator at the time when it was about to enter on the evils of captivity. But because he knew that the chastisement itself would have different effects according to the difference of minds, and that some would be made better by affliction, others worse by shamelessness, he rightly says both that they would suffer punishment for the ungodliness they practiced within their own borders, and that in the very time of captivity some would show the marks of amendment, others the proofs of crime, according to what he threatens elsewhere: “You served in your own land gods whom your fathers did not know; you shall serve foreign gods in a land not your own.” Because the profanity that the nation committed when free it went on practicing as a slave, it is foretold that even in the midst of its punishments it will commit sexual immorality. The first son, whom the prostitute bore, as it were, is given the very name of the region over which captivity hangs. For he says, “Call his name Jezreel.” This name designated a valley lying next to Samaria. By the name of this place, then, they announce what the region will suffer. Next follows: “For yet a little while and I will avenge the blood of Jezreel on the house of Jehu, and I will make the kingdom of the house of Israel cease; and on that day I will break the bow of Israel in the valley of Jezreel.” The time for exercising vengeance, he says, is at hand, and therefore wrath rises against the kingdom of Samaria, which is designated by the name of Jezreel, the neighboring valley, as I said. Let offspring destined for punishment be born, then, in your mind, so that you may know that what you see ordained, as it were, against your own children is to be carried out against mine. “For I will avenge the blood of Jezreel on the house of Jehu.” Two senses would present themselves for explaining this, according to the usage of the law, if what follows did not confirm one of them. The offspring of Jeroboam ruled up to the family of Ahab, who was the husband of Jezebel. But when Ahab had become filthy with crimes both his own and his wife’s, whose boldness he served, the prophet Elisha, at God’s command, raised up Jehu son of Nimshi to take the kingdom. Moved to severity for these same causes, Jehu destroyed by slaughter the whole family of Ahab and Jezebel, and all the priests and ministers of the idol Baal alike. For this service of vengeance it was promised him that his descendants to the fourth generation would preside over the kingdom of Israel. But Jehu himself and his sons and grandsons did not abandon the sacrileges of Jeroboam, and so lost the honor of the devotion with which they had pursued the worshipers of Baal: they clung to the worship of the calves of Samaria and served various crimes of conduct, as profane worship requires. Therefore wrath is said to rise against them too, that is, against the descendants of Jehu who had destroyed Ahab’s family, in order to avenge the blood of those whom they had killed: not that the slaughter had been unjust, but because those who had done it had lost the honor of judges by imitating the crimes, and by doing things like those whom they had destroyed had passed into the number and fellowship of the guilty. Thus those whom the sword of wicked men had slain would seem worthy of vengeance: a manner of speaking that we could easily show to be frequent in the Scriptures as well. So the prophetic verse could be explained in two ways, I say: in the one I have set out, and in another that follows, were it not that the course of the work supports the latter more. For by the name Jezreel he meant the nation itself, and by the name Jehu the kingdom of the nation: that is, “See, the time has come for the people of Israel, which is either to be conquered in the valley of Jezreel or has its royal city set in that same valley, and which has a king descended from the stock of Jehu, to begin to experience the force of the vengeance it deserves.” Then, to confirm this understanding, he added: “And I will make the kingdom of the house of Israel cease, and on that day I will break the bow of Israel in the valley of Jezreel.” He called punishment “visitation,” and the end of the kingdom “rest”; and to indicate both more plainly he said, “I will break the bow of Israel in the valley of Jezreel.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.1.2 (PL 21:963c–968c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-1-2)."},"julian-eclanum-tractatus-prophetarum/1.1.3":{"o":"Vers. 6. — Et concepit adhuc, et peperit filiam, et dixit: Voca nomen ejus, Sine misericordia: quia non addam ultra mi ereri domus [Hier, domui] Israel, sed obliv(??)one obliviscar eorum. Quia statuerat, ut exitus re(??)um imaginibus, quae forent eorumdem judices, praeveniret, filia quasi na(??)a describitur, quae susceperit vocabulum calamitatis alienae, idest, Absque misericordia. Non enim, inquit, addam ultra misereri domus Israel, sed oblivione obliviscar eorum. His geminae pondus sententiae continetur. Neque enim solum ait, tempore miseriarum misericordiam denegabo, sed eos nec in memoriam meam redire permittam, Esset enim, (??)cet in extremo languore, solatium, si vel quocumque tempore memoriam eorum, quos abjecisset, assumeret. Nunc vero ut comminatio praelata crudescat, utrumque sibi affore pollicetur, et memoriam videlicet damnandorum, et oblivionem plemssimam damnatorum. Quod sane, quoniam apud aures sapientis ministri, ad invidiam posset crudelitatis accendere (ut aliquid ejusmodi si non sermone, vel cogitatione versaretur: unde in istam benignitatem, quae caussa rerum est, tantum acerbitatis influxit, ut non obliviscaris reatuum, si oblivisceris reorum: et sis curiosus delinquentis, si numquam recordans afflicti; metuo ne poenitentium quoque desperanda salus sit, si tanto praesuli lapsorum subrepat oblivio): ideo subjecit s(??)atim, non semisere(??)- di abj cisse curam, sed libram debiti examinis admovisse, idesl, eorum tantum quasi oblivisci, qui etiam post plagas de emendatione non cog(??)(??)ent. Vere. 7.—Quia non addam ultra misereri domus Israel, sed oblivione obliviscar eorum. Et damus [(??)(??)r. Domui] Juda miserebor, et salvabo eos in Domino Deo suo, et non salvabo eos in arcu et gladio et in bello et in equis et in equitibus. Cum populum, inquit, Samariae praevarientione foedatum calamitatibus exitiisque subjecero, et ita eos pro culpa viles esse permisero, ut videar eorum prorsus oblitus; tunc in Judae parte sistentes, et in cultibus religionis spem salutis suae ac fiduciam collocantes, non solum protegam, verum etiam novitate mirabili vindicabo: ut etiam palam clareat, ens nequaquam armis munitos fuisse sed meritis, nec acie consequutos, sed pietate victoriam. Illud autem tempus annuntiat, quo, Ezechia apud Jerosolymitas imperante, Sennacherib rex Assyriorum magno ad obsidionem ejus urbis accessit exercitu, atque illic multa in contumeliam Dei et sacrae religionis loquutus, divinam in se sententiam concitavit, ac sub una nocte omnes ejus copiae Angele feriente, ceciderunt. Nam centum et octoginta quinque millibus bellatorum amissis, ipse in regionem suam cum paucis fugisse atque illic periisse describitur (4. Reg. 19). Sed videamus et reliqua.","t":"Verse 6. — “And she conceived again and bore a daughter, and he said: Call her name Without Mercy, for I will no longer have mercy on the house [Jerome: on the house] of Israel, but I will utterly forget them.” Because he had determined to anticipate the outcome of events by images that would point to them, a daughter is described as born, who received the name of another’s calamity, that is, Without Mercy. “For I will no longer,” he says, “have mercy on the house of Israel, but I will utterly forget them.” Here the weight of a twofold sentence is contained. For he does not only say, “In the time of their miseries I will deny them mercy,” but, “I will not even let them come back into my memory.” For it would be some comfort, even in extreme weakness, if at some time or other he took up again the memory of those he had cast off. Now, so that the threat he has put forward may grow harsher, he promises that both will belong to him: remembrance of those who are to be condemned, and the fullest forgetting of those who have been condemned. In the ears of a wise minister this could stir up a charge of cruelty, so that some such thing might be turned over, if not in speech then in thought: “How has so much bitterness flowed into that kindness which is the cause of all things, that you do not forget the guilt though you forget the guilty, and are attentive to the offender while never remembering the afflicted? I fear that the salvation of the penitent too must be despaired of, if forgetfulness of the fallen creeps upon so great a ruler.” Therefore he at once added that he had not cast off the care of mercy, but had applied the scale of due judgment; that is, that he would, as it were, forget only those who do not think of amendment even after blows. Verse 7. — “… for I will no longer have mercy on the house of Israel, but I will utterly forget them. But I will have mercy on the house [another reading: on the house] of Judah, and I will save them by the Lord their God; and I will not save them by bow and sword and battle and horses and horsemen.” “When I have subjected the people of Samaria,” he says, “defiled by transgression, to calamities and destruction, and have let them become so worthless because of their guilt that I seem to have quite forgotten them, then those who remain in the part of Judah and place their hope and confidence of safety in the worship of religion I will not only protect but also deliver by a marvelous new deed, so that it may be openly clear that they were defended not by arms but by merits, and won the victory not by the battle line but by piety.” He announces the time when, while Hezekiah reigned at Jerusalem, Sennacherib king of the Assyrians came with a great army to besiege that city, and there, having said much in insult to God and holy religion, stirred up the divine sentence against himself; and in a single night all his forces fell as the angel struck. For after losing one hundred and eighty-five thousand warriors, he himself is described as fleeing with a few to his own country and perishing there (2 Kgs 19).","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.1.3 (PL 21:968c–969b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-1-3)."},"julian-eclanum-tractatus-prophetarum/1.1.4":{"o":"Vers. 8. — Ablactavit, inquit, eam quoe erat absque misericordia, et concepit et peperit filium et dixit: Voca nomen ejus, Non populus meus tu, quin vos non populus meus, et ego non ero vester Deus. Usque ad Ezechiae tempora mansisse, et prophetasse beatum Osee, titulus indicavit. Quicquid ergo gestum per omnem vaticinii ipsius legitur aetatem, hoc in ipso breviter consignat exordio, ut per totum volumen, gestorum seriem ordinemque, jam detexat. Cum ergo ingratae gentis prophanitas impulisset, ut Deus noster operam ultionis assumeret, denunciavit se puniturum reos, et ita cos in miseriis relicturum, ut penitus eorumdem videretur oblitus. Sed ne recepta in sacrum pectus oblivio piis quoque formidinem commoveret: statim se, non vitio, sed judicio oblivionem usurpare signavit, quandoquidem meritum inter aflines discrimen agitaret, et Israelitis exitio permissis, Judae populos cultui nimirum suae religionis adhaerentes, per miracula magis, quam per tela protegeret. tjuod licet opportunu tempore panderetur: ta men quia et ipsa portio gentis Judeae nequaquam jugi devotione complacuit, sed, sicut exprobrant alii prophetae, in cultum exarsit idolorum, similem quoque est perpessa sententiam, et de finibus suis, Babylonio vincente, translata. De qua tamen captivitate, promissa est omnium pene vaticinio prophetarum, et sub Cyro Persarum rege impleta revocatio. Utrumque nunc ergo tempus beati Oseae sermo proloquitur. Sed in significationem Israeliticae captivitatis, filia inducta est, quae, Absque misericordia, vocaretur. In figuram vero Judae, puer inducitur cui nomen sit, Non populus meus. Inter filiorum autem imagines, de sola tantum puella, quod sit ablactata, memoratur: nimirum ut ostendat, in decem tribus, illatae captivitatis quasi convaluisse sententiam. Revera enim multo longior decem tribuum legitur fuisse captivitas, et ideo prolatio aetatis, est puella ablactatione signata. Tertius autem qui captivitatem Judae ultimus pollicetur, nomen accepit. Non populus meus. Quamdiu enim vel Juda in suis finibus mansit, erat turba quae Dei populus diceretur: postquam vero etiam ipsum captivitatis procella convellit, visus est a confusione Gentilium ille discretus ante populus disperiisse. Et ideo ait: Vos non populus meus, et ego non ero vester Deus: idest, hoc a vobis auferetur insigne, quo eratis ante conspicui, ne populus Dei in toto orbe dicamini, nec ego princeps, nec Deus vester appeller; justum est enim ut qui instituta sacrae legis quae vos a exteris gentibus dirimebat, peccandi studiis corrupistis, illo quoque quo insignes eratis decore privemini. Verum haec breviter a severitatis parte denuncians, transit ad prospera, quae dispensatio reverenda ita implevit rebus, sicut prophetica ora– tione contexuit.","t":"Verse 8. — “She weaned,” he says, “the one who was Without Mercy, and she conceived and bore a son; and he said: Call his name Not My People, for you are not my people, and I will not be your God.” The title has shown that blessed Hosea lived and prophesied until the times of Hezekiah. Whatever was done during the whole span of his prophesying, then, he records briefly at the very opening, so that through the whole book he may then unfold the series and order of events. When the profanity of an ungrateful nation had driven our God to take up the work of vengeance, he announced that he would punish the guilty and leave them in their miseries in such a way that he would seem to have forgotten them entirely. But lest the forgetfulness admitted into his holy breast should also alarm the godly, he at once showed that he uses forgetting not as a fault but as a judgment, since he was making a distinction of merit between kinsmen: leaving the Israelites to destruction, he would protect the people of Judah, who clung to the worship of his religion, by miracles rather than by weapons. Although this was made plain at the proper time, yet because that portion of the Jewish nation too did not please him with constant devotion, but, as other prophets reproach it, burned with zeal for the worship of idols, it also suffered a like sentence and was carried off from its own borders when Babylon conquered. From that captivity, however, a return was promised by the prophecy of almost all the prophets, and it was fulfilled under Cyrus king of the Persians. Blessed Hosea’s discourse now speaks of both times. To signify the captivity of Israel, a daughter is brought in, who was to be called Without Mercy. As a figure of Judah, a boy is brought in, whose name is Not My People. Among the images of the children, it is said only of the girl that she was weaned, evidently to show that among the ten tribes the sentence of captivity laid on them grew strong, as it were. For in fact the captivity of the ten tribes is read to have lasted much longer, and so the lengthening of its time is signified by the weaning of the girl. The third child, who announces the last captivity, that of Judah, received the name Not My People. For as long as Judah remained within its borders, there was a multitude that could be called the people of God; but after the storm of captivity had torn it up too, the people once set apart from the confusion of the Gentiles seemed to have perished. And so he says: “You are not my people, and I will not be your God”: that is, “this distinction by which you were formerly conspicuous will be taken from you, so that you will not be called the people of God in the whole world, nor shall I be called your prince or your God. For it is just that you who corrupted by your eagerness for sin the institutions of the holy law, which separated you from foreign nations, should also be deprived of the glory that made you distinguished.” Having announced these things briefly on the side of severity, he passes over to prosperity, which the venerable plan of God fulfilled in deed just as he had woven it in prophetic speech.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.1.4 (PL 21:969b–970a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-1-4)."},"julian-eclanum-tractatus-prophetarum/1.1.5":{"o":"Vers. 10. 11. — Erit enim, ait, numerus filiorum Israel quasi arena maris, quoe sine mensura est, et non numerabitur. Erit in loco ubi dicetur eis, Aon populus meus vos; dicetur eis, filii Dei viventis. Et congregabuntur filii Juda et filii Israel pariter, et ponent sibimet caput unum, et ascendent de terra, quia magnus dies Jesrahel. His autem sacris vocibus reversionem populi de captivitate Babylonica pollicetur, cujus etiam apud alios prophetas, sed praecipue apud beatum Esaiam ingens pompa describitur, quae sane valet ad commendandam Dei clementiam, et ad consolationem confirmationemque fidelium, quibus societatem illius calamitatis contra meritorum decus, pro gentis suae communione tolerantibus, spei solatia praebebantnr, de prosperorum videlicet exspectatione pendentia. Ea siquidem tam fore ampla dicuntur, ut vocabulorum etiam novitatem requirant. Nam cum de laetis ad tristia laberentur, cessaverunt Dei populus nuncupari, quasi in reliquarum gentium vilitatem refusi. Cum vero tempus liberationis advenerit, tanta successione reducitur a tristibus in laeta mutatio, ut non sufficiat prioris restitutio dignitatis, sed vocabulorum augeantur insignia. Arenarum enim instar excedet numerus fidelium, in quibus tantum et reverentiae splendebit et gratiae, ut Dei omnia continentis non jam populus, sed filii nuncupentur. Emendati siquidem praenissae servitutis angoribus, ut sanguine, ita etiam caritate sibi jungentur: illamque praecipue separationem, quae fuit illis magna et criminum et discriminum caussa, vitab(??)nt, atqne uno rectore gaudentes, ad Templum Dei cum alacritate conscendent, tantumque in illo statu foelicilatis locabuntur (sic), ut magnum diem Jesrahelis fuisse fateantur: idest, vel illud tempus quo adversa coeperunt, et de quo supra dixit Propheta, conteram arcum Israel in valle Jesrael. Et hoc assumet in memoriam populus liberatus, ut gaudia ejus ex comparatione grandescant: vel certe Jesrahelis ipsius interpretationem sibi convenire clamabit; exprimit siquidem in nostro sermone, semen Dei, fitque sensus ejusmodi: Soluto captivitatis tempore, erit tanta exultationis ambitio, ut magnus dies Dei filiis illuxisse dicatur. Hanc autem festivitatem, ut reliqui prophetae, ita praecipue in illo carmine beatus David, exsequitur: Loetatus sum in his quoe dicta sunt mihi, In domum Domini ibimus. Stantes erant pedes nostri in atriis tuis Jerusalem ad confitendum nomini tuo. Domine. Quia illic sederunt sedes in judicio, sedes super domum David. Rogate, quoe ad pacem sunt Jerusalem. Igitur secundum tenorem historiae, quam denunciat(??)o prophetica continebat, totum quod est acturus, breviter indicavit: decem videlicet tribus, Jeroboam auctore, corruptas, Assyrio capiente, translatas: Judam vero, qui in Deo suo confideret, sub Ezechia rege miserabiliter liberatum; pustea autem, etiam ipsam tribam fraternae impietatis vestigia subsequutam, dominationi Babylonicae fuisse permissam: cujus tamen denuo vincla solveret promissa libertas, et jam non separati ab invicem fratres, sed sub uno rectore sistentes, honorem Dei in Templi ejus adytis celebrarent. Hujus vero temporis tanta esset foelicitas ut juvaret etiam adversa meminisse, et magnum diem Jesrahelis vocare, idest, illud tempus captivitatis illatae: cujus videlicet occasio tam multam exultationem creasset. Ponent igitur sibimet caput unum, et ascendent de terra. Super quo tempore, et beatus David ait, A finibus terroe ad te clamavi dum angeretur cor meum, in petra exaltasti me. Deduxisti me quia factus es spes mea. Notandum quoque est quia promissionem loci istius super multitudine fidelium, ad praedicationem Evangelii confluentium, beatus Paulus acceperit, asserens videlicet, quod unius gentis angustias annunciatio evangelicae pietatis excesserit. Et non solum de Judaeis, qui olim populus Dei vocabantur, sed etiam de Gentibus, quae in multiplici errore degerant, ad capessendam divini stigmatis dignitatem agmina convenirent, sicut in Osce, inquit, dicit: vocabo non plebem meam, plebem meam, et non dilectam, dilectam. Et erit in loco ubi vocabitur, non plebs mea vos, ibi vocabuntur filii Dei vivi. Gentium ergo magister ostendit quod evangelii tempore foelicitatis hujus promissio compleretur: non utique ut negaret illud quod totius prophetiae textus inculcat: resolutionem videlicet captivitatis quoque Babylonicae fuisse promissam; sed ut ostenderet, quam intelligentiae regulam custodire in propheticis libris debeamus: idest, ut cum sub narratione Judaicarum rerum ingentius, quam unius gentis mediocritas caperet, aliquid promeretur, et ex parte in illo populo nosceremus fuisse completum, etiam per theoriam, aliis quoque, idest cunctis gentibus, convenire. Theoria est autem (ut eruditis placuit) in brevibus plerumque aut formis aut caussis, earum rerum, quae potiores sunt, considerata perceptio. Haud igitur illa Judaeorum de Babylone revocatio, secundum historiam, ista vero quae per fidem Christi est collata libertas, secundum allegoriam significata, proprie diceretur, cum sermo propheticus solide utrumque promiserit, ut praecedens mediocritas sequentes cumulos intimare(??). Nam quod primo per exaggerationem dictum erat, id deinceps rerum magnitudine vix exaequavit. Atque ita, quae tunc populum Judaeorum terruit denunciata captivitas, et quae postea erexit restituta libertas, aliarum quoque (quae multo graviores sunt) ei captivitatis et libertatis indicia praeferebant: illius nimirum, de qua ait Apostolus, Eramus natura filii iroe sicut er coeteri. Deus autem cum sit dies in misericordia, propter nimiam caritatem, qua dilexi(??) nos, cum essemus mortui peccatis, convivificavit nos in Christo. Illum siquidem hostem generis humani, qui longa dominatione reos depresserat, fortior veniens alligavit, vasa ejus cuncta diripuit: et captivitatem gentium reddita libertate (??)issolvit, donisque gratiae nobilitavit redemtos, ut qui aliquando eramus alieni et hospites, subito plebs ejus et populus misericordiam consequ(??)us, in mo genus electum, et sacerdotale ac reg(??)m diceremur (1. Petr. 2.). Sic ergo quod Osce de temporibus Babylonis edixerat, Paulus ad negocia transtulit Salvatoris, non utique propheta, quasi ab(??)uente, aut aegre, quo ducitur subsequente; sed Apostolico intellectui nimis favente per tenorem vaticinii, quo docuit aucta esse (??)ic prope usque ad consummationem vel dona, vel gaudia, qua; illo jam seculo fuerant inchoata. Sed huc usque sermo prophetae eo tenore processit, ut de quibuscumque erat negotiis temporibusque locuturus breviter indicaret. Nunc autem ad ordinem institutae revenitur vel censurae, vel querelae, quod consulte provideqne curavit, ne quod ad pompam praedictionis valebat, inciperet salutari incommodaro doctrinae. Nam quoniam vaticinantis impetu ea attigerat, quae post erant longis secutura temporibus, et tam adversis, quam prosperis fidem denunciandi confidentia subrogabat, ne per hoc ipsum, inquam, et meritum, et votum pariter videretur extinguere, quando quidem ne correctioriis studium prodesset assumi, insistente semel praenuncianti [forte praenunciari) necessitate sypplicii: nec prosperorum denuo net videretur optatio, cum omnimodis esset pro denuntiantis veritate reddenda. Ideo ad populos sermo dirigitur, et in communionem judicii convocamur, ut ipsi matrem suam (multitudinem videlicet parentum, cujus criminibus Deus fuerat asperatus) intentis perg(??)nt examinare luminibus, atque eam divinae admonitione [F. admonere] clementiae, quae solet, vel denuntiata removere tormenta, si reus ad correctionem videat confugisse. Νon ergo illos salutem desperare debere si reddantur timore meliores, cum magister meritorum praesideat expunctorum, quem multo magis indulgentia renidens, quam severitas amara delectet.","t":"Verses 10, 11. — “For the number of the children of Israel,” he says, “shall be like the sand of the sea, which is without measure and will not be numbered. And it shall be that in the place where it was said to them, You are not my people, it shall be said to them, Children of the living God. And the children of Judah and the children of Israel shall be gathered together, and they shall appoint for themselves one head, and they shall go up from the land, for great is the day of Jezreel.” By these holy words he promises the return of the people from the Babylonian captivity, whose great pageant is described by other prophets too, but especially by blessed Isaiah. It serves to commend God’s mercy and to console and strengthen the faithful, who, sharing that calamity against the honor of their merits because of their fellowship with their nation, were offered comforts of hope that hung on the expectation of good things. These good things are said to be so great that they even require new names. For when they slipped from happiness to sorrow, they ceased to be called the people of God, as if poured back into the worthlessness of the other nations. But when the time of liberation comes, the change from sorrow to joy will follow so fully that restoring their former dignity will not be enough, but the distinction of their names will be increased. For the number of the faithful will exceed the sands, and in them so much reverence and grace will shine that they will no longer be called the people, but the children, of the God who holds all things. Corrected by the anguish of their earlier servitude, they will be joined to one another in love as well as in blood; they will avoid above all that separation which was for them a great cause both of crimes and of disasters; and, rejoicing in one ruler, they will go up eagerly to the temple of God. They will be placed in such a state of happiness that they will confess that the day of Jezreel was great: that is, either that time when their adversities began, of which the prophet said above, “I will break the bow of Israel in the valley of Jezreel” (the liberated people will call this to mind so that its joys may grow by comparison); or else it will proclaim that the meaning of the name Jezreel itself suits it, for in our language it means “seed of God,” and the sense is this: when the time of captivity is ended, there will be such a display of exultation that a great day will be said to have dawned for the children of God. This festival, like the other prophets, blessed David celebrates especially in that song: “I rejoiced at what was said to me: We will go into the house of the Lord. Our feet were standing in your courts, O Jerusalem, to confess your name, O Lord. For there the seats were set for judgment, seats over the house of David. Ask for the things that make for the peace of Jerusalem.” So, following the course of the history that the prophetic announcement contained, he briefly indicated all that he was going to treat: that the ten tribes, corrupted under Jeroboam’s leadership, were carried off when the Assyrian captured them; that Judah, which trusted in its God, was wonderfully delivered under King Hezekiah; that afterward this tribe too followed the footsteps of its brothers’ ungodliness and was handed over to Babylonian domination; but that promised freedom would loose its chains once more, and that the brothers, no longer separated from each other but standing under one ruler, would celebrate the honor of God in the sanctuary of his temple. The happiness of this time would be so great that it would even be pleasant to remember the adversities and to call the day of Jezreel great, that is, the time when captivity was inflicted, since its occasion had produced so much exultation. “They shall appoint for themselves one head, and they shall go up from the land.” Of this time blessed David also says, “From the ends of the earth I cried to you, when my heart was in anguish; you lifted me up on a rock; you led me, because you became my hope.” It should also be noted that blessed Paul took the promise of this passage concerning the multitude of the faithful flocking to the preaching of the Gospel, declaring that the announcement of the Gospel’s mercy went beyond the narrow bounds of one nation, and that crowds came together to take up the dignity of the divine mark not only from the Jews, who were once called the people of God, but also from the Gentiles, who had lived in manifold error. As he says in Hosea: “I will call those who were not my people, my people, and her who was not beloved, beloved. And in the place where it was said, You are not my people, there they shall be called children of the living God.” The teacher of the Gentiles thus shows that the promise of this happiness was fulfilled in the time of the Gospel: not, certainly, to deny what the text of the whole prophecy presses home, namely that the end of the Babylonian captivity also was promised, but to show what rule of understanding we ought to keep in the prophetic books. That is, when, under the narrative of Jewish affairs, something is put forward greater than the modest scale of one nation could contain, and we recognize that it was partly fulfilled in that people, we should see that by theoria it also fits others, namely all the nations. Theoria, as learned men have defined it, is the perception, by contemplation, of things of greater importance, mostly in brief forms or causes. So it would not properly be said that the recall of the Jews from Babylon was signified according to history, and the freedom conferred through faith in Christ according to allegory; for the prophetic word solidly promised both, so that the lesser thing that came first would point to the fuller measure that followed. For what was at first said with exaggeration was afterward scarcely equaled by the greatness of the events. Thus the captivity announced, which then terrified the Jewish people, and the freedom restored, which afterward lifted them up, also carried signs of another captivity and freedom, far weightier: that of which the apostle says, “We were by nature children of wrath, as also the rest. But God, who is rich in mercy, because of the great love with which he loved us, when we were dead in sins, made us alive together in Christ.” For the stronger one came and bound that enemy of the human race who had held down the guilty under a long domination, plundered all his goods, released the captivity of the nations by restoring their freedom, and ennobled the redeemed with gifts of grace, so that we who were once strangers and foreigners suddenly became his people, the nation that has obtained mercy, and were called a chosen race, priestly and royal (1 Pet 2). So what Hosea declared about the times of Babylon Paul transferred to the work of the Savior: not that the prophet resisted, or followed reluctantly where he was being led, but that through the course of the prophecy he strongly favors the apostle’s understanding, since it teaches that the gifts and joys that had begun in that age were increased here almost to their fulfillment. Up to this point the prophet’s discourse has gone on in such a way as to indicate briefly what affairs and times he was going to speak about. Now he returns to the order of the censure, or the complaint, he had begun. He took care wisely and with foresight that what served the grandeur of prediction should not begin to hinder saving teaching. For since, with the impulse of a prophet, he had touched on things that would follow long afterward, and supplied the confidence of the announcement as a guarantee for adversity and prosperity alike, he did not want this very fact to seem to extinguish both merit and prayer: as if the effort of amendment were of no use, since the punishment once foretold pressed on by necessity; or as if there were no further need to pray for prosperity, since it must in any case be given for the sake of the truthfulness of the one who announced it. Therefore the discourse is directed to the peoples, and we are called to share in the judgment, so that they themselves may go on examining their mother (that is, the multitude of their parents, by whose crimes God had been angered) with attentive eyes, and remind her of the divine mercy, which is accustomed to remove even punishments that have been announced if it sees that the guilty one has fled to amendment. So they ought not to despair of salvation if they are made better by fear, since the master who presides over the reckoning of merits is delighted far more by smiling indulgence than by bitter severity.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.1.5 (PL 21:970a–972a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-1-5)."},"julian-eclanum-tractatus-prophetarum/1.10.1":{"o":"Vers. 1–3. — Vias frondosa Israel, fructus adoequatus est ei, secundum multitudinem fructus sui, multiplicavit altaria. Ju(??)ta ubertatem terroe suoe exuberavit f a sim lachris, Divisum est cor eorum, nunc in(??)bunt. Ipse confringet eorum simulachra. depopulabitur aras eorum, quia nunc dicent, Non est rex nobis, non enim timemus Dominum, et rex quid faciet nobis? Una eademque materia esi per quam prophetae currit oratio, id es, populi illius exaggerare crimina, denunciare supplicia, ei ideo plerumque similes, et eosdem retractat colores; quantum tamen potest, aliquid quo noventur, admiscens; igitur frondosam vitem nominans Israelem, fructum ei adaequatum esse pronunciat. Haec autem vinea, cum translata de AEgypto terram Repromissionis implesset, diffusis, inquit, constitit laeta palmitibus, et tantam ubertatem fructuum, id esi, filiorum nepotumque produxit, ut angusta terrarum quas acceperat spatia redderentur. Sed, quid profuit auctus sobolis contigisse, cum ita in contrarium erumpere studuerint, ut in meas contumelias, qui tanti muneris auctor fueram, pro numero multisudinis armarentur, et quasi copias suas sceleribus aequare contenderent: publice privatimque deos sibi quos colerent, fabricarent? Sicque illa vilis, quae de electoum patrum luerat stirpe plantata, in botrum amaritudinis, et in palmitem Sodomorum est conversa, ut tam populares quique, quam principes, non tantum neglexisse justitiam, sedeam etiam impugnasse gauderent. Ergo Divisum est cor eorum, nunc interibunt. Idest, intentione tota a me separati sunt, et a cultu legis firmata discessere sententia. Quid superest, nisi ut fixa clade depereant, atque opinionis suae intelligant vanitatem, qua se i(??) assueverant consolari, ut dicerent, meliorem. statum suum vel sub captivitate censendum, quam cum a sanctis aut pontificibus gubernabantur aut regibus? Inter se igilur, ait, per impudentiam colloquentur, quoniam tunc sicut quamdam ol(??)neant libertatem, qua nec legi cogantur obedire, nec regi; quippe quorum principem hostis abduxerit, et qui religionis jugum, antiqua profanitate, depulerint. In his ergo, ait, sceleribus gestientes, felicitatem putant, quod non ad dru(??)urna regum suorum vocentur officia, sed procul degentes annua victoribus tribula dependant. Sicut enim ibi, de quibus ait Apostolus, Desperantes, semetipsos tradiderunt impudicitae in operationem immundicioe omnis et avaritiae: vel sicut illi quos innuit propheta, quia dixerunt. Linguam nostram maguificabunus, labia nostra a nobis sunt, quis noster est dominus? ita et de istis beatus Osee pronuntiat, quo deo usque profanitatis eruperint, ut vel dixisse vel dicere posse videantur, Nen est rex nobis, non enim timemus Dominum, et rex quid faciet nobis? idest, a divini timoris molestiis sumus absoluti, nec habemus legem, qui hanc dictorum licentiam possit ulcisci. Quod quoniam gravem bene consideranti movit horrorem, increpat et exclamat, [Vers. 4.] Loquimini verba visionis inutilis ei ferietis foedus et germinabit quasi amaritudo judicium super sulcos apri, scilicet quibus cordi sit, tanta dementia iniisse vos foedus cum extremis calamitatibus, sentietis, adeoque omnes vestrae regiones diversis cladibus implebuntur, ut in ipsis terris per cula magis videamur pullulare quam germina. Competenter autem, quia eos non negligenitia, sed studio de(??)taque opera peccavisse signaverat, nominavit, impressos arvis,, in quibus, amaritudo judicii, id est, vindictae severitas nasceretur, Ideoque se nossent, quod seminaverant messum ire.","t":"Verses 1–3. — “Israel is a leafy vine; its fruit has been made equal to it; according to the multitude of its fruit it has multiplied altars. According to the richness of its land it has abounded in [shrines and] images. Their heart is divided; now they shall perish. He himself will break their images and lay waste their altars; for now they will say, We have no king, for we do not fear the Lord; and what will a king do for us?” The prophet’s speech runs through one and the same matter, namely enlarging on the crimes of that people and announcing their punishments; and so he often goes over similar and even the same figures, yet mixes in, as far as he can, something by which they are made new. So, naming Israel a leafy vine, he declares that its fruit has been made equal to it. “This vine,” he says, “when it had been brought out of Egypt and filled the land of promise, stood joyful with spreading branches, and produced such richness of fruit, that is, of children and grandchildren, that the stretches of land it had received became narrow. But what did it profit that its offspring increased, when they strove to break out in the opposite direction, so that they armed themselves, in proportion to their numbers, to insult me, the author of so great a gift, and, as if trying to match their abundance with crimes, fashioned gods for themselves to worship in public and in private? So that vine, which had been planted from the stock of the chosen fathers, was turned into a cluster of bitterness and a branch of Sodom, so that common people and princes alike rejoiced not merely to have neglected justice but even to have fought against it.” “Their heart is divided; now they shall perish.” That is, they have separated from me with their whole intent, and have departed from the worship of the law by a settled decision. What remains but that they perish by a fixed disaster, and understand the emptiness of the opinion with which they used to console themselves, saying that their state would be judged better even under captivity than when they were governed by holy men or priests or kings? “So they will talk among themselves shamelessly,” he says, “that then they will obtain a kind of freedom, by which they are forced to obey neither law nor king, since the enemy has carried off their prince and they have thrown off the yoke of religion by their old profanity. Exulting in these crimes,” he says, “they think it happiness that they are not summoned to the daily services of their kings, but, living far away, pay yearly tributes to the victors.” For just as those of whom the apostle says, “Despairing, they gave themselves up to licentiousness, to work every uncleanness and greed,” or those whom the prophet means, because they said, “We will magnify our tongue; our lips are our own; who is our lord?”, so blessed Hosea declares of these men that they had broken out so far into profanity that they seem to have said, or to be able to say, “We have no king, for we do not fear the Lord; and what will a king do for us?”: that is, “We are freed from the troubles of the fear of God, and we have no law that could punish this license of speech.” Since this rightly stirs grave horror in one who considers it well, he rebukes them and cries out [Verse 4]: “You speak words of a useless vision, and you will strike a covenant, and judgment will spring up like bitterness on the furrows of the field.” That is, “You will feel that, to your heart’s content, in such madness you have entered into a covenant with the utmost calamities; and all your regions will be filled with various disasters to such a degree that dangers rather than shoots will seem to sprout in the very lands.” Fittingly, since he had marked that they sinned not by negligence but by zeal and deliberate effort, he named furrows pressed into the fields, in which the bitterness of judgment, that is, the severity of vengeance, would be born, so that they might know they would reap what they had sown.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.10.1 (PL 21:1010c–1012c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-10-1)."},"julian-eclanum-tractatus-prophetarum/1.10.2":{"o":"Vers. 5. 6. — Vacc(??)s is a B(??)thaven coluerunt habitatores Samarioe quia luxit super eum populus ejus, et aeditui ejus super eum exultaverunt in gloria ejus quia miqravit ab eo. Siquidem et ipse in Assur delatus est, munus regi ultori. Effraim confusio capiet, et confundetur Israel iu voluntate sua. Hunc locum traditio Judaica ita consuevit exponere, illis videlicet temporibus, quibus necdum fuerant Israelitae ad Medorum arva translati, sed in propria adhuc regione sistentes, Assyriis tributa pendebant, exhausto aerario, vitulos quos colebam pro vectigalibus Assyrio fuisse directos. Quos tamen, cum Jeroboam aureos f(??)do(??)icasset, ab Aedituis suis, quibus eorum fuerat delegata custodia, a re fuisse mutatus. Cum ergo necessitas exaruisset, ut ad supplementum tribulorum etiam vituli mitterentur, luxerunt quidem populi, qui se aestimabant numina perdidisse: fraudis vero conscii resut(??)tavere custodes, qua translatis alio simulachris, etiam inquisitionem fuiti ulterius timere des(??)rssent. Quamvis autem huic sensui occasionem praes(??)tisse lectio videatur, tamen potest etiam sub tenore institutae ab initio explanationis liquere, ut postquam comminax denuntiarat auctoritas, quod per sulcos agri, amara miseris ultio germinaret, statim caussam indignationis, suo more, subjecerit. Vaccas Bethaven, (??)ens, coluerunt (??)s Samarioe, idest, regiae civitatis, qui; alios debuerint ab errore revocare, ad exigua oppida, adoratum vitulorum imagines, cursitabant. Post quae sequentis versus, per hyperbaton, ordo mutetur, fiatque ista distinctio: quia confundetur populus Savaritae, cum vilitatem et inutilitatem deorum ejus, adversa detexerint. Nam cogente penuria, etiam ipsi ad vectigalia supplenda fungentur, non plus videlicet habentes momenti, quam ratio poscit metali. Ut ideo infelix populus eos lachrymis prosequi tur, quos paulo auto cum honore tua imo et ariolorum gaudiis consecraverat. Confusio Effraim capiet, et confundetur Israel in voluntate sua, cujus tantam nimirum deformitatem el tam acerbum scipendium recognoscet.","t":"Verses 5, 6. — “The inhabitants of Samaria worshiped the heifers of Beth-aven; for its people mourned over it, and its temple keepers exulted over it in its glory, because it departed from it. For it too was carried to Assyria, a gift to the avenging king. Confusion shall seize Ephraim, and Israel shall be put to shame in its own will.” Jewish tradition usually explains this passage thus: at the time when the Israelites had not yet been transferred to the fields of the Medes, but, still remaining in their own region, were paying tribute to the Assyrians, their treasury being exhausted, the calves they worshiped were sent to the Assyrian as tribute. But since Jeroboam had dedicated them as golden, they had been changed into bronze by their temple keepers, to whom their custody had been entrusted. So when necessity required that the calves too be sent to make up the tribute, the people mourned, thinking they had lost their divinities; but the keepers, conscious of the fraud, exulted, since, with the images sent elsewhere, they no longer had to fear an inquiry into the theft. Although the reading seems to have given occasion to this sense, it can also be made clear in keeping with the explanation set out from the beginning: after the threatening authority had announced that bitter vengeance would sprout for the wretches through the furrows of the field, it at once added, in its usual way, the cause of the indignation. “The inhabitants of Samaria,” he says, “worshiped the heifers of Beth-aven”: that is, the people of the royal city, who ought to have called others back from error, kept running to small towns to worship the images of calves. After this the order of the following verse is changed by hyperbaton, and the distinction is this: the people of Samaria will be put to shame when adversities have uncovered the worthlessness and uselessness of its gods. For under the pressure of want they too will serve to make up the tribute, having no more weight than the value of the metal requires. So the unhappy people follows with tears those whom shortly before it had consecrated with honor and with the joy of its soothsayers. “Confusion shall seize Ephraim, and Israel shall be put to shame in its own will,” whose great ugliness and bitter wages it will then recognize.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.10.2 (PL 21:1012c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-10-2)."},"julian-eclanum-tractatus-prophetarum/1.10.3":{"o":"Vers. 7. 8. — Transire fecit Samaria regem suumrquasi spumam super faciem aquoe. Disperdentur excelsu idoli, peccatum Israelis, lappa et tribulus ascendent super aros eorum, et dicent montibus. Operite nos, et colli tus, Cadite super nos. Quantum ad divinam pietatem clementiamque respicit, inquit,, volueram ut fieret eis terrae· suae longa et secura possessio, sed gravia eorum sacrilegia restiterunt, et regem, id est, regnum suum, celeri compulerum, fine deleri: ita ut instar spumae aquae cursibus innatantis, et profanitas gentis biberetur et dignitas Cunctis igitur delubris, quorum frequentatu consueverat me asperare, hostili igne continuis, aras eorum dumeta convestient, ia ul qui reliquus fuerit, vel pudoris sui, vel timoris impulsu delitescere cupiat, si non datur aliter, vel sub montium aliquorum minis. Notandum autem, quia hunc versum et in Evangelio Dominus assumserit.), ut metuentium vota signaret, atque de Scripturarum more descendat, prolatas in caussam aliquam sententias ad similia negocia decenter assumi.","t":"Verses 7, 8. — “Samaria has made its king pass away like foam on the face of the water. The high places of the idol, the sin of Israel, shall be destroyed; the burr and the thistle shall grow up on their altars; and they shall say to the mountains, Cover us, and to the hills, Fall on us.” “As far as divine goodness and mercy go,” he says, “I had wished that they should have long and secure possession of their land; but their grave sacrileges resisted, and forced their king, that is, their kingdom, to be destroyed by a swift end, so that, like foam floating on running water, both the profanity of the nation and its dignity were swallowed up. So, when all the shrines by frequenting which it used to provoke me have been destroyed by enemy fire, thickets will clothe their altars, so that whoever is left, driven by shame or fear, will wish to hide, if there is no other way, even under some overhanging mountains.” It should be noted that the Lord also took up this verse in the Gospel to signify the wishes of the fearful; and it comes from the custom of the Scriptures that sentences uttered in one case are fittingly applied to similar matters.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.10.3 (PL 21:1012c–1013a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-10-3)."},"julian-eclanum-tractatus-prophetarum/1.10.4":{"o":"Vers. 9. — Ex diebus Gabaa, peccavit Israel: ibi steterunt: comprehendit eos in Gabaa praelium super filios iniquitatis. Jam supra temporis ipsius intulerat mentionem, obi ait, quonium hi quibus erant prophetarum dicta derisui, ita peccaverint, ut illa Gabaonitarum juventus, quae uxorem levitae usque ad interitum polluisset. Sed ne esset jejuna repetitio, quos ibi contulerat, hic proponit dicens: Simile crimen videri quidem illorum, qni incesta obscoenitate peccassent, et horum qui viros spirituales, stultos amentesque censerent. Et ideo saevituram captivitatem ad similitu(??)linem illus cladis, quae Benjamitis pene inter(??)ecione deleverat. Nunc ergo quasi cu parum et momenta poenarum ad examinandum suspendens, hanc quae est posterior graviorem pronunciat ultionem. Non utique de nihilo, sed quod illic inter acies decem et unius Tribus dia certamen erraverit, et Gabaonitae quamvis exigui numero, magno tamen sint labore superati. Hic vero ita omnes Samaritarum opes, praecedentes ultimam eversionem, calamitates eversionesque consumserint, ut nemo esset qui haberet fiduciam resistendi. Ex diebus igitur Gabaa, Israelem peccavisse pronunciat; sed illo tempore aliquandiu constitisse, ac virium suarum documenta gravissimis edidisse conflictibus. Nam tertio demum certamine auxilium Dei lachrymis implorantes Israelitae omnes coi fecere victoriam. Nunc vero, quoniam non solum in aciem adversum Assyrios nemo processit, sed neque muros suos voluerunt tueri, ideo dicit propheta: Ex miseriarum cumulo, quantitatem etiam debere iniquitatis intelligi. Nam illo, inquit, tempore tam tor(??)iter restir(??)unt Benjamitae, ut aliquandiu nec comprehensi praelio viderentur. Hi vero decem tribuum populi cum suis tegibus atque principibus, quoniam me off(??) erant, nec steterunt. Ergo quoniam absque vero certamine in reos promulganda mihi est sententia, [Vers. 10.] Juxta desiderium meum corripiam eos. Quod secundum nostram prorsus consuetudinem videtur illatum, qui cum indignatione aliqua commovemur, desiderare nos dicimus ultionem et voluptatem de reorum afflictione sentire. Nunc itaque eos, juxta desiderium suum, corripiendos esse promitti. Sequitur enim, congregabuntur super eos populi: id est, quasi ad paratam praedam, diripientium multitudo conveniet, ut isti supplicia geminae iniquitatis excipiant. Sic enim ait, corripientur propt(??)r duas inquitates suas. Quarum tamen nt indicavit numerum. ita species non notavi. Possemus proinde dicere, illas iniquitates quas non distinxit, alium prophetam signasse: id est, quod reliquerim Deum fontem aqua; vivae, et lacus sibi contritos, vi (??)cet idola, fabricarint, ex quibus nullum possint sentire refrigerium. Sed quoniam opi ma est exponendi regula, quae de consequentia· lectionis assumitur, duas (??)lum iniquitates appellasse, eas nimirum quas in praesenti loco arguit, arbitremur: id est, quod non solum veros prophetas contumeliis et cladibus operiebant, sed et de regione, falsos ac daemonibus servientes de officiis et muneribus honorabant. Per quod utique. doceb(??)tur, non labi errore, sed studio, qui pari instantia utrumque aciebant, et honorando perniciosos, et detestando salutares magistros. Per contrarium quippe ita gradiens, sanctus ita quisque describitur. Domine, quis habitabit in tabernaculo luo, aut quis requiescet in monte sancto tuo? Qui ingreditur sine macula et operatur justitiam. Qui loquitur veritatem in corde suo, et non egit dolum in lingua sua, nec fecit proximo suo malum, et opprobrium non accepit adversus proximum suum. Ad nihilum deductus est in conspectu ejus malignus, timentes autem Dominum magnificat. Propter has ergo duas iniquitates, ea quae mihi minus jocunda sit afflictione consumam impios.","t":"Verse 9. — “From the days of Gibeah Israel has sinned; there they stood; [battle shall not] overtake them in Gibeah against the children of iniquity.” He had already mentioned that time above, where he said that those to whom the words of the prophets were a mockery sinned like that youth of Gibeah which had abused the Levite’s wife to death. But lest the repetition be empty, here he sets out those whom he compared there, saying that the crime of those who sinned by incestuous obscenity and of those who judged spiritual men to be fools and madmen seemed alike; and therefore captivity would rage in the likeness of that disaster which almost destroyed the Benjamites by slaughter. Now, then, as if weighing the moments of the punishments on a scale for examination, he declares this later vengeance to be heavier. Not without reason, certainly, since there the struggle between the battle lines of the ten and the one tribe wavered for a long time, and the men of Gibeah, though few in number, were overcome with great effort. Here, however, the calamities and overthrows that preceded the final overthrow consumed all the resources of the Samaritans, so that there was no one who had the confidence to resist. “From the days of Gibeah,” then, he declares that Israel sinned; but at that time it stood firm for a while and gave proofs of its strength in very heavy battles. For only in the third battle, imploring God’s help with tears, did all the Israelites together win the victory. But now, since not only did no one go out to battle against the Assyrians, but they would not even defend their walls, the prophet says that the quantity of iniquity must also be understood from the heap of miseries. “For at that time,” he says, “the Benjamites resisted so bravely that for some time they seemed not to be overcome in battle. But these peoples of the ten tribes, with their kings and princes, because they had offended me, did not even stand. Therefore, since without any real battle the sentence must be pronounced on the guilty, [Verse 10] according to my desire I will chastise them.” This seems put entirely according to our custom: when we are moved by some indignation, we say that we desire vengeance and feel pleasure at the affliction of the guilty. So now he promises that they will be chastised according to his desire. For there follows, “Peoples shall be gathered against them”: that is, a multitude of plunderers will gather as if to prepared prey, so that they may receive the punishment of a double iniquity. For so he says, “they shall be chastised for their two iniquities.” As he indicated their number, he did not mark their kinds. We could therefore say that another prophet signified those iniquities he did not distinguish: namely, that they abandoned God, the fountain of living water, and fashioned for themselves broken cisterns, that is, idols, from which they can feel no refreshment. But since the best rule of explanation is the one taken from the sequence of the reading, let us think that he called “two iniquities” those which he accuses in the present passage: that they not only covered the true prophets with insults and blows, but also honored with offices and gifts the false ones who served demons in the region. By this it was shown that those who did both with equal persistence, honoring destructive teachers and detesting saving ones, fell not by error but by zeal. For a holy man is described as walking the opposite way: “Lord, who shall dwell in your tabernacle, or who shall rest on your holy mountain? He who walks without stain and works justice; who speaks truth in his heart and has not practiced deceit with his tongue, nor done evil to his neighbor, nor taken up a reproach against his neighbor. The wicked man is brought to nothing in his sight, but he honors those who fear the Lord.” “For these two iniquities, then, I will consume the ungodly with an affliction that is less pleasant to me.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.10.4 (PL 21:1013a–1014a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-10-4)."},"julian-eclanum-tractatus-prophetarum/1.10.5":{"o":"Vers. 11. 12. — Effraim vitula docta diligere trituram, et ego transivi super pulchritudinem colli ejus; ascendam super Effraim, arabit Judas, confringat sibi sulcos Jacob. Seminale vobis in justitia, et metite in ore misericordiae: innovate vobis novale; tempus autem requirendi Dominum, cum venerit qui docebit vos justitiam. Affectum indignationis suae, verbis irridentibus publicavit, ut gentem, quae erat pomis obnoxia, opportunam dignamque terendis frugibus vitulam nominaret. Cujus sane imbecillitatem, sexu pariter et aetate signavit: quippe quam, supra collatam Gabaonitis, omni ex parte postposuit. Ergo irridendo, eam el vitulam appellat, et pulchram: et earum pressurarum, quas malis studiis meruit, diligentem: non (??)tique quod aerumnas suas amare posset afflicta, sed quod ita e(??)per sententiam ne teretur, sicut solent pectora amore inflammata sibi conjungi. Cervix igitur subjici digna tormentis, aestus el auras latum ire promittitur, ut quae ei cum de risu comminator insultet, eorum malorum, quibus est dignissima, et cupidam eam pronunciat et peritam. Effraim, inquit. vitula docta diligere trituram, et ego transivi super pulchritudinem colli ejus; ascendam super Effraim, arabit Judas, confringet sibi sulcos Jacob. Ego, inquit, colla Effraim hactenus superba defringam, ut quem docentem indulgentemque contemserit, demum sentiat vindicantem. Nec sane censuram mean utilitas optata destituet: quamvis enim istos subdat exilio, alios eorum sanabit exemplo. Effraim quippe, qui fermentum esse noluit, nec medulla pietatis impletus est, sed totos in paleas levitate mentis evanuit, sustinebit exurentem se arearum laborem. Judas vero feliciore conditione succedet jugo timoris, nam defixo praeceptorum vomere, inter bonum malumque discernet; glebamque pectoris sui, studiis religionis edomans, sementem scientiae cum opere justitiae et misericordiae collocabit·, eamque innovatis novalibus, de quibus videlicet exegerit silvestri? virgulta, concredet, ut competens tanto opere respondere possit ubertas. Quod eo tempore videtur impletum, quo de manibus Sennacherib, Ezechiam totamque urbem, missum coelitus liberavit auxilium. Denique sequitur. Tempus autem requirendi Dominum, cum venerit qui docebit vos justitium. Beatum quippe Ezechiam, commend(??) religionis studium habuisse, ita ut principis et doctoris munus impleret, sacri loquuntur Annales. Neque enim Tribus suae incolas ad cultum Dei revocasse contentus per vicinas etiam regiones, in quibus aliqui de Israel capto translatoque remanserant, nu(??)cius atque edic a dispersit, ut ad cultum veri Dei, repudiatis idolorum reverterentur erroribus. Hoc est ergo quod dicit, Jerosolymitas messum ire misericordiam, cum ad requirendum Deum, princips quoque justitiam eos docentis devotio concitaret. Quod sane opus atque munus licet sub Ezechia breviter videa ur effactum, tamen plenius a Domino nostro, qui rex Peguin est, dominusque dominorum, per quem non uni Tribui aut regioni, sed universis terris atque nationibus lux pietatis ostensa est, et virtutum disciplina contradita, doce ur effectum. Propter quod et Apostolus dicit, Ecce nunc tempus acceptabile, ecce nunc dies salutis[Rom, 13. 11.), nec ullam in. ullo dantes offensionem, ut non maculetur ministerium. Tunc siqu(??)dem requirendi Dominum opportunum tempus apparuit, cum Verbum caro facium est, ut habitaret in nobis: et vid mus gloriam ejus, gloriam quasi Unigeniti a Patre, plenum gratioe et veritatis. Sed videamus et impietatem.","t":"Verses 11, 12. — “Ephraim is a heifer taught to love threshing, and I passed over the beauty of her neck; I will mount upon Ephraim; Judah shall plow; Jacob shall break up furrows for himself. Sow for yourselves in righteousness, and reap in the mouth of mercy; renew for yourselves the fallow ground; and it is the time to seek the Lord, when he comes who will teach you righteousness.” He made known his feeling of indignation in mocking words, naming a nation that was liable to punishment a heifer suitable and fit for threshing crops. He marked its weakness by sex and age alike, since he placed it in every respect below the men of Gibeah to whom he compared it above. So, mocking, he calls it both a heifer and beautiful, and fond of the pressures it deserved by its evil pursuits: not that a person afflicted could love her hardships, but that she was bound to the sentence as closely as hearts inflamed by love are usually joined to each other. A neck fit to be put under torments, then, is promised to bear heat and winds, so that, while the one who threatens insults her with mockery, he declares her both eager for and skilled in the evils of which she is most deserving. “Ephraim,” he says, “is a heifer taught to love threshing, and I passed over the beauty of her neck; I will mount upon Ephraim; Judah shall plow; Jacob shall break up furrows for himself. I will break the hitherto proud neck of Ephraim,” he says, “so that he may at last feel as avenger the one whom he despised as teacher and indulgent. Nor will my censure fail of the usefulness I desire: for though it subjects these to exile, it will heal others by their example. For Ephraim, who would not be leaven and was not filled with the marrow of piety, but vanished wholly into chaff by the lightness of his mind, will endure the burning labor of the threshing floors. But Judah, in happier condition, will come under the yoke of fear: with the plowshare of the commandments driven in, he will distinguish between good and evil, and, taming the clod of his heart by the pursuits of religion, will lay down the seed of knowledge with the work of justice and mercy, and entrust it to renewed fallow ground, from which he has cleared the wild brushwood, so that a fitting harvest may answer so great a work.” This seems to have been fulfilled at the time when help sent from heaven delivered Hezekiah and the whole city from the hands of Sennacherib. Then follows: “And it is the time to seek the Lord, when he comes who will teach you righteousness.” For the holy annals tell that blessed Hezekiah had such zeal for religion that he fulfilled the office both of prince and of teacher. Not content to have called the inhabitants of his own tribe back to the worship of God, he sent messengers and edicts through the neighboring regions too, in which some of Israel had remained after the captivity and deportation, that they should return to the worship of the true God, rejecting the errors of idols. This, then, is what he says: that the people of Jerusalem would reap mercy when the devotion of a prince who taught them righteousness also roused them to seek God. Though this work and office may seem to have been briefly carried out under Hezekiah, it is shown to have been carried out more fully by our Lord, who is King of kings and Lord of lords, through whom the light of piety was shown not to one tribe or region but to all lands and nations, and the discipline of virtues handed on. Therefore the apostle too says, “Behold, now is the acceptable time; behold, now is the day of salvation (Rom 13:11), giving no offense in anything, so that the ministry may not be blamed.” For then the fitting time to seek the Lord appeared, when “the Word became flesh, to dwell among us; and we saw his glory, glory as of the only-begotten from the Father, full of grace and truth.” But let us see the ungodliness too.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.10.5 (PL 21:1014a–1015a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-10-5)."},"julian-eclanum-tractatus-prophetarum/1.10.6":{"o":"Vers. 13.–15. — Arastis impietatem, iniquitatem messuistis, comedistis frugem mendacii: quia confisus es in viis tuis, in multitudine fortium tuorum. Consurget tumultus in populo tuo, et omnes munitiones tum vastabuntur, sicut vastatus est Salmana a domo ejus, qui indicavit Baal in die proelii. matre super filios allisa. Sic fecit vobis Bethel a facie ma i(??)ae nequitiarum vestrarum. Per occasionem Effraim, cujus peccata per totum fere volumen exaggerat, mentio Judae fuerat intromissa: in quo, quid devotio et fides, periculorum tempore meruisset, apparuisset. Hunc ergo commemorationis excussum breviter adnotasse contentus, ad ordinem suscptae actionis revertitur, et arguendis sceleribus Israe is, insistit. Vos vero, Samariae populi, inquit, oppido secus quam Juda saepe ac Benjamin, cum in discriminum extrema venisses, nequaquam in Deo, sed in tuis conciliis agminumque tuorum virtute es confisus. Fructum ergo recipies competentem, ut populum ac munitiones tuas hostilis tumultus interimat atque subvertat, atque ad similitudinem impiissimi ducis, rui Salmana fuit vocabulum, consumatis: quem sicut in libro Judicum legimus, Gedeon p(??)titus victoria, extinxit, et vel cum ipsis necessitudinibus, quas nomine miserae parentis ostendit, vel cum ipsa in qua regnaverat urbe, quae videri potest mater appellata, Consumsit. Sicut ergo Salmana, inquit, Gedeon qui Baal ido(??)um dextruxerat, internecione delevit, ita tibi fecit Bethel: in qua urbe videlicet, statuisti id la, quae Dei tui desertor, adorares. More autem Scripturarum, ut cumulum profanitatis exprimeret, eadem verba geminavit dicens: Sic fecit vobis Bethel, a facie maliciae nequitiarum vestrarum, Ergo facies malicae ex multiplici iniquitate composita, nihil aliud gestit ostendere, quam dignum illos stipendium, captivitatem videlicet, pro suis moribus percepisse.","t":"Verses 13–15. — “You have plowed ungodliness, you have reaped iniquity, you have eaten the fruit of lying; for you trusted in your ways, in the multitude of your mighty men. A tumult shall rise among your people, and all your fortresses shall be laid waste, as Salmana was laid waste by the house of him who judged Baal in the day of battle, the mother dashed in pieces upon her children. So has Bethel done to you, because of the face of the malice of your wickednesses.” On the occasion of Ephraim, whose sins he magnifies through almost the whole book, mention of Judah had been brought in, in which it had appeared what devotion and faith deserved in a time of dangers. Content to have noted this digression briefly, he returns to the order of the action he had begun, and presses on with rebuking the crimes of Israel. “But you, peoples of Samaria,” he says, “very differently from Judah and Benjamin, when you had come to the extremity of dangers, trusted not at all in God, but in your own counsels and the strength of your columns. You will receive a fitting fruit, then: a hostile tumult will destroy and overturn your people and your fortresses, and you will be consumed in the likeness of a most ungodly leader whose name was Salmana. As we read in the book of Judges, Gideon, having won the victory, killed him, and consumed him either with his kin, whom he showed by the name of the wretched mother, or with the very city in which he had reigned, which can be thought to be called mother. As Gideon, then, who had destroyed the idol of Baal, wiped out Salmana by slaughter, so Bethel has done to you: the city, that is, in which you set up idols to worship, deserting your God.” In the manner of the Scriptures, to express the fullness of profanity, he doubled the same words, saying, “So has Bethel done to you, because of the face of the malice of your wickednesses.” So the face of malice made up of manifold iniquity means nothing else than that they received a fitting wage, namely captivity, for their conduct.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.10.6 (PL 21:1015a–1015c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-10-6)."},"julian-eclanum-tractatus-prophetarum/1.11.1":{"o":"Vers. 1. — Sicut mane transit, pertransiit rex Israel, quia puer Israel, et dilexi eum, et ex AEgypto vocavi filium meum. Jam supra dixerat, Transire fecit Samarit regem suum, quasi spumam super faciem aquoe. Et nunc eigo idem repetere curavit, dicendo: Sicuti mane transit, pertransi(??)t rex Israel, idest, regnum gentis vestrae, peccando desiderastis, peccando etiam delevistis, omnisque arrogantiae vestrae pompa consenuit, quia regalis potentia quam ad similitudinem vicinarum gentium, co(??) cupistis, nihil vobis, sine auxilio meo, defensionis paravit. Propter quod vos etiam propheta commonuit, Nolite, inquit, confidere in principibus neque in filiis hominum, quibus non est salus. Exiit spiritus eorum, et revertetur in terram suam, in illa die peribunt omnes cogitationes eorum. Ita ergo nihil illorum vobis insignia, sicut nec vestra illis, profuere suffragia. Totum siquidem quod videbantur posse, vel vivere, ea velocitate consum(??)um est ut non diutius appareret, quam matutina crepuscula, quae noctis videlicet digressu. et diei coarctantur exortu, secundum illud quod iu simili caussa apud beatum David legimus: Cum exorti fuerint peccatores, inquit, sicut foenum, et apparuerint omn(??)s qui operantur iniquitatem, ut intereant in seculum secuti et ultra. Ita ergo et principatus Israelis adhaerente criminibus ultione collapsus esi, ut non tam floruisse, quam raptim apparuisse videatur. Quia puer Israel, et dilexi eum, et et Aegypto vocavi filium meum. Hujus versus ultimam panem, in personam Domini nostri Jesu Christi beatus Matthaeus Evangelii scriptor assumsit, dispensatorie factam esse commendans, ut ad declinandum Her dis furorem, qui Rede(??)toris nostri persequebatur infantiam, ad Aegyptum Joseph et Maria pergerent.Oportebat siquidem illud impleri quod propheta pronunciaverat. Ex Aegypto vocavi filium meum. Quod igitur de populo dictum esset, prophetiae textus ostendit: h(??)c etiam ad personam Domini Jesu Christi posse transferri, Apostolica monstravit auctoritas, per quem videlicet ea quae Judaeis data erant dirime pietatis insignia, et cumulatius nobis conferrentur, et gratias. Contextio vero explanationis vim censoris ostendit, qui praeteritae nobilitatis ad hoc inferat mentionem, ut eos graviter urat, quos degenerasse conqueritur. Enumeratis ergo criminibus, denunciatisque suppliciis, intulit subito memoriam proteritae dignitatis, ac si diceret, En dolor! en lachrymae! et quod huc genus hominum est, quod sub tanta vilitate censetur? Post quae veluti suscepta responsione, proclamat: Quia puer Israel, et dilexi eum, el ex jEggpto vocavi filium meum. Hic ille est, inquit, quem sementi impietatis locata, doloris messuisse deflevi, quem instar Salmana a Gedeone consonui, populandum esse denuntio. Hic, inquam est, qui regnum siimu fecit aboleri, ut tam celeriter, quam diluculi potest tempus esse, transiret. Hic inquam est, qui de sanctorum stirpe descendens, in ipsis mihi consecratas fuerat exordiis, et inter tot gentes toto orbe dispersas, unus populus qui Israel vocaretur, electus est: cujus merita, affectione proveniens, meum puerum, meum, inquam, filium nuncupavi, tantumque illi decus, cum adhuc de Aegypto educeretur, imposui, ut et vocibus quodammodo panderetur et rebus, quia tantum inter istum populum et vulgus Aegyptium apud me discrimen vigeret, quantum esse inter opimius filiorum et pessimos servorum soleret. Cum ergo jam tunc, super omnia liberationis miracula, et libertatis illius dulcia, hoc a me cepisset insigne, ut meus filius diceretur: adeo nunc ad profanitatum ima defluxit, ut mei suique pariter oblitus, solis daemonum cultoribus obediret. e Qui ad probandum, quam nihil religionis nibilque rationis in istius populi mente resideret, non elaborata, quibus seducerent, admovere commenta, sed quasi pecudes ad exitium paratas, sic eos vocaverunt, et quo volebant, facili significatione traxerunt. [Vers. 2.] Baalim immolabant, et simulachris sacrificabant, id est, ad cultum variorum Idolorum quibus erant diversis ritibus servituri, vocantes se, tanta facilitate sequuti sunt, ut desiderium ejusmodi occasionis habuisse convincerentur. Vere. 3. — Et ego quasi nutritius Effraim, portabam eos in brachiis meis, et nescierunt quod curarem eos. Interpositi duo versus, narrationis simplicis abrupere contextum: ei per hoc difficultatem intelligentiae praestiterunt. Caeterum quod ait, Quasi nutritius Effraim portabam eos in brachiis meis, illi sententiae quae est praelata, respondet: id est, O puer Israel, et dilexi eum, el ex Aegypto vocavi filium meum. Post haec autem, quid scelerum perpetrasse! interserens, in ordinem commemorandae levitatis revertitur: quod quidem videtur ad contestandos indignationis fluctus valere: ut nou videlicet uno tenore instituta currat oratio, sed edam in tempore quo, quae sunt olim gesta, recoluntur, vis praesentariae c(??)uquestionis erumpat, quasi etiam brevis dissimulationis intolerans. Ergo cum instituisset insignia antiqua contingere, ut degenerantis nimirum populi gravaret reatum, el quod spontanea pietate dilexerit eum, et quod filii appellatione decoraverit, exclamavit subito quod aures suas ministris daemonum limphantibus permansissent (??), et eos ita celeriter essent sequuti, ut nullum in assentiendo crearent laborem. Quod de impetu, ut diximus, conquestionis incertum si paululum seponas, liquidum habebunt, quae sequuntur ad superiora contextum: id est. Quia puer Israel dilexi eum, et ex Aegypto vocavi filium meum, et ego quasi nutritius Effraim, portabam eos in brachiis meis et nescierunt quod curarem eos: ac si diceret: Non est hujus populi nova profanitas, quia signa mentis ingratae inter ipsa mihi ostendit exordia. Nam cum illum filium nuncupassem, beneficiis etiam delinimenta subjunxi, et quasi parvuli mei curam induilgentissimus nutritor exercui. Quidni, cum eum nee vastae solitudinis molesta sentire permiserim: neque novi et longi itineris labore vexari?","t":"Verse 1. — “As the morning passes, the king of Israel has passed away; for Israel was a child, and I loved him, and out of Egypt I called my son.” He had already said above, “Samaria has made its king pass away like foam on the face of the water.” And now he took care to repeat the same, saying, “As the morning passes, the king of Israel has passed away”: that is, “By sinning you desired the kingdom of your nation, and by sinning you also destroyed it; and all the pomp of your arrogance has grown old, because the royal power that you desired in imitation of the neighboring nations provided you no defense without my help.” This is why the prophet also warned you: “Do not trust in princes, nor in the sons of men, in whom there is no salvation. Their spirit goes forth, and it will return to its earth; on that day all their thoughts will perish.” So the honors of those kings did you no good, just as your support did them none. All that they seemed able to do, or to live, was consumed with such speed that it appeared no longer than the morning twilight, which is narrowed by the departure of night and the rising of day, according to what we read in a like case in blessed David: “When sinners sprang up like grass, and all who work iniquity appeared, it was that they might perish forever and ever.” So the rule of Israel collapsed, with vengeance clinging to its crimes, so that it seemed not so much to have flourished as to have appeared for a moment. “For Israel was a child, and I loved him, and out of Egypt I called my son.” Blessed Matthew, the writer of the Gospel, took the last part of this verse for the person of our Lord Jesus Christ, showing that it was done by God’s plan that Joseph and Mary went to Egypt to escape the fury of Herod, who was persecuting our Redeemer in his infancy. For it was necessary that what the prophet had declared be fulfilled: “Out of Egypt I called my son.” The text of the prophecy shows that it was said of the people; apostolic authority has shown that it can also be transferred to the person of the Lord Jesus Christ, through whom the marks of divine goodness that had been given to the Jews were also conferred, and more abundantly, on us, together with graces. The sequence of the explanation, however, shows the force of a censor, who brings in the mention of past nobility so as to burn severely those whom he complains have degenerated. Having listed the crimes and announced the punishments, he suddenly brings in the memory of their past dignity, as if he said, “Oh grief! Oh tears! What kind of men is this, held in such worthlessness?” Then, as if he had received an answer, he cries out: “For Israel was a child, and I loved him, and out of Egypt I called my son. This is the one,” he says, “whom I wept to see reaping pain after sowing ungodliness, whom I announce is to be laid waste as Salmana was consumed by Gideon. This, I say, is the one who caused his kingdom to be abolished, so that it passed as quickly as the time of dawn can last. This, I say, is the one who, descended from the stock of the saints, had been consecrated to me at his very beginnings, and among so many nations scattered through the whole world was chosen as the one people to be called Israel; whose merits I anticipated in affection, calling him my child, my son, I say; and I laid such honor on him when he was still being brought out of Egypt that it was made known both by words and by deeds that in my eyes there was as great a difference between this people and the Egyptian mob as there usually is between the best of sons and the worst of slaves. Since, then, already at that time, beyond all the miracles of his liberation and the sweetness of that freedom, he had received from me this mark of honor, to be called my son, he has now sunk so far into the depths of profanity that, forgetting me and himself alike, he obeys only the worshipers of demons.” To prove how little religion and reason remained in the mind of this people, they did not apply elaborate inventions by which to seduce them, but called them like cattle prepared for slaughter, and drew them where they wished with an easy sign. [Verse 2.] “They sacrificed to the Baals and offered sacrifice to images”: that is, when called to the worship of various idols, which they were to serve with various rites, they followed with such ease that they were convicted of having desired such an occasion. Verse 3. — “And I was like a foster father to Ephraim; I carried them in my arms, and they did not know that I cared for them.” The two verses interposed have broken off the sequence of the simple narrative, and so have made it difficult to understand. But what he says, “Like a foster father to Ephraim I carried them in my arms,” answers the sentence set before: “O Israel was a child, and I loved him, and out of Egypt I called my son.” After this, inserting what crimes they committed, he returns to the order of recalling their fickleness. This seems to serve to attest the surges of his indignation: that the speech he began should not run on in one course, but that even at the time when things done long ago are being recalled, the force of present complaint should break out, as if unable to bear even a brief concealment. So when he had begun to touch on their ancient honors, to aggravate the guilt of a degenerate people, both that he loved him with spontaneous kindness and that he graced him with the name of son, he suddenly cried out that they had [opened] their ears to the raving ministers of demons, and followed them so quickly that they caused no trouble in assenting. If you set aside for a moment what is uncertain, as we have said, from the impulse of complaint, what follows will have a clear connection with what went before: that is, “For Israel was a child, and I loved him, and out of Egypt I called my son; and I was like a foster father to Ephraim, I carried them in my arms, and they did not know that I cared for them”; as if he said: “The profanity of this people is not new, for it showed me signs of an ungrateful mind at its very beginnings. For when I had called it my son, I added to my benefits caresses as well, and like a most indulgent foster father I exercised care for my little one. Why not, since I did not let him feel the hardships of the vast wilderness, nor be troubled by the toil of a new and long journey?”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.11.1 (PL 21:1015c–1017c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-11-1)."},"julian-eclanum-tractatus-prophetarum/1.11.2":{"o":"Vers. 4. — Quasi funiculus ejus, id est, sortitio, cum Adae videlicet primi hominis peccato, e felicitate decidisset, qui paradisi fuerat cultor et habitator effectus, ut in laboratis copiis vesceretur: ita et iste incomparata hominibus, et solis miraculis comparata pabula poculaque suscepit, sicque solis caritatis vinculis eum alligavi ac praeceptorum habenis. Ob hoc solum, ut tuti incederent, ora composui, ostendens me ideo ad eorum requiem deflexisse, ut opportuna requie ac voluptate fruerentur: quippe qui non sentirent potentiam deprimentem, sed in illa necessitate per loca vasta cum illis gradientem, exaltatum haberent jugum, idest, remotum, sicut in curribus fieri videmus, in quibus juga cum solvuntur, eriguntur. Ille tamen populus nec providentiam meam, nec indulgentiam, qua erat et informandus et sanandus, aspiciens, semper mihi resultantis animum obtendit, donec ad eum, in quo nunc est, statum pertinaci impudentia perveniret.","t":"Verse 4. — “Like his cord,” that is, his allotment. As when, through the sin of Adam the first man, [mankind] fell from happiness, Adam who had been made the cultivator and dweller of paradise so as to feed on riches gained without labor, so this people received food and drink not acquired by human means but procured only by miracles; “and so I bound him only with the bonds of love and the reins of the commandments. For this alone, that they might walk safely, I set their mouths in order, showing that I had bent down to their rest so that they might enjoy fitting rest and pleasure: since they did not feel a power pressing them down, but one walking with them through vast places in that need, they had the yoke lifted up, that is, removed, as we see happen with carts, whose yokes are raised when they are unloosed. Yet that people, regarding neither my providence nor my indulgence, by which it was to be both formed and healed, always set against me a resisting spirit, until by stubborn impudence it came to the state in which it now is.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.11.2 (PL 21:1017c–1018a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-11-2)."},"julian-eclanum-tractatus-prophetarum/1.11.3":{"o":"Vers. 5.–7. Non revertetur in terram Aegyptiam et Assur ipse rex ejus; quoniam noluerunt converti. Coepit gladius in civitate ejus, et consumet electos ejus, et comedet capita eorum. Et populus meus ad reditum meum pendebit: jugum autem imponetur eis simul, quod non auferetur, Supra dixerat, vocaverunt eos: sic abierunt a facie eorum: nunc vero noluerunt converti, ait: id est, qui a pietate se avocantibus promtam obedientiam commodarunt, nunc, ut a pravis ad meliora remearent, neque varia sint afflictione compulsi. Nam cum amissis opibus, de servitutis mutatione contenderent, ut Aegyptiis potius, quam Assyriis subderentur, ne boc quidem oblinere meruerunt, quoniam immobilis est, quae de nostro processit ore sententia: illos videlicet haud aliis interim. quam Assyriis esse dominis servituros. Unde in opus suum ultio inchoata gradietur. ut perrumpat gladius civitates, omnernque nobilitatem ferrum pariter flammaque populetur, cunctaque hostes, quae solent divitibus cara esse, diripiant. Sic populus hic olim meus, omnibus viribus, cunctis etiam solaciis destitutus ad meum reditum tarda expectatione pendebit, seris videlicet precibus, et gemitibus ingratis, ut ei auxiliator fieri digner, exposcens. Jugum autem imponetur eis simul quod non auferetur. Inefficaces videlicet fuisse lacrymas suas rebus probabit, quia non refigam istam promulgationem, quam coactus mullis ejus sceleribus tandem in opus exire mandavi, et quia dixerat manere decretum, jugumque eos Assyriae captivitatis protinus subituros, schema etiam deliberantis assumit, quali videlicet ultione reos consumat, proponitque exempla urbium, quas delatum coelitus delevit incendium.","t":"Verses 5–7. “He shall not return to the land of Egypt, and Assyria himself shall be his king, because they would not turn. The sword has begun in his city, and it shall consume his chosen ones and devour their heads. And my people shall hang upon my return; but a yoke shall be laid on them together, which shall not be taken away.” Above he had said, “They called them; so they went away from their face”; but now he says, “they would not turn”: that is, “those who readily obeyed those who called them away from piety have not been driven even by various afflictions to come back from evil to better things. For when, having lost their wealth, they strove to change their servitude so as to be subject to the Egyptians rather than the Assyrians, they did not deserve to obtain even this, since the sentence that came from our mouth is immovable: that for the time being they would serve no masters but the Assyrians.” So vengeance, once begun, will advance to its work, so that the sword breaks through the cities, iron and flame alike lay waste the whole nobility, and the enemy plunder everything that the rich usually hold dear. “So this people, once mine, deprived of all strength and all comforts, will hang on my return with slow expectation, begging with late prayers and unwelcome groans that I deign to become its helper. But a yoke shall be laid on them together, which shall not be taken away.” “It will prove by events that its tears were ineffective, because I will not unfix this decree, which, compelled by its many crimes, I have at last ordered to go into effect.” And because he had said that the decree stood, and that they would at once come under the yoke of Assyrian captivity, he takes on also the figure of one deliberating about what vengeance to consume the guilty with, and puts forward the example of cities that fire brought down from heaven destroyed.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.11.3 (PL 21:1018a–1018b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-11-3)."},"julian-eclanum-tractatus-prophetarum/1.11.4":{"o":"Vers. 8.–9. Quomodo dabo te sicut Adama, apponam ut Seboim? Conversum est in me cor meum, pariter conturbata est pl(??)nitudo mea. Non faciam furorem irae meae, et non convertar ut disperdam Effraim, quoniam Deus ego, et non homo: in medio tui sanctus, et non ingrediar civitatem. Ea quae olim fuerunt gesta recolendo, ostendit et Israelitas non minus quam Sodomitas, vel posse, vel meruisse consumi; se tamen beneficiorum memorem, quae in honorem sanctorum parentum etiam immeritis eorum liberis contulisset, non ca usque adeo velle rescindi, ut eos effusa penitus internecione consumat. Et ideo se quasi paterno affectu motum esse concussumque denunc(??)at, et quandam poenitudinem suscepisse, quod Sodomitarum perniciem Israeli, vel sub deliberationis specie, fuerit comminatus: subjicitque continuo, Non faciam furorem iras meas, et non convertar, ut disperdam Effraim. Id est, non eo usque clementiam meam indignatione mutabo, ut nullum de Israelitis superesse permittam. Quoniam Deus ego, et non homo: cujus (??)enevolentiam videlicet venis undantibus effluentem, exhaurire non posset offensio, vel cujus dispositionem, dicam semel firmitate gaudentem, ingratorum culpa non mutet. Quod et magister Gentium breviter indicavit, dicendo: Sine poenitentia enim sunt dona et vocatio Dei. Dico enim, inquit, nunquid repulit Deus plebem suam, videlicet, quam ante praescivit? nunquam illam patietur impiarum gentium more deleri. Et nunc ergo, cum debitas plagas pol(??)utis denuntiasse! agminibus, habere se tamen monent eorum, quibus sit partiturus, ostendit. In med o, inquit, tui sanctus, et non ingrediar civitatem. Hunc versum Hieronymus cum vellet exponere, perrexit enumerare, qui civitates condidisse legerentur, et ait primum Cain urbis sibi praesidium comparasse, postea etiam nonnullos criminibus insignes fuisse urbium conditores. Et ideo, Deum commendantem proprie reverentiam sanctitatis, dixisse, quoniam civitatem caveret intrare: atque in hunc modum perrexit asserere, sanctos quosque, et vitam suam philosophiae mancipantes, celebritatem urbium declinare, et montium secreta diligere. Talem autem explanationis colorem, quis sine irrisione consideret? Neque enim hic Dens noster, dicendo se non ingressurum civitatem, urbes generaliter pronunciavit horrere, de quo dictum legimus: Diligit Dominus portas Sion super omnia tabernacula Jacob. Et. Deus in medio ejus non commovebitur: Adjuvabit eam Deus vultu suo. Sed quoniam commemorationem induxerat Sodumorum, vicmarumque urbium, quas sicut in libro Geneseos legimus, ut deleret, ingressus est, dixeratque: Quomodo dabo te, Effraim? quomodo expugnabo te, Israel? Quomodo dabo te ut Adama, ponam te. ut Sebo(??)n? intuleratque continuo: ut non faciam furorem iroe meoe, et non convertar, ut disperdam Effraim, consequenter adjecit: Quoniam Deus ego, et non homo: in medio tui sanctus, et non ingrediar civitatem: id est, de omnibus populis vos elegi, quibus peculiari numine praesiderem, idque in honorem parentum vestrorum, qui mihi acceptissimi vixerant, decrevi atque promisi, quod et si offensionem meam sacrae legis temeratione meruisses, visitarem iniquitates tuas, misericordiam autem meam non penitus auferrem, ut te nimirum sinerem internecione consumi, memoriamque tui nominis prorsus aboleri. Et quoniam Deus ego, et non homo: cujus scilicet decretum variatio nulla convellit: ideo in medio tui versor quidem aeterna sanctitate conspicuus, per quod in peccata tua. castigator insurgo, et foedera quae cum patribus tuis sunt percussa, non temero: urbes tamen tuas nequaquam ita ingrediar, ut Sodomae portas, cum delenda esset, intravi. Et quoniam intulerat de prosperorum parte sermonem, non fuit eontentus dixisse, quia nequaquam Israelitae instar aliarum gentium disperirent, sed quid etiam aliud de eis ordinaverit, misericors percurrit, atque illius temporis, quo soluta captivitate ad solum patrium reducendi essent, intulit mentionem.","t":"Verses 8–9. “How shall I give you up like Admah, set you like Zeboiim? My heart is turned within me; my fullness is troubled together. I will not carry out the fury of my anger, and I will not turn to destroy Ephraim; for I am God and not man, the Holy One in your midst, and I will not enter the city.” By recalling what was done long ago, he shows that the Israelites could be, and deserved to be, consumed no less than the Sodomites; yet that he, mindful of the benefits he had conferred in honor of their holy fathers even on their undeserving children, does not wish these to be revoked so far as to consume them by a slaughter poured out completely. And so he declares that he is moved and shaken as if by a father’s feeling, and has taken up a kind of repentance for having threatened Israel, even in the form of deliberation, with the ruin of the Sodomites; and he at once adds, “I will not carry out the fury of my anger, and I will not turn to destroy Ephraim.” That is, “I will not change my mercy into indignation so far as to let none of the Israelites survive. For I am God and not man,” whose kindness, flowing with abundant veins, offense cannot exhaust, or whose plan, which rejoices, I will say once, in firmness, the fault of the ungrateful does not change. This the teacher of the Gentiles also briefly indicated, saying, “For the gifts and calling of God are without repentance.” “I say, then,” he says, “has God rejected his people,” that is, the one he foreknew? He will never allow it to be destroyed in the manner of the ungodly nations. And now, then, when he had announced due blows to the polluted columns, he shows that he still has in mind those to whom he will be sparing. “The Holy One in your midst,” he says, “and I will not enter the city.” When Jerome wished to explain this verse, he went on to list those who are read to have founded cities, and said that Cain first procured for himself the defense of a city, and that afterward several men notable for crimes were founders of cities; and so God, commending the reverence proper to holiness, said that he would beware of entering a city. And in this way he went on to assert that all holy men, and those who devote their life to philosophy, avoid the throng of cities and love the solitude of the mountains. Who could consider such a coloring of explanation without laughing? For here our God, in saying that he will not enter the city, did not declare that he shudders at cities in general: he of whom we read, “The Lord loves the gates of Zion above all the tents of Jacob,” and, “God is in her midst; she shall not be moved: God will help her with his countenance.” But since he had brought in the memory of Sodom and the neighboring cities, which, as we read in the book of Genesis, he entered in order to destroy them, and had said, “How shall I give you up, Ephraim? How shall I fight against you, Israel? How shall I give you up like Admah, set you like Zeboiim?”, and had at once added, “I will not carry out the fury of my anger, and I will not turn to destroy Ephraim,” he consistently added, “For I am God and not man, the Holy One in your midst, and I will not enter the city”: that is, “I chose you out of all peoples to preside over with a special divine care, and I decreed and promised this in honor of your fathers, who lived most acceptable to me: that even if you deserved my offense by violating the holy law, I would visit your iniquities, but I would not wholly take away my mercy so as to let you be consumed by slaughter and the memory of your name be utterly abolished. And since I am God and not man, whose decree no change overturns, I move indeed in your midst, conspicuous in eternal holiness, by which I rise up as chastiser against your sins, and I do not violate the covenants struck with your fathers; yet I will by no means enter your cities as I entered the gates of Sodom when it was to be destroyed.” And since he had brought in speech from the side of prosperity, he was not content to say that the Israelites would not perish like other nations, but in his mercy he runs through what else he had ordained for them, and brings in mention of that time when, the captivity ended, they would be brought back to their ancestral soil.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.11.4 (PL 21:1018b–1020a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-11-4)."},"julian-eclanum-tractatus-prophetarum/1.11.5":{"o":"Vers. 10. 11. — Post Dominum ambulabunt: quasi leo rugiet, quia ipse rugiet, et formidabunt filii maris. Et volabunt qua*i avis ex Aegypto, et quasi columba de terra Assyriorum: et collocabo eos in domibus suis, dicit Dominus. Quid utique, ait, mirum si ultionem tum maxime calentem pietas nostra moderetur, cum in boc ipso jam tempore gaud a conferendae liberationis informem, nec celatum esse velim, quanta eos majestate, et de servitute barbara liberare, et ad regionem patriam revocare disponam? Veniet, inquam, tempus ut, me vindictae: operam capessente, filii maris, hostilium videlicet turba nationum, haud levius terreantur atque diffugiam, quam gurgites Rubri maris, Israel transeunte, sunt discissi: eadem jussionis potentia in principem Aegyptiorum reflui, qua in salutem piorum fuerant paulo ante suspensi. Tam igitur ex Aegypto, quo post Babylonium triumphum Israelitae confugerant, quam de Assyriorum regione, quo eos Sennacherib abduxerat, quasi columbarium agmina revertentes, nidos pristinos, avitas videlicet regiones, stabili habitatione Complebunt.","t":"Verses 10, 11. — “They shall walk after the Lord; he shall roar like a lion, for he himself shall roar, and the children of the sea shall tremble. And they shall fly like a bird from Egypt, and like a dove from the land of the Assyrians; and I will settle them in their houses, says the Lord.” “What wonder is it,” he says, “if our goodness moderates vengeance when it is hottest, when at this very time I am already shaping the joys of the liberation to be granted, and do not wish it hidden with what majesty I plan both to free them from barbarian servitude and to call them back to their ancestral region? The time will come, I say, when, as I take up the work of vengeance, the children of the sea, that is, the crowd of hostile nations, will be terrified and scatter no less than the waters of the Red Sea were divided when Israel crossed, flowing back on the prince of the Egyptians by the same power of command by which they had shortly before been held back for the safety of the godly.” So returning like flocks of doves, both from Egypt, where the Israelites had fled after the Babylonian triumph, and from the region of the Assyrians, where Sennacherib had carried them off, they will fill their former nests, that is, their ancestral regions, with a stable dwelling.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.11.5 (PL 21:1020a–1020b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-11-5)."},"julian-eclanum-tractatus-prophetarum/1.11.6":{"o":"Vers. 12. — Circumdedit me in (??) negociatione Effraim, et in dolo domus Israel. Judas autem testis descendit cum Deo, et cum sanctis, fidelis [Incipit CAPUT XII. — Vers. 1. —] Effraim pascit ventum, et sequitur aestum. Tota die mendacium et vastitatem multiplicat, et foedus eum Assyriis iniit, et oleum in Aegyptum ferebat. Cum inter comminationis fremitus, quos illius temporis ratio postulabat, per excessum brevem, liberationis gaudia contigisset: ad consequentiam susceptae actionis regressus, Effraim studia, vel quasi incestus, vel quasi indignatus exsequitur: sedulo curans, sicut frequenter notavi, denuntiatis suppliciis subtexere species magnitudinesque culparum, quae nihil invidiae commotioni ejus relinquant, ostendantque ilia supplicia non vitio, sed judicio fuisse prolata. Sic ergo quae sunt per excelsum interjecta, ponent facilem praesentis versus ad superiora contextum: id est, Jugum imponetur eis, quod non auferetur. Cum itaque Circumdedit me in negotiatione Effraim, et in dolo domus Israel, idest, sicut quidam negotiator malus, fraude quam mihi intulisset populus, laetabatur, putabatque cum precabatur se illudere, nec quia dementiam meam noverat subvenire vexatis, plagarum tempore suum confitebatur errorem; sed quia cor ejus non erat rectum mecum, nec emendationem fideliter promittebat, instar illius Pharaonis, qui ubi primum a calamitatibus respirasse!, ad flagitia recurrebat. Vel certe, ut in ipso libri volumine exprobravit propheta, quia aurum et argentum caeteraque, vel ad victum, vel ad cultum pertinentia, quae a Deo susceperat, idolorum cultui mancipabant: idem nunc quoque voluit io elligi, negotiatum Effraim in suam contumeliam, conquerendo: cum videlicet mentiretur se ab idolis, cuncta quae a Deo perceperat, consecutum. Sed cum decem Tribus sub regibus, qui in titulo praeferuntur, his quas diximus iniquitatibus sorduissent, Judas adhuc aliquantum a fratre dissimilis descendit cum Deo testis, et cum sanctis fidelis. Id est, religiosum ducem Ezechiam secutus, studuit majestatem divinae protectionis, et fidem promissionis ostendere, atque in ejus viribus, salutis suae fiduciam, vel inter extremas miserias collocavit. Sicque liberari, mirabili defens one, promeritus, ostendit nec patres suos fuisse deceptos, qui hunc unum Deum tota mente coluissent, nec se potuisse diluvio captivitatis operiri, qui veraci propugnatione gauderet. Ad competentes igitur fines populus uterque pervenit, ut verum Deum sequutus et Judas patrum sanctorum et miraculorum testis evaderet. Samaritae vero, sicut falsos deos, relicta veritate, coluerunt, ita ventis pasci, secuti aestum, id est, vanitates et perniciem, deteguntur. Relicta quippe propugnatione Dei, qune meritis erat impetranda, non precio, tum ab Assyriis, tum ab Aegyptiis auxilia mercabantur, et Assyriis videlicet pecuniam, el Aegyptiis oleum, id est, munera soli fertilia, destinando, per unam quippe speciem, multa signavit. Quod ergo secutum est audiamus.","t":"Verse 12. — “Ephraim has surrounded me with trafficking, and the house of Israel with deceit. But Judah went down as a witness with God, and faithful with the holy ones.” [Here begins chapter 12. — Verse 1. —] “Ephraim feeds on the wind and follows the burning heat. All day long he multiplies lying and devastation; and he made a covenant with the Assyrians, and carried oil to Egypt.” Having touched, in a brief digression, on the joys of liberation amid the roars of threat that the circumstances of that time required, he returns to the sequence of the action he had begun and pursues the pursuits of Ephraim as one inflamed, as it were, or indignant: taking care, as I have often noted, to add to the punishments announced the kinds and magnitudes of the faults, so as to leave nothing to reproach in his anger and to show that those punishments were brought forward not by a fault but by judgment. So the things inserted by way of digression will give the present verse an easy connection with what went before, namely, “A yoke shall be laid on them, which shall not be taken away.” “Ephraim has surrounded me with trafficking, and the house of Israel with deceit”: that is, like some bad trader, the people rejoiced in the fraud it had worked on me, and thought it was mocking me when it prayed; not because it knew that my mercy comes to the help of the afflicted did it confess its error in the time of blows, but because its heart was not right with me, it did not faithfully promise amendment, like that Pharaoh who, as soon as he breathed again from calamities, ran back to his outrages. Or else, as the prophet reproached in the earlier part of the book, because they enslaved to the worship of idols the gold and silver and other things pertaining to food or to adornment which they had received from God, he wished the same to be understood now too, complaining that Ephraim had traded to his insult: when, that is, it lied that it had obtained from idols everything it had received from God. But while the ten tribes, under the kings named in the title, were filthy with these iniquities we have mentioned, Judah, still somewhat unlike its brother, “went down as a witness with God, and faithful with the holy ones.” That is, following its religious leader Hezekiah, it strove to show the majesty of divine protection and the faithfulness of the promise, and placed its confidence of safety in his strength even amid extreme miseries. And so, having deserved to be freed by a wonderful defense, it showed both that its fathers had not been deceived in worshiping this one God with their whole mind, and that it could not be covered by the flood of captivity, rejoicing as it did in a truthful defender. So both peoples came to fitting ends: Judah, having followed the true God, came out a witness to its holy fathers and to miracles; while the Samaritans, as they abandoned the truth and worshiped false gods, are shown to feed on the winds and follow the burning heat, that is, vanities and ruin. For, abandoning the defense of God, which was to be obtained by merits, not by money, they bought help now from the Assyrians, now from the Egyptians, sending money to the Assyrians and oil, that is, the gifts of a fertile soil, to the Egyptians: by one kind he signified many. Let us hear, then, what followed.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.11.6 (PL 21:1020b–1021c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-11-6)."},"julian-eclanum-tractatus-prophetarum/1.12.1":{"o":"Vers. 2. — Judicium Dei eum Juda, et visitatio super Jacob. Juxta vias ejus, et juxta adinventiones ejus reddet ei. Nomine Jacob, decem tribuum populos indicavit. Diversitas studiorum, inquit, diversitatem quoque expugnationis exegit, ut judicium Domini pro Judae salute consisteret, Samaritas vero visitatio severa percelleret.","t":"Verse 2. — “The judgment of God is with Judah, and visitation upon Jacob. According to his ways and according to his devices he will repay him.” By the name Jacob he meant the peoples of the ten tribes. “The difference of their pursuits,” he says, “required a difference of assault as well, so that the judgment of the Lord stood for the safety of Judah, while a severe visitation struck the Samaritans.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.12.1 (PL 21:1021c–1022a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-12-1)."},"julian-eclanum-tractatus-prophetarum/1.12.2":{"o":"Vers. 3.–6. — In utero supplantavit fratrem suam, et in fortitudine sua directus est cum Angelo. Et valuit ad Angelum, et confortatus est, et flevit, et rogavit eum: in Bethet invenit eum, et ibi locutus est nobiscum. Et ad Dominum Deum tuum converteris: misericordiam et judicium custodi et spera tu Deo tuo semper. Recordatur ut supra coepit, nobilitatis antiquae, ur quicquid honorum stirps electa promeruit, vel quicquid virtutis ostendit, ad arguendam posterorum vilitatem proficiat. Ac si diceret. En quo parente generati, ad quae ludibria pervenerunt: quantumque a priscorum degeneravere virtutibus. Jacob siquidem ita fuit appetens gloriae, ut antequam in hanc lucem de utero matris exiret, propheticum inierit cum fratre certamen: quodque vix ipsa natura credi permitteret, plantam germani, cui erat etiam primogenita non fraudibus sed meritis erepturus, invasit. Auspicium ergo lucis cum testimonio dignitatis assumpsit, ostendens videlicet, quod placita Deo polleret generositate, cur frugem secuturae virtutis contigisset etiam ante sentiendi tempora, polliceri. Sicque deinceps, cum ad juvenilem venisset aetatem, et percepta jam primogeniti benedictione conspicuus, trucibus fratris appeteretur insidiis, longum exilium, consilium sancte matris secutus, arripuit: nullisque humanis opibus, caeterum Dei tantum, cui apud Bethel sibi apparenti decimas voverat, confis s(??)et prosperatus auxilio, virtutum ac vir um suarum magnitudinem, quam ante experimento nesciebat, agnovit. Nam cum post longi temporis spacium, ai habitationem paternam locupletatus rediret, et subito germani territus fuisset occursu. Angelus in specie hominis ei obviavit, dignatusque est cum timente luctari, ita sane ut non illum exerta majestate deprimeret, sed quasi aequalis cum aemulo, inferiorve certaret. Quod ubi beatus Jacob, ut foelix robore, ita etiam prudentia oculatus, aspexit, videlicet Dominum suum magna pietate se ideo submittere, ut quae de servi sui sublimatione disposuerat, indicaret, id est, quod eo protectore sublimandus esset, quo colluctatore, bene extitisset superior, fleretque ad intelligendum idoneus, quod ita eum nemo mortalium violaret, ut nec superior natura idipsum posset efficere: proinde cum tam profundum consilium patriarcha sensisset, spiritum illico humilitatis non elationis assumsit, et ut benediceretur ab eo, cui videbatur praevaluisse, lacrymosis supplicationibus depoposcit. Nec illa colluctatoris sui simulatione deceptus est, ut se quasi fortiorem putaret: sed sicut ad ferendum adversa mag(??)animus, ita ad dignoscendum occulta sollicitus, intellexit, ipsum esse qui se comprehensibilibus imaginibus dignaretur induere, quem vidisset apud Bethel, scalae a terra in caelum pertingentis cornibus innitentem. Ibi ergo brevi compellatione didicisse meruit, et quanta esset divinitas apparentis, et quod servi fidelis officium, sine quo Deo penitus placere non possit, ut omnipotentiam videlicet credat et fateatur auctoris, eique tota mente per omnem vite suae confidat aetatem. Dominus Deus exercituum, Dominus memoriale ejus. Id est, iia Dei ini memor esse debebis, ut ipsum semper propugnatorem dominumque fatearis. Sed boc ad dogma respicit: a parte vero morum, studium justicae misericordiaeque custodi. Spera in Deo tuo semper, ut, vel cum eo continua virtute consistas, vel si fuerit interpolata devotio, ad eum, suscepta emendatione, concurras. Quas virtutis regulas, ad beatitudinis apicem certo tenore ducentes, et foeliciter exercuit, et posteris suis custodiendas reliquit. Unde et ex exiguo loco, in tantum dignitatis ascendit. ut terra Repromissionis ipsius posteris traderetur.","t":"Verses 3–6. — “In the womb he supplanted his brother, and in his strength he was made straight with the angel. And he prevailed over the angel and was strengthened, and he wept and besought him; at Bethel he found him, and there he spoke with us. And you shall turn to the Lord your God: keep mercy and judgment, and hope in your God always.” As he began above, he recalls their ancient nobility, so that whatever honors the chosen stock deserved, or whatever virtue it showed, may serve to rebuke the worthlessness of the descendants. As if he said: “See from what a father they were born, and to what mockeries they have come; how far they have degenerated from the virtues of their ancestors.” For Jacob was so eager for glory that before he came out from his mother’s womb into this light he entered into a prophetic contest with his brother, and, as nature itself would scarcely let us believe, seized the heel of his brother, from whom he was to take even the birthright, not by fraud but by merit. So he received the first omen of life with a testimony of dignity, showing that he was strong in a nobility pleasing to God, since it had befallen him to promise the fruit of virtue to come even before the age of feeling. Then, when he had come to young manhood and was distinguished by having received the blessing of the firstborn, and was sought by his brother’s savage plots, he took up a long exile on the advice of his holy mother; and trusting in no human resources but only in the help of God, to whom he had vowed tithes when God appeared to him at Bethel, he prospered and came to know the greatness of his virtues and his strength, which he had not known before by experience. For when, after a long space of time, he was returning enriched to his father’s dwelling, and had been terrified by his brother’s sudden approach, an angel met him in the form of a man and deigned to wrestle with the fearful man, in such a way that he did not crush him with majesty put forth, but contended as an equal with a rival, or as an inferior. When blessed Jacob, as happy in strength as he was clear-sighted in prudence, saw this, namely that his Lord submitted himself with great kindness in order to show what he had planned for the exaltation of his servant (that he would be exalted under the protection of the one over whom, as wrestler, he had come out superior; and he wept, being fit to understand that no mortal would so harm him, since not even a higher nature could do it): when the patriarch had perceived so deep a plan, he at once took up a spirit of humility, not of pride, and begged with tearful supplications to be blessed by the one over whom he seemed to have prevailed. Nor was he deceived by his wrestler’s pretense into thinking himself the stronger; but as he was great-hearted in bearing adversity, so he was careful in discerning hidden things, and understood that this was the one who deigned to clothe himself in images that could be grasped, whom he had seen at Bethel leaning on the top of the ladder reaching from earth to heaven. There, then, he was found worthy to learn by a brief address both how great the divinity of the one appearing was, and what the duty of a faithful servant is, without which he cannot please God at all: namely, to believe and confess the almighty power of the Maker and to trust him with his whole mind through the whole span of his life. “The Lord God of hosts, the Lord is his memorial.” That is, you must so remember God as always to confess him your defender and Lord. But this concerns doctrine; as regards conduct, keep the pursuit of justice and mercy. Hope in your God always, so that either you stand with him in continuous virtue, or, if your devotion has been interrupted, you run back to him having taken up amendment. These rules of virtue, which lead by a sure course to the summit of blessedness, he both practiced happily and left to his descendants to keep. And so from a small beginning he rose to such dignity that the land of promise was handed over to his descendants.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.12.2 (PL 21:1022a–1023a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-12-2)."},"julian-eclanum-tractatus-prophetarum/1.12.3":{"o":"Vers 7. 8.— Cannam, in manu ejus statera dolosa, calumniam dilexit. Ei dixit Effraim, Verumtamen dives effectus sum, inveni idolum mihi, omnes labores mei non invenient mihi iniquitatem, quum peccavi. Cum generosa beati Jacob facta narraret, a quo posteros suos degenerasse conqueritur, Canaam subito intulit mentionem, non ut ad gentem aliam transiret oratio, sed ut more prophetarum, per nimiam indignationem. Canaam ipsos Israelis posteros nominaret, cui nimirum similiores moribus exstitissent. Hanc autem invecti· nis speciem, et apud alios quidem, sed praecipue apud beatum Esaiam, el Ezechiclem, et apud Danielem, cum senes adulteros convinceret, invenimus. Hujus ergo tenore censurae, in praesenti quoque loco commemoratio Canaam, id esi, profanae gentis inducta est, nt fieret sensus ejusmodi: Sed quid ego varia insignia paternae generositatis evolvo, a quibus turba ista, quam defleo, tanto spacio dilapsa convincitur, ut non immerito soboles Canaam nuncupetur? In ejus ergo manu, calumnia diligenti statera, sed nimis dolosa, consistit: quod eo valet, ut ostendam illum non errore, sed studio potius judicioque delinquere. Ubi enim talis animae versatur affectus ut non impetu aut negligentia, sed cum deliberatione, quasi suspensis ab utraque parte ponderibus, nefanda committat, dicitur peccasse sub trutina. De quo sensu illud etiam apud beatum David legimus: Verumtamen mendaces filii hominum in stateris, ut decipiant ipsi de. vanitate in idipsum. Cum ergo hoc praecipuum sit humani ingenii munus, ut quid obedire debeat, quid vitare, perpendiculo rationis, et momentis collationis examinet, profanatus populus veritatem in mendacio detinens, admovit quidem stateram negotiis, sed dolosam: melioribus videlicet deteriora praeponens, et noxiis magis quam utilibus ad quiescens. Quod autem ait, Calumniam dilexit, potest et ad illud referri, quod iu superioribus accusavit: id est, quod tantam impudentiam plebs ingrata, quasi obscoena mulier, induisset, ut ci omnia quae vel ad cultum, vel ad vicium, rerum unicus creator coniuicrat, a suis id se consequi amatoribus mentiretur. Propter quod iratus Dominus, ablaturum se et lanam et (??)mum, quae operierant ejus ignominiam, repromisit, ut ingratorum scelera deformitas et nuditas secuta convinceret. Hujus autem calumniae denotantur apud beatum quoque Hieremiam. Nam cum, denunciatis per mullos prophetas cladibus, Jerusalem interiisset, atque tota gente Judaeorum in Babyloniam translata, pauci ad colendos agros essent relicti, tamtam mentis suae in delinquendo pertinaciam publicarunt, ut dicere non timerent, quia ex quo reginam coeli colere, atque reliqua vicinarum gentium idola destitissent, ex illo quoque tempore cuncta eos adversa sequerentur. Ergo ejusmodi opinionibus, vero et clementissime Deo quasi calumniam commovebant, falsissime praedicando, foelices se habuisse dies, cum ab eo discederent, miseros, cum ad illum redirent. Proinde fallax mentis trutina Canaam magis illos, quam Israelis, fecit posteros nuncupari, non momentaneo, ut diximus, impetu, caeterum explorata impietate peccantes: et ideo veri judicii pondera non habentes, in rebus brevissimis, et umbrarum instar elabentibus, salutis et prosperitatis suae fiduciam collocabant. Omnes, inquit, labores mei non invenient mihi iniquitatem, quam peccavi. Id est, cum perpetratis sceleribus urgerentur, tamen tutos se fore elaboratis opibus autumabant, lautum se opulentiae collegisse dicentes ut ad eos non posset aerumna pervadere. His proinde staterae suae fiaudibus ludebantur, cum, Deo excelso ad judicium operum prodeunte, putarent, quod supellex varia, vel pecunia conclusa reos protegeret.","t":"Verses 7, 8. — “Canaan: in his hand is a deceitful balance; he has loved false accusation. And Ephraim said, Yet I have become rich; I have found an idol for myself; all my labors will not find in me the iniquity that I have sinned.” While he was narrating the noble deeds of blessed Jacob, from whom he complains his descendants have degenerated, he suddenly brought in the mention of Canaan: not so that his speech might pass to another nation, but so that, in the manner of the prophets, out of excessive indignation, he might name the very descendants of Israel Canaan, whom they had become more like in conduct. We find this kind of invective in others too, but especially in blessed Isaiah and Ezekiel, and in Daniel, when he convicted the adulterous elders. In the tenor of this censure, then, mention of Canaan, that is, of a profane nation, is brought in in the present passage too, so that the sense is this: “But why do I unroll the various honors of the fathers’ nobility, from which this crowd that I lament is shown to have slipped so far that it is not undeservedly called the offspring of Canaan? In his hand, then, is a balance that loves false accusation, but is all too deceitful”: which serves to show that he sins not by error but rather by zeal and judgment. For where the disposition of a soul is such that it commits abominations not by impulse or negligence but with deliberation, as if with weights hung on both sides, it is said to have sinned on the scale. In this sense we also read in blessed David: “But the sons of men are liars on the balances, to deceive from vanity together.” Since the chief function of the human mind is to examine by the plumb line of reason and the weights of comparison what it should obey and what it should avoid, the profaned people, holding down the truth in a lie, did indeed apply a balance to its affairs, but a deceitful one, placing worse things before better and assenting to harmful rather than useful things. What he says, “He has loved false accusation,” can also be referred to what he accused earlier: that the ungrateful people had put on such impudence, like an obscene woman, as to lie that it obtained from its lovers everything for food or adornment that the one Creator of things had given. For this reason the angry Lord promised that he would take away the wool and [linen] that covered its shame, so that ugliness and nakedness following would convict the crimes of the ungrateful. Such false accusations are also noted in blessed Jeremiah. For when, after the disasters announced by many prophets, Jerusalem had perished, and the whole Jewish nation had been carried off to Babylon, and a few had been left to cultivate the fields, they showed such obstinacy of mind in sinning that they were not afraid to say that from the time they had ceased to worship the queen of heaven and the other idols of the neighboring nations, all adversities had followed them. By such opinions, then, they brought a kind of false accusation against the true and most merciful God, proclaiming most falsely that they had had happy days when they departed from him, and wretched ones when they returned to him. So the deceitful balance of the mind caused them to be called the descendants of Canaan rather than of Israel, since they sinned, as we have said, not by a momentary impulse but with considered ungodliness; and therefore, not having the weights of true judgment, they placed the confidence of their safety and prosperity in very brief things that slip away like shadows. “All my labors,” he says, “will not find in me the iniquity that I have sinned.” That is, though pressed by the crimes they had committed, they nonetheless thought they would be safe by the wealth they had worked for, saying that they had gathered so lavish an opulence that hardship could not reach them. They were mocked, then, by these frauds of their balance, thinking, when the most high God comes forth to judge works, that varied furniture or hoarded money would protect the guilty.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.12.3 (PL 21:1023b–1024b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-12-3)."},"julian-eclanum-tractatus-prophetarum/1.12.4":{"o":"Vers. 9. — Et ego Dominus Deus tuus, ex terra Aegypti, adhuc sedere te faciam in tabernaculis, sicut in diebus festivitatis. Staterae, ergo illius, id est, deliberationis tuae fraudes, exitu rerum a(??)testante, cognosces, ut, quod ratione noluisti, angore fatearis, me esse unicum Deum tuum, qui te a tempore liberationis Aegyptiae, in peculiarem populum sum mihi dignatus adsciscere. Cujus animadversionem adeo nullis, aut praesidiis, aut poteris divitiis submovere, ut non solum denunciatae servitutis jugum subire tibi necesse sit, verum sia tutis sub ea manere temporibus, quibus demum evolutis, gaudia libertatis postrema gustabis. Ergo hoc sensu, inter comminat onis fremitus, aliquid de prosperis videtur illatum, ut ad confirmationem praecessurae captivitatis valeret, ne quis ambigeret inferendas miserias, quas didicisset, succedentibus prosperis, terminandas. Possemus autem etiam illud adferre, quod ex usu nimirum Scripturarum veniret, denuntiationem permisceri tristium, vel laetorum, ut nec continuata gaudia mentes resolvant, nec tristia continua debilitent. Sed priorem sensum loci videtur juvare contextus. Denique severa, nt coeperat, oratione progreditur.","t":"Verse 9. — “And I am the Lord your God from the land of Egypt; I will yet make you dwell in tents, as in the days of the festival.” “You will recognize, then, by the testimony of the outcome, the frauds of that balance, that is, of your deliberation, so that what you would not confess by reason you will confess by anguish: that I am your only God, who from the time of the liberation from Egypt deigned to take you to myself as a special people. My punishment you can by no means remove with any defenses or riches, so that not only must you come under the yoke of the servitude announced, but you must also remain under it for set times, at the end of which you will at last taste the joys of freedom.” In this sense, then, something of prosperity seems to be brought in amid the roars of threat, so as to serve to confirm the coming captivity, lest anyone doubt that the miseries would be inflicted, which he had learned would be ended by the prosperity that followed. We could also bring forward this, which certainly comes from the usage of the Scriptures: that the announcement of sad and joyful things is mixed, so that neither continuous joys loosen minds nor continuous sorrows weaken them. But the context seems to support the first sense of the passage. Then he goes on, as he had begun, with severe speech.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.12.4 (PL 21:1024b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-12-4)."},"julian-eclanum-tractatus-prophetarum/1.12.5":{"o":"Vers. 10. — Locutus sum super prophetatas et ego visiones multiplicavi, et in manu prophetarum adsimilatus sum. Nunquam, videlicet, deposui curam medendi, sed per prophetas meos, tam loquendo restiti, quam gerendo, ut providentiam meam intelligerent atque faterentur, qui tanta eis indulgentia consulebam, ut non satis dignas majestate mea species, in quibus propius eis conversarer, assumerem in manibus. Ego idem operibus (sic) in oculis prophetarum non sum dedignatus his assimilari formis sive person(??)s, quae etsi clementiam decerent (ut est illud quod paulo ante dixi, quia ut formidinem de corde Israelis expellerem, personam invalidi luctatoris assumpsi: ut beati Moysi tempore, transfigurari in ignem quo rubus non consumeretur, elegi: velut agni sanguine Israelitarum limina communivi, multaque alia, quae in hunc modum diversis temporibus acta legimus) ut appareret videlicet Deus noster in his imaginibus, quas dispensatio suscepta poscebat, non quae majestati illius competebant. Sed videamus reliqua.","t":"Verse 10. — “I have spoken through the prophets, and I have multiplied visions, and by the hand of the prophets I have been likened.” “I never laid aside the care of healing, but through my prophets I persisted both by speaking and by acting, so that they might understand and confess my providence, since I took thought for them with such indulgence that I took on forms not worthy enough of my majesty, in which I might converse more nearly with them. I, the same, did not disdain in my works, before the eyes of the prophets, to be likened to these forms or persons which, though they befitted mercy (as I said a little before: to drive fear from the heart of Israel I took on the person of a weak wrestler; in the time of blessed Moses I chose to be transfigured into a fire by which the bush was not consumed; I fortified the doorposts of the Israelites as with the blood of a lamb; and many other things which we read were done in this way at various times),” so that our God might appear in those images which the dispensation he had undertaken required, not those which befitted his majesty. But let us see the rest.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.12.5 (PL 21:1024b–1025a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-12-5)."},"julian-eclanum-tractatus-prophetarum/1.12.6":{"o":"Vers. 11. — Si Galgal idolum, tamen frustra erant in Galgal bobus immolantes. Post eorum commemoritionem, quae clementer egisset, reducta est, unde fuerat inchoata conquestio, suo sensu, ejusmodi: En quae ingratae plebis experior post tot beneficia mea, post tot dona, totque miracula; apertos in contumeliam meam secratur errores, et non aliqua argumentorum subtilitate decepta, confessae amentiae subjugatur! Si Galgal idolum: tamen frustra erant in Galgal immolantes bobus. De quo loco, et supra dixit: Omnes nequitiae eorum in Galgal. Per caussalem ergo conjunctionem, id est, Si, sententiam convincentis induxit. Id est, cum nulli sit dubium, solas esse in ipsis locis brutarum pecudum imagines collocatas, in quibus utique, et si ipsas pecudes statuissent, supplicantibus tamen prodesse non possent: nunc vero, cum rerum vilium viliora illic simulachra, sentiendique ignara visantur, neque sibi, neque aliis quampiam utilitatem datura, tamen frustra erant in Galgal bobus immolantes: ac si diceret, credereturne hoc committi posse, antequam fieret, ut apertam stultitiam et profanitatem, nihil in se amplius, quam reatum ultimum continentem, plebs quondam virtutibus clara sequeretur? postque illos ritus et majestate reverendos, ad vilia fanaticorum instituta descenderet, atque idola, vel mediocriter sapientum subjecta derisui, frustra, id est, absque ulla, vel brevis commodi utilitate suspiceret? Sed cum esset amentia clarior die, si homines pecudibus supplicandum putarent, fore tamen turbas, quae sibi a boum imaginibus foelicitatem conferri posse arbitrarentur? Nam et altaria eorum, quasi acervi super sulcos agri. Consequenter autem profanos ritus, observationum quoque vilitas ipsa convincit, ut sine aliquo locorum delectu aras exstruant, et probrosos deos tumultuariis venerentur altaribus. Ergo quasi cum gemitu et admiratione, quam disseruimus prolata vox est: Si Galgal idolum, tamen frustra erant in Galgal bobus immolantes: nam et altaria eorum quasi acervi super sulcos agri, Sed quid subjiciat, audiamus.","t":"Verse 11. — “If Gilgal is an idol, yet in vain were they sacrificing oxen in Gilgal.” After recalling what he had done in mercy, the complaint is brought back to where it began, with a sense like this: “See what I experience from an ungrateful people after so many of my benefits, after so many gifts and so many miracles: it pursues open errors to insult me, and, not deceived by any subtlety of arguments, it is subjugated to confessed madness!” “If Gilgal is an idol, yet in vain were they sacrificing oxen in Gilgal.” Of this place he said above too, “All their wickedness is in Gilgal.” By the causal conjunction, “if,” he brought in the sentence of one who convicts. That is: “Since no one doubts that only images of brute cattle were set up in those places, in which, even if they had set up the cattle themselves, these could not help their suppliants, whereas now even viler images of vile things are seen there, without any sense, giving no use to themselves or to others, yet in vain were they sacrificing oxen in Gilgal”; as if he said, “Would anyone have believed, before it happened, that this could be committed: that a people once famous for its virtues should follow open folly and profanity, containing nothing but the utmost guilt; and after those rites revered for their majesty, should go down to the base institutions of fanatics, and look up, in vain, that is, without any profit of even brief advantage, to idols exposed to the derision even of the moderately wise? Though it would be madness clearer than day if men thought cattle should be prayed to, there would still be crowds who thought happiness could be conferred on them by images of oxen?” “For their altars too are like heaps on the furrows of the field.” Consequently, the very baseness of their observances also convicts the profane rites: they build altars without any choice of place, and venerate disgraceful gods at makeshift altars. So with groaning and wonder, as it were, the voice we have discussed was uttered: “If Gilgal is an idol, yet in vain were they sacrificing oxen in Gilgal; for their altars too are like heaps on the furrows of the field.” But let us hear what he adds.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.12.6 (PL 21:1025a–1025c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-12-6)."},"julian-eclanum-tractatus-prophetarum/1.12.7":{"o":"Vers. 12. 13. — Fugit Jacob in regionem Syrice, et servivit Israel in uxorem, et in uxore servivit. In propheta autem eduxit Dominus Israel de Aegypto, et in propheta salvatus est. Quia non historicae narrationis tenore commemorationem intulit antiquorum, sed sub impetu et dolore degeneres posteros arguendi, recoluit facta majorum; ideo quasi fluctuabundus sermo progreditur, ut invicem sibi exprobratio laudatioque succedat, objurgationique pondus praedicatio antiquae nobilitatis adjungat. Pro(??)nde, ut instituerat, labores beati Jacob, qui et Israel appellatus est, proventusque dinumerat. Cujus utique nomine gens tota signatur. Propter quod et ipsius praecipue intulit mentionem, atque ut dicere coeperamus, Jacob ille, de cujus stirpe descendunt, consiliis sanctae matris obtemperans, in Deo suo tantum spem ac fiduciam futurae prosperitatis reponens, regionem patriam dereliquit, ac Mesopotamiae lines solus atque exui intravit, nullum habens (??)isi de generosa indole comme(??)nationis auxilium. Cujus conciliatu statim societatem ejus Laban avunculus concupivit. Et ne gratui us esset labor generosi juvenis amatae virginis nuptias toleranda septennii servitute despondit: in quo tempore cum magua ejus fides industriaque patuisset, servitutis et (??)uptiarom geminata conditio et. Hoc est enim quod ait, in uxore servivit, id est, officium pastorale pro impetrandis nuptiis, sicut historia narrat, exercuit. Quod autem ait. Et in uxore servivit, id est, conjugii ne cede proposita, gregem soceri custodivit. In propheto autem eductus est, quonia(??)n eduxit Dominus Israel de Aegypto, et in propheta servulus est. A parve(??)n me exordiis, et adeo parvis ut opere mercenario pasceretur, usque ad eam magnitudinem poculi divitiarumque pervenit, ut eum jam Aegyptus tota quodammodo capere non valeret, atque ut primo helici ai ejus inviderat, sic deinceps lib ratiom et Pharao cum suis periret agminibus, illamque attritae Aegypti gloriam, baud humanis viribus, cae(??)erum tam declarandis patrum meritis, quam instituemdis sacris ritibus, agnosceret se consecutum. Nequaquam vero in duce aliquo bellicoso, se(??) in propheta servatus est; videlicet beato. Moyse, qui eum famosis illis, quae legimus, miraculis vendicavit. Quae ergo erit satis digna conquestio, quod gens, quae fuerit tam illustri stirpe conspi(??)ua, nunc stultitia insignis, et solis agat famosa criminibus?","t":"Verses 12, 13. — “Jacob fled into the region of Syria, and Israel served for a wife, and for a wife he served. But by a prophet the Lord brought Israel out of Egypt, and by a prophet he was saved.” Since he brought in the mention of the ancients not in the course of a historical narrative but recalled the deeds of the forefathers under the impulse and grief of rebuking degenerate descendants, his speech goes forward as if surging, so that reproach and praise succeed each other, and the proclamation of ancient nobility adds weight to the rebuke. So, as he had begun, he lists the labors and successes of blessed Jacob, who was also called Israel, by whose name the whole nation is marked; which is why he brought him in especially. As we had begun to say, that Jacob, from whose stock they descend, obeying the counsels of his holy mother and placing his hope and confidence of future prosperity only in his God, left his native region and entered the borders of Mesopotamia alone and stripped of everything, having no help but the recommendation of his noble character. Won over by this, his uncle Laban at once desired his partnership. And so that the noble youth’s labor would not be unpaid, he promised him marriage with the maiden he loved for seven years of servitude; and during that time, since his great faithfulness and industry had become plain, the condition of servitude and marriage was doubled. This is what he says, “He served for a wife,” that is, he exercised the office of shepherd to obtain the marriage, as the history tells. And what he says, “And for a wife he served,” means that, the marriage being set before him as a reward, he kept his father-in-law’s flock. “But by a prophet he was brought out, for the Lord brought Israel out of Egypt, and by a prophet he was saved.” From small beginnings, and so small that he was fed by hired labor, he came to such greatness of people and riches that all Egypt could, in a way, no longer hold him; and as Pharaoh had at first envied his happiness, so afterward Pharaoh perished with his columns because of his liberation, and he recognized that he had gained that glory of crushed Egypt not by human strength but for the declaring of his fathers’ merits and for the establishing of holy rites. He was saved not by some warlike leader, but by a prophet, namely blessed Moses, who delivered him by those famous miracles that we read. What complaint, then, will be worthy enough, that a nation conspicuous for so illustrious a stock is now notable for folly and famous only for crimes?","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.12.7 (PL 21:1025c–1026b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-12-7)."},"julian-eclanum-tractatus-prophetarum/1.12.8":{"o":"Vers. 14. — Ad iracundiam me provocavit Effraim in amaritudinibus suis, et sanguis ejus super cum veniet, et opprobrium ejus restituet et Dominus suus. Commemoratio patrum reddidit filiorum crimen horridius, idque indicat exclamatio subjecta censoris, qui se ad amaritudinem et indignationem, quae in pejus ullum iret, adactum esse testatur. Et ideo vigore licet pronuntiantis insurgens, a se tamen vindictae ipsius repellit invidiam, elaboratisque suppliciis Effraim interiisse denunciat, qui salutarium disciplinarum desertor, se prorsus auctore, et degeneravit et corruit.","t":"Verse 14. — “Ephraim provoked me to anger in his bitternesses, and his blood shall come upon him, and his Lord shall repay him his reproach.” The recollection of the fathers made the crime of the sons more horrible, and this is shown by the exclamation of the censor that follows, who testifies that he has been driven to a bitterness and indignation that would go no further. And so, although he rises with the force of one pronouncing sentence, he nevertheless drives away from himself the reproach of the vengeance itself, and announces that Ephraim, who deserted saving teachings, perished by punishments he had worked out for himself, having degenerated and fallen wholly by his own doing.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.12.8 (PL 21:1026b–1026c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-12-8)."},"julian-eclanum-tractatus-prophetarum/1.13.1":{"o":"Vers. 1. 2. — Loquente Effraim, horror invasit Israel, et deliquit in Baal, et mortuus est, Et nunc addiderunt ad peccandum, feceruntque sibi conflatile de argento suo, quasi similitudinem idolorum, factura artificum totum est, his ipsi dicunt. Immolate, homines, vitulos adorantes. Induxit eorum, quae a tempore divisarum tribuum commiserant mentionem, sed eo ordine, quem indignatio magis, quam narratio postulabat. Effraim siquidem in praesenti loco, Jeroboam principem divisionis appella, qui, ut simulachra vaccarum populus veneraretur, edixit. Postea vero Baal idoli cultum Achab cum Jesabel suscepit, quam profanitatem Hieu severitate congrua legitur vindicasse. Proinde ista idolorum consecratio, et prima cojpit in populo, et ultimo tempore conqutevit. Sed cum hic sil his oriae ordo, que n diximus, nunc partem ejus mutavit invectio. Loquente enim Effraim, id est, ad cultum daemonum convocante Jeroboam, horror Israelem invasit. Videlicet enim timorem illico superstitionis assumps(??)t, et quasi verum numen exitmuit: vel certe eum colendi suscepit effectum, per quem aeterno judici mereretur honeri. Neq e hoc perpetrasse contentus, aliis quoque sacrileg(??)s colla submisit, et Baath instituta complexus, calamitatum etiam experimenta persensit, neque ullum studium emendationis assumens, ex illorum ruinis, qui varia hostium inruptione corruerant, vel cum, Hieu vindicante, ipsum idolum cum suis cultoribus delebatur; nullus tamen, inquit, in istis excitari potuit correctionis affectus. Sed nunc, inquit, addiderunt ad peccaudum, feceruntque sibi conflatile de argento suo, quasi similitudinem idolorum: non utique quod post tempora Achab vitulorum coeperint simulachra venerari, sed quoti ea, quae nec post castigationem reliquerunt, addidisse dicantur. Ipsa enim profanitas, nisi rebellibus studiis augeretur, nec posset esse continua. Factura, Inquit, artificum totum est: his ipsi dicunt. Immolate homines, vitulos adorantes. Hoc non sine ratione repetivit, toto jam volumine ventila(??)um, sed ut fieret sensus ejusmodi: Quir(??) le(??)i a rerum e(??)st novitas incauta conciliet, mora tamen examnante profecto vilescunt, nec continua veneratio, nisi bis quae certis pollent insignibus, exhibetur. Hic autem cum vilitatem et vanitatem operis, ut ratio, ita aetas longa detexerit: id est, numinibus gentium, non dico potestatem, sed nec formam ullam inesse, nisi cum manus opificum fingendi gnara tribuisset, profanus tamen populus ariolorum vocibus libenter auscultat, nimirum imperantibus, ut vtulis ratione sensuque carentibus supplicem homines, precum ac victimarum oblatione famulantes:","t":"Verses 1, 2. — “When Ephraim spoke, horror seized Israel; and he sinned in Baal and died. And now they have added to sinning, and have made for themselves a molten image of their silver, like the likeness of idols; it is all the work of craftsmen. To these they say, Sacrifice, you men who worship calves.” He brought in mention of what they had committed since the time of the division of the tribes, but in the order that indignation rather than narrative required. For in the present passage he calls Ephraim Jeroboam, the leader of the division, who decreed that the people should venerate the images of heifers. Afterward Ahab with Jezebel took up the worship of the idol Baal, a profanity that Jehu is read to have avenged with fitting severity. So this consecration of idols both began first among the people and lasted until the last time. But while the order of the history is as we have said, the invective has now changed part of it. “When Ephraim spoke,” that is, when Jeroboam called them to the worship of demons, “horror seized Israel.” For it at once took up the fear of superstition and dreaded it as if it were a true divinity; or else it took on the zeal for worship by which it deserved to be [punished] by the eternal judge. Not content to have done this, it bowed its neck to other sacrileges too, and, embracing the institutions of Baal, felt also the experience of calamities; yet it took up no zeal for amendment from the ruin of those who had fallen by various inroads of enemies, or when, under Jehu’s vengeance, the idol itself was destroyed with its worshipers. “No feeling of correction,” he says, “could be roused in them by these things. But now,” he says, “they have added to sinning, and have made for themselves a molten image of their silver, like the likeness of idols”: not, certainly, that after the times of Ahab they began to venerate images of calves, but that they are said to have added what they did not abandon even after chastisement. For profanity itself could not be continuous unless it were increased by rebellious pursuits. “It is all the work of craftsmen,” he says; “to these they say, Sacrifice, you men who worship calves.” He repeated this, already aired through the whole book, not without reason, but so that the sense might be this: “Although the novelty of things may win over the incautious lightly, yet as time examines them they surely grow cheap, and continual veneration is shown only to those things that are strong in sure marks. But here, when long age as well as reason had uncovered the worthlessness and emptiness of the work, namely that the divinities of the nations have, I do not say no power, but not even any form except what the hand of craftsmen skilled in shaping gave them, the profane people nevertheless listens gladly to the voices of soothsayers, who command that men pray to calves lacking reason and sense, serving them with offerings of prayers and victims.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.13.1 (PL 21:1026c–1027b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-13-1)."},"julian-eclanum-tractatus-prophetarum/1.13.2":{"o":"Vers. 3. — Idcirco erunt quasi nubes matutinoe, et sicut res matutinus praeteriens, sicut pulvis turbinis raptus, et sicut fumus de fumario. Supra dixerat, quod sanguis ejus super caput illius esset, et opprobrium ejus restitueretur ipsi, et nunc idem repetivit, vel execrando cumulavit, quod quoniam extremae se stultitiae subdidissent, honorem videlicet Dei ad simulachra pecudum transferendo, et ipsi ita viliter disperirent, ut fumus, ut pulvis, ut ros, ut nebulae matutinae solis radiis consumantur.","t":"Verse 3. — “Therefore they shall be like the morning cloud, and like the morning dew that passes away, like dust snatched by a whirlwind, and like smoke from a chimney.” Above he had said that his blood would be on his own head and his reproach would be repaid to him; and now he has repeated the same, or heaped it up with a curse: since they had subjected themselves to the utmost folly, transferring the honor of God to images of cattle, they too would perish so vilely as smoke, as dust, as dew, as morning mists are consumed by the rays of the sun.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.13.2 (PL 21:1027b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-13-2)."},"julian-eclanum-tractatus-prophetarum/1.13.3":{"o":"Vers. 4. — Ego autem Dominus Deus tuus eduxi te de terra Aegypti: et Deum absque me nescies, et salvator non est proeter me. Horum versuum est ad superiora contextis, ut fiat sensus ejusmodi: Cum a cervicibus tuis jugum dominationis excuterem, majestatemque ineam foeliciter, cum mancipareris, illustribus illis miraculis intimarem, istud quoque absoluta voce constitui, ut gens meo cultui semper intenta, nulli unquam alii quasi Deo subdereris, quia nec invenires alterum, qui tibi praestaret salutem, quia tunc videbaris elementis servientibus fuisse colligata.","t":"Verse 4. — “But I am the Lord your God, who brought you out of the land of Egypt; and you shall know no God but me, and there is no savior besides me.” These verses connect with what precedes, so that the sense is this: “When I shook the yoke of domination from your necks, and happily made my majesty known to you, when you were in bondage, by those illustrious miracles, I also established this with an absolute word: that you, a nation always intent on my worship, should never submit to any other as God, since you would not find another who could give you salvation; for then you were seen to have been bound to elements that serve.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.13.3 (PL 21:1027b–1027c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-13-3)."},"julian-eclanum-tractatus-prophetarum/1.13.4":{"o":"Vers. 5. — Ego cognovi te in deserto, m terra solitudinis. Sed quid nunc ego, inquit, ad sacrilegia tua, quasi nova commovear, cum in illo ipso liberationis tue; tempore, talem te, qualis nunc detegeris, id est, ingratum et contumeliosum semper sim expertus? Quod autem, in terra solitudinis, adjicere curavit, illud utique voluit intelligi, quia non eos semper exempla corruperint: quandoquidem et in illis deliquerint locis, in quibus nullos quos imitaremur habuerunt.","t":"Verse 5. — “I knew you in the wilderness, in the land of solitude.” “But why should I now be moved by your sacrileges as if they were new,” he says, “when in that very time of your liberation I always found you such as you are now revealed to be, that is, ungrateful and insolent?” In taking care to add “in the land of solitude,” he certainly wished it to be understood that examples did not always corrupt them, since they sinned even in those places where they had no one to imitate.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.13.4 (PL 21:1027c–1027d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-13-4)."},"julian-eclanum-tractatus-prophetarum/1.13.5":{"o":"Vers. 6. — Juxta pascua sua adimplet(??) sunt, et saturati sunt, et levaverunt cor suum, et obli(??) sunt mei. Cum beneficiis meis, inquit, nequaquam devotione, caeterum improbitate gens tota certabat, quod ut facile clareret, illis temporibus etiam ista connectit, et per invectionis tenorem, ad praesentem, a qua exorsus erat recurrit aetatem, brevi tamen transcursione sermonis, illius quoque sententiae inferens mentionem, quae in Deuteronomii Cantico, beato Moyse denunciante, fuerat prolata, id est, Satiatus est, et impinguatus, et calcitravit dilectus, ut faceret tibi deos novos, stent panem hordeaceum, quos nescier(??) patres eorum. Juxta enim pascua sua adimpleti sunt, ait, et saturati sunt, et levaverunt cor suum, ei obliti sunt mei. Quam peccatorum seriem ideo praemisit, ut ultionem quam illaturus esset, non passione incitatam ostenderet, sed justitia et ratione munitam. Sequitur enim,","t":"Verse 6. — “According to their pastures they were filled, and they were satisfied, and they lifted up their heart, and they forgot me.” “The whole nation,” he says, “contended with my benefits not in devotion but in wickedness.” To make this easily clear, he links these things to those times as well, and by the course of the invective he runs back to the present age from which he began, yet in a brief passage of speech he brings in mention of that sentence which was uttered in the Song of Deuteronomy at the declaration of blessed Moses: “The beloved was filled and fattened and kicked, so as to make for you new gods, like barley bread, whom their fathers did not know.” “For according to their pastures they were filled,” he says, “and they were satisfied, and they lifted up their heart, and they forgot me.” He set out this series of sins first, to show that the vengeance he was about to bring was not stirred by passion but fortified by justice and reason. For there follows:","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.13.5 (PL 21:1027d–1028a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-13-5)."},"julian-eclanum-tractatus-prophetarum/1.13.6":{"o":"Vers. 7. 8. Et ero eis quasi laeena, sicut pardus in via Assyriorum. Occurram eis quasi ursa, raptis catulis, et erumpam interiora jecoris eorum, et consumam eos ibi, quasi leo. bestia agri scindet eos. Eas calamitales, quas erat illatura hostium barbaries, docet, jubente se, esse et contingere: nec dedignatur commonitionem suam ferinis imaginibus explicare, quas et scit, licet non naturae suae sententiae, tamen damnatorum miseriae convenire. Eleganter autem cum inter leonum hiatus, ursum quoque posuisset, feritatem ejus stimulis orbitatis exa(??). necubi comparatio illata decresceret: Sicut ursa, inquit, raptis catulis. Et dirumpam interiora jecoris eorum, qui me videlicet similibus affecere dispendiis. Nam cum ego hunc populum mihi in filios multa sedulitate formarem, cordaque eorum quasi lambendo componerem, isti me, non solum optatis, sed etiam elaboratis foetibus, orbaverunt, ea videlicet scelera perpetrando, quae perniciem totius gentis exigerent.","t":"Verses 7, 8. “And I will be to them like a lioness, like a leopard on the road of the Assyrians. I will meet them like a bear robbed of her cubs, and I will tear open the inner parts of their liver, and I will consume them there like a lion; the beast of the field shall tear them.” He teaches that the calamities the barbarity of the enemy would bring are and happen at his command; nor does he disdain to explain his warning by images of wild beasts, which he knows suit, if not his own nature, then the misery of the condemned. Elegantly, when he had placed a bear too among the gaping jaws of lions, he sharpened its savagery by the goads of bereavement, so that the comparison he brought in might nowhere fall short: “Like a bear,” he says, “robbed of her cubs. And I will tear open the inner parts of their liver, of those who inflicted similar losses on me. For when I was forming this people as my children with much care, and shaping their hearts, as it were, by licking them, they bereaved me of offspring not only longed for but also carefully raised, by committing those crimes that required the ruin of the whole nation.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.13.6 (PL 21:1028a–1028b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-13-6)."},"julian-eclanum-tractatus-prophetarum/1.13.7":{"o":"Vers. 9.–11. — Perditio tua, Israel: tantummodo in me auxilium tuum. Ubi est rex tuus? Maxime nunc salvet te, in omnibus urbibus luis: et judices tui de quibus dixisti, Da mihi regem et principes. Dabo tibi regem in furore meo, et auferam in indignatione mea Quaestioni opportuna sententa, et quam non nisi pietatis norma dissolvat. Ex persona enim Dei dicitur, Perditio tua, Israel, tantummodo in me auxilium tuum. Atqui tunc est fidelium certa defensio, cum in Deo liberationis fiducia collocatur. Et hoc est, quod in profanatis populi moribus beams propheta per totum volumen accusat, quia nou in Dei, sed in fav(??)rum propugnatione confiderent. Quomodo nunc ergo, quasi oidine commutato, manifestam Israeli nunciat impendere perniciem, quod ejus salus in solius Dei virtute consisteret? Animadvertenda igitur ilia distinctio, quae id quod ambiguum putabatur, illustrat; non enim hic irridet fidem plebis, in sola Dei potentia spem sui ga(??)dii reponentis (quod utique, cur non fecisset, offenderat) sed pronunciavit tantum impendere plagarum, ut auxilium ferre nisi divina virtute sola non possit. Ergo, imminet, ait, Perditio tua Israel: tantummodo in me auxilium tuum. Quod si diligenter cons(??)deres, non solum non absurde, sed etiam moraliter et de usu sermonis humani videbis i(??)latum. Inde est enim, quod si quando vel gravi morbo aliquem, vel desperabili calamitate oppressum voler(??)mus, spem ejus in Deo esse dicimus: non utique mentis officium, sed pondus cladis, quae deprimat, indicantes. Indubitata igitur, inquit, perditio te comprehendet, et de qua ne(??) nisi Omnipotens possit eruere: quem quoniam tibi infensum criminibus reddidisti, superest, ut ab exitio inhiante rap(??)aris. Quem sensum, ut faceret lucere, subjecit: Ubi est rex tuus? maxime nunc salvet te(??)n omnibus urbibus tuis: et judices tui, de quibus dixisti, Da mihi regem et principes. Secundum consuetud nem prophetalem, illum quoque populis exprobrat errorem, quem recedentes a sacerdotali republica, in appetitu regis, habuerunt. Eum siquidem, quoniam de vicinarum gentium aemulatione contraxerant, rebus male cadentibus, consilia quoque, quae praecesserant, arguuntur, ac si diceret: vetus tibi est ista dementia, ut videlicet, melius te tibi, quam me putes posse consulere: de cujus opinionis exordio, principes tibi dari ad similitudinem reliquarum gentium postulasti. Nunc ergo consulentis tuae fructus appareat, et contra Indignationem meam, regum te tueatur industria. Debebant nimirum docere te, quid prosint potestates istae tuis ambitionibus expetitae. Sed transeamus ad reliqua. Dabo tibi regem in furore meo, et auferam in indignatione mea. Quidam regem in furore datum Jeroboam, qui separandis tribubus auctor fuerit, acceperunt: ablatum vero indignatione, Osee, sub quo est Israel captus intellexerunt. Quod quidem, licet possit admitti, tamen, quoniam sub futuri temporis pronunciatur, utrumque signavit, id est, Dabo tibi regem, et auferam, intelligi sententia potest habiliori compendio, ut auferendus nimii inn Israelita princeps, dandus vero pronuncietur Assyrius. Denique, ex more prophetali, post condemnationis sarcinam, quae fuisset ejus caussa, subjecit: [Vers. 12.] Colligata est iniquitas Effraim, absconditum est peccatum ejus: id est, scelera, quae multis temporibus perpetravit, ut nullis essent interpolata virtutibos, sed funereo cumulata processu, quasi sub aliquo custodita signaculo, in memoria judicis constiterunt: eorum, inquam remuneratione perfectum est, ut amissis libertatis iti-ignibus, servituti alt(??)ocissimae subderentur, et eos dolores angoresque sentirent, quos foeminae solent in partubus experiri.","t":"Verses 9–11. — “Your destruction, Israel: only in me is your help. Where is your king? Now above all let him save you in all your cities; and your judges, of whom you said, Give me a king and princes. I will give you a king in my fury, and I will take him away in my indignation.” A sentence fit for a question, and one that only the rule of piety can resolve. For it is said in God’s person: “Your destruction, Israel: only in me is your help.” Yet the sure defense of the faithful is precisely when confidence of deliverance is placed in God. And this is what the blessed prophet accuses throughout the book in the profaned conduct of the people: that they trusted not in God’s defense but in that of their friends. How then, as if the order were reversed, does he now announce to Israel that manifest ruin hangs over it because its safety lay in the power of God alone? The distinction must therefore be noticed that illuminates what was thought ambiguous: for he is not mocking here the faith of a people that placed the hope of its joy in the power of God alone (which certainly, since it had not done so, had given offense), but declared that so much of blows hung over it that no help could be brought except by divine power alone. So, “Your destruction hangs over you, Israel,” he says; “only in me is your help.” If you consider this carefully, you will see that it is put not only not absurdly, but even according to ordinary usage of human speech. For hence it is that when we wish to describe someone overwhelmed by a grave illness or a hopeless calamity, we say that his hope is in God: indicating, certainly, not the disposition of his mind but the weight of the disaster pressing him down. “Undoubted destruction, then,” he says, “will seize you, from which no one but the Almighty could rescue you; and since you have made him hostile to you by your crimes, it remains that you be snatched away by gaping destruction.” To make this sense shine out, he added: “Where is your king? Now above all let him save you in all your cities; and your judges, of whom you said, Give me a king and princes.” According to prophetic custom, he reproaches the peoples also with the error they committed when, withdrawing from the priestly commonwealth, they desired a king. Since they had taken that up in emulation of the neighboring nations, when things went badly the counsels that preceded are also convicted, as if he said: “This madness of yours is old: thinking that you can provide for yourself better than I. From the beginning of this opinion you asked that princes be given you in the likeness of the other nations. Now, then, let the fruit of your counsel appear, and let the industry of kings defend you against my indignation. These powers sought by your ambitions ought surely to teach you what good they are.” But let us pass on to the rest. “I will give you a king in my fury, and I will take him away in my indignation.” Some have taken the king given in fury to be Jeroboam, who was the author of the separation of the tribes, and understood the one taken away in indignation to be Hoshea, under whom Israel was captured. Although this could indeed be admitted, yet since both are pronounced in the future tense (“I will give you a king, and I will take him away”), the sentence can be understood with a handier brevity: that the Israelite prince is declared to be taken away, and the Assyrian to be given. Then, in prophetic manner, after the burden of condemnation he added what its cause was. [Verse 12.] “The iniquity of Ephraim is bound up; his sin is hidden”: that is, the crimes he committed over long times, uninterrupted by any virtues but heaped up in a deadly progression, stood in the memory of the judge as if kept under some seal; and by their repayment, I say, it came about that, losing the marks of freedom, they were subjected to the harshest servitude, and felt those pains and anguish that women usually experience in childbirth.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.13.7 (PL 21:1028b–1029b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-13-7)."},"julian-eclanum-tractatus-prophetarum/1.13.8":{"o":"Vers. 13. — Ipse filius non sapiens, nunc enim non stabit in contritione filiorum. Jam et supra iisdem coloribus disputavit, quod patefactam stultitiam Israelis adversorum attestatione signaret, atque meritorum deformitas, quae aliquandiu sub prosperitate latuisset, aerumnis demum coarguentibus panderetur. Ergo esse te filium, et non sapientem gravi testimonio comprobatur, quia in eo lempore quo hostis irrupit, nequaquam stare meruisti. Et quoniam stultitiae nomine, prophanitatem notabat, cui decem Tribus, sicut ab exordio voluminis arguit, toto se studio manciparunt, ob eamque stultitiam, procella captivitatis eos arripuit, opportune transit ad Judam, et eum non solum nomine, sed gestarum etiam rerum pandit judicio, ut simul ostenderet, qui exitus filios sapientes teneret, sicut etiam eum, qui insipientes manserat, publicasset. Ad prosperiora ergo, quae sub Ezechia rege magnis collata sunt miraculis, propheticus sermo commigrat, et ait: Vers. 14. 15. — De manu mortis liberabo eos, de morte redimam eos. Ero mors tua, o mors: ero morsus tuus, inferne. Consolatio abscondita est ab oculis meis, quia ipse inter fratres dividit. Adducet urentem ventum Dominus de deserto ascendentem, et siccabit venas ejus, et desolabit fontem ejus: et ipse eripit thesaurum omnis vasis desiderabilis. Primo, ut solet, prosperis polticendis gaudia liberationis annunciat: postea vero, eadem voluptate, ultiones accumula. Ergo, De manu mortis liberabo eos: id est, cum in tantam rerum difficultatem venerint, ut injecta manu, mors eos comprehendisse ac tenere videatur, tunc ego liberator adveniam. Id autem praecipue exprimebat oratio beati Ezechiae dicentis, venisse dies al- (??)nis et opprobrii, siquidem venissent filii usque ad partum, et non esset virtus parendi. Cum ergo opibus Assyriis urgerentur, et urbem hostis obsidione clausisset, ita pernicies imminebit, ut jam jamque videretur miseros voratura. Sed quoniam divinum auxilium justis precibus impetrarunt, edidit illud grande miraculum, et centum octoginta millibus Assyriorum Angelo feriente deletis, liberatio piis votiva resplenduit: secundum illud quod carmina sancta praecinuerant: Iste pauper clamavit, et Dominus exaudivit eum, et ex omnibus tribulationibus ejus eripuit eum: immittet Angelos Dominus in circuitu limentium eum, et eripiet eos. Mors itaque et infernus, rex Assyrius ei totus ejus appellatur exercitus, quem se extincturum divina sententia pollicetur: praemissoque fragore vindictae, ex suo more subdit caussam, quae indignationem illam moverit. Consolatio, inquit, abs(??)ndita est ab oculis meis, quia ipse inter fratres dividit. Habitum el verba lugentis assumsit, ut Assyrii crimen augeret, et quasi ex persona Judae, magis de fr(??)s, id est, Israelitarum, quos in captivitatem Sennacherib duxerat, quam de propria calamitate solliciti, dicit oculos suos adeo maduisse lachrymis, ut consolationem recipere non valerent, quod et rex su erbus atque truculentus tristem inter fratres separationem esset operatus, in captivitatem videlicet decem Tribus ad regionem Mediae transferendo. Ubi sane diligens poterit lector inquirere, cur haec Judae tribui, quae discessionem fratris lugeat, adscribatur affectio, cum supra de eodem negotio propheta loquens, impietatem ei exprobraverit gaudiorum? Nam cum dixisset, Effraim in desolatione erat. In die, inquit, desolationis in tribubus Israel ostendi fidem: facti sunt principes juda, quasi assumentes terminum: super eos effundam, quasi aquam iram meam. Cum ibi de expulsione germanorum laetati esse dicantur, per id quod agrorum suorum terminos di alatos putarent, quomodo nunc. inducuntur, expulsionem fratris ab que ulla consolatione lugentes? Quod gemina expositione valebit absolvi: quia enim nn de singulis, ut dixi, saepe personis, sed de lotis agminibus sermo est: ideo in illa multitudine diversos quoque mores intelligimus fuisse, uude et alia ex piorum personis, ex impiorum alia proferuntor. Consequenter ergo aliquantos illic fuisse colligimus, quos germanorum contristaret expulsio: plures vero quos finium delectaret extensio. Sed videamus jam et alterum explanationis modum, qui ita nimirum valebit judici, ut caussis magis, quam personis videatur aptari. Et necessitudinis quidem vox ista sit, quam prope finem libri propheta constituit, id est, calamitatem se expulsi fratris dolere, et vicissitudinem debitam hostibus imprecari: illud autem, quod qubusdam etiam voluptatem creavit, ad parricidas crimen aspiceret: ut fiat sensus ejusmodi, fuisse aliquos, io quibos profanitas non solum leges, sed etiam naturae jura conturbaverit, u(??)in captivitate fratrum quod debuerunt compati, maluerunt gloriari. Adducet urentem ventum Dominus de deserto ascendentem, et siccabit venas cius, et desolabit fentes ejus, et ipse diripiet thesauros omnis vasis desiderabilis. Uremtem de deserto ventum Angelum dicit, qui Assyrium sub nocte una delebit exercitum: non quod in deserto An(??)li credantur habitare, quos quo- (??)te faciem Patris visere, Evangelica commendat nuctoritas, sed quoniam ob vindictae celeritatem, centum octingenta quinque siquidem sub una nocte caesa referuntur, similitudinem ignis assumserit, et deserti ad hoc intulerit mentionem, ut totum illud agmen afflatu potius, quam operatu quopiam videretur absumtum. Sic enim et beatus David dixerat: Qui facit Angelos suos spiri us, et ministros suos ignem urentem. Hanc ergo nunc adustionem de locis per ardorem solis inhabitabilibus signavit acciri, qui fomes Assyrios venasque, id est, regem cum exercitu ac stirpe deleret. Et ipse diripiet thesaurum, etc. Si consuetudinem prophetarum respicias, qui declinationes temporum non satis auxie ac diligenter observant, videtur Sennacherib regis collectam de triumphis opulentiam denotasse: ideo videlicet illum praedicta inflammatione consumtum, quoniam multa crudeliter egerit, nec avaritiam ejus direpta satiaverint: et nunc ideo vomere cogatur, quicquid per iniquitatem antea devoraverat.","t":"Verse 13. — “He is an unwise son, for now he will not stand in the breaking forth of children.” Above too he argued with the same figures, that adversity would bear witness to Israel’s folly once it was laid bare, and the ugliness of its deserts, which had for a while lain hidden under prosperity, would at last be exposed when hardships convicted it. “So that you are a son, and not a wise one, is proved by grave testimony, since at the time when the enemy broke in you did not deserve to stand.” And since by the name of folly he marked the profanity to which the ten tribes, as he charges from the beginning of the book, enslaved themselves with all their zeal, and for which folly the storm of captivity seized them, he opportunely passes to Judah, and shows it not only by name but by the judgment of its deeds, so as to show at the same time what end awaited wise sons, as he had made known that of the one who remained foolish. So the prophetic discourse moves to the more prosperous things granted under King Hezekiah by great miracles, and says: Verses 14, 15. — “From the hand of death I will free them; from death I will redeem them. I will be your death, O death; I will be your bite, O hell. Consolation is hidden from my eyes, for he divides among brothers. The Lord will bring a burning wind coming up from the desert, and it will dry up his veins and lay waste his spring; and he will plunder the treasure of every desirable vessel.” First, as usual, he announces the joys of liberation by promising prosperity; afterward, with the same pleasure, he heaps up punishments. So, “From the hand of death I will free them”: that is, “When they come into such a difficult situation that death seems to have laid hands on them and to hold them, then I will come as deliverer.” This was expressed especially by the prayer of blessed Hezekiah, who said that a day of affliction and reproach had come, since the children had come to the birth and there was no strength to bring forth. When, then, they were pressed by the Assyrian forces, and the enemy had shut the city in by siege, destruction so threatened that it seemed at any moment about to devour the wretches. But since they obtained divine help by just prayers, he performed that great miracle: when one hundred eighty thousand Assyrians had been destroyed as the angel struck, the longed-for deliverance shone out for the godly, according to what the holy songs had sung beforehand: “This poor man cried, and the Lord heard him, and delivered him out of all his troubles; the Lord will send his angels round about those who fear him, and will deliver them.” “Death,” then, and “hell” are the names given to the Assyrian king and his whole army, which the divine sentence promises to destroy; and having first sounded the crash of vengeance, he adds in his usual way the cause that moved that indignation. “Consolation,” he says, “is hidden from my eyes, for he divides among brothers.” He took on the bearing and words of a mourner to increase the Assyrian’s crime, and, as if in the person of Judah, more anxious for its brothers, that is, the Israelites whom Sennacherib had led into captivity, than for its own calamity, he says that his eyes were so wet with tears that they could not receive consolation, because the proud and savage king had brought about a sad separation among the brothers by carrying off the ten tribes into captivity to the region of Media. Here the careful reader may ask why this feeling, mourning the departure of its brother, is ascribed to the tribe of Judah, when the prophet, speaking above of the same matter, reproached it with the ungodliness of rejoicing. For when he had said, “Ephraim shall be in desolation,” he said, “In the day of desolation among the tribes of Israel I have shown faithfulness: the princes of Judah have become like those who take the boundary; upon them I will pour out my wrath like water.” Since there they are said to have rejoiced at the expulsion of their brothers, because they thought the boundaries of their fields enlarged, how are they now presented as mourning the expulsion of their brother without any consolation? This can be resolved by a twofold explanation. Because, as I have often said, the speech is not about individual persons but about whole multitudes, we understand that in that multitude there were various characters as well, so that some things are uttered in the person of the godly, others in that of the ungodly. Consequently we gather that there were some there whom the expulsion of their brothers saddened, but more whom the extension of their borders delighted. But let us now see the other mode of explanation, which will hold good for the judge in such a way as to seem fitted to causes rather than to persons. Let this be the voice of kinship, which the prophet set near the end of the book, that is, grieving at the calamity of an expelled brother and calling down due retribution on the enemies; while that which gave some even pleasure looks to the crime of fratricides; so that the sense is this: there were some in whom profanity had confounded not only laws but even the rights of nature, so that at the captivity of their brothers, which they ought to have pitied, they preferred to glory. “The Lord will bring a burning wind coming up from the desert, and it will dry up his veins and lay waste his springs, and he will plunder the treasures of every desirable vessel.” He calls the burning wind from the desert the angel who would destroy the Assyrian army in a single night: not that angels are believed to dwell in the desert, whom the authority of the Gospel shows always to behold the face of the Father; but because, on account of the speed of the vengeance (for one hundred eighty-five thousand are reported to have been slain in one night), he took the likeness of fire, and brought in mention of the desert so that the whole column would seem to have been consumed by a breath rather than by any labor. So too blessed David had said: “Who makes his angels spirits, and his ministers a burning fire.” So now he marked that this burning would be summoned from places made uninhabitable by the heat of the sun, to destroy the Assyrian tinder and veins, that is, the king with his army and his stock. “And he will plunder the treasure,” and so on. If you consider the custom of the prophets, who do not observe the inflection of tenses very anxiously and carefully, he seems to have denoted the wealth King Sennacherib had gathered from his triumphs: that he was consumed by the inflammation foretold because he had done many things cruelly and his plunder had not satisfied his greed; and now he is forced to vomit up whatever he had earlier devoured by iniquity.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.13.8 (PL 21:1029b–1031b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-13-8)."},"julian-eclanum-tractatus-prophetarum/1.14.1":{"o":"Vers. 1. — Pereat Samaria, quoniam ad amaritudinem concitavit Dominum suum, etc. Paulo ante dixerat: Consolatio absconaita est ab oculis meis, quoniam ipse inter fratres dividit, et eum effectum quo Praelis miseretur ostenderat; nunc vero Assyrii internecione descripta, adversum Samariam rursus incanduit. Quod utique non de varietate fecit, sed de gravitate sententiae. Postquam enim et pietatem et virtutem veri Dei, qui superbum regem, quasi nullo negotio consumsisset, ostendit, sicque eum paratum esse ad defensionem piorum, ut gaudis eorum magnarum gentium impenderet ultiones: merito Samariae, ut disperiret, quasi inflammatus optavit, quae suis videlicet sceleribus effecisset, ut hic tam bonus Dominus non propugnator illius, sed depugnator existeret: ac si diceret: Cum beneficia nostri. qui aeternus est, rectoris aspicio, magis magisque Israel is crimen horreseo, qui videlicet carere tali praesidio laborarunt. Vers. 2. — Convertere, Israel, ad Dominum Deum tuum, quoniam corruisti in iniquitate tua. Miro contextu procedit oratio. Exclamaverat quippe, quod ad gravandum Samariae peccatum valeret, sed quoniam idipsum miserando potius quam execrando fecerat, secunda saltem remedia, quae vulneri medicentur apportat: et quia noluerunt continuae devotionis praesidia complecti, subsidia poenitentiae et emendationis assumant. Si ergo te faciunt, o tu Israel, vel pericula meliorem, convertere ad Dominum Deum tuum, a quo nunquam debueras averti: et illud ipsum quod in tua iniquitate corrueras, exsecratus, munera confessionis assumito. Hoc est enim, quod ait:","t":"Verse 1. — “Let Samaria perish, because she has provoked her Lord to bitterness,” and so on. A little before he had said, “Consolation is hidden from my eyes, because he divides among brothers,” and had shown the feeling with which he pitied Israel; but now, having described the slaughter of the Assyrian, he flares up against Samaria again. He did this certainly not from inconstancy but from the gravity of the sentence. For after he had shown both the goodness and the power of the true God, who had consumed the proud king as if with no effort, and that he was so ready to defend the godly that he would bring vengeance on great nations for their joy, he rightly wished, as if inflamed, that Samaria would perish, which by its crimes had brought it about that this so good Lord was not its defender but its assailant; as if he said: “When I look at the benefits of our ruler, who is eternal, I shudder more and more at the crime of Israel, which labored to be without such a protection.” Verse 2. — “Return, Israel, to the Lord your God, for you have fallen in your iniquity.” The speech proceeds in a wonderful sequence. He had cried out something that served to aggravate Samaria’s sin; but since he had done this in pity rather than in cursing, he brings at least second remedies to heal the wound: since they would not embrace the defenses of continual devotion, let them take up the helps of repentance and amendment. “If, then, even dangers make you better, O Israel, return to the Lord your God, from whom you ought never to have turned; and, cursing the very fact that you had fallen in your iniquity, take up the offerings of confession.” For this is what he says:","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.14.1 (PL 21:1031b–1031c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-14-1)."},"julian-eclanum-tractatus-prophetarum/1.14.2":{"o":"Vers. 3. — Tollite vobiscum verba, et convertimini ad Dominum, et dicite ei: Omnem aufer iniquitatem. et accipe bonum: tu enim solus potes reatum, quo premimur amoxere. Quid autem bonum sit, quod ut acciperet, obsecrabat, sequens versus ostendit, Et reddemus vitulos labiorum nostrorum. Sic enim carmina quoque sancta docuerunt, ut immolemus Deo sacrificium laudis, quia grata ei sil oblata ex puro corde laudatio super vitulum novellum, ungulas et cornua producentem. Eloquere ergo adversum te, Israel, injustitias luas Domino, quarum cupis remissionem mereri. Sed quid bis adjiciat, audiamus.","t":"Verse 3. — “Take words with you, and return to the Lord, and say to him: Take away all iniquity, and accept the good”: for you alone can remove the guilt by which we are weighed down. What the good is that he begged God to accept, the following verse shows: “And we will render the calves of our lips.” For so the holy songs also taught, that we should offer to God a sacrifice of praise, because praise offered from a pure heart is pleasing to him above a young calf that puts forth horns and hoofs. “Speak out, then, Israel, against yourself to the Lord your injustices, of which you desire to deserve forgiveness.” But let us hear what he adds to these.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.14.2 (PL 21:1031c–1032a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-14-2)."},"julian-eclanum-tractatus-prophetarum/1.14.3":{"o":"Vers. 4. — Assur non salvabit nos, super equum non accendemus, nec dicemus ultra, dii nostri, opera manuum nostrarum: quia ejus qui in le est, misertberis populi. Quod ait, Assur non satiabit nos, de exemplo Judae videtur assumtum. Nam (legum narrat historia, quoniam cum Rapsaces nom(??)ne dux Assyrius missus regis Se nacherib, ad compellendos atque te(??)iendos eos, qui Jerosolymis clausi fuerant, advenisset, inter catera, quae gloriose ac superbe de Assyriis praedicabat, adjecit, quod duo millia equorum Se(??)macherib esset paratus educere, quorum sessores lotus Judae exercitus non possit offerre: et qua dementia adversum se tanti principis copias incitarent. Si saluti suae proinde consulerem, ejus dederentur imperio, qui non minus subjectis liberalis, quam severus contumacibus appareret. Verum incolae. Jerusalem tu solius Dei virtute, liberationis suat fiduciam reponentes, comminationum hostilium taciti sprevere jactantiam. Ad Judae ergo confidentis exemplum, etiam Israelem sermo nunc monentis instituti: ut ipse videlicet longa servi(??)nte correctus, jam devotionem incipiat fratris (??)itari, quam ille tempore Assyriae obsidionis ostendit. Nec dicemus, inquit, ultra, dei nostri, opera manuum nostrarum. Id est, desinemus, quae manu artificum fiunt simulachra venerari, postquam et tratre leste cognovimus, quia populi iu tuo cultu permanentis misereri bonos arbiter non desistas. Huic autem vestrae confessionis oblatui, quid a Deo nostro referatur, accipite.","t":"Verse 4. — “Assyria will not save us; we will not mount on horses, nor will we say any more, Our gods, to the works of our hands; for you will have mercy on the people that is in you.” What he says, “Assyria will not save us,” seems taken from the example of Judah. For the history of Kings tells that when the Assyrian general named Rabshakeh, sent by King Sennacherib, had come to compel and terrify those shut up in Jerusalem, among the other things he proclaimed boastfully and proudly about the Assyrians he added that Sennacherib was ready to bring out two thousand horses for which the whole army of Judah could not supply riders: with what madness, then, were they stirring up against themselves the forces of so great a prince? If they wished to provide for their safety, they should surrender to the rule of one who was no less generous to his subjects than severe to the stubborn. But the inhabitants of Jerusalem, placing the confidence of their deliverance in the power of God alone, silently despised the boasting of the enemy’s threats. So the discourse of the one warning now instructs Israel too by the example of Judah’s confidence: that, corrected by long servitude, it may now begin to imitate the devotion that its brother showed at the time of the Assyrian siege. “Nor will we say any more,” he says, “Our gods, to the works of our hands.” That is, “we will cease to venerate images made by the hand of craftsmen, since we have learned, with our brother as witness, that you, the good judge, do not cease to have mercy on the people that remains in your worship.” Now hear what our God returns for this offering of your confession.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.14.3 (PL 21:1032a–1032b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-14-3)."},"julian-eclanum-tractatus-prophetarum/1.14.4":{"o":"Vers. 5–8. — Sanabo contritiones eorum, diligam eos spontanee: quia aversus est furor meus ab eis. Ero quasi ros Israeli, germinabit quasi lilium, et erumpet radix ejus quasi Libani, Convertentur sedentes in umbra ejus, vivent tritico, et germinabunt quasi vinea, memoriale ejus sicut vinum Libani. Diversis comparationi us et liberationis dulcia, et libertatis insignia, et amoenitatem excul(??)orum describit arvorum, quae sicut tempore nimirum quo persultat hostis, squ(??)lore plurimo vestiuntur, ita cum secunitas pacis cultorum exercet industriam, et ubertas passim visitur et venustas. Sic ergo, Israel, cum captivitatem tuam prospera, quae soni promissa depulerint, pulchritudo te libertatis et laetitae dulcedo ita implebit ac vestiet, ut non vilibus quibusque germinibus, sed liliis et rosetis stillantia prata visantur: mea quippe clementia meaque gratia, instar tibi ruris illabitur, ul omni pedore deposita, invocationis ornamenta percipias. Quod ne tibi dubites pro magnitudine sui posse contingere, procedit in fratre, id est, in Juda de Assyriis manibus liberando. Qua(??)em ergo illi gloriam conferet optata quidem, sid vix sperata libertas: talis etiam te manebit, si tamen dignus cui conferatur, appareas. Vivetis quippe tritico, et germinabitis quasi vinea, quae translata ex Aegypto, Palaestinam latis finibus occupaverat, et memoriale vestrum sicut vinum erit Libani: id est, gloriae vestrae erit tanta flagrantia, quanta vini quod optimum in monte Libano generatur.","t":"Verses 5–8. — “I will heal their breaches; I will love them freely, for my fury is turned away from them. I will be like dew to Israel; he shall blossom like the lily, and his root shall break forth like Lebanon. Those who sit in his shade shall return; they shall live on wheat, and they shall blossom like the vine; his memorial shall be like the wine of Lebanon.” By various comparisons he describes the sweetness of liberation, the marks of freedom, and the pleasantness of cultivated fields, which, just as they are covered with great squalor when the enemy is rampaging, so, when the security of peace sets the industry of cultivators to work, show richness and beauty everywhere. “So, Israel, when the prosperity I have promised has driven away your captivity, the beauty of freedom and the sweetness of joy will so fill and clothe you that meadows will be seen dripping not with any common shoots but with lilies and roses: for my mercy and my grace will flow down on you like dew, so that, putting off all filth, you receive the ornaments of [renewal]. Lest you doubt that this can happen to you because of its greatness, it goes before you in your brother, that is, in Judah, who is to be freed from the hands of the Assyrians. Such glory, then, as freedom, longed for indeed but hardly hoped for, will bring to him, such glory will await you too, if you show yourself worthy to receive it.” For you will live on wheat and blossom like the vine, which, brought out of Egypt, had occupied Palestine with wide borders; and your memorial will be like the wine of Lebanon: that is, the fragrance of your glory will be as great as that of the best wine produced on Mount Lebanon.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.14.4 (PL 21:1032b–1033a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-14-4)."},"julian-eclanum-tractatus-prophetarum/1.14.5":{"o":"Vers. 9. — Effraim, quid mihi ultra idola? ego exaudiam et dirigam eum, ut abietem virentem, ex me fructus tuus inventus est. Quae cum ita sint, inquit, ut disputatio nostra perdocuit: id est, unam hanc esse viam salutis, quam cultus nostri numinis religioque patefecit: ponite profanitati saltem modum, cujus nunquam sentire debueratis exordium: et uni, qui verus est. Domino, tota fide ac devotione cohaerescite: nec veritatem ejus in mendacio tenendam putetis, ut incommunicabile nomen idolis adscribatis. Sed scitote, quod non solum praeceptis, verum ipsa negotiorum voce didicistis, me unum esse, cujus sicut cultores aeterna foelicitate potiantur, ita desertores aeternis miseriis obruantur. Ego sum enim qui exaudio supplicantes, qui possum et soleo sanare contritos, dirigere contortos, foecumdare steriles, invenire pereuntes, suscitare mortuos, et in eam celsitudinem, quos vegetavero, sublimare, ut de palmis aut rubis in abietes et cupressos profecisse videantur. Vers. 10. — Quis sapiens, et intelligit ista? intelligens et sciet hoec? quia rectae viae Domini, et justi ambulabunt in eis: proevaricatores vero corruent in eis. Merito volumen suum admiratione conclusit, cujus utilitatem el per praecepta et per exempla monstraverat. Simul, ut doceret, caussam omnem peccatorum et miseriarum de stultitia contigisse, laudavit sapientem, qui omnia quae sunt disputata perpendens, utilitatem viarum sacrarum finemque cognosceret: quod pereas justi videlicet cum severitate graderentur, praevaricatores autem quique corruerent, admittendo videlicet sacri(??)egia, et exilia sustinendo. Notandum sane quod etiam loca ista, quae secundum praedictam a propheta historiam, prout captus noster ferebat, exposui, etiam ad majorum rerum significat onem possint valere. Nam illud quod de Sennacherib dictum est, Ero mors tua, o mors, ero morsus tuus, inferne, etiam de ampliore negocio, secundum quod gentium magister ostendit, accipi potest. Nam cum ad Corinthios super manifestanda resurrectione loqueretur: Ubi est, mors, inquit, aculeus tuus? ubi est, mors, victoria tua? Deo autem gratias, qui dedit nobis victoriam per Jesum Christum Dominum nostrum (1. Cor. 15.). Hic enim quasi ventus urens, quippe qui ignem venerit mittere super terram, de deserto ascendisse perhibetur, quia de utero Virginis, ad quam secundum naturae leges vir quasi cultor cesserat, germinavit: et venas mortis fontemque ejus fecit arescere, ut non haberet jus secundo repetendi eos, quos semel in aeterna gaudia Redemptor suscitasset. Incarnationis siquidem ipsius sacramento, ros gratie in Ecclesiarum arva descendit, ut passim diversis virtutibus fructuosa vilis liliaque prodirent, et fieret multiplicationis fidelium lania foelicitas, quanta esset agri pleni frugibus, fructibus, floribus gloriantis. Sicque convertentur sedentes in umbra ejus, idest diversae nationes sub protectione Ecclesiae requiescere concupiscent, ut et corporalis, et spiritualis vigoris alimoniam in vino, et tritico consequantur. Igitur illa, quae sub Ezechia est, impleta liberatio, a libertate, quam Christus tradidit, et cumulatius explicetur, et gratius. Quis sapiens, et intelliget ista? Intelligens, et sciet haec? Quia videlicet positus sit Dominus in ruinam et resurrectionem mullorum: nec per calles ejus confidenter incedant, in quibus sectatores criminum collabuntur, nisi qni ex toto pectore confitentur Christum Dei esse virtutem Deique sapientiam, unusque cum eo fieri spiritus, votis studiisque contendunt.","t":"Verse 9. — “Ephraim, what have I to do any more with idols? I will hear and direct him like a green fir tree; from me your fruit is found.” “Since this is so,” he says, “as our discussion has fully taught, namely that the only way of salvation is the one that the worship and religion of our divinity has opened, set at least a limit to your profanity, whose beginning you ought never to have felt; cling with all faith and devotion to the one Lord who is true; and do not think that his truth is to be held down in a lie, so as to ascribe the incommunicable name to idols. But know what you have learned not only from commandments but from the very voice of events: that I am the only one whose worshipers enjoy eternal happiness, as his deserters are overwhelmed by eternal miseries. For I am the one who hears suppliants, who can and usually does heal the broken, straighten the twisted, make the barren fruitful, find the perishing, raise the dead, and lift those I have quickened to such a height that they seem to have grown from palms or brambles into firs and cypresses.” Verse 10. — “Who is wise, and understands these things? Who is understanding, and will know them? For the ways of the Lord are right, and the just shall walk in them; but transgressors shall fall in them.” Rightly he concluded his book with wonder, having shown its usefulness both by commandments and by examples. At the same time, to teach that the whole cause of sins and miseries came from folly, he praised the wise man who, weighing all that has been discussed, recognizes the usefulness and end of the holy ways: that the just walk through them with severity, while all transgressors fall, by committing sacrileges and enduring exiles. It should be noted, however, that these passages too, which I have explained, as far as our capacity allowed, according to the history foretold by the prophet, can also serve to signify greater things. For what was said of Sennacherib, “I will be your death, O death; I will be your bite, O hell,” can also be taken of a greater matter, as the teacher of the Gentiles shows. For when he was speaking to the Corinthians to make the resurrection plain, he said: “Where, O death, is your sting? Where, O death, is your victory? But thanks be to God, who has given us the victory through Jesus Christ our Lord” (1 Cor 15). For he, like a burning wind, since he came to cast fire on the earth, is said to have come up from the desert, because he sprang from the womb of the Virgin, to whom, according to the laws of nature, [no] man had come as a cultivator; and he made the veins of death and its spring dry up, so that it would have no right to claim a second time those whom the Redeemer had once raised to eternal joys. For by the sacrament of his incarnation the dew of grace came down on the fields of the churches, so that vines and lilies fruitful in various virtues sprang up everywhere, and the happiness of the multiplying of the faithful was as great as that of a field glorying in grain, fruits, and flowers. And so “those who sit in his shade shall return,” that is, various nations will long to rest under the protection of the Church, so as to obtain nourishment of bodily and spiritual strength in wine and wheat. So the liberation fulfilled under Hezekiah may be unfolded more fully and more pleasingly from the freedom that Christ has handed on. “Who is wise, and will understand these things? Who is understanding, and will know them?” Namely, that the Lord is set for the fall and rising of many; and that none walk confidently on his paths, on which the followers of crimes fall, except those who confess with their whole heart that Christ is the power of God and the wisdom of God, and strive with prayers and pursuits to become one spirit with him.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.14.5 (PL 21:1033a–1034b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-14-5)."},"julian-eclanum-tractatus-prophetarum/1.2.1":{"o":"Vers. 2. — Judicate matrem vestram, judicate, quoniam ipsa non uxor mea, et ego non vir ejus. Ingens (inquit) benignitatis meae munimentum exsta(??) liberatio vestra: et ideo foedae. par(??)ntis vestrae merita deteguntur, quibus a meo depulsa esi censortio, sed adeo foedae, ut nec vobis Judicantibus possit absolvi. Verum quia non unam personam, sed totam gentem praesenti aestimatione taxamus, speramus aliquos (??)ore, quos ad meliora studia severitas denunciata commoveat, et ideo exspectate, quid praestoler. Auferat fornicationes suas a facie su(??), et adulteria sua de medio uberum suorum.","t":"Verse 2. — “Judge your mother, judge her, for she is not my wife, and I am not her husband.” “Your liberation,” he says, “stands as a great bulwark of my kindness; and therefore the deserts of your foul mother are laid bare, for which she was driven from my partnership: so foul that she cannot be acquitted even with you as her judges. But since in this assessment we are taxing not one person but the whole nation, we hope that there will be some whom the severity announced will move to better pursuits; and therefore wait to see what I expect.” “Let her put away her immoralities from her face, and her adulteries from between her breasts.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.2.1 (PL 21:972b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-2-1)."},"julian-eclanum-tractatus-prophetarum/1.2.2":{"o":"Vers. 3. — Ne forte exspoliem eam nudam, et statuam eam secundum diem nativitatis suoe. Id est, a vultu suo verecundiam quae solet obscoenitati impedimentum esse, depulerat, et faciem turpitudinis professione duraverat. Nunc ergo his contrarios capessat affectus, frontemque impudentia exutam, pudore convestiat, sciat neque hoc solum labiis quasi in superficie fecisse contenta, de uberum medio haustum virus ejectet, ut toto protinus cordo purgetur. Quod si facere neglexerit, ad opera severitatis accingar, et qualia tempore illo quo haec mihi in populum nascebatur, exercui. Indicat autem egressionem Synagogae de terra AEgypti, quo videlicet tempore nulla institutionum legalium, vel ornamenta, vel indumenta susceperat, nec quibusdam vestimentorum pollebat insignibus, sed quantum ad precia morum, in eadem qua AEgyptii vilitate consistens, magnis tamen propter solum honorem parentum, miraculis servabatur. Denique quoniam praeceptis Dei, tum protervia, tum ignavia restiterunt, omnes etiam in heremi solitudine leguntur absumpti, nec praeter duos viros Jesu et Caleb, de sexcentis millibus virorum militari a late gradientium, quisquam in terram Repromissionis intravit. Hoc est ego, quod nunc per prophetam rerum Dominus comminatur, quoniam gens illa nisi pectoris sui areana mundaverit, et facta in melius mutatione. profecerit, nullum ei possit, quod per tot secula ab aliis egit discreta nationibus, et institutis Legis, atque spiritalibus do(??)s fluruit, comparare subsidium. Quo videlicet insistens criminibus sententia moliatur, sicut neque illa, inquit, aetate, qua egressa est de AEgypto, et recenti quasi adoptione gaudebat, quicquam miseris profuit, quominus ac si essent omnibus nudi privilegiis, disperirent. Quem sensum et Apostolus Paulos sc(??)i(??)ens ad Corinthios dil ge(??)ter ex(??)oluit. Omnes, inquit (1. Cor. 10.), unis miraculus liberali, eisdem cibis spiritualibus usi sunt, eosdem fontes de petra erumpentes biberunt: nec tamen ex his, inquit, Deo vel universi placuere, vel multi, sed in illa exilii aetate, diversis horruere peccatis, diversis periere tormentis: quorum cur recordaretur, ostendens. Scripta sunt, inquit, ad institutionem nostram, ne eorum studia, quorum ruinas legimus, a(??)mutemur. Ver hunc ergo prophetam Dominus noster consulentiae suae pandit affectum, monetque, ut illa plebs festinata emendatione sibi succurrat, et de medio uberum, videlicet pectore, impietatem, quae fornicatio nominatur, expellat, ne illius severitatis experimenta percipiat, cujus dispositionem difficultas remoratur. Sive enim pergat impios ulti(??)e consumere, obsistere non valebit percu(??)tium multitudo: sive filios punitorum, pro innocentiae honore, aut emendationis meritis, saluti resi tui mandant, etiam nihil impedimenti creare praemissae calamitatis adgestio poterit. Ut ergo hoc totum propheta breviter indicaret, eundem ordinem in exemplo, quem in vaticinio, custodivit: et sicut in ipso lilino totam, qua prophetasset aetatem, regum commemoratione signavit: ita etiam, quid negociorum praedicatio ipsius contineret, ostendit: captivitatem videlicet, primo Israelis, deinde Judae: dei(??)eps coeumdem populorum, soluta caplivitate concordiam, et ad cultum ac templum ve(??)i Dei, reddita libertate, concursum. Cujus tamen regressio(??)is ea describeretur ambitio, quae ad majoris negocii significationem valeret, id est, Evange(??)i libertates pariter ac liberalitatem sonaret: quae transcendens vota muneribus, non solum populum, sed etiam filios Dei appellaret, quos a servitute funerea liberasset. Igitur breviter ista percurrens rediit ad concionem fillis temporibus congruentem, et quasi filiis, objurgandae et docendae matris munus indicit, ut quae nihil de costodieoda sanctitate curaverat, de arripienda saltem poenitentia curaret, nec se putaret, contra p(??)(??)cia morum, sanguinis tantum nobilitate defendi, quoniam quando nihil prodesset adoptio his, qu(??)s non etiam devotio communiret. Nam ut de praeteritis futura colligeret, exitum idorum agminum, quae de AEgypto mirabiliter educta fucrant, cogitaret: quorum utique iniquitas, neque parentum, ut diximus, dignitate delensa est, et quorum interfectio, filiis ad gaudia promissa ducendis, obstacula non creavit. Is itaque, ait, judiciorum ordo etiam in vestra, nuuc expunctione servabitur, ut squallenies sacrilegiis, obruantur exitis, et eorum posteri, qui proposito genitorum studiis melioribus discrepaverint, vel desperati libertate potiantur, vel cumulatius prosperorum successibus augeantur. Quae vicissitudines temporum, ait, quoniam tam tristium videlicet, quam laetorum, rationem divinae providentiae et justae dispensationis assignant, nunc jam id, quod caussa praesens flagitat, exsequamur. Denuntiat ergo, ut impendentis sibi damnationis molem anticipent, tam studio corrigendi, quam gemitu poenitendi, ne cum saevire ultro coeperit, omnis haec natio sicut nullis unquam insignita privilegus, sic internecione dispereat: ne forte spoliem eam nu– dum, et statuam eam secundum diem nativitatis suoe, et ponam eam quasi solitudinem, et statuam eam velut terram invam, et interficiam eam in siti, [Vers. 4] et filiorum ejus non miserebar, quoniam filii (??)ornicationum sunt, quia fornicata est mater eorum, confusa est, quoe conc pit eos. Quia semel commemorationem et similitudinem egressionis AEgyptione induxerat, per eorumdem locorum descriptionem cucurrit, solitudinem videlicet nominans, et terram inviam ac fontium solatio destitutam: ac rursum de occasionibus verba suscipiens, commemorata heremi vastitate, sitis quoque discrimen adjecit. Interficiam, inquit, eos in siti, non quo eductus de AEgypto populus, atque penuria legatus absumtus, sed quoniam (ut Apostolus dicit) bibebant de spiritali sequenti petra (1. Cor. 10.), id est, potentia ductoris, non conditio regionis, castris pocula ministrabat. Quae si utique defuisset, primo sitis periculo populus fuisset extinctus. Idem denuncians, quod in necessitates similes improbi deducantur, nec suam occursum iri clementiam, quando quidem etiam soboles talium, obscoenos sibi parentes esse vitiorum imitatione fateatur, et tam filii de parentibus, quam parentes de filiis erubescant: promittit eos sili perituras.","t":"Verse 3. — “Lest I strip her naked and set her as on the day of her birth.” That is, she had driven from her face the modesty that usually hinders obscenity, and had hardened her face by professing shamefulness. Now let her take on the opposite feelings, clothe with shame a brow stripped of impudence, and know that she must not be content to have done this only with her lips, as on the surface, but must cast out the poison she has drunk from between her breasts, so as to be cleansed at once in her whole heart. “If she neglects to do this, I will gird myself for the works of severity, such as I exercised at the time when she was being born to me as a people.” He points to the departure of the synagogue from the land of Egypt, a time when it had received none of the ornaments or garments of the institutions of the law, nor was strong in any distinction of clothing, but, as far as the worth of its conduct went, stood in the same worthlessness as the Egyptians, and yet was preserved by great miracles solely for the honor of its fathers. Then, because they resisted the commandments of God now by insolence, now by cowardice, all of them are read to have perished in the solitude of the desert, and of six hundred thousand men marching of military age none except two men, Joshua and Caleb, entered the land of promise. This is what the Lord of all now threatens through the prophet: unless that nation cleanses the secrets of its heart and makes progress by a change for the better, nothing it has done through so many ages, set apart from the other nations, and nothing in which it has flourished through the institutions of the law and spiritual gifts can provide it with any help, while the sentence presses on its crimes. Just as, he says, in that age when it came out of Egypt and was rejoicing as if in a fresh adoption, nothing helped the wretches, but they perished as if they had been stripped of all privileges. The apostle Paul, knowing this sense, carefully set it out to the Corinthians. All of them, he says (1 Cor 10), were freed by the same miracles, used the same spiritual food, drank from the same springs bursting from the rock; and yet of these, he says, not all, nor many, pleased God, but in that age of exile they bristled with various sins and perished by various torments. And showing why they should be remembered, he says, “These things were written for our instruction,” so that we should not imitate the pursuits of those whose ruin we read. Through this prophet, then, our Lord opens the feeling of his care, and warns that people to help itself by speedy amendment and to drive out from between its breasts, that is, from its heart, the ungodliness that is called sexual immorality, so that it may not experience that severity whose execution only reluctance delays. For whether he goes on to consume the ungodly in vengeance, the multitude of those struck will not be able to resist; or whether he commits the children of those punished to safety for the honor of their innocence or the merits of their amendment, the heap of earlier calamity will be able to create no obstacle. To indicate all this briefly, the prophet kept the same order in the example as in the prophecy. Just as in the title itself he marked the whole age in which he prophesied by naming the kings, so also he showed what matters his preaching would contain: first the captivity of Israel, then that of Judah; then the concord of those same peoples when the captivity was ended, and their gathering to the worship and temple of the true God when freedom was restored. Yet the grandeur of that return would be described in a way that would serve to signify a greater matter, that is, it would sound out the freedom and the generosity of the Gospel, which, surpassing prayers by its gifts, would call those it had freed from deadly servitude not only a people but children of God. Running briefly over these things, then, he returned to an address fitting those times, and, as if to children, he assigns the task of reproving and teaching their mother, so that she who had not cared at all about keeping holiness might at least care about taking up repentance, and not think herself defended, against the worth of her conduct, by nobility of blood alone, since adoption would be of no use to those whom devotion did not also strengthen. To gather the future from the past, she should think of the end of those columns that had been wonderfully led out of Egypt: their iniquity was not defended, as we said, by the dignity of their fathers, and their slaughter created no obstacles for their children, who were to be led to the promised joys. “This order of judgments, then,” he says, “will be kept in your reckoning now too: those who are filthy with sacrileges will be overwhelmed by destruction, and their descendants who have differed from the purpose of their parents by better pursuits will either obtain freedom beyond hope or be increased more abundantly by successes and prosperity.” “Since these alternations of times,” he says, “of sorrow as well as of joy, show the reason of divine providence and just government, let us now carry out what the present case demands.” So he warns them to anticipate the weight of condemnation hanging over them by zeal for amendment as well as by the groaning of repentance, lest, when he once begins to rage, this whole nation perish by slaughter as though it had never been marked by any privileges. “Lest I strip her naked and set her as on the day of her birth, and make her like a wilderness, and set her like a pathless land, and kill her with thirst. [Verse 4.] And I will not have mercy on her children, for they are children of sexual immorality, because their mother committed sexual immorality; she who conceived them is put to shame.” Having once brought in the memory and likeness of the departure from Egypt, he ran through a description of those same places, naming the wilderness and the pathless land deprived of the comfort of springs; and again, taking his words from the circumstances, after mentioning the waste of the desert he added the danger of thirst too. “I will kill them,” he says, “with thirst”: not that the people led out of Egypt were destroyed by want, but because, as the apostle says, “they drank from the spiritual rock that followed them” (1 Cor 10), that is, it was the power of their leader, not the condition of the region, that supplied the camp with drink. If that had failed, the people would have perished in the first danger of thirst. Announcing the same thing, that the wicked will be brought into like straits, and that his mercy will not come to meet them, since even the offspring of such people show by imitating their vices that their parents are obscene, so that children blush for their parents and parents for their children, he promises that they will perish of thirst.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.2.2 (PL 21:972b–974a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-2-2)."},"julian-eclanum-tractatus-prophetarum/1.2.3":{"o":"Vers. 5. 6. 7. — Quia dixit, post amatores meos, qui doni panes meos, et aquas, lanam meam et linum meum, oleum meum et polum meum, Et propter hoc, ecce ego sepiam viam tuam spinis, et sepiam eam maceria, et semitas suas non inveniet, et sequetur amatores suos, et non apprehendet eos, et quoeret eos, et non inveniet. Qui ab initio libri profanatae genti personam meretricis aptavit, etiam reliqua sublimi descriptione prosequitur, et ad locutionem scortatricis inducit, quam ill(??) nimirum etsi non in labiis, tamen in operibus, gestasse convincitur. Sicque, secundum Scripturarum morem, ea quae per consequentiam sinisterions vitae dicere impii quique possunt, quia sibi et voce dixerint, arguuntur. Ergo et ista (inquit), impudens mulier, consectatui flagitiorum faciem utilitatis obtendit, ut sequi se amatores suos ob liberalitatem potius, quam ob turp(??)tudinem, mentiatur: illos enim silo, lanam et linum, et oleum et potum: id est, victum et vestitum usque ad delicias redundantem, praebuisse commendat. Quibus sane diciis, quampiam ad peccata sacrilegii, ingratae quoque mentis crimen adjungat: tamen illud quoque videtur inducere, quod in profanorum etiam nunc ore versatur: inter varias, videlicet opiniones, nullum esse validius certae religionis testimonium, quam quod vox afferat prosperorum, ideo et ista, in consectatum amatorum se ire pronunciat, et flagitium silentio premit, et quasi honestiores caussas, quibus illiciat, effingit. Amatores autem vocat, vel Gentium proceres, quorum consectatione profanata est, vel ipsos nationum deos risu potius quam veneratu digniores: quibus haec, videlicet Synagoga, patenae Leg(??)s, et veri atque unici Dei oblita succubuit. Spebus ejus, ait, adversa succedant, et improvisis angoribus implicentur. Primo, ut ineundi foederis cum his, quas maxime cupit, Gentibus facultas ei nulla suppetat, et nec in adversis suis illorum utatur auxilio, quorum in prosperis deliquit exemplo. Sicque sepiam viam ejus spinis, et non solum vepribus, sed etiam maceriis: ut quos ante triverat calles, deinceps inire non possit. Quae utique consequenter universa subtexuit, aspiciens ad personam mulieris, quam induxit, clandestinis quasi semitis, flagitii sui (??)equentantis auctorem. Haud utique, quod Israelis populus clanculo profanis gentibus misceretur, sed quad a muliere (ui saepe diximus) similitudo trans– lata, hunc descriptionis ordinem postularit. Cum ergo coeperit ulciscens severitas ei obviare, nullamque opem angoribus ejus poterunt cuncti quos diligebat, afferre: non jam (??)atione, sed angore commota, reminisci incipiet foelicitatis antiquae. Et dicet, Vadam, et revertar ad virum meum priorem, quia mihi erat tunc magis, nunc. [Vers. 8.] Et hoec nescivit, quia ego dedi ei frumentum, vinum et oleam (??) multiplicavi ei, et aurum, quoe fecerant Baal. Si erecta saltem rerum periculis, ad priorem virum redire deliberat, quomodo consequenter adjectum est: Et hoec nescivit, quia dedi ei frumentum, et vinum, et oleum? Est ergo sensus ejusmodi, per quem propheticis sententiis concinentia vendicetur. Quia ad primam castigationis faciem patiatur haec mulier, quod omnes qui vana sectantur: votorum videlicet frustratione perterrita, non per emendationem sententiae, sed per judicit levitaiem ca tentet quae repudiaret appetere: et ad hoc tantum se Deo subditam repromittit, ut impendentia quasi damna prosperitatis effugiat, secundum illud, quod beatus David exprobrat: Cum occideret eos, quoerebant eum: et convertebantur ante lucem, et veniebant ad eum, cor autem eorum non erat rectum, cum eo. nec fideles habiti sunt in testamentum ejus. Igitur permanente gentis ejus reatu, quae instar pecorum, nequaquam magisterio verbi, sed sub actu verberis excitabatur: neque ira mea lentabitur per hoc quia dixit: Vadam, et revertar ad virum meum priorem. Caeterum in longa plagarum experimenta eam deducam, quia scri et indicare neglexerit, haec omnia dari posse a nullo nisi a me, a qno utique fuerint et creata. Ergo quod ait, Et hoec nescivit, quia ego ei dedi frumentum, et vinum et (??)(??)um, voluntariae tarditatis spectat invidiam, secundum illud Davidicum, Noluit intelligere, ut bene ageret· Incipiet itaque inter pericula aerumnarum fateri, quod prius scire neglexerat, me videlicet unum esse a quo alimonia praebeatur, qui et Ipsam hominum substantiam procreavi. Quia ego dedi ei frumentum et vinum et oleum, et aurum, quoe fecerant Baalim. Non solum ergo instructa, sed etiam copiora, donis meis abutebatur in crimina, et ad contumeliam meam, idola de his, quae a me acceperat, opibus fabricabat. Idcirco, et ego, cujus dispensationem propheta collaudans intelligenter canebat: Cum mneto sanctus eris, et cum viro innocente innocens eris, et cum perveno perverteris: censurae tandem munus arripi(??)m, ut ingratis, quae fuerant (??)collata subducam, ipsaeque opes liberationis quoddam beneficium consequantur, cum prophanorum usibus subtrahuntur. Ideo autem distincte ait [Vers. 9.], Sumam frumentum in tempore suot et vinum in tempore suo, quia non est frugum una collectio, caeterum diversis anni temporibus singula quaeque rediguntur, atque ideo messem negabit aestas, autumnus vindemiam, mobilitatem bruma subducit, et continget (inquit) creaturis quaedam liberatio, si eis non (??)autur immeriti: et liberabo lanam meam, et linum meum, quoe operiebant ignominiam ejus. Ad mundum quippe muliebrem eleganter allusit, quod ita omne corpus, in qno sunt aliqua verecunda, contexerit, ut illud etiam venustaret. Acute tamen videtur ostendere, quia plerumque sub prosperitate vile reorum foeditas delitescat: quos si digna rursus inopia consequatur, merita quoque latuerant, delegantur.","t":"Verses 5, 6, 7. — “For she said, [I will go] after my lovers, who give me my bread and water, my wool and my linen, my oil and my drink. And because of this, see, I will hedge up your way with thorns, and I will hedge it with a wall, and she will not find her paths; and she will pursue her lovers and not overtake them, and she will seek them and not find them.” He who from the beginning of the book fitted the person of a prostitute to the profaned nation continues the rest with a lofty description, and brings in the speech of a harlot, which that nation is convicted of having carried, if not on its lips, then in its works. So, according to the custom of the Scriptures, the ungodly are charged with having said aloud whatever they can be said to say by the consequence of their perverse life. “So this shameless woman,” he says, “holds up a face of usefulness over her pursuit of outrages, and pretends that she follows her lovers for their generosity rather than for shameful ends; for she praises them for having provided her with bread, wool and linen, oil and drink, that is, food and clothing overflowing into luxury.” Although by these words he adds the crime of an ungrateful mind to the sins of sacrilege, he also seems to bring in what is still on the lips of the profane even now: that among various opinions there is no stronger testimony to a sure religion than what the voice of prosperity brings. So she too declares that she is going in pursuit of her lovers, keeps silent about the outrage, and invents more respectable reasons, as it were, to entice her. He calls “lovers” either the leaders of the Gentiles, by imitating whom she was profaned, or the very gods of the nations, more worthy of laughter than of veneration, to whom this synagogue submitted, forgetting the law of her fathers and the true and only God. “Let adversity follow on her hopes,” he says, “and let her be entangled in unforeseen anguish. First, let her have no means of entering into a covenant with the Gentiles she most desires, and let her not use, in her adversities, the help of those whose example she followed into sin in her prosperity. So I will hedge up her way with thorns, and not only with briars but also with walls, so that she cannot thereafter enter the tracks she had worn before.” All this he consistently added with an eye to the person of the woman he brought in, who frequents the author of her outrage by secret paths, as it were. Not that the people of Israel mingled with the profane nations in secret, but because the likeness drawn from a woman, as we have often said, required this order of description. “When avenging severity has begun to confront her, and all whom she loved can bring no help in her anguish, she will begin to remember her former happiness, moved now not by reason but by anguish. And she will say, I will go and return to my first husband, for it was better for me then than now. [Verse 8.] And she did not know that I gave her grain, wine and oil, and multiplied silver for her, and gold, which they made into Baal.” If, aroused at least by the dangers of her situation, she resolves to return to her first husband, how is it consistently added, “And she did not know that I gave her grain and wine and oil”? The sense, then, is this, by which agreement with the prophetic sentences is maintained. At the first sight of chastisement this woman experiences what all who pursue vain things experience: terrified by the frustration of her wishes, she tries to seek what she had rejected, not by an amendment of mind but by fickleness of judgment, and she promises to submit to God only so as to escape the losses of prosperity that hang over her, as it were; according to what blessed David reproaches: “When he slew them, they sought him, and they turned and came to him before dawn; but their heart was not right with him, nor were they held faithful in his covenant.” “Therefore, since the guilt of her nation remains, which like cattle was roused not by the teaching of the word but under the action of the whip, my anger will not be softened because she said, I will go and return to my first husband. Rather, I will lead her into a long experience of blows, because she neglected to know and to declare that all these things can be given by no one but me, by whom they were also created.” So when he says, “And she did not know that I gave her grain and wine and oil,” he regards the reproach of willful slowness, according to the word of David, “He would not understand, that he might do good.” “She will begin, then, amid the dangers of hardship to confess what she had earlier neglected to know: that I am the only one by whom nourishment is provided, who also created the very substance of human beings. For I gave her grain and wine and oil, and the gold which they made into Baals. Not only furnished but even enriched, she was misusing my gifts for crimes, and to insult me she was fashioning idols from the wealth she had received from me. Therefore I too,” he says, “whose government the prophet praised and wisely sang, ‘With the holy you will be holy, and with the innocent man you will be innocent, and with the perverse you will be perverse,’ will at last take up the office of censure, so that I may take away from the ungrateful what had been bestowed on them, and the very riches may obtain a kind of benefit of liberation when they are withdrawn from the use of the profane.” He says distinctly [Verse 9], “I will take back my grain in its season and my wine in its season,” because there is not one harvest of crops, but each is gathered at different seasons of the year: summer will refuse the harvest, autumn the vintage, winter will take away [?]; and “the creatures,” he says, “will obtain a kind of liberation if they do not serve the undeserving: and I will free my wool and my linen, which covered her shame.” He alluded elegantly to women’s adornment, which so covers the whole body, in which there are some parts that call for modesty, that it also beautifies it. Yet he seems to show sharply that the foulness of the guilty often lies hidden under prosperity; if fitting want comes upon them again, the deserts that had lain hidden are also exposed.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.2.3 (PL 21:974a–975c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-2-3)."},"julian-eclanum-tractatus-prophetarum/1.2.4":{"o":"Vers. 10. — Et nunc revelabo stultitiam ejus in oculis amatorum ejus. Id est, illos ipsos, qui aucto, res, vel participes sceleris exstiterunt, consequentia rerum subiget confiteri, nihil hac natione stolidius esse, quam nec consilia direxerint, nec pericula correxerint, sed eum Dominum ingratae mentis criminibus asperaverint, cujus potentiam, omnium continentem, tara adversis suis sit experta, quam prosperis. Revelabo ergo stultitiam ejus in oculis amatorum ejus, et vir non eruet eam de manu mea. Id est nullus erit principum, quorum est secula prophanitatem, qui possit eam a mea indignatione defendere: non quod aliquis id esset ausurus, sed quia per similitudinem mulieris et virorum oratio suscepta contexitur, ideo ait, quia cum eam indignatio divina perculerit, amatores ejus nequibunt ei succurrere: nec miseriis, quibus obruenda sit, quicquam afferre solatii.","t":"Verse 10. — “And now I will uncover her folly before the eyes of her lovers.” That is, the course of events will force those very people who were the instigators or sharers of the crime to confess that nothing is more stupid than this nation, which neither counsels set straight nor dangers corrected, but which provoked with the crimes of an ungrateful mind that Lord whose power, holding all things together, it had experienced in its adversities as well as in its prosperity. “I will uncover her folly, then, before the eyes of her lovers, and no man will rescue her from my hand.” That is, there will be none of the princes whose profanity she followed who can defend her from my indignation. Not that anyone would have dared to do so; but because the speech is woven on the likeness of a woman and her men, he says that when divine indignation has struck her, her lovers will not be able to help her or bring any comfort for the miseries by which she is to be overwhelmed.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.2.4 (PL 21:975c–976a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-2-4)."},"julian-eclanum-tractatus-prophetarum/1.2.5":{"o":"Vers. 11. — Auferam omne gaudium ejus, solemnitatem ejus, neomeniam ejus, sabbatum ejus, et omnia fesfa tempora ejus. Posuit nomina feriarum, in quibus plurimum laetabatur, cum tota reg(??)o choreis, canticis epulisque lasciviret: quae utique luxuries non vigebat nisi, cum populus alta pace feneretur. Universa, inquit, haec contrariis mutabuntur, et cessante, luctus adhibebitur, feriarum tempora captivitas occupabit, sabbati otia labor aerumnosae servitutis implebit: nec solum tanta capti vitate libertas, sed etiam terrarum foecunditas lugubri sterilitate mutabitur.","t":"Verse 11. — “I will take away all her joy, her feast, her new moon, her sabbath, and all her festal seasons.” He has set down the names of the holidays on which she rejoiced most, when the whole region reveled in dances, songs, and banquets: luxury that certainly flourished only when the people enjoyed deep peace. “All these,” he says, “will be changed into their opposites: when [joy] ceases, mourning will be brought in; captivity will take over the times of the festivals; the toil of a wretched servitude will fill the leisure of the sabbath; and not only will freedom be changed into so great a captivity, but the fruitfulness of the land into mournful barrenness.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.2.5 (PL 21:976a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-2-5)."},"julian-eclanum-tractatus-prophetarum/1.2.6":{"o":"Vers. 12. — Corrumpam enim vineam ejus, et ficum ejus, de quibus dixit, Mercedes hoe meoe sunt, quas dederunt mihi amatores mei: et ponam eam in saltum, et comedet illam bestia agri. Exsecutus est, quid partium damna conficerent, id est, cum culturae sedulitatem jugis fuerit consecuta frustratio, amoenitatem pristinam, succedente squalore, rura exponent, fietque lustris potius, quam agris regio tota consimilis, id est, quae feris dignior, quam hominibus censeatur. Quod quoniam hanc faciem colentiam raritas erat illatura, eleganter expressit, bestias agri ejus fructibus esse vescendas. Sponte sua, inquit, lumen rationis abjecit, et post satietatem, atque imprnguationem calcitravit dilectus, ac tantum proprio impudentissima gens favit errori, ut gaudia pacis, et rerum copiam, quorum continuationem, si fuisset casta ac devota, ei promiseram, suis corruptoribus auderet adseribere: ideo haec, sicut dixi, pars erit prima vindictae, ut his, quibus non est bene usa, et gaudiis exuatur et copiis, sciatque, quoniam haec ille propicius ante contulerit, qui potuit deinceps iratus auferre. Ponam eam, inquit, in saltum, et comedet illam bestia agri. Permittam, ait, ut hostili consumatur incursu, sicque nullo meae dispositionis muniatur objectu, sicut nec saltus, nec lustra laboratis sepibus claudit agricola. Et quia videbatur veram sententiam protulisse, caussam denuo ipsius commonitionis adnectit, ut doceat se justitiae magis, quam irae, quicquid infremuit, praestitisse.","t":"Verse 12. — “For I will ruin her vine and her fig tree, of which she said, These are my wages, which my lovers gave me; and I will make her a forest, and the beast of the field shall eat her.” He has described what the losses of these parts would bring about: when constant frustration has followed the diligence of cultivation, the fields will lose their former pleasantness as neglect sets in, and the whole region will become more like wild haunts than farmland, that is, it will be judged fitter for beasts than for men. Since the scarcity of cultivators would give it this appearance, he elegantly expressed it by saying that the beasts would feed on the fruits of its land. “Of her own will,” he says, “she threw away the light of reason; after being filled and fattened the beloved kicked; and the most shameless nation so favored its own error that it dared to ascribe to its corrupters the joys of peace and the abundance of goods, whose continuance I had promised it if it were chaste and devoted. Therefore, as I said, this will be the first part of the punishment: she will be stripped of the joys and the riches she did not use well, and will know that he who earlier bestowed these things in his kindness was able afterward in anger to take them away.” “I will make her a forest,” he says, “and the beast of the field shall eat her. I will allow her to be consumed by the inroads of the enemy, and she will be defended by no barrier of my providence, just as a farmer does not enclose forests and wild haunts with carefully made hedges.” And because he seemed to have pronounced a true sentence, he adds once again the cause of this warning, to show that whatever he roared out he did for the sake of justice rather than of anger.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.2.6 (PL 21:976a–976c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-2-6)."},"julian-eclanum-tractatus-prophetarum/1.2.7":{"o":"Vers. 13. — Et visitabo, ait, supeream dies Baalim, quibus incendebat incensum, et ornabatur inaure sua, et monili suo, et ibat post amatores suos, et mei obli viscebalur, dicit Dominus. Non nunc, inquit, inter peccandi versatur exordia, ut processu temporis suffundenda credatur: olim cum ejus improbitate patientia nostra contendit, nec tamen aliquid ad emendationem promovimus, quando haec in sua profanitate consenuit. Ne ergo etiam judicis famam impunitas longa commaculet, et videar fovere, quod tamdiu vigere permitto, quanquam sero, tamen vel demum ad opus ultionis accingar, ut expungam etiam illos dies, quibus Baalim, idolo videlicet turpitudinis, compta insuper monilibus, serviebat. Quod autem non solum monilium, sed etiam inaurium fecit mentionem, possumus quidem dicere, quia quibus comantur foeminae, nominaverit pauca de maltis. Patitur tamen locus, ut aliquid subtilius afferamus, id est, inaurium nomine obediemia videatur ostensa. Et quoniam tunc populus Judaeorum solus percepta legis, quibus obediret, acceperat, merito quasi inaurium ornamenta gestabat. Sed postquam (??)unesto deceptus est errore, ut Idolorum ritibus subderetur, idipsum praecipue nunc exprobratum putemus. Ac si diceret: Aurum et argentum quod, me creante, terra protulerat, me largiente, synagoga susceperat, reliquarumque rerum copiam, ad cultum et ornatum Idolorum impiata a convixit, et illud insigne obedientiae, quo inter reliquos populos sola pollebat, erubescentibus ritibus mancipavit. AEstimansque quod in ea, qua olim fuerat, pulchritudine permaneret, sequebatur amatores suos cum tanta fiducia, eam plene ut nostri numinis subiret oblivio.","t":"Verse 13. — “And I will visit upon her,” he says, “the days of the Baals, on which she burned incense, and adorned herself with her earrings and her necklace, and went after her lovers, and forgot me, says the Lord.” “She is not now,” he says, “at the beginnings of sin, so that she might be thought likely to blush as time goes on. Long has our patience contended with her wickedness, and yet we have achieved nothing toward her amendment, since she has grown old in her profanity. Lest, then, long impunity should also stain the reputation of the judge, and I should seem to favor what I have let flourish so long, I will at last, though late, gird myself for the work of vengeance, so as to settle the account even for those days on which she served the Baals, that is, the idol of shamefulness, adorned besides with necklaces.” As for his mentioning not only necklaces but earrings, we could indeed say that he named a few of the many things with which women adorn themselves. Yet the passage allows us to offer something subtler: that by the name of earrings obedience is shown. Since at that time the Jewish people alone had received the commandments of the law to obey, it rightly wore, as it were, the ornaments of earrings. But after it was deceived by a deadly error into submitting to the rites of idols, let us think that this especially is what is now reproached; as if he said: “The gold and silver which the earth had brought forth by my creation, and which the synagogue had received by my generosity, along with abundance of everything else, she impiously diverted to the worship and adornment of idols; and that mark of obedience in which she alone excelled among the peoples she handed over to shameful rites. And thinking that she remained in the beauty she once had, she followed her lovers with such confidence that she fell into complete forgetfulness of our divinity.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.2.7 (PL 21:976c–977a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-2-7)."},"julian-eclanum-tractatus-prophetarum/1.2.8":{"o":"Vers. 14.–17. — Propter hoc ecce ego lactabo eam, et ducam eam in solitudinem, et loquar ad cor ejus, et dabo ei vinitores ejus ex eodem locoy et vallem Achor ad aperiendam spem: et canet ibi juxta dies juventutis suoe et juxta dies ascensionis suoe de terra AE– gypti, Et erit in dio illo, ait Dominus, vocabit me Vir meus, et non me vocabit ultra Baalim, Et auferam nomina Baalim de ore ejus, et non recordabitur ultra nominis eorum. Notandus est diligenter prophetici sermonis ordo. Qui ubicumque fuerit necessitas, ut tormenta denunciet et meritum divinae severitatis ostendat, statim caussas, quae hoc meruere, subnectit: neque mortalium culpas dinumerasse contentus, gaudia sequuturae prosperitatis exsequitur, ostendens quod brevem illam dissimulationem veniae Deus noster in apparatum conciliationis quodammodo assumat. Quo tamen argumento, ut laudatur divina clementia, ita iniquitas humana deprimitur: cujus videlicet, efficit magnitudo, ut tantae bonitatis Dominus interdum ad iracundiam concitetur. Postquam ergo pronuntiaverat, quod universis gaudiis trisiis esset inferenda cessatio, nec aliquis miseris, vel auxilium vel sontium laturus occurreret: statim crimina populi, id est, caussas suae indignationis exposuit, atque eorum magnitudinem aetatemque commemorans, ostendit: quia censura ejus nulli esse deberet, de nimietate suspectior, cum si scelerum vel quantitatibus, vel aetatibus conferatur, excusandam parcitatem, excusandam habeat t(??)rditatem. Verum non uno hoc colore, inquam, dulcem et familiarem sibi clementiam commendans, etiam de prosperorum illatione plagis adhaerente, idem istud consignat, et tanto ea ambitu majore describit, quasi qui vellet non solum compensare, sed etiam excusare quod perculit. Ergo cum dixisset, quia poneret eam in saltum, ut comederent illam bestiae agri, id est, cunctis regni et urbium munitionibus amputatis, potestati hostium traderetur (censura, ut quondam in AEgypto, contumeliam vel aerumnam luteae servitutis) quippe quae consectatu idolorum, Dei sui fuisset oblita: tamen quia ipse miserator et misericors ageret, post captivitatis terminum gaudia regressionis adnunciat. Et quia supra AEgyptiae liberationis intulit mentionem, ad illius instar, hanc quoque Israeliticis populis asserens conferendam, nunc Quoque latius quidem, sed idem percurrit exemplum. Ecce ego, inquit, lactabo eam, et loquar ad cor ejus: et dabo vinitores ex eodem loco, et vallem Achor ad aperiendam spem: quia nativitatem Synagogae tempus AEgyptiae liberationis appellat, lactatio quoque cibum Mannae videtur ostendere. Locutio autem ad cor directa, promulgationem indicat legis, quae auditorum corda formavit. Dabo autem vinitores ejus ex eodem loco, et vallem Achor ad aperiendam spem, quid significet accipito. Antequam populus Terram repromissionis intraret, missi exploratores fructum vitis eg(??)egium portaverunt, id est, uvam ejus magnitudinis, quam vector unus subire non possit. Postquam vero urbem opulentissimam, Jerico videlicet, mirabili occupavere victoria, vir de tribu Juda, Achar nomine, filius Charim, quiddam de praeda, quae exustioni fuerat dicata, subripuit. Cumque esset vincentium, adversis subitis impedita foelicilas, admotis sortibus, fur anathematis vestigatur: et cum omnia, quae occuluerat protulisset, lapidante populo, in valle Achor interemtus legitur et sepultus. Quae sane expiatio ita valuit ad melius placendum Deo, ut incruents deinceps potiretur triumphis. Sicque illa vallis, nova arva capientibus, spem foelicitatis apparuit, quam praecedentibus culpa concluserat. His ergo commemoratis, quae illo tempore gesta constabat, etiam de Babylonia captivitate tam laetum fore Judaeorum reditum pollicetur. Denique sequitur. Et canet ibi juxta dies juventutis suoe, et juxta dies ascensionis suoe de terra AEgypti. Sicut enim tunc, incisis fluctibus, sicco per pelagus itinere transierunt, ac Maria soror Moysi, musica instrumenta corripiens, laudes Dei, choris sequentibus, praecinebat: in hunc modum exeuntes de Assyria captivitate cantabant, non utique Jerico aliquam deleturi, aut botrum denuo reperturi; sed quibus ita tempora, laetanda succedant, ut illam videantur quam sub- Movse et Josue habuerant, gloriam consequuti. Cujus tamen historiae quemadmodum sit memoria. laeta perpende, videlicet tam ad exemplum tristium, quam laetorum. Dixerat quippe supra, ne forte spoliem eam nudam, et statuam eam secundum diem nativi tatis suoe, et ponam eam quasi solitudinem, et statuam illam velut terram inviam, et interficiam eam in siti. Ad illorum utique similitudinem, quorum cadavera, ut ait Paulus Apostolus, prostrata sunt in deserto: nunc vero cum solvendam promitteret servitutem, et gaudia de libertate ventura, ipsorum totidem temporum recordatu. est, quibus videlicet gloriosa liberatio sacris fuerat laudata carminibus. Cujus sane foelicitatis, idest, post captivitatem Babyloniam sentiendae, ut dulcedo consolabatur Judaeos, ita magnitudo signabat popu-. los ad praedicationem Evangelii congregandos. Qui vero novum carmen Deo canunt (nolum enim fecit. orbi salutare suum, et ante conspectum Gentium revelavit justitiam suam [Psal. 97. 2.]), (??) eamque servitu, tem, qua peccatis et immundis spiritibus subdebamur, gratuita indulgentia et sanctificatione dissolvit, ut liberati ab iniquitatibus, justitiae serviremus, atque populus adquisitionis effecti, divini stemmatis insignibus fulgeremus, habentes de nostro corpore, de nostro, inquam, populo vinitores, vel ingentis botri gratiam nobis in mysteriis contradentes, vel ipsam artem atque industriam, qua vinea Dei colitur, indicantes. In illo proinde tempore, cum haec quae enumeravimus optata contigerint, quanta fuerit praemissae castigationis utilitas, etram morum emendatio. publicavit. Toto siquidem, inquit, corde, mihi sociabitur, ita ut non me ulterius ex interpolatione veneretur, sed continuum mihi cultum, mihi continuum impendet affectum: a meque tantum suum virum appellabit et Dominum: nec ultra Baalim, idest. Idolis, meum nomen ascribet. De quo sane Baalim vocabulo Judaeorum traditio sensum aliquem voluit Comminisci. Sed apparet hoc esse solidius, per quod consequentia tota decurrit, ut de ore videlicet correctae gentis auferenda Idolorum nomina repromittat et Deum ac Dominum se tantum vocandum. Dicendo autem non recordabitur ultra nominis eorum, vel correctionem, quae es et plena signavit, vel ad illud aspexit, quod supra posuerat, Ibat post amatores suos, et mei obliviscebatur, ait Dominus. Hoc ergo vitium castigatione discludens, in contrarium migrabit affectum, ut studium profanitatis plena oblivione deponat.","t":"Verses 14–17. — “Therefore, see, I will nurse her, and lead her into the wilderness, and speak to her heart; and I will give her her vinedressers from that same place, and the valley of Achor to open hope; and she shall sing there as in the days of her youth, and as in the days when she came up from the land of Egypt. And it shall be in that day, says the Lord, she shall call me My Husband, and she shall no longer call me Baalim. And I will take away the names of the Baals from her mouth, and she shall no longer remember their name.” The order of prophetic speech should be carefully noted. Wherever there is need to announce torments and show what divine severity deserves, he at once adds the causes that deserved it; and not content with having counted up the faults of mortals, he goes on to the joys of the prosperity to follow, showing that our God in a sense takes up that brief withholding of pardon as preparation for reconciliation. By this argument divine mercy is praised, and human iniquity is abased: its greatness causes the Lord of such great goodness to be stirred at times to anger. After announcing, then, that all joys were to be brought to a sad end, and that no one would come to bring the wretches help or comfort, he at once set out the people’s crimes, that is, the causes of his indignation; and recalling their greatness and their long duration, he showed that his censure ought to be suspected by no one of excess, since, compared with the quantity or the duration of the crimes, it would need excuse rather for its sparingness and its slowness. But not by this one manner only, I say, does he commend the mercy that is sweet and natural to him: he marks the same thing by bringing in prosperity close upon the blows, and describes it with all the greater fullness, like one who wished not only to compensate but even to excuse what he had struck. So when he had said that he would make her a forest so that the beasts of the field would eat her, that is, that with all the defenses of kingdom and cities cut away she would be handed over to the power of her enemies (a censure bringing, as once in Egypt, the insult and hardship of servitude in clay), since by following idols she had forgotten her God; yet because he acts as one compassionate and merciful, he announces after the end of captivity the joys of return. And because above he mentioned the liberation from Egypt, declaring that this too would be granted to the people of Israel on its model, he now runs through the same example more fully. “See,” he says, “I will nurse her and speak to her heart; and I will give her vinedressers from that same place, and the valley of Achor to open hope.” Since he calls the time of the liberation from Egypt the birth of the synagogue, the nursing seems to point to the food of the manna. Speech directed to the heart indicates the giving of the law, which shaped the hearts of its hearers. As for the meaning of “I will give her vinedressers from that same place, and the valley of Achor to open hope,” take it thus. Before the people entered the land of promise, the spies who were sent carried back an outstanding fruit of the vine, a cluster of such size that one bearer could not carry it. After they had taken the very wealthy city of Jericho by a wonderful victory, a man of the tribe of Judah named Achar, son of Carmi, stole something from the spoil that had been devoted to burning. When the victors’ good fortune was checked by sudden reverses, lots were cast and the thief of the devoted things was tracked down; and when he had brought out everything he had hidden, he is read to have been stoned by the people and killed and buried in the valley of Achor. This expiation so served to please God better that thereafter they won bloodless triumphs. So that valley showed to those taking possession of new fields a hope of happiness that guilt had shut off from those before them. Having recalled these things, which are known to have been done at that time, he promises that the return of the Jews from the Babylonian captivity will be just as joyful. Then follows: “And she shall sing there as in the days of her youth, and as in the days when she came up from the land of Egypt.” For as then, when the waves were cut through, they crossed the sea on a dry path, and Miriam the sister of Moses, taking up musical instruments, led the praises of God with choirs following, so those coming out of the Assyrian captivity sang: not that they would destroy some Jericho or find a cluster again, but that times of rejoicing would follow for them such that they would seem to have attained the glory they had had under Moses and Joshua. Consider, though, how fitting is the memory of this history, serving as an example both of sorrows and of joys. For he had said above, “Lest I strip her naked and set her as on the day of her birth, and make her like a wilderness, and set her like a pathless land, and kill her with thirst,” in the likeness of those whose bodies, as the apostle Paul says, “were laid low in the wilderness.” But now, when he was promising that the servitude would be ended and joys would come from freedom, he recalled just as many of those same times, namely those in which a glorious liberation had been praised in holy songs. The sweetness of this happiness, to be felt after the Babylonian captivity, consoled the Jews, while its greatness signified the peoples to be gathered by the preaching of the Gospel. They sing a new song to God (“for he has made known his salvation to the world, and has revealed his righteousness in the sight of the nations,” Ps 97:2), and he has loosed by free pardon and sanctification the servitude by which we were subject to sins and unclean spirits, so that, freed from iniquities, we might serve righteousness, and, made a people of his own possession, might shine with the marks of a divine lineage, having from our own body, from our own people I say, vinedressers who either hand on to us in the mysteries the grace of the great cluster or show the very art and industry by which God’s vineyard is cultivated. At that time, then, when the hoped-for things we have listed came to pass, the amendment of their conduct also made known how useful the earlier chastisement had been. “For she will be joined to me,” he says, “with her whole heart, so that she will no longer worship me with interruptions, but will give me continual worship and continual affection; she will call only me her husband and Lord, and will no longer ascribe my name to the Baals, that is, to idols.” The tradition of the Jews tried to devise some meaning for the word Baalim. But it is clearly more solid to take what runs through the whole sequence: that he promises the names of idols will be taken from the mouth of the corrected nation, and that he alone will be called God and Lord. When he says, “She shall no longer remember their name,” he has either marked a full amendment, or looked back to what he had set down above: “She went after her lovers and forgot me, says the Lord.” Shutting out this vice by chastisement, she will pass over to the opposite affection, so as to lay aside the pursuit of profanity in complete forgetfulness.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.2.8 (PL 21:977a–979a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-2-8)."},"julian-eclanum-tractatus-prophetarum/1.2.9":{"o":"Vers. 18.–20. — Percutiam ei foedus in die illa cum bestia agri, et cum volucre coeli, et cum reptili terroe: arcum et gladium, et bellum conteram de terra, et dormire faciam eos fiducialiter. Sponsabo te mihi in sempiternum, et sponsabo te mihi injudicio et justitia, et in misericordia et miserationibus. Et sponsabo te mihi in fide, et scies quia ego Dominus. Est, inquit, consequens, ut quae plagis loedata subjacuit, bonis omnibus correcta poliatur. Et ideo sicut ei omnes creaturas non solum adversas sed etiam infensas indignatio nostra reddiderat, ita rursus benevolas et commodas easdem faciat nostra placatio. Percutiam itaque foedus ei cum best a agri, ut nec arvorum fruges saevities ferina populetur, nec vindemias eorum aut oliveta volucrum praecipiat multitudo, nec per membra lassorum anguea venena diffundant. Quae omnia cum liberationis tempore cessatura dicuntor, diebus utique plagarum docentur illata. Cum his cladibus etiam bella cessabunt, ita ut in patriis finibus dormite possint, requiescere confidenter, quippe nec irruptiones nec insidias formidantes. Sponsubo te mihi in sempiternum, idest, rebus ipsis erudita cognosces, non meo, sed tuo vicio illud, quo afflicta es, contigisse discidium. Caeterum, me paratum esse, ut in sempiternum mihi sponsa permaneas, idest, si talis fueris, qualem nunc castigantia judicia reddiderunt, in sempiternum tibi faederatio prisca servabitur. Sic enim paciscor, te in nostro permanere consortio, ut explorent justitiam tuam admota judicia. Vel si te subrepens negligenlia vulneraverit, et a me tamen remedium toto flendi ambitu postulaveris, nihilominus desponsabo te mihi in misericordia et in miserationibus: quas cum sane fideles constantesque persenseris (hoc est enim quod ait, Sponsabo te in fide) alacritate debita praedicabis, quia ego sum Dominus. Quod totum sic instituimus, si ad vocationem Evangelii transferamus, manifestius constabit impletum. Speciosus enim forma proe filiis hominum, de cujus labiis fusa gratia mundo dedit salutem, reginam quam sibi in Consortium thalami pro virginitatis honore despondit, adscivit injustitia, quam justificando dedit: adscivit in judicio cum eam, quae legitime esset laboratura, delegit: adscivit in misericordia et in miserationibus, cum praeterita debita relaxavit, et despondit in fide, qua vel corde creditur ad justitiam, ore autem confessio fit ad salutem: vel quod non est dubium, quia diligentibus Dominum omnia procedant in bonum. Vers. 21.–24. — Et erit tn illa die, exaudiam, dicit Dominus, coelos, et illi exaudient terram, et terra exaudiet trilicum, vinum. et oleum: et hoec exaudient Jezrahel. Et seminabo eam mihi in terram, et miserebor ejus, quoe fuit Absque misericordia. Et dicam Non populo meo, Populus meus es tu: et ipse dicet. Domi– nus meus es tu. Seriem votivae promissionis extendit, ac per diversas species, schema voluminibus sacris familiare componit, ut elementa invicem fungi opere suo cupiant ad sustentationem fragilitatis humanae, nec tamen queant, nisi Creator annuerit. Qui sane illo tempore, quo placidus adversa depulerit, affatim praebiturum se omnia pollicetur: incipiet siquidem claudicare foelicitas, si desideret copiam tot seculis expetita libertas. Haec autem, ut diximus, suavitas gaudiorum et in illa aetate praeclusit, cum est Babylonis soluta captivitas: et reddita esi Apostolorum tempore cumulatior, cum ita omnis credentium multitudo sobriis rerum cop(??)is uteretur, ut esset eis anima et cor unum. Atque tunc primum exae(??)(??)atio(??)a cunctis saplentibus praedicata conluxit, ut in tanto discipulorum coetu nemo esset divitiis erectior, nemo paupertate depressior: caeterum sicut una cunctorum in virtute, consensio: ita communi jure esset possessio. Neque enim aliquis eorum, quae possidebant, suum quicquarn esse dicebat; sed cum essent illis universa communia, agrorum etiam pretia pedibus Apostolorum offerebantur, ut pro singulorum necessitatibus distributio proveniret. Et quia spiritalis populi status intra historiam Judaici populi tenebatur: revertitur ad illa nomina, a quibus vaticinium fuerat exorsus, et ait: Terra exaudiet triticum, vinum et oleum, at hoec exaudient Jesrahel, idest, populum, vocabulo vallis, in qua est superatus. Ostensum, cujus pcccata, quae erat puniturus, supra expressit, ipsam, inquam, gentem non in eisdem personis, sed in eisdem tribubus permanentem, et plagarum verberibus expiatam, in censorium suum propitiatus adsciscat, et quasi terrae etiam bonae praeceptorum semina diversa concredat, ut per amplitudinem succedentium prosperorum, etiam ille dies Jesrahelis, quo est inducta calamitas, pretiosus fuisse atque optabilis censeatur. Miserebor, quippe nunc ejus cujus paulo ante nomen horrueram, et populum meum vocabo, qui mei desertor exstiterat, et advfersantium mihi jure defecerat. Ips(??)– que vicissim fiducia, ut me appellet verum et unicum Dominum, conferetur. Verum huc usque prosperorum denunciatione prolata, rursus ad praesentis temporis statum sermonem reducit: Sequitur enim:","t":"Verses 18–20. — “I will make a covenant for her in that day with the beast of the field, and with the bird of the air, and with the creeping thing of the earth; I will break the bow and the sword and war from the land, and I will make them sleep in confidence. I will betroth you to me forever; I will betroth you to me in judgment and righteousness, and in mercy and compassion. And I will betroth you to me in faithfulness, and you shall know that I am the Lord.” “It follows,” he says, “that she who lay wounded by blows should, once corrected, be polished with every good thing. And so, just as our indignation had made all creatures not only hostile but even dangerous to her, so in turn our reconciliation makes them kindly and helpful. I will make a covenant for her, then, with the beast of the field, so that the savagery of wild beasts may not lay waste the crops of her fields, nor a multitude of birds snatch her vintage or her olives, nor serpents spread their poison through the limbs of the weary.” Since all these are said to cease at the time of liberation, they are shown to have been brought on in the days of the blows. Along with these disasters, wars too will cease, so that they can sleep in their ancestral lands and rest confidently, fearing neither raids nor ambushes. “I will betroth you to me forever”: that is, “taught by events themselves, you will recognize that the separation by which you were afflicted came about not by my fault but by yours. For the rest, I am ready for you to remain my bride forever; that is, if you are such as the chastising judgments have now made you, the ancient covenant will be kept for you forever. For I make this agreement, that you remain in our partnership in such a way that judgments applied to you test your righteousness. Or if negligence creeps upon you and wounds you, and yet you ask me for a remedy with all the earnestness of weeping, I will nonetheless betroth you to me in mercy and compassion; and when you have felt them to be faithful and constant (this is what he means by ‘I will betroth you in faithfulness’), you will proclaim with fitting eagerness that I am the Lord.” All this, set out thus, will be seen to be fulfilled more clearly if we transfer it to the calling of the Gospel. For he who is “fairer in form than the sons of men,” from whose lips grace poured out and gave salvation to the world, took to himself the queen whom he betrothed to share his bridal chamber in honor of virginity: he took her in righteousness, which he gave by justifying her; he took her in judgment, when he chose her who would labor lawfully; he took her in mercy and compassion, when he forgave her past debts; and he betrothed her in faith, by which “with the heart one believes unto righteousness, and with the mouth confession is made unto salvation”; or else in the faith that does not doubt that “for those who love the Lord all things work together for good.” Verses 21–24. — “And it shall be in that day, I will hear, says the Lord, the heavens, and they shall hear the earth, and the earth shall hear the wheat, the wine, and the oil, and these shall hear Jezreel. And I will sow her for myself in the land, and I will have mercy on her who was Without Mercy. And I will say to Not My People, You are my people; and he shall say, You are my Lord.” He extends the series of the longed-for promise, and through various images composes a figure familiar in the holy books: the elements desire to serve one another in their work for the support of human frailty, and yet they cannot unless the Creator consents. He promises that at that time, when in his kindness he has driven away adversity, he will provide everything abundantly; for happiness would begin to limp if freedom, sought for so many ages, lacked plenty. This sweetness of joys, as we have said, shone out in that age too, when the Babylonian captivity was ended; and it was given back more fully in the time of the apostles, when the whole multitude of believers used the goods of the world so soberly that they had one soul and one heart. Then for the first time the equality preached by all wise men shone forth, so that in so great a gathering of disciples no one was raised up by riches, no one pressed down by poverty; but as there was one agreement of all in virtue, so possession was by a common right. For none of them said that anything he possessed was his own; but since all things were common to them, even the prices of fields were laid at the apostles’ feet, so that distribution might be made according to each one’s need. And because the state of the spiritual people was contained within the history of the Jewish people, he returns to the names with which the prophecy began, and says: “The earth shall hear the wheat, the wine, and the oil, and these shall hear Jezreel,” that is, the people, called by the name of the valley in which it was defeated. It is shown that the very nation whose sins, which he was going to punish, he described above (that nation, I say, continuing not in the same persons but in the same tribes, and purified by the strokes of the blows) he takes back into his partnership when he is reconciled, and entrusts to it, as to good soil, the various seeds of his commandments, so that through the abundance of the prosperity that follows, even that day of Jezreel on which the calamity was brought in may be counted precious and desirable. “For I will now have mercy on her whose very name I shrank from a little while ago, and I will call my people the one who had deserted me and fallen away into the side of my adversaries. And to him in turn will be granted the confidence to call me his true and only Lord.” Having carried the announcement of prosperity this far, he brings the discourse back again to the state of the present time. For there follows:","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.2.9 (PL 21:979a–980c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-2-9)."},"julian-eclanum-tractatus-prophetarum/1.3.1":{"o":"Vers. 1.–5. — Et dicit Dominus ad me: Adhuc vade, dilige mulierem dilectam amico, et adulteram, sicut diligit Dominus filios Israel, et ipsi respectant ad Deos alienos, et diligunt vinacia uvarum. Et fodi eam mihi quindecim argenteis, et coro ordei, et dimidio coro ordei, et dixi ad eam: Dies multos exspectabis me, non fornicaberis, et non eris viro, sed et ego exspectabo te. Quia dies multos sedebunt filii Israel sine Rege, et sine Principe, et sine sacrificio, et sine altari, et sine Ephod, et sine Teraphin. Et post hoec revertentur filii Israel, et quaerent Dominum Deum suum, et David regem suum, et pavebunt ad Dominum, et ad bonum ejus in novissimo dierum. Quia exordium vaticinii, captivitatem populi illius reversis vocibus pollicentis, hic, sicut in principio docuit. Propheta susceperat, ex persona Dei tristia, sed jam impendentia nunciabat, et eodem sacri Spiritus gubernato, quasi ex contrariis texit oraculum. Nam cum infremuerit truculentis, statim quibus confoveat sauciatos, laeta subjecit, ut vel audiendis tristibus populus assuescat, vel ipsum Dominum cunctantem, et sicut supradiximus. studio differentem, cum sit vindicaturus, ostendat. Per quod simul docet, ne unquam sub tali judice desperent salutem, nimirum ita ad indulgendum parato, ut placidis inter adversa narrandis videatur id sedulo, quod iratus fuerit, excusare. Principit itaque Propheta, ne caritatem quam obscoenae mulieri impenderat, praevia offensione deponat, sed cum impudentia illius, professa benignitate contendat, et sive ipsa re, sive id quod consequens videtur, spiritu tantum revelante, cognoscat, quia illa meretrix levi mercede posset conduci, non solum ut prophetica so– cietate esset contenta, sed ut illius et aliorum conventu pariter abstineret, quasi quae valent osten– dere, magis necessitate parandi victus, quam conseciatu libidinis se prostituisse: denique si vel tenuis alimonia praeberetur, eam facile flagitii voluptate carituram. Quo utique exemplo redditur Synagogae caussa deterior, quae eam videlicet pactionem nec copiis invita(??)a servaverit, quam prostibula quaepiam, vel sub nimia parcitate, veretur. Indulgemus ergo, ail, tempus errantibus, ut vel ad correctionem fletibus erumpant, vel gravi demum ultioni succumbant. Qui nunc pretiosa vilibus postferentes, obliviscuntur. proprii Dei, et sequuntur alienos, non aliter quam si spretis uvis, vinacia suibus magis quam hominibus apta colligerent. Itaque primo mensura cori nominata est triginta modios continentis. Secundo ait: dimidium cori hordei, inde pactione constituens continentiae officium a muliere comparari, ad imaginem illius conditionis. quam Synagoga passura est in Babylonia captivitate, ubi tolerans quidem, sed sub spe reversionis, exi lium, nec Deo legitime, nec idolis cohaerebit, sed quasi omni deget nudata solatio. Propter hoc enim ait, non fornicaberis, et non eris viro, sed et ego exspectabo te. Hunc locum Judaei, vel eos sequuti, ad praesentis temporis judicium pertinere contendunt: Quod expulsi videlicet de Jerosolymis, nulla quidem habeant officii sacerdotalis insignia, quae propheta enumerat, sine rege eos, sine principe, sine sacrifi–. cio, sine altari, sine Ephod et sine Teraphin fore pollicens: reversionis tamen se pignora continere, idest, vocem Dei, qui se quoque, eos exspectaturum esse promiserat. Sed faili eos In hac opinione vel fallere, adseitarum in fidem Christi nationum omnium documenta convincunt. Postquam enim Evangelio Christi credere noluerunt, sublata est ab eis vine(??), et aliis commissa cultorbus, qui redderent ejus fructum in tempore suo. Ergo illo seculo, in quo Babyloniis serviebant, merito se invicem gens et Deus exspectasse dicuntur, non quod lotus pupulus gentilium profanitatum esset immunis, quae eis etiam a sanctis aliis ductoribus imputantur; sed quoniam erat illic permixtio justorum virorum, et quia melior soboles quam parentes gaudia liberationis erat habitura. Propter horum panem Deus se utique exspectaturum promittit, idest, nullam aliam gentem in locum depulsae, protinus adsciturum, donec redeat, sicut et supra diximus, castigatione melior, et recipiens antiqui pontificatus, quae amiserat, ornamenta, in confrequentatione fidelium, cornua circumdet altaris, reddens Deo vota, quae distinxerunt labia ipsius, et pavebunt ad bonum ejus in novissimo die. Caussam proinde ipsius depulsionis exposuit, ut per eam videlicet abstinentiae profanorum, gens afflicta consuesceret, donec legitimis castigata verberibus, in consortium denuo mereretur adscisci, ex quo examen pium laetandumque prodiret.","t":"Verses 1–5. — “And the Lord said to me: Go again, love a woman loved by a friend, and an adulteress, as the Lord loves the children of Israel, while they look to other gods and love the husks of grapes. And I bought her for myself for fifteen pieces of silver, and a cor of barley, and half a cor of barley, and I said to her: You shall wait for me many days; you shall not commit sexual immorality, and you shall not belong to a man; and I also will wait for you. For the children of Israel shall sit many days without king, and without prince, and without sacrifice, and without altar, and without ephod, and without teraphim. And afterward the children of Israel shall return, and seek the Lord their God and David their king; and they shall fear before the Lord and his goodness in the last of days.” Since the prophet had taken up the opening of the prophecy, which promised the captivity of that people in words that then turned around, he here, as he showed at the beginning, announced in God’s person sad things, but things already imminent; and under the guidance of the same Holy Spirit he wove the oracle, as it were, out of contraries. For when he has roared terribly, he at once adds joyful things to comfort the wounded, either so that the people may become used to hearing sad things, or to show that the Lord himself hesitates and, as we said above, is eager to delay when he is about to punish. By this he teaches at the same time that they should never despair of salvation under such a judge, who is so ready to forgive that, by telling of gentle things in the midst of adversities, he seems earnestly to excuse his having been angry. So he commands the prophet not to lay aside, because of an earlier offense, the love he had spent on the obscene woman, but to contend against her shamelessness with professed kindness; and he lets him know, whether in fact or (as seems more consistent) only by the revelation of the Spirit, that that prostitute could be hired for a small fee not only to be content with the prophet’s company but to abstain alike from his and from others’ intercourse, as women who can show that they prostituted themselves more from the need to get a living than from pursuit of lust; and that if even scanty food were provided, she would readily do without the pleasure of the outrage. By this example the case of the synagogue is made worse: it did not keep, even when invited by abundance, the agreement that any harlot respects even under great scarcity. “We grant time, then,” he says, “to those who go astray, so that they may either break out in tears toward amendment or at last succumb to heavy vengeance. Now, putting precious things after worthless ones, they forget their own God and follow strange ones, just as if they scorned the grapes and gathered husks fit for pigs rather than for men.” So first the measure of a cor is named, containing thirty modii. Second he says, “half a cor of barley,” thereby establishing by agreement that the woman’s duty of continence is bought, in the image of the condition the synagogue would suffer in the Babylonian captivity, where, enduring exile but under hope of return, she would cleave neither lawfully to God nor to idols, but would live as if stripped of all comfort. For this reason he says, “You shall not commit sexual immorality, and you shall not belong to a man; and I also will wait for you.” The Jews, or those who follow them, contend that this passage refers to the judgment of the present time: that, being driven out of Jerusalem, they indeed have none of the marks of the priestly office that the prophet lists when he promises that they will be without king, without prince, without sacrifice, without altar, without ephod, and without teraphim; yet they hold the pledges of return, namely the word of God, who had promised that he too would wait for them. But that they are deceived in this opinion, or deceive others, is proved by the evidence of all the nations brought into the faith of Christ. For after they refused to believe the Gospel of Christ, the vineyard was taken from them and entrusted to other tenants who would render its fruit in its season. Therefore in that age in which they were serving the Babylonians, the nation and God are rightly said to have waited for each other: not that the whole people was free of the profanities of the Gentiles, which other holy leaders also charge them with, but because there was a mixture of righteous men there, and because offspring better than their parents would have the joys of liberation. For their sake God promises that he will wait, that is, that he will not at once take any other nation into the place of the one driven out until, as we said above, it returns better through chastisement, and, recovering the ornaments of its ancient priesthood that it had lost, in the throng of the faithful surrounds the horns of the altar, paying to God the vows that its lips uttered, and “they shall fear before his goodness in the last day.” He has set out, then, the reason for this banishment: that through it the afflicted nation might grow used to abstaining from profane things, until, chastened by lawful blows, it might deserve to be taken back into partnership, from which a godly and joyful swarm would come forth.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.3.1 (PL 21:980c–982a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-3-1)."},"julian-eclanum-tractatus-prophetarum/1.4.1":{"o":"Vers. 1. 2. — Audite verbum Domini, filii Israel, quia judicium Domino cum habitatoribus terroe, non est enim veritas, et non est misericordia, et non est scientia Dei in terra. Maledictum, et mendacium, et homicidium, et furtum, et adulterium inundaverunt, et sanguis sanguinem tetigit. Quae esset ratio, ut in ipso comminationis impetu, de illis quoque prosperis, quae post multam aetatem erant ventura. loqueretur, semel iterumque commonui, idest, ut vel gens haberet exulatura solacium, vel clementia pateret auctoris, qui ad vindicandum quasi invitus accederet. Hoc ergo consilio etiam de futuris locutus, ad praesentium, ut supra fecerat, revenitur aetatem, et merita puniendae plebis examinat, nt solvat eam quam divinae pietatis allegatio lecerat quaestionem. Opportune enim ejusmodi cogitatio nas ceretur, si maneret fixa sententia, ut captivitas illata solvatur, et regressio gloriosi contingat. Cur non est continuata libertas, aut quantum potuit esse culparum, quod in tam magnam severitatem animum nostri gubernatoris accenderet? necessario igitur subtexitur criminum enumeratio, ut gravitas vindicantis appareat. Audite ergo, ait, verbum Domini, filii Israel, quia non recusat vobiscum inire conflictum, et rationem ponere judiciorum suorum, meritorumque vestrorum, cui dicit beatus David, ut Justificeris in sermonibus tuis, et vincas cum judicaris (Psal. 5(??).). Audite, inquam, verbum Domini, filii Israel, vos omnino ipsi, de quibus agitur, judicate: et de quibus populi studiis conqueramur, videntes, si superest vobis aliquid sensus, ad confessionem et poenitentiam convolate. Non est enim veritas, et non est misericordia, et non est scientia Dei in terra. Haud quasi ex intervallo aliquo, inquit, delinquunt, ut quaedam videretur ultionum et virtutum facta commixtio, sed ita pessimis laudanda cesserunt, ut nec vestigium probitatis uspiam appareat, non fides, inquam, in testimoniis, non justitia in judiciis, non pictas remansit in ritibus Quid dico vacare pec– tora timore divino, cum omnes etiam nominis ejus occupant oblivio, atque invicem secum crudelitas et libido contendat, quando irruentibus quoque flagitiis, inundantibus facinoribus, nec a pudoris nec a sanguinis discrimine temperatur, sed jungunt maledicta mendaciis, homicidia furiis, adulteria sacrilegiis? Omnia, sanctae quondam regionis loca caedibus impleverunt, ut per multitudinem interfectorum sanguis sanguini misceretur. Quod non per exaggerationem, sed per fidem dictum esse, prodit historia. Ipsa sunt siqu(??)dem tempora in quibus et beatus Hel(??)as interrogatus a Deo quid in solitudine ageret, cum dolore respondit: Domine: Prophetas tuos occiderunt, altaria tua destruxerunt, et ego relictus sum solus, et quoerunt animum meam (3. Reg. 19.). Tanta ergo profanitate populas erat corruptus, ut interne– cione ultima pios quosque, idest, cultores Dei delere contenderent. Quae nefanda religionis corruptio quoniam nullum quidem habebat, propter quod expeteretur precium voluptatis, impunitatem tamen factis et turpibus pollicebatur et trucibus. Ideo Baalim vaccarumque cultores, Jezabelis futori, fundendo piorum sanguinem, serviebant.","t":"Verses 1, 2. — “Hear the word of the Lord, children of Israel, for the Lord has a judgment with the inhabitants of the land; for there is no truth, and there is no mercy, and there is no knowledge of God in the land. Cursing and lying and murder and theft and adultery have overflowed, and blood has touched blood.” I have pointed out more than once why, in the very onrush of his threats, he also spoke of the prosperity that was to come after a long time: either so that the nation about to go into exile might have comfort, or so that the mercy of its Maker might be plain, who comes to punishment as if unwillingly. With this purpose, then, having spoken of the future too, he returns, as he did above, to the age of the present, and examines the deserts of the people to be punished, so as to resolve the question that the plea for divine kindness had raised. For a thought of this kind might fitly arise, if the sentence stood fixed that the captivity inflicted would be ended and a glorious return would come about: “Why was freedom not continued? Or how great could the faults have been to kindle the mind of our governor to such severity?” Necessarily, therefore, a list of the crimes is added, so that the gravity of the one who punishes may be seen. “Hear, then,” he says, “the word of the Lord, children of Israel”: for he does not refuse to enter into contest with you and to give an account of his judgments and of your deserts, he to whom blessed David says, “That you may be justified in your words and prevail when you are judged” (Ps 50). “Hear, I say, the word of the Lord, children of Israel; you yourselves, whose case is being tried, be the judges; and seeing what pursuits of the people we complain of, if you have any sense left, fly to confession and repentance. For there is no truth, and there is no mercy, and there is no knowledge of God in the land.” “They do not sin,” he says, “only now and then, so that there might seem to be some mixture of misdeeds and virtues; but things worthy of praise have so given way to the worst that no trace of uprightness appears anywhere: no faith, I say, has remained in testimonies, no justice in judgments, no piety in rites. Why do I say that hearts are empty of the fear of God, when forgetfulness even of his name has seized all, and cruelty and lust vie with one another, since, as outrages rush in and crimes overflow, they refrain from no breach either of modesty or of blood, but join curses to lies, murders to frenzies, adulteries to sacrileges?” They filled all the places of a once holy region with slaughter, so that through the multitude of the slain blood was mingled with blood. History shows that this was said not by exaggeration but in truth. For these are the times in which blessed Elijah, asked by God what he was doing in the wilderness, answered with grief: “Lord, they have killed your prophets, they have torn down your altars, and I alone am left, and they seek my life” (1 Kgs 19). The people, then, was corrupted by such profanity that they strove to destroy all the godly, that is, the worshipers of God, in a final slaughter. Since this abominable corruption of religion had no reward of pleasure for which it might be sought, yet it promised impunity for deeds both shameful and savage. Therefore the worshipers of the Baals and of the heifers served Jezebel’s fury by shedding the blood of the godly.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.4.1 (PL 21:982a–982d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-4-1)."},"julian-eclanum-tractatus-prophetarum/1.4.10":{"o":"Vers. 15. — Si fornicaris In, Israel non delinquat saltem Juda. Nolite ingredi in Galgala, et ne ascenderitis in Bethaven; neque juraveritis, Vivit Dominus, quoniam sicut vacca lasciviens declinavit Israel: nunc poscet eos Dominus quasi agnum in latitudine. Quamvis universas tribus, idolorum cultibus sorduisse, vaticimi ipsius censura demonstret, tamen deteriorem Israelis statum denunciat, et qui damnationis magis, quam correctionis capax esse videatur: non solum enim profanitatis audaciam intra fines proprios moresque continuit, sed contaminationem quoque fratris quasi lucrum aliquod expetivit. Hoc siquidem, ad crimina sollicitantis studium propheta convincit, cum denunciat Israeli, ut non delinquat saltem Juda, neque enim cura fraternae commiserationis ei fuerat imposita, qui ut sit diligens, admonetur, sed per istam praecepti speciem, etiam illud crimen exagitat, quod similiorem sibi maluerat Judam reddere, quam ut ipse de emendatione quippiam cogitaret. Fitque sensus ejusmodi: O tu Israel, qui principem errotis secutus, id est, Jeroboam, a germani tui, videlicet Judae, consortio recessisti, non oh aliud, quam ne tibi per honorem templi et sacrorum dierum celebritatem, respirandi atque ad meliora redeu(??)di esset occasio, m non generis, vel criminis tui pactionem tuere, et qui noluisti laudabilem servare concordiam, susceptam semel dimissionem teneto, neque in professionem repudiatae germanitatis, astu corruptoris irrepas, sed propria saltem lue contentus, patere innocentiam manere consortis, et invitare cessa ad eum statum, in quem tu venisse deflebis. Nunc enim majorem in modum imprudentia grassatur, si quorum elegisti remedii timore dissidium, cum iisdem i(??)eas sacrilegii amore collegium. I(??)um saltem libi affectum serva, qui peccantibus consuevit innasci, ut te videlicet pudeat deformis admissi. Cur a te scilicet tenue solamen excludis, ut videare deceptus? nam reatum non evadet ascensio; tamen esse aliquid distinctionis inter incautos et procaces indicat, quod alios audacia reddat exosos, alios formido miserandos. Tu autem, cum nullum pateris tuae foeditatis immunem, quid aliud, quam non errore, sed spontaneo detestabilique judicio, te esse nocentissimum, confiteris? Si fornicaris, tu Israel, non delinquat saltem Juda. Cur inquam, istum prioribus jungis errorem, ut minore te dolore periturum, si cum pluribus, quam si cum paucis pereas, arbitreris? Cur prodigus propriorum bonorum, etiam fratris jura contaminas? Quid uno tumulo genus omne vis involvi? Patere superesse aliquam tui sanguinis portionem, cujus adjuvaris suffragio, reformeris exemplo. Si fornicaris in Israel, non delinquat saltem Juda: nolite ingredi in Galgula, et ne ascenderitis in Bethaven, neque juraveritis, Vivit Dominus, Quomodo Israeli, ne Judas delinqueret, imperasset, per subjecta patefecit, prohibendo ne in Galgala et Bethaven, quae loca eram tribui Judae juncta, studio permiscendae religionis ascenderent, et jurarent, Vivit Dominus; quod ita intelligendum, ut quia in iisdem locis sicut in Samaria vitulos consecraverant, et ipsis etiam veri Dei nomen adscripserant, perque eorumdem nomen numenque jurarent, ideo nunc praecipit, ut quoniam ex vicinitate Judae, illo populi confluebant, ad Bethaven videlicet, atque Galgala, isti illuc ascendere lacessant et jurare, Vivit Dommus, id est, in illis locis consensu populi consecratis, ne Judas hac familiaritate verborum deceptus, ipsequoque vitulos primo non horrere, dehinc incipiat et jurare. Videtur autem et illud ostendere, quod poputi confundebat impietas, ut qui videlicet vitulis serviebant, etiam per verum Dominum suem Judas colebat, in quibuscunque negociis adjurarent, et obtestationes suas illius appeliatione, constringerent, quasi optimum judicando, utramque appellationem aequo honore venerari, ni hoc colere, etiam illis, qui in fide manserant, persuaderent, et cu(??)um suscipere vitulorum, religionis, inquam, prioris manente reverentia: si eque devotionis non tam mutatio, quam quaedam facta videmur adj(??)c(??)tio. Hoc autem contra legis praecepta susceptum, sine dubio cumulata profanitate miseros polluebat. Nolite ilaque loca ista, quae celeberrima sacrilegis ritibus effecistis, eo studio frequentare, ut etiam Judae pectora vestro crimine venenentur. Respiciatenim Judas, si adhuc non totus emarcuit, qui status comprehenderit Israelem; et tunc, quid etiam sibi, nisi caverit, impendat, recognoscet.","t":"Verse 15. — “If you commit sexual immorality, Israel, at least let Judah not sin. Do not enter into Gilgal, and do not go up to Beth-aven, nor swear, As the Lord lives; for like a wanton heifer Israel has turned aside: now the Lord will feed them like a lamb in a wide place.” Although the censure of his prophecy shows that all the tribes were filthy with the worship of idols, he declares that the state of Israel is worse, and seems capable of condemnation rather than of correction. For it did not keep the boldness of its profanity within its own borders and customs, but sought the contamination of its brother too as if it were some gain. The prophet convicts this zeal of one who solicits others to crime when he tells Israel that at least Judah should not sin. For the care of compassion for a brother had not been laid on one who is warned to be diligent; but under this form of command he attacks this crime too, that Israel had preferred to make Judah more like itself rather than think of any amendment of its own. The sense is this: “O you, Israel, who followed the author of your error, that is, Jeroboam, and withdrew from the fellowship of your brother, that is, Judah, for no other reason than that you might have no occasion to breathe again and return to better things through the honor of the temple and the celebration of the holy days, [now] keep the pact of your race or of your crime: you who would not keep a praiseworthy concord, hold to the separation you once took up, and do not creep by a corrupter’s cunning into the profession of the brotherhood you repudiated; but, content at least with your own plague, let your partner’s innocence remain, and stop inviting him into the state into which you will weep to have come. For now your folly runs riot all the more if with those whose separation you chose for fear of a remedy you enter into fellowship for love of sacrilege. Keep at least that feeling which is usually born in sinners, namely to be ashamed of an ugly deed. Why do you shut yourself out from the slight comfort of seeming deceived? For such a defense will not escape guilt; yet it shows that there is some distinction between the incautious and the insolent, in that boldness makes some hateful, fear makes others pitiable. But you, when you let no one be free of your foulness, what else do you confess but that you are most guilty, not by error but by willful and detestable judgment? If you commit sexual immorality, Israel, at least let Judah not sin. Why, I say, do you add this error to the former ones, as if you thought you would perish with less pain if you perished with many rather than with few? Why, prodigal of your own goods, do you pollute your brother’s rights too? Why do you want the whole race wrapped in one tomb? Let some portion of your blood survive, by whose intercession you may be helped and by whose example you may be reformed.” “If you commit sexual immorality, Israel, at least let Judah not sin: do not enter into Gilgal, and do not go up to Beth-aven, nor swear, As the Lord lives.” How he had commanded Israel that Judah should not sin he made plain by what follows: by forbidding them to go up to Gilgal and Beth-aven, places adjoining the tribe of Judah, with the aim of mixing religion, and to swear, “As the Lord lives.” This is to be understood thus: in those same places, as in Samaria, they had consecrated calves, and had ascribed to them the name of the true God, and swore by their name and divinity. So he now commands that, since the people flocked there from the neighborhood of Judah, to Beth-aven and Gilgal, they should stop going up there and swearing, “As the Lord lives,” in those places consecrated by the consent of the people, lest Judah, deceived by this familiarity of words, should first cease to shudder at the calves and then begin also to swear by them. It also seems to show what the ungodliness of the people was confusing: those who served the calves also adjured by the true Lord, whom Judah worshiped, in all sorts of business, and bound their oaths by calling on him, as if judging it best to venerate both names with equal honor; and they persuaded even those who had remained in the faith to worship in this way, and to take up the worship of the calves while their reverence for their former religion remained, so that it would seem not so much a change of devotion as a kind of addition. This, undertaken against the commands of the law, no doubt defiled the wretches with heaped-up profanity. “Do not, then, frequent these places, which you have made most famous by sacrilegious rites, with such zeal that even the hearts of Judah are poisoned by your crime. Let Judah, if it has not yet wholly withered, look at the state that has seized Israel; and then it will recognize what hangs over itself too unless it takes care.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.4.10 (PL 21:986d–988a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-4-10)."},"julian-eclanum-tractatus-prophetarum/1.4.11":{"o":"Vers. 16. — Quoniam sicut vacca lasciviens declinavit Israel, nunc pascet eos Dominus, quasi agnum in latitudine. Apte prorsus a vacca similitudo suscepta est, ut peccati ipsius species, et tumor peccantium, et mugitus pereuntium signaretur. In cultu, inquit, vitulorum, jugo meae legis excusso, Israelis deliquit audacia, et a virtutis semitis declinavit, credens se opimis bonis suis interpolatione fruiturum: sed impios tanta votorum frustratio consecuta est, ut ad agni exiguitatem de taurina quasi mole descenderint. Sic tota gens, quae confidebat in viribus, gloriam suam ignominia sequente vidit mutatam, et sub pastoris baculo constitutam, tanta quanta solet agnus. facilitate compesci. Neque hoc tamen solum, sed sicut agnus in vasta loca perductus, et imbecillus, et solus, tam matris, quam gregis solatio destitutus, metuit quicquid aspexerit, quicquid audierit: ita etiam gens subjecta hostibus truculentis, per solitudinem cogetur incedere. Quam tamen non usquequaque providentia divina destituit, propter quod dicit, Nunc pascet eos Deus; sed ut impositae calamitatis magisterio intelligat atque fateatur, nec contemtibilia fuisse sacrae legis praecepta, nec sua vel impunita crimina, vel desideria fructuosa, subjungit.","t":"Verse 16. — “For like a wanton heifer Israel has turned aside; now the Lord will feed them like a lamb in a wide place.” The likeness is very aptly taken from a heifer, to mark the kind of sin itself, the arrogance of the sinners, and the bellowing of those who perish. “In the worship of the calves,” he says, “the boldness of Israel sinned, shaking off the yoke of my law, and turned aside from the paths of virtue, believing it would enjoy its rich goods without interruption. But such frustration of their wishes followed the ungodly that they came down from the bulk of a bull, as it were, to the smallness of a lamb.” So the whole nation, which trusted in its strength, saw its glory changed into the shame that followed, and placed under the shepherd’s staff to be restrained with all the ease with which a lamb is. Nor is this all: just as a lamb led into vast places, weak and alone, deprived of the comfort both of its mother and of the flock, fears whatever it sees and whatever it hears, so the nation, subjected to savage enemies, will be forced to walk through a wilderness. Yet divine providence did not abandon it altogether, which is why he says, “Now God will feed them”; but he adds this so that, taught by the calamity laid on it, it may understand and confess that the commands of the holy law were not to be despised, and that its crimes were neither unpunished nor its desires fruitful.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.4.11 (PL 21:988a–988b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-4-11)."},"julian-eclanum-tractatus-prophetarum/1.4.12":{"o":"Vers. 17.–19. — Particeps idolorum Effraim: dimitte cum. Separatum est convivium eorum, fornicatione fornicati sunt, dilexerunt afferre ignominiam protectores ejus, ligavit eum spiritus in alis suis, et confundetur a sacrificiis suis. Post quam Israel de desolatione propheticus sermo convenit, eique finem, quia non fuerat di tis ejus audiens, nunciavit, consequenter moniturus, convertit se ad Judam. Ne eum videretur Israeli intenta censara, Judam reatibus exemisse, qui utique nunquam, nisi voluntario corrumperetur assensu; ideo ipsum quoque simili vigore compellat. Vidisti, inquit, quoniam Effraim a jugo legis meae ingrata et infoelicia colla subducens, idolorum particeps esse decreverit. Nullo ergo foedere tu illi copuleris, sed dimitte eum, et toto, sicut locorum, ita studiorum fine dirimere. Caeterum si ei te ulla socie tas alligaverit: etiam calamitas, nimirum aequa, corripiet. Vis contagionem profanitatis elingere? vallo continuae separationis ambire, nunquam cum sacrilegis ineas vel publica foedera, vel privata convivia. Quae enim socie as luci cum tenebris (2. Cor. 6. 14.)? quis consensus templo Dei, cum idolis? Fornicatione fornicati sunt, Et ne hoc putes contigisse errore deceptis, dilexerunt afferre ignominiam protectores ejus, dedito studio, el incenso amore, profanitates sequuntur, nec solum in plebeia pane delinquunt, a proceribus ad imos funerea profanitate sunt pervasi. Ideo nusquam eorum sensui coetuique misceare, si te caste fidei sacramenta delectant. Provisa est siquidem, o tribus Juda, in adjumentum juducii tui, talium festinata damnatio, ne tu videns differri exitia reorum, fieres etiam incerta meritorum. Adhuc te incolumi, subitus Samariam quasi ventus arripiet, et confundentur a sacrificiis suis, idest, erubescent, et confitebuntur vanitatem spei eorum, qui sibi libertatem et securitatem pollicebatur in iis hostiis, quas idolis offerebant. Alas autem spiritus, quibus gens illigata discesserit, posuit secundum vulgarem opiniomen, quae ventorum imagines pennis instruere consuevit. Ergo sic ait: Isti qui sacrilegia sequuti sunt, pessundabuntur, et ad exilia diversa captivitatis turbine perferentur, ut vetorum alis innixi fuisse videantur. Nos autem cum ista legimus, cogitare debemus, quam leviter prophetarum voces vesanus populus aestimaret. Neque enim cum sacerdotes et reges, ac popularis etiam multitudo, in apertum conspirasset errorem, paucis spiritualibus atque pauperibus, ani increpandi, aut concionandi facultas aliqua praebebatur; sed sicut alia Scriptura testatur, arrept(??)ii vocabantur, et publico erant quasi portenta derisui. Tamen isti, et opum et, bonorum pariter indigentes, merebantur cum Deo inire colloquium: et quasi ab AEtheris solio, in stratas humique cohaerentes animas, proferre sententiam.","t":"Verses 17–19. — “Ephraim is a partner of idols: let him alone. Their banquet is separated; they have committed sexual immorality; his protectors loved to bring shame. The spirit has bound him in its wings, and he shall be put to shame by his sacrifices.” After the prophetic word had addressed Israel about its desolation and announced its end, because it had not listened to his words, he turns to Judah to warn it in turn. Lest, while his censure was intent on Israel, he should seem to have exempted Judah from guilt (Judah would never have been corrupted except by willing consent), he addresses it too with similar force. “You have seen,” he says, “that Ephraim, withdrawing its ungrateful and unhappy neck from the yoke of my law, has determined to be a partner of idols. Do not join yourself to him by any covenant, but let him alone, and separate yourself from him entirely in pursuits as in places. For if any fellowship binds you to him, an equal calamity will surely seize you too. Do you want to lick off the contagion of profanity? Surround yourself with the rampart of continual separation; never enter with the sacrilegious into either public treaties or private banquets. For what fellowship has light with darkness (2 Cor 6:14)? What agreement has the temple of God with idols? They have committed sexual immorality. And lest you think this happened to men deceived by error: his protectors loved to bring shame. They follow profanities with deliberate zeal and burning love; and not only do they sin among the common people, but from the nobles to the lowest they are pervaded by deadly profanity. Therefore never mix with their mind or their gatherings, if the sacraments of chaste faith delight you. For, O tribe of Judah, the hastened condemnation of such men has been provided to help your judgment, lest, seeing the destruction of the guilty delayed, you should also become uncertain of their deserts. While you are still unharmed, a sudden wind, as it were, will seize Samaria, and they shall be put to shame by their sacrifices,” that is, they will blush and confess the emptiness of the hope of those who promised themselves freedom and security in the sacrifices they offered to idols. He spoke of the wings of the spirit by which the nation was bound and carried off according to the popular opinion, which usually furnishes images of the winds with feathers. So he says: “Those who followed sacrileges will be overthrown and carried off to various exiles by the whirlwind of captivity, so that they seem to have ridden on the wings of the winds.” When we read these things, we ought to think how lightly the frenzied people valued the voices of the prophets. For when priests and kings and even the common multitude had conspired in open error, the few spiritual and poor men were given no opportunity to rebuke or preach; but, as another Scripture testifies, they were called madmen and were held up to public derision as if they were monsters. Yet these men, lacking wealth and goods alike, were found worthy to enter into conversation with God, and to pronounce sentence, as if from the throne of heaven, on souls stretched out and clinging to the ground.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.4.12 (PL 21:988b–989a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-4-12)."},"julian-eclanum-tractatus-prophetarum/1.4.2":{"o":"Vers. 3. — Propter hoc lugebit terra, et infirmabuntur omnes qui habitant in ea: in bestia agri et vo– lucre coeli, sed el pisces maris congregabuntur. Propositis indignationis suae caussis, consequenter exclamat, ipsam terram operiendam luctibus, sicuiti est operta criminibus. Quibus tam multis tamque ingentibus, si contigisset impunitas, etiam providentia negaretur. Infirmabitur ergo omnis cultor regionis in bestia agri, et in volucre coeli. Bestias agri appellare, armenia, et greges etiam solet divinus sermo. Ergo cum frugum (ait) et fructuum incubuerit egestas, pecorum quoque defectus et inopia consequetur. Nec sic sane finis angoris: sed etiam pisces congregabuntur, idest, deficient ut desint, ut nec in aquis poscit alimonia reperiri.","t":"Verse 3. — “Therefore the land shall mourn, and all who dwell in it shall languish, with the beast of the field and the bird of the air; and even the fish of the sea shall be gathered.” Having set out the causes of his indignation, he consistently cries out that the land itself is to be covered with mourning as it was covered with crimes. If such many and great crimes had gone unpunished, even providence would be denied. Every cultivator of the region, then, shall languish, with the beast of the field and the bird of the air. Divine speech is accustomed to call herds and flocks “beasts of the field.” “So when want of grain and fruit has come upon them,” he says, “failure and scarcity of cattle will follow too.” Nor indeed will that be the end of the anguish: “even the fish shall be gathered,” that is, they will fail so as to be lacking, so that food cannot be found even in the waters.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.4.2 (PL 21:982d–983a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-4-2)."},"julian-eclanum-tractatus-prophetarum/1.4.3":{"o":"Vers. 4. 5. — Verumtamen unusquisque non judicet, et non arguatur vir. Populus enim tuus, sicut hi qui contradicunt sacerdoti. Et corrues a (??), corruet etiam propheta tecum. Si stante, inquit, republica, per sententiam judicum nocentes aliqui disperirent, argueretur certe alter, et alter argueret: proprium siquidem intimis censura exerceret. Per quod simul ostenditur, quia non omnem simul populum scelerum tabes, morbi instar, aut pestilentiae, possedisset; eed sicut alii turpia, ita plerique honesta sequerentur. At ubi universos pene coelus iniquitas quasi conjurata possederit, quod suis accidisse temporibus Osee propheta deplorat, merito etiam tam doctrina quam censura cessabit, ut effusa in impios poena desaeviat. Ergo sub specie praecepti, vis est expressa judicii. Verumtamen unusquisque uon judicet, et non arguatur vir, idest, nemo judicabit, neque aliquis arguetur: hostili enim furore vastanda es, non judicum expungenda sententiis. Populus enim tuus sicut hi qui contradicunt sacerdoti, corrues tu, corruet etiam propheta tecum. Pro judicio, non pro comparatione istud, sicut, propheta constituit. Ergo nibil novum in ultione conspicies, sed quod exercuisti in culpis, recognosces in poenis. Populus quippe tuus restitit sacerdoti, idest, a vero pontaficatu, consectando idola, recessisti. Contradixisti ergo sacerdoti, ait, cum sanas ceremonias repulisti, cum salutares monitus, et praecep a mores informantia respuisti: et ut impiis ducibus, ita etiam profanis vatibus te tradidisti. Merito igitur utrosque sententia nunc immissa involvet, ut et tu cum prophetis tuis, idest, ariolis conlabaris.","t":"Verses 4, 5. — “Yet let no one judge, and let no man be reproved; for your people are like those who contradict the priest. And you shall fall [today], and the prophet also shall fall with you.” “If, while the commonwealth was standing,” he says, “some guilty men perished by the sentence of judges, one man would surely be reproved and another would reprove: censure would exercise its proper office on those within.” This shows at the same time that the plague of crimes had not taken hold of the whole people at once, like a disease or pestilence, but that while some pursued shameful things, many pursued honorable ones. But when iniquity, as if by conspiracy, has taken hold of almost the whole gathering, as the prophet Hosea laments had happened in his own times, then rightly both teaching and censure will cease, so that the punishment poured out may rage against the ungodly. So under the appearance of a command the force of a judgment is expressed. “Yet let no one judge, and let no man be reproved”: that is, “no one will judge, nor will anyone be reproved; for you are to be laid waste by the fury of enemies, not punished by the sentences of judges. For your people are like those who contradict the priest; you shall fall, and the prophet also shall fall with you.” The prophet set this “like” as a judgment, not as a comparison. “So you will see nothing new in the vengeance, but what you practiced in your faults you will recognize in your punishments. For your people resisted the priest, that is, you withdrew from the true priesthood by following idols. You contradicted the priest,” he says, “when you rejected sound ceremonies, when you spurned saving warnings and commands that shape conduct, and handed yourself over to profane seers as to ungodly leaders. Rightly, then, the sentence now sent will entangle both, so that you collapse together with your prophets, that is, with your soothsayers.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.4.3 (PL 21:983a–983c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-4-3)."},"julian-eclanum-tractatus-prophetarum/1.4.4":{"o":"Vers. 6. — Nocte tacere feci matrenf tuam. Conticuit populus meus, eo quod uon habuerit scientiam. Quia tu scientiam repulisti, repellam te et ego, ne sacerdotio fungaris mihi, et oblita es legis Dei tui, obliviscar filiorum tuorum et ego. Idioma Ser(??)pturatum est, secundum quod frequenter adi(??)nai, ut quoniam ad gentem sermo dirigitur, tum proprio, tum parentis, cujus filia sit, nomine, videatur conveniri. Et ideo cum dixisset, corrues hodie, et corruet propheta tecum; idest, vastationis tuae tempus advenit, et quae olim a discenda et loquenda justitia destitisti, nunc etiam a profana voce cessabis. Subdidit, nocte tacere feci matrem tuam. Id autem non sic accipiendum, quasi per diem loqui permiserit, et lantum nocte reticere. Sed cumulum voluit indictae taciturnitatis exprimere, et ideo, ut ostenderet eam obmutuisse, irruente pernicie, noctis intulit mentionem, ac si diceret, Sic eam effuso moerore convestiam, sicut nox terras operire consuevit, ut sicut generale el commune silentium conditio tenebrosi temporis introducit: ita ista turba seniorum, quam matrem luam vocavi, quas paulo ante profanitate garrula perstrepebat, sub nocte adversi temporis conticescat. Post vero secundum institutum ordinem, ubi terrore personuit, caussam commotionis adnectit; Conticuit populus meus eo quod non habuerit scientiam, justum erat (inquit) ut labia plebis meae lugubri silentio clauderentur, quae noluerunt loquendo condiscere. Proinde, quod dixit scientiam populo defuisse, ne tu ad aliquam necessitatem referres, continuo, quid accusasset, ostendit. Quia tu scientiam repulisti, repellam te et ego, ne sacerdotio fungaris mihi: et oblita es legis Dei tui, obliviscar filiorum tuorum et ego. Noluisti (inquit) intelligere, ut bene ageres, sed iniquitatem in cubili meditata, pro arbitratu tuo ausa es apud te legis meae membra dirimere, ut justitiae parte neglecta, hostiarum instituta retineres: ideo ibit obviam perversitati tuae digna frustratio, ut non sit licentia offerendarum hostiarum, cui sequendarum non fuit cura virtutum: dura tibi imminebit taciturnitas, quae ab auribus luis salutares monitus propulisti. Oblita es mei, obliviscar el ego filiorum tuorum, ut quae spontaneam passa es in officiis caecitatem, experiaris acerbissimam de liberis orbitatem. Quod ita sane intelligendum est, ut non putemus illum populum idolis mancipatum, Deo vero, vel hostiarum oblatione servisse, cum haec potissimum fuerit caussa consecrandorum in regione vitulorum, ne per oblationem hostiarum adeundi templum detur illis occasio. Geminus ergo intellectus debet assumi, ut vel sub conditione illius positum sit, ac st diceremus: Etiamsi sacerdotii partes graviter impleretis, nihil profecto ad defensionem vestram valeret, quos morum foeditas arguebat: sed consequenter etiam amitteretis superstitionis vestrae angusta isthaec et ridenda solatia, qui meritorum auxilia perdidistis. Vel certe, quia erant in ipsis Tribubus sparsim habitantes et prophetae et legitimi sacerdotes, aliqui etiam de plebe eadem munuscula offerre consueverant, et per hoc impunitatem scelerum credebant se posse obtinere: his quoque talibus, sub persone populi, comminatur, quod cum irruerit aperta captivitas, eliam illius opinionis amminiculis exuantur qua se erga Dominum, vel ex intervallo, munificos aestimabant.","t":"Verse 6. — “I have made your mother silent by night. My people has fallen silent because it had no knowledge. Because you have rejected knowledge, I also will reject you, so that you shall not serve me as priest; and you have forgotten the law of your God, I also will forget your children.” It is an idiom of the Scriptures, as I often point out, that when speech is directed to a nation it seems to address it now by its own name, now by the name of the parent whose daughter it is. And so, when he had said, “You shall fall today, and the prophet shall fall with you,” that is, “the time of your devastation has come, and you who long ago ceased to learn and speak justice will now cease even from profane speech,” he added, “I have made your mother silent by night.” This is not to be taken as if he allowed her to speak by day and made her silent only at night. He wished to express the fullness of the silence imposed, and so, to show that she fell dumb when ruin rushed in, he mentioned night; as if he said: “I will so clothe her with overflowing grief, as night is wont to cover the earth, that, just as the condition of the dark time brings a general and common silence, so this crowd of elders, which I have called your mother, and which a little before was clamoring with chattering profanity, may fall silent under the night of adverse times.” Then, following his established order, once he has sounded the alarm he adds the cause of his anger: “My people has fallen silent because it had no knowledge. It was just,” he says, “that the lips of my people should be closed in mournful silence, since they would not learn in speaking.” Next, lest you should ascribe to some necessity his saying that knowledge was lacking to the people, he at once showed what he was accusing: “Because you have rejected knowledge, I also will reject you, so that you shall not serve me as priest; and you have forgotten the law of your God, I also will forget your children. You would not understand,” he says, “that you might do good, but devising iniquity on your bed you dared at your own pleasure to split the members of my law within yourself, so that, neglecting the part that is justice, you kept the institutions of sacrifices. Therefore a fitting frustration will go to meet your perversity, so that she who had no care to pursue virtues will have no freedom to offer sacrifices; a hard silence will hang over you who drove saving warnings from your ears. You have forgotten me; I also will forget your children, so that you who suffered a willful blindness in your duties may experience the bitterest loss of your offspring.” This must certainly be understood in such a way that we do not think that people, enslaved to idols, served the true God even by the offering of sacrifices, since the chief reason for consecrating calves in the region was that they should be given no occasion to go to the temple to offer sacrifices. A twofold understanding should therefore be adopted. Either it is stated as a condition, as if we were to say, “Even if you carried out the duties of the priesthood seriously, it would certainly be no defense for you whom the foulness of your conduct accused; and you would consequently lose even these narrow and laughable comforts of your superstition, since you have lost the help of merits.” Or else, because there were prophets and lawful priests living scattered among those tribes, and some of the people too were accustomed to offer the same small gifts and believed that by this they could obtain impunity for their crimes, he threatens these too, under the person of the people, that when open captivity rushes in they will be stripped even of the props of the opinion by which they thought themselves generous toward the Lord, at least now and then.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.4.4 (PL 21:983c–984c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-4-4)."},"julian-eclanum-tractatus-prophetarum/1.4.5":{"o":"Vers. 7. — Secundum multitudinem eorum, sic peccaverunt mihi: gloriam eorum in ignominiam commutabo. Quasi dedita opera impensoque studio contra beneficia mea populus certare proposuit, ut quanto ego fuissem iu largiendo affluentior, tanto hic in abutendo appareret insanior. Denique, cum ita pignorum successibus eum extulissem, ut latissimarum spatia terrarum progrediens cultor impleret: hic actus suos tendentibus in contumeliam meam sceleribus, exaequabat. Protsus ut videretur vereri, ne plura essent populi membra, quam sce(??)era. Ergo quia gloriam suam in multitudinem tam facinorum posuere, quam militum, ignominia succedente illam mutabo: ut ad extremam videlicet paucitatem, aerumnis consumentibus, perducatur.","t":"Verse 7. — “According to their multitude, so they sinned against me; I will change their glory into shame.” “As if by deliberate effort and earnest zeal, the people set out to contend against my benefits, so that the more lavish I was in giving, the more insane it showed itself in misusing. When I had so raised it up by the increase of its offspring that it spread out and filled vast stretches of land, it matched its deeds with crimes aimed at insulting me, so that it seemed to fear that the members of the people might be more numerous than its crimes. Therefore, since they placed their glory in a multitude of crimes as well as of soldiers, I will change that glory into the shame that follows, so that, worn down by hardships, it is brought to the utmost fewness.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.4.5 (PL 21:984c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-4-5)."},"julian-eclanum-tractatus-prophetarum/1.4.6":{"o":"Vers. 8. — Peccata populi mei comedent, et ad iniquitatem eorum sublevabunt animas. Cum exprobratione lotum legendum: id est, sacerdotes, vel illi, qui idolorum erant ministri, et per hoc se Deo immolare dicebant, vel principes cum populis, qui studium funesti erroris induerant, inter caetera, quae plectenda faciebant, usurpabant quoque vocabula ex legis traditione venientia. Nam quomodo circumcisionem ac sabbata servabant Samariticae Tribus, quamvis idolis servientes: ita etiam aliqua instituta legis usurpasse credendum est ipsos ariolos. Per institutionem igitur beati Mosis diversae oblationum species erant, inter quas et ista, quae pro peccato offerebatur. Ex qua tamen adipis cenis partibus igne consumtis, reliqua in cibum sacerdotum membra cedebant, Et quia bis ritibus propiciabatur Deus, pontifices peccata populi, pro quibus orabant, edere, id est, absumere dicebantur: secundum quem modum, arioli, ut variorum delictorum impunitatem. per lucri sui emolumenta promitterent, dicebant, se populi peccata consumere. Hoc ergo per prophetam nunc Dens, sub voce et. vultu indignationis, exagitat: ac si diceret. En quae prodigia, famam non de ullis unquam pulchris facinoribus, sed de solis flagitiis expetentia, reverendae legis instituta sub verborum usurpatione temerarunt, ut promitterent, videlicet circumvento populo, quoniam si per manus eorum hostias obtulissent, statim fierent innocentes, et consequerentur indiligentiam peccatorum. Sicque sublevabant, idest, consolabantur, et superbire faciebant reorum animas, in quibus nihil sinebant de compunctione residere. Ergo quia nec magister loqui, nec discipulus audire id quod ad salutem attinet, assueverunt, sed utrosque culpa, quae polluit, exaequavit, merito eos etiam sententia sequuta componet, ut fructum operam suorum sine fraude suscipiant, et unam internecionem sacerdos ac populus patiatur. Possumus autem in hoc loco faciliorem intellectum creare, si personam Judae quoque, quem post paululum nominat, inferarum. Ut quoniam et ipsam Tribum, licet minus adhuc ream, non tamen omni ex parte purgatam, seria admonitione castigat, illud quoque jam, quod sacerdotes oblatas pro peccatis hostias comedunt, intulisse videatur, fiatque sensus ejusmodi: Sed quid mirum, tribus a Dei cultu et timore recedentes atque colendis idolis mancipatas, variis sordere criminibus, cum etiam illa pars populi, quae videtur cerimonias adhuc mysticas continere, simili errore lymphetur, et corrupti sacerdotes pecc(??)ntibus blandiantur, quod eis, videlicet, per oblationem hostiarum, quas ipsi devorant, contingat impunitas? Sublevabant igitur his consolationibus, animos, quos facinorum conscientia deprimebat: et quod sacerdotes impudentissime pollicebantur, hoc libentissime populus audiebat; ideo et in tempore calamitatis, nulla inter plebem erit sacerdotesque discretio, sed qui vixerunt promiscue, viliter etiam interibunt.","t":"Verse 8. — “They shall eat the sins of my people, and lift up their souls to their iniquity.” The whole should be read as a reproach. That is, the priests, or those who were ministers of the idols and claimed thereby to sacrifice to God, or the princes with the people who had taken up the pursuit of deadly error, among the other punishable things they did, also borrowed terms that came from the tradition of the law. For just as the Samaritan tribes kept circumcision and the sabbaths although they served idols, so it must be believed that the soothsayers themselves also borrowed some institutions of the law. By the institution of blessed Moses there were various kinds of offerings, among them the one offered for sin. From it, after the fat parts had been consumed by fire, the remaining parts went to the priests for food. And because God was propitiated by these rites, the priests were said to eat, that is, to consume, the sins of the people for which they prayed. In the same manner the soothsayers, to promise impunity for various offenses for the sake of their own profit, said that they consumed the people’s sins. This, then, God now attacks through the prophet with the voice and face of indignation, as if he said: “See what monsters, seeking fame not from any fine deeds but only from outrages, have defiled the institutions of the venerable law by usurping its words, so as to promise the deceived people that if they offered sacrifices by their hands they would at once become innocent and obtain [pardon] for their sins. So they lifted up, that is, comforted and made proud, the souls of the guilty, in whom they let no compunction remain. Therefore, since the teacher was not used to speaking, nor the disciple to hearing, what pertains to salvation, but the guilt that defiles made both equal, the sentence that followed will rightly put them together, so that they receive the fruit of their works without deceit, and priest and people suffer one slaughter.” We can, however, make the understanding of this passage easier if we bring in the person of Judah too, whom he names a little later. Since he chastens that tribe also with serious warning, although it was still less guilty but not cleansed in every part, he may be thought to have mentioned here that the priests eat the sacrifices offered for sins, and the sense will be this: “What wonder is it that the tribes which withdrew from the worship and fear of God and were enslaved to the worship of idols are filthy with various crimes, when even that part of the people which seems still to keep the mystical ceremonies is maddened by a similar error, and corrupt priests flatter sinners that impunity comes to them through the offering of sacrifices which the priests themselves devour?” With these consolations they lifted up the minds that the consciousness of their crimes was weighing down; and what the priests most shamelessly promised the people most gladly heard. Therefore, in the time of calamity there will be no distinction between people and priests, but those who lived promiscuously will also perish basely.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.4.6 (PL 21:984c–985b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-4-6)."},"julian-eclanum-tractatus-prophetarum/1.4.7":{"o":"Vers. 9. 10. — Visitabo super eum vias ejus, et cogitationes ejus reddam ei. Comedent, et non saturabuntur: fornicati sunt, et non cessaverunt. Cum, inquit, coeperit se exercere ultionis censura, hae mensurae dolorum, quas ipsi in peccatis fecerant, implebuntur, ut experiantur in suppliciis, quod in desideriis perpetrarunt, fornicati sunt quippe, vel obscoenitates, vel profanitates sequendo, nec eos usurpatae puduit foeditatis, ut qui de prima statione deciderant, saltem de secundis remediis cogitarent, et quod non decuerat contigisse, vel frequentare desinerent, sicque imitaretur abstinentiam erroris admota cessatio. Sed cum fornicati essent, non cessaverunt. Ergo quod exercuerunt in viciis, experiantur in poenis, ut comedant et non saturentur, impleantur videlicet afflictionibus, sed ita eas haurire non cessent, ut esuriem quamdam ferre videantur. Neque enim cum fornicationem audis, usurpationem modicam corporalis illius voluptatis existimes, sed sacri, inquit, foederis pacta violantes, omnipotentem Dominum in cujus consortium adsciti fuerant, reliquerunt. Et ideo intelligentiae luce privati sunt, non considerantes post quae religionis insignia, ad quales essent sortes rituum devoluti, quae profecto opinionum stultitia, nequaquam in animos irreperet, nisi eam temulentia conciliaret, ei crapula: atque Meo dicentes se esse sapientes, stulti facti sunt, adeo, ut prophetarum munus a lignis aridis postularent, et quae essent futura unicuique, baculus indicaret: quam profanitatis speciem Graeci rabdomantias appellant. Spiritus ergo profanitatis, quem, fornicationem vocant, decepit eos, ut discederent a Deo vero, et multis, variisque daemonibus, in ore sane et fronte adulterantium, miscerentur.","t":"Verses 9, 10. — “I will visit upon him his ways, and I will repay him his thoughts. They shall eat and not be satisfied; they have committed sexual immorality and have not ceased.” “When the censure of vengeance begins to act,” he says, “these measures of pain that they themselves made in their sins will be filled up, so that they experience in punishments what they carried out in their desires. For they committed sexual immorality by following either obscenities or profanities, and they were not ashamed of the foulness they took up, so that, having fallen from the first station, they might at least think of the second remedies, and cease at least to repeat what ought never to have happened, and so stopping would imitate abstaining from error. But when they had committed sexual immorality, they did not cease. Therefore let them experience in punishments what they practiced in vices, so that they eat and are not satisfied”: that is, they are filled with afflictions, but they do not cease to drink them in, so that they seem to bear a kind of hunger. When you hear of sexual immorality, do not think of a small indulgence in that bodily pleasure; rather, he says, violating the pacts of the holy covenant, they abandoned the almighty Lord into whose partnership they had been taken. And so they were deprived of the light of understanding, not considering to what lots of rites they had fallen after the marks of true religion. Such stupidity of opinion would never have crept into their minds unless drunkenness and debauchery had won it over; and so, “saying they were wise, they became fools,” to the point of seeking the office of prophets from dry sticks, so that a staff would show what would happen to each: a kind of profanity the Greeks call rhabdomancy. So the spirit of profanity, which they call sexual immorality, deceived them, so that they departed from the true God and joined themselves to many and various demons, with the mouth and brow of adulterers.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.4.7 (PL 21:985c–986a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-4-7)."},"julian-eclanum-tractatus-prophetarum/1.4.8":{"o":"Vers. — 13. Super capita montium sacrificabant, et super colles accendebant thymiama: subtus quercum et populum et therebintum, quia bona erat umbra ejus. Non imo, inquit, modo errasse contenti, qui divina instituta contemserunt, commenta anilia sectabantur, ut non solum baculis in fraudem aliquam laevigatis, sed jam colliculis paulo eminentioribus, aut umbris arborum paulo densioribus moverentur, et crederem illic divinitatis esse plurimum, ubi aliquid amoenitatis vidissent. Sacrificabant itaque in verticibus montium, quod historia frequenter accusat, cum dicit de regibus. Fecit hoc aut illud, verumtamen excelsa non abstulit, sed adhuc immolabat populus in excelsis: hic autem adjicit, quod et subtus quercum et populum adoleret incensum, caussamque admirationis exponens, subdidit. Quia bona erat umbra ejus. Repudiantes lucis et luminis conditorem, vere quasi filii tenebrarum, nemoris capiebantur umbraculis. Audiamus ergo, quid poenarum amentia ista mereatur.","t":"Verse 13. — “They sacrificed on the tops of the mountains, and on the hills they burned incense, under the oak and the poplar and the terebinth, because its shade was good.” “Not content to have erred in one way only,” he says, “those who despised the divine institutions followed old women’s fictions, so that they were moved not only by staffs smoothed for some deceit, but now by hillocks a little higher than others, or by the shade of trees a little denser, and believed that divinity was most present wherever they saw some pleasantness.” So they sacrificed on the tops of mountains, which history often charges when it says of kings, “He did this or that; yet he did not take away the high places, but the people still sacrificed on the high places.” Here he adds that they also burned incense under the oak and the poplar, and, explaining the cause of their admiration, he added, “because its shade was good.” Rejecting the Maker of light and lamp, truly like children of darkness, they were captivated by the shade of the grove. Let us hear, then, what punishments this madness deserves.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.4.8 (PL 21:986a–986b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-4-8)."},"julian-eclanum-tractatus-prophetarum/1.4.9":{"o":"Vers. 14. — Ideo fornicabuntur filioe vestroe, et sponsae vestroe adulteroe erunt. Non visitabo super filias vestras, cum fuerint forn(??)catoe, et super sponsas vestras, cum adulteraverint. Commisistis, inquit, turpia, nec ab opere destitistis, ut si non eos quos innocentes, vel eos saltem, quos rei solent sentiretis allectus, id est, ut honesti violatores puderet admissi, sed in operibus noxiis confirmastis audaciam, eo usque sectantes, quae erant probrosa, ut stipitum saxorumque umbras praeferretis elementorum omnium creatori. Hanc igitur impietatem calamitatis ultimae dispungat illatio, ita ut miro genere vindictae ad culparum similitudinem, poena formetur: eoque sit acerbior, quod non fuerit experta censura: libidini siquidem vincentium, sponsae vestrae ac filiae subjacebunt: nec apud aliquos judices istam ignominiam, vel mariti arguent, vel parentes. Caeterum totum flagitium consumetur in dedecus, ut de eo supersit nihil ad reatum. Quasi acute ergo, negata flagitii objurgatione, conclusit, nihil esse acerbius, quam sub conditione servitutis ejusmodi constitisse, in qua extrema necessitudinum flagitia videre pergas, accusare non audeas. Ergo, cum hoc esse miseriarum ultimum praevidisset, quippe quod, nisi captivitas non posset inferre, statim caussam tantae commotionis, praemissorum repetitione subjecit. Quoniam ipsi, cum meretricibus versabantur, et cum effoeminatis sacrificabant, et populus non intelligens vapulabit. Nesciunt, inquit, quantum dolorem da perversitate ejus, quae in consortio meo quondam egit, experiar; ideo in necessitudinum suarum dedecore, magnitudinem criminum priorum recognoscent: ut qui effoeminatos et prostibula, a quibus cultum daemonum acceperam, subsequuti sunt, abutentibus se, obscoenis hostibus distrahantur, voluntariae stultitiae fructus in contumeliis, quas tyranni victores intulerint, sentientes.","t":"Verse 14. — “Therefore your daughters shall commit sexual immorality, and your brides shall be adulteresses. I will not visit upon your daughters when they commit sexual immorality, nor upon your brides when they commit adultery.” “You committed shameful things,” he says, “and did not desist from the deed, so as to feel, if not the feelings of the innocent, at least those that the guilty usually have, that is, that violators of honor should be ashamed of what they had done; but you strengthened your boldness in harmful works, pursuing shameful things so far that you preferred the shade of stumps and stones to the Creator of all the elements. Let the bringing on of final calamity, then, settle the account for this ungodliness, so that by a wonderful kind of vengeance the punishment is shaped to the likeness of the faults, and is the bitterer in that it will not have experienced censure: your brides and daughters will lie subject to the lust of the victors, and neither husbands nor parents will accuse this disgrace before any judges. The whole outrage will be spent in dishonor, so that nothing of it remains to be charged.” Sharply, then, by denying any rebuke of the outrage, he concluded that nothing is bitterer than to be placed in such a condition of servitude, in which you go on seeing the utmost outrages against your kin and dare not accuse them. Having foreseen that this would be the last of miseries, since nothing but captivity could inflict it, he at once added the cause of so great an anger by repeating what he had said before: “Because they themselves consorted with harlots and sacrificed with the effeminate, the people that does not understand shall be beaten.” “They do not know,” he says, “how much pain I feel from the perversity of her who once lived in my partnership; so they will recognize the greatness of their former crimes in the dishonor of their own kin, so that those who followed the effeminate and the prostitutes from whom they had received the worship of demons will be dragged off by obscene enemies who abuse them, feeling the fruit of their willful folly in the insults that the conquering tyrants inflict.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.4.9 (PL 21:986b–986d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-4-9)."},"julian-eclanum-tractatus-prophetarum/1.5.1":{"o":"Vers. 1. 2. — Audite hoc, inquit, sacerdotes, et attendi e, domus Israel, et domus regis, auscultate, quia vobis judicium est. Universa nempe ad sacrilegia vaditis, nec aliquod in peccando discrimen, quale habebatis in ord nibus, praestitistis. Nunc ergo, vel sacerdotati, vel regali dignitate sublimes, et tota Israelis turba, quoniam jam impendi(??) exitium, convenit ut intelligatis, vos non pro v(??)ribus, sed pro aequitate judicis disperire. Duas siquidem res, quae. viderentur esse contrariae, perpetrastis, ut fieretis videlicet, laqueus et rete sed ita in montis vertice, ac si in loco speculae, eminentis extentum. Hostias vero quas cadorum praesuli deceret offerri, et quasi vehente fumo ad superna portari, has vos, ordine commutato, in profundo mersistis. Illud autem est, quod in sacerdotibus et regibus accuso, quia cum eum locum essent in gente sortiti, ut agerent non minus honestate ac religione, quam potestate ac dignitate reve endi, atque ad id, quod rectum erat, tam sermone, quam exemplo debuerint subditos incitare, illi contra, vel conciliationem criminibus praebuere, vel formam: idque solum de fastigio priore retinentes, ut procul que fecerant apparerent, laqueos et retia, tetenderunt, quibus infoelix turba caperetur, eademque perversita e, sacrificia, inquit, in profundum, idest, quasi ad inferna, veristis. Quidve, cum ea aut daemonibus mactaretis, aut Manibus? Quia ergo peccandi amore, agendi ordinem confudistis, ita ut quidam in vobis ambitus appareret, discernendi ignorantia, quid sequatur, accipite. Ego eruditor ero omnium vestrum, ut docente ultione, discatis, quod spreta eruditione, nescistis. [Vers. 3.] Ego scio Effraim, et Israel non est absconditus a me, quia nunc fornicatus est Effraim, contaminatus est Israel: non dabunt cogitationes suas, ut revertantur ad Dominum Deum suum, quia spiritus fornicationis in medio eorum, et Dominum non cognoverunt, Quanta, inquit, obstinatione deliquerit Israel, nemo magis novit, quam ego, qui peccatorum isteriora conspicio. Neque est viscerum ulla pars, quae meum suffugere possit obtutum. Totum eum ergo diligenter inspiciens, cognovi, quia nunc sit penitus fornicatus, penitusque pollutus. Quod ne in excusatione praeteritorum peccatorum dictum putares, quid tali affirmatu indicatum vellet, subjecto statim sermone patefecit. Ait enim; [Vers. 4.] Non dabunt cogitationes suas, ut revertantur ad Dominum Deum suum, quia spiritus fornicationis in medio eorum est, et Deum non cognoverunt. Ergo, post susceptionem peccati, dissimulata compunctio, et recepta in pectus, non solum usurpatio criminis, verum etiam emendationis oblivio, ita praecedentibus erroribus antefertur, ut haec sola iniquitas, vel prima, vel maxima censeatur. Non dabunt, inquit, cogitationes suas, ut revertamur ad Dominum Deum suum, quia spiritus fornicationis in medio eorum. Caussam, cur nihil de emendatione cogitarent, hanc esse monstravit, quod immundus spiritus ipse daemon, vel sacrilegiorum amor in eorum medio versaretur. Si enim ex intervallo delinquerent, appropriare eis immundus spiritus crederetur. Nunc amem, cum omne vitae tempus sceleribus impendant, rite sacrilegiorum auctor (??)e juaqnam vicinus eorum dicitur esse, sed medius. Illo ergo pectoribus eorum insidente, de emendatione nihil cogitant, et ideo subduntur exitiis.","t":"Verses 1, 2. — “Hear this,” he says, “O priests, and attend, O house of Israel, and listen, O house of the king, for the judgment is for you.” “All of you indeed go to sacrileges, and in sinning you have shown none of the distinction that you had in your ranks. Now, then, you who are exalted by priestly or royal dignity, and the whole crowd of Israel, since destruction now hangs over you, it is fitting that you understand that you perish not by the strength [of your enemies] but by the equity of the judge. For you have committed two things that would seem contrary: you became a snare and a net, but stretched out on the top of a mountain as if in the place of a high watchtower; while the sacrifices that ought to be offered to the Ruler of the heavens and carried upward, as it were, by the rising smoke, you, reversing the order, plunged into the depths. This is what I accuse in the priests and kings: although they had obtained such a place in the nation that they should be revered no less for honor and religion than for power and dignity, and ought to have urged their subjects to what was right by word as well as by example, they on the contrary furnished both encouragement and a pattern for crimes. Retaining from their former eminence only this, that what they had done appeared from afar, they stretched snares and nets in which the unhappy crowd might be caught; and with the same perversity, he says, you turned sacrifices into the depths, that is, toward the underworld, as it were. For what else was it, when you slaughtered them either to demons or to the shades of the dead? Since, then, out of love of sinning you confused the order of acting, so that a kind of ambition appeared in you together with ignorance of discernment, hear what follows: I will be the instructor of you all, so that, with vengeance teaching you, you may learn what you did not know when you despised instruction.” [Verse 3.] “I know Ephraim, and Israel is not hidden from me; for now Ephraim has committed sexual immorality, Israel is defiled. They will not direct their thoughts to return to the Lord their God, for the spirit of sexual immorality is in their midst, and they have not known the Lord.” “With what obstinacy Israel has sinned,” he says, “no one knows better than I, who see the inmost parts of sins. Nor is there any part of the heart that can escape my gaze. Examining him wholly and carefully, then, I have recognized that he has now committed sexual immorality thoroughly and been thoroughly polluted.” Lest you think this was said to excuse past sins, he at once made plain by the words that follow what he meant by this assertion. For he says [Verse 4]: “They will not direct their thoughts to return to the Lord their God, for the spirit of sexual immorality is in their midst, and they have not known God.” So compunction neglected after sin was committed, and, taken into the heart, not only the practice of crime but also forgetfulness of amendment, are set above the earlier errors, so that this iniquity alone is judged either the first or the greatest. “They will not direct their thoughts,” he says, “to return to the Lord their God, for the spirit of sexual immorality is in their midst.” He showed that the reason they gave no thought to amendment was that the unclean spirit, the demon himself, or the love of sacrileges, dwelt in their midst. If they sinned only now and then, the unclean spirit would be thought to come near them. But now, since they spend the whole time of their life in crimes, the author of sacrileges is rightly said to be not near them but in their midst. With him sitting in their hearts, they give no thought to amendment, and therefore they are handed over to destruction.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.5.1 (PL 21:989a–990a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-5-1)."},"julian-eclanum-tractatus-prophetarum/1.5.2":{"o":"Vers. 5. — Respondebit, Inquit, arrogantia Israel in facie ejus, et Israel, et Effraim ruent in iniquitate suat ruet etiam Judas cum eis. Ad similitudinem ruralium laboriosorum, quibus saepe respondet ubertas, et hos, ait, mercedem studiorum protinus recepturos. Digne, inquit, respondebit industria, id est ut sub calamitatibus erubescant, qui plurimum sibi de criminibus arrogabant.","t":"Verse 5. — “The arrogance of Israel,” he says, “shall answer to his face, and Israel and Ephraim shall fall in their iniquity; Judah also shall fall with them.” Like farm laborers to whom a rich harvest often answers, these too, he says, will at once receive the wages of their pursuits. “Their industry,” he says, “will answer fittingly, so that those who claimed so much for themselves from their crimes will blush under calamities.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.5.2 (PL 21:990a–990b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-5-2)."},"julian-eclanum-tractatus-prophetarum/1.5.3":{"o":"Vers. 6. 7. — In gregibus suis et in armentis suis vadent ad quaerendum Dominum, et non inveniem: Ablatus est ab eis: In Domino praevaricati sunt, quaniam filios alienos genuerunt, nunc devorabit eos messis cum partubus suis. Cum dixisset supra, judicantis convenire justitiae, ut qui sceleribus se dedissent, stipendia quoque digna perferrent, Israeli sociavit et Judam, quem, licet paulo senus, in similem tamen reatum noverat esse venturum. Postquam vero justitiam commendavit examinis, ad temporum distinctionem revertitur, et Israel is facta persequitur, quem protinus sciebat esse periturum. Et primum quidem, cum dixisset Judam quoque Israeli in calamitate miscendum, subjecit, quod ad Judam magis respiceret, qui sacratum Deo Temi(??)lum tenebat. Nam licet pollueretur idolis, tamen etiam hostias offerebat Deo: cumque parum studeret moribus corrigendis, adquisiturum se arbitrabatur de assidua immolatione subsidium. Ergo, in gregibus, inquit, et in armentis suis vadent ad quoe rendum Dominum, et non invenient: ablatus est ab eis. Vadent autem posuit pro Ibant, per praeteriti siquidem temporis declinationem invectio loti detexitur. Superstitionis proinde magis quam religionis callo gradientes (sic enim hostiarum censetur oblatio, si eis defuerit cura virtutum) non potuerunt invenire Deum i lum, ad quem nemo nisi plenae devotionis calle deducitur. Ablatus est ab eis, non quod Deus potuerit auferri, sed quod ita nusquam eis occurreret ejus auxilium, ac si ab eis funditus videretur ablatus, Postea vero ad Effraim, idest, Samaritas vocem retorquens, aliam speciem praevaricationis exagitat, quae tamen vetustatem commissae impietatis ostendit. Quod ita, videlicet, legis statuta contemserint, ut profanis gentibus etiam per connubia miscerentur, studentes prorsus atque properantes, ut generis sui nomen exuerent, et quidvis aliud, quum Dei populus vocarentur. In Domino proevaricati sunt, quia filios alienos genuerunt. Tantum, inquit, odium mei nominis concepere, ut a minis eripi se posse vel a molestiis exui crederent, si in numerum aliarum gentium eorum suboles migravisset. Quamobrem nunc devorabit eos messis cuni portubus suis: Vicinam et impendentem calamitatem nomine messis ostendit: in quo tam germina quam fructus, uno pollicetur gladio demetendos.","t":"Verses 6, 7. — “With their flocks and with their herds they will go to seek the Lord, and they will not find him: he has withdrawn from them. They have dealt faithlessly against the Lord, for they have begotten foreign children; now the harvest shall devour them with their portions.” Having said above that it befits the justice of a judge that those who had given themselves to crimes should also bear fitting wages, he joined Judah to Israel, knowing that Judah, though somewhat later, would come into similar guilt. After commending the justice of his assessment, he returns to the distinction of times and pursues the deeds of Israel, which he knew would soon perish. First, having said that Judah too would be mingled with Israel in calamity, he added what concerned Judah rather, which held the temple consecrated to God. For although it was polluted by idols, it also offered sacrifices to God; and though it took little care to correct its conduct, it thought it would gain help from constant sacrifice. “With their flocks,” he says, “and with their herds they will go to seek the Lord, and they will not find him: he has withdrawn from them.” He put “they will go” for “they went”; for the invective of the passage is uncovered by the inflection of the past tense. So walking on the path of superstition rather than of religion (for so the offering of sacrifices is judged, if care for virtues is lacking), they could not find that God to whom no one is led except by the path of full devotion. “He has withdrawn from them”: not that God could be taken away, but that his help nowhere met them, as if he seemed taken away from them altogether. Then, turning his voice to Ephraim, that is, the Samaritans, he attacks another kind of faithlessness, which nevertheless shows how old their ungodliness was: that they so despised the statutes of the law as to mix with profane nations even by marriages, eager and hastening to put off the name of their race and to be called anything rather than the people of God. “They have dealt faithlessly against the Lord, for they have begotten foreign children. They conceived such hatred of my name,” he says, “that they believed they could be rescued from threats or freed from troubles if their offspring passed into the number of other nations. Therefore now the harvest shall devour them with their portions.” By the name of harvest he shows the calamity near and hanging over them, in which he promises that both shoots and fruits are to be cut down by one sword.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.5.3 (PL 21:990b–991a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-5-3)."},"julian-eclanum-tractatus-prophetarum/1.5.4":{"o":"Vers. 8. 9. — Clangite buccina in Gabaa, et tuba in Bama, ululate in Bethavem, post tergum Benjamin. Effraim in desolatione erit, etc. Quia pronunciaverat, illos brevi tempore consumendos, pondusque sententiae in effectum alisque ulla dilatione gradientis, noverat: quasi jam rebus impletis, per eas urbes quae frequentissime erant, tubis clangentibus, et resonis planctibus jussit indicari quod totum Effraim vastitas occuparet. Omnia autem, quae dixit loca, idest, Tergum Benjamin, quae tribus fuit Judae regioni contermina, Gabaa et Rama et Bethaven, Judae finibus vicina fuisse colligimus. Cum igitur istorum calamitas, quae praecessit, illos solicitos debuerit facere, ipso nimirum timoris exemplo, non solum nihil ad emendationem promovit, sed etiam delinquendi praebuit incrementa, flue itaque vehementer exprobrat, et dicit, per id apparuisse pejores, per quod Geri debuerant vel pro ipsa humanitate meliores.","t":"Verses 8, 9. — “Blow the horn in Gibeah, and the trumpet in Ramah; wail in Beth-aven, behind Benjamin. Ephraim shall be in desolation,” and so on. Because he had announced that they would be consumed in a short time, and knew that the weight of the sentence was advancing into effect without any delay, he commanded, as if the events were already fulfilled, that it be proclaimed through the most populous cities with blaring trumpets and resounding laments that devastation would seize all Ephraim. All the places he named, that is, “behind Benjamin,” which was a tribe bordering the region of Judah, and Gibeah, Ramah, and Beth-aven, we gather were near the borders of Judah. Since the calamity of these, which came first, ought to have made Judah anxious by the very example of fear, it not only did nothing toward amendment but even gave increase to sinning. He therefore rebukes it strongly, and says that it showed itself worse through the very thing by which it ought to have become better, if only out of humanity.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.5.4 (PL 21:991a–991b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-5-4)."},"julian-eclanum-tractatus-prophetarum/1.5.5":{"o":"Vers. 10. — Facti sunt enim principes Juda quasi assumentes terminum, super, eos effundam quasi aquam iram meam, Idest, tempore captivitatis Assyriae, quae tribus decem de finibus suis pepulit, Judae principes, quos fraterna calamitate in fletum oportuerat commoveri, ac decorem morum sedulo cogitare, ne et ipsi, videlicet, in similes aerumnas laberentur: non solum nihil formidinis compunctiouisve senserunt, sed parricidalem etiam animum publicarunt, addita sibi, videlicet, spatia terrarum, expulso fratre, gaudentes. In die ergo desolationis, idest, in tempore quo Tribus Israeliticae de suis finibus raigraverunt, ostendit fidem (subaudis) Judae: cujus latens votum detexit occasio. Atque ita in Levi habuit discrimina germanorum, ut ea sibi etiam commoda fuisse loqueretur: quod sane tanti reatus est, ut coegerit indignationem ulciscentis augeri. Sequitur enim. Super eum effundam, quasi aquam, iram meam: idest, postquam dixerat, effundam, aperte subdidit, quasi aquam. Deterior, inquit, Juda per exultationis istius crimen apparuit. Et ideo mergetur inundatione poenarum, quia cum inter caetera beneficia hoc quoque clementia nostra ei praestiterit, ut timori ejus emendationique Effraim impenderetur exitium: ille est eo abusus ad incrementa petulantiae, germanique sibi credidit non exempla provisa, sed praedia contribula.","t":"Verse 10. — “For the princes of Judah have become like those who take the boundary; upon them I will pour out my wrath like water.” That is, at the time of the Assyrian captivity, which drove the ten tribes from their borders, the princes of Judah, who ought to have been moved to tears by their brothers’ calamity and to have thought earnestly about the beauty of good conduct, so as not to slip into similar hardships themselves, not only felt no fear or compunction but even showed a fratricidal spirit, rejoicing that stretches of land had been added to them now that their brother was expelled. “On the day of desolation,” then, that is, at the time when the tribes of Israel were removed from their borders, he showed the faith (understand: of Judah), whose hidden wish the occasion uncovered. And it held the disasters of its brothers so lightly as to speak of them as having even been to its advantage: which is certainly so great a guilt that it forced the indignation of the avenger to increase. For there follows: “Upon him I will pour out my wrath like water”: that is, after saying “I will pour out,” he openly added, “like water.” “Judah,” he says, “has shown itself worse by the crime of this exultation. And therefore it will be drowned by a flood of punishments, because, when among other benefits our mercy granted it this too, that Ephraim’s destruction should serve for its fear and amendment, it misused this to increase its insolence, and believed that its brother had been provided to it not as an example but as estates to be added to its own.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.5.5 (PL 21:991b–991c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-5-5)."},"julian-eclanum-tractatus-prophetarum/1.5.6":{"o":"Vers. 11. 15. — Calumniam patient Effraim, fractus judicio, quoniam coepit abire post sordem, Et ego quasi tinea Effraim, et quasi puti edo domui Judoe. Et tidit Effraim languorem suum, et Judas vinculum suum. Et abiit Effraim ad Assur, et misit ad regem altorem: et ipse non poterit sanare vos, nec solvere poterit a vobis vinculum. Quoniam ego quasi leoena Effraim, et quasi catulus leonis domui Juda, Ego, ego vadam, et capiam, et tollam, non et qui cruat. Vadens revertar ad locum meum, donec deficiatis, et quoeratis faciem meam. Graviter se Deus commendat offensum, quod nihil compunctionis de fraterna damnatione susceperit, sed remanens Judas, insultaverit exulanti, laetatus, Unes suos quacumque occidione proferri. Hoc ergo peccatum ita graviter Deus, ut non admoturum se iram promitteret, sed instar aquae penitus effusurum. Et quia per incrementa poenarum, nocentiorem fecerat Judum videri, quippe qui esset, inundante animad versione, populandus, assumtum colorem perrexit excolere. Aitque ita Judai esse graviorem reatum, ut ei comparatus Israel videatur calumniam pertulisse. Fitque sensus ejusmodi: Si meritorum ratio malum captivitatis exegit, cur Judas et gentium moribus inquinatus, et odio fratris infectus, vim distulit ultionis? Sin autem post tot crimina, necdum mereretur expelli, nonne ille qui captus est, per calumniam magis quam per justitiam docentis oppressus? Calumniam patiens Effraim, fractus judicio. Quid esset calumniam pati, curavit exponere, idest, judicis non aequitate, sed potestate deprimi. Ad eumdem autem sensum respicit, quod ait, Coepit abire post sordem. In superioribus enim et multitudinem et vetustatem peccatorum exprobraverat Israeli; ubi vero Judae crimen agitavit, videlicet, de fratris sui captivitate lucrum quaerentis et gaudium sentientis, idque censuit aliis praepunde(??)are criminibus: eodem etiam tenore subjecit reliqua, ut diceret, et circumventum in judicio fuisse Effraim, et ipsum principia, erroris habuisse. Ac si diceret: Tantam crudelitatem, Judas, animi tui publicasti, ut in sceleribus, pro quibus est damnatus Israel, tu horridior vetustiorque videaris. Unde et judicii mei, pro meritorum differentia, modus acuetur, ut Effraim. quasi tinea, interpolem: te vero, quasi inhaerens putredo, consumam. Notum est autem quanto minore, ea quae tinea mordet, quam quae putredo pervadit, exitio consumantur. Et vidit Effraim languorem suum, et Judas vinculum suum: id est, conspicietis, et perferetis uterque vindiciam, quae vestris studiis destinatur, nec vobis proderit auxilium a diversis regibus postulare: sed rebus fatebimini, illos vobis corruptionis exempla solum, non etiam salutis subsidia praestitisse. Et abiit Effraim ad Assur, et misit ad regem ultorem, et ipse non poterit sanare vos, nec solvere poterit a vobis vinculum. Quoniam ego quasi leoena Effraim, et quasi catulus leonis domui Juda, Utrique populo promisit se habitu leonis occursurum, sed vehementi mi, quam specie non fecerat, servavit in sexu, ut illi se, quasi leaenam, huic vero, quasi leonem diceret apparere. Implevit autem assumtam similitudinem dicendo. Ego, ego copiam, et vadam, et tollam, et non est qui eruat. Vadens revertar ad locum meum, donec deficiatis, et quoeratis faciem meam. Nemo est, inquit, pastorum qui pervasam a me praedam ausit eruere: sed despiciens rusticorum tumultum, exeram vires, donec indignationis meae esurus expleatur. Revertar autem ad locum meum, pro cubili posuit, ad quod leo non territus recipere se consuevit. Erit autem istud, donec vos aerumnis doloribusque lassati, meam, inquit, faciem requiratis: quod sane extra regulam susceptae de leone im aginis ex negotii veritate constat illatum. Caeterum, quantum ad comparationem respicit, quis eam faciem visere lassus optaret, cui nec validus potuisset obsistere? itaque cnm assumtam indignationem expressisset, per famem leonis, jam de personae suae majestate subjecit, se ad liberandum non esse venturum, nisi vultum ejus proficiens ipso attritu populus cuncupisset, et ab eo solo coepisset postulare remedium, a quo supplicium sensisset illatum.","t":"Verses 11–15. — “Ephraim suffers false accusation, broken in judgment, because he began to go after filth. And I am like a moth to Ephraim, and like rottenness to the house of Judah. And Ephraim saw his sickness, and Judah his bond. And Ephraim went to Assyria, and sent to the avenging king; and he will not be able to heal you, nor will he be able to loose the bond from you. For I am like a lioness to Ephraim, and like a lion’s whelp to the house of Judah. I, I will go and take and carry off, and there is none to rescue. Going, I will return to my place, until you fail and seek my face.” God shows how gravely he was offended that Judah felt no compunction at its brother’s condemnation, but, remaining behind, insulted the exile, glad that its own borders were extended by whatever slaughter. God took this sin so gravely that he promised not merely to apply his wrath but to pour it out completely like water. And since by the increase of punishments he had made Judah appear the guiltier, as one to be laid waste by an overflowing punishment, he went on to develop the figure he had taken up. He says that Judah’s guilt is so much heavier that, compared with it, Israel seems to have suffered false accusation. The sense is this: “If the reckoning of deserts required the evil of captivity, why did Judah, defiled by the customs of the nations and infected with hatred of its brother, put off the force of vengeance? But if after so many crimes it still did not deserve to be expelled, was not the one who was taken captive crushed by false accusation rather than by the justice of the one who teaches?” “Ephraim suffers false accusation, broken in judgment.” He took care to explain what it is to suffer false accusation: to be crushed not by the equity of the judge but by his power. The words “he began to go after filth” look to the same sense. For above he had reproached Israel with the multitude and the age of its sins; but when he attacked the crime of Judah, which sought gain from its brother’s captivity and felt joy at it, and judged this to outweigh the other crimes, he added the rest in the same vein, saying that Ephraim had both been circumvented in judgment and had only [begun] the beginnings of error. As if he said: “You, Judah, have shown such cruelty of mind that in the crimes for which Israel was condemned you seem more horrible and of longer standing. So the measure of my judgment will be sharpened according to the difference of deserts: Ephraim I will eat away now and then like a moth, but you I will consume like clinging rottenness.” It is well known how much less destruction there is in what a moth gnaws than in what rot pervades. “And Ephraim saw his sickness, and Judah his bond”: that is, “You will both see and suffer the punishment appointed for your pursuits, and it will not help you to seek aid from various kings, but you will confess by events that they gave you only examples of corruption, not help toward safety. And Ephraim went to Assyria, and sent to the avenging king, and he will not be able to heal you, nor will he be able to loose the bond from you. For I am like a lioness to Ephraim, and like a lion’s whelp to the house of Judah.” He promised to meet both peoples in the guise of a lion, but kept in the sex the difference of severity that he had not made in the kind, so that he said he would appear to the one as a lioness, to the other as a lion. He completed the likeness he had taken up by saying: “I, I will seize and go and carry off, and there is none to rescue. Going, I will return to my place, until you fail and seek my face. There is none of the shepherds,” he says, “who will dare to snatch the prey I have seized; but scorning the uproar of the country folk I will put forth my strength until the hunger of my indignation is satisfied.” “I will return to my place” he put for the den to which a lion is accustomed to withdraw unafraid. “This will be,” he says, “until you, wearied by hardships and pains, seek my face”: which plainly goes beyond the rule of the image taken from the lion and is brought in from the truth of the matter. For as far as the comparison goes, who, when wearied, would wish to see that face which he could not resist even when strong? So, having expressed the indignation he had taken up through the hunger of the lion, he then added, concerning the majesty of his own person, that he would not come to deliver them unless the people, worn down by the very blows, desired to see his face and began to ask a remedy from him alone by whom they had felt the punishment inflicted.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.5.6 (PL 21:991c–992c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-5-6)."},"julian-eclanum-tractatus-prophetarum/1.6.1":{"o":"Vers. 1.–3. — In tribulatione sua mane consurgent ad me. Venite, et revertamur ad Dominum, quia ipse capit, et sanabit nos: percutiet, et curabit nos. Vivificabit nos post duos dies, in die tertia suscitabit nos, et vivemus in conspectu ejus, et sciemus, sequemur que, ut cognoscamus Dominum: quasi diluculum proeparatus est egressus ejus, et teniet quasi imber nobis temporaneus et serotinus terroe. Dixerat quod instar leonis ad venationem progressi, in profanum populum desaeviret, munus videlicet exercens ultionis, quae postquam incitata coepisset impios atterere, non prius a poenarum illatione cessaret, quam illi ad quaerendum Dominum toto deinceps precum ambitu se contulissent. Sed quonam magna esi in ipsa supplicandi professione discretio, et offerunt alteram,, solo terrore perculsi, alteram vero, cum metu, etiam ratione correcti, quid in utraque momenti sit, curavit exprimere, ut quamvis una facies appareret ambarum, tamen intelligeremus, quod diversis radicibus niterentur: illa, videlicet, solummodo perturbationis, ista etiam de correctione, virtutis. Quia ergo dixerat, quod nequaquam ad juvandum prodiret, nisi ad quaesitionem vultus ejus, succumbens castigationi gens illa se converteret, pergit necessario, quam supplicationem praestolaretur, exponere, et illius primo verba sub irrisione percurrit, quam pro sui levitate ostendit reprobandam, id est, quae solis vocibus adulatur, cum rerum agitur destituta ponderibus, cujus habitum, et genus, etiam sacrum carmen accusat. Cum occideret eos, inquit, quaerebant eum, et convertebantur ante lucem, et veniebant ad eum: cor autem ipsorum non erat rectum, in tribulatione sua mane consurgent ud me. Venite, et revertamur ad Dominum, quia ipse coepit et sanabit nos, percutiet et curabit nos. Vivificabit nos post duos dies, in die tertia suscitabit nos, et vivemus in conspectu ejus, sciemus sequemurque, ut cognoscamus Dominum: quasi diluculum praeparatus est egressus ejus, et veniet quasi imber nobis temporaneus et serotinus terrae. Cum me, inquit, quaerere caeperitis, non ista, quam gestatis in labiis, oratione placabor, nec si potentiam meam simul clementiamque laudetis, dicentes quod tam sim ad ignoscendum paratus, ut praeveniam vota beneficiis, nec manere quam intuli plagam per spatia bidui sinam, sed tertia die vivificaturus adveniam. Et rivemus in conspectu ejus, quam dederit, vitae foelicitate polientes. Sciamus atque scrutemur eum, qui noctes angorum dolorumque nostrorum, quasi matutinum lumen, expellat, et tribuendis copiis illabatur instar imbris tempestivi et serotini. Ista, inquam, quae sine emendatione morum form diter soletis cantare, despiciam. At quae referam, contuemini. Vere. 4. — Quid faciam tibi, Effraim? quid faciam tibi, Juda? Misericordia vestra (quam promissis videlicet cantilenis, ame vobis affore dicebatis, ut vestris utar imaginibus) matutinae nubis instar, evanuit, et quasi crepurcularis humor, sole veniente, est siccatus: id est, ita illud quod tibi parcere consueveram, vapore nostrae indigna t ion s absumitur, ut desit undo malorum refrigerium consequaris. Neque id accidit ideo quod mea sit, sed quod tua non sit mutata sententia. Ego enim justitia: et clementiae pariter jura custodiens, nolueram punire quos terrui. Vos autem nec plagarum denunciatione commoti, in effectum coegistis abire terrores.","t":"Verses 1–3. — “In their trouble they will rise early to me: Come, and let us return to the Lord, for he has taken, and he will heal us; he will strike, and he will cure us. He will revive us after two days; on the third day he will raise us up, and we shall live in his sight, and we shall know and follow on to know the Lord. His going forth is prepared like the dawn, and he will come to us like the early and the late rain of the earth.” He had said that like a lion going out to hunt he would rage against the profane people, exercising the office of vengeance, which, once roused and begun to wear down the ungodly, would not cease from inflicting punishments until they had betaken themselves to seeking the Lord thereafter with all the earnestness of prayer. But since there is a great difference in the very profession of supplication, and some offer one kind struck by terror alone, others another kind, corrected by reason as well as by fear, he took care to express what weight each has, so that although both seem to have one face, we might understand that they rest on different roots: the one only on disturbance, the other also on the virtue that comes from correction. Since he had said that he would not come forth to help unless that nation, yielding to chastisement, turned to seek his face, he necessarily goes on to explain what supplication he waited for, and first he runs through the words of that supplication with mockery, showing that it must be rejected for its lightness: the kind that flatters with words alone while it is empty of the weight of deeds, whose manner and kind a holy song also accuses: “When he slew them,” it says, “they sought him, and they turned and came to him before dawn; but their heart was not right.” “In their trouble they will rise early to me: Come, and let us return to the Lord, for he has taken, and he will heal us; he will strike, and he will cure us. He will revive us after two days; on the third day he will raise us up, and we shall live in his sight; we shall know and follow on to know the Lord. His going forth is prepared like the dawn, and he will come to us like the early and the late rain of the earth.” “When you begin to seek me,” he says, “I will not be appeased by this prayer that you carry on your lips, not even if you praise my power and my mercy together, saying that I am so ready to forgive that I anticipate prayers with benefits, and will not let the blow I have inflicted remain for the space of two days, but will come on the third day to give life.” “And we shall live in his sight,” enjoying the happiness of the life he has given. “Let us know and search out him who drives away the nights of our anguish and pain like the morning light, and comes down with the gift of plenty like timely and late rain.” “These things,” I say, “which you are accustomed to sing by rote without amending your conduct, I will despise. But consider what I shall answer.” Verse 4. — “What shall I do to you, Ephraim? What shall I do to you, Judah?” “Your mercy (which, in your promised songs, you said would be present to you from me, to use your own images) has vanished like a morning cloud, and has dried up like the dew of twilight when the sun comes: that is, my habit of sparing you is so consumed by the heat of our indignation that you lack any relief from your evils. Nor does this happen because my sentence has changed, but because yours has not. For I, guarding the rights of justice and of mercy alike, had not wished to punish those whom I had frightened. But you, unmoved even by the announcement of blows, forced the terrors to pass into effect.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.6.1 (PL 21:992c–993c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-6-1)."},"julian-eclanum-tractatus-prophetarum/1.6.2":{"o":"Vers. 5. — Propter hoc dolavi in prophetis; occidi eos in verbis oris mei, et judicia tua quasi lux egredientur, id est, admovi prophetalium comminationum secures, et cum tantis cumulis mala inferenda descripsi, ut rei quique ipso facile consternarentur auditu. Sed quoniam imprudentiam tuam coercere nequivit elaborata maxime terroris ambitio, necesse est invebi, quas non profuit intimari. Ideo judicia tua quasi lux egredientur, ut nemo jam quid merearis ignoret, nec deformitas loa sub aliqua religionis specie, quam in offerendis habuisti sacrificiis, delilescat. Caeterum rerum exitu pendente, colluceat, me bonas affectiones magis quam hostias opulentas expetisse: illumque mihi acceptum fuisse, qui juvando per misericordiam proximo, magis quam imbuendo per sacrificium altari, sedulus exsitisset, et scientiam Dei, praeceptum ejus universis sacrificiis praetulisset. Tu ergo, qui haec didicisse contemnens, nihil de moribus, nihil de virtutibus cogitasti, sed me, quem diuturnis actibus asperabas, laudum et hostiarum muneribus placare posse arbitratus es, rerum saltem periclis, cujus sim gravitatis intellige. Misericordia, quam laudabas immeritus, quasi nubes matutina praeteriit; judicia vero, quibus convictus addiceris, quasi dies adulta lucebunt.","t":"Verse 5. — “Therefore I have hewn them by the prophets; I have slain them by the words of my mouth; and your judgments shall go forth like light”: that is, “I applied the axes of prophetic threats, and described the evils to be inflicted with such heaps of detail that all the guilty might easily be dismayed by the mere hearing. But since the most elaborate display of terror could not restrain your folly, what it did not help to announce must necessarily be brought on. Therefore your judgments shall go forth like light, so that no one may any longer be ignorant of what you deserve, nor may your ugliness lie hidden under any appearance of religion, such as you had in offering sacrifices. Rather, when the outcome of events is settled, let it shine out that I sought good dispositions more than rich sacrifices, and that he was acceptable to me who was diligent in helping his neighbor through mercy rather than in staining the altar through sacrifice, and who preferred the knowledge of God, his commandment, to all sacrifices. You, then, who despised learning these things and gave no thought to conduct, none to virtues, but thought you could appease me, whom you provoked with your daily acts, with gifts of praises and sacrifices, understand at least by the dangers of events how weighty I am. The mercy you praised, undeserving, has passed like a morning cloud; but the judgments by which you are convicted and condemned will shine like the full day.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.6.2 (PL 21:993c–994a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-6-2)."},"julian-eclanum-tractatus-prophetarum/1.6.3":{"o":"Vers. 7. — Ipsi autem sicut Adam transgressi pactum, proevaricati sunt in me. Instituto ordine sermonis ingreditur, ut postquam supplicia comminatus, fuerit, materiam eorum, idest, culpas quibus esi excitata offensio, subjungat. Unde et hic, postquam claram fore ultionem promisit, quo reatu obligarentur, a(??)jecit. Cujus ut pondus exponeret, antiqui recordatus est exempli. Ubi sane notanda est elocutio prophetae, multis ejusmodi locis, explanationis lumen adportans. Ait eum, Sicut Adam transgressi sunt pactum: ibi praevaricati sunt in me. Non utique quod isti in Paradiso praevaricationem admisisse videantur; sed quoniam dixerat, ita illos, sicut Adam, praeceptum fuisse transgressos, subdidit, eos ibi peccavisse; in eadem nimirum similitudine delinquendo; quod tamen sagacem intellectum requirit. Adam quippe et si violator fuit praecepti, nullis tamen legitur idolis supplicasse, nec aliquod eorum criminum, de quibus Israel arguitur, perpetrasse. Unde ergo illi primo homini degens in summis sceleribus populus comparatur? Haud ob aliud profecto, quam quod et si non aeque sacrilegi, aeque tamen docentur ingrati. Nam sicut Adam, qui in Paradisum, ut inlaboratis copiis uteretur, fuerat inductus, nu Ia angoris materia, nulla conquestione exorta seductoris maluit quam creatoris implere mandatum, plusque apud eum valuit blanda de falsitate promissio, quam tot muneribus, tot miraculis, creatoris stipata praescriptio, quae usum videlicet omnium, sub unius pomi exceptione, contulerat: statimque temerator praecepti, experimentum caepit exilii, et summam foelicitatem pene ultima captivitate mutavit, ita ut peccatum ejus arva deinceps, fertilitatem suam negando, castigarent: juxta hunc modum populus Effraim, qui terrae copiis, quasi Paradisi amoenitate, fruebatur, nullam offensionis materiam, idest, nihil quod de Dei indulgentia et liberalitate quereretur, inveniens, quasi solo virtutum odio laboraret, errores praetulit veritati, et ad cultum idolorum, spreta, quae salutaris erat, religione defecit. In eam dem igitur culpam cecidisse dicuntur, cum eo cujus conditionem videntur imitati, et magna ingratarum gentium percelluntur invidia, qui nullius auctorem muneris, tantumque ad evertendum peritum, opifici suo largeque conferenti bona omnia, praetulerunt.","t":"Verse 7. — “But they, like Adam, transgressed the covenant; there they dealt faithlessly against me.” He proceeds in the established order of his speech: after threatening punishments, he adds their ground, that is, the faults by which the offense was roused. So here too, after promising that vengeance would be plain, he added the guilt by which they were bound. To set out its weight, he recalled an ancient example. Here the prophet’s manner of speaking should be noted, since it brings the light of explanation to many such passages. He says, “Like Adam they transgressed the covenant; there they dealt faithlessly against me.” Not, certainly, that they seem to have committed transgression in paradise; but since he had said that they transgressed the commandment as Adam did, he added that they sinned “there,” that is, in sinning in the same likeness. This, however, requires a sharp understanding. For Adam, though he was a violator of a commandment, is not read to have prayed to any idols, nor to have committed any of the crimes of which Israel is accused. Why, then, is a people living in the worst crimes compared with that first man? Surely for no other reason than that, although they are not shown to be equally sacrilegious, they are shown to be equally ungrateful. For Adam had been brought into paradise to enjoy riches gained without labor; with no ground for anguish, with no complaint arising, he preferred to fulfill the command of the seducer rather than of the Creator; a flattering promise from falsehood weighed more with him than the Creator’s prescription, crowded with so many gifts and so many wonders, which had granted the use of everything with the exception of one fruit. At once the violator of the commandment began to experience exile, and exchanged the highest happiness for what was almost the last captivity, so that thereafter the fields chastised his sin by denying their fertility. In the same way the people of Ephraim, which enjoyed the riches of the land as if the pleasantness of paradise, finding no ground for offense, that is, nothing to complain of in God’s indulgence and generosity, as though it suffered only from hatred of virtues, preferred errors to the truth and, despising the religion that was saving, fell away to the worship of idols. They are said, then, to have fallen into the same fault as the one whose condition they seem to have imitated, and they are struck by the great reproach of ungrateful nations, since they preferred one who was the author of no gift and skilled only at overthrowing to their Maker, who bestowed all good things generously.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.6.3 (PL 21:994a–994d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-6-3)."},"julian-eclanum-tractatus-prophetarum/1.6.4":{"o":"Vers. 8. 9. — Galaad civitas operantium idolum, supplantata sanguine; et quasi fauces virorum latronam particeps sacerdotum, in via interficientium pergentes de Sichem, quia scelus operati sunt in domo Israel. Quia, ut saepe diximus, non unam quamcumque personam, sed populum coarguit, tum generali oratione, quae sunt acta, percurrit, tum in quibus singulae urbes reliquis quasi amplius commisere, dinumerat. Quamvis ergo lota ipsa regio cultu horreret idolorum: tamen erant sine dubio certa loca, quae eo plus sacrilegii collegerant, quo plus, vel de opportunitatibus commerciorum, vel de multitudine incolarum, celebritatis habuissent. Ex his ergo et Galaad et Sichem urbes insignes profanitatibus introducit. Galaad, Inquit, praecipua civitas eorum, qui idola fabricantur, haud minus crudelitatis studiis quam profanitatis exultat. Nam quasi fauces latronem, ita ejus municipes sanguini inhiant innocentum. Nam sacerdotum suorum, idest, Aruspicum suasionibus servientes, si quis ad templum Dei voluisset ascendere, hunc illi aggrediebantur in itinere, a tempto Dei avertentes, et ad societatem erroris proprii pertrahentes. ai si parum suadendo promoverent, etiam caedibus rem gerebant. Propter quod dicit, Particeps sacerdotum in via interficientium pergentes de Sichem, quia scelus operati sunt. Primo videlicet ipsi in sacrilegio corruendo, tum quod propria non essent prolapsione contenti, sed alios quoque in similem ruinam, vel suadendo deducerent, vel cogendo. Quod scelus merito pronunciatur, tantum videlicet studium impietatis babuisse, ut etiam invitis et teluctantibus niteremur infundere.","t":"Verses 8, 9. — “Gilead is a city of those who work idols, tripped up by blood; and like the jaws of robbers is the partnership of the priests, killing on the road those who go from Shechem, for they have done wickedness in the house of Israel.” Since, as we have often said, he is accusing not some one person but the people, he now runs through what was done in a general speech, now lists in what things particular cities committed more than the rest. Although the whole region bristled with the worship of idols, there were certainly particular places that had gathered more sacrilege, the more renown they had either from the convenience of trade or from the multitude of their inhabitants. Of these he brings in Gilead and Shechem, cities notable for their profanities. “Gilead,” he says, “the chief city of those who make idols, exults no less in the pursuits of cruelty than of profanity. For like the jaws of robbers, its citizens gape for the blood of the innocent. Serving the persuasions of their priests, that is, of the soothsayers, if anyone wished to go up to the temple of God, they attacked him on the road, turning him away from the temple of God and dragging him into the fellowship of their own error; and if they achieved little by persuasion, they carried out the business by murder.” This is why he says, “The partnership of the priests, killing on the road those who go from Shechem, for they have done wickedness”: first in falling themselves into sacrilege, then in not being content with their own fall but leading others into a similar ruin, whether by persuading or by compelling. This is rightly declared wickedness, that they had such zeal for ungodliness that they strove to pour it even into the unwilling and resisting.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.6.4 (PL 21:994d–995b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-6-4)."},"julian-eclanum-tractatus-prophetarum/1.6.5":{"o":"Vers. 10. — In domo Israel vidi horrendum negotium, ibi fornicationes Effraim: contaminatus est Israel. Ut totam regionem doceat fuisse profanatam, loca etiam diversa commemorat, et sicut supra, Galaaditas, latrocinantum more, ait, viatoribus insiluisse, ut eos a recto calle deducerent: ita nunc horrendum negotium in domo Israelis, vel in Samaria, vel in lota regione, vidisse se p(??)onumiat, idest, totum populum Effraim, absque exceptione, sacrilegiis maculari. Quibus quoniam criminibus saepe jam dixerat impendere supplicii, nunc sola meritorum enumeratione contentus transit ad Judam, eumque commonens, ut sciat severitatem judicis non posse corrumpi, sed se quoque, nisi corrigi festinaverit, similium calamitatum stipendia recepturum.","t":"Verse 10. — “In the house of Israel I have seen a horrible thing; there are the immoralities of Ephraim: Israel is defiled.” To show that the whole region had been profaned, he mentions various places too; and just as above he said that the Gileadites leapt on travelers like robbers to lead them away from the right path, so now he declares that he has seen a horrible thing in the house of Israel, either in Samaria or in the whole region: that is, that the whole people of Ephraim without exception is stained with sacrileges. Since he had often said already that punishment hung over these crimes, he is now content merely to list their deserts, and passes over to Judah, warning it to know that the severity of the judge cannot be bribed, and that it too, unless it hastens to be corrected, will receive the wages of similar calamities.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.6.5 (PL 21:995b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-6-5)."},"julian-eclanum-tractatus-prophetarum/1.6.6":{"o":"Vers. 11. — Sed et, Juda, pone messem libi, cum convertero captivitatem populi mei. Noli aestimare, o tribus Juda, fore te damnationis immunem, quia in tuis finibus, conte in captivitatem Israelis populo, subsistit. Preavenerat te siquidem ille in iniquitatibus: fuit consequens ut in miseriis praeveniret. Sed tu, quem comitaris in flagitiis, diam calamitatibus consequere, hoc tamen deterior aestimandus, quia nihil libi proficit quod prior est ille damnatus. Pone ergo messem tibi, cum convertero populi mei captivitatem. Vide, inquit, ne dubites, quoniam cum tempus debitae ultionis advenerit, captivitas quam nunc populus meus, idest, germani ini, pronunciante justitia, pertulerunt, convertatur ad te, ul etiam tu similiter demetaris, quia sicut in lachrymis poenitentiae seminantes, revehunt gaudiorum manipulos: ita qui gaudia polluta sectantur, messem dolorum et planctum [F. planctuum] congregabunt.","t":"Verse 11. — “But you also, Judah, set a harvest for yourself, when I turn back the captivity of my people.” “Do not think, O tribe of Judah, that you will be free of condemnation because you remain within your borders while the people of Israel has been led into captivity. He went before you in iniquities; it followed that he should go before you in miseries. But you, who accompany him in outrages, will follow him also in calamities, and are to be judged the worse in this, that it profits you nothing that he was condemned first. Set a harvest for yourself, then, when I turn back the captivity of my people. See,” he says, “that you do not doubt that, when the time of due vengeance has come, the captivity which my people, that is, your brothers, have now suffered at the sentence of justice will be turned on you, so that you too are reaped in the same way. For just as those who sow in the tears of repentance bring back sheaves of joy, so those who pursue polluted joys will gather a harvest of sorrows and laments.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.6.6 (PL 21:995b–995c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-6-6)."},"julian-eclanum-tractatus-prophetarum/1.7.1":{"o":"Vers. 1. — Cum sanare vellem Israel, revelata est iniquitas Effraim, et Samarioe malitiae, quia operati sunt mendacium: et fur ingressas est spolians, latrunculus foris. Sedulo curat ostendere, quam sit promtus ad veniam; et quia velut invitus personam vindicantis assumat, si justitia sineret, multo magis multoque jucundius panibus lenitatis usurus. Cum igitur quasi impetum indulgentiae concepissem, inquit, et ad succurrendum miseris meditarer assurgere, conveni paululum oculos, ut quos liberaturus eram, viderem. Et ecce in faciem meam iniquitatum, quas Effraim commiserat, agmen insiluit, quodammodo vociferantium, quia nemo talibus parsum iret, quam cum labe justitiae., quandoquidem tanto essent odio veritatis imbuti, ut impenso semper studio mendacia funesta construerent. Cum sanare vellem Israel, inquit, revelata est iniquitas Effraim, et malitia Samariae, quia operati sunt mendacium. Praeter vicia autem diversa morum, sacrilegium in nomine mendacii, sicut supra obscoenitatis, exagitat. Commentati sunt enim, quos venerarentur deos, qui verum Deum colere destiterunt: sicque mendacium deteguntur operati, qui simulachris divinum nomen adseripserunt. Unde et magister gentium, tradidit illos Deus, inquit, in desideria cordis eorum in immunditiam, ut afficiant corpora sua in semetipsis, qui commutaverint veritatem Dei in mendacium, et coluerunt et servierant creaturce potius, quam creatori, qui est benedictus in soecula, Amen Absolvit ergo deliberationem meam, qua parcere cogitabam, commissi ab eis facinoris magnitudo, et in contumeliam sacrae veritatis mendacia fabricatos, non permisit effugere. Inde in omnia penetralia eorum, scitus populator intravit, cum securitate victoris, et cum diligentia furentis ingrediens, ut de his videlicet, quae diripienda erant, nec per negligentiam quicquam relinqueret, nec per abundantiam fastidiret. Furis ergo et latrunculi intus forisque vastantis, et similitudinem usurpavit ei nomen, ut ei comparatum hostem non trepidum intelligeres, sed velocem.","t":"Verse 1. — “When I wished to heal Israel, the iniquity of Ephraim was uncovered, and the wickedness of Samaria, for they have worked a lie; and the thief has come in, plundering, the robber outside.” He takes care to show how ready he is to pardon, and that he takes on the person of an avenger as if unwillingly, and would far more gladly use the parts of gentleness if justice allowed. “When I had conceived, as it were, an impulse of indulgence,” he says, “and was thinking of rising to help the wretched, I turned my eyes a little to see those whom I was about to free. And behold, a troop of the iniquities that Ephraim had committed leapt into my face, crying out, as it were, that no one would spare such people without a stain on justice, since they were so steeped in hatred of the truth that they always built deadly lies with earnest zeal.” “When I wished to heal Israel,” he says, “the iniquity of Ephraim was uncovered, and the wickedness of Samaria, for they have worked a lie.” Besides various vices of conduct, he attacks sacrilege under the name of a lie, as above under the name of obscenity. For those who ceased to worship the true God invented gods to venerate; and so those who ascribed the divine name to images are shown to have worked a lie. Hence the teacher of the Gentiles too says: “God gave them up in the desires of their hearts to uncleanness, so that they dishonor their bodies among themselves, who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.” “The greatness of the crime they committed, then, dissolved my deliberation by which I was thinking of sparing them, and did not let those who had fashioned lies to insult the holy truth escape. Then a skilled plunderer entered all their inner rooms, coming in with the security of a victor and the thoroughness of a thief, so as to leave nothing of what was to be plundered through negligence and to scorn nothing through abundance.” So he used the likeness and the name of a thief and a robber laying waste within and without, so that you might understand the enemy compared to him as not timid but swift.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.7.1 (PL 21:995a–996b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-7-1)."},"julian-eclanum-tractatus-prophetarum/1.7.2":{"o":"Vers. 2. — Et ne forte dicant in cordibus suis, omnem malitiam eorum me recordatum. Interpositus est hic versus pro commendatione modestiae. Caeterum ad sequentem sunt promissa contextum (idest, Fur ingressus est spolians, latrunculus foris). Nunc circumdederunt eos adinventiones suoe, coram facie mea factoe sunt: et ne forte dicant in cordibus suis omnem malitiam eorum me recordatum, vel partem aliquam commissae profanitatis exponam, ut minora longe intelligant supplicia esse, quam merita. Circumdederunt eos hostes, et potiti canini, jure victoriae, ita diligenter omnia perscrutati sunt, quasi aut in penetralia domorum fures, aut in agrorum aperta irruissent latrones. Circumdederunt eos adinventiones suae, quae coram facie mea factae sunt, sicut supra dixerat, cum sanare vellem Effraim, revelata est malitia Samarioe. Secundum quod betas David, ex ejusdem populi persona confitetur, Posuisti iniquitates nostras in conspectu tuo, seculam nostrum in illuminationem vultus tui; et omnes dies nostri defecerunt, atque in ira tua defecimus. Vestris igitur criminibus estis i(??)bgati, vestrarum adinventionum pondera sustinetis. Fabricati estis mendacia deorum, sed in veritate dolorum. Que sint autem, quae revelata dixerit, audiamus.","t":"Verse 2. — “And lest they say in their hearts that I have remembered all their wickedness.” This verse is inserted to commend moderation. The rest belongs to the context that follows (that is, “The thief has come in, plundering, the robber outside”): “Now their devices have surrounded them; they have been done before my face. And lest they say in their hearts that I have remembered all their wickedness, I will set out even some part of the profanity they committed, so that they may understand that their punishments are far less than their deserts.” Enemies surrounded them, and, having taken possession of everything by right of victory, searched through everything as thoroughly as if thieves had broken into the inner rooms of houses or robbers into the open fields. “Their devices have surrounded them, which have been done before my face,” as he had said above, “When I wished to heal Ephraim, the wickedness of Samaria was uncovered.” In accordance with what blessed David confesses in the person of the same people: “You have set our iniquities before you, our age in the light of your face; and all our days have failed, and we have failed in your wrath.” “You are bound, then, by your own crimes; you bear the weight of your own devices. You fashioned lies about gods, but in the truth of pains.” Let us hear what the things are that he said were uncovered.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.7.2 (PL 21:996b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-7-2)."},"julian-eclanum-tractatus-prophetarum/1.7.3":{"o":"Vers. 3.–7. — In malitia sua laetificaverunt regem, et ni mendaciis suis principes. Omnes adultera(??)les, quasi clibanus succensus a coquente, quievit paululum civitas a commixtione fermenti, donec fermentiretur totum. Dies regis nostri: coeperunt principes furere a vino: extendit manum su(??)m cum illusoribus. Quia applicaverunt quasi clibanum cor suum, cum insidiaretur eis: tota nocte dormivit coquens cos, mane ipse succensus, quasi ignis flammoe. Omnes calefacti sunt, quasi clibanus, et devoraverunt judices suos. Meminit illius festivitatis et temporis, cujus ordo in Regum historia continetur. Nam cum per stultitiam Roboam, populi fuisset impleta discessio, et decem tribubus praesidere coepisset Jeroboam, dixit, inquit (3. Reg. 12. 23. et seqq.), in corde suo: Nunc reverletur regnum ad domum David, si ascendent populus iste, ut faciat sacrificia in domo Domini in Jerusalem. Et excogitato consilio, fecit duos vitulos aureos, et dixit eis: Ecce dii tui, Israel. qui eduxerunt te de terra AEgypti. Posuitgue unum in Bethel, et alterum in Dan, et lactum est verbum hoc in peccatum: ibat enim populus ad adorandum vitulum usque in Dan. Et fecit fana in excelsis, et sacerdotes de extremis populi, qui non erant de filiis Levi. Constituitque diem solemnem in mense octavo, quintadecima die mensis; in similitudinem solemnitatis. quoe celebrabatur in Juda. Et ascendens, altare similiter fecit in Bethel, ut immolaret vitulis, quos fabricatus erat. Constituit in Bethel sacerdotes excelsorum, quoe fecerat. Et ascendit super altare, quod instruxerat in Bethel, quintadecima die mensis octavi, quem finxerat de corde suo, et fecit solemnitatem filiis Israel. Quia ergo refert regem Jeroboam, suat tantum potentiae consulentem, tot miraculis totque sectilis commendatum populo veri Dei cultum levi pepulisse commento, totamque gentem ita aulicis profanitatibus obsecutam, ut se nihil de observantia veritatis habuisse, contentius indicaret, certamen quoddam inter adulantium et dominantium impietatem fuisse describit, quisque videlicet in criminibus praeveniret. Regem igitur quasi rebus suis, si ad cultum templi populus ascenderet, diffidentem, spretu religionis laetificaverunt Tribus, de cujus animo scrupulum formidinis abstulerunt. In mendaciis quoque suis principes: idest, vel satellites regios, vel propinquos, mendaciis suis gaudere fecerunt, tantumque fervorem funereis adhibuere commentis, ut instar clibani, cui flamma subjicitur, viderentur ardere. Vel certe ut fermentum solet, in massa quae fermentatur, abscondi, brevique temporis spatio tota coacescit: ita universas Tribus unius viri ad pravitatem vocantis, penetravit et infecit iniquitas. Sicque a virtutis professione degeneres, ut occasione impte(??)atis horribiles, iliud tempus dies regis sui appellare caeperunt, lusibus videlicet et conviviis celebrandos; tempus, inquam, quo eis vel vita regis sui, vel securitas contigisset. Talem festivitatem consequenter temulentia comprehendit, ut non solum vulgares quique, sed etiam nubiles, quos gentis principes nuncupat, inciperent furere a vino. Ipse autem rex commaculator illius dignitatis, el sacrilegi fabricator erroris, extendit manum suam cum illusoribus, professa adulatione illum palpantibus: ut quia illi corda sua praeparaverant, ut clibanum qui subjectum impietatis ignesceret, ille nocte tota dormivit coquens eos, idest, succensum non removit incendium, sed quasi calcata lignis fornace, securus se permisit sopori, sciens quod per totam noctem eorum temulentia et ptofanitas decoqueret. Nec opinio fefellit artificem; omni enim lumine rationis extincto, invenit sunt diluculo ita criminibus aestuantes, ut judices suos, quos videlicet habuerant Impietatis magistros, sine ambiguitate superarent. Omnes reges eorum ceciderunt, et non est qui clamet in eis ad me. Quid ergo miraris, si universi cogantur subire tormenta, cum ita universi scelera perpetraverint, ut non dicam popularium, sed nec nobilium aliquis inventus sit, qui lapsum publicae impietatis effugeret?","t":"Verses 3–7. — “In their wickedness they made the king glad, and the princes in their lies. They are all adulterers, like an oven heated by the baker; the city rested a little from the mixing of the leaven, until the whole was leavened. The day of our king: the princes began to rage with wine; he stretched out his hand with mockers. For they made their heart like an oven while he lay in wait for them; all night the one baking them slept; in the morning he himself was kindled like a flame of fire. They were all heated like an oven, and they devoured their judges.” He recalls the festival and time whose course is contained in the history of Kings. For when, through the folly of Rehoboam, the departure of the people had been accomplished, and Jeroboam had begun to rule the ten tribes, “he said,” it says (1 Kgs 12:26 ff.), “in his heart: Now the kingdom will return to the house of David, if this people goes up to offer sacrifices in the house of the Lord in Jerusalem. And having devised a plan, he made two golden calves and said to them: Behold your gods, Israel, who brought you up out of the land of Egypt. And he set one in Bethel and the other in Dan, and this thing became a sin; for the people went to worship the calf as far as Dan. And he made shrines on the high places, and priests from the lowest of the people, who were not of the sons of Levi. And he appointed a feast in the eighth month, on the fifteenth day of the month, like the feast that was celebrated in Judah. And going up, he likewise made an altar in Bethel, to sacrifice to the calves he had made. He appointed in Bethel priests of the high places he had made. And he went up onto the altar he had built in Bethel on the fifteenth day of the eighth month, which he had devised from his own heart, and made a feast for the children of Israel.” Since Scripture tells that King Jeroboam, caring only for his own power, drove out by a light invention the worship of the true God, commended to the people by so many miracles and so many ages, and that the whole nation so obeyed the profanities of the court as to show all the more plainly that it had held nothing of the observance of truth, the prophet describes a kind of contest in ungodliness between flatterers and rulers, each trying to outdo the other in crimes. So the tribes made glad, by their contempt for religion, the king who distrusted his own position if the people went up to the worship of the temple, and they took from his mind the scruple of fear. “And the princes in their lies”: that is, they made either the king’s attendants or his relatives rejoice in their lies, and brought such fervor to their deadly inventions that they seemed to burn like an oven with fire set under it. Or else, as leaven is usually hidden in the mass that is leavened and in a short time the whole turns sour, so the iniquity of one man calling them to depravity penetrated and infected all the tribes. Thus, falling away from the profession of virtue, so as to be horrible in the occasion of their ungodliness, they began to call that time “the day of their king,” to be celebrated with games and banquets: the time, I say, when the life or the security of their king had come to them. Such a festival was then seized by drunkenness, so that not only all the common people but also the nobles, whom he calls the princes of the nation, began to rage with wine. The king himself, the defiler of that dignity and the fabricator of sacrilegious error, “stretched out his hand with mockers,” who stroked him with professed flattery; so that, since they had prepared their hearts like an oven to blaze with the fire of ungodliness set under it, “he slept all night baking them”: that is, he did not remove the kindled fire, but, as if the furnace had been packed with wood, he let himself sleep securely, knowing that all night long their drunkenness and profanity would bake them through. Nor did his expectation deceive the craftsman: for with every light of reason extinguished, they were found at dawn so seething with crimes that they plainly surpassed their judges, that is, those whom they had had as teachers of ungodliness. “All their kings have fallen, and there is none among them who calls to me.” Why then do you wonder if all are forced to undergo torments, when all have committed crimes in such a way that not one, I do not say of the common people, but even of the nobles, was found to escape the fall of public ungodliness?","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.7.3 (PL 21:996b–997d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-7-3)."},"julian-eclanum-tractatus-prophetarum/1.7.4":{"o":"Vers. 8. — Effraim in populis ipse commiscebatur: quia supra, gentem praevari(??)atricem, decursis partibus, judicaverat [Forte indicaverat), populum videlicet obsequutum regibus, ac deinceps principes pariter cum plebibus cecidisse signando, ita tu non esset qui intervenientis minus assumeret: hoc ipsum sequente versu cumulate et breviter indicavit, dicens: Effraim in populis ipse commiscebatur. Idest, non unus aut alter, paucive vel plures de Israelis stirpe venientes, nationum erroribus se inserebant: sed Effraim, totus quantus esse poterat, profanis gentibus se miscebat; ambiebatque Ipsum, quo clarus fuerat, nomen abolere, gentiumque potitis appellatione censeri. Quod sane desiderium, cum ei semper in adversa erumperet, nequaquam fiebat vel afflictione correctior: et ideo, ut imprudentem cum inter extremas miserias adnotaret, imaginem protulit congruentem: Effraim factus est subcinericius, qui non reversatur. Comederunt alieni robur ejus, el ipse nescivit. Sicut panis exiguus et non pistoris arte confectus, sed quasi tumultuarie ab esuriente compositus, quem subjectum favillis non versari, sed ab una tantum parte torreri contigerit, altera videlicet cruda remanente: ita cum vires illius frequens percussisset afflictio, inquit, nihilominus in impietatis studiis permanebat, ut simul et crudus, quia indomitos, et exustus appelletur, quia tabe se gemebat afflictum. Tenuit amem metaphoram, ut quia stultum auritumque populum subcinericio pani, qui non reversatur, aptaverat, vastatores etiam ejus voratores vocaret. Ait enim:","t":"Verse 8. — “Ephraim himself was mixed among the peoples.” Above, running through the parts, he had shown the transgressing nation, marking that the people obeyed its kings and then that the princes fell together with the commoners, so that there was no one to take the part of an intercessor; now in the following verse he indicated this very thing fully and briefly, saying, “Ephraim himself was mixed among the peoples.” That is, not one or another, a few or even many of those descended from the stock of Israel, inserted themselves into the errors of the nations; but Ephraim, as much of him as there was, mingled with the profane nations, and was eager to abolish the very name for which he had been famous and to be counted rather under the name of the Gentiles. Since this desire always broke out to his harm, and he was not made more correct by affliction, the prophet, to mark him as foolish in the midst of extreme miseries, offered a fitting image: “Ephraim has become a cake baked in the ashes, which is not turned. Strangers have eaten his strength, and he did not know it.” “Like a small loaf, not made by the baker’s art but put together hastily by a hungry man, which, laid under the embers, happens not to be turned but to be baked on one side only, the other remaining raw: so,” he says, “when frequent affliction had struck his strength, he nonetheless remained in his zeal for ungodliness, so that he may be called both raw, because untamed, and burnt, because he groaned under the wasting.” He kept the metaphor, so that, having fitted the foolish and [deaf] people to a cake under the ashes that is not turned, he also called its ravagers its devourers. For he says:","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.7.4 (PL 21:997d–998b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-7-4)."},"julian-eclanum-tractatus-prophetarum/1.7.5":{"o":"Vers. 9. — Comederunt alie(??)i robur ejus, et ipse nescivit. Idest, discretionem boni et mali quam de virtutis meditatione non habuit, neque de verberibus illatis recepit. Sed nescit (??)m(??), qui robur ejus absumerent, et perniciem suam mirabili stoliditate, dilextt. Nec sane, quod est ultimum eruditionis genus, vel post experimenta consipuit, sed in insipientia, quam in prima aetate est complexus, usque ad canos ejus, idest, usque ad senectutis tempor, perduravit. Cumulanter, non apparuisse caniciem, sed defloruisse et effusam esse, commendat, idest, ut non propiasse, sed quasi senectutis annos eam implevisse ostenderet: et lamen ignorantiam pravi aut recti, in parvulis vix excusandam, ad extremum usque attinuisse. Jam autem et supra adnotavimus, quia infantiam atque adolescentiam populi, illud quo de AEgypto egressus est tempus, et terram repromissionis occupavit, adpellet. Juventutem amem ejus mediam, quo in illa regione regnavit: senectutem vero, captivitatis annos, cujus finem, renovationem propheta nominat. In qua nimirum instar aquilarum reparata videatur juventute volitare.","t":"Verse 9. — “Strangers have eaten his strength, and he did not know it”: that is, the discernment of good and evil that he did not have from meditation on virtue he did not gain from the blows inflicted either. But he did not know those who were consuming his strength, and with marvelous stupidity loved his own ruin. Nor indeed, which is the last kind of learning, did he come to his senses even after experience; but in the folly he had embraced in his earliest age he persisted “up to his grey hairs,” that is, up to the time of old age. He stresses that the grey hair did not merely appear but bloomed and spread, that is, to show that it had not just drawn near but had, as it were, filled out the years of old age; and yet the ignorance of wrong and right, scarcely excusable in little children, lasted to the very end. We have already noted above that he calls the infancy and youth of the people the time when it came out of Egypt and occupied the land of promise; its prime, the middle time when it reigned in that region; and its old age, the years of captivity, whose end the prophet calls renewal, in which, with its youth restored like the eagles’, it would seem to fly.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.7.5 (PL 21:998b–998c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-7-5)."},"julian-eclanum-tractatus-prophetarum/1.7.6":{"o":"Vers. 10. 11. — Et humiliabitur superbia Israelis in facie ejus, nec reversi sunt ad Dominum Deum suum, el non quaesierunt eum in omnibus his. Et factus est Effraim, quasi columba seducta, non habens cor. Declinationes quidem temporum prophetae licenter immutant, quibus tamen consideratio dictorum. consequentiam possit aptare. Unde et hic humiliabitur posuit, pro humiliata est superbia Israelis in facie ejus. Idest, etiam sibi, quam deformis esset, apparuit. Qui amittens decora securitatis antiquae, squalere se ulceribus miserae servituts aspexit, et nec sic quidem Deum, quem se iilfend sse novet at, requsivit. Factus est Effraim quasi columba seducta non habens cor. Quod supra stultitiam usque ad senectam progressam vocavit, hoc nunc implicitatem nominat, fraudibus nimirum patentem seductorum. Nos autem meminisse delemus, omnes similitudines, quas de creaturis sermo divinus consuevit assumere, tam pro vituperatione, quam pro laude posse constitui, sicut nunc, columbis vituperabilem stultitiam propheta composuit, quas in Evangelio Dominus pro laudabili innocentia nominavit. Estote, inquit, astuti sicut serpentes, ei simplices sicut columboe. Factus est Effraim quasi columba seducta non habens cor.","t":"Verses 10, 11. — “And the pride of Israel shall be humbled to his face; and they have not returned to the Lord their God, nor sought him in all this. And Ephraim has become like a dove that is deceived, without heart.” The prophets freely change the tenses, provided that attention to what is said can fit them to the sense. So here he put “shall be humbled” for “the pride of Israel was humbled to his face”: that is, it became apparent even to himself how ugly he was. Losing the beauty of his former security, he saw himself filthy with the sores of wretched servitude, and not even so did he seek again the God whom he knew he had offended. “Ephraim has become like a dove that is deceived, without heart.” What he called above folly lasting into old age he now calls simplicity, plainly open to the frauds of seducers. We, however, ought to remember that all the likenesses which divine speech is accustomed to take from creatures can be used for blame as well as for praise: as now the prophet likened blameworthy folly to doves, which the Lord in the Gospel named for their praiseworthy innocence: “Be wise as serpents,” he says, “and simple as doves.” “Ephraim has become like a dove that is deceived, without heart.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.7.6 (PL 21:998c–999a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-7-6)."},"julian-eclanum-tractatus-prophetarum/1.7.7":{"o":"Vers. 12. — AEgyptum invocabant, ad Assyrios abierunt, Et eum profecti fuerint, expandam super eos rete meum, et quasi volucrem coeli detraham eos, coedam eos secundum auditionem coetus eorum. Cum Dei essent auxilio, quem reliquerant, destituti, et frequentibus jam emptionibus pulsarentur, sicut regum narrat historia. ab AEgyptiis auxilia postularunt, ut eos, adversum Assyrios tuerentur. Sed nihil amplius mm nummorum dispendia sentientes, ab illis rapti sunt, quibus eos subjecerat divina sententia. Hoc esi ergo quod dicit: Quoniam cum Aegyptios invocarent, ad Assyrios abierunt, quia, Aegyptiis nihil ad juvandum valentibus, Assyrii eos ad regiones Mediae transtulerunt. Et quia columban appellaverat (??)ffraim, quam etiam coeli volucrem vocat, servans metaphoram, detracturum se eam, et operturum rete (??): idest, Vos quidem imperium meum praevar(??), reliquistis, non tamen extra arbitrium meum cap(??) sistetis, sed imminebit vobis, etiam ad aba(??)rva migrantibus, potestatis meae fixa dommatio; et ideo ne arbitremini vos migratione ista periculis omnibus defunctos, ecce praedico, quod illic quoque ultionis meae rete patiamini, nec indignationem meam effugere vale(??)tis, nisi ea studia, per quae suscitata fuerat, corrigatis·","t":"Verse 12. — “They called on Egypt, they went to Assyria. And when they have set out, I will spread my net over them, and bring them down like a bird of the air; I will strike them according to the report of their assembly.” Deprived of the help of God whom they had abandoned, and now beaten by frequent losses, as the history of the kings tells, they asked help from the Egyptians to protect them against the Assyrians. But feeling nothing more than the loss of their money, they were carried off by those to whom the divine sentence had subjected them. This is what he says: when they called on the Egyptians, they went to the Assyrians, because, since the Egyptians could do nothing to help, the Assyrians removed them to the regions of Media. And because he had called Ephraim a dove, which he also calls a bird of the air, he keeps the metaphor and says that he will bring it down and cover it with a net: that is, “You have indeed transgressed my rule and abandoned it, yet you will not stand outside my judgment when captured; but the fixed dominion of my power will hang over you even when you have moved to other fields. So do not think that by this removal you are finished with all dangers. See, I foretell that there too you will suffer the net of my vengeance, and you will not be able to escape my indignation unless you correct the pursuits by which it was roused.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.7.7 (PL 21:999a–999b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-7-7)."},"julian-eclanum-tractatus-prophetarum/1.7.8":{"o":"Vers. 13.–16. — Voe eis quoniam recesserunt a me: vastabuntur, quia proevaricati sunt in me, et ego redemi eos, et ipsi loquuti sunt contra me mendacia. Non clamaverunt ad me in corde suo, sed ululabant in cubilibus suis: super triticum et vinum ruminabant: recesserunt a me. Et ego erudivi, et confirmavi brachia eorum, et in me cogitaverunt malitiam. Reversi sunt ut essent absque jugo: facti sunt quasi arcus dolosus. Cadent in gladio principes eorum, a furore lingua?. Ita subsannatio eorum in terra AZgypti. Necesse est, inquit, calamitate eos imprimente, vexari qui recesserunt a me, et legis meae statuta transgressi sunt, nec semel istud admisisse contenti, omnibus judiciorum meorum, quae ad sanandum illos adhibui, remediis obstiterunt, et quasi donis ac beneficiis redderentur offensi, ita contra meam benevolentiam ingratae mentis scelere certaverunt. Nam sicut jam inde ex AEgypto, ita etiam saepe alias, rerum quoque vocibus obstrepi bant, et cum fuissent dc angoribus libenti, veris remediis officia falsa reddebant. Hoc est enim quod ait: Adversum me loquebantur mendacia. Idest, nom mihi pectore, sed summis labiis subdebamur. Quod ut planius indicaret, objecit, Non clamaverant ad me ia corde suo, sed ululabant in cubilibus suis. Ubi enim deest sincerae mentis affectus, a crapulatis fusa supplicatio, rite ululatio nominatur, Denique consequenter adjunxit, Super triticum et vinum ruminabant; recesserunt a me; cum ubertatem videlicet frugum omnium contulissem, ita ut de conviviis ad convivia instaurata transirent, et instar pecudum quibus est innata ruminatio, isti quos vocave unt cibos, vel laudando, vel instaurando, quasi nibil scientes, melius retractabant, atque a me qui eram abundantiae ipsius collator, jugiter recedebant. Et ego erudivi, et confortavi brachia eorum, et in me cogitaverunt malitiam. Cum vero, inquit, tempus fuisset, ut in bella procederent, strenui ductoris munus implebam, ut certaminibus firmarentur lacerti, et victoriae decus dulce gustarent. Illi autem meis adversum me beneficiis abutentes, pectorum quam collegerant, firmitatem in contemtum legis protinus exercebant, et quia jugum hostile depulerant, mihi quoque subjici renuebant, illud operum voce, dicentes. Labia nostra a nobis sunt, quis noster dominus? Facti sunt quasi arcus dolosus: idest, tantum perversitatis habuerunt, ut viderentur arcus dolosus, qui videlicet, fraude monstruosa, in ipsum, cujus manibus tendebatur, tela dirigeret. Sic isti, inquit, audaciam quam adversum hostes suos, meo favore, conceperant, in contemtum nostri contumeliamque vertebant. Cadent in gladio principes eorum a furore lingueo suoe. Ista subsannatio eorum in terra AEgypti. Quod duobus intelligi potest modis, et ut videlicet, dinumeratis eorum diversa aetate criminibus pronnuciaverit esse rectissimum, ut principes cum populis interirent: et quae esset subsannatio in terra Aegypti, idest, quae contemnebant prophetarum minas, ah AEgyptiis auxilia praestolantes, digno fine cognosceret, et ideo quasi insultanter, a convincente, post plagarum dinumerationem videatur illatum, Ista est subsannatio eorum in terra AEgypti, idest, ruina principum atque populorum. Vel certe quia dixerat, reversi sunt ut essent absque jugo: idest, legi Dei colla subduxerant, liberarique ab ejus dominatione cupiebant. Non nunc primum id velle ceperunt, ait, sed in Aegypto positi, antequam a Pharaonis liberar(??)ntur imperio, et Moysi et Aaron impietate simili resultabant. Corruent igitur in gladio principes eorum, qui ita legem De· blasphemandi atrocitate, violarunt, ut viderentur non tam errare, quam furere.","t":"Verses 13–16. — “Woe to them, for they have withdrawn from me; they shall be laid waste, for they have transgressed against me; and I redeemed them, and they have spoken lies against me. They did not cry to me in their heart, but they howled on their beds; over wheat and wine they chewed the cud; they withdrew from me. And I taught them and strengthened their arms, and against me they devised wickedness. They turned back to be without a yoke; they became like a deceitful bow. Their princes shall fall by the sword, for the fury of their tongue. Such is their derision in the land of Egypt.” “It is necessary,” he says, “that those who have withdrawn from me and transgressed the statutes of my law should be harassed by pressing calamity. Not content to have done this once, they resisted all the remedies of my judgments that I applied to heal them, and as if they were offended by gifts and benefits, they contended against my kindness with the crime of an ungrateful mind. For as from the time in Egypt, so often at other times too, they protested even against the voices of events, and when they had been freed from anguish, they repaid true remedies with false services.” This is what he says: “They spoke lies against me”: that is, “they submitted to me not with the heart but with the edge of their lips.” To show this more plainly he added: “They did not cry to me in their heart, but they howled on their beds.” For where the affection of a sincere mind is lacking, a supplication poured out by the drunken is rightly called howling. Then he consistently added, “Over wheat and wine they chewed the cud; they withdrew from me. When I had bestowed abundance of all crops, so that they passed from banquet to banquet renewed, they, like cattle in whom chewing the cud is natural, went over the foods they called for again, either praising or renewing them, as if they knew nothing better, and constantly withdrew from me, who was the giver of that very abundance.” “And I taught them and strengthened their arms, and against me they devised wickedness. When the time came,” he says, “for them to go out to war, I fulfilled the office of a vigorous leader, so that their arms were strengthened for combat and they tasted the sweet glory of victory. But they, misusing my benefits against me, at once exercised the firmness of heart they had gathered in contempt of the law; and because they had thrown off the yoke of the enemy, they refused to be subject to me also, saying by the voice of their works, ‘Our lips are our own; who is our lord?’” “They became like a deceitful bow”: that is, they had so much perversity that they seemed a deceitful bow, which by a monstrous fraud would direct its arrows against the very one by whose hands it was drawn. “So these men,” he says, “turned the boldness they had conceived against their enemies by my favor into contempt and insult of us.” “Their princes shall fall by the sword, for the fury of their tongue. Such is their derision in the land of Egypt.” This can be understood in two ways. Either, having listed their crimes in various ages, he declared it most right that princes should perish with the people, and that what their derision was in the land of Egypt (that is, the people that despised the threats of the prophets, waiting for help from the Egyptians) should come to know a fitting end; and so, after the list of blows, “Such is their derision in the land of Egypt,” that is, the ruin of princes and peoples, seems added as a taunt by the one who convicts them. Or else, because he had said, “They turned back to be without a yoke,” that is, they had withdrawn their necks from God’s law and desired to be freed from his dominion: “They did not begin to want this now for the first time,” he says, “but even when placed in Egypt, before they were freed from Pharaoh’s rule, they resisted Moses and Aaron with like ungodliness. Therefore their princes will fall by the sword, who so violated the law of God by the atrocity of their blasphemy that they seemed not so much to err as to rage.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.7.8 (PL 21:999b–1000b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-7-8)."},"julian-eclanum-tractatus-prophetarum/1.8.1":{"o":"Vers. 1–3. — In gutture tuo sit tuba, quasi Aquila super domum Domim, pro eo quod transgressi sum foedus meum, et legem meam praevaricati sunt. Me invocabant: Deus meus, cognovimus te Israel. Projecit Israel bonum, inimicus per sequetur eum. Etiam in superioribus partibus notandum esse morem prophetici sermonis, admonui, qui quotiens gravi comminatione sonuisset, vel subdendis illico indignationis caussis, vel proferendis similibus exemplis, judicia sua et a fama iniquitatis assereret, et convenire per cuncta justitiae, comprobaret. Ita ergo et nunc, postquam culpas ct calamitates Israeliticae plebs explicuit, eamque non solum acerbitate, sed etam vetustate horruisse monstravit, ne videretur, scelerum quidem fuisse convicia, sed tamen vilius aestimata quam Tribus Judae, quae etsi non tantis, similibus tamen sorduisset erroribus: ideo subito ejus quoque captivitatis intulit mentionem, quam post multos longe annos constibat implendam, et ait. In gutture tuo sit tuba, idest, lauces tuae, tubae instar exclament, quia super domum Dei, temp um videlicet Jerosolymis situm, quas i Aquila, ferox praedator adveniat. Non quod religio loci, et virtus numinis illic apparere soliti, propugnare non posset, sed quia et ipsius verbis indigenae transgredi sunt foedus, quod inter Deum hominesque fuerat percussum: idest, religionis pacta violaverunt, simulachris Gentium serviendo; fitque census ejusmodi: Quanta sit judicantis gravitas, intellige, nec eam Tribum, quae ceremonias legis aliquandiu, te praevaricante, servavit, quae tempore Sennacharib, miraculo maximo est vindicata: quae altaris et Templi agit conspicua et reverenda subsidio, nec ipsam, inquam distuli, postquam in tuos mores dilapsa est percellere. Frigida namque est, et nihil ad defendendum valens, nominum sola jactatio, et quae impudentiam magis quam religionem judicet condientis. Id est, quod profanis studiis inquinati, dicere tamen audent, Deus noster libera nos, qui te soli in toto urbe cognovimus, et dato a te Israelis nomine gloriamur. Operum quippe apud bonum judicem graviora sunt momenta quam vocum: et ideo Israelis populus, qui bonum suum cultum, videlicet, sacra religionis abjecit, inimicis persequentibus subjacebit.","t":"Verses 1–3. — “Let the trumpet be in your throat, like an eagle over the house of the Lord, because they have transgressed my covenant and broken my law. They called on me: My God, we Israel know you. Israel has cast off the good; the enemy shall pursue him.” I pointed out in earlier parts too that the manner of prophetic speech should be noted: whenever it has sounded a heavy threat, it either at once adds the causes of indignation or brings forward similar examples, so as to defend its judgments from the charge of injustice and prove that they agree with justice in everything. So now too, after he has unfolded the faults and calamities of the people of Israel, and shown that they were horrible not only for their harshness but also for their long duration, lest it should seem that the crimes were indeed rebuked but the tribe of Judah was valued more lightly, which, though not with such great errors, had nevertheless been defiled with similar ones, he suddenly brings in the mention of its captivity too, which, it was known, would be fulfilled many years later. He says, “Let the trumpet be in your throat”: that is, let your throat cry out like a trumpet, because a fierce plunderer is coming like an eagle upon the house of God, that is, the temple situated in Jerusalem. Not that the holiness of the place and the power of the divinity that used to appear there could not defend it, but because, by its own words, its inhabitants transgressed the covenant that had been struck between God and men: that is, they violated the pacts of religion by serving the images of the Gentiles. And the sense is this: “Understand how great is the gravity of the judge: even that tribe which for some time kept the ceremonies of the law while you transgressed, which in the time of Sennacherib was delivered by the greatest miracle, which enjoys the conspicuous and venerable help of the altar and the temple, even that tribe, I say, I did not delay to strike once it had slipped into your ways. For the mere boasting of names is cold and of no use for defense, and judges the one who flaunts it guilty of impudence rather than religion.” That is, though defiled by profane pursuits, they still dare to say, “Our God, free us, who alone in the whole world have known you and glory in the name of Israel given by you.” For with a good judge works weigh more than words; and therefore the people of Israel, which has cast off its good, that is, the holy worship of religion, will lie subject to its pursuing enemies.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.8.1 (PL 21:1000b–1001a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-8-1)."},"julian-eclanum-tractatus-prophetarum/1.8.2":{"o":"Vers. 4. — Ipsi regnaverunt, et non ex me. Principes exstiterunt, et non cognovi. Argentum suum et aurum suum fecerunt sibi idola, ut interirent, Vetus ista, inquit, erga me populi contumacis insania est: olim meum regimen objicere festinavit. Nam quasi parum esset, quod sicut reliquae in circuitu nationes, regibus magis, quam sacerdotibus obedire decrevit, ita etiam brevi tempore, istam reverentiam, qua a me regem postulaverat, dereliquit, et totus extra dominationem nostram consistere concupiscens, fecit sibi principes, quos nec sacerdotum, nec prophetarum, vel nobilitaret electio, vel benedictio consecraret; sed qui, me quasi nesciente, aulae jura susciperent, sicque contextum in criminibus obtinentes, ut immeritissimis quibusque suffragia et divitias suas impenderent simulachris. Argentum tuum et aurum fecerunt tibi idola, ut interirent. De quibus supra dixerat, Et argentum multiplicavi et aurum, quae fecerunt Baalim. Ergo cum essent mea liberalitate ditati, sacrilege abutebantur indultis, de ornamentis dumorum fanorumque ludibriaf bricantes. Argentum ergo et aurum suum fecerunt sibi idola, ut interirent. Notanda locutio, quam sacrotum praecipue librorum frequentat auctoritas, ubi principaliter id, quod est consequens, collocatur. Id est, fecer nt sibi idola, ut interirent, cum non studio pereundi, simulachra fecerunt, sed quia fecerunt, merentur perire.","t":"Verse 4. — “They have reigned, and not by me; they have been princes, and I did not know it. Of their silver and their gold they have made idols for themselves, that they might perish.” “This madness of a stubborn people toward me,” he says, “is old: long ago it hastened to throw off my rule. As if it were not enough that, like the other nations round about, it decided to obey kings rather than priests, so too in a short time it abandoned even the reverence with which it had asked a king of me, and, longing to stand wholly outside our dominion, it made princes for itself whom neither the choice of priests or prophets ennobled nor their blessing consecrated, but who took up the rights of the court as if without my knowledge. And so, holding a chain of crimes, they spent their votes on all the most undeserving and their riches on images.” “Your silver and gold they have made into idols for you, that they might perish.” Of these he had said above, “And I multiplied silver and gold, which they made into Baals.” So when they had been enriched by my generosity, they sacrilegiously misused what was granted, fashioning playthings from the ornaments of houses and shrines. “Of their silver and their gold they have made idols for themselves, that they might perish.” A manner of speaking should be noted that the authority of the holy books frequently uses, where what is a consequence is placed as if it were the purpose. That is, “they made idols for themselves that they might perish,” although they did not make images out of eagerness to perish; but because they made them, they deserve to perish.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.8.2 (PL 21:1001a–1001b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-8-2)."},"julian-eclanum-tractatus-prophetarum/1.8.3":{"o":"Vers. 5. 6. — Projectus est vitulus tuus, Sumaria: iratus est furor meus in eis, usquequo non poterunt emundari? Quia ex Israel et ipse: artifex fecit illud, et non est Deus. In cunctis versibus indignationis plena conquestio. Quod spontanea miquitate prolapsa sis, inquit, o gens beneficiis tui conditoris ingrata, adversitatis potissimum testimonio comprobatur. Esto en in, ut discretionis tuae aciem copia rerum ac securitas oblimaverit, putaverisque, divinitatem bubulis inesse simulachris (id quippe opinari, etiam finitimas nationes videbas), saltem cum tristibus laeta mutasti, et victor hostis illa, in quibus fiduciam posueras, delubra vastavit, atque ad arbitrium ejus (indignationi tamen meae, quem tu reliqueras, servientis) vel dejecti sunt, vel conflati vituli quos sacraveras, debuisti opinionis tuae crimen horrescere, ut sentires nihil tibi opis ab imaginibus mutarum pecudum posse conferri, quae nec se vel a ludibrio, vel ab exitio vindicassem. Et ut quae sunt acta replicemus, Tu, inquam, o popule, cum esses conscius, quia ili s simulachris materiam tu dedisses, tu contulisses effigiem, perque hoc intelligeres, impie te appellare deos, qui tuo beneficio substitissent, quibus sane non vitam dare potuisses, sed formam: tamen, etsi illud omne tempus, quod in otio luxuriante defluxit, his quoque temulentis ritibus occupaveras: saltem, postquam inanitatem culturae talis consequens aerumna convicit, debuisti protinus de emendat one curare, et oblimatum rationis ignem experimentis vgentibus lovere, sordesque tuas, quibus fueras indutus, exuere. Quod quia non fecisti, merito exclamat propheta: Usquequo non poterunt emundari? quia ex israel et ipse, artifex fecit illud, et non est Deus: quoniam in aranearum telis erit vitulus Samarioe.","t":"Verses 5, 6. — “Your calf has been cast off, Samaria; my fury is kindled against them. How long will they be unable to be cleansed? For it too is from Israel: a craftsman made it, and it is not God.” In every verse there is a complaint full of indignation. “That you fell by your own willful iniquity,” he says, “O nation ungrateful for the benefits of your Maker, is proved above all by the testimony of adversity. Granted that abundance of goods and security blunted the edge of your discernment, and you thought that divinity was present in images of cattle (for you saw that even neighboring nations believed this); at least when you exchanged joy for sorrow, and the victorious enemy laid waste those shrines in which you had placed your confidence, and at his pleasure (though he was serving my indignation, mine whom you had abandoned) the calves you had consecrated were either thrown down or melted, you ought to have shuddered at the crime of your opinion, so as to feel that no help could come to you from images of dumb cattle that had not saved themselves either from mockery or from destruction. And to go over what was done: you, I say, O people, knew that you had given those images their material, you had given them their shape, and therefore you understood that you impiously called them gods, who existed by your favor, and to whom you could give not life but form. Yet even if you had spent all that time which flowed away in luxurious leisure in these drunken rites as well, at least after the misery that followed had proved the emptiness of such worship, you ought at once to have taken care for amendment, to have fanned the dulled fire of reason by pressing experiences, and to have put off the filth in which you were clothed.” Since you did not do this, the prophet rightly cries out: “How long will they be unable to be cleansed? For it too is from Israel: a craftsman made it, and it is not God; for the calf of Samaria will be among the spiders’ webs.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.8.3 (PL 21:1001b–1002a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-8-3)."},"julian-eclanum-tractatus-prophetarum/1.8.4":{"o":"Vers. 7. — Quia ventum seminabunt, et turbinem metent: culmus stans non esi in eis, germen non faciet farinam: quod st et fecerit, alieni comedent eam. Consilia tua, inquit, nisi perturbaret imitatio, judicares non esse deos, quos manu artificis noveras fuisse compositos. Secutus est deinceps hostilis incursus, numina tua cum suis periere cultoribus, nec magis morari vastantes, quam aranearum fila, potuerunt: tamen etiam bis rerum periclis obstinatione ei imprudentia restitisti, nec sordes profanitatum talium abjicere curasti: mento. ergo et vota tua et omnes labores, ita frustratio lachrymosa consequetur, ut non frumentum videaris seminasse, sed ventum, nec spicas sed turbinem messuisse: id est, apud te nihil fertilitatis firmitatisque remanebit, ut solet in culmo cujus proceritas, per aliquam aeris injuriam, spica plenitudinem non creaverit. Ita igitur et tu, inquam nihil emolumenti (??)e tuis laboribus consequeris, nec ul(??)a culturae respondebit industria, sed etiamsi aliquid de reliquiis priscae fertilitatis coeper tapparere, id totum in hostium veniet potestatem.","t":"Verse 7. — “For they shall sow the wind, and reap the whirlwind; there is no standing stalk in them; the shoot shall yield no flour; and if it does yield, strangers shall eat it.” “If imitation had not disturbed your counsels,” he says, “you would judge that those were not gods whom you knew to have been put together by a craftsman’s hand. Then came the inroad of the enemy; your divinities perished with their worshipers, and could delay the ravagers no more than spiders’ threads. Yet even against these dangers you held out with obstinacy and folly, and took no care to cast off the filth of such profanities. Rightly, then, such tearful frustration will follow your prayers and all your labors that you will seem to have sown not grain but wind, and to have reaped not ears but a whirlwind: that is, nothing fruitful or firm will remain with you, as happens with a stalk whose height, through some injury of the weather, has not produced a full ear. So you too, I say, will gain no profit from your labors, nor will any diligence in cultivation answer you; but even if something of the remnants of your former fertility begins to appear, it will all come into the power of your enemies.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.8.4 (PL 21:1002a–1002b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-8-4)."},"julian-eclanum-tractatus-prophetarum/1.8.5":{"o":"Vers. 8.–10. — Devoratus est Israel, nunc factus est in nationibus quasi vas immundum. Quia ipsi ascenderunt ad Assur, onager solitarius sibi: Effraim munera dede, unt amatoribus suis. Sed et cum mercede conduxerunt nationes: nunc congregabo eos, et cent paulisper ah onere regis et principum. Repetitu assiduo ea quae comminatur, exasperat, ut adversorum longa descriptio sensum timoris exacuat, si quomodo priusquam puniantur, corrigantur obnoxii exterriti: proinde jam statum ipsum captivae plebis inducit, et devoratam eam consequenter appellat quae est posita sub arbitrio consumentium: cuique non amplius ad internecionem supersit, nisi quantum feritas vincentium successibus expleta donaverit. Devoratus est, inquit, Israel, factus est in nationibus quasi vas immundum. Superficies quidem sententiarum resultat: sed quantum ad senium respicit explanantur praemissa subjectis. Quid enim devoratum appellasset, ostendit: id est, cujus omne robur fuerit exhaustum, et qui facite posset internecione consumi si hoc quoque posceret ira dominantium, Porro illi addendis contumelis, quod minus saeviere compensant, et ideo non inter muni universos, ut habeant quos semper ex horreant, atque invidisse magis solati a mortis, quam vitae beneficia contulisse videantur. Haud enim miseros fruendae luci, sed ferendo servavere despectui: et ideo ait, Factus est Israel in nationibus, quasi vas immundum. Quod interpretes alii, matulam, transtulerunt. Nunquam inquit, honesto Israel delegatus officio est ut post libertatis et dominationis insignia, saltem inter servos liberaliter conseretur, sed quasi vas ad naturae requisita compositum, ita contumeliarum sordibus implebatur. Et bene commemorata nationum conditione, cumulavit injuriam dicendo: Factus est Israel in nationibus quasi vas immundum. Ac si diceret, Heu, heu quam Ω-bilis fuit, ei quam magna conversio, ut ille populus, qui solus magisterio sacrae legis inter munda didicerat immundaque discernere out ideo segregatus a cunctus erat gentibus, ne eum contagio ulta pollueret: nunc earum quoque gentium judicio comprobatur immundus, quae a primis vitae annis usque ad postrema vivendi, squalore flagitiorum omnium sorduerunt. Itaque Factus est in nationibus quasi vas immundum. Quia ipsi ascenderunt ad Assur, onager solitarius sibi. Id est, quae d ximus, Assyrio inferente, patientur. Cui tantum eminentiae in viribus collatum esse perspicient, ut ad eum qui pervenit, ascendisse dicatur. Onager, autem, solitarius sibi, ad Effraim referendum: id est onager solitarius sibi: Effraim munera dederunt amatoribus. Populus, inquit, Judaeorum, qui nulla externorum patiebantur imperia, sed instar onagri, Jugum et onera nescientes; de quibus beatus David in Dei laude cecinerat, Qui habitare facit unius moris in domo: singulari videlicet institutione pollentes, in terra Repromissionis fecit habitare. Hic ergo, inquam, qui expers damnationis humanae, divinis tantum subdebatur imperiis, nunc adeo iratus atque contristatus est, ut beatum se putet. si ei vel servitus honesta contingat. Munera dederunt amatoribus. Se(??) et cum mercede conduxerunt nationes: nunc congregabo eos. Cum castigari oh profanitates suas decem tribum·(??) turba mereretur, prophetis denunciantibus, Assyriorum eis promissa est dominatio. Sed Judai, prorsus eum animum comminationibus, quem etiam Tribus, exhibentes, exstiterunt per omnia contumaces, malueruntque vel AEgyptios mercede conducere, quam Assyriis, quibus eos subjiciebat divina sementia, subjugari. Huc est ergo quod dicit, quia proposito fornicandi, quasi amatores voluerint AEgyptios experiti, et ipsis munera sponte transmiserunt, annuaque stipendia inlatum ire polliciti sunt, si eorum auxilio pellerentur Assyrii, et prophetarum comminatio vinceretur. Dixit proinde, qu niam cum m roede condu(??)ernut nationes, idest, AEgyptios, nunc congregabo eos in captivitatem, id est, pertraham, et denunciato dominatui Assyriae gentis addicam. Congregabo eos, ait, ne quis videretur effugere. Et quiescent paulisper ab onere regis et principum. Hoc cum irrisione videtur illatum, ut requiem videlicet appellaret eam, quae fu(??)ss(??)t illata captivitas. Id est, quantum consiliis suis studiisque promoverint, recognoscent, cum fuerint congregati, cum in aliena exules arva migraverint, desinentes siquidem vel ab Assyriis imperata, vel spontanea AEgyptiis tributa praebere, totis vitibus exsequentur jussa dominorum, ut hoc quod tributa inferre cessarunt, in ma orum augmentum sibi cessisse fateantur.","t":"Verses 8–10. — “Israel has been swallowed up; now he has become among the nations like an unclean vessel. For they have gone up to Assyria, a wild ass alone by himself; Ephraim has given gifts to his lovers. But they have also hired the nations with a fee; now I will gather them, and they shall rest a little from the burden of the king and the princes.” By constant repetition he sharpens what he threatens, so that a long description of adversities may whet the sense of fear, if by any means the guilty may be frightened and corrected before they are punished. So he now brings in the very condition of the captive people, and consistently calls it “swallowed up,” since it is placed under the will of those who consume it, and nothing more remains for its slaughter than what the savagery of the victors, sated by success, has granted. “Israel has been swallowed up,” he says; “he has become among the nations like an unclean vessel.” The surface of the sentences jars; but as to the sense, what precedes is explained by what follows. He showed what he meant by “swallowed up”: one whose whole strength had been drained, and who could easily be consumed by slaughter if the wrath of the rulers demanded that too. But they make up for raging less by adding insults, and so they do not kill everyone, so that they may always have someone to loathe, and may seem rather to have begrudged the comfort of death than to have conferred the benefit of life. For they kept the wretches not to enjoy the light but to bear contempt. And so he says, “Israel has become among the nations like an unclean vessel,” which other translators have rendered “a chamber pot.” “Israel,” he says, “was never assigned an honorable office, so that after the marks of freedom and dominion he might at least be ranked liberally among slaves; but like a vessel made for the needs of nature, he was filled with the filth of insults.” And having well mentioned the condition of the nations, he heaped up the injury by saying, “Israel has become among the nations like an unclean vessel.” As if he said: “Alas, alas, how [lamentable], how great a reversal, that the people which alone, by the teaching of the holy law, had learned to distinguish clean from unclean, and was therefore set apart from all the nations so that no contagion might pollute it, is now proved unclean by the judgment even of those nations which have been filthy with the squalor of every outrage from the first years of life to the last.” So “he has become among the nations like an unclean vessel. For they have gone up to Assyria, a wild ass alone by himself.” That is, they will suffer what we have said at the hands of the Assyrian, to whom they will see such eminence of strength granted that whoever comes to him is said to have “gone up.” “A wild ass alone by himself” is to be referred to Ephraim: that is, “a wild ass alone by himself: Ephraim has given gifts to his lovers.” “The people of the Jews,” he says, “which endured no foreign rule, but like a wild ass knew neither yoke nor burdens, of whom blessed David had sung in praise of God, ‘He who makes those of one way of life dwell in a house’ (that is, he made them, strong in a singular institution, dwell in the land of promise): this people, I say, which, free of human condemnation, was subject only to divine commands, is now so angered and saddened that it would think itself happy if even an honorable servitude came its way.” “He has given gifts to his lovers. But they have also hired the nations with a fee: now I will gather them.” When the crowd of the ten tribes deserved to be chastised for its profanities, the prophets announced and promised them the dominion of the Assyrians. But the Jews, showing toward the threats the same spirit as the tribes, were stubborn in everything, and preferred to hire even the Egyptians for a fee rather than be subjugated to the Assyrians, to whom the divine sentence was subjecting them. This, then, is what he says: that with the purpose of committing immorality they wanted to try the Egyptians as lovers, and sent them gifts of their own accord, and promised to bring them yearly payments if by their help the Assyrians were driven off and the threat of the prophets defeated. So he said, “Since they have hired the nations with a fee,” that is, the Egyptians, “now I will gather them into captivity,” that is, “I will drag them off and hand them over to the announced dominion of the Assyrian nation.” “I will gather them,” he says, so that no one might seem to escape. “And they shall rest a little from the burden of the king and the princes.” This seems added with mockery, so as to call “rest” the captivity that had been inflicted. That is, they will recognize how much they have achieved by their counsels and pursuits when they have been gathered, when they have gone into exile in foreign fields: ceasing, that is, to pay either the tributes ordered by the Assyrians or those given of their own accord to the Egyptians, they will carry out the commands of their masters with all their strength, so that they confess that their ceasing to pay tribute turned out to increase their evils.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.8.5 (PL 21:1002b–1003c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-8-5)."},"julian-eclanum-tractatus-prophetarum/1.8.6":{"o":"Vers. 11.–14. — Quia multiplicavit Effraim altaria ad peccandum, facta sunt ei aroe in delectum. Scribam eis multiplices legis meas, qua velut aliena computatoe sunt. Hostias affer, affer, immolabunt carnes, et comedent: Dominus non suscipiet eas, nunc recordabitur iniquitates eorum, et visirabit peccata eorum: ipsi in AEgyptum convertentur. Et oblitus est Israel factoris sui et aedificavit delubra. Et Judas multiplicavit urbis munitas, et mittam ignem in civitates ejus. et devorabit aedes illius. Per quam consequentiam delinquendum, AEgyptiorum auxilia convocasset, ostendit: id est, Sanctis monitoribus per omnia resultando, ut sicut spreverat docentes prophetas, ita etiam sperneret comminantes: nec solum sperneret, sed etiam impugnaret: et quantum in se erat, falsitatis argueret, si conductis nimirum AEgyptiis, repulisset Assyrios. Nunc merito beatus Osee, mala ventura captivitatis enumerans, tum supplicia, tum delecta percurrit, et ab Effraim altaria idolis multiplicata, deplorat, atque aras ei venisse in crimen conqueritur. Ac si diceret: ideo nempe rei divinae instituta curatio est. ut expiarent arae quos flagitia polluissent: nunc autem ita miseros funesta convolvunt, ut nunquam eis gravius, quum apud ara(??)contigerit impiari. Scribam eis multiplices leges meas, quoe velut alienoe computatoe sunt. Confug endo ad gentes, inquit, et earum misceri ritibus ambiendo, absolvendam se, gens ingrata a nostrae legis molesti s aestimavit. Sed quoniam praesto est censurae meae, freno atque camo profana contumacium ora conterere, impunitum eis praeceptorum non esse contemtum, ipse pandet eventus. Scribam enim eis multiplices leges meas qum velut alienoe computatoe sunt. Rem autem quam facturus erat ambitu judicantis expressit, qui scriptam solet de libello recitare sententiam. Leges igitur meas, quae olim promulgatae, Deuteronomii praecipue volumine continentur, multipliciter in eos scribam: id est, exsequar atque cumulabo. Tibi ergo, ut de multis pauca memoremus, in hunc modum sermo concluditur: Quod si audire nolueris vocem Domini Dei, ut custodias et facias omnia mandata ejus, et caeremonias quas ego praecipio tibi hodie, venient super te maledictiones istae, et appiebendent te. Maledictus eris in civitate, maledictus in agro: maledictum horreum tuum, maledicto reliquiae tuae, maledictus tructus uteri tui, et fructus terrae tuae: armenta boum tuorum, et greges ovium tuarum. Male(??)ctus itis ingrediens, et maledictus egrediens. Has igitur leges multiplicaturum se profanans plebibus comminatur. Hostias afferunt, et immolabunt carnes, et comedent: Dominus non suscipiet eas: nunc recordabitur, iniquitatis eorum. Populus quidem Sama (??)e, idest, decem Tribus, non minus sacrificia quae vero Deo offerentia erant, quam judicia et praecepta ejus contemserant. Tribus autem Judae, sororia impietate necdum sordescens, tamen curam abjecerat hostiarum. Ergo in qualitate morum, pergit eus prophetia conjungere, et sub accusatione Israelis, transit ad Judam, ut sicut supra jam fecit, exprobret, quia nihil de morum justitia cogitantes, spem salutis in victimarum tantum oblatione consi(??), et quasi invicem se exhortantium vocem, idest, affer, affer hostias introducit: responditque protinus, Dominus non suscipiet eas, nunc recordabitur iniquitates eorum. Gravitas nimirum consideranda judici: dicit enim, se tunc praecipue in memoriam eorum iniquitatis adductum, cum illi, sub conscientia contemtae neglectaeque justitiae, offerendis arbitrati sunt se victimis protegendos, cum utique munera tum grata sint, eum non ab immicorum, sed a carorum personis fuerint oblata. Caeterum contumeliae propius est, si ei, quem criminibus asperaveris, levia munerum, quasi non supplicamis sed donantis ambitu. largiaris. Vobis ergo converit illa sententia quam se sit Cam parricida, ut immoletis carnes, ipsique ea, non suscipiente Domino, consumatis. Quidni cum ille obedientiam malit quam sacrificium, el justitia; curam plusquam holocaustum? Nunc ergo potissimum, inquit, accelerat ultionem, quando vos liberationis vestrae fiduciam in effundendo pecudum sanguine collocatis. Nunc visitat peccata omnium qui in AEgyptum, scilicet, et animo convertuntur et precio; totus quippe pariter Israel, idest, tam juda quam Effraim, ita sum proprii Creatoris obliti, ut cum eum sibi infensissimum redi (??)idissent, nihil de emendatione curarent. Sed partim instaurandis munitionibus, partim conducendis nationibus opes suas operasque consumerent, quasi a sacro carmine denunciatum esse non nossent, Nisi Domitus aedificaverit domum, in vanum laborant qui oedificant eam. Nisi Dominus custodierit civitatem, frustra vigilat qui custodit eam. Istorum ergo ita crevit impietas, ut omnipotentem judicem cum ad iracundiam promovissent, fore se nihilominus beatos, per suam arbitrarentur industriam: si videlicet adversum eruptiones hostium, munitiones plurimas fuissent fabricati, sicque manerent, non solum non adjuvante Deo, verum etiam pugnante, felices. Ideo, inquit, percellet eos digna frustratio, ut munitionibus suis conclusi videantur potius quam defensi: omnesque ejusmodi aedes saeviens flamma consumat. Quae cum ita sint, idest, cum justitiam Dei nec aliqua impediat difficultas, nec fraus ulla deludat:","t":"Verses 11–14. — “Because Ephraim multiplied altars for sinning, his altars have become for him an offense. I will write for them my laws manifold, which were counted as foreign. Bring sacrifices, bring them: they will sacrifice flesh and eat it; the Lord will not accept them; now he will remember their iniquities and visit their sins: they shall return to Egypt. And Israel forgot his Maker and built shrines. And Judah multiplied fortified cities, and I will send fire on his cities, and it shall devour their houses.” He shows by what chain of sinning [Israel] had called in the help of the Egyptians: by resisting holy counselors in everything, so that as it had scorned the prophets when they taught, so it scorned them when they threatened; and not only scorned but even attacked them, and, as far as it could, convicted them of falsehood, if by hiring the Egyptians it could drive back the Assyrians. Now blessed Hosea rightly, listing the evils of captivity to come, runs through punishments and offenses alike, deplores the altars multiplied by Ephraim for idols, and complains that the altars had become a crime for him. As if he said: “The care of divine things was surely instituted so that altars might cleanse those whom outrages had defiled; but now deadly things so entangle the wretches that they were never more gravely defiled than at the altars.” “I will write for them my laws manifold, which were counted as foreign. By fleeing to the nations,” he says, “and seeking to mix with their rites, the ungrateful nation thought it would be freed from the burdens of our law. But since my censure is ready to crush the profane mouths of the stubborn with bit and bridle, the outcome itself will show that contempt of the commandments is not unpunished for them. For I will write for them my laws manifold, which were counted as foreign.” He expressed what he was going to do in the manner of a judge, who usually reads a written sentence from a document. “My laws, then, which were long ago promulgated and are contained especially in the book of Deuteronomy, I will write against them manifold”: that is, “I will carry them out and heap them up.” “For you,” to mention a few things of many, the discourse is concluded in this way: “But if you will not hear the voice of the Lord God, to keep and do all his commandments and ceremonies which I command you today, these curses shall come upon you and overtake you. Cursed shall you be in the city, cursed in the field; cursed your barn, cursed your remnants; cursed the fruit of your womb and the fruit of your land, the herds of your cattle and the flocks of your sheep. Cursed shall you be coming in, and cursed going out.” These laws, then, he threatens to multiply against the profane peoples. “They bring sacrifices, and they will sacrifice flesh and eat it: the Lord will not accept them; now he will remember their iniquity.” The people of Samaria, that is, the ten tribes, had despised the sacrifices that were to be offered to the true God no less than his judgments and commandments. The tribe of Judah, however, not yet defiled by its sister’s ungodliness, had nevertheless cast off the [right] care of sacrifices. So the prophecy goes on to join them in the quality of their conduct, and under the accusation of Israel passes to Judah, to reproach it, as he has already done above, because, giving no thought to justice of conduct, they placed their hope of salvation only in offering victims; and he brings in, as it were, the voice of people urging one another, “Bring, bring sacrifices,” and at once answers, “The Lord will not accept them; now he will remember their iniquities.” The gravity of the judge must surely be considered: for he says that he is brought to remember their iniquity especially when they, conscious of having despised and neglected justice, thought they would be protected by offering victims, since gifts are pleasing only when offered not by enemies but by friends. Indeed it is nearer to insult if you bestow trifling gifts on one whom you have provoked by crimes, in the manner not of a suppliant but of a donor. “So that sentence fits you which the fratricide Cain [received]: that you sacrifice flesh and consume it yourselves, since the Lord does not accept it.” Why not, since he prefers obedience to sacrifice, and the care of justice more than burnt offering? “Now therefore above all,” he says, “he hastens vengeance, when you place your confidence of deliverance in shedding the blood of cattle. Now he visits the sins of all who turn to Egypt in mind and with money”; for the whole of Israel, that is, Judah as well as Ephraim, so forgot its own Creator that, when they had made him most hostile to them, they took no care for amendment, but spent their wealth and labor partly in renewing fortifications, partly in hiring nations, as if they did not know what the holy song had declared: “Unless the Lord builds the house, they labor in vain who build it. Unless the Lord guards the city, he watches in vain who guards it.” So their ungodliness grew to such a point that, when they had moved the almighty judge to anger, they nonetheless thought they would be happy by their own industry, if they had built many fortifications against the eruptions of enemies, and so would remain happy not only without God’s help but even with God fighting against them. “Therefore,” he says, “a fitting frustration will strike them, so that they seem shut in by their fortifications rather than defended; and a raging flame will consume all such houses.” Since this is so, that is, since no difficulty hinders the justice of God and no fraud deludes it:","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.8.6 (PL 21:1003c–1005a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-8-6)."},"julian-eclanum-tractatus-prophetarum/1.9.1":{"o":"Vers. 1. — Noli loetari, Israel, noti exultare, quia a foedere legis sacrilega pollutione discesseris. Id est, ne tibi aestimes impune cessurum, quod te reliquis gentibus miscuisti. Fugae enim talis ambitio, non te vanae quam optaveras, libertati vindicat, sed severae tantum subjicit ultioni.","t":"Verse 1. — “Do not rejoice, Israel, do not exult,” because you have departed from the covenant of the law by sacrilegious pollution. That is, do not think that your mingling with the other nations will go unpunished. For the ambition of such a flight does not set you free into the vain liberty you had wished for, but only subjects you to severe vengeance.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.9.1 (PL 21:1005a–1005b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-9-1)."},"julian-eclanum-tractatus-prophetarum/1.9.10":{"o":"Vers. 13. 14. — Effraim, ut vidi, Tyrus erat fundata in pulchritudine, et Effraim educet ad interfectorem filios suos. Da eis, Domine: quid dabis, Domine? Da eis vulvam sine filiis, et ubera arentia, Etiam apud alios prophetarum descriptam Tyrcae civitatis amoenitatem et frequentiam legimus: ita ut eam meretricem, beati Jezechielis Canticum nominaverit, propter multitudinem videlicet carminum, quibus tota urbs per noctem in luxuria concrepabat, Quia ergo hic Samariae mutationem populo comminatus erat, ut augeret sensum doloris, pulchritudinem ejus, quae fuit in prosperitate, miratur, ac si diceret: Calamitatis istius magnitudinem, qua de fimbus suis Judaei, consumta sobole, migraverunt, non bene intelligit nisi qui priora considerat: tunc enim advertet, quanta in deterius fuerit facta m(??)atio, cum cogitarit, quanto prius laetitiae flore vernaverint. Effraim, inquit, ut vidi [Aut. vidit], Tyrus erat, aestuans populus, affluens cop(??)s, perstrepens lusibus, resonabatque carminibus, ut cujus situs ita et a litore et a continenti venientibus arrideret, ut posset dici, ipsa ejus fundamenta in quadam pulchritudine constitisse. Sed huic, inquam, civitati, deliciis quidem circumfluenti, nullum tamen sibi de justitia et religione praesidium comparanti, ut ad interfectionem suos ill os educeret, imperavit, saevientiumque hostium pateretur arbitria, quas nostrae legis praecepta calcaverat. Mutatis autem in declinationem temporibus, qu e adhuc sub Nabuchodonsor futura sunt, quasi alia facta commemorat. Effraim ergo, id est, Samaria reliquarumque Tribuum moltitudo, tanto est ulo(??)scentis terrore compressa, ut sobolem suam ipse prope interficientibus praepararet offerre. Quod utique non agendo implesse dictur, sed merendo. Fit autem de consuetudine Scripturarum quasi sch(??)ma dubitantis, et sub rogatione, quid veniat, nunciantis. Da eis, Domine: quid dabis eis? Vulvam inquit, sine liberis, et ubera arentia. Ea, inquit, plaga condemnet, sciantque se internecione delendos. Supra enim dixerat, quod si e(??)intrissent filios, orbitatem illorum illico sustinerent, nunc autem addidit,. arida ubera, el prodigialem sterit talem foeminis ingerendam, ut populorum, quos depasta est captivitas, etiam teparatio desperetur","t":"Verses 13, 14. — “Ephraim, as I saw, was Tyre, founded in beauty; and Ephraim shall bring out his children to the slayer. Give them, Lord: what will you give, Lord? Give them a womb without children, and dry breasts.” We read in other prophets too a description of the pleasantness and crowds of the city of Tyre, so that the song of blessed Ezekiel called it a harlot, because of the multitude of songs with which the whole city resounded at night in luxury. Since here he had threatened the people with the change of Samaria, to increase the sense of grief he marvels at its beauty in prosperity, as if he said: “No one rightly understands the greatness of this calamity, by which the Jews left their borders with their offspring consumed, unless he considers what went before; for then he will notice how great the change for the worse was, when he thinks how they formerly bloomed with the flower of joy. Ephraim,” he says, “as I saw [or: as he saw], was Tyre: a seething people, overflowing with riches, loud with games, ringing with songs, whose site smiled so on those coming from the shore and from the mainland that its very foundations could be said to have been set in a kind of beauty. But this city, I say, flowing with delights but providing itself no defense of justice and religion, he commanded to bring out its children to slaughter and to suffer the will of raging enemies, since it had trampled on the commands of our law.” Changing the tenses in the inflection, he mentions things that were still to happen under Nebuchadnezzar as if they had already been done. “Ephraim,” then, that is, Samaria and the multitude of the other tribes, was so crushed by the terror of the avenger that it would almost prepare to offer its offspring to the slayers itself: which it is said to have done not by acting but by deserving. From the custom of the Scriptures, there is a kind of figure of one hesitating, and announcing in the form of a question what is coming: “Give them, Lord: what will you give them? A womb,” he says, “without children, and dry breasts.” “Let this plague condemn them, and let them know that they are to be destroyed by slaughter.” For above he had said that if they brought up children they would at once suffer their loss; now he added dry breasts, and a portentous barrenness to be laid on women, so that even the renewal of the peoples whom captivity had devoured might be despaired of.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.9.10 (PL 21:1009b–1010a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-9-10)."},"julian-eclanum-tractatus-prophetarum/1.9.11":{"o":"Vers. 15–17. — Omnes nequitias eorum in Galgal, quia ibi exosos habui eos, propter maliciam adinventionum eorum. De domo mea ejiciam eos, non addam ni diligam eos, omnes principes eorum recedentes. Percussus est Effraim, radix eorum exsiccata est: fructum nequaquam facient. Quod si et genuerint, interficiam amantissima uteri eorum. Abjiciet eos Deus meus: non audierunt eum, et erunt vagi in nationibus. In Galgal quidem praecipue idola coluisse referuntur, et ideo omnes eorum nequitias ibi collectas esse, pronunciat, propter quas eosdem se odisse lestatur Putaverunt autem quidam, quia propter Saulem, loci quoque hujus sit recordatus propheta. In Galgal enim suscepit gentis ipsius principatum; quae quoniam, Jeroboam auctore, vitulos videlicet consecrante, deliquerat, ideo pro occasione praesentis reatus, etiam illum originem accusat erroris, cum, sacerdotum regimine fastidito, esse sub regibus ad similitudinem vicinarum gentium, concupivit. Sic ergo at, Omnes nequitioe eorum in Galgal. Ac si diceret, ista quae nunc devoravit impietas, inde habuit caussas, i(??)c suscepit exordium, ubi rempublicam de sacerdotali ad regiam transtulerunt. Sed hic sensus videretur esse subtilior, ille autem clarior et validior, institae concionis tenore, in Galgala et in aliis locis cultum arguit i(??)lolorum, propter cujus errorem, ejecturum se cos de domo sua, justus arbiter comminatur, eique sententiae, aliud quod magis urat, adjungit: id est, Non addam ut diligam eos. Quod et in principio filia illa, Absque misericordia, futura signavit. Ejiciendas autem de domo sua tribus, id est, de terra Repromissionis, annunciat, quia quantum ad Templum respicit, olim ab eo, Jeroboam regis per funesta commenta, discesserant. Severitatem igitur, qua de finibus propriis ejiciuntur profani, fixam in eos mansuram promittit, ut videatur nullius misericordiae successu temperanda. Quod, quoniam grave animadversionis pondus docebat, statim caussam quae esset magna, subjecit. Omnes enim, ait, principes eorum recedentes. Quod utique ila posuit, uon ut solos optimates lapsos in peccata signaret, sed tu de vulgi iniquitatibus dubitatio nullo remaneret, cum nec de principibus aliquis, qui non a cultu Dei recederet, exstitisset. Re (??)o sane versus geminant sententiam paulo ante praemissam, idest, per quam eis et orbitatem et sterilitatem pariter fuerat comminatus. Percussus est Effraim: radix erum exsiccata et, fructum nequa, quam facient. Quod si el genuerint, interficiam amantissima uteri eorum. Abjiciet eos Dius meus, quia nonandierunt eum, erum vagi in nation bus. Ipsos, inquit, hauriet captivitas, sololem vero eorum, qua nihil dulcius est parentibus, calamitas multiplex variaque consumet.","t":"Verses 15–17. — “All their wickedness is in Gilgal, for there I hated them, because of the malice of their devices. I will cast them out of my house; I will not love them any more; all their princes are rebels. Ephraim is struck; their root is dried up; they shall bear no fruit. And if they bear children, I will slay the beloved fruit of their womb. My God will cast them off, because they did not hear him, and they shall be wanderers among the nations.” In Gilgal especially they are said to have worshiped idols, and so he declares that all their wickedness was gathered there, for which he testifies that he hated them. Some have thought, however, that the prophet recalled this place because of Saul. For in Gilgal Saul received the rule of that nation. Since the nation had sinned under Jeroboam’s leadership, when he consecrated the calves, he therefore, on the occasion of the present guilt, also accuses that origin of the error, when the people, tired of the rule of priests, desired to be under kings like the neighboring nations. So he says, “All their wickedness is in Gilgal”; as if he said, “The ungodliness that has now devoured them had its causes there and took its beginning there, where they transferred the commonwealth from priestly to royal rule.” But while this sense would seem subtler, the other is clearer and stronger: in the course of the address he has begun, he accuses the worship of idols in Gilgal and in other places, for whose error the just judge threatens to cast them out of his house; and to this sentence he adds another that burns more: “I will not love them any more.” This the daughter named Without Mercy signified at the beginning as something to come. He announces that the tribes will be cast out of his house, that is, out of the land of promise, because as far as the temple was concerned they had long ago departed from it through the deadly inventions of King Jeroboam. He promises, then, that the severity by which the profane are cast out of their own borders will remain fixed upon them, so that it seems not to be tempered by the coming of any mercy. And since this showed the heavy weight of the punishment, he at once added its cause, which was great: “For all their princes,” he says, “are rebels.” He put this not to mark only the nobles as fallen into sin, but so that no doubt would remain about the iniquities of the common people, since not one even of the princes had been found who did not withdraw from the worship of God. The remaining verses repeat the sentence set down a little before, by which he had threatened them with both loss of children and barrenness. “Ephraim is struck; their root is dried up; they shall bear no fruit. And if they bear children, I will slay the beloved fruit of their womb. My God will cast them off, because they did not hear him, and they shall be wanderers among the nations.” “Captivity will swallow them,” he says, “and a manifold and various calamity will consume their offspring, than which nothing is sweeter to parents.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.9.11 (PL 21:1010a–1010c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-9-11)."},"julian-eclanum-tractatus-prophetarum/1.9.2":{"o":"Vers. 2. 3. — Dilexisti mercedem super omnes areas tritici. Area et torcular non pascet eos, et vinum mentietur eis. Non habitabunt in terra Domini. Noli, inquam, o gens nostra, impudenter laetari; sed scito, omnia votiva tua mutaturam te esse contrariis: non solum enim in religionis officiis, sed etiam in omni actione vilis el intemperans exstitisti. Dilexisti nempe mercedem super omnes areas tritici: idest, Nihil melius, nihil amabilius terrarum ubertate et ventris impendiis censuisti. Tota ergo tibi et frugum et fructuum subducetur ubertas: utque magis vota discrutient, diu apparens vindemia ita subitis disperibit procellis, ut in dolorem tuum, non solum laesa, sed etiam mentita videntur. Verum quid ego minora damna commemoro, cum penuriam tuam consequantur exilia, nec vobis colendi patrii soli ulla detur facultas? cujus tamen calamitatis magnitudinem non poteris, quasi conquerens, admirari. Terrae enim istius, qu utum ad studia respicit, voluntarius desertor fuisse convincens: Assyriorum namque et AEgyptiorum tum crimina, tum auxilia concupisti. Qua ergo impudentia regionis istius fertilitatem capessas, cujus insignia et in ritibus et in moribus respuisti? Abibis potus, illo pulsus, quo isti ante corruptus voluisti. Et sicut ad AEgyptum voto, ita ad Assyrios captivitate profectus, eam penuriam sustinebis, ut pollutis et obviis cibis cum dolore vescaris.","t":"Verses 2, 3. — “You have loved a wage above all the threshing floors of wheat. The threshing floor and the winepress shall not feed them, and the wine shall deceive them. They shall not dwell in the land of the Lord.” “Do not, I say, O our nation, rejoice shamelessly; but know that you will see all your wishes turned into their opposites. For not only in the duties of religion, but also in every action you have shown yourself base and intemperate. You have loved a wage above all the threshing floors of wheat: that is, you judged nothing better, nothing more lovable, than the richness of the land and spending on the belly. Therefore the whole richness of crops and fruits will be taken from you; and to torture your wishes the more, the vintage that long looked promising will perish by sudden storms, so that, to your grief, it will seem not only damaged but even to have lied. But why do I mention lesser losses, when exile follows on your want, and you will be given no opportunity to cultivate your ancestral soil? Yet you will not be able to wonder at the greatness of this calamity as if complaining. For you are convicted of having been a willing deserter of this land in your pursuits: you desired both the crimes and the help of the Assyrians and the Egyptians. With what impudence, then, would you lay hold of the fertility of this land, whose distinctive marks you spat out both in rites and in conduct? You will go away, driven to where, corrupted beforehand, you wished to go. And having set out to Egypt in your wish, and to Assyria in captivity, you will endure such want that you will eat polluted and chance foods with grief.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.9.2 (PL 21:1005b–1005c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-9-2)."},"julian-eclanum-tractatus-prophetarum/1.9.3":{"o":"Vers. 4. — Non libabunt Domino vinum, et non placebunt; ei sacrificia eorum, quasi panis lugentium: omnes qui comedunt eum, contaminabuntur, quia panis eorum, animae ipsorum, non intrabit in domum Domini. Mala jam captivitatis exsequitur, et dicit, quo niam, cum rerum copiae extrema egestate fuerint mutatae, nec felicitatis aliquid nec consolationis occurrat, transigentque omne tempus in luctibus: quippe qui nec sacrificium Deo sinantur offere, nec de expiatu aliquid sperare culparum: per quae videlicet officia, Deo se placituros esse arbitramur. Omnis ergo eorum oblatio, non feriis, sed inferiis aptior, polluet potius quam purget adeuntes: quia panis eorum, animoe ipsorum, non intrabit ia domum Domini. Eadem est, quae in superioribus fuerat, intenta sententia, cum repudiata a Deo sacrificia, ipsorum qui obtulerunt esse dicuntur. Ergo et nunc, i(??)quit, repuli eorom oblationes, quos ob nimietatem crami(??)m, etiam de solo patrio commotus exigi: ipsorum funebri cedet alimoniae panis ille quem in domum Dei non merentur inferre.","t":"Verse 4. — “They shall not pour out wine to the Lord, and their sacrifices shall not please him; they are like the bread of mourners: all who eat it shall be defiled; for their bread, their own souls, shall not enter the house of the Lord.” He now describes the evils of captivity, and says that when their abundance has been changed into extreme poverty, nothing of happiness or consolation will meet them, and they will spend all their time in mourning, since they will not be allowed to offer sacrifice to God or to hope for any expiation of their faults: the offices by which we think we will please God. “All their offering, then, fitter for funeral rites than for feasts, will defile rather than purify those who approach it; for their bread, their own souls, shall not enter the house of the Lord.” The same sentence is pressed as before, when sacrifices rejected by God are said to belong to those who offered them. “So now too,” he says, “I have rejected the offerings of those whom, moved by the excess of their crimes, I have driven even from their ancestral soil: that bread which they do not deserve to bring into the house of God will go to their own funeral meal.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.9.3 (PL 21:1005c–1006a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-9-3)."},"julian-eclanum-tractatus-prophetarum/1.9.4":{"o":"Vers. 5. 6. — Quid facietis in die solemni, in die festivitatis Domini? Ecce enim profecit sunt a vastitate, AEgyptus congregavit eos, Memphis sepeliet eos· Desiderabile argenti eorum urticoe haereditabunt, lappa in tabernaculis eorum. Quamvis major sit beato Oseae intentio, decem tribuum gesta percurrere, atque eorum vel exaggerandis criminibus, vel explicandis calamitatibus immorari; tamen pro potestate vaticinii, quae Judae quoque Tribui accidere, attingit. Et quoniam novit Jerosolymitas, sed paulo tardius, pro aequatione meritorum, Samaritis similia latum ire: Templi etiam sacrificiorumque commeminit, toti quasi genti. quod duabus praecipue Tribubus con cordet, adseribens. Proinde, cum diceret eos oblationum per quas se purificari aestimabant, solatia perdidisse, excoluit incidentem colorem. Et quia ejusmodi officiorum inquinata cessatio his praecipne crudescit diebus, quibus exercebatur j cunda solemnitas ideo ait, Quid facietis in die solemnitatis Domini? quae vos videlicet tenebrae, quae amaritudo, quis animi angor implebit, cum illum (??)estivitatis Dominicae diem, quem insignem vobis ante et dulcem coetus pupuli cantusque reddebat, exules, inviti, in vinculis et in servitute barbara transigetis? Et quoniam per occasionem Effraim, etiam quae essent, ut diximus, Judae ventura signavit, sequitur; Ecce enim profecti sunt a vastitate: AEgyptus congregabit cos, Memphis sepeliet cos. Cum regionem eorum hostilis dominato populata fuerat, inquit, cunctis Tribubus continget, exsequente supplicio, quod antea peccante desiderio perpetrarunt: ut sicut pars in Assyrios ducta est, ita et(??)m panem AEgyptus congreget, et Memphitica terra susceptos consumat. Id autem post victoriam Nabuchudonosor, qui Jerosolymitas eruit, illis accidisse Judaeis quos agrorum cultores Babylonii reliquerant, et beatus Jeremias, ct Regum narrat historia. Quod autem subjicit. Desiderabile argenti eorum urticae haereditabunt, ex usu captivitatis evenire, ultinam nos lectio tantum, et non etiam experimenta docuissent. Constat quippe, vel aedes magnis sumtibus fabricatas, cum defecissent incolae, sylvis fuisse contectas, vel plerumque etiam auri et argenti defossos thesauros, his qui occuluerant, interemtis, in continuam oblivionem perisse.","t":"Verses 5, 6. — “What will you do on the solemn day, on the day of the Lord’s feast? For see, they have set out from devastation: Egypt shall gather them, Memphis shall bury them. Nettles shall inherit the desirable things of their silver; the burr shall be in their tents.” Although blessed Hosea’s chief aim is to run through the deeds of the ten tribes and to dwell on enlarging their crimes or setting out their calamities, yet by the power of prophecy he also touches on what would happen to the tribe of Judah. And since he knew that the people of Jerusalem, though somewhat later, would suffer things like the Samaritans because their deserts were equal, he also mentions the temple and sacrifices, attributing to the whole nation, as it were, what applies chiefly to the two tribes. So, having said that they had lost the comfort of the offerings by which they thought themselves purified, he developed the figure that arose. And because the loathed cessation of such services grows harshest on those days when a joyful festival used to be celebrated, he says, “What will you do on the day of the Lord’s solemn feast?” That is, what darkness, what bitterness, what anguish of mind will fill you, when you spend that day of the Lord’s festival, which the gathering and singing of the people had once made glorious and sweet to you, as exiles, unwillingly, in chains and in barbarian servitude? And since on the occasion of Ephraim he also marked, as we have said, what was to come upon Judah, there follows: “For see, they have set out from devastation: Egypt shall gather them, Memphis shall bury them.” “When the dominion of the enemy has laid waste their region,” he says, “it will happen to all the tribes, as punishment carries it out, as they earlier committed in sinful desire: that as one part was led to the Assyrians, so Egypt will gather another part, and the land of Memphis will receive and consume them.” That this happened after the victory of Nebuchadnezzar, who overthrew the people of Jerusalem, to those Jews whom the Babylonians had left as cultivators of the fields, both blessed Jeremiah and the history of Kings tell. As for what he adds, “Nettles shall inherit the desirable things of their silver,” that this happens in the course of captivity, would that reading alone had taught us, and not experience as well. For it is well known that houses built at great expense have been covered by woods when their inhabitants failed, and that very often hoards of gold and silver buried in the ground have been lost in lasting oblivion when those who hid them were killed.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.9.4 (PL 21:1006a–1006c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-9-4)."},"julian-eclanum-tractatus-prophetarum/1.9.5":{"o":"Vers. 7. — Venerunt dies visitationis, venerunt dies re(??)ributionis. Scitote, Israel, te stultum prophetam, insanum virum spiritalem, propter multitudinem inguita is tuoe, et multitudo amentiae. Oportuerat quidem, ut ratio ie potius ad discernendum, quam calamitas erudiret. Sed quoniam rationis velut prorsus imparticeps, flagra et stimulos exegisti, vel nunc jam, cum visitationis, idest, damnationis tuae tempus advenit, expergiscere, ut quid merearis, intelligis. Et studiis tuis deberi stipendia tam dura, fatearis, quae te, utique despectu spiritalium magistrorum, collegisse perpendis. Eo siquidem usque furoris eruperas, ut prophetas, qui ad sancti Spiritus loquebantur arbitrium, et quae te manebant, parentum studio, nunciabant (si torte ageret formido praemissa, ne inveniret ultio quos puniret) in eos * non solum nihil supra reliquos praevidere, sed etiam humana ratione dicebas privatos, et quos vesania potius quam revelatio commoveret. Ita autem per abundantiam profanitatis, appellari illo tempore prophetas solitus fuisse, Regum quoque pandit historia. Nani cum in Ramoth Galaad, missu beati Helisei, propheta quidam, ut Jeu in regem ungerer, advenisset, circumsedentes proceres dicunt ad Jeu, Quid sibi vult fanaticus iste? (4. Req. 8.) Ita igitur apud eos exsoleverat divini sermonis auctoritas, ut praecepta virtutum, jam non esse mendicantia, sed furiosa censerent. Cujus criminis magnitudinem condonator horrescens, judicanter exclamat: Propter multitudinem iniquitatis tuoe, et multitudo amentioe. Ac si diceret, non est hic simplex quidem error, sed multiplicata dementia, videlicet spiritales magistros et prophetico splendore pollentes, eo potissimum tempore, quasi stultos vesanosque despicere, quo ipsi lautam egestatem prudentiae sustinerent, ut deos esse quos conflaverant, aestimarent.","t":"Verse 7. — “The days of visitation have come, the days of retribution have come. Know, Israel, that you [called] the prophet a fool, the spiritual man insane, because of the multitude of your iniquity, and the multitude of your madness.” “It would have been better for reason rather than calamity to teach you discernment. But since, as if wholly without reason, you demanded whips and goads, now at least, when the time of your visitation, that is, of your condemnation, has come, wake up, so that you may understand what you deserve, and confess that such hard wages are owed to your pursuits, which you see you have earned by despising your spiritual teachers. For you had broken out to such fury that the prophets, who spoke at the will of the Holy Spirit and announced, out of zeal for your fathers, what awaited you (in case the fear announced beforehand might prevent vengeance from finding anyone to punish), you said not only foresaw nothing more than others, but were even deprived of human reason and moved by madness rather than revelation.” The history of Kings also shows that, through the abundance of profanity, the prophets used to be called so at that time. For when a certain prophet, sent by blessed Elisha, had come to Ramoth Gilead to anoint Jehu as king, the nobles sitting around said to Jehu, “What does this fanatic want?” (2 Kgs 8). So completely had the authority of the divine word fallen out of use among them that they judged the precepts of virtue to be not merely beggarly but raving. Shuddering at the magnitude of this crime, the pardoner cries out like a judge: “Because of the multitude of your iniquity, and the multitude of your madness.” As if he said, “This is not a simple error but a multiplied madness: to despise as fools and madmen spiritual teachers, strong in prophetic splendor, at the very time when they themselves suffered such a lavish poverty of good sense that they thought those things gods which they had cast in metal.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.9.5 (PL 21:1006c–1007a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-9-5)."},"julian-eclanum-tractatus-prophetarum/1.9.6":{"o":"Vers. 8. — Speculator Effraim cum Deo meo, Propheta laqueus ruinoe factus est super omnes vias ejus. insania in domo Dei ejus. Hic quidam nomine Effraim significatum Jeroboam putarunt, quem, et de Tribu Effraim venisse constat, et stusiosum culturae templi fuisse, atque ob hoc in offensionem incidisse Salomonis: sed postquam tribuum imperium adeptus est, auctor etiam profanitates evadit, ad cul(??)m vaccarum subditorum corda traducens. Ergo nomine Effraim, appellari Jeroboam putant, qui ideo speculari cum Deo dictus sit, quod prius et curam religionis habuerit, et diligenter quae fuerant recta, conspexer t. Sed qui olim, inquam, erat Propheta, ita subito ad prava, defecit, ut ruina et laqueus suis sectatoribus redderetur. Quidni, cum in domo Dei sui quem elegerat, quanta est maxima versaretur insania?. Verum hic locus hoc modo potest compendiosius explicari, ut dicamus, quia de contumeliis prophetarum sumta conquestione, ex eodem illud tenore subjecerit, ac si diceret: O tu popule, profanis ritibus subjugate, ad cumulum iniquitatis tuae spiritalium magistrorum contumelias addidisti, ita ut prophetas Dei insanos, et spiritales magistros, stultos vocares; quae amentia de magnitudine miquaetatis erupit. Audebas quippe interdum quoddam cum promissis eorum inire certamen, et dicere: Ecce speculandi munus ambo pariter sortiamur, et conspicemur, utrum illa omnia veniant, quae isti nobis ventura denunciant. Addebasque, nihil aliud prophetas debere censeri, quam hostilem laqueum, in ruinam miserorum civium fabricatum. Sique blasphemiam contumeliis copulantes, in domo Dei prophetarum esse insaniam dicebatis. Quam opinionem, sane maximi esse sacrilegii, invectio subjuncta convincit.","t":"Verse 8. — “Ephraim is a watchman with my God; the prophet has become a snare of ruin on all his ways; madness in the house of his God.” Some have thought that by the name Ephraim Jeroboam is meant here, who, it is known, came from the tribe of Ephraim and was zealous for the cult of the temple, and for this reason incurred the displeasure of Solomon; but after he obtained rule over the tribes he became the author of profanities, leading the hearts of his subjects over to the worship of heifers. So they think that Jeroboam is called by the name Ephraim, and was said to watch with God because he first had care for religion and diligently looked to what was right. “But he who was once a prophet,” I say, “so suddenly fell away to depravity that he was made a ruin and a snare for his followers. Why not, when the greatest madness was abroad in the house of the God he had chosen?” But this passage can be explained more briefly thus: having taken up a complaint about the insults to the prophets, he added this in the same vein, as if he said: “O people, subjugated to profane rites, to the heap of your iniquity you added insults to spiritual teachers, so as to call the prophets of God insane and spiritual teachers fools: a madness that broke out from the greatness of your iniquity. For you sometimes dared to enter into a kind of contest with their promises, and to say, ‘See, let us both take up the office of watching together, and observe whether all those things come which these men announce to us.’ And you added that prophets ought to be considered nothing other than an enemy’s snare, fashioned for the ruin of wretched citizens. And so, joining blasphemy to insults, you said that the madness of the prophets was in the house of God.” The invective that follows proves this opinion to be of the greatest sacrilege.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.9.6 (PL 21:1007a–1007c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-9-6)."},"julian-eclanum-tractatus-prophetarum/1.9.7":{"o":"Vers. 9. — Exclamavit enim: Profunde peccaverunt sicut in diebus Gabaa. Recordabitur iniquitatis eorum, et visitabit peccata eorum, Non est, inquit, tale facinus ut censura judicis valeat ipsius oblivisci. Et quoniam historiae veteris fecerat mentionem, ait Recordabitur iniquitatis eorum.: et vindicabit, inquit, praesentem contumeliam prophetarum: non serius quam si illud crimen ad examen adduceret, quod a(??)te regum aetatem, Judicibus gentem Judaeam regentibus, perpetrarunt. filo siquidem tempore levita quidam cum ad habitationis propriae locum rediret, in urbem tribus Benjami(??)cae, cui nomen erat Gabaa, die jam advesperascente, ce- (??)exit. Cumque nullum illic hospitem reperisset in publico, cum propria uxore consedit, bed perdita crvitatis juventus, non contenta diversorii negatione, peccasse, sacerdotis conjugem in usum obcoe(??)tatis arripuit, fantumque insolentissimae foeditatis exercuit, ut illusa mulier, sicut amiserat pudicitiam, privaretur et vita, Sed postero die levita consurgens, jumento suo extinctae conjugis cadaver imposuit, idque in frusta concidens, per omnes Tribus gentis illius destinavit, ut caussa tam trucis spectaculi cognita, communem arriperent ultionem. Sicque Gabaonitis bellum, nisi noxios traderent, indicentes, fertio, vix superatos, delevere conflictu: ita ut de tota Tribu Benjamin, non amplius quam quingenti homines superfuisse referantur. Illi ergo sceleri praesens peccatum propheta composuit, quod vide icet perpetrabant, spiritales viros stultos et vesanus vocando. Commendat autem reverentiam prophetarum aequatio facta culparum, quorum honorem audaci tamen sermone violatum, ostendit non ad minorem reatum valere, quam illum, quem obscoenitas quondam publica, et eadem cruenta atque incesta contraxerit.","t":"Verse 9. — For he cried out: “They have sinned deeply, as in the days of Gibeah. He will remember their iniquity and visit their sins.” “The deed,” he says, “is not such that the censure of the judge could forget it.” And since he had mentioned ancient history, he says, “He will remember their iniquity”; and he will avenge, he says, the present insult to the prophets no less severely than if he were bringing to examination that crime which they committed before the age of the kings, when judges ruled the Jewish nation. At that time a certain Levite, returning to his own dwelling place, turned aside, as the day was already growing dark, into a city of the tribe of Benjamin called Gibeah. Finding no host there, he sat down in the public square with his own wife; but the depraved youth of the city, not content with refusing lodging, seized the priest’s wife for obscene use, and practiced such insolent foulness that the abused woman lost her life as she had lost her chastity. The next day the Levite rose, laid the corpse of his dead wife on his beast, cut it into pieces, and sent them through all the tribes of that nation, so that, learning the cause of so savage a spectacle, they might take up common vengeance. So, declaring war on the men of Gibeah unless they handed over the guilty, they destroyed them, barely overcome, in a third battle, so that of the whole tribe of Benjamin no more than five hundred men are reported to have survived. The prophet set the present sin, which they were committing by calling spiritual men fools and madmen, alongside that crime. The equating of the faults commends reverence for the prophets: he shows that their honor, violated even by bold words, amounts to no less guilt than what that public obscenity, at once bloody and incestuous, once incurred.","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.9.7 (PL 21:1007c–1008a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-9-7)."},"julian-eclanum-tractatus-prophetarum/1.9.8":{"o":"Vers. — 10. Quasi uvas in deserto inveni Israel, quasi prima poma, ficulneae in cacumine ejus, vidi pairis eorum: ipsi autem intraverunt ad Beelfegor, et abalienati sunt in confusione, et facti sunt abo(??) biles sicut ea quee di lex er uni. In unum colligit quae diversis gesta sunt temporibus, ut exaequet, sicut diximus, reatum religionis violate et contumeliae prup(??)etalis. Fecit autem excessum in laudem parentum, per quam, degenerantibus filis, crescat invidia, appareatque a quo culmine sancti(??)tis, in quae criminum profunda descenderint. Cum densis, inquit, impietatis vepribus squaleret ei tegeretur natura mortalium, Abranam, Isaac et Jacob, generositatis judicia praestiterunt: ita su vitat in debitae erga Deum confessionis, quasi uvas fieusve parientes, quam illorum fidem atque virtutem, non pro sui paucitate despexi, sed tanto majoris honoris et gratiae judicavi, quanto plura gentium profanarum exempla contemserunt. Sicut ergo vitem in vasta solitudine germinantem, sicut ficus praecoquas, in quarum appetentiam et tempestivius commoveret et suavitas, ita eos in gremium meum debita sedulita e collegi, ne quid de eorum aut fructibus periret aut laudibus. Sed cum ego appellari Deus eorum, qui eram rerum dominus, elegissem, sobolem quoque eorum multiplicare perrexi, sed degen(??)r populus, et malorum suorum pariter, et conditoris oblitus, ad cultum eorum idolorum, quae sola consecrasset obscoen(??)as, introivit: ad Bee(??)egor videlicet quam figuram Priapi dixerunt tenere. Id autem commendat historia libri Numerorum, id est, quia secundum con silium Baiaam, instructae Madianitarum mulieres Israelitico exercitui obviam meretricio habitu gestuque processerunt, ut cum illos in appetentia fibidi(??)s concitassent, non prius stupri facultatem praeberent, quam Beelphegoris idoli sui sacrificio polluissent. Denique talis in populum plaga surrexit, ut viginti et tria millia uno die pariter interirent· Confusio ergo comprehendit obscoenos, ne minus abominabiles Deo fierent, quam ipsa idola, quorum consectatione deliquerant. Haud igitur illius aetatis populi, quos Osec propheta compellat, in Beelphegor peccasse dicuntur; mu! quia commemoratio antiquitatis inducta est, et sanctorum patrum laudata generositas, quae posteri eorum diversis aetasibus commiserunt. explicantur, ut quorum similes sint, hi qui in pra senti arguuntur, appareat, ac si eis d ceretur: En, in qua: dedecora ab illustri stirpe fluxerunt. En, quibus tantae fuit paternae diguitatis obavio, ut cum majores eorum in salutem eligi, munio peremne, meruissent, isti deinceps, stultitia in eis et obscoenitate certant bus, Priapos vitulosque venerati sint.","t":"Verse 10. — “I found Israel like grapes in the wilderness; like the first fruits of the fig tree at its top I saw their fathers. But they went in to Baal-peor, and were estranged in confusion, and became abominable like the things they loved.” He gathers into one what was done at various times, so as to make equal, as we have said, the guilt of violated religion and that of insult to the prophets. He digressed into praise of the fathers, through which reproach of the degenerate sons might grow, and it might appear from what height of holiness they had descended into what depths of crime. “When the nature of mortals,” he says, “was squalid and covered with the dense brambles of ungodliness, Abraham, Isaac, and Jacob showed the judgments of a noble mind, bearing the sweetness of due confession toward God as if bearing grapes or figs. Their faith and virtue I did not despise for their fewness, but judged worthy of honor and grace all the greater as they scorned more examples of the profane nations. Like a vine sprouting in a vast wilderness, like early figs whose sweetness stirs the appetite before their season, so I gathered them into my bosom with due care, so that nothing of their fruits or their praises might be lost. But when I, who was Lord of all things, had chosen to be called their God, and went on to multiply their offspring, the degenerate people, forgetting both its evils and its Creator, went in to the worship of those idols which had consecrated only obscenities: to Baal-peor, that is, whom they said had the figure of Priapus.” This is shown by the history of the book of Numbers: following the counsel of Balaam, the women of the Midianites, instructed, went out to meet the army of Israel in the dress and gestures of harlots, so that, when they had roused them to the desire of lust, they would not give them the opportunity of sexual immorality until they had defiled themselves with the sacrifice of their idol Baal-peor. Then such a plague rose against the people that twenty-three thousand perished together in one day. So confusion seized the obscene, so that they became no less abominable to God than the idols themselves, by following which they had sinned. It is not, then, that the people of the age whom the prophet Hosea addresses are said to have sinned at Baal-peor; but because the memory of antiquity is brought in, and the nobility of the holy fathers praised, what their descendants committed in various ages is set out, so that it may appear whom those now accused resemble; as if it were said to them: “See into what disgraces the illustrious stock has flowed. See those who so forgot their fathers’ dignity that, whereas their forebears deserved to be chosen for salvation by a lasting gift, these afterward, with folly and obscenity contending in them, worshiped Priapuses and calves.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.9.8 (PL 21:1008a–1008d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-9-8)."},"julian-eclanum-tractatus-prophetarum/1.9.9":{"o":"Vers. 11. 12. — Effraim quasi avis avolavit, gloria eoruma partu et ab utero, et a conceptu. Quod si et * enutriverint filios suos, absque liberis eos faciam in hominibus, Sed voe eis, cum recessero ab eis, Effraim, inquit, quast avis avolavit. Jam supra dixerat. Factus et Effraim quasi columba seducta non habens cor. AEgyptum invocabant, ad Assyrios ab erunt. Iste ergo populus qui noluit inter pia impiaque discernere, sed factus est abominabilis sicut et ipsa simulacra, merito tanta in captivitatem velocitate transferetur, ut non tam ambulasse qu un volasse videatur. Nec tamen sola exilii flagra patietur, sed praecedens inopiae morborumque calamitas filiorum consumet examina, ut puniat orbitas eorum pectora, quae prius foecunditas efferebat. Gloria eorum, inquit, a partu, et ab utero, et a conceptu. Quod si enutriverint filios suos, absque liberis eos factam in hominibus. Id est, cum aeternum judicem criminibus asperassent, nihil de ejus placatione curantes, multi(??)pl candis tamen familiis gestiebant: cam felicitatem suam gloriamque censentes, si liceret tum sociare nubentes, tum spectare tum audire parientes. Illic ergo eos feriam ubi maxime laetabantur, ut non eis liceat filios nutrire susceptos, vel si contigerit nutrire, depereant, donec ad solitudinis squalorem optata dudum soboles defectu perducatur, sicque sentiant quia cum non possit bene esse his quos desero, mullo sit his deterius quos depugno.","t":"Verses 11, 12. — “Ephraim has flown away like a bird; their glory from birth, and from the womb, and from conception. And if they bring up their children, I will make them childless among men. But woe to them when I depart from them.” “Ephraim,” he says, “has flown away like a bird.” He had already said above, “Ephraim has become like a dove that is deceived, without heart. They called on Egypt, they went to Assyria.” So this people, which would not distinguish between the godly and the ungodly but became abominable like the images themselves, will rightly be carried into captivity with such speed that it seems not so much to have walked as to have flown. Yet it will suffer not only the whips of exile; a preceding calamity of want and disease will consume the swarms of its children, so that childlessness will punish hearts that fruitfulness once lifted up. “Their glory,” he says, “from birth, and from the womb, and from conception. And if they bring up their children, I will make them childless among men.” That is, when they had provoked the eternal judge with their crimes, caring nothing for appeasing him, they were nevertheless eager to multiply their families, counting it their happiness and glory if they could see their children married and see and hear them bearing children. “There, then, I will strike them where they most rejoiced: they will not be allowed to bring up the children born to them, or if they happen to bring them up, the children will die, until the offspring they long desired is brought by failure to the squalor of desolation; and so they will feel that, while it cannot go well with those whom I abandon, it goes much worse with those against whom I fight.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 1.9.9 (PL 21:1008d–1009b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/1-9-9)."},"julian-eclanum-tractatus-prophetarum/2.0.1":{"o":"Cum ad haec prophetica, vel abdita, vel si competentius nemora dixerim, audax quidem, sed amminiculis religionis potius quam temeritatis innexus, percunctator accederem: si frui sensibus liceret, haud plebeia luce perspicuis, sed arcano splendore reverendis, quam Editionem assumere (sunt enim plusculae) delegissem: notavi videlicet ultimam quae secundum Hebraeum vocatur, quod in ca magis elocutionum esset integritas, quae vel docentis affectum, vel comminantis exprimeret. Ipsius ergo Translationis judicio [Forte indicio) comperimus, alium esse XII. Prophetarum ordinem apud Hebraeos, quam quem vulgatior Editio continet. Per illud(??), quod non in omnibus prophetis indices temporum tituli praelegantur, neutiquam incertum fit, quibus aetatibus eorum singuli prophetaverunt: quandoquidem traditio per manus missa commendet, sub i(??)s regibus eorum, qui sine titulis leguntur, viguisse doctrinam, sub quibus ante cos prophetaverint, qui titulis instruuntur. Proinde et beatus Joel videris an aequaevus inter coaevos sancio Oscae, quem ante eum legimus, comprobetur: eorumdem videlicet regum crudelitatem contumeliasque perpetiens, eadem sacrilegia populi furentis accusans, eadem impendentia criminosis tormenta denuncians.","t":"When I approached these prophetic writings, hidden places, or, if I might say it more fittingly, groves, as an inquirer bold indeed, but bound by the props of religion rather than of rashness, and I considered, if I were to be allowed to enjoy meanings clear not with a common light but venerable with a hidden splendor, which edition I should choose (for there are several), I marked the last, which is called “according to the Hebrew,” because in it the integrity of expressions is greater, conveying either the feeling of one teaching or of one threatening. By the evidence of that translation, then, we have found that the order of the Twelve Prophets among the Hebrews is different from the one contained in the more common edition. Because not all the prophets have titles set before them indicating their times, it is by no means uncertain in what ages each of them prophesied, since tradition handed down commends that the teaching of those who are read without titles flourished under the same kings as those prophets before them who are furnished with titles. So you will see whether blessed Joel, whom we read after holy Hosea, is proved to be his contemporary among contemporaries: suffering the cruelty and insults of the same kings, accusing the same sacrileges of a raging people, announcing the same torments hanging over the guilty.","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.0.1 (PL 21:1034b–1035a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-0-1)."},"julian-eclanum-tractatus-prophetarum/2.1.1":{"o":"Incipit autem ab admirantis potius, et quasi commiserantis affectu:","t":"He begins, however, with the feeling of one who wonders and, as it were, pities:","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.1.1 (PL 21:1035a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-1-1)."},"julian-eclanum-tractatus-prophetarum/2.1.2":{"o":"Vers. 1. — Verbum Domini, quod factum est ad Joel filium Fatuel, Hoc, inquit, doctrinae, imo censurae mimus imposuit famulo suo doctor aeternus: nomine quippe verbi totam, quam visurus est, doctrinam pariter indicavit. Pater quoque prophetae non de nihilo memoratur: sed quoniam sanctitate pollentium, quotiens non solum virtutes, caeterum Majores etiam nominantur, fiat eis cum pa(??) entibus suis dignitatis aequatio, sieque et illi, vel justi, vel prophetae, vel poni lices judicentur. Haec ergo caussa laudandae radicis in germine, et honesta et gravis docetur. Illud autem quod quidam Commentatores etymologias etiam nominum prosequuti sunt, de bis videlicet laudum semina colligentes, idest, Joel quod upyopsvος incipiens transferre possumus, Phatuel lat(??)udo Dei, et reliqua in hunc modum, ut puerilia et inepta sunt, ita plus negotii videntur habere, quam commodi.","t":"Verse 1. — “The word of the Lord that came to Joel son of Pethuel.” “This office of teaching,” he says, “or rather of censure, the eternal teacher laid on his servant.” By the name “word” he indicated at once the whole teaching he was about to see. The prophet’s father is mentioned not without reason: since, whenever not only the virtues but also the ancestors of men strong in holiness are named, they are made equal in dignity with their parents, so that those too are judged either just, or prophets, or priests. This reason for praising the root in the shoot is shown to be both honorable and weighty. But the fact that some commentators have pursued even the etymologies of names, gathering seeds of praise from them (that is, Joel, which we can translate archomenos, “beginning,” Pethuel “breadth of God,” and so on), is childish and silly, and seems to involve more trouble than profit.","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.1.2 (PL 21:1035a–1035b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-1-2)."},"julian-eclanum-tractatus-prophetarum/2.1.3":{"o":"Vers. 2. — Audite hoc, senes, et auribus percipite, omnes habitatores terrae, si factum est istud in diebus vestris, aut in diebus patrum vestrorum. Habitu concionatoris ingreditur, magnitudinem calamitatis quae Israelitis contigit, narraturus. Ecce, inquit, vocem vestri fletus anticipo, et quod ad invidiam motura erat conquestio, primus enuncio, non vos unis, videlicet alterisque subjacuisse verberibus, excitatas calamitates spumantium instar undarum novis semper praecedentes miserias depulisse. Omnes ergo jam ad au liendum incolae convenite: vel vos, qui senio vita istius plurima pericula collegistis, vel vos qui minus licet habeatis annorum, tamen vigenti memoria p(??)testis continere, si quid simile a parent bus accepistis, quale in prasentem confluxit atatem. Immo quid dicam? solos consulamus annales, quasi exemplorum solatia requirentes, cum in eum cumulum miserias gentis nostra ascendisse perpendam, ut nihil tale vel apud futuros possit existere. Et senes ergo, ct habitatores terrae, qui vel percipere auribus, vel audire jubentur, nun diversa aut merita signat ant studia, sed simpliciter ut audiant, imperatur. Quale est illud in: Audite hoec, omnes gentes: auribus percipite, omnes qui habitatis orbem, quique terrigenae et filii hominum, simul in unum dives et pauper. Pluribus utique modis nihil aliud, quam homines quos convocat judicando, signavit. Quod ideo breviter adnotavi, quia quidam in his vocabulis multam esse differentiam in crediderunt, per quae hoc plurimum inutilium expendere verborum. Sed nos quid propheta cum tantae admirationis ambitu deferat, audiamus.","t":"Verse 2. — “Hear this, you elders, and give ear, all inhabitants of the land, whether this has happened in your days or in the days of your fathers.” He enters in the manner of a preacher, about to narrate the greatness of the calamity that befell the Israelites. “See,” he says, “I anticipate the voice of your weeping, and I am the first to declare what your complaint would have uttered to stir reproach: that you have not lain under one or another blow only, but that calamities, roused like foaming waves, have always driven on earlier miseries with new ones. Gather, then, all you inhabitants, to listen: both you who in the old age of this life have collected very many dangers, and you who, though you have fewer years, can still hold in a vigorous memory whether you have received from your parents anything like what has flowed together into the present age. Indeed, what shall I say? Let us consult the annals alone, as if seeking the comfort of examples, since I judge that the miseries of our nation have risen to such a heap that nothing like it could exist even among those to come.” Both elders, then, and inhabitants of the land, who are commanded to take in with their ears or to hear, do not mark different deserts or pursuits; they are simply commanded to hear. It is like this: “Hear these things, all nations; give ear, all who inhabit the world, all the earthborn and the sons of men, rich and poor together.” In many ways he certainly signified nothing other than the men he summons to judgment. I have noted this briefly because some believed there was much difference in these words, and on this they spent a great many useless words. But let us hear what the prophet brings with such display of wonder.","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.1.3 (PL 21:1035b–1036b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-1-3)."},"julian-eclanum-tractatus-prophetarum/2.1.4":{"o":"Vers. 4. — Residuum erucae comedit locusta, et resid(??)um locustae comedit bruchus, et residuum bruchi comedit rubigo. Diversas calamitatum species comprehendit, quas Judaeorum populo deplorat illatas: quarum singulae cum incidunt, ita fructus anni spemque consumunt, ut agricolarum pectora aerumna pariter ct formido comminuam. Quae sane incommoda illis non semel sed plerisque accidisse temporibus, vel ipso quem disserimus propheta, vel Deuteronomio denunciante, colligimus. Unde et illorum opinionem qui haec omnia de hostibus dicta aestimant, refutamus. Nam et erucam, et locustam, et bruchum, et rubiginem, ad Assyrii ct Chaldaei, et Macedonici, et Romani populi putaverunt significationem valere: quorum opibus nimirum Judaeorum est attrita Respublica, sub descriptione videlicet locustarum, vicissitudinem hostium publicatam esse credentes. Quod utique viderentur per aliquam consequentiam suspicati, si nihil calamitatum Judaei nisi ab hostibus pertulissent. Cum vero et famem gravissimam, et prodigialem sicut beati Heliae temporibus siccitatem, et mortem subitam variasque corruptiones pertulisse doceantur, quid fuit necesse eam quoque penuriam, quamvis locustarum et bruchorum intulerit mentionem, gentium incursionibus applicare? Intelligentes ergo simpliciter verba prophetica, magia·quam eadem alio, quo libuerit, transferentes, locustas et erucas non cataphractos equites aut clypeatos pedites, sed vermiculos raripedes et minutas pennutasque accipiamus animantes: quae ita sibi tunc in profanatae gentis tormenta successerant, ul sedulo custodirem vices nocendi, et si quid praecedentibus remansisse, id totum quae sequebantur absumerent. Quam sane perniciem. sanctus Joel impendentem magis, quam jam illotam prophetali intuetur aspectu: et ideo illis, de quibus agatur, miserabili securitate torpentibus, ipse quasi benignus, et spectaculo tali consternatus, inclamat:","t":"Verse 4. — “What the caterpillar left the locust has eaten, and what the locust left the cankerworm has eaten, and what the cankerworm left the blight has eaten.” He includes the various kinds of calamities which he laments were brought on the Jewish people; each of these, when it falls, so consumes the fruits and the hope of the year that it crushes the hearts of farmers with hardship and fear alike. That these troubles befell them not once but at many times we gather both from the prophet we are discussing and from the warning of Deuteronomy. Hence we also refute the opinion of those who think all these things were said of enemies. For they thought that the caterpillar, the locust, the cankerworm, and the blight were meant to signify the Assyrian, the Chaldean, the Macedonian, and the Roman peoples, by whose forces the Jewish commonwealth was worn down, believing that the succession of enemies was made known under the description of locusts. They would seem to have suspected this with some consistency if the Jews had suffered no calamities except from enemies. But since they are shown to have suffered a most severe famine, a portentous drought as in the times of blessed Elijah, sudden death, and various plagues, what need was there to apply also this scarcity, though he mentioned locusts and cankerworms, to the inroads of nations? Understanding the prophetic words simply, then, rather than transferring them to whatever else we please, let us take locusts and caterpillars to be not mailed horsemen or shielded infantry, but small crawling worms and tiny winged creatures, which then followed one another so as to torment the profaned nation that they carefully kept their turns of doing harm, and whatever was left by those before was wholly consumed by those that followed. Holy Joel looks with prophetic sight on this ruin as impending rather than already brought on; and so, while those concerned lie numb in pitiable security, he himself, as if kind and dismayed by such a spectacle, cries out:","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.1.4 (PL 21:1036b–1037c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-1-4)."},"julian-eclanum-tractatus-prophetarum/2.1.5":{"o":"Vers. 5. — Expergiscimini ebrii, et flete, et ululate omnes qui bibitis vinum in dulcedine: quoniam periit ab ore vestro. Moraliter prorsus inchoata conquestio, quae in calamitate communi illos primum, qui gravius caeteris eadem laturi docemur, appellat. Acerbius enim mordet penuria deliciis assuetos, et luxuriosis non solum inopia, sed etiam frugalitas ipsa tormentum est. Cum ergo egestatis esset incommoda narraturus, a mediocribus coepit, et deliciarum tantum damna contingit, quae non in commune cunctis, sed helluantibus tantum possunt esse me ucuda: eosque tam viliter aestimat, ut propter solam voluptatem vivere voluisse pronunciet. Proque ut status talium meretur, adjungit, ut b diligerent, et expergiscanlnr, earum sartem rerum imm(??)nente dispendio, quarum studuissent indormire consortio. Nulla vos, inquit, studiorum nactenus habuit cura districtos, nec compunctionis stimulum tantorum criminum conscientia suscitavit: sed servistis omnibus desideriis, quasi ageretis a justitia liberi: victa est patientia judicis aeterni impudentia et obstinatione peccantium: dicrevit vos debilis subjugare verberibus, et prima isthaec deliciarum, quibus abutimini, instrumenta subducere. Cujus sane penuriae quanquam processus etiam ad mediocres (??)opesque perveniat, vos tamen etiam exordia ipsa cruciabunt. Quos ergo nihil docuit disciplina justitiae, incipiat saltem timoris stimulus experi(??), et date lachrymas vitiis, quas officiis non dedistis: quique nunquam doluistis sauciatam innocentiam, flete demum temulentiam destitutam. Expergiscimini ebrii, et flete: ululate omnes qui bibitis tinum in dulcedine, quoniam periit ab ore vestro. Caussas, inquit, offensionis gravissimae consectatu luxuriae praestitistis; nec lautis tempestivisque conviviis aut simplici ebrietate contenti, sed vinum permiscendis dulcibus corruptis, et irritamentum epulis artificio comparastis, ut omne vitae spacium inter lasciviam et temulentiam disperiret. Ecce nunc tempus ejusmodi ultionis advenit, quae populandis terrarum fructibus deliciarum potissimum i(??)strumenta subducat. Haec vos ergo primos, inquit, aerumna vexabit, qu(??)a frugalitatis ignaris experientia poenarum fit imminutio copiarum. Et quoniam rationis obliti, bes i(??)rum vos similes reddidistis, in ipsis saltem quibus incubatis thoris et cubilibus, ululate omnes, qui bibitis vinum in dulcedine, quia periit ab ore vestro. Cum denunciationi propheticae censoris exprobratio permiscetur, ostendit quia homo in honore constitutus non intellexerit, et i(??)leireo brutis, quibus se similem reddidit, comparetur, damnum quippe, ut diximus, vitae potans detrimenta, ut quia luxuria aegre sub ipso fragore mole ultionis evigilat, ut quia nescit flere, vel ululet: quale est i(??)lud in psalmo: Famem patientur ut canes, et circuibunt civitatem. Oportuerat ergo, ut ratio vos potius compunctionis stimularet, quam a(??)rumna doloris morsibus excitaret: sed quoniam ejula(??) nimio consulentiam perdidistis, ut non jam providete, sed tantummodo sentire possitis, ululate peren si, qui non timuistis admoniti. Et quae est caussa talium lachrymarum?","t":"Verse 5. — “Wake up, you drunkards, and weep, and wail, all you who drink wine for sweetness, for it has perished from your mouth.” The complaint begins in an entirely moral way, addressing first, in a common calamity, those whom we are told will bear it more heavily than the rest. For want bites harder on those used to luxuries, and to the luxurious not only poverty but frugality itself is a torment. So, about to narrate the troubles of want, he began with the moderate, and touched only the loss of luxuries, which can be grievous not to all in common but only to gluttons; and he values them so cheaply as to declare that they wished to live for pleasure alone. And as the state of such people deserves, he adds that they should [weep] and wake up, at least when the loss threatens of those things in whose company they had been eager to doze. “No care for pursuits,” he says, “has held you busy until now, nor has the consciousness of such great crimes roused the goad of compunction; but you have served all your desires as if you were free from justice. The patience of the eternal judge has been overcome by the impudence and obstinacy of sinners; he has decided to subjugate you with weakening blows and first to take away these instruments of the luxuries you misuse. Although the progress of this want will reach the moderate and the poor too, yet the very beginnings will torment you. You, then, whom the discipline of justice has taught nothing, let the goad of fear at least begin to try you; give to your vices the tears you did not give to your duties; and you who never grieved at wounded innocence, weep at last for your drunkenness left destitute.” “Wake up, you drunkards, and weep; wail, all you who drink wine for sweetness, for it has perished from your mouth. You provided the causes of the gravest offense,” he says, “by pursuing luxury; not content with lavish and early banquets or simple drunkenness, you spoiled wine by mixing in sweet things, and contrived by art a stimulant for your feasts, so that the whole span of life perished between wantonness and drunkenness. See, now the time has come for such vengeance, which by laying waste the fruits of the earth takes away above all the instruments of luxuries. This hardship,” he says, “will trouble you first, since for those ignorant of frugality the shrinking of abundance becomes the experience of punishment. And since, forgetful of reason, you have made yourselves like beasts, at least on the very couches and beds on which you lie, wail, all you who drink wine for sweetness, for it has perished from your mouth.” When the censor’s reproach is mingled with the prophetic announcement, it shows that man placed in honor did not understand, and is therefore compared with the brutes, to which he has made himself like; for, as we have said, he reckons the loss of drink as the damage of life, so that luxury, which wakes with difficulty even under the very crash of vengeance, since it does not know how to weep, may at least wail: as in the psalm, “They shall suffer hunger like dogs, and go round the city.” “Reason ought rather to have stirred you with the goad of compunction than hardship to have roused you with the bites of pain; but since by excessive [drinking] you have lost your judgment, so that you can no longer foresee but only feel, wail when struck, you who did not fear when warned.” And what is the cause of such tears?","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.1.5 (PL 21:1037c–1038a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-1-5)."},"julian-eclanum-tractatus-prophetarum/2.1.6":{"o":"Vers. 6.–8. — Gens enim ascendit super terram meam, fortis et innumerabilis: dentes ejus ut dentes leonum, molares ejus ut catuli leonis. Posuit vineam meam in desertum, et ficum meam decorticavit: nudans spoliavit eam et projecit: albi facti sunt rami ejus, Pl(??)nge sicut virgo accincta sacco super virum pubertatis suoe. Temporibus quidem illis, quae beati Oseae titulo continentur, frequens etiam Assyriorum narratur eruptio: sed quia non uno genere temeratores legis suae rerum conditor affligebat, ideo inter hostiles populationes, has quoque lues accidisse, quas denuueiat propheta, colligimus: in quarum sane descriptionem, multam operam intentus expendit, consilio nimirum et arte med cantis: ut salutarem illum timorem, qui illecebras cogit horrescere, in audientium pectoribus commoveret, nec denunciati terroris stimulos sub indicii brevitate transcurreret, sed consideratione rerum immorari auditorem doceret, cujus emendatui tota haec plagarum ambi io parabatur. Nec solum descripsisse contentus, pergit etiam verborum pon leribus augere, quod gesserit. Denique locustarum agmini gentis nomen adscripsit, quasi per turmas manipulosque gradientis, et cujus non minus esset novitas, quam magnitudo formidini. Hujus enim si efficientiam potius, quam membra consideres, videbis dentes ejus leonum catulis, imo ipsis praedandi peritis Iconibus conferendos: neque enim difficilius ab bis germina, quam ab illis armenta vastantur. Et quanto minus ad victum mortalibus greges constat commodare, quam fruges: tanto amplius frugum, quam gregum populator incommoda, inhiantiaque sanguini guttura bestiarum. S d ipsum lac frugum et graminum saeviens locusta consumit, ei ideo etiam pecora, qui non mandit [F. quae non mandunt | interficit. Omnes enim sylvas virore despoliat, et quasi naturae ipsius conditionem, vi cladis imitatur: ut quemadmodum sole in hybernodivexo, humor arborum ad interiora compellitur, sicque frondium honore deposito, robora nuda consistunt, quae si rusticandi ignarus aspiciat, desperat posse revirescere: ita istud agmen, quod advenire deploro. haud solum mollia graminum, sed matura etiam vineta consumet, nec pomis albata vindemia temperabit, dulces quippe ficus amaro dente populabitur, et ita dedita opera totum corticem persequetur, per quem vitalis nimirum poterat succiu illabi, ut alba pro viridi sylva visatur. Cum ergo, nec creditam sibi frugem terra restituat, nec spontanens palmitem fructus inclinet, nec pomorum solatia aegris annus cultoribus subministret: quid superest, noster popule, nisi ut calamitatem tuam fletibus persequaris sed ita irrig(??)is et plurimis, ut solent foemnae quas luctus viduitatis oppressit, et eormu virorum societate privantur, quibus fuerant a virginitatis suae tempore copulatae.","t":"Verses 6–8. — “For a nation has come up upon my land, strong and without number; its teeth are like the teeth of lions, its molars like a lion’s whelp. It has made my vine a desert, and stripped the bark of my fig tree; it has stripped it bare and cast it away; its branches have become white. Mourn like a virgin girded with sackcloth for the husband of her youth.” In the times contained in the title of blessed Hosea, frequent inroads of the Assyrians are also told; but since the Creator of things afflicted the violators of his law not in one way only, we gather that among the enemy devastations these plagues too, which the prophet announces, befell them. He spends much effort intently describing them, plainly with the counsel and art of a physician, so as to stir in the hearts of his hearers that saving fear which forces them to shudder at allurements; and not to run through the goads of the terror announced with the brevity of a mere notice, but to teach the hearer, for whose amendment this whole display of blows was being prepared, to dwell on the consideration of events. Not content to have described them, he goes on to increase by the weight of his words what he had done. So he gave the swarm of locusts the name of a nation, marching, as it were, by troops and companies, whose novelty was no less fearful than its size. If you consider its effectiveness rather than its limbs, you will see that its teeth are to be compared to lions’ whelps, indeed to lions themselves, skilled in plunder: for shoots are laid waste by these no less easily than herds by those. And as much as flocks are less useful for the food of mortals than crops, so much more harmful is the ravager of crops than of flocks, and than the throats of beasts gaping for blood. Moreover, the raging locust consumes the very milk of crops and grasses, and so kills even cattle that it does not chew. It strips all the woods of their green, and imitates, as it were, the condition of nature itself by the force of the disaster: as when the sun has sunk low in winter the sap of trees is driven inward, and, having laid aside the honor of their leaves, the oaks stand bare, so that one ignorant of farming who sees them despairs that they can grow green again; so this column, whose coming I lament, will consume not only the tender grasses but the ripe vineyards too, nor will it spare the vintage whitening with fruit; it will lay waste the sweet figs with bitter tooth, and pursue so deliberately the whole bark, through which the life-giving sap could flow in, that a white forest is seen instead of a green one. Since, then, the earth does not return the grain entrusted to it, nor does the branch bend with spontaneous fruit, nor does the year supply the comfort of fruits to the sick farmers, what remains, our people, but that you pursue your calamity with weeping, but with tears as streaming and abundant as those of women whom the grief of widowhood has crushed, deprived of the company of the husbands to whom they had been joined from the time of their maidenhood?","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.1.6 (PL 21:1038a–1039a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-1-6)."},"julian-eclanum-tractatus-prophetarum/2.1.7":{"o":"Vers. 9. — Plange sicut virgo accincta sacco super virum pubertatis suoe·: periit sacrificium et libatio de domo Dei. Opportune ad regionem migravit oratio: quia enim dixerat viduitatis luctum totius gentis planctibus exaequandum, cur hanc similitudinem protulisset, commemoratu regionis absolvit. Nam sicut saepe alias, ita et apud beatum Osee, quasi in locum uxoris se Deus noster Synagogam adscivisse pronunciat: sed illam adulterarum more conjunc(??)ionis istius pacta violasse, ac se diversorum deorum cultui subdidisse. Ergo quoniam, et hic ab impendentis calamitatis exordio in immensum narratione processit, et post dispendia quasi primae temulentiae, quae luxuriosis dolenda signavit, aerumna cumulatissime est egestatis illata, culta pariter et lustra vastantis, per quae haec non solum communis alimonia, sed nec illa, quae secundum religionem erant offerenda, superessent; ideo quasi ad similitudinem viduatae mulieris convenitur, quippe quae per hoc videatur mariti discessione cruciati, quod oblationis et ceremoniarum instrumenta perdiderit, quibus per diurna sacrificia et placere Deo, et adhaerere credebat.","t":"Verse 9. — “Mourn like a virgin girded with sackcloth for the husband of her youth: sacrifice and libation have perished from the house of God.” The speech passes opportunely to the region: for since he had said that the mourning of widowhood should be matched by the laments of the whole nation, he explained why he brought forward this likeness by mentioning the region. For as often elsewhere, so also in blessed Hosea, our God declares that he took the synagogue to himself in the place of a wife, as it were, but that she, in the manner of adulteresses, violated the covenant of this union and subjected herself to the worship of various gods. Since, then, here too he went on at great length from the beginning of the impending calamity, and after the losses of what was, as it were, the first drunkenness, which he marked as grievous to the luxurious, the hardship of want was brought on most fully, laying waste cultivated lands and wild haunts alike, so that not only the common food but not even what was to be offered according to religion remained; therefore he addresses them as in the likeness of a widowed woman, since she seems tormented by her husband’s departure in this, that she has lost the instruments of offering and ceremonies by which she believed she pleased God and clung to him through the daily sacrifices.","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.1.7 (PL 21:1039a–1039b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-1-7)."},"julian-eclanum-tractatus-prophetarum/2.1.8":{"o":"Vers. 10.–12. — Luxerunt sacerdotes ministri Domini. Depopulata est regio, luxit humus, quoniam devastatum esi triticum, confusum est vinum, et elanguit oleum. Confusi sunt agricoloe, ululoverunt vinitores super frumento et hordeo: quia periit mes is agri. Vinea confusa est, et ficus elanguit, malogranata, et palma, et malus, et omnia ligna agri aruerunt, quia confusum est gaudium a filiis hominum. Eo usque ad publicem inopiam pervenisse, vastante videlicet locusta, brucho et rubigine, ut hostiarum quoque indigentia sequeretur, nec pones Propositionis imponerentur altari, consequenter primi sacerdotes levitaeque lugebant: plebs autem reliqua, quasi ab aeterno conjuge repulsa, viduarum instar (ut diximus) ingemiscat, quia et ipsa terra ornatu omni viriditatis ac fertilitatis amisso, squalore lucentis adoperta est. Non enim tristi huic populatui frumenta messor eripuit, non fertilitatem suam vitis, qua gravata constiterat, ad dulcia musta perduxit: sed tanta cultores frustratione decepit, ut mendacium suum videatur erubescere. Similis oleas pulsavit invidia, elanguerunl malogranata cum Acubus: nec ullum genus pomorum meliore potuit conditione subsistere: sed cum gaudiis spebusque mortalium, tam germina periere, quam gramina. Non est dissimulandi tempus doloris, omnes lugentium habitum mentemque suscipite: teterrimum enim genus impendit exitu, quibus tam spes anni lamentanda, quam res est.","t":"Verses 10–12. — “The priests, the ministers of the Lord, have mourned. The region is laid waste, the ground has mourned, for the wheat is destroyed, the wine is confounded, and the oil has languished. The farmers are confounded, the vinedressers have wailed over the wheat and barley, because the harvest of the field has perished. The vine is confounded, and the fig tree has languished; the pomegranate and the palm and the apple tree and all the trees of the field have withered, because joy is confounded from the sons of men.” It had come so far into public want, as the locust, the cankerworm, and the blight laid waste, that a lack of sacrificial victims followed too, and the loaves of the Presence were not set on the altar; consequently the priests and Levites mourned first, while the rest of the people, as if rejected by its eternal husband, groaned like widows (as we have said), because the land itself too, having lost all ornament of green and fertility, was covered with mourning squalor. For in this sad devastation the reaper did not carry off the grain, nor did the vine bring its fertility, with which it had stood laden, to sweet must; but it deceived the cultivators with such frustration that it seems to blush at its own lie. A like malice struck the olives, the pomegranates languished with the figs, nor could any kind of fruit survive in better condition; but with the joys and hopes of mortals both shoots and grasses perished. “It is not a time to hide grief; all of you, take up the bearing and mind of mourners: for the foulest kind of destruction hangs over those for whom the hope of the year is as much to be lamented as its reality.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.1.8 (PL 21:1039b–1039c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-1-8)."},"julian-eclanum-tractatus-prophetarum/2.1.9":{"o":"Vers. 13.–14. — Accingite vos, et plangite sacerdotes, ululate ministri altaris, ingredimini, cubate in sacco, ministri Dei mei, quoniam interiit de domo Dei vestri sacrificium et libatio. Sanctificate jejunium, vocate catum, congregate senes, omnes habitatores terroe in domum Dei vestri, et clamate ad Dominum. Magnitudine calamitatis exposita, omnibus quidem populis fletus impendere descripserat, sed quia lachrymarum tantummodo spectaculo commoveri, miserantis potius, quam docentis officium est, propheta autem animo parentis indutus, nihil nisi pro utilitate conciliat. nunc quoque ordinale ad lamenta conducit, ut nou vacuis fletibus tempus absumant, miserias suas lugubribus nimirum vocibus persequentes, quod utique, et religiosos et fortes animos deceret: sed ipsa lachrymarum munera secundum sacrae legis regulas ordinantes, messem praeparent gaudiorum, tantumque aerumnis mentis indulgeant, quantum sufficit ad indignationem judicis, offensionem, quam rerum amissionem dolentes. V s proinde, ait, sacerdotes, asperis vestimenta mollia mutantes. habitum Ingentium animumque suscipite, sed et quod ad curam vestram specialiter pertinet allegantes, deesse videlicet, unde divino cultui serviatis. Quod vero spectat ad populum: · Sanctificate jejunium, id est indicite sub ea denunciatione, ut si quis forte contemserit, quasi sancta violaverit, arguatur. Hoc est, quod ait, Sanctificate jejunium. Simul amem, inquit, omnes, idest non solum aetate validos, sed quos etiam imbecilles habet vel infantia, vel senectus, pro magnitudine periculi ad communionem officii convocate, Esi enim consequens, ut cunctorum repellat afflictio eam calamitatem, quae erat in omnes communiter saevitura. Non autem debet nobis opportunitas intelligentiae subtilis elabi: universis siquidem jejunium communiter imperatur. Convocate, inquit, senes, omnes habitatores terroe in domum Dei vestri. At si illa inopia (quae supra descripta est) totis regionem finibus obtinebat, ita ut nec sacrificium solenne possit offerri, quomodo iterum magnae sanctificationis ambitu jejun(??)um eisdem plebibus imperatur: cum utique sub tanta ind(??)gentia constitutis, difficilius factu esset cibum parare, quam continuare jejunium? Ergo debemus advertere, quia aliud sit esurire, aliud jejunare: boc ad exercitationem virtutis respicit, illud vero ad mortalitatis angorem. Ideo non placat Dominum afflictio reorum, sed correctio pomi lentium: neque opus est tabe, sed compunctione curandis. Sordes enim luxuriae nequaquam aerumna bonis malisque communis, caeterum amica tantum generosis mentibus disciplina depellit. Et ideo jejunium peto, inquit, quod de officio venit, non esuriem quae de supplicio plerumque contingit: vel esurientibus inquam conciliate jejunium, ut quod inopia molestum fecerat, reddit devotio fructuosum. Sed haec nos pro aedificatione aud entium dixerimus. Caeterum potest consequentia propheticis sententiis majore compendio venditari. Impendentem enim calamitatem magis, quam jam irruentem vaticinato(??)rannunciat, mentoque admonet sacerdotes, ut plebem ad jejunia convocent, et legitimis supplicationibus occurrant bis calamitatibus, quas audiunt imminere. Denique sequitur: [Vers. 15.–18.] — A A A diei! quia prope est dies Domini, et quasi vastitas a potente veniet, Numquid non corum oculis vestris alimenta perierunt? de domo Dei vestri laetitia et exultatio? Computruerunt jumenta in stercore suo, demolita sunt horrea, dissipatae sunt apothecae, quoniam confusum est triticum. Quid ingemuit animal, mugierunt greges armenti? quia non sunt pascua eis; sed et greges pecorum disperierunt. Postquam lugentium habitum, ut sacco videlicet operti, id est amicti ciliciis convenirent, propheta composuit: nunc etiam, qua fungi debeant oratione, subjungit, et exclamationem dolentis bis terque congeminans, quasi vim ictuum quibus plagae incutiantur, expressit. Haud ob aliud profecto, quam ut formidinem et compunctionem in cordibus audientium pronunciatae calamitatis ambitio suscitaret, ac si diceret: Credite oculis meis, credite sensibus, acie prophetali nou solum illata, sed etiam ventura cernentibus: ejus nimirum quae tolerari nequeat calamitatis pondus insistere, et ad cujus ictus singulos quasi convulsi visceribus collabamur. Sic enim sibi eruca et locusta, bruchus, rubigo succedet, ut cessatio praecedentis incommodi, quae respiramentum videbatur aliquod polliceri, gravi(??)a miseris tormenta comportet. Ac dies ille Domini, quo reos videlicet destinavit ulcisci, non quasi tenui sit vexatione terribilis, sed eam vastationem ferat, quam potentissimus quique ultor inveheret. Cujus videlicet viribus, nec audacia resistentium quiret obsistere, nec subtrahere quippiam calliditas occulentium. Quod igitur ait. Vastitas a potens veniet, vel comparationem positam accipe, ut non minus valituram castigationem sciamus, quam si esset potentissimi alicuius regis saevitura victoria. De quo colore etiam illud in psalmo est: Excitatus tanquam dormiens Dominus, tanquam potens crapulatus a vino; et. Percussit inimicos suos in posterioribus, opprobrium sempiternum dedit illis: vel certe, non per exemplum, sed pro singularitate factam intelligamus commemorationem potentis, neutiquam unum aut duos, sed cuncta quae voluerit absque difficultate patrantis, sicque potens Omnipotentem expressisse videatur. Quia prope dies Domini, et vastitas a potente veniet. Numquid non coram oculis vestris alimenta perierunt? Non est, inquit, tempus ut impedimentum mediocre formides, et colligendis tantum fructibus haud etiam collectis calamitas inferatur, sed sub ipsis oculis vestris, ut jam repositis confidatis alimentis: nec solum privatis domibus, sed etiam templi serario inopiam imminere praedico, ita ut laetitia, imo consolatio universa depereat. Nec sane ablatis frugibus vicium pecora ministrabunt, quia ei ipsi perniciem depasti montes, et consumtio viroris indicent. Quibus utique propiantibus malis ostendit se propheta pulsari, quod vel ad spiritalium sensuum judicium valet, mullum se ultra hos corporeos porrigentium, vel ad pompam (ut diximus) descriptionis, in populorum cordibus affectum formidinis commoventem. Ergo quasi speciem interrogantis assumsit, dicendo: Quid ingemuit animal, mugierunt greges armenti? ut a respondentis parte subjiceret. Quia non sunt pascua eis. Sed et greges pecorum disperierunt. Proinde, eum me ex omni parte intolerabilis circumdet afflictio, ad te unicum Dominum, manus, voces, vota sustollo: et ut calamitates terrae jam dexter, jam mitis aspicias, animo et corpore stratus imploro. Ecce enim [Vere. 19.] speciosa deserti flamma consumsit. In quo sane loco diligens auditor inquirat, qu e in desertis pulchritudo prrcdicetur agrorum, quam nova haec exustio invidiosa consumserit: praesertim cum nusquam incendii praecessisset querela? consequentia proinde lectionis ostendit, pulchritudinem hic agrorum frondentes sylvas el laeta pascua nominari. Ideo autem non culti, sed deserti ruris amoena laudavit, quia armentorum et gregum fecerat mentionem; quia quoniam per nemora laetamur et pascua, his utique aliqua clade corruptis, illi quoque subduntur exiliis. Ignem autem posuit pro vastatione, quam locusta intulisset et bruchus, sicut etiam legimus in psalmo: Posuit pluvias eorum grandinem, ignem comburentem in terra ipsorum, et percussit vineas eorum, et contrivit omne lignum finium eorum. Proinde cum omnium sylvarum el graminum virorum ita locusta bruchusque consumserit, ut non adesa, sed exusta videantur: consequenter etiam ferae hestiae ad famis pericula pervenerunt, el ad te unum naturali magisterio doctae suspiciunt, ut remedium periculo propiciatus apportes. Attestantibus quippe sacris cum veritate ac suavitate carminibus. Omnia a te exspectant, ul des illis escam in tempore. Dante te, illa colligant: aperiente te manum tuam, universa implebuntur jucunditate: avertente te autem facient tuam, turbabuntur, Auferes, enim spiritum eorum et deficient, et in suum pulverem revertentur. Proinde sic a te etiam ferarum greges remedium, etsi liquidarum vocum inopes, tamen diversis faucium sonis postulant: sicut terrarum area susceptis aptata seminibus, aut rorem, aut pluviam, quo germina producantur, exspectat. Quod si bene consideres, noster auditor, inesse videbis pondus exemplo: animarum enim sitim elementorum natura(??) appetentiae, quae est utique multo vehementior, comparavit. Sed videamus et reliqua.","t":"Verses 13–14. — “Gird yourselves and lament, you priests; wail, you ministers of the altar; go in, lie in sackcloth, ministers of my God, for sacrifice and libation have perished from the house of your God. Sanctify a fast, call an assembly, gather the elders, all the inhabitants of the land, into the house of your God, and cry to the Lord.” Having set out the greatness of the calamity, he had described weeping as hanging over all peoples; but since to be moved only by the spectacle of tears is the office of one who pities rather than of one who teaches, while the prophet, clothed in the mind of a parent, urges nothing except for their benefit, now too he leads them to lamentation in order, so that they do not spend the time in empty weeping, pursuing their miseries with mournful words (which would hardly befit religious and strong minds), but, ordering the very offerings of tears according to the rules of the holy law, may prepare a harvest of joys, and indulge the hardships of the mind only as much as suffices, grieving at the indignation and offense of the judge rather than at the loss of goods. “You, then,” he says, “O priests, changing soft garments for rough ones, take up the bearing and the mind of mourners, but plead also what pertains specially to your charge, namely that you lack the means of serving divine worship.” As for the people: “Sanctify a fast,” that is, proclaim it under such a warning that anyone who perhaps despises it may be charged as having violated holy things. This is what he says, “Sanctify a fast.” “At the same time,” he says, “call all, that is, not only those strong in age, but also those whom infancy or old age makes weak, to share the duty according to the greatness of the danger.” For it follows that the affliction of all should repel the calamity that was going to rage against all in common. But a subtle point of understanding should not slip away from us: a fast is commanded of all in common. “Call,” he says, “the elders, all the inhabitants of the land, into the house of your God.” Yet if the want described above held the region in all its borders, so that not even the solemn sacrifice could be offered, how is a fast commanded again to the same peoples with a display of great sanctification, when for people in such want it would be harder to prepare food than to continue fasting? We ought therefore to notice that to be hungry is one thing, to fast another: the latter concerns the exercise of virtue, the former the anguish of mortality. So it is not the affliction of the guilty but the correction of the penitent that appeases the Lord; and those to be cured need not wasting but compunction. For the filth of luxury is driven out not by a hardship common to good and bad, but only by discipline, which is a friend to noble minds. “And therefore I ask for a fast,” he says, “that comes from duty, not the hunger that often comes from punishment: or, I say, join fasting to your hunger, so that devotion may make fruitful what want had made painful.” But we have said these things for the edification of our hearers. The sequence can, however, be claimed for the prophetic sentences more briefly. For in prophecy he announces the calamity as impending rather than already rushing in, and warns the priests in advance to call the people to fasts and to meet with lawful supplications the calamities they hear are imminent. Then follows: [Verses 15–18.] — “Ah, ah, ah, for the day! For the day of the Lord is near, and it will come like devastation from the mighty one. Has not food perished before your eyes, joy and gladness from the house of your God? The beasts have rotted in their dung, the granaries are destroyed, the storehouses scattered, for the wheat is confounded. Why has the animal groaned, the herds of cattle lowed? Because they have no pasture; and even the flocks of sheep have perished.” After the prophet had arranged the bearing of mourners, that they should gather covered with sackcloth, that is, clothed in haircloth, he now adds what prayer they ought to use, and by doubling and tripling the cry of one in grief he expressed, as it were, the force of the strokes by which the blows are struck: surely for no other reason than that the display of the announced calamity might stir fear and compunction in the hearts of the hearers; as if he said: “Believe my eyes, believe my senses, which with prophetic sight see not only what has been brought on but also what is to come: the weight of a calamity that cannot be borne is pressing, at each of whose blows we collapse as if our bowels were torn. For the caterpillar and the locust, the cankerworm and the blight will so succeed one another that the cessation of the earlier trouble, which seemed to promise some breathing space, will bring heavier torments to the wretches. And that day of the Lord, on which he has determined to punish the guilty, will be terrible not with slight vexation, but will bring such devastation as the most powerful avenger would inflict, against whose strength neither the boldness of resisters could stand nor the cunning of hiders withdraw anything.” As for his saying, “Devastation will come from the mighty one,” either take it as a comparison set down, so that we may know that the chastisement will be no less forceful than if the victory of some most powerful king were about to rage (of which manner of speech there is also that in the psalm: “The Lord was roused as one asleep, as a mighty man drunk with wine,” and, “He struck his enemies in the hinder parts; he gave them everlasting reproach”); or else let us understand the mention of the mighty one made not by way of example but for singularity, as of one who accomplishes not one or two things but all he wills without difficulty, so that “mighty” seems to express the Almighty. “For the day of the Lord is near, and devastation will come from the mighty one. Has not food perished before your eyes? It is not a time,” he says, “for you to fear a moderate hindrance, or for the calamity to be brought only on fruits still to be gathered and not on those already gathered; but under your very eyes, when you trust in food already stored, and not only in private houses but even in the treasury of the temple, I foretell that want hangs over you, so that joy, indeed all consolation, perishes. Nor, when the crops are taken away, will the cattle supply food in turn, since the grazed-bare mountains and the consumption of green will show their ruin too.” The prophet shows that he is struck by these approaching evils, which serves either the judgment of the spiritual senses, which reach far beyond these bodily ones, or the display (as we have said) of the description, stirring the feeling of fear in the hearts of the peoples. So he took on the form of one questioning, saying, “Why has the animal groaned, the herds of cattle lowed?”, so as to add as from one answering, “Because they have no pasture. And even the flocks of sheep have perished.” “Therefore, since unbearable affliction surrounds me on every side, I lift up hands, voice, and prayers to you, the one Lord, and, prostrate in mind and body, I implore you to look now favorably, now gently, on the calamities of the land. For see [Verse 19], the flame has consumed the beautiful places of the wilderness.” Here the careful hearer may ask what beauty of fields is proclaimed in the wilderness, which this new and hateful burning has consumed, especially since no complaint of fire had come before. The sequence of the reading shows, then, that leafy woods and glad pastures are here called the beauty of the fields. He praised the pleasant places not of cultivated but of wild country because he had mentioned herds and flocks: since they rejoice in groves and pastures, when these are spoiled by some disaster they too are subjected to exile. He put “fire” for the devastation that the locust and cankerworm brought, as we also read in the psalm: “He made their rains hail, a burning fire in their land, and struck their vines and broke every tree of their borders.” So, since the locust and cankerworm so consumed the green of all woods and grasses that they seem not gnawed but burnt, consequently even the wild beasts came into the danger of famine, and, taught by the teaching of nature, look up to you alone, that, propitiated, you may bring a remedy to the danger. For the holy songs testify with truth and sweetness: “All look to you, to give them food in season. When you give, they gather; when you open your hand, all will be filled with gladness; but when you turn away your face, they will be troubled. For you will take away their spirit, and they will fail and return to their dust.” So from you the herds of wild beasts too beg a remedy, though lacking clear voices, with the various sounds of their throats, just as the threshing floor of the earth, fitted to receive seeds, waits for dew or rain to bring forth shoots. If you consider it well, our hearer, you will see that there is weight in the example: he compared the thirst of souls to the appetite of the natural elements, which is certainly much more vehement. But let us see the rest too.","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.1.9 (PL 21:1039c–1042a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-1-9)."},"julian-eclanum-tractatus-prophetarum/2.2.1":{"o":"Vers. 1.-2. — Canite tuba in Sion, ululate in monte sancto meo, conturbentur omnes habitatores terroe, quia veniet dies Domini, quia prope est Dies tenebrarum et caliginis, dies nubis et turbinis: quasi mane extensum super montes. Cum inquit tempus magnae vastationis appropiet, civitatis incolae agrorumque conveniant, et orationibus atque fletibus tempus denunciatae calamitatis anticipent. Cujus si ego possem ante ipsa rerum experimenta acerbitatem explicare dicendo, videntur mihi fore tales angorum tenebrae, quales si contingat atra geminari, ut cum noctem caligo et ten(??)brae faciunt densiorem: imo si bis nubes densas, turbinesque consocies, ut solatio siderum penitus excluso, per caecum aerem fulminum terror intermicet. Quae tamen imagines solam mali qualitatem laboraverunt indicare, cujus de quantitate in majorem modum acerbitas augeatur. Ita enim vis, de quo loquimur, mali, universa spacia nostrae regionis implevit, quasi limitibus explicatis, omnes simul montes atque colles mane nitidum, id est, rutilans aurora perfuderit. Unam ergo nem et nocti comparavit, el lumini, ul non contrarium, aliquid inferret, sed ut dilatationem ejus ct acerbitatem diversitate comparationis exprimeret. Populus mullus et fortis: similis ei non fuit a principio, et post eum non erit usque in annos generationis et qenerationis. Quod de locustis magis, quam de hostibus sit instituta nanratio, processu orationis ostendit. Examen quippe ipsum locustarum et bruchorum, cujus irrup(??)io multiplicem calamitatem peperisse describitur, nunc armato exercitui frementique composuit: quod utique per comparationem non posset inferre, si de militibus fuisset instituta, descriptio. Pergit itaque effectum, inquam, mali per varias species explicare, et dicit qualem terrarum faciem, cum veniret, invenerit. qualem reliquerit, cum abiret. Nihil, inquit, simile majorum nostrorum viditat(??)aes, nihil m(??)orum simile videbit.","t":"Verses 1–2. — “Blow the trumpet in Zion, wail on my holy mountain; let all the inhabitants of the land be troubled, for the day of the Lord is coming, for it is near: a day of darkness and gloom, a day of cloud and whirlwind, like the morning spread over the mountains.” “When the time of great devastation draws near,” he says, “let the inhabitants of city and fields gather, and anticipate with prayers and weeping the time of the calamity announced. If I could explain its bitterness in words before the very experience of events, the darkness of anguish seems to me likely to be such as if blackness were doubled, as when mist and darkness make the night denser; or rather, as if you joined dense clouds and whirlwinds twice over, so that, with the comfort of the stars wholly shut out, the terror of lightning flashes through the blind air.” These images, however, labored to indicate only the quality of the evil, while its bitterness is increased still more by its quantity. For the force of the evil we are speaking of so filled all the spaces of our region, as if its limits were spread out, that it was as though the bright morning, that is, the reddening dawn, had flooded all the mountains and hills at once. He compared one and the same thing both to night and to light, not to bring in something contradictory, but to express its spread and its bitterness by the diversity of comparison. “A great and strong people: there has not been its like from the beginning, nor will there be after it to the years of generation and generation.” That the narrative is about locusts rather than enemies the course of the speech shows. For he now likened the very swarm of locusts and cankerworms, whose invasion is described as having produced manifold calamity, to an armed and roaring army; which he certainly could not bring in by way of comparison if the description had been about soldiers. So he goes on, I say, to explain the effect of the evil through various images, and says what the face of the land was like when it came and what it left when it went away. “Our forefathers’ age saw nothing like it,” he says, “and the age of [our descendants] will see nothing like it.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.2.1 (PL 21:1042a–1042c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-2-1)."},"julian-eclanum-tractatus-prophetarum/2.2.10":{"o":"Vers. 28. 29. — Et erit post haec: effundam spiritum meum super omnem carnem, et prophetabunt filii vestri, et filiae vestroe: Senes vestri somnia somniabunt, et juvenes vestri visiones videbunt. Sed et super servos meos et ancillas, in diebus illis effundam spiritum meum. Hujus loci meminit in Actibus Apostolorum beatus Petrus, dicens hanc prophetiam illo fuisse tempore, cum in Apostolos Spiritus sanctus descendit, impletam. Animadvertendum proinde, quia hoc solum de contextu propheticae orationis Apostolus, quod suo tempori congruebat, assumserit, idest. Effundam spiritum meum super omnem earnem, et prophetabunt filii vestri, et filiae vestrae. Quia enim linguarum scientiam Apostoli fuerant miraculo consecuti, praedictam hanc effusionem spiritus Ecclesiae doctor ostendit, et prophetiam appellavit linguarum scientiam: quae etsi non de futuris, sed de recentibus Dominicae incarnationis mysteriis disputaret, tamen non nisi virtute sancti Spiritus contigisset. Nequaquam vero solam mentionem donorum fecisse contentus, subjungit etiam illa quae ad pompam terroris aspicerent.","t":"Verses 28, 29. — “And it shall be after these things: I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions. And even on my servants and handmaids in those days I will pour out my Spirit.” Blessed Peter recalls this passage in the Acts of the Apostles, saying that this prophecy was fulfilled at the time when the Holy Spirit came down on the apostles. It should be noted, therefore, that from the context of the prophetic speech the apostle took only what fitted his own time, namely: “I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy.” For since the apostles had obtained the knowledge of tongues by a miracle, the teacher of the Church showed this to be the foretold outpouring of the Spirit, and called the knowledge of tongues prophecy: which, though it spoke not of future things but of the recent mysteries of the Lord’s incarnation, could nevertheless have come about only by the power of the Holy Spirit. Not content to mention only the gifts, he also adds what pertains to the display of terror.","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.2.10 (PL 21:1048c–1049a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-2-10)."},"julian-eclanum-tractatus-prophetarum/2.2.11":{"o":"Vers. 30. 31. — Dabo prodigia in caelo, ei in terra, sanguinem, et ignem, et vaporem fumi. Sol convertetur in tenebras, et Luna in sanguinem, antequam veniat dies Domini magnus et horribilis: et omnis qui invocaverit nomen Domini. salvus erit. Itaque toto continuatu illo suadere festinat, quod cum 495 dies Domini, id est, tempus ultimi judicii cum tanta sit potentia et fragore venturum, ut trepidantibus perculsisque sideribus, machina ista velut comb sta(??)dissiliat, ac sola fides sit quae agmina piorum, mundo collabente, tutetur: debere illos Evangelio credere, si pervenire cupiant ad salutem. Quia ergo non explanandi prophetae, sed praedicandi Evangelii curam beatus Petrus susceperat, tantum ex dictis ejus quantum sibi conducebat, arripuit: nec per boc utique illam explanationem, quam facit contextus, prophetici operis abrogavit. Quod ideo breviter admonemus, ut illorum repudietur audacia, qui temere imperiteque contendunt, hoc solum tempus a propheta indicatum fuisse, de quo Petrus Apostolus disputavit: cum operis, inquam, tota contextio primo populi Judaeorum, deinceps vero nostra tempora quasi cumulum doceat amplecti. Sicut ergo non officit significatui prophetico, ad Evangelii negocia transferendo, quod historiam Judaicam totum volumen exsequitur: ita etiam imo longe magis apud lectorem duntaxat eruditum, nunquam sinitur consequentia fidem negare, si qua praedicatio ex Gentibus, quoque credentium queat negociis applicari. Videamus ergo, quemadmodum tenor quasi historicae explanationis incedat. Sub beato nempe Ezechia sanctum Johelem prophetasse colligimus: cujus regis aetate, ct gravia institere certamina, et ingentia miracula. Inter caeteras autem clades, quibus et decem Tribus usque ad translationem leguntur afflictae, nonnullae civitates, de Judae quoque et Benjamin sortibus, corruerunt: morbo quoque Judaeos, et penuria laborasse deprehendimus. Denique, cum R(??)- psaces alloqueretur obsessos, et denunciaret interitum, nisi regi Assyrio se protinus dedissent, mala quoque eis famis ac sitis toleranda promittit· Et propter boc ergo eis misericors Dominas pollicetor, quia tristibus in lacta mutatis, damna quoque penariae suppleantur. Sed quam seriem rerum et temporum fecerit, audiamus. Effundam spiritum meum super omnem carnem, et prophetabunt filii vestri, et filioe vestrae, senes vestri somnia somniabunt, et juvenes vestri visiones videbunt. Sed et super servos et ancillas in diebus illis effundam spiritum meum, et dabo prodigia in caelo sursum. Prophetico nempe ore instructa promissio. Nam postquam vitae praesentis commoda percucurrit, spiritalia junxit insignia, quibus ulique populus Dei praecipue gloriabatur. Consequenter itaque pollicetur, quia prater ista, ut diximus, corporalia bona, revelationum quoque sint ornamenta capturi, et spiritalium donorum abundantiam consequantur. Ergo quod ait, Effundam spiritum meum super omnem carnem, et utrumque sexum, et variam significavit aetatem. Denique sequitur, Prophetabunt filii vestri, et filioe vestrae: et senes vestri somnia somniabunt, et juvenes vestri visiones videbunt. Diversis videlicet revelationum spcciebus, ea quae sunt ventura conspicient. Sed et super servos, et ancillas effundam spiritum meum, id est, ab his sanctitatis insignibus sicut nulla actas, ita nec conditio, quae vilis putatur, excludetur. Caeterum ct in servos, si donorum talium inveniuntur capaces, sacra heac inundatio commeabit. Omnia beati Ezechiaec temporibus, quasi primo duntaxat gradu dicuntur implenda. Quia enim ingruentibus periculis in graves est coarctatus angustias, et contra spem vicinarum gentium sola religione defensus, ideo tempus ipsum cum magno amb(??)tu, et sub pari schemare propheta describit, ad exprimendam nimirum potentiam Dei, cujus ope ex tanto diluvio civitas potuisset emergere. Secundum quem sensum, ordinata nimirum vatis nostri cucurrit oratio. Nam praeter consolationem redeuntium copia rum, etiam dona Spiri us, id est, revelationum promisit insignia, quibus ille populus ad Deum specialit r pertinere proderetur: et ideo deberet inter adversa confidere, quandoquidem non possit viliter dis perire, qui carus Deo perque etiam pretiosus existeret. Ipso autem de quo loquimur attestante propheta, colligimus etiam somniis aliquid quasi minoribus et familioribus oraculis, quod ad consolandum valeret, fuisse monstraium. Cujus loci sane occasione, distin guendum videtur quod in Deuteronomio legimus, id est, ne somniis crederemus. Quomodo enim nunc somnia ad sancti Spiritus dona referuntur, si illic eis penitus fides abrogata crederetur? Unde apparet, cum ulraque sit pari auctoritate sententia, discrimen ratione adhibendum, ac si persona somniantis caussa congruerit: ut sicut illa reverenda de meritis, ita ista sil de suis aestimata ponderibus; intelligamus adminiculum aliquod per somnia contigisse. Si vero nihil adsit testimonii, quod vel tempus, vel persona mereatur, imagines somniorum legali esse auctoritate temnendas. Sed quae jam ab eo late adjecta diximus, audiamus. Dabo, inquit, prodigia in coelo et in terra, sanguinem. et ignem, et vaporem fumi, Sol convertetur in tenebras, (??) Luna in sanguinem, antequam veniat dies Domini magnus et horribilis; et omnis qui invocaverit nomen Domini, salvus erit. Consuetudo prophetica est, ul quot ens annuneiatur Deus vel ad propugnandum, vel ad ulciscendum cum indignatione consurgens, mutata polorum facies, et elementa ipsa trepidantia describantur. Quale est illud apud beatu(??) David, qui occursum et habitum aetberei propugnatoris effugiens, Ascendens, inquit, fumus in ara ejus, et ignis a facie ejus exardescet, carbones succensi sunt ab eo, inclinavit coelos, et descendit, et reliqua. Secundum hunc ergo modum, ut diximus, ex legis more venientem, etiam nunc propheta sub tempus animadversionis caelitus inferendae, elementa ignibus pervadenda, sidera vel fumo vestienda, vel a sanguine, natura praemittit. Non quod ita haec ut dicuntur effecta sint, sed vel quod ejusmodi apparatus caelorum praesuli conveniret, vel ita facilem effectum ejus sententia duceret, quasi eam consternatus orbis, et cursitantia elementa perducerent: quod tanta postremo reorum animos occuparet anxietas ac si polorum machina solveretur, atque Luna sanguinesceret, terra cincesecret, astra nigrescerent. Quod ergo metuendum animis accidebat, sic narratur, quasi ipsis eveniret elementis: ultima siquidem illa creditur et una convulsio, sub ipso videlicet fine mundi, vel terris, vel sideribus inferenda. Illo autem prophetae (de quo disserimus) in tempore, non caelo ac terris (ut supra dixi) ejusmodi pei turbatio, sed solis reorum mentibus incidisse est. Cujus quoniam speciem modumque deprehendimus, narrationis quoque seriem investigemus. Pronunciat ergo illa omnia, que beati Ezechiae temporibus leguntur impleta. Quia enim decem jam tribubus ad Medorum arva translatis, in Judae fines Assyrius irrupit exercitus: et cum Sennacberib urbes alias obsideret, ad Jerusalem Rapsacem quemdam cum magna copiarum parte direxit, qui ad deditionum populos (ut supra dicere coeperamus) Hebraico sermone, cujus erat peritus, illiceret: coeperunt impendio bi qui muris praeerant postulare, ut Syro sermone, et non Hebiaico loqueretur. Tunc Rapsaces pondus maximi terroris adjecit, asserens se clades maximamque perniciem, non paucis stemmatibus, caeterum universae genti, nisi imperium reciperet, attulisse. Quibus minis adeo et beatus Ezechias, et reliquae sunt ipsius populi comminutae, ut ad Isaiam prophetam toto lachrymarum ambitu verterentur, dicentes: Venerunt filii usque ad parium, et virtus uon est pariendi, id est, in eam se coarctationem spiritus pervenisse, quam tempore partus edendi usu filii, si virtus non esset in pariente, sentirent. Sub illo ergo aisiu imminentis discriminis Ezechia Judaeisque posi is, et Sol nimirum videbatur in tenebras, et in sanguinem Luna conveni, antequam veniret dies Domini magnus et horribilis, qui illam videlicet molem atrocis exitii transferret a populo Judaeorum, et ad Assyrios subita virtute converteret. Horribilem proinde diem Domini et magnum vocavit, non quod tristis esset fidelibus, sed quod operis majestate reverendu·(??). Denique sequitur: [Vers. 32.] Et erit: omnis qui invocaverit nomen Domini, salvus erit. Quia in monte Syon, et in Jerusalem erit salvatio. In illo inquam monte, in quo minimum defensionis fere paulo ante virrum pollicebatur attritio: in illa, inquam, urbe, quae populos suos libertati, sicut edendos mundo huic filios mater imbecilla [imbecillis] conceperat, imo quae pariendi viribus destituta, indubitatum foetui minaretur exilium, apparuit subito tam gloriosa defensio, ut praeter eam nusquam essei certa salvatio. Et erit: omnis qui invocaverit nomen Domini, salvus erit. Quia in monte Syon et in Jerusalem erit salvatio, sicut dicit Dominus, et in residuis quos Dominus vocaverit. Haec autem universa, qu e cum summa propugnatoris Dei nostri laude perfecta sunt, tempore Incarnationis Dominicae cumulatius in donis spiritalibus docentur impleta: ita ut ipsa quae patrum temporibus praecessere miracula, non solum historicam, sed diam propheticam vim habuisse videatur: quippe ad eorum significationem valentia, quae longe post redderentur. Sic enim lempre Dominicae Passionis, cum acerbissimam mortem vitae auctor intraret, diem medium nox improvisa subduxit. A sexta, inquit, hora tenebroe factoe sunt usque ad horam nonam: ut quod splendoris ingeniti decus atro sydus ore deposuit, ad officium videretur vel lugentis respicere, vel timentis: quia nollent contumeliam creatoris, vel Judaeorum facinus intueri, antequam dies Domini magnus et horribilis adveniret: videlicet, antequam gloria resurrectionis emicaret: vel certe dies ille quem Dominus noster in Evangelio, quasi sub gemina narratione digesserit. Nam cum ultimi temporis signa contraderet, prius Jerosolymorum descripsit exilium, et quibus calamitatibus Judaeorum regio compleretur. Sicut ergo illic eversioni Jerosolymorum finem orbis adjunxit, ita etiam omnis ista apud prophetam elementorum astrorumque concussio, plene sub mundi fine peragetur: Quando, ut ait Beatus Petrus, coeli ardentes magno impetu transibunt: et elementa ignium ardoribus decoquentur (2. Petr. 3. 10.). Tunc enim fides sola proteget suos, et qui invocaverit nomen Domini, salvus erit. Quia in monte Syon, et in Jerusalem erit salvatio, sicut dixit Dominus; et in residuis, quos Dominus vocaverit. Jerusalem, inquit, caelestis, quae est nuter piorum, municipatui adseribentur omnes qui ad gaudia aeterna migrabunt: qui tamen omnes residui nominamur, quia multi sunt vocali, pauci autem electi. Sed videamus et reliqua.","t":"Verses 30, 31. — “I will give wonders in heaven and on earth, blood and fire and vapor of smoke. The sun shall be turned into darkness and the moon into blood, before the great and terrible day of the Lord comes; and everyone who calls on the name of the Lord shall be saved.” So in that whole sequence he hastens to persuade them that, since the day of the Lord, that is, the time of the last judgment, will come with such power and crash that, as the stars tremble and are struck, this frame of the world will burst apart as if burnt, and faith alone will protect the columns of the godly as the world collapses, they ought to believe the Gospel if they wish to come to salvation. Since blessed Peter had undertaken not the explanation of the prophet but the preaching of the Gospel, he took from his words only as much as served his purpose; and by this he certainly did not abolish the explanation that the context of the prophetic work produces. We point this out briefly so that the boldness of those may be rejected who rashly and unskillfully contend that the prophet indicated only the time of which the apostle Peter spoke; whereas, I say, the whole fabric of the work teaches that it embraces first the times of the Jewish people and then ours as their fullest measure. Just as it does not hinder the prophetic meaning, in being transferred to the affairs of the Gospel, that the whole book follows Jewish history, so too, and much more, at least for a learned reader, consistency never allows faith to be denied if any proclamation can also be applied to the affairs of believers from the Gentiles. Let us see, then, how the course of the quasi-historical explanation proceeds. We gather that holy Joel prophesied under blessed Hezekiah, in whose reign there were both heavy struggles and great miracles. Among the other disasters by which the ten tribes are read to have been afflicted up to their deportation, some cities of the lots of Judah and Benjamin also fell; and we find that the Jews suffered disease and want as well. Then, when Rabshakeh addressed the besieged and announced their destruction unless they surrendered at once to the Assyrian king, he also promised them the evils of hunger and thirst to be endured. For this reason, then, the merciful Lord promises them that, when sorrows are turned into joys, the losses of want will also be made good. But let us hear what sequence of events and times he made. “I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions. And even on my servants and handmaids in those days I will pour out my Spirit, and I will give wonders in heaven above.” A promise furnished by a prophetic mouth indeed. For after running through the benefits of the present life, he joined spiritual honors, in which the people of God gloried above all. Consequently he promises that, besides these bodily goods, as we have said, they would also receive the ornaments of revelations and obtain an abundance of spiritual gifts. So what he says, “I will pour out my Spirit on all flesh,” signified both sexes and every age. Then follows: “Your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions”: by various kinds of revelations, that is, they will see what is to come. “And even on servants and handmaids I will pour out my Spirit”: that is, as no age, so no condition that is thought base will be excluded from these marks of holiness; but this holy flood will flow even into slaves if they are found capable of such gifts. All this is said to be fulfilled in the times of blessed Hezekiah, at least as a first step. For since he was pressed into grave straits by the dangers that broke in, and, against the expectation of the neighboring nations, was defended by religion alone, the prophet describes that very time with great display and in a like figure, to express the power of God, by whose help the city could emerge from so great a flood. In this sense our seer’s speech ran on in good order. For besides the consolation of returning abundance, he also promised the gifts of the Spirit, that is, the honors of revelations, by which that people would be shown to belong especially to God, and therefore ought to be confident amid adversities, since one who was dear and even precious to God could not perish basely. From the testimony of the very prophet we are discussing, we gather that something was also shown by dreams, as by lesser and more familiar oracles, that served for consolation. On the occasion of this passage it seems we must distinguish what we read in Deuteronomy, that we should not believe dreams. For how are dreams now referred to the gifts of the Holy Spirit if all faith in them was there believed to be abolished? Hence it appears that, since both sentences are of equal authority, a distinction must be applied by reason: if the person of the dreamer fitted the cause, so that as the one is revered for his merits, so the other is valued by its own weight, we should understand that some help came through dreams. But if there is no testimony that the time or the person deserves, the images of dreams are to be despised by the authority of the law. But let us hear what we said he added at length. “I will give,” he says, “wonders in heaven and on earth, blood and fire and vapor of smoke. The sun shall be turned into darkness and the moon into blood, before the great and terrible day of the Lord comes; and everyone who calls on the name of the Lord shall be saved.” It is a prophetic custom that whenever God is announced as rising in indignation either to defend or to punish, the changed face of the heavens and the trembling elements themselves are described. Such is that in blessed David, who, describing the approach and bearing of the heavenly defender, says, “Smoke went up in his wrath, and fire blazed from his face; coals were kindled by him; he bowed the heavens and came down,” and the rest. In this way, then, which comes, as we have said, from the custom of the law, the prophet now too, at the time of punishment to be brought from heaven, sets forth that the elements will be pervaded by fires and the stars clothed with smoke or with blood. Not that these things were done as they are said, but either because such an apparatus befitted the Ruler of the heavens, or because his sentence would bring about its effect so easily, as if a dismayed world and rushing elements carried it out; or, finally, because such anxiety would seize the minds of the guilty as if the frame of the heavens were dissolving, the moon turning to blood, the earth to ashes, the stars to black. So what happened to minds to be feared is narrated as if it happened to the elements themselves; for that last and single convulsion is believed to be brought on the lands and the stars at the very end of the world. In the time of the prophet we are discussing, however, such disturbance befell, as I said above, not the heaven and earth but only the minds of the guilty. Since we have grasped its kind and manner, let us also trace the sequence of the narrative. He declares, then, all those things that are read to have been fulfilled in the times of blessed Hezekiah. For when the ten tribes had already been carried off to the fields of the Medes, the Assyrian army broke into the borders of Judah; and while Sennacherib besieged other cities, he sent a certain Rabshakeh with a great part of his forces to Jerusalem, to entice the peoples (as we had begun to say above) to surrender in the Hebrew language, in which he was skilled. Those in charge of the walls began earnestly to ask him to speak in Syrian and not in Hebrew. Then Rabshakeh added a weight of the greatest terror, asserting that he had brought disasters and the greatest ruin not on a few families but on the whole nation unless it accepted his rule. By these threats blessed Hezekiah and the rest of his people were so crushed that they turned to the prophet Isaiah with all the display of tears, saying, “The children have come to the birth, and there is no strength to bring forth”: that is, they had come into such straits of spirit as children would feel at the time of birth if there were no strength in the one giving birth. With Hezekiah and the Jews placed in that surge of imminent danger, the sun indeed seemed to be turned into darkness and the moon into blood, before the great and terrible day of the Lord came, which transferred that mass of savage destruction from the Jewish people and turned it on the Assyrians with sudden power. He called the day of the Lord terrible and great, then, not because it was sad for the faithful but because it was to be revered for the majesty of the work. Then follows [Verse 32]: “And it shall be: everyone who calls on the name of the Lord shall be saved. For in Mount Zion and in Jerusalem there shall be salvation.” “On that mountain, I say, for which, a little before, the wearing down of its strength promised almost no defense; in that city, I say, which had conceived its peoples for freedom as a weak mother conceives children to be brought into this world, indeed, which, deprived of the strength to bring forth, threatened certain death to its offspring: there suddenly appeared so glorious a defense that apart from it there was nowhere sure salvation.” “And it shall be: everyone who calls on the name of the Lord shall be saved. For in Mount Zion and in Jerusalem there shall be salvation, as the Lord says, and among the remnant whom the Lord shall call.” All these things, carried out with the highest praise of our God as defender, are shown to have been fulfilled more fully in spiritual gifts at the time of the Lord’s incarnation, so that the very miracles that went before in the times of the fathers seem to have had not only historical but also prophetic force, serving to signify things that would be rendered long after. For so, at the time of the Lord’s passion, when the Author of life entered the bitterest death, an unforeseen night took away the middle of the day: “From the sixth hour,” it says, “there was darkness until the ninth hour”; so that the star, laying aside the glory of its inborn splendor with a dark face, seemed to take on the office of one mourning or fearing, because it did not wish to look on the insult to the Creator or the crime of the Jews, before the great and terrible day of the Lord came: that is, before the glory of the resurrection shone forth. Or else it is that day which our Lord set out in the Gospel in a kind of double narrative. For when he was handing on the signs of the last time, he first described the destruction of Jerusalem and the calamities with which the region of the Jews would be filled. As there he joined the end of the world to the overthrow of Jerusalem, so also all this shaking of the elements and stars in the prophet will be fully carried out at the end of the world, when, as blessed Peter says, “the heavens, burning, will pass away with a great rush, and the elements will be melted by the heat of fire” (2 Pet 3:10). For then faith alone will protect its own, and “whoever calls on the name of the Lord shall be saved; for in Mount Zion and in Jerusalem there shall be salvation, as the Lord has said, and among the remnant whom the Lord shall call.” “To the citizenship of the heavenly Jerusalem,” he says, “which is the mother of the godly, all who pass to eternal joys will be enrolled”; yet all of us are called the remnant, because many are called but few are chosen.","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.2.11 (PL 21:1049a–1052c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-2-11)."},"julian-eclanum-tractatus-prophetarum/2.2.2":{"o":"Vers. 3. — Ante faciem ejus ignis vorans, et post eum exurens flamma: quasi hortus voluptatis terris coram eo, et post eum solitudo deserti: non est qui, effugiat eum. Ante faciem ejus, quod dixit, ipsum locustarum incursum voluit indicare, non utique ut faciem locustarum aliud periret incendium, et illae exustas deinceps rura corrumperent: sed ita, inquit, totas regiones eorum vastabit incursio, ut non minus quam ignis absumserit. Et quia non efficientia probatur incendii, verum levia quaeque rerum, ut frondes, ul culmos, ut paleas, crepitantibus volitantibusque flammis celeriter solet penitusque consumere: quae vero materiae plus habuerint firmitatis, majore incendii mora superat: ideo, et ante et post, flammam vigere denunciat. Augendi autem ordinem ex arte custodiens, postquam locustam incendio contulit, regionem quae vastata sit, terris amoenis irriguisque ait potuisse conferri. Quasi hortus voluptatis. terra coram eo, et post eum solitudo deserti: non est qui effugiat eum. Ut tunc utique vis mali grassantis appareat, ut ea quae fuerim nimis amoena consumserit.","t":"Verse 3. — “Before its face a devouring fire, and behind it a burning flame; the land before it like a garden of delight, and behind it the solitude of a desert; there is none who escapes it.” By “before its face” he meant to indicate the very attack of the locusts: not, certainly, that another fire would destroy the land before the locusts and they would afterward spoil the burnt fields, but, he says, their attack will so lay waste their whole regions that it will have consumed them no less than fire. And because the effectiveness of a fire is shown not in that it usually consumes light things, such as leaves, stalks, and chaff, quickly and completely with crackling and flying flames, but in that it overcomes materials of greater firmness by a longer burning, he therefore declares that the flame is strong both before and after. Keeping skillfully the order of amplification, after comparing the locust to fire he says that the region laid waste could have been compared to pleasant and well-watered lands: “The land before it like a garden of delight, and behind it the solitude of a desert; there is none who escapes it.” So that the force of the raging evil may then appear, in that it has consumed things that were exceedingly pleasant.","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.2.2 (PL 21:1042c–1042d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-2-2)."},"julian-eclanum-tractatus-prophetarum/2.2.3":{"o":"Vers. 4.-11. — Quasi aspectus equorum aspectus eorum, et quasi equites sic current. Sicut sonitus quadrigarum super capita montium exsilient sicut sonitus flammae ignis devorantis stipulam, sicut populus fortis praeparatus ad proelium. A facie ejus crueiabuntur populi omnes, vultus mutabuntur in ollam. Sicut fortes current, sicut viri bellatores ascendent murum: viri in viis suis gradientur, et non declinabunt a semitis suis. Unusquisque fratrem suum non coaretabit, singuli in calle suo ambulabunt: sed et per fenestras cadent, et non demolientur. Urbem ingredientur, in muro current, domos conscendent, per fenestras intrabunt quasi fur. A facie ejus contremuit terra, moti sum coei, sol et luna tenebrati sunt, et stelloe retraxerunt splendorem suum. Et Dominus dedit vocem suam ante faciem exercitus sui, quia multa sunt nimis castra ejus, quia fortia et facientia verba ejus. Magnus enim dies Domini, et terribilis valde: et quis sustinebit cum? Paulo ante commonui quia magis magisque processu orationis appareret, non de annutis aciebus (sicut quidam opinati sunt), sed de bruchis et de locustis narrationem simpliciter institutam. Harum itaque ut vim effectumque signaret, armatorum el equitum similitudines congregavit. Nec solum narrandi ambitionem, sed etiam comparandi eruditionem sequutus, ut magnifice quod susceperat, ita etiam eleganter explicuit: et cursum ipsum, videlicet irruentium locustarum, incessui quadrupedantium componendo, et sonitum ei crepitatui, quem in stipula solet ignis efficere, comparando, Quas quoniam imagines vidit decenter assumtas, multa io eis commoratus industria est: et non solum stridorem atque incursus ignibus equitatuique composuit, sed illud etiam sedulo, quod non sparso, sed composito agmine, plenoque gradu vaderent, plane ut leg ones aliquae sub signis, et centurionibus agentes (quia id poscebat terroris causa) signavit. Sicut populus, inquit, proeparatus ad proelium, a facie ejus cruciabuntur populi omnes, vultus redigentur in ollam. Si vim, inquit, copiarum militaris etiam disciplina componat, ut non vagi et latrocinantium similes, sed per turmas aciesque compositi, constantibus et animis et ordinibus iti bello procedant, ante certaminis adventum, ipso facile timore solvuntur hostes, ut plerumque eorum facies futurae mortis lurido vestiamur: ita, inquit, agmina nostrae gentis, nec aspectum ipsum ferre ingruentis calamitatis valebunt, sed ad similitudinem ollae, quam fumus infecerit, non solum pallescent, sed etiam penitus attrahentur: quippe quibus nec in campo virium, nec in urbibus murorum succurrat auxilium. Locustarum siquidem agmina, quae ventura denuncio, officium populationis obeuntia, sicut bell cosissimi viri, quocunque indignatio vel cupiditas vocaverit, excurrent. Nec solum arva vastabunt, verum etiam intra urbium lecta penetrabunt. Nulla erit impedimento obsistentium multitudo: nullum quod irruentes moretur obstaculum: inoffensis callibus victrix turba gradietur. Hoc enim ait: Unusquisque fratrem suum non coarctabit, singuli in calle suo ambulabunt: sed et per fenestras cadent, et non demoli(??)tur. Nec solum, inquit, civitatum aedibus irruentes, quasi publico erunt timore contentae: sed in penetralia privatarum domorum, furantum instar, intrabunt· Sicque universos regionis istius incolas laetabilis anxietas occupabit, ut eis caeli moveri, et tremere terra videatur, splendorem suum astra subtrahere, palpabilibus tenebris sol ac luna vestiri. Nequaquam autem dubitem universa cum tanto malorum cumulo ventura: quando haec agmina, ipse qui est Omnipotens ductor indicet, et in perniciem reorum tali abutatur exercitu: atque ipse signum praecepti, quo incitentur, attollat: eisque vires, quibus exsequantur sententiam, subministret. Magnus enim dies Domini, cl ipso ultionis enim ambituque metuendus; cujus deprimentem ruinam non posse tolerari, facies prima demonstrat. Possumus autem has beati Joelis concinnantis querelas quamvis cum ipso severitatis sure fragore ad aedificandum valentes, tamen per subtiliorem quoque intelligentiam transferre ad animorum figuras: ut per descriptionem calamitatum, quas regionibus totis ob cruciatum peccantium impendere denunc at, squalorem criminosarum mentium signasse credatur. Neque enim censura sapientis magis miseros exhtimat quos aerumnis, quam quos vitiis viderit subjugatos. Secundum quam regulam, statum profanissimae gentis, nullis omnino sceleribus abstinentis, tum miseratus, tum indignatus arguit: denuncians primo, se nec lacta meminisse, nec futura concredere, quae suis videat accidisse temporibus, id est, exiguis quidem mole vermiculis, et qui vix capiant nomen animintium, tantam vim ad undarum similitudinem (qua) se continue sequerentur) illatam ut omnem paratum regionis vultumque delerent. Residuum enim erucoe comedit locusta, et residuum locustae comedit bruchus, et residuum bruchi comedit rubigo. Si ergo humanos animos indicanter inspicias, et vitia necdum punita consideres, deprehendes profecto in eis talem statum, qualem regionibus lues miseranda contulerat. Quatuor siquidem species corruptionis incommoda deferentes, quae sibi quadam affinitate junguntur, intulit, id est, erucam, et locustam, bruchum, et robiginem: quas quatuor illis animorum passionibus possumus competenter aptare, spei videlicet, et gaudio, timori, ac dolori. Ex his enim quatur allectionibus, sed de una origine motionis (videlicet qua afficiamur) emanantibus, universa mala, et diversa pariuntur incommoda. Nos autem ea tali decisione signemus, ut erucam folia tantum arborum virentia persequentem, et loeustam saltibus magis quam gressibus promoventem, ad spem referamus et gaudium, quadam nimirum sua saltatione peccantia: e regione vero bruchum et rubiginem, qui absque ulla operis alacritate insidendo inhaerendoque consumat, pavori secernimus et dolori. Cum ergo viderimus aliquem per ea qu;e dicuntur laeta peccantem, ut pole modestiae et pudoris alienum, postquam honestatis ornamenta corruperit, etiam pati(??)monium suum flagitiis victumque submittere, exclamemus licebit: Residuum crucae comedit locusta. Cum vero edi verso alterum adeo ignavis servientem, nt nullum dee(??)s libertatis existimet, sed cum ipse nullo amictu seriae dignitatis exultet, si eum etiam latere cupientem deprehenderit alicujns superioris improbitas, et sceleribus suis vel adjutorem poposcerit, vel ministrum: aut certe abnuere tentanti, malum aliquod aut quodpiam minetur incommodum, statimque ilium videris etiam majoribus, quam putaveras, servitum ire criminibus, dicito cum propheta: Residuum locustoe comedit bruchus, et redduum bruchi comedit rubigo. Secundum hanc itaque regulam, in omnem vitam mortalium si perspicaciter aciem dirigamus, diversis quidem negociis, sed in cunctis fere studiis eorum atque temporibus, ubi his prophetae exclamationibus congrue utamur, offendimus. Tali siquidem vitiorum multiplicatione perfectum est, ut nun solum gramina et germina, quasi naturae generositas interiret, sed ipsa et vinearum, et olearum, ac ficorum, quae religionis videlicet fuerant instituta muneribus, et poma corrumperemur, ei robora. Cum ergo etiam sub Christiano, inquam, nomine constitutos, sacramentorumque adoption(??) gaudentes, tamen eos nullam virtutum curam habere conspexeris, imo ipsius altaris ministros ambitioni tantum luxuriaque famulari, miseranter atque indignanter exclama: Posuit vineam meam in desertum, et ficum meam decorticavit, nudans spoliavit eam, et projecit: albi facti sunt rami ejus, confusum est vinum, (??)lunguit ol(??)um, confusi(??)unt agricoloe quia messis agri periit. Hic autem ecclesiarum status, qualem hac potissimum tempestate conspicimus, illam indigo— tionem Dei, quam intremuit propheta, succendit, id est, Magnus est dies Domini, et terribilis valde, et quis sustinebit eum? Quo autem sit comitio proditus, qui sustineri nequeat, audiamus.","t":"Verses 4–11. — “Their appearance is like the appearance of horses, and like horsemen so they will run. Like the sound of chariots on the tops of the mountains they will leap, like the sound of a flame of fire devouring stubble, like a strong people prepared for battle. Before its face all peoples will be in anguish; faces will be turned into a pot. Like mighty men they will run, like men of war they will climb the wall; men will go on in their ways and not turn aside from their paths. No one will press on his brother; each will walk in his own path; and they will fall through the windows and not be destroyed. They will enter the city, run on the wall, climb up into the houses, enter through the windows like a thief. Before its face the earth has trembled, the heavens are moved, the sun and moon are darkened, and the stars have withdrawn their brightness. And the Lord has given his voice before the face of his army, for his camps are exceedingly many, for his words are strong and effective. For great is the day of the Lord and very terrible; and who will endure it?” I pointed out a little before that it would appear more and more, as the speech went on, that the narrative was set out simply about cankerworms and locusts, not about armed battle lines, as some have thought. To mark their force and effect, he gathered likenesses of armed men and horsemen. Following not only the ambition of narrative but also the learning of comparison, he unfolded what he had undertaken as elegantly as grandly: comparing the very course of the rushing locusts to the gait of galloping horses, and their sound to the crackling that fire usually makes in stubble. Since he saw that these images were fittingly taken, he lingered on them with much industry: he not only likened their whirring and onrush to fires and cavalry, but also carefully marked that they went not in a scattered but in an ordered column and at full pace, plainly like legions marching under standards and centurions (for the cause of terror required this). “Like a people,” he says, “prepared for battle; before its face all peoples will be in anguish; faces will be turned into a pot.” “If,” he says, “military discipline also orders the force of troops, so that they advance to war not straggling and like robbers but arranged in squadrons and battle lines, steady in spirit and ranks, the enemy is easily undone by fear itself before the battle comes, so that their faces are often clothed with the pallor of coming death. So,” he says, “the columns of our nation will not be able to bear even the sight of the oncoming calamity, but like a pot blackened by smoke they will not only grow pale but be wholly drawn; since no help of strength in the field nor of walls in the cities will come to their aid. For the columns of locusts, which I announce are coming, performing the office of devastation, will run out like the most warlike men wherever indignation or desire calls them. They will not only lay waste the fields but will penetrate within the roofs of cities. No multitude of resisters will hinder them; no obstacle will delay their onrush; the victorious crowd will march on unhindered paths.” For he says this: “No one will press on his brother; each will walk in his own path; and they will fall through the windows and not be destroyed.” “Not only,” he says, “will they rush into the buildings of the cities, as if content with public fear, but they will enter the inner rooms of private houses like thieves. And so [lamentable] anxiety will seize all the inhabitants of this region, so that the heavens seem to them to move and the earth to tremble, the stars to withdraw their brightness, the sun and moon to be clothed in palpable darkness. Yet I would by no means doubt that all this will come with so great a heap of evils, since the Almighty leader himself directs these columns, uses such an army for the ruin of the guilty, himself raises the signal of command by which they are roused, and supplies them with strength to carry out the sentence. For great is the day of the Lord, to be feared for the very pomp and display of vengeance; and its first appearance shows that its crushing ruin cannot be borne.” We can, however, also transfer these complaints that blessed Joel composes, though they are effective for edification even with the very crash of their severity, to figures of souls by a subtler understanding, so that by the description of calamities which he announces hang over whole regions to torment sinners, he may be believed to have marked the squalor of criminal minds. For the judgment of a wise man thinks those no less wretched whom it sees subjugated to vices than those subjugated to hardships. According to this rule, he rebukes, now with pity, now with indignation, the state of a most profane nation abstaining from no crimes whatever, declaring first that he neither remembers past nor believes future things such as he sees happened in his own times: namely, that worms tiny in bulk, which scarcely deserve the name of animals, brought such force, following one another continuously like waves, that they destroyed the whole furnishing and face of the region. “For what the caterpillar left the locust has eaten, and what the locust left the cankerworm has eaten, and what the cankerworm left the blight has eaten.” If, then, you look into human souls with discernment and consider vices not yet punished, you will surely find in them such a state as a pitiable plague had brought on the regions. For he brought in four kinds of corruption bringing harm, joined by a certain kinship: the caterpillar, the locust, the cankerworm, and the blight. We can fittingly apply these to the four passions of the soul: hope, joy, fear, and grief. For from these four affections, which flow from one origin of movement (that by which we are affected), all evils and various harms are born. Let us mark them with this division: the caterpillar, which pursues only the green leaves of trees, and the locust, which advances by leaps rather than steps, we refer to hope and joy, which sin with a kind of leaping of their own; on the other side, the cankerworm and the blight, which consume by settling and clinging without any eagerness of work, we assign to fear and grief. When, then, we see someone sinning through what are called joyful things, as one estranged from modesty and shame, who, after spoiling the ornaments of honor, also hands over his patrimony and his livelihood to outrages, we may cry out: “What the caterpillar left the locust has eaten.” But when, on the contrary, you see another so servile to cowardly feelings that he thinks freedom no honor, but, although he exults in no garment of serious dignity, if the wickedness of some superior catches him even while he wishes to lie hidden and demands him as helper or minister of its crimes, or at least threatens some evil or harm if he tries to refuse, and you see him at once ready to serve even greater crimes than you had thought, say with the prophet: “What the locust left the cankerworm has eaten, and what the cankerworm left the blight has eaten.” If, according to this rule, we direct our gaze keenly on the whole life of mortals, we come upon occasions, in various affairs indeed but in almost all their pursuits and times, where we may fittingly use these cries of the prophet. For by such a multiplication of vices it has come about that not only the grasses and shoots, the nobility of nature, as it were, perish, but even the fruits and trunks of the vines, olives, and figs, which had been planted by the gifts of religion, are spoiled. When, then, you see even those, I say, who are placed under the Christian name and rejoice in the adoption of the sacraments, yet have no care for virtues, and indeed see even the ministers of the altar serving only ambition and luxury, cry out with pity and indignation: “It has made my vine a desert and stripped the bark of my fig tree; it has stripped it bare and cast it away; its branches have become white; the wine is confounded, the oil has languished, the farmers are confounded, because the harvest of the field has perished.” This state of the churches, such as we see it above all in this storm, kindles that indignation of God at which the prophet trembled: “Great is the day of the Lord, and very terrible, and who will endure it?” Let us hear with what escort the one who cannot be endured comes forth.","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.2.3 (PL 21:1042d–1045a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-2-3)."},"julian-eclanum-tractatus-prophetarum/2.2.4":{"o":"Vers. 12.-14. — Nunc ergo dicit Dominus: Convertimini ad me in toto corde, in jejunio, et in fletu, et in p(??)anctu, Et scind(??)te corda vestra, et non vestimenta vestra, et convertimini ad Dominum Deum vestrum: quia benignus et misericors est, patiens, et multus in misericordia, et praestabilis super malitia. Quis scit(??) convertatur et ignoscat, et relinquat post se benedictionem, sacrificium et libamen Domino Duo vestro? Ergo pompam severitatis, qua stipatur egredicus ad vindicandum aeternus Dominos, intentes, animos desperatione prohibere, speique melioris effectu Scitote, illum non saeviendi, sed parcendi desiderio terruisse. Neque enim prop(??)r benigni atis oblitos, tam multiplici fragore motae animadversionis insonuit, sed ut in vobis affectem formidinis excitaret. Denique ipsa vos rerum voce compellat, ut ad cum aegra demum pectora conferatis, ejusque medicinam aeternis virtutibus obligantes, non solum habitum lugentium, sed totum impleats affectum, cordaque vestra potius, quam vestimenta rumpatis. Quod cum exaggerantur, tum etiam eleganter admonuit, ut quia mos plargentium est, a pectoribus vestimenta diducere, illos quoque quasi admotae pectoribus manus altius ut imprimerentur, admonuit: ac non solum videlicet indumenta, sed etiam viscera, si fieri posset, ipsa rumperent. Verbum quoque accommodatissimum rei, de qua agebatur, invenit: Scindite corda, et non vestimenta vestra. Quae utique stibio praeter ambitionem lugentis, discretionem quoque boni malique videtur indicere, el separationem a flagitiis, quorum commixtione sorduerant. In melius ergo mutate propositum, vel ea quae sunt prius male gesta, deflere, quippe quibus caussa sit cum benigno, et mise icordi Domino, et praestabili super malitia, id est, qui ejus calamitatis, quam malit(??)am vocat, remissionem, si compunctos viderit quos comminatione eruerat, libenter indulgeat. Ex usu autem Scripturarum, quasi speciem dubitantis assumsit, dicendo: Quis scit, si convertatur, el ignoscat, et relinquat post se benedictionem? Quod utique pio reverentia judicantis inseritur, cujus tantum vult esse terrorem, ut etiam tuta timeantur. Relinquat autem post se benedictionem, ideo ait, quia supra dixerat lautam vim egestatis locustis vastantibus inferendam, ut post transitum earum remaneret terra sicut solitudo deserti. Ergo nunc ait, Offerte lachrymas, offerte gemitus. Talibus forte hostiis vis animadversionis denunciata laetabitur: ut si imminuit copiam, non etiam absumat alimoniam. Et relinquat post se benedictionem, sacrificium, et libamen Domino Deo nostro. Per or(??)imen ad praemissa respondit. Supra enim dixerat, magnitudinem egestatis eo usque venturam, ut periret sacrificium et libatio de domo Domini: hic itaque, eom spem solatii correctis ac poeni(??)entibus vendicaret, adjecit, quod relinqueret benedictionem, quae libamentis servit et altaris.","t":"Verses 12–14. — “Now therefore, says the Lord: Return to me with your whole heart, in fasting, and in weeping, and in lamentation. And rend your hearts and not your garments, and return to the Lord your God; for he is kind and merciful, patient and abounding in mercy, and ready to relent over evil. Who knows whether he will turn and forgive, and leave a blessing behind him, a sacrifice and libation for the Lord your God?” “So, as you consider the display of severity with which the eternal Lord is escorted when he goes out to punish, keep your minds from despair, and with the effect of a better hope know that he has terrified you out of a desire not to rage but to spare. For it was not because he had forgotten his kindness that he sounded with such manifold crash of roused punishment, but to stir in you the feeling of fear. Then by the very voice of events he urges you to bring your sick hearts to him at last, and, binding his medicine to you by lasting virtues, to fulfill not only the bearing of mourners but the whole feeling, and to rend your hearts rather than your garments.” While he heightened this, he also elegantly advised: since it is the custom of those who lament to pull their garments away from their breasts, he urged them, as if their hands were applied to their breasts, to press in more deeply, and to rend, if possible, not only their clothes but their very insides. He also found a word most suited to the matter in hand: “Rend your hearts and not your garments.” This, besides the display of the mourner, seems also to enjoin the discernment of good and evil and separation from the outrages in whose mixture they had become filthy. “Change your purpose for the better, then, or weep for what was done badly before, since your case is with a Lord kind and merciful and ready to relent over evil”: that is, one who gladly grants remission of the calamity he calls evil if he sees those compunct whom he had roused by threatening. From the usage of the Scriptures he took on the form of one doubting, saying, “Who knows whether he will turn and forgive, and leave a blessing behind him?” This is inserted out of pious reverence for the judge, whose terror he wishes to be so great that even safe things are feared. “Leave a blessing behind him,” he says, because he had said above that such great force of want would be brought on as the locusts laid waste that after their passing the land would remain like the solitude of a desert. So now he says, “Offer tears, offer groans. Perhaps the force of punishment announced will be gladdened by such victims, so that, if it diminishes abundance, it may not also take away food.” “And leave a blessing behind him, a sacrifice and libation for the Lord our God.” He answered in order to what had been said before. For above he had said that the greatness of want would go so far that sacrifice and libation would perish from the house of the Lord; so here, claiming a hope of comfort for the corrected and penitent, he added that he would leave a blessing, which serves the libations and the altar.","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.2.4 (PL 21:1045a–1045d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-2-4)."},"julian-eclanum-tractatus-prophetarum/2.2.5":{"o":"Vers. 15–17. — Canite tuba in Syon, sanctificate jejunium, vocate coetum. Congregate populum, sanctificate Ecclesiam, coadunate senes, congregate parvulos, et sugentes ubera: egrediatur sponsus de cubiculo suo, et sponsa de thalamo suo. Inter vestibulum et altare plorabunt sacerdotes ministri Domini, et dicent: Parce, Domine, parce populo tuo: et ne des hoereditatem tuam in opprobrium, ut dominentur ei nationes. Quare dicunt in populis, Ubi est Deus eorum? Familiare prophetis, ut non sollicite tempora, vel quae dicuntur genera vorborum inde(??)linatione custodiant: caeterum sensum implevisse contenti, quasi obviis elocutionibus abutuntur. Unde et nunc cum dixisset, Egrediatur sponsus de cubiculo suo, et sponsa de thalamo suo, subjecit, Inter vestibulum et altare plorabunt sacerdotes, pro eo ut diceret, plorent sacerdotes. Contentus enim officio censoris, non fuit curiosus modorum: vel certe, ut efficacem fuisse hortationem suam proderet, dixit curaturos, quod ul facerent, imperasset. Inter vestibulum i(??)aque et altare, coetus, ait, lamentamtium personate: et vos praecipui sacerdotes, quibus sacrorum rituum delegata custodia est, madentes ora fletibus, exclamate: Parce, Domine, parce populo tuo, et ne hos, quos decrevisti jure haereditario possidere, nunc profanis (quibus cingimur) nationibus exsecratui fieri, despectuique patiaris: et si nihil aliud, nobis id saltem apud luam clementiam suffragetur, quod absque tua contumlia perire non possumus. Qui ergo nos tuos credi vocarique servos, ac filios, non solum creando, sed etiam adsciendo, voluisti, noli sinere ut dicant gentes: Ubi est Deus eorum? quo videlicet solebant propugnatore gaudere. Quae postquam officio praeceptoris explicuit, vaticinantis continuo fiducia pollicetur, fuisse populi efficaces precatus, et quasi pro zelo stimulatum rerum Dominum, defensionem fidelium recepisse.","t":"Verses 15–17. — “Blow the trumpet in Zion, sanctify a fast, call an assembly. Gather the people, sanctify the church, bring together the elders, gather the little ones and those who suck the breasts; let the bridegroom go out of his chamber and the bride out of her bridal room. Between the porch and the altar the priests, the ministers of the Lord, shall weep and say: Spare, O Lord, spare your people, and do not give your inheritance to reproach, that the nations should rule over it. Why should they say among the peoples, Where is their God?” It is familiar to the prophets not to keep carefully the tenses, or what are called the moods of verbs, in their inflection; but, content to have expressed the sense, they use whatever expressions come to hand. So now, when he had said, “Let the bridegroom go out of his chamber and the bride out of her bridal room,” he added, “Between the porch and the altar the priests shall weep,” instead of saying, “let the priests weep.” Content with the office of a censor, he was not curious about moods; or else, to show that his exhortation had been effective, he said they would do what he had commanded them to do. “Between the porch and the altar, then,” he says, “let the gathering of mourners resound; and you, chief priests, to whom the keeping of the holy rites is entrusted, your faces wet with tears, cry out: Spare, O Lord, spare your people, and do not let these, whom you decreed to possess by right of inheritance, now be made an object of cursing and contempt to the profane nations that surround us; and if nothing else, let at least this plead for us before your mercy, that we cannot perish without insult to you. You who willed that we should be believed and called your servants and children, not only by creating but also by adopting us, do not let the nations say, Where is their God?” in whom, that is, they used to rejoice as their defender. Having set this out in the office of a teacher, he at once promises with the confidence of a prophet that the prayers of the people were effective, and that the Lord of things, as if spurred by zeal, took up the defense of the faithful.","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.2.5 (PL 21:1046a–1046b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-2-5)."},"julian-eclanum-tractatus-prophetarum/2.2.6":{"o":"Vers. 18. — Zelatus est, inquit, Dominus terram suam, et pepercit populo suo. Interesse, inquit, pro— priae dignitati aspiciens, ne gens, quae ipsius proprie nomine censebatur, quasi indiga defensoris periret, et desperatione eam prohibuit, et spe jucunditatis implevit. Ex ejus ergo responsione subjungitur:","t":"Verse 18. — “The Lord,” he says, “was zealous for his land, and spared his people.” Seeing that it concerned his own dignity that the nation which was counted by his own name should not perish as if lacking a defender, he both kept it from despair and filled it with hope of gladness. From his answer, then, there is added:","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.2.6 (PL 21:1046b–1046c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-2-6)."},"julian-eclanum-tractatus-prophetarum/2.2.7":{"o":"Vers. 19. 20. — Ecce ego mittam vobis frumentum, vinum. et oleum, et replebimini ex eo, et non dabo vos ultra opprobrium in Gentibus. Et eum qui ab Aquilone est, procul faciam a vobis: et expellam eum in terram inviam et desertam, faciem ejus contra mare orientale, extremum ejus ad mare novissimum: et ascendet foetor ejast et ascendet putredo ejus. Beatus quidem Jeremias et alii prophetae, Assyrios et Chaldaeos dicunt ab Aquilone venturos. Et hic ergo Assyrius posset intelligi, nisi, ni supra notavi, alias quoque plagas, secundum quod in Deuteronomio sanxerat, profanato populo constaret illatas. Proinde, secundum institutum ordinem, locustas accipiamus et bruchos, quarum amolitionem placatus Dominus pollicetur: qui hoc sane ad gratiam et dulcedinem liberationis adjecit, quod illa agmina in deserto jussit occumbere, ne foetoris magnitudo de cadaveribus excitati incolis morbum crearet. Ascendet ergo illic foetor ejus et putredo, quia superbe egit: superbe autem eum egis e pronuncians, haud vicium mentis, caeterum magnitudinem calamitatis expressit.","t":"Verses 19, 20. — “See, I will send you grain, wine, and oil, and you shall be filled with it, and I will no longer make you a reproach among the nations. And the one from the north I will remove far from you, and I will drive him into a land pathless and desert, his face toward the eastern sea and his rear toward the farthest sea; and his stench shall go up, and his rottenness shall go up.” Blessed Jeremiah and other prophets say that the Assyrians and Chaldeans will come from the north. Here too, then, the Assyrian could be understood, were it not, as I noted above, established that other plagues too were brought on the profaned people, according to what he had decreed in Deuteronomy. So, following the order we have adopted, let us take it of the locusts and cankerworms, whose removal the appeased Lord promises. He added this to the grace and sweetness of the liberation: that he commanded those columns to fall in the desert, so that the great stench rising from their corpses should not cause disease for the inhabitants. “His stench and rottenness shall go up there, because he acted proudly”: in declaring that he acted proudly he expressed not a vice of mind but the greatness of the calamity.","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.2.7 (PL 21:1046c–1046d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-2-7)."},"julian-eclanum-tractatus-prophetarum/2.2.8":{"o":"Vers. 21.-23. — Noli timere, terra, exulta, et laeta re: quoniam magnificavit Dominus, ut facere Nolite timere, animalia regionis: quia germinaverunt speciosa deserti, quia lignum attulit fructum suum, et ficus, et emea dederunt virtutem suam. Et filii Syon exultate, et laetamini in Domino Deo vestro, quia dedit vobis doctorem justitiae. Consequenter ad lotam regionem quasi sermo dirigitur, ut ei promittatur recidiva fertilius, cui fuerat denunciata vastatio. Et per easdem species sermo decurrit, per quas etiam sub adversitate transierat. Dicit itaque, montes pascuis vestiendos, frondosam faciem silvis redire, ficus et vites munera suae foecunditatis offerre. Hoc enim est, quod earum virtutem vocavit, quae quoniam omnia usui sunt hominum mancipata, merito subjecit: El filii Syon exultate, et laetamini in Domino Deo vestro: quia dedit vobis doctorem justitioe. Coronavit omnino praecedentes monitus eruditionis plena sententia. quae post depulsionem aerumnarum, et successus optatissimos prosperorum, usurpari a populo gaudia, sed ex qui potissimum deberent parte, signavit: non utique quod fruenda appeterent, sed quod doctorem Justitiae reperiment. Et filii, inquit, Syon exultate, et betamini in Domina Deo vestro: quia dedit vobis doctorem justitioe. Est quidem, inquit, misericors, et qui una succurrendi virtute depellat tristia, et secunda contribuat; sed tu, popule meus, in co potissimum exultare debes, quo caeteris nationibus antecellis; quia doctores videlicet justae conversationis acceperis, quorum informatu, et modestus ageres et beatus. Quale est illud apud alium prophetam: Beati sumus Israel, quoniam quoe Deo placent, nobis nota sunt.","t":"Verses 21–23. — “Do not fear, O land; exult and rejoice, for the Lord has done great things. Do not fear, you animals of the region, for the beautiful places of the desert have sprouted, for the tree has borne its fruit, and the fig and the vine have given their strength. And you, children of Zion, exult and rejoice in the Lord your God, for he has given you a teacher of righteousness.” Consequently the speech is directed, as it were, to the whole region, to promise renewed fertility to the land to which devastation had been announced. The speech runs through the same images through which it had passed in adversity. So he says that the mountains will be clothed with pastures, that the leafy face will return to the woods, that the figs and vines will offer the gifts of their fruitfulness. This is what he called their strength; and since all these are made to serve the use of men, he rightly added: “And you, children of Zion, exult and rejoice in the Lord your God, for he has given you a teacher of righteousness.” He crowned the preceding warnings with a sentence full of learning, which marked that after the driving away of hardships and the most desired successes of prosperity, the people should take joys, but from the part from which they ought most of all: not from seeking things to enjoy, but from having found a teacher of righteousness. “And you, children of Zion,” he says, “exult and rejoice in the Lord your God, for he has given you a teacher of righteousness. He is indeed merciful, and by one power of help drives away sorrows and grants prosperity; but you, my people, ought to exult above all in that in which you surpass the other nations: that you have received teachers of just conduct, by whose formation you might live both modestly and happily.” Like that in another prophet: “Happy are we, Israel, for the things that please God are known to us.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.2.8 (PL 21:1046d–1047b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-2-8)."},"julian-eclanum-tractatus-prophetarum/2.2.9":{"o":"Vers. 24. 25. — Et descendere faciet ad vos imbrem matutinum et serotinum in principio. Et sic implebuntur horrea frumento, et redundabunt torcularia vino et oleo. Et reddam vobis annos quos comedit locusta, bruchus, et rubigo, ei eruca: fortitudo mea magna, quam misi m vos. Per diversas species id quod caepit exsequitur, et futuram mutationem de tristibus in laeta describit. Promissurus ergo foecunditatem, tempestivi ac serotini imbris praedicavit in lapsum, descendere, inquiens, faciet imbrem matutinum et serotinum in principio. Quod Septuaginta, non in principio, sed sicut a principio, transtulerunt, ut facerent sensum; quia offensionibus, quibus annuorum temporum opportunitas erat quasi perturbata, sublatis, ad morem suum annus recurrat: ni pro diversitate seminum, vel tempestivis, vel serotinis arva pluviis irrigentur. Quae tantam sane fertilitatem creabunt, ut et horrea tua superentur, et dolia. Potest ergo hoc quod dixit, tempestivum imbrem et serotinum in principio, sic intelligi, ut signasse videatur ordinem commodorum, nec sit ulla in semibus contrarietas, quasi quomodo in principo dictus sit imber, qui etiam serotinus vocatur: sed ut foecunditatem fructuum pluvia praecessura dicatur, sitque sensus; Mittam primum imbrem, et postea frugum laetitia subsequetur. Quae cum cultores suos gaudiis viribusque compleverit, obliviones inopiae praecedentis infundat, et aerumnae pergat abolere vestigia: ita ut non solum penuriae molestia conquiescat, sed etiam detrimenta, quae praecesserant, suppleantur. Hoc est enim quod dixit. Reddam vobis annos, quos comedit locusta. Non utique ut momenta temporum, sed ut foecunditas redderetur annorum. Notandum quoque, quia fortitudinem suam et magnam erucam Deus appellavit, et locustam: haud utique, quod ejusmodi vermes ad coaeternam Dei potentiam aliqua ratione referantur, sed quod earum ministerio, atque populatu in afflictionem reorum munus implevere ultionis. Erucarum ergo et locustarum ipsa exiguitas potentiam indicat el creatoris et vindicis: qui ubi populos decrevit atterere, nec dentibus bestiarum aliquarum utitur, nec venenis, sed per bruchum et rubiginem opulenta paulo ante regna consumit. Et ideo virtus Dei appellatur, cujus sententiam, quasi strenuus lictor, impleverit. Cum ergo istorum temporum damna fertilitas, inquit, optata correxerit: [Vers. 26. 27.] Et comedetis, et saturabimini, et laudabitis nomen Domini Dei vestri, qui vobis fecit mirabilia: et non confundetur populus meus in sempiternum. Et scietis quia in medio Israelis ego sum, et ego Dominus Deus vester, et non est amplius: et non confundetur populus meus in aeternum. Venit autem ex more prophetico, ut quotiens quae sunt laeta promiserit, ita etiam in sempiternum mansura denunciet. Quod vel sub conditione duntaxat, quae Scripturis celebrata est, debemus accipere, id est. Si illi studiis probitatis insistant, tunc etiam prospera mansum ire: vel certe, quod ad vaticinantis officium aliquid semper de optantis pane conjungat. Potest autem sensus introferri, cui sane processus ipsius orationis alludit. Nam jam supra dixerat, Filii Syon exultate, et laetamini in Domino Deo vestro, quia dedit vobis doctorem justitioe. Quod quamvis multipliciter possit intelligi, tamen quantum ad rationem temporum respicit, beatum Ezechiam proprie videtur ostendere: quem magno circa cultum Dei studio ferbuisse, (ides pandit annalium: cnjusque persona r« gis, sicut praecipue Esaias propheta demonstrat, ad significationem majoris negocii videtur electa. Ea ergo, quae per Ezechiam gesta sunt, ad Redemtoris nostri negocia transferamus: ut illo quidem tempore mediocriter impleta, sub Evangelio vero ingentes cumulos adquisisse videantur. Verus quippe doctor justitiae ille est, in quo sunt omnes thesauri sapientiae et scientiae absconditi: qui traditus est propter delicta nostra, et resurrexerit propter justificationem nostram: ut justificati gratis per gratiam ipsius, per redemtionem, quae est in Christo Jesu, et a veteribus liberaremur erroribus, et soii justitiae subderemur: omnemque praeteritam rerum salutarium penuriam nova fertilitate pellentes, et doctrina impleremur, et copia, Evangelio pollicente: Quaerite primo regnum Dei, et justitiam ejus, ct haec omnia apponentur et adjicientur vobis. Sicque non contundetur adquisitionis populus in sempiternum, qui sententiae Redemtoris innititur: Ecce ego vobiscum sum omnibus diebus, usque ad consummationem seculi. Illo ergo duce in sui medio commorante, fidelium agmina secura semper alacriaque consistunt: et quacunque in certaminibus adversa toleraverint, ea ita sentient prosperis succedentibus antiquari, ut ad laetorum tantum commendationem processisse videantur.","t":"Verses 24, 25. — “And he will make the morning and the evening rain come down on you in the beginning. And so the granaries will be filled with grain, and the presses will overflow with wine and oil. And I will restore to you the years that the locust, the cankerworm, the blight, and the caterpillar have eaten: my great strength, which I sent among you.” Through various images he carries out what he began, and describes the future change from sorrow to joy. About to promise fruitfulness, he foretold the falling of timely and late rain, saying, “He will make the morning and the evening rain come down in the beginning.” The Seventy translated this not “in the beginning” but “as at the beginning,” to make the sense that, the offenses by which the seasonableness of the year’s times had been disturbed being removed, the year would return to its custom, so that the fields would be watered by timely or late rains according to the difference of seeds. These rains will create such fertility that both your granaries and your jars will be overrun. What he said, “timely and late rain in the beginning,” can be understood so that he seems to have marked the order of benefits, and there is no contradiction in the meanings, as if one asked how a rain could be said to be “in the beginning” that is also called “late”; but so that the rain is said to come before the fruitfulness of the fruits, and the sense is: “I will send rain first, and afterward the gladness of the crops will follow.” When this has filled its cultivators with joys and strength, let it pour in forgetfulness of the earlier want and go on to blot out the traces of hardship, so that not only does the trouble of scarcity cease, but the losses that came before are also made good. For this is what he said: “I will restore to you the years that the locust has eaten”: not that the moments of time, but that the fruitfulness of the years would be restored. It should also be noted that God called the caterpillar and the locust his strength, and great: not, certainly, that such worms are in any way referred to the coeternal power of God, but that by their service and devastation they fulfilled the office of vengeance in afflicting the guilty. So the very smallness of caterpillars and locusts shows the power both of the Creator and of the avenger, who, when he has decided to wear down peoples, uses neither the teeth of beasts nor poisons, but consumes kingdoms lately opulent through the cankerworm and the blight. And so what has carried out his sentence like a vigorous lictor is called the strength of God. “When, then, the longed-for fertility,” he says, “has corrected the losses of these times, [Verses 26, 27] you shall eat and be satisfied, and you shall praise the name of the Lord your God, who has done wonders for you; and my people shall not be put to shame forever. And you shall know that I am in the midst of Israel, and I am the Lord your God, and there is no other; and my people shall not be put to shame forever.” It comes from prophetic custom that whenever they promise joyful things they also declare that they will remain forever. We ought to take this either under the condition celebrated in the Scriptures, namely, “if they persist in the pursuits of uprightness, then prosperity too will remain”; or else because the prophet always joins to his office something of the part of one who prays. But a sense can be brought in to which the course of the speech itself alludes. For he had said above, “Children of Zion, exult and rejoice in the Lord your God, for he has given you a teacher of righteousness.” Although this can be understood in many ways, as far as the reckoning of times goes it seems properly to point to blessed Hezekiah, who, as the faithfulness of the annals shows, burned with great zeal for the worship of God, and whose royal person, as the prophet Isaiah especially shows, seems chosen to signify a greater matter. Let us transfer, then, what was done through Hezekiah to the works of our Redeemer, so that, fulfilled modestly at that time, they may be seen to have gained great increase under the Gospel. For the true teacher of righteousness is he in whom are hidden all the treasures of wisdom and knowledge, who “was handed over for our offenses and rose for our justification,” so that, “justified freely by his grace, through the redemption that is in Christ Jesus,” we might be freed from old errors and made subject to righteousness alone; and, driving away all the past want of saving things by a new fertility, we might be filled with teaching and abundance, as the Gospel promises: “Seek first the kingdom of God and his righteousness, and all these things will be added and given to you.” So the people of his possession, which leans on the Redeemer’s sentence, “See, I am with you all days, to the end of the age,” will not be put to shame forever. With that leader dwelling in their midst, the columns of the faithful always stand secure and eager; and whatever adversities they have borne in their struggles they will feel so made obsolete by the prosperity that follows that they seem to have come forth only to commend the joys.","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.2.9 (PL 21:1047b–1048c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-2-9)."},"julian-eclanum-tractatus-prophetarum/2.3.1":{"o":"Vers. 1.-3. — Quia ecce, in diebus illis et in tempore illo, cum convertero captivitatem Judoe et Jerusalem; congregabo omnes Gentes, et adducam eas in vallem Josaphat: et disceptabo cum eis ibi super populo meo, ct hareditate mea Israel, quos disperseruut in nationibus, et terram diviserunt meam. Et super populum meum miserunt sortem, et posuerunt puerum in prostibulum, et puellam vendiderunt pro vino ut biberent. Terminato illius, quae in longum processerat, significationis excursu, revertitur ad tempora, de quibus vaticinium fuerat exorsus, et immoratur cis quae propediem cernit(??)mplenda: ut vel eorum attentatione confirmet etiam illorum fnloin, quae longe post ventura promisit: vel ut ostendat se non deposuisse studium consulendi, per hoc quod impetum vaticinantis assumscrit; ac si diceret: Si illa quae olim ventura sunt temporis sui rationibus invitentur, nunc vero quod instat et imminet, exsequamur. Nempe jam decem Tribus, Assyrio transferente, migrarunt, Judae in sortem infestus populatur exercitus, nec spes ulla virium, quibus obsistamus, remansit. Denuncio ergo quod nunc potissimum propugnator occurrat, et captivitatem populi sui, Judae scilicet, quae jam videbatur inhiare, depellat, ac post desperationem salutis ejus, ultionis gloriam quae toto celebretur orbe, contiribuat. Cum enim ad obsidionem Jerosolymitarum Assyria multitudo convenerit, ita eos, inquit, faciamus subjacere vindictae, ut non tam ad bellum concitati, quam ad tribunal videantur exhibiti. Cum ergo coepero disceptationem movere in vallem Josaphat, remunerabo Assyriis diversisque hostibus, quod merentur, ut et procares absumat immissa pernicies, et malis captivitatis gens relicta subjaceat: atque populi mei filios qui in servitutem, aut turpitudinem vendiderunt, Ipsi quoque patiantur arbitria nundinantium: sentiantque quales sint anteactae fructus audaciae, qui ob hoc. quod mea nuper arva pervaserint, patiuntur agrorum suorum acerbissimos divisores.","t":"Verses 1–3. — “For see, in those days and at that time, when I turn back the captivity of Judah and Jerusalem, I will gather all the nations and bring them into the valley of Jehoshaphat, and I will contend with them there over my people and my inheritance Israel, whom they have scattered among the nations, and they have divided my land. And over my people they have cast lots, and they have put a boy in a brothel and sold a girl for wine, to drink.” Having ended the excursion into that meaning which had gone on at length, he returns to the times with which the prophecy began, and dwells on what he sees will soon be fulfilled: either to confirm by testing these the faith in those things he promised would come long afterward, or to show that he had not laid aside his zeal for giving counsel by taking up the impulse of a prophet; as if he said: “Let those things which will come long hence be left to the reckonings of their own time; now let us pursue what presses and threatens. Already the ten tribes have been carried off by the Assyrian; a hostile army is laying waste the lot of Judah; and no hope of strength to resist remains. I announce, then, that now above all the defender will come to meet us, drive away the captivity of his people, that is, of Judah, which already seemed to gape for them, and, after they had despaired of safety, bestow the glory of a vengeance to be celebrated through the whole world.” “For when the Assyrian multitude has gathered to besiege the people of Jerusalem, we will make them lie under vengeance in such a way,” he says, “that they seem not so much roused to war as brought before a tribunal. When, then, I begin to conduct the case in the valley of Jehoshaphat, I will repay the Assyrians and the various enemies what they deserve, so that the ruin sent will consume the nobles, and the nation left behind will lie under the evils of captivity; and those who sold the children of my people into slavery or shame will themselves suffer the will of traders, and feel what the fruits of their earlier boldness are, as they suffer the bitterest dividers of their own fields because they lately overran mine.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.3.1 (PL 21:1052c–1053a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-3-1)."},"julian-eclanum-tractatus-prophetarum/2.3.2":{"o":"Vers. 4.-8. — Verum quid vobis et mihi, Tyrus et Sidon, et omnis terminus Palaestinorum? Nunquid ultionem vos redditis mihi, et ulciscimini vos contra me? Cito velociter reddam vicissitudinem vobis super caput vestrum. Argentum enim meum et aurum tulistis: et desiderabilia mea et pulcherrima intulistis in delubra vestra. Et filios Judae, et filios Jerusalem vendidistis filiis Groecorum, ut longe faceretis eos de finibus suis. Ecce ego suscitabo eos de loco, in quo vendidistis eos: et convertam retributionem vestram in caput vestrum. Et vendam filios vestros, et filias vestras in manibus filiorum Juda, et venundabunt eos Sabais, genti longinquae, quia Dominus loquulus est. Vicinorum, quibus circumdati erant Judaei, iniquitatem ei odium, vel levis saepe detegebat occasio. Nam quoniam propriis viribus Judaeos oppugnare non poterant, majoium hostium jungebantur agminibus. Quod eorum facinus carmen accusans, Tabernaculum, inquit, Idumceorum, et Ismaelitoe, Moab et Aggareni, Gebal et Ammon, et Amalech, et alienigenoe cum habitantibus Tyrum. Etenim Assur venit cum illis: facti sunt in susceptionem filiis Loth. Secundum hunc ergo morem, conterminae nationes ad evertendam Syoo cum Assyriis copias miscuissent, convenit eos divini censura sermonis, et quasi caussam ab eis talis poscit injuriae. De(??)nceps vero convictorum et tacentium pani respondit, ne forte memoriam praeteriti doloris assumserint: quando videlicet filii Israel egressi de Aegypio, Jesu Nave duce, terram Repromissionis intrarunt, et traditam sibi certis dimensionibus possederunt. Nunquio ergo rebelli spiritu illud, ait, tempus paratis ulcisci? et quasi inventa opportunitate, occupatos fines recuperare contenditis? Sed si ejusmodi vos meditatio concitavit et imbecillitatem, et profanitatem vestram irruens vindicta convincet. Non sdum enim nihil valebitis de antiquis mutare decretis, sed sub ipsorum potestate sistetis, quos oppressum ire vestris conspirationibus aestimatis. Ter species autem varias mala captivitatis enumerat, quae pro nocentium nimirum arbitriis Inferuntur. Atque ideo, cum dixisset, quia aurum el argentum aviditate praedantium sustulissent, addidit, et desiderabilia mea, et pulcherrima intulistis in delubra vesta, ut vel reliquam videlicet supellectilem, vel monilia diversa signare. Cum his etiam domorum ornamentis etiam pignora miserorum venumdedistis: quod qualem orbatis parentibus creet dolorem, illatu vicissitudinis sentietis. Eo quippe, cujus judicia convulsum ire tentatis, vindicante, tempus adveniet, ut non solum gaudia Judaei liberationis adquirant, sed etiam vindictae voluptate pascamur, dentque venum vestros filios non vicinis gentibus (a quibus sperent recursum), sed populis Saba, quem Gentiles literae Meroen vocarunt. Quod totum sane vel statim post Assyriorum exitum, vel post reversionem de captivitate Babylonia, Machiabaeorum tempo. ibus videtur implotum. Notandum autem, quia mm omnia quae illis sunt gesta temporibus, ad spiritalem intelligentiam, id est, significationem Evangelici muneris probabiliter transferuntur, sicut alia quae paulo ante diximus de commotione siderum, de magnitudine prodigiorum, de effusione doimram: quae et illis videlicet temporibus contigerunt, et sub Dominici passione, vel ultimo ejus Judicio cumulatius impleta implendaque creduntur. Haud ergo, inquam, eo modo cuncta, quae his propheta subtexuit, ad spiritalem intelligentiam copulantur. Quos enim Tyrios, quosve Sidonios, vel reliquos Palaestinorum terminos ambientes, praeter simplicem intelligentiam suspicabimur, ut eos fidelium liberos vendidisse fingamus? Quos si tamen, quia pellexerunt ad vitia, venum etiam tradidisse fingamus, quomodo eis eandem vicissitudinem comminabitur, ut nos videlicet mercatoribus Sabeis eorum dentio filios contradamus? Proinde tenenda illa inteiligentiae regula, ut cum tenore simplici instituta currat oratio; per excessus interdum vaticinio congruentes, ea intersonent, quae futuris etiam possint convenire mysteriis. Sed peracto rursus officio, ad propositum sui temporis res ducatur; ac per consequentiam, vel comminationis, vel exhortationis incedat. Unde et beatus Joel, postquam impetu prophetandi extremis etiam seculis ventura, sed breviter, indicavit, ad temporis sui rationem revertitur: eonterminisque hostibus exitia comminatus, pergit ea gaudia, quae jam appropiare conspexerat, explicare, ut et longe post venturis fidem faciant, quae propediem denunciat exhibenda: et eos, quibus consolationem parat, percipienda jucunditate perfundat. Pompam autem subrogat, ut instituerat, nunciandis.","t":"Verses 4–8. — “But what are you to me, Tyre and Sidon, and every border of the Philistines? Are you paying me back, and avenging yourselves against me? Swiftly and quickly I will return your recompense on your own head. For you have taken my silver and gold, and carried my desirable and most beautiful things into your shrines. And you have sold the children of Judah and the children of Jerusalem to the sons of the Greeks, to remove them far from their borders. See, I will rouse them from the place where you sold them, and I will turn your recompense on your own head. And I will sell your sons and your daughters into the hands of the children of Judah, and they will sell them to the Sabaeans, a distant nation; for the Lord has spoken.” Even a slight occasion often uncovered the iniquity and hatred of the neighbors by whom the Jews were surrounded. Since they could not attack the Jews by their own strength, they joined the columns of greater enemies. The song accuses this crime of theirs, saying: “The tent of the Edomites and the Ishmaelites, Moab and the Hagarenes, Gebal and Ammon and Amalek, and the foreigners with the inhabitants of Tyre; for Assyria too came with them; they became a help to the sons of Lot.” In this manner, then, when the neighboring nations had mixed their forces with the Assyrians to overthrow Zion, the censure of the divine word addresses them and, as it were, demands of them the cause of such an injury. Then he answers for the part of those convicted and silent, lest perhaps they had taken up the memory of an old grievance: namely, when the children of Israel, coming out of Egypt under the leadership of Joshua son of Nun, entered the land of promise and possessed it, handed over to them in fixed measures. “Are you preparing,” he says, “to avenge that time with a rebellious spirit, and striving, as if you had found an opportunity, to recover the lands that were occupied? But if such a thought has roused you, the vengeance rushing on you will convict both your weakness and your profanity. For not only will you be able to change nothing of the ancient decrees, but you will stand under the power of those whom you think you are crushing by your conspiracies.” He lists three kinds of the evils of captivity, which are inflicted at the will of the guilty. So when he had said that they had carried off gold and silver with the greed of plunderers, he added, “and you carried my desirable and most beautiful things into your shrines,” to mark either the remaining furniture or various necklaces. “Together with these ornaments of houses you also sold the pledges of the wretched, the children: what grief this causes bereaved parents you will feel by the infliction of recompense. For when he whose judgments you try to overturn takes vengeance, the time will come when the Jews will not only gain the joys of liberation, but we shall also feed on the pleasure of vengeance, and they will sell your sons not to neighboring nations (from which they could hope to return), but to the peoples of Saba, which Gentile writings have called Meroë.” All this seems to have been fulfilled either immediately after the destruction of the Assyrians, or after the return from the Babylonian captivity, in the times of the Maccabees. It should be noted, however, that not everything done in those times is transferred, with probability, to a spiritual understanding, that is, to signify the gift of the Gospel, as are the other things we spoke of a little before, the shaking of the stars, the greatness of the wonders, the outpouring of gifts, which both happened in those times and are believed to have been, and to be, fulfilled more fully in the Lord’s passion or his last judgment. Not in that way, then, I say, are all the things the prophet added here joined to a spiritual understanding. For what Tyrians or Sidonians, or others living around the borders of the Philistines, shall we suppose, besides the simple understanding, so as to imagine that they sold the children of the faithful? Even if we imagine that they sold them because they lured them into vices, how will he threaten them with the same recompense, that we should hand over their children to Sabaean traders? So that rule of understanding must be held: while the speech runs on in a simple course, things that can also fit future mysteries may sound in now and then through digressions suited to prophecy; but when that office is done, the matter is brought back to the purpose of its own time, and proceeds in the sequence of threat or exhortation. Hence blessed Joel too, after he had indicated with the impulse of prophecy, but briefly, things that would come in the last ages, returns to the reckoning of his own time; and, having threatened destruction to the neighboring enemies, goes on to explain the joys he had seen already approaching, so that what he announces will soon be shown may give credence to what will come long after, and may flood with the joy to be received those for whom he prepares consolation. He adds a display, as he had begun, to what is to be announced.","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.3.2 (PL 21:1053a–1055b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-3-2)."},"julian-eclanum-tractatus-prophetarum/2.3.3":{"o":"Vers. 9.-12. — Clamate hoc in gentibus, sanctificate bellum, suscitate robustos, Accedant, ascendant omnes viri bellatores. Concidite aratra vestra in gladios, et ligones vestros in lanceas. Infirmus dicat, Quia fortis ego sum. Erumpite, et venite omnes gentes de circuitu, et congregamini: ibi occumbere faciet Dominus robustos tuos. Et consurgant, et ascendant gentes in valle dosaphat. Quanta belli cupiditate ad eversionem Judae conscenderem, imagine exhortationis hujus, vim judicii continentis, expressit. Omnis, inquit, cultor agrorum arma corripuit, in gladios falces, et vomeres in pila mutarunt. Nonnulli etiam vel imbeci(??)litate corporis, vel praejudicio senectutis negociis bellicis abnuentes, tamen sponte ad praelia cucurrerunt: prae multitudine videlicet copiarum, quas tam Assyrius belli princeps, Quam reliqui minuti et contermini hostes trahebam, indubitata se potituros victoria suspicantes: qui sane propugnatoris nostri profundum consilium noscitis. Nam cum ad vallem Josaphat, id est, ad obsidionem ierosolymonim superbo, inquit, ac truci spiritu omnis vestra convenerit multitudo, tunc in vos capiet versuram justa pernicies. Et quoniam sic in me contumelias direxistis, sicut solebatis in obvios tela jaculari: inde trepidabitis, id esi, sentietis exilium, unde neutiquam suspicari omnino poteratis. Id est, nullae acies laborabunt adversum vos signa proferre, nec aliquis clamor pugnantium personabit: caeterum omnes una nocte, feriente Angelo, corruetis: et quasi magni certaminis incapaces, cum quodam despectu atque derisu, nocturna atque jucunda antea quies aeterno deceptos tradet sopori.","t":"Verses 9–12. — “Proclaim this among the nations; sanctify war, rouse the strong; let all the men of war draw near and come up. Beat your plowshares into swords and your hoes into spears. Let the weak say, I am strong. Break out and come, all you nations round about, and gather yourselves together: there the Lord will make your strong ones fall. And let the nations rise and come up into the valley of Jehoshaphat.” By the image of this exhortation, which contains the force of a judgment, he expressed with what lust for war they came up to overthrow Judah. “Every cultivator of the fields,” he says, “seized arms; they changed their sickles into swords and their plowshares into javelins. Some, refusing military business because of bodily weakness or the disability of old age, nevertheless ran to battle of their own accord, supposing, because of the multitude of forces which both the Assyrian chief of the war and the other petty neighboring enemies were bringing, that they would gain an undoubted victory: you who [did not] know the deep counsel of our defender. For when your whole multitude has gathered with proud and savage spirit at the valley of Jehoshaphat, that is, to besiege Jerusalem, then just ruin will turn back on you. And since you directed insults at me as you were accustomed to hurl spears at those in your way, you will tremble, that is, feel destruction, from where you could by no means suspect it. That is, no battle lines will labor to bring standards against you, nor will any shout of fighters resound; but you will all fall in one night as the angel strikes, and, as if unfit for a great contest, with a kind of contempt and mockery, the rest of the night, pleasant before, will hand you over, deceived, to eternal sleep.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.3.3 (PL 21:1055b–1055c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-3-3)."},"julian-eclanum-tractatus-prophetarum/2.3.4":{"o":"Vers. 13.-16. — Populi, populi in valle concisionis: quia juxta est dies Domini in valle concisionis, Sol et Luna obtenebrati sunt, et sldlce retraxerunt splendorem suum. Et Dominus de Syon rugiet, et de dermalem dabit vocem suam. Et movebuntur coeli et terra, et Dominus spes populi sui, et fortitudo filiorum Israel. Rite, inquit, Josaphat vallis concisionis locus vocatur: sicut enim opinabantur hostes, istic erat Judaearum futura concisio. Verum quia eos spes profuna destituit, et in ipsos est directa sententia ultionis, vallis haec concisionis, sed Assyriae, nominabitur: ad quam primo cum hostiles copiae convenissent, tanta in Jerosolvmis conclusos anxietas et formido pervasit, ut eis neque magna quicquam astra lucerent Verum cum ulciscendi operam Omnipotens propugnator assumeret, illae tenebrae quas angor animi creabat, barbarorum et animis et oculis inciderunt: atque ad vindicandum. Deus nosier tanta majestate prosilivit, ut non solum clamorem instar bellantium ducum, sed rugitus quosdam videretur et fremitus edidisse. Quorum videlicet virtutem et magnitudinem haud solum corda hominum, sed nec ipsa possent elementa proferre. Ait quippe: Dominus de Syonrugiet, et de Jerusalem dabit vocem suam; et movebuntur coeli ac terra. Et Dominus spes populi sui, et fortitudo filiorum Jerusalem. Fiet ergo, ut diximus, ista conversio, ut tenebras, quas nequaquam astris, sed timentum pectoribus insidenies, Judaeorum primo gens senserat, deinceps ita hostium turba patiatur, ut videantur et astra nigrescere, et elementa nutare. Filiis ergo Israells fortitudo continget, scientque docti rerum periculis, quia Deus eorum dominus sit universae terrae, qui tamen in monte Syon ob nimiam clementiam dignetur habitare.","t":"Verses 13–16. — “Peoples, peoples, in the valley of cutting down: for the day of the Lord is near in the valley of cutting down. The sun and moon are darkened, and the stars have withdrawn their brightness. And the Lord will roar from Zion and utter his voice from Jerusalem, and heaven and earth will be shaken; and the Lord is the hope of his people and the strength of the children of Israel.” “Rightly,” he says, “is the valley of Jehoshaphat called the place of cutting down: for, as the enemies thought, there the cutting down of the Jews would take place. But since their profane hope failed them, and the sentence of vengeance was directed against them, this will be named the valley of cutting down, but of the Assyrians.” When the enemy forces first gathered there, such anxiety and fear pervaded those shut up in Jerusalem that not even the great stars shone for them. But when the almighty defender took up the work of vengeance, that darkness which anguish of mind had created fell on the minds and eyes of the barbarians; and our God sprang forth to punish with such majesty that he seemed to utter not only a shout like a commander in battle but a kind of roaring and growling, whose force and greatness not only the hearts of men but not even the elements could bear. For he says: “The Lord will roar from Zion and utter his voice from Jerusalem, and heaven and earth will be shaken; and the Lord is the hope of his people and the strength of the children of Jerusalem.” The reversal will come about, then, as we have said: the darkness, which sat not on the stars but on the hearts of those who feared, and which the nation of the Jews felt first, the crowd of enemies will suffer afterward in such a way that the stars seem to grow black and the elements to totter. Strength, then, will come to the children of Israel, and, taught by the dangers of events, they will know that their God is Lord of all the earth, who nevertheless deigns, out of his great mercy, to dwell on Mount Zion.","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.3.4 (PL 21:1055c–1056b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-3-4)."},"julian-eclanum-tractatus-prophetarum/2.3.5":{"o":"Vers. 17. 18. — Et erit Jerusalem sancta, et a(??)cmi non transibunt per eam amplius, Et erit in die illa, stillabunt montes dulcedinem, et colles fluent lacte, et per omnes rivos duda ibunt aquoe. Facies, inquit, totius regionis de tristibus in laeta mutabitur. Et quoniam peculiare nostrae gentis insigne est, ut sancta dicatur, non solum Templum, sed etiam tota urbis maenta ita reverenda faciet admiratio prosperorum, ut nemo eam profanus adire posse credatur. Dulcem autem libertatem lauta consequetur ubertas, ut non solum de alveariis autarboribus, sed de ipsis montibus videantur mella defluere, atque in fontanorum rivorum gratiam torrentes quique mutari, ut cominue videlicet fluentium copiam non deponant. Hanc autem, inquit, novam venarum foelicitatem, de illo fonte, qui de domus Dei erumpit adytis, consequentur. Quae omnia utique vel pro exaggeratione dicuntur, vel quod populi, recuperata salute gaudentes, ejusmodi patiantur affectus: ut sicut supra tristibus, et in ultimo discrimine constitutis obscurari asira et elementa tremere videbantur; ita rursus gaudii effusione, temulentis lac videatur manare de rupibus, mella de montibus, torrentes cumulari fontibus, variisque floribus non solum prata, sed eiiam saxa vernare: fontem quoque egressum iri de domo Dei, qui torrentem spinarum rigei, idest, loca quae erant vepribus occupata, faciat opportuna culturis, per id quod continuo rigationis lomensa suppeditet. Capit jam Iste contextus, quo Jerusulem foelicitas praedicatur, etiam Ecclesiae sacramenta, quae et impugnationem adversarie potestatis, et Judaeorum pariter Gentiliumque perpessa est, sed cunctis eis ad nihilum, aquae instar, ditabemibus mi— rabili more convaluit, et ad fines orbis terras vinea dilatata processit, oppressaque idolorum profanitate, convaluit, atque in quodam solio perceptiae dominationis angusta dignitate consedit: quantumque ad institutionis ejus regulas aspicit, ita praeceptorum sanctitate vallata esi, ut nemo valeat per eam alienus, id est profanus criminosusque transire. Quidmi! cum pro ea se Christts Indiderit, ut exhiberet sibi ecclesiam non habentem maculam aut rugam, sed quae sancta ei immaculata consisteret. Haec ergo virgo aeterni regis dicata consortio, sicut in praesenti ab improbis quibusque virtutum institutione, ita in futuro seculo, praemiorum quoque foelicitate dirimitur, ut nemo in eis tabernaculis conquiescat, nisi qui ingreditur sine macula, operaturque justitiam. Cui ergo municipatus illius foelicitate [F. felicitis] aeterna contigerit, ita inebriabitur ubertate domus Dei, ut voluptatis sanctae quodam torrente potetur, sentiatque, dolorem aut moerorem pariter aufugisse. Quae beatitudo sicut plena resurrectionis tempore conferetur, ita et in hac vita partem ejus maximam sibi Apostoli eorumque discipuli veridicarum. A persecutoribus siquidem verberati, laetabantur, quia meruissent pro nomine Christi contumeliam pati. De his ergo celsis montibus doctrinarum salutarium videmus mella fluxisse. Teste enim propheta, dulcia sunt piorum faucibus eloquia Dei, super suavitatem mellis ac favi. De Apostolorum, inquam, pectoribus vivificantia mundo fluenta manabant, et ex dumetis, in quae inciderant, picta floribus ingravata frugibus arva reddebam. Quidni? cum abundantiam de illo fonte perciperent, ex quo qui bibisset, non sitiebat ulteris, sed flumina de ventre illius fluebant aquae viventis. Per haec itaque donorum incrementa conspicuis ad cumulum foelicitatis, vindictae dulcedinem pollicetur. Vers. 19. — Aegyptus, inquit, in desolatione erit, Idumoea in desertum perditionis, pro eo quod inique egerint in filios Juda. Et effunderunt sanguinem innocentem in terra sua. Conclusit ad temporis sui vaticinium propheta sermonem. Et sicut supra Tyriis ac Sydoniis denunciavit vicissitudinem calamitatis: ita nunc Aegyptiis, et Idumaeis ob eadem scelera comminatur. Quod quidem nos ad Ecclesiae negotium ea poterimus ratione transferre, si Idumaeos et Aegyptios, crudeles ac tenebrosos animos nominemus. Vers. 20. 21. — Et Judoea in oeternum aedificabitur, et Jerusalem in generatione et generationem. Et mundabo sanguinem eorum, quem non mundaveram et Dominus commorabitur in Sion. Assyriis, inquit, aliisque populis, qui cum eis arma sociaverant, mirabili ultione deletis, incolae Syon in omnibus spebus et actibus augebuntur, curamque religionis assument meque fient protectore, conspicui. Quod sicut ex parte sub Ezechia legimus effectum, ita etiam cumulatius sub Dei et hominum mediatore praedicamus impletum. Mortuus est siquidem propter delicta nostra, resurrexit propter justificationem nostram, ut justificati ex fide pacem habeamus ad Dominum; qui commorari se in media Syon urbe promisit dicendo, Ecce ego vobiscum sum omnibus diebus usque ad consummationem secuit.","t":"Verses 17, 18. — “And Jerusalem shall be holy, and strangers shall no longer pass through her. And it shall be in that day, the mountains shall drip sweetness, and the hills shall flow with milk, and through all the streams of Judah waters shall go.” “The face of the whole region,” he says, “will be changed from sorrow to joy. And since it is the special mark of our nation to be called holy, the wonder at its prosperity will make not only the temple but even the whole walls of the city so revered that no profane person will be thought able to approach it. Lavish abundance will follow sweet freedom, so that honey seems to flow down not only from hives or trees but from the mountains themselves, and all torrents are changed into the grace of spring-fed streams, so that they do not lose their abundance of continuous flow.” “This new happiness of the springs,” he says, “they will obtain from that fountain which breaks out from the sanctuary of the house of God.” All this is said either by way of exaggeration, or because peoples rejoicing in recovered safety experience such feelings: so that, just as above, when they were in sorrow and in the last danger, the stars seemed to darken and the elements to tremble, so again, in the outpouring of joy, to those drunk with it milk seems to flow from rocks, honey from mountains, torrents to be swelled by springs, and not only meadows but even rocks to bloom with various flowers; and a fountain seems to come out of the house of God that waters the torrent of thorns, that is, makes places occupied by brambles fit for cultivation by supplying an unfailing course of irrigation. This passage, in which the happiness of Jerusalem is proclaimed, can now also contain the mysteries of the Church, which suffered the attack of the adverse power and of Jews and Gentiles alike, but, as all of them melted away like water, grew strong in a wonderful manner; the vine spread and went out to the ends of the earth, and, having crushed the profanity of idols, grew strong and sat in august dignity on a kind of throne of the dominion it had received; and as regards the rules of its institution, it is so fortified by the holiness of the commandments that no stranger, that is, no profane and criminal person, can pass through it. Why not, since Christ gave himself up for it, to present to himself a church having no spot or wrinkle, but standing holy and immaculate? This virgin, then, dedicated to the partnership of the eternal king, as in the present she is separated from all the wicked by the instruction of virtues, so in the age to come she is separated by the happiness of rewards too, so that no one rests in those tents except one who enters without stain and works justice. Whoever has obtained the eternal happiness of that citizenship will be so drunk with the abundance of the house of God that he will be given to drink from a kind of torrent of holy pleasure, and will feel that grief and sorrow have fled together. As this blessedness will be given in full at the time of the resurrection, so in this life too the apostles and their disciples claimed the greatest part of it. For when beaten by persecutors they rejoiced that they had been counted worthy to suffer insult for the name of Christ. From these lofty mountains of saving teaching, then, we see that honey flowed. For, as the prophet testifies, the words of God are sweet to the throats of the godly, above the sweetness of honey and the comb. From the hearts of the apostles, I say, life-giving streams flowed to the world, and they turned the thickets into which they had fallen into fields painted with flowers and laden with crops. Why not, when they received abundance from that fountain of which whoever drank thirsted no more, but rivers of living water flowed from his belly? To those made conspicuous by these increases of gifts he promises, as the crown of their happiness, the sweetness of vengeance. Verse 19. — “Egypt,” he says, “shall be a desolation, and Edom a desert of destruction, because they acted wickedly against the children of Judah and shed innocent blood in their land.” The prophet closed his discourse with the prophecy of his own time. And as above he announced a recompense of calamity to the Tyrians and Sidonians, so now he threatens the Egyptians and Edomites for the same crimes. We shall be able to transfer this to the affair of the Church if we name cruel and darkened minds Edomites and Egyptians. Verses 20, 21. — “And Judea shall be inhabited forever, and Jerusalem from generation to generation. And I will cleanse their blood, which I had not cleansed; and the Lord will dwell in Zion.” “When the Assyrians and the other peoples who had joined arms with them have been destroyed by a wonderful vengeance,” he says, “the inhabitants of Zion will be increased in all their hopes and deeds, will take up the care of religion, and will become conspicuous under my protection.” As we read that this was partly accomplished under Hezekiah, so we proclaim that it was fulfilled more fully under the Mediator of God and men. For he “died for our offenses and rose for our justification,” so that, “justified by faith, we may have peace with God”; and he promised to dwell in the midst of the city of Zion, saying, “See, I am with you all days, to the end of the age.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 2.3.5 (PL 21:1056b–1058b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/2-3-5)."},"julian-eclanum-tractatus-prophetarum/3.0.1":{"o":"Explanatione sancti Joelis, prout captus noster, adjuvante Deo, protulit, absoluta, ipsa muneris serie vocamur ad lenium prophetam, qui dicitur Amos, virum non minus generis humilitate, quam virtutis eminentia gloriantem. Nullis quippe parentum fultus insignibus, solis meritis ut in prophetarum numero locaretur, obtinuit: prophetarum, inquam, qui non solum magisterium Synagogae, sed etiam fundamentum Ecclesia; praestiterunt, teste magistro Gentium, qui aedificari Ecclesiam super doctrinam apostolorum prophetarumque (Eph(??)s. 2.), commendat. Ergo ad illuni coetum siderea luce radiantem, etsi nullo adjutu clariorum natalium, morum tamen, ut diximus, ac lotius vitae sanctae profectus est; abunde ipso, etiam si nihil sermone docuisset, probaturus exemplo, quia ad capescendam veram foelicitatis gloriam, pietas mentis devotioque sufficeret, quandoquidem impedimentum ei nec paupertas possit nec obscuritas comparare. Et quia quantum meruit cognovimus, quid docuerit audiamus.","t":"Having completed the explanation of holy Joel as far as our capacity, with God’s help, brought it forth, we are called by the very order of the task to the third prophet, who is called Amos, a man glorying no less in the lowliness of his family than in the eminence of his virtue. For, propped up by no distinctions of ancestry, he obtained by his merits alone a place in the number of the prophets: of the prophets, I say, who provided not only the teaching of the synagogue but also the foundation of the Church, as the teacher of the Gentiles testifies, who declares that the Church is built on the teaching of the apostles and prophets (Eph 2). To that assembly radiant with starry light, then, he advanced, though with no help of more distinguished birth, yet, as we have said, by his conduct and the whole of his holy life; he would abundantly prove by his example alone, even if he had taught nothing by word, that for taking hold of the true glory of happiness piety and devotion of mind suffice, since neither poverty nor obscurity could create an obstacle for him. And since we have learned how much he deserved, let us hear what he taught.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.0.1 (PL 21:1058c–1058d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-0-1)."},"julian-eclanum-tractatus-prophetarum/3.1.1":{"o":"Vers. 1. — Verba Amos, qui fuit in pastoralibus Thecue: quoe vidit super Israel in diebus Oziae regis Juda, et in diebus Jeroboam filii Joas regis Israel, ante duos annos terroe motus, et dixit. Animadvertendum primo, quod eadem sunt hujus tempora, quae etiam praecedentium prophetarum, Oseae videlicet et Joelis, tum siquidem cum maxime in decem Tribubus, quae Israel appellantur, servabat impietas, ei omnino quasi discernendi luminibus effossis, ten bras, quibus se induerat, populus diligebat, ita ut nec salutaribus monitis, nec severis verberibus quicquam omnino respiceret, sed impietati impudentiam copulantes, ut culpas suas pariter et miserias viderentur amplecti. Quia ergo Dominus nosier muneri se ultionis accingens, idipsum variis praenunciabat modis, quippe cum emendandi potius, quam puniendi commoveret intentio, praenunciat quae se noverit illaturum. Ante duos, inquit, annos quam prodigiali motu terra quateretur, quod factum esse, licet Regum non prodat historia, tamen nos ipso prophe a sumus auctore contenti: nec dubitamus indicem venturae calamitatis terrarum commotionem praeisse. Ergo per interposita temporum spacia, quae vindictam serius differebant, ut de emendatione cogitet, populus admonetur, et fu pompa terroris, ne molem ipsam terroris incipiant experiri. Quae sane dispensatio cum nihil apud illos promovet, non solum securitate, sed excusatione privantur. Concionatoris autem ipsius, qui revelationum magnitudine sublimetur, animadvertenda mediocritas est; quia istam qua inclaruit dignitatem, solorum cum esset morum, non etiam natalium, sicut alii, suffragio consecutus (quorum videlicet majores in titulis collocantur) tamen vilem qua exercitus erat, non celavit industriam: sed in Thecue alendis pecoribus semper se institisse, signavit. Thecue autem viculus esse dictur, in quo pastorum habitet multitudo, a septimo a Bethleem urbe miliario separatus, post quem vasta jam usque ad Oceanum solitudo porrigitur. Ergo inter pastores loca inculta, sed pecori opportuna sectantes, ideo se educatum esse commendat, ne occasione novi muneris videatur elatus, et de se aliquid aestimare sublatius. Quod propositum seriae parcitatis in processu quoque operis explicavit, dicens: Non eram propheta, nec filius prophetae, sed pastor eram ex rubis poma decerpens: et tulit me Dominus, et misit ad prophetandum. Haec autem modestiae virtus est, quam et gentium Doctor ostendit, cum dicit: Revelationum magnitudine ne extollerer, datus est mihi stimulus carnis meae angelus Sathanae, qui me colaphizet. Propter quod ter Dominum rogavi, ut discederet a me, et dixit mihi: Sufficit tibi gratia mea; nam virtus in infirmitate perficitur (2. Cor. 12.). Patuit ergo prophetalibus oculis illam terrarum commotionem, ad significandam imperii convulsionem, valere; et huic esse rugitum Domini irascentis appellat.","t":"Verse 1. — “The words of Amos, who was among the herdsmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah and in the days of Jeroboam son of Joash king of Israel, two years before the earthquake. And he said.” It should be noted first that his times are the same as those of the preceding prophets, Hosea and Joel, when ungodliness raged most among the ten tribes called Israel, and, as if the eyes of discernment had been dug out, the people loved the darkness it had put on, so that it paid no regard at all to saving warnings or severe blows, but, joining impudence to ungodliness, seemed to embrace its faults and its miseries alike. Since our Lord, girding himself for the office of vengeance, foretold this in various ways, because the intention to correct rather than to punish moved him, he foretells what he knew he would bring. “Two years,” he says, “before the earth was shaken by a portentous quake.” Although the history of Kings does not report that this happened, we are content with the prophet himself as authority, and do not doubt that an earthquake went before as a sign of the coming calamity. So by the intervals of time that delayed vengeance, the people are warned to think of amendment, and [a display of] terror is made, lest they begin to experience the very weight of terror. Since this dispensation achieves nothing with them, they are deprived not only of security but of excuse. The modesty of the preacher himself, exalted by the greatness of his revelations, must be noted: although he obtained the dignity in which he shone by the support of his conduct alone, not also of his birth like others (whose forefathers are set in the titles), yet he did not hide the lowly work in which he had been employed, but marked that he had always applied himself to raising cattle at Tekoa. Tekoa is said to be a hamlet where a multitude of shepherds lives, six miles distant from the city of Bethlehem, beyond which a vast wilderness stretches all the way to the Ocean. So he states that he was brought up among shepherds who frequent uncultivated places suitable for flocks, lest on the occasion of his new office he seem puffed up and think somewhat highly of himself. This purpose of serious restraint he also set out in the course of the work, saying: “I was not a prophet, nor a prophet’s son, but I was a herdsman picking fruit from brambles; and the Lord took me and sent me to prophesy.” This is the virtue of modesty that the teacher of the Gentiles also shows when he says: “Lest I should be lifted up by the greatness of the revelations, there was given me a thorn in my flesh, an angel of Satan to buffet me. For this I asked the Lord three times that it might leave me, and he said to me: My grace is sufficient for you; for strength is made perfect in weakness” (2 Cor 12). It was plain, then, to prophetic eyes that that earthquake served to signify the upheaval of the kingdom; and he calls this the roaring of the angry Lord.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.1.1 (PL 21:1058d–1059b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-1-1)."},"julian-eclanum-tractatus-prophetarum/3.1.2":{"o":"Vers. 2. — Et de Jerusalem, inquit, dabit vocem tuam, Hanc nimirum vocem, quae irae ejus congrua, non naturae infremuisse. Ergo aeternum judicem tremor orbis eloquitur, cujus tanta vehementia fuit, ut statim viror graminum et non solum hominibus, sed etiam gregibus subducerentur alimenta: speciosa siquidem pastorum laeta pascua nominavit, et exsiccatum Carmeli verticem ad eandem voluit significationem valere. Siquidem pastores soleant aestivas praecipue in verticibus collium quaerere pastiones: quae omnia illo terrarum concussu arefacienda denuncians, opinione quoque naturali videtur aliquid contigisse. Plerique enim, qui eorum curiosi in ejusmodi negotiis exstiterint, opinantur probare caussas terrarum motibus siccitatem, idque exemplis probare et disputationibus persuadere conantur. Quas nunc tamen vobis replicare non est neccsse, sed illud breviter adnotavi, quia geminam plagam intulerit vixdum inchoata commotio. Sive autem siccitatem, quasi conturbatis fontium, venis, crearit magna concussio, ad potentiam respicit conditoris, cujus nutui elementa deserviunt: sive praeveniens defectus humoris terram primo arescere, postea etiam fecit intremere, sicque pereuntibus pascuis, siccitatis incommoda patuisse: nihilominus eandem potentiam judicantis ostendit, qui ut pietate continet quae creavit, ita eadem, cum opus est, indignatione conturbat. Possemus autem per tropologiam, pastorum nomine proceres ac reges diversarum gentium indicatos putare, verticemque Carmeli, cam potentiam, quam cum foeliciter degerent, obtinebant, praesertim quia et ad diversas gentes prophetae istius sermo dirigitur; sed et simplicior est prior explanatio et accommodatior historiis, si diversae afflictionum species profanis institisse dicamur, bed jam videamus quid inire· meus ultor exclamet.","t":"Verse 2. — “And from Jerusalem,” he says, “he will utter his voice”: this voice, namely, which [is said] to have roared in a manner fitting his anger, not his nature. So the trembling of the world declares the eternal judge, and its violence was so great that at once the green of the grasses was taken away and food was withdrawn not only from men but also from flocks. For he called the glad pastures of the shepherds “beautiful,” and wished the dried-up summit of Carmel to have the same meaning, since shepherds are accustomed to seek summer pastures especially on the tops of hills. In announcing that all these would be dried up by that shaking of the earth, he seems to have touched on something of natural opinion too. For many who have been curious in such matters think that drought causes earthquakes, and try to prove it by examples and persuade by arguments. It is not necessary to rehearse these to you now; I have only noted briefly that the shaking, barely begun, brought a double blow. Whether the great shaking created drought by disturbing, as it were, the veins of the springs, it bears on the power of the Creator, whose nod the elements serve; or whether a failure of moisture coming first made the earth dry up and afterward also tremble, so that, as the pastures perished, the troubles of drought appeared, it nonetheless shows the same power of the judge, who, as he holds together by his goodness what he created, so in indignation, when there is need, disturbs it. We could also, by tropology, think that by the name of shepherds the leaders and kings of various nations are indicated, and by the summit of Carmel the power they held while they lived in good fortune, especially since this prophet’s discourse is directed to various nations; but the first explanation is both simpler and more suited to the histories, if we say that various kinds of afflictions pressed on the profane. But let us now see what my angry avenger cries out.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.1.2 (PL 21:1059b–1059d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-1-2)."},"julian-eclanum-tractatus-prophetarum/3.1.3":{"o":"Vers.3.–5. — Super tribus sceleribus Damasci, et super quatuor non convertam eum, eo quod trituraverunt in plaustris ferreis Galaad. Et mittam ignem in Domum Azahel, et devorabit domos Benadab. Et conteram vectem Damasci, et disperdam habitatorem de campis idoli, et tenentem sceptrum de domo voluptatis et luxuriae, et transferetur populus Syrioe Cyrenem, dicit Dominus. Scimas, ait Apostolus, quia omnia quoe lex loquitur, his qui in leqe sunt, loquitur. Cum ergo et prophetis esset propositum, scelera populi sub lege degentis arguere, et beatus Amos decem praecipue Tribubus quae Israel appellantur, insisteret: dispensatoria tamen ac multiplicis ratione consilii Dens noster aliarum quoquo gentium intulit mentionem, quas aequi judicii ratione dispungat; sicut et Judaeorum populum, ex eo sibi plurimum contra vitae merita, quod discreti ab reliquis agerent, arrogantem. Cum enim audiunt etiam vicinas gemes ad examen haud segnius, quam suas Tribus vocari, intelligant profecto, et omnium nationum unum esse conditorem Dominum. In eo ergo ipso quod Israelitarum dolor de vicinis gentibus vindicatur, superbia eorum una deprimitur, ut sentiant demum, quod non sit tantum Judaeroum Deus, sed etiam Gentium: quandoquidem nullius populi studia debilis vel consolationis, vel ultionis preciis exuantur. Ad postremum ostendit, quam sit ad parcendum promtior, qui ad irascendum cum tanta difficultate consurgat, ut nunquam eum una culpa alterne commoveat, nisi aliquae tres quatuorve convenerint. Qui tamen numerus pro infin ta quantitate docetur assumtus; non ut vere quatuor crimina, sed multa signaret. Idem autem se ignoscendi quoque studium, et jam circa alias gentes habere consignat, quando commotionem suam per similitudinem alienae iniquitatis excusat. Super tribus, inquit, sceleribus Damasci, et super quatuor non convertam eum, eo quod trituraverunt in plaustris ferreis Galaad. Egit, inquit, solio meo coaeterna justicia, ut munus demum judicantis assumerem, et horrore mihi multiplicem pariter, et impudentem crudelitatem, converso in tristia statu nocentium, perdocerem. Haud semel quippe nec iterum Damasci populus, caeterum saepenumero Israelis arva populatus est. Galaad autem i(??)a etiam plaustris ferreis tribulisque comminuit, ut gratum spectaculum putaret instar spicarum atque culmorum, passim in campis incolarum membra tererentur. Quia ergo impunitam hanc diu feritatem nec potui ferre, nec debui, mittam ignem in domo Azahel regis Damasci, et devorabit domos Benadab, qui patri suo Azahel in imperio successit: et conteram vectem Damasci et disperdam habitatorem de campis idoli, et tenentem sceptrum de domo voluptatis, id est, habitatores locorum profanos, vel summates quosque, vel proceres, qui omne tempus in voluptatibus transigebant malis captivitatis involvam. Ac ne ejus captivitatis ignorent, aut spem reversionis usurpent, cum aedes suas in emere viderint concidisse, ipsi ad Cyrenis arva ducentur. In Regum autem volumine relegimus, hi reges quorum propheta commeminit, id est, Azahel et Benadab, decem Tribus, quam frequenti incursione vexaverim, et ad miseriarum extrema perduxerint. Ea ergo victoria ne videretur Syris foeliciter contigisse, caussam illic facere calamitatis poenarumque, quae describitur. Sed jam progrediamur ad reliqua.","t":"Verses 3–5. — “For three crimes of Damascus, and for four, I will not turn him back, because they threshed Gilead with iron carts. And I will send fire on the house of Hazael, and it shall devour the houses of Ben-hadad. And I will break the bar of Damascus, and destroy the inhabitant from the plain of the idol, and him who holds the scepter from the house of pleasure and luxury; and the people of Syria shall be carried off to Cyrene, says the Lord.” “We know,” says the apostle, “that whatever the law says, it speaks to those who are under the law.” Since, then, the prophets had the purpose of rebuking the crimes of the people living under the law, and blessed Amos pressed chiefly on the ten tribes called Israel, our God nonetheless, by a dispensing and many-sided plan, brought in mention of other nations too, to be judged by the reason of equal judgment, as also the Jewish people, which claimed very much for itself, contrary to the merits of its life, from the fact that it lived set apart from the rest. For when they hear that even the neighboring nations are called to account no less than their own tribes, they surely understand that there is one Creator and Lord of all nations. So in the very fact that the grief of the Israelites is avenged on the neighboring nations, their pride is at the same time pressed down, so that they at last feel that he is not the God of the Jews only, but also of the Gentiles, since the pursuits of no people are stripped of the rewards of consolation or of vengeance. Finally, he shows how much readier he is to spare, he who rises to anger with such difficulty that one or two faults never move him unless three or four have come together. This number, however, is shown to be taken for an infinite quantity: not to mark exactly four crimes, but many. He also shows that he has the same zeal for forgiving toward other nations too, since he excuses his anger by the likeness of another’s iniquity. “For three crimes,” he says, “of Damascus, and for four, I will not turn him back, because they threshed Gilead with iron carts. Justice, coeternal with my throne, has brought it about that I should at last take up the office of judge, and should show the manifold and shameless cruelty [that] horrified me by turning the state of the guilty to sorrow. For not once or twice but very often the people of Damascus laid waste the fields of Israel; and it so crushed Gilead with iron carts and threshing sledges that it thought it a pleasing spectacle for the limbs of the inhabitants to be ground up everywhere in the fields like ears and stalks. Since, then, I neither could nor ought to bear this savagery unpunished for long, I will send fire on the house of Hazael king of Damascus, and it shall devour the houses of Ben-hadad,” who succeeded his father Hazael in the kingdom; “and I will break the bar of Damascus, and destroy the inhabitant from the plain of the idol, and him who holds the scepter from the house of pleasure”: that is, “the profane inhabitants of the places, or all the leading men or nobles, who spent all their time in pleasures, I will wrap in the evils of captivity. And lest they be ignorant of this captivity, or claim a hope of return when they see their houses collapse into ashes, they themselves will be led to the fields of Cyrene.” In the book of Kings we read again how frequently these kings whom the prophet mentions, Hazael and Ben-hadad, harried the ten tribes by invasion and brought them to the extremity of miseries. Lest that victory should seem to have turned out happily for the Syrians, he there makes it the cause of the calamity and punishments that are described. But let us now proceed to the rest.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.1.3 (PL 21:1060b–1061a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-1-3)."},"julian-eclanum-tractatus-prophetarum/3.1.4":{"o":"Vers. 6.-8. — Hoec dint Dominus: Super tribus sce· teribus Gazae, et super quatuor non convertam eum; eo quod transtulerit captivitatem perfectam, ut concluderet cam in idumaea. Et mittam ignem in murum Gazae. et devorabit ades ejus, et disperdam habitatorem de Azoto, et tenentem sceptrum de Ascalone: et convertam manum meam super Accarum, et peribunt reliquioe Philistinorum, dicit Dominus. Eodem narrationis ordine, quem et supra adversum Damascum tenuerat, Gaze quoque urbis crimina, supplic(??)aqne dinumerat: et quasi speciem percunctantis assumit, debeatne tam longam tenere patientiam super homines adeo sceleribus inhaerentes ut putarem sc nihil crudeliter perpetrasse, nisi id ter quaterque geminassent, miramque ambitionem in delinquendo tenuissent: ac non solum proprus, sed etiam alienis criminibus pascerentur, Dedit quippe operam, ut de Judaeorum gente Idumaei, Esau videlicet posteri, quem beati Jacob fratrem fuisse prodit historia, poenas agerent. Hi ergo, inquit propheta, qui ab nobis parricidati odio, cum esset junctus sanguine, dissidebat, Gazaeorum auxiliis utebatur, nec m suum gens truculenta compendium, sanguinem meum odiis donabat alienis: tantum (??) me saeviens, quamtum satis ducerent parricidae. Hanc autem professionem malignitatis qualiter sit expuncturus, ostendit: Et mutam ignem in murum Gazae, et da(??)rabit aedes ejus et disperdam habitatorem de Azoto, et tenentem sceptrum de Ascalone: et comatam manum, meam sura Accarum, et peribunt reliquae Philistinorum, dicit Dominus. Per occasionem unius civitatis, altorum quoque oppidorum nomina percucur(??)t, de quibus in Regum historia frequenter legimus, quod pene continuos habuerint cum Judaeorum gente conflictus. Hi sunt autem qui et Arcam Testamenti, caeso Judaeorum exercitu, quasi captam ad fanum idoli, cui Dagon erat vocabulum, transtulerunt (1. Reg. 3. et seqq.). Cujus tamen potentiam postquam et Dagonis statua comminuta, et secuta populi calamitate, indicavit, cum officus eam debitis rem(??)erunt: nec sane cultum Dei talibus miraculis suscepere, sed in gentis et moribus, et ritibus perstiterunt. Hi ergo jugibus odiis in Dei populum saevientes, quo(??)eus suo nomine bellum inferre poterant, cum majoribus hostibus. copias et arma miscebant; sinu ea praecipue tempestate, qua Assyrii Judaeorum finibus irruerunt, fatigatum ab eis, quem disserimus propheta conqueritur, et ostendit universas nationes, quibus circumdabantur Judaei, in corum perniciem quasi certantibus studiis laborasse. Qua igitur eorum adverso tempore, vos quoque matorum cumulos addidistis, nec miseria eorum viciniorem in vobis affectum, id est, misericordiae, caeterum magis truculentiae suscitavit, magnitudinem facinoris vestri, quia ratione nolu(??)stis, ultione saltem pendente, noscetis: immissum quippe expugnationis incendium, non solum tecta, sed etiam nemora devorabit, id est, ornamenta pariter et munumenta consumens. Sicque incolas, vestros internecione delebit, ut nec in proceribus sceptra retinentibus, qui erant vere vel potestate subnixi, vel vitae istius deliciis et voluptate conspicui, adeo ut possem eliam reges vocari, ulla inveniatur exceptio: sed ita super omnes manum nostrae adversionis extendam, ut Philistinorum etiam reliquae consumamur, et a summis ad imos insaeviat una vastatio. Hoc est autem, quod etiam praecedens propheta signavit, Tyrum videlicet et Sidonem atque omnes Palaestinorum terminos accusando, quod argentum et aurum, atque omnia quae pretiosa erant de Israelis finibus abstulissent: filiosque populi in libertate natos, Graecis ac Barbaris mercatoribus vendidissent, ut procul a paternis regionibus avecti, exilium simul servitiumque paterentur.","t":"Verses 6–8. — “Thus says the Lord: For three crimes of Gaza, and for four, I will not turn him back, because he carried away a complete captivity, to shut it up in Edom. And I will send fire on the wall of Gaza, and it shall devour its houses; and I will destroy the inhabitant from Ashdod, and him who holds the scepter from Ashkelon; and I will turn my hand against Ekron, and the remnant of the Philistines shall perish, says the Lord.” In the same order of narrative that he kept above against Damascus, he lists the crimes and punishments of the city of Gaza too, and takes on, as it were, the form of one asking whether he ought to keep such long patience over men so attached to crimes that they thought they had done nothing cruel unless they had repeated it three and four times, and had kept up a wonderful ambition in sinning, feeding not only on their own but on others’ crimes too. For it made it its business that the Edomites, the descendants of Esau, whom history shows to have been the brother of blessed Jacob, should exact penalties from the Jewish nation. “These, then,” says the prophet, “who were at odds with us in fratricidal hatred though joined by blood, used the help of the men of Gaza; and that savage nation, not for its own gain, gave my blood to the hatreds of others, raging against me as much as the fratricides thought enough.” He shows how he will settle the account for this profession of malice: “And I will send fire on the wall of Gaza, and it shall devour its houses; and I will destroy the inhabitant from Ashdod, and him who holds the scepter from Ashkelon; and I will turn my hand against Ekron, and the remnant of the Philistines shall perish, says the Lord.” On the occasion of one city he ran through the names of other towns too, of which we often read in the history of Kings that they had almost continual conflicts with the Jewish nation. These are the ones who, when the Jewish army had been slaughtered, carried off the ark of the covenant as if captured to the shrine of the idol called Dagon (1 Sam 3 ff.). Yet after its power had shown itself by the shattering of Dagon’s statue and the calamity that followed among the people, when they had sent it back with due honors, they did not take up the worship of God because of such miracles, but persisted in the ways and rites of the Gentiles. So, raging with constant hatred against the people of God, when they could not make war in their own name they mixed their forces and arms with greater enemies; and the prophet we are discussing complains that the people was worn out by them especially at the time when the Assyrians broke into the borders of the Jews, and shows that all the nations by which the Jews were surrounded labored for their ruin as if in competition. “Since, then, in their time of adversity you too added heaps of evils, and their misery stirred in you not the feeling of neighbors, that is, of mercy, but rather of savagery, you will learn the greatness of your crime, which you would not learn by reason, at least when vengeance is exacted. For the fire of conquest sent upon you will devour not only roofs but also groves, consuming ornaments and fortifications alike. So it will destroy your inhabitants by slaughter that no exception will be found even among the nobles who hold the scepter, who were truly supported by power or conspicuous for the delights and pleasure of this life, so that they could even be called kings; but I will so stretch the hand of our punishment over all that even the remnant of the Philistines will be consumed, and one devastation will rage from the highest to the lowest.” This is what the preceding prophet also marked, accusing Tyre and Sidon and all the borders of the Philistines of having carried off silver and gold and all that was precious from the borders of Israel, and of having sold the children of the people, born in freedom, to Greek and barbarian merchants, so that, carried far from their ancestral regions, they suffered exile and servitude together.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.1.4 (PL 21:1061a–1062a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-1-4)."},"julian-eclanum-tractatus-prophetarum/3.1.5":{"o":"Vers. 9. 10. — Haec dicit Dominus: Super tribus sceteribus Tyri, et super quatuor non convertam eum, eo quod concluserint captivitatem perfectam in Idumaea, et non sunt recordati faderis fratrum. Et mittam ignem in murum Tyri, et decorabit aedes ejus. Ejus criminis arguit Tyrum, quod et Gaze nuper objecerat, videlicet, quia non brevem aliquam portionem, sed perfectam captivitatem in Idum(??)a concludere festinavit, ut periculis Judaeorum I Itcmeam gentem, odio videlicet infensi fratris explent. Veniet proinde vindicta, quae formam criminis tui et fingat, et superet: tu quippe quasi ardentem invidiam in perniciem fratrum uus amm(??)culis incitasti, et non es recordatus, id est, noluisti penitus cogitaic illud foedus, quod inter germanos natura ipsa constituit, quorum non tanta laus esset diligere, quantum crimen o(??)lisse: sed quasi externissimos, et nec sermone sibi nec opinione compertos, non solum in jurgia, sed etiam in praetia commovisti. Consequenter itaque ardens vindicta corripietur, et ingentes voluptates, quibus famosa gestieras, horribili squalore mutabuntur: tantumque vastatiom adhibebit, ut tam fundamenta, quan culmina turris celsae murique cinere scant.","t":"Verses 9, 10. — “Thus says the Lord: For three crimes of Tyre, and for four, I will not turn him back, because they shut up a complete captivity in Edom and did not remember the covenant of brothers. And I will send fire on the wall of Tyre, and it shall devour its houses.” He charges Tyre with the crime he had just laid against Gaza: that it hastened to shut up in Edom not some small portion but a complete captivity, so as to satisfy the Edomite nation, with the dangers of the Jews, in the hatred of a hostile brother. “Vengeance will come, then, that will both copy and surpass the form of your crime: for you roused, as it were, burning envy for the ruin of brothers with your props, and did not remember, that is, would not think at all of, that covenant which nature itself established between brothers, whose love would not be as great a praise as their hatred is a crime; but you stirred them up, as if they were the most utter strangers, known to each other neither by speech nor by report, not only to quarrels but to battles. Consequently, then, burning vengeance will seize you, and the great pleasures in which you, famous, had exulted will be changed into horrible squalor; and it will bring such devastation that both the foundations and the tops of the lofty tower and wall will turn to ash.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.1.5 (PL 21:1062a–1062b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-1-5)."},"julian-eclanum-tractatus-prophetarum/3.1.6":{"o":"Vers. 11. 12. — Hoec dicit Dominus: tribus sceleribus Edom, et su(??)er quatuor non comatum cum, co quod persq(??)us sit in gladio fratrem suum, et noluerit misericordiam ejus, et tenuerit utra furorem suum, et indignationem suam ser(??)urit usque in finem. Muttam ignem in T(??), et davorabit oedes Bosrae. Instituti ordinem sermonis exsequitur, et diversas gentes sub increpatione compellat, quas Judeorum duntaxat tam crim(??)bos noverat cohaerere, quam finibus. Ordinate autem post lyrum posti (??)dumaeos, quia et ipsi parric(??)ali adversum Judaeos impictate fervebant. Quod ergo in Tyrus denunciaverat esse plectendum, cur videlicet (??)dumaeos saevientes vel consiliis adjuvissent, quo facilius fraternis miseriis pascerentur: consequenter nunc ipsos quoque Esan ob eadem crimina compellat, et destinat ultioni; ne qui eorum sociis denunciaverat precia reddenda culparum, ipsis qui auctores criminis erant, pepercisse videretur. Dicit ergo, cum populum non semel sed saepe parricidali animo deliquisse, etsi culpa nimirum veniam mereretur, exigeret assiduras funesta vindiciam. Fratrem quippe non jurgio, caeterum gladio persequutus, misericordiae vel carnalis, quam germanitas poscebat, oblitus est. Nec per indignationis quemdam impetum furuisse contentus, longum, inquit, s(??)cleri tempus impendit, Grande autem accusationi pondus adjecit, dicendo: Et tenuit ultra furorem suum, et indignationem suam servavit usque in finem. Non. solum enim discessit a moribus germanorum, fratrem praeliis Insequendo, sed nec ipsorum consuetudinem, quos in sanguinolenta certamina indignationum facibus incilat, custodivit. Nam ita furuit, quasi celeriter desiturus: ita in odio perseveravit quasi justicia magis, quam furore commotus. Juste ergo immoraturum sibi usque ad consummationem patietur incendium: ut et urbes et castella, sicut unis criminibus sorduerant, ita eisdem calamitatibus alterantur. Multis autem nominibus, id est, Edom et Theman, et Bosra, unum indicat populum, videlicet Esau, qui Bosra vocabulo habuerant metropolim civitatem. Hos ergo dicit, et praelio et obsidione vincendos, et vincentium arbitriis saeva passuros, et caedibus exustionibusque perituros: quae omnia partitu a Chaldaeis, partim a Machabeis docentur illata.","t":"Verses 11, 12. — “Thus says the Lord: For three crimes of Edom, and for four, I will not turn him back, because he pursued his brother with the sword, and would not have mercy on him, and kept up his fury, and preserved his indignation to the end. I will send fire on Teman, and it shall devour the houses of Bozrah.” He follows the order of the speech he began, and addresses with rebuke the various nations which he knew clung to the Jews as much by crimes as by borders. In good order he put the Edomites after Tyre, since they too burned with fratricidal ungodliness against the Jews. Since he had announced that Tyre was to be punished for helping the raging Edomites with counsels, so that they might feed the more easily on their brothers’ miseries, he consequently now addresses the sons of Esau themselves for the same crimes and appoints them to vengeance, lest he seem, having announced to their allies that the price of their faults would be paid, to have spared those who were the authors of the crime. He says, then, that this people sinned with a fratricidal mind not once but often, and that, even if a fault might deserve pardon, its persistence demanded deadly vengeance. For pursuing its brother not with a quarrel but with the sword, it forgot the mercy of kinship that brotherhood required. Not content to have raged in an impulse of indignation, he says, it spent a long time on the crime. He added great weight to the accusation by saying, “And he kept up his fury, and preserved his indignation to the end.” For not only did it depart from the ways of brothers by pursuing its brother in battles, but it did not even keep the custom of those whom the torches of indignation drive into bloody struggles. For it raged as if about to stop quickly, yet persisted in hatred as if moved by justice rather than by fury. Justly, then, it will suffer a fire that stays on it to the end, so that its cities and fortresses, as they were filthy with the same crimes, are worn down by the same calamities. By many names, Edom, Teman, and Bozrah, he indicates one people, namely Esau, who had their metropolis named Bozrah. He says, then, that they will be conquered by battle and siege, will suffer cruel things at the will of the conquerors, and will perish by slaughter and burning: all of which is shown to have been inflicted partly by the Chaldeans, partly by the Maccabees.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.1.6 (PL 21:1062b–1063a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-1-6)."},"julian-eclanum-tractatus-prophetarum/3.1.7":{"o":"Vers. 13.–15. — Haec dicit Dominus: Super tribus sceleribus filiorum Ammon, et Super quatuor non convertam eum, eo quod dissecuerit praegnantes Galaad, ad dilatandum terminum suum. Et succendam ignem in muro Rabba, et devorabit aedes ejus in ululatu in die belli, et in turbine in die commotionis. Et ibit Melchom in captivitatem, ipse et principes ejus simul, dicit Dominus. Nec isti populi, Amnion videlicet, et Moab de Loth stirpe venientes a parricidali invidia liberantur Israelitarum: sic quidem proximi deteguntur, qui tamen eorum pristinam gloriam non ferentes, nullam praetermiserunt occasionem nocendi Galaad. Denique regionem, quam ultra Jordanem duae et dimidia Tribus, sicut narrat Scriptura, susceperant, finitimam sibi Ammonitae invadere festinantes, nec a gravidarum, inquit, mulierum caedibus abstinebant, ipsam videlicet Judaeorum subolem interficere cupientes, ut, habitatore consumto, regio Galaditarum eorum tota finibus jungeretur. Remunerabo ergo, inquit, et huic populo quod meretur: faciam que ut hostili Rabbae, quae metropolis fuit, aedificia consenescant. Quo sane belli turbine ita consternabuntur, ut videantur ei praemori: non solum autem principes ejus, sed etiam Melchom, id est, simulachrum, cujus se numine muniendos credebant, in captivitatis ludibrium transferetur.","t":"Verses 13–15. — “Thus says the Lord: For three crimes of the children of Ammon, and for four, I will not turn him back, because he ripped up the pregnant women of Gilead to enlarge his border. And I will kindle a fire on the wall of Rabbah, and it shall devour its houses with shouting in the day of battle and with a whirlwind in the day of upheaval. And Milcom shall go into captivity, he and his princes together, says the Lord.” Nor are these peoples, Ammon and Moab, descended from the stock of Lot, free from fratricidal envy of the Israelites: they are shown to be so near in kinship, yet, unable to bear their former glory, they let pass no occasion of harming Gilead. Then, hastening to invade the region beyond the Jordan bordering on them, which, as Scripture tells, the two and a half tribes had received, the Ammonites, he says, did not refrain even from killing pregnant women, wishing to kill the very offspring of the Jews, so that, the inhabitants consumed, the whole region of the Gileadites might be joined to their borders. “I will repay this people too,” he says, “what it deserves, and I will make the buildings of hostile Rabbah, which was its metropolis, grow old in ruin.” They will be so dismayed by this whirlwind of war that they seem to die before it; and not only its princes but also Milcom, that is, the image by whose divinity they believed themselves defended, will be carried into the mockery of captivity.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.1.7 (PL 21:1063a–1063c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-1-7)."},"julian-eclanum-tractatus-prophetarum/3.2.1":{"o":"Vers. 1.-3. — Hoec dicit Dominus: Super tribus sceleribus Moab, et super quatuor non convertam eum: eo quod incenderit ossa regis Idumaeae usque ad cinerem. Et mittam ignem in Moab, et devorabit aedes Carioth, et morietur in sonitu Moab et clangore tubae. Et disperdam judicem de medio ejus, et omnes principes ejus interficiam cum eo dicit Dominus. Animadvertendum, quoniam cum omnibus quas annumeravit gentibus contumelias et pericula, quae israeli congesserant, imputasset, nunc Moabitarum populo objicit, quod in Idumaeum regem saevus exstiterit: eosque ita furuisse caussatur, ut non contenti bellum agere cum vivente, odium suum etiam circa ejus funus ostenderint. Per quod utique et Judaeorum arrogantia, qui solos se ad Dominum pertinere credebant, compressa est: et Gentibus vel spei solacium, vel intelligentiae lumen objectum: ut sentirent se sub una creatoris sui providentia et gubernatione consistere, qui videlicet non solas Judaeorum, sed etiam aliarum gentium injurias ullum iret.","t":"Verses 1–3. — “Thus says the Lord: For three crimes of Moab, and for four, I will not turn him back, because he burned the bones of the king of Edom to ashes. And I will send fire on Moab, and it shall devour the houses of Kerioth, and Moab shall die amid noise and the blast of the trumpet. And I will destroy the judge from its midst, and I will kill all its princes with him, says the Lord.” It should be noted that, whereas with all the nations he has listed he charged the insults and dangers they had heaped on Israel, he now charges the people of the Moabites with having been savage against the king of Edom; and he complains that they raged so that, not content to wage war with him living, they showed their hatred even toward his corpse. By this the arrogance of the Jews, who believed that they alone belonged to the Lord, was checked, and to the Gentiles was offered either the comfort of hope or the light of understanding, so that they might feel that they stand under the one providence and government of their Creator, who would avenge the injuries not only of the Jews but of other nations too.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.2.1 (PL 21:1063c–1063d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-2-1)."},"julian-eclanum-tractatus-prophetarum/3.2.2":{"o":"Vers. 4.-5. — Haec dicit Dominus: Super tribus sceteribus Juda, et super quatuor non convertam eum, eo quod abjecerit legem Domini, et mandata ejus non custodierit. Deceperunt enim eos idola sua, post quae abierunt patres eorum. Et mittam ignem in Judam, et devorabit oedes Jerusalem. Cum facinora truculenta diversis gentibus objecisset, venit ad Judam, et dissimulatae religionis facinus imputavit, eodem quo coeperat schemate deliberationis enuntians necessariam conversionem, de laetis scilicet tristia subituros, qui obstinate fuissent turpia quaeque et profana sectati. Non autem existimare debemus, quia eos populos, quorum paulo ante crimina percucurrit, probabiles in religionis parte censuerit, de qua eis nihil objiciendum putarit: sed quoniam erat millies confessa profanitas, qui semper fuissent idolorum cultibus mancipati, nec de pietate rituum nossent competens habere judicium, nequaquam utique eis crimen dissimulatae religionis objectat, caeterum illa morum vulnera, quae etiam extra veram religionem positi, dignoscere ac vitare potuerunt. Judae vero id principio objecit, quod et caeteris flagitiis esset horridius. et de qua stirpe merito etiam alia scelera pullulassent. Abjecerunt, enim, inquit, lege (??) Domini per quam solam toto orbe conspicui: neque abjecisse contenti, ad idolorum quoque transiere culturam. Recipient ergo stipendium quod merentur, ut Judam videlicet et Jerusalem incendium hostile consumat, quod, Babylonio vincente, completum est.","t":"Verses 4–5. — “Thus says the Lord: For three crimes of Judah, and for four, I will not turn him back, because he rejected the law of the Lord and did not keep his commandments. For their idols deceived them, after which their fathers walked. And I will send fire on Judah, and it shall devour the houses of Jerusalem.” Having charged various nations with savage deeds, he comes to Judah and lays to it the crime of a religion feigned, announcing with the same figure of deliberation with which he began the necessary reversal: that those who had obstinately pursued everything shameful and profane would pass from joy to sorrow. We ought not to think, however, that he judged those peoples whose crimes he had just run through to be acceptable as regards religion, so that he thought nothing should be charged against them on that score. But since theirs was a profanity confessed a thousand times, who had always been enslaved to the worship of idols and did not know how to have a competent judgment about the piety of rites, he certainly does not charge them with the crime of feigned religion, but with those wounds of conduct which even those placed outside the true religion could recognize and avoid. To Judah, however, he first charged what was more horrible than the other outrages, and from which stock other crimes too had rightly sprung. “For they rejected,” he says, “the law of the Lord, through which alone they were conspicuous in the whole world; and not content to have rejected it, they passed over to the worship of idols as well. They will receive, then, the wage they deserve, so that a hostile fire consumes Judah and Jerusalem”: which was fulfilled when Babylon conquered.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.2.2 (PL 21:1063d–1064b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-2-2)."},"julian-eclanum-tractatus-prophetarum/3.2.3":{"o":"Vers. 6. — Hoec dicit Dominus: Super tribus sceleribus Israel, et super quatuor non convertam eum, pro eo quod vendiderint argento justum et pauperem, pro calciamentis. Decem Tribus, quas nominat Jerusalem, non sicut Judam, sed sicut reliquas gentes de morum facinoribus accusat: ut eas nimirum ita profanitati inhaesisse monstraret, quatenus super hac parte argui nec erubescerent, nec timerent. Accusat ergo morum vulnera, non quod essent graviora quam rituum: sed vel quod In fructus foedi religionis liquido viderentur, vel quod m illa quoque actuum portione ostenderentur caeteris Gentibus nequiores. Haud ergo diutius, inquit, censura nostra tolerabit, ut in eo statu mane(??)t, in quo impudens nequaquam ad meliora respirans; sed supervent(??)eis de prosperis In adversa mutatio, ut quod (??)noluerint discere moniti, incipiant nosse damnati: agere me, videlicet, curam pauperum, nec providentiae meae defensione privari eos, qui seculi istius sunt opibus destituti. Vigeat apud illos tantum cura probitatis, et ipsa (qua hum liores caeteris erant) acceptos mihi reddet carosque mediocritas. Id autem dixi, quia Israelis populus neglexit advertere justum et pauperem, gemino apud me suffragio nitentem: sed meis semper judiciis infensus proterebat pauperes, et pedum calceamentis ornamenta seculi vilia aestimabat, idest, vel in officiis vel in negociis tanta felicitate peccantes, ut non solum brevibus illecti plerumque compendiis, sed saepe etiam gratuitis gustorum suppliciis pascerentur, quandam voluptatem putantes, si virorum virtute humilium, idest, superbia? malum innocentiae sanctitate vitantium, capita ipsa pulveri mixta calcarent. Quod autem ait, viam humilium declinant, dupliciter accipi potest, idest, vel deflectunt ab ea, et longe diversum vitae iter sequuntur, vel certe in judiciis justam inopum caussam fraude commaculant: quale est illud iu psalmo: Si videras, furem, simul currebas cum eo, et cum adulteris portionem tuam ponebas. Sedens adversus fratrem tuum loquebaris, et advenum filium matris tuae offensionem callidus instruebas. Exaggeratur autem (??) sensu delinquentium reatus, quia dedita opera, quae erant funesta, sectantes, non solum negligere, sed etiam odisse justitiam deteguntur. Pergit autem propheta crimina diversa memorare; nam post injustitiam et superbiam libidinis peccata contingunt. Filius, inquit, et pater ejus introierunt ad unam pueltam, ut violarent nomen sanctum meum. Ostendit, in quos cumulos delinquentium consuetudo procedat. Primo, inquit, civibus justitiam in judiciis, affectum in calamitatibus negavistis: sequutum est continuo, ut neque naturae ipsius apud vos jura consisterent, sed de flagitiis ad incesta venientes, in scorta filii cum patribus irruebant, ut nullam reverentiam, sicut prius civibus, ita deinceps neque genitoribus exhiberent Quo sane vestro facinore sanctum quoque meum nomen violabatur, colloquentibus inter se videlicet Gentibus, Qualis est Deus ille, cujus qui peculiaris populus dicitur, tam deformis apparet? Vers. 8 — Et super vestimenta pignerata accubuerunt juxta omne altare, et vinum damnatorum bibebant in domo Dei sui. Erat quidem consequens, ut cultores idolorum sub multiplici foeditate consisterent: hic tamen propheta in cunctis, qua; arguit, illud curat exprimere, qua quasi dedita opera divinis praeceptionibus repugnarent, per quae omnes species praeceptorum scinderem. Ideo totum quod in lege prohibetur enumerans, etiam pigneratis cos vestibus incubuisse pronunciat. Juxta omne autem altare diligenter adjecit, quia aras eorum multiplicarat impietas. Et ideo vinum damnatorum bibebant, id est, de ea pecunia epulabantur in templis, quam acceperant ex preciis innocentium, nimirum de quibus paulo ante dixit, quia vendidissent argento justum, et pauperem pro calciamentis.","t":"Verse 6. — “Thus says the Lord: For three crimes of Israel, and for four, I will not turn him back, because they sold the righteous for silver and the poor for sandals.” The ten tribes, which he names Israel, he accuses not as he did Judah, but as he did the other nations, of crimes of conduct, to show that they clung so to profanity that on that point they neither blushed nor feared to be rebuked. He accuses the wounds of conduct, then, not because they were graver than those of rites, but either because they were plainly seen to be the fruits of a foul religion, or because in that portion of acts too they were shown to be worse than the other Gentiles. “Our censure,” he says, “will no longer tolerate that he remain in the state in which, shameless, he never breathes toward better things; but a change from prosperity to adversity will come upon them, so that what they would not learn when warned they may begin to know when condemned: that I take care of the poor, and that those who are deprived of the riches of this world are not deprived of the defense of my providence. Let only the care of uprightness flourish among them, and their very lowliness, in which they were humbler than the rest, will make them acceptable and dear to me.” “I said this because the people of Israel neglected to notice the righteous and the poor, who rest on a double claim with me; but, always hostile to my judgments, it trampled the poor and valued the cheap ornaments of the world as sandals for the feet”: that is, they sinned with such facility in offices and in business that they were not only lured by small gains, but often fed even on the gratuitous punishments of others, thinking it a kind of pleasure if they trampled into the dust the very heads of men lowly in virtue, that is, of those who avoid the evil of pride by the holiness of innocence. What he says, “they turn aside the way of the humble,” can be taken in two ways: either they turn from it and follow a far different road of life, or in judgments they stain the just cause of the needy with fraud; as in the psalm: “If you saw a thief, you ran with him, and you put your portion with adulterers. Sitting, you spoke against your brother, and you craftily laid a stumbling block for your mother’s son.” The guilt of the sinners is heightened in this sense, because, pursuing deadly things with deliberate effort, they are shown not only to neglect but even to hate justice. The prophet goes on to recall various crimes; for after injustice and pride come the sins of lust. “A son and his father,” he says, “went in to one girl, to profane my holy name.” He shows to what heaps the habit of sinners proceeds. “First,” he says, “you denied your fellow citizens justice in judgments and compassion in calamities; it followed at once that not even the rights of nature itself stood among you, but, passing from outrages to incest, sons rushed with fathers to harlots, so that, as before you showed no reverence to citizens, so afterward you showed none to parents. By this crime of yours my holy name too was profaned, as the Gentiles said among themselves: What kind of God is that, whose so-called special people appears so foul?” Verse 8. — “And on garments taken in pledge they lay down beside every altar, and they drank the wine of the condemned in the house of their God.” It certainly followed that worshipers of idols lived in manifold foulness; yet here the prophet, in everything he rebukes, takes care to express how they fought against the divine commands as if deliberately, so as to tear apart every kind of commandment. So, listing everything forbidden in the law, he declares that they also lay on garments taken in pledge. He carefully added “beside every altar,” because ungodliness had multiplied their altars. “And so they drank the wine of the condemned,” that is, they feasted in the temples on the money they had received from the price of the innocent, of whom he said a little before that “they sold the righteous for silver and the poor for sandals.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.2.3 (PL 21:1064b–1065b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-2-3)."},"julian-eclanum-tractatus-prophetarum/3.2.4":{"o":"Vers. 9. 10. — Ego autem exterminavi Amorrhaeum a facie eorum, cujus altitudo cedrorum altitudo ejus. et fortis ipse quasi quercus; et contrivi fructum ejus desuper, et radices ejus subter. Ego sum qni ascendere vos feci de terra Aegypti, et eduxi vos per desertum quadraginta annis, ut possideretis terram Amorrhaei. Tenet consuetudinem suam, ut ad exasperandum ingratorum facinus, beneficia praemissa commemoret. Et ideo postquam eorum prava et profana studia, quibus erant dediti, percucurrit, bonorum quoque mentionem, quibus eos oblivio ceperat, intromisit. Ac si diceret satisse fuisse deceptum, qui antiquas Gentes, robore viribusque potiores, ut his habi(??)atio pararetur, expulerit, cum hi gloriosum certamen existiment, si illorum crimina et aemulentur et superent. Ego autem exterminavi Amorrhaeum. cujus altitudo cedri similiter, et fortis ipse quasi quercus; contrivi fructum ejus desuper, et radices ejus subter. Silvam, inquit, Gentium longa jam aetate pervalidam ita celsis verticibus comminantem, et profundis radicibus innitentem sedulus, quasi castrorum metator excidi. ne habitationis levia saltem impedimenta sentirent. Quicquid ergo roboris fuerant, stirpitus amputavi, ut indigenarum silvae, quas amoliebatur nostra sententia, nequaquam ulterius pullularent, sed collatae victoriae gaudia securitas cumulata sequeretur. Quidni? cum eis etiam priscis temporibus beneficia contulissem? Nam cum Aegyptia essent servitute depressi, ad celsa eos libertatis erexi: et per invias solitudines quadraginta annis, cibum potumque miraculis sufficiens circumegi, ut possessio felicium, quae fuerat decreta, terra(??)m eo dulcius saperet, quo tardius contigisset: simulque cognoscerent, quod vita hominis non in fertilitate arborum, sed in Dei providentia gubernante consisteret. Nec tamen praesentis vitae contulisse tantum instrumenta contentus, reddidi vos per spiritalia quoque ornamenta conspicuos, suscitans, inquit, de filiis vestris, prophetas, et de juvenibus vestris in Nazaraeos, id est, ut peculiari devotione, ita etiam sacra illuminatione pollentes, quorum aliis In urorum certa cognitio, aliis delictorum esset gloriosa contentio, Haec tamen vos omnia non solum viliter aestimastis, verum etiam impendio respuistis, audentes et prophetis, ne vaticinarentur edicere, et Nazaraeis vinum, quo inebriaremur, ingerere.","t":"Verses 9, 10. — “But I destroyed the Amorite before them, whose height was like the height of cedars, and he was strong as an oak; and I crushed his fruit above and his roots below. I am the one who made you come up from the land of Egypt, and led you through the wilderness forty years, to possess the land of the Amorite.” He keeps his custom of recalling earlier benefits to sharpen the crime of the ungrateful. So after running through the wicked and profane pursuits to which they were devoted, he also brought in mention of the good things they had forgotten; as if he said that he had been quite deceived, he who drove out ancient nations, stronger in might and strength, to prepare a dwelling for these, while these think it a glorious contest to imitate and surpass the crimes of those nations. “But I destroyed the Amorite, whose height was like the cedar, and he was strong as an oak; I crushed his fruit above and his roots below. The forest of the nations,” he says, “very strong through long age, threatening with such lofty tops and resting on deep roots, I cut down diligently, like one who measures out a camp, so that they might not feel even slight hindrances to their dwelling. Whatever strength there was, I cut off at the root, so that the forests of the natives, which our sentence removed, might never sprout again, but heaped-up security might follow the joys of the victory granted. Why not, since I had conferred benefits on them in ancient times too? For when they were pressed down by Egyptian servitude, I raised them to the heights of freedom, and led them around for forty years through pathless wildernesses, supplying food and drink by miracles, so that the possession of the happy land that had been decreed might taste all the sweeter the later it came, and at the same time they might learn that man’s life consists not in the fertility of trees but in the governing providence of God. Nor was I content to have given only the means of the present life; I also made you conspicuous by spiritual ornaments, raising up,” he says, “prophets from your sons and Nazirites from your young men,” that is, men strong in special devotion as well as in holy illumination, of whom some had sure knowledge of [future things], others a glorious contest against offenses. “Yet all these things you not only valued cheaply but even spurned with zeal, daring both to command the prophets not to prophesy and to press on the Nazirites wine to make them drunk.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.2.4 (PL 21:1065b–1066a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-2-4)."},"julian-eclanum-tractatus-prophetarum/3.2.5":{"o":"Vers. 13-16. — Ecce stridebo subter vos sicut stridet plaustrum onustum foeno, Et peribit fuga a(??)veloce, et fortis non obtinebit virtutem suam, et robustus non salvabit ani nam suam; et tenens ar(??)um non stabit, et velox pedibus suis non salvabitur, et ascensor equi non salvabit animam suam; et robustus corde inter furies nudus fugiet in die illa, dicit Dominus. Familiare Scripturis sacris est, ut imaginibus etiam de exiguis rebus forte su ceptis, ad hoc quod experimentum cupivit, abutantur; sed ita ut mysticorum in his sensu medu(??) consistat. Unde et nunc quia diu peccantem populum justus arbiter sustinebat, oneratum se plaustri instar asseruit, sed cui onus vilis materiae contigisset. Quod ergo ait, stridebo subter vos sicut plaustrum onustum foeno, non ita voluit intellgi, ut aliter videretur plaustrum foeno plenum stridere, aliter argento: sed quia sibi similitudinem plaustri stridentis aptabat, sensus arte permiscuit, ac si diceret: si plaustrum onustam haberet discernendi aliquam facultatem, videlicet indignantius sine dubio strideret, si vilia, quam si pretiosa portaret. Ita ergo sicut Apostolus docet, super religionis fundamentum pro diversitate meritorum: alii ut aurum, argentum, lapidesque pretiosos, alii sicut foenum, (??)gna stipulas congerunt (1. Cor. 3.): merito Deus noster majorem se sarcinam pronunciat experiri, eorum peccata tolerando, in quibus nibil queat de pretiosis studiis reperire, sed qui omnes ad vile foenum, quod facile ignibus consumatur, accesserunt Cum amem stridnero, id est, infremuero, vestra illico vel arrogantia, vel fiducia disperibit. Non enim velocitas quemquam subducet exitio, non proteget fortitudo pugnacem, non postremo peditum acies, non equitum manipuli divinam sententiam morabuntur: sed qui erant bellandi arte clari, optabunt amissis latere tegminibus, ut vel nudi ad tuendam vitam utantur latebris. Quae omnia mala hostili evenire victoria, annuis magis cladibus, quam annalibus literis comprobamus. In hoc loco sane Judaei quamdam opinionem sequuntur, diversorum videlicet ducum diverso apparatu signatas fuisse personas: quod nos nou magni ponderis aestimantes, ad alia transeamus.","t":"Verses 13–16. — “See, I will creak under you as a cart loaded with hay creaks. And flight shall perish from the swift, and the strong shall not hold his strength, and the mighty shall not save his life; and he who holds the bow shall not stand, and the swift of foot shall not be saved, and the rider of the horse shall not save his life; and the stout of heart among the mighty shall flee naked in that day, says the Lord.” It is familiar to the holy Scriptures to use images taken even from small things, as chance offers, for what they wish to convey, but in such a way that the sense of mysteries stands in the middle of them. So now, because the just arbiter had long borne a sinning people, he declared that he was loaded like a cart, but one that had a load of cheap material. When he says, “I will creak under you like a cart loaded with hay,” he did not mean it to be understood that a cart full of hay seems to creak one way and one full of silver another; but since he was fitting to himself the likeness of a creaking cart, he skillfully mixed in the sense, as if he said: “If a loaded cart had some power of discernment, it would surely creak more indignantly if it carried cheap things than if it carried precious ones.” So, as the apostle teaches, on the foundation of religion, according to the difference of merits, some build like gold, silver, and precious stones, others like hay, wood, and stubble (1 Cor 3); rightly does our God declare that he experiences a greater burden in bearing the sins of those in whom he can find nothing of precious pursuits, but who have all come to cheap hay, easily consumed by fire. “When I have creaked, that is, roared, your arrogance or confidence will at once perish. For speed will snatch no one from destruction, strength will not protect the fighter, nor, finally, will battle lines of foot soldiers or companies of horsemen delay the divine sentence; but those who were famous for the art of war will wish, having lost their armor, to hide, so that even naked they may use hiding places to save their lives.” That all these evils come from an enemy’s victory we prove by yearly disasters rather than by the writings of annals. In this passage the Jews follow a certain opinion, that the persons of various leaders were marked by various equipment; we, judging this of no great weight, pass on to other things.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.2.5 (PL 21:1066a–1066d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-2-5)."},"julian-eclanum-tractatus-prophetarum/3.3.1":{"o":"Vers. 1. 2. Audite verbum quod locutus est Dominus super vos, filli Israel, super omni cognatione vestra dicens: Tantummodo vos cognovi ex omnibus cognationibus terroe, idcirco visitabo super vos omnes iniquitates vestras. Nempe, inquit, hoc insigni praecipue gaudetis, quod nulli in loto orbe genti nisi vobis solis qui sum mundi creator innotui: et cum omnes nationes eadem qua vos pietate formaverim, tamen vester solum Deus appellari atque esse delegi, universaque vostrae devotionis officia muneribus atque miraculis anteveni, valida in vestrum honorem tum AEgyptiorum, tum Palaerstinorum regna consumens, in vobis videlicet gloriosa egressio, opulenta possessio probaretur: nec solum servitute depulsa, gaudia contulisse contentus, lumina quoque doctrinae spiritalis adjeci, ostendens utique per haec omnia, quod vos ex omnibus nationibus elegissem, quos etiam sacris informationibus erudirem, ut qui sine meritis multa susceperam, quemadmodum etiam mererentur, agnoscerent. Verum non ista liberalitas negligentiorem conversationis vestrae judicem reddidit, sed hoc magis malefacta vestra castigo, quo vos cunctis gentibus praetuli. Est enim consequens, ut diligentiis inspiciantur quae pretiosius aestimantur. Decor ergo genti vestrae, vel mea indulgentia vel parentum virtutibus comparatus, nullam sinit culpam incastigatam relinqui: quia vilescit concessa nobilitas, si non auferatur indignis. Haud itaque im- (??)unitatem criminum, sed custodiam mandatorum nobilitas adquisita commendat. Sed videamus et reliqua.","t":"Verses 1, 2. “Hear the word that the Lord has spoken concerning you, children of Israel, concerning your whole kindred, saying: You only have I known of all the kindreds of the earth; therefore I will visit upon you all your iniquities.” “Surely,” he says, “you rejoice above all in this distinction, that I, who am the Creator of the world, made myself known to no nation in the whole world but to you alone; and although I formed all nations with the same goodness as you, yet I chose to be called and to be your God alone, and I went before all the services of your devotion with gifts and miracles, destroying the strong kingdoms of the Egyptians and the Philistines in your honor, so that a glorious departure and a rich possession might be proved in you. Nor was I content to have bestowed joys by driving away servitude; I added the lights of spiritual teaching too, showing by all these things that I had chosen you out of all nations, whom I would also teach by holy instructions, so that those who had received many things without merits might learn how they might also deserve them. But this generosity did not make me a more negligent judge of your conduct; rather I punish your misdeeds the more for having preferred you to all nations. For it follows that what is valued more highly is inspected more carefully. So the honor of your nation, obtained either by my indulgence or by the virtues of your fathers, lets no fault be left unpunished; for nobility granted grows cheap if it is not taken from the unworthy. So acquired nobility commends not impunity for crimes but the keeping of commandments.” But let us see the rest.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.3.1 (PL 21:1066d–1067b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-3-1)."},"julian-eclanum-tractatus-prophetarum/3.3.2":{"o":"Vers. 3. 8. Nunquid ambulabunt duo pariter, nisi convenerit eis? Nunquid rugiet leo in saltu nisi habuerit praedam? Nunquid dabit catulus leonis vocem de cubili suo, nisi aliquid apprehenderit? Nunquid cadet avis in laqueum terroe absque aucupe? nunquid auferetur laqueus de terra antequam aliquid ceperit? Si clanget tuba in civitale et populus non expavescet? Si erit malum in civitate quod Dominus non fecit? Quia non faciet Dominus Deus verbum, nisi revelaverit secretum suum servis tuis. Leo ruqiet quis non timebit? Dominus Deus locutus est, quis non prophetabit? Variae quorumdam opiniones in hoc loco fuerunt, sed non satis exemplorum sensui concinentes, qui nunc a nobis sub necessaria distinctione reddetur. Diversas enim sententias oratio instituta contingit: et primus quidem versus necessariam, id est, justam docet fuisse ingratae gentis repulsam, quam super videlicet unam ex universis nationibus pronunciarat adscitam. Ea ergo, quoniam studiis in perversa mutatis, iram judicis accenderat, repudiata quae subdebatur exitiis, explicat cur ejusmodi dissidium contigisset. Nunquid ambulabunt duo pariter, inquit, nisi convenerit eis? id est, Quid miraris, quia comitatus nostri defensione nudata sis, cum justa viantium conjunctio, nisi inter concordes diu manere non possit? Tu proinde qui elegisti habere meis legibus contrarias voluntates, fuisse consequens contuere, ut comitatus mei auxilio nudareris, quia non meis itineribus ingredi separata coepisti. Ego non ero te deseruisse contentus. nec hoc tine indignatio nostra claudetur, sed de praesule tuo convertar in saevientem leonem, quem per vasta nimirum lustra gradientem haud levitas in rugitum, sed visa eminus praeda commoveat: qui cum sane fuerit victor optati, ac destinatam venationem ad cubile retulerit, antra ipsa coget fremitu personare, ac nunquam hoc genere vacuus, nisi praeda semper potitus immurmurat. Quibus duobus versibus habitum (??)ciscentis expressit. Sequitur autem: Nunquid cadet aris in laqueum terroe absque aucupe? Nunquid auferetur laqueus de terra, antequam aliquid ceperit? Ulciscentis partibus absolutis, eos in quos vindicatur compellat, quos tanta facilitate judicat conterendos, ut avi similes, quae laqueum sit ingressa, videantur. Nunquid cadet inquit, avis in laqueum terroe absque aucupe? ac si diceret: Etsi omnes pariter reticerent. prophetae, vox ipsa rerum satis vos posset instruere; istas quibus deteri(??)ni calamitates, non sua sponte vel casu aliquo in vestiam potuisse perniciem convenire: nisi manus eas aucupis, id est, judicis intulisset. Per denuntiationem itaque prophetalem, miserae quasi laqueus docentur expositae, ut in eas incidant callem quique justitiae relinquentes. Nihil proinde vos interveniens plerumque dilatio consoletur. Positus enim laquens id est, publicatae vatum ore sententiae, non auferentur, nisi captionis suae manus impleverint. Si clanget tuba in civitate, ei populus non exparescet: st erit mulum in civitate quod Dominus non fecit; qui(??) non faciet Dominus Deus verbum nisi revelaverit secret(??) suum ad servos suos prophetas. Concinere sibi expositionem vestram per subdita publicavit, et laqueum videlicet, et tubam et maliciam, id est, afflictionem, qua sacrilegorum urbes perirent, nisi per divinam indignationem non fuisset commota. Ubi tamen pariter propositum sum pietatis, quo parcere destinabat, si per illos liceret, et reverentiam sacri commendat examinis: quod ostendit impune non posse contemni, malitiam autem sicut saepe alias, non peccata, sed tormenta nominat, quibus videlicet cruciantur rei, non maculantur innoxii. Quia non faciet Dominus verbum nisi revelaverit secretum suum ad servos suos prophetas. Opportune prorsus dignitas commendata Sanctorum est, postquam reorum fuerat publicata despectio: ne hoc ipsum enim quod videbantur viliter aestimati (quippe tot suppliciis obruendi) ad naturae conditionem magis quam ad invidiam improbae conversationis aspiceret. Dispensatorie m(??)tuerque subjectum est, quod ad honorem hominum, id est, prophetarum valeret, qui in eadem videlicet natura, qua alii quique sistentes: tamen usque eu morum preciis dif(??)etebant, ut de illis posset dicere Deus: Nec memor iro nominum eorum per labia mea; de istis vero, quia nihil faciet quod non prius ad ipsorum notitiam retulisset. Sicut ergo nulla, inquit, calamitas orietur in his urbibus. nisi quam divina sententia suscitarit, ita nulla iu vos animadversio praeferetur, nid quai prius ad conscientam fuerit prolata sanctorum. Constrinxi autem quod egerat majore compendio: Leo, inquiens, rugiet, quis non timebit? Dominus Deus locutus est, quis non prophetabit? Igitur quia supra indignationem suam imagine leonis expresserat, deinceps quod significarat absolvit, ut diceret: Leo rugiet, id est, Deo comminante, et animadversionem quae immineat publicante, quis mortalium est, quem non formido dissolvat? Sed jam quae sit minarum species et pompa, cernamus.","t":"Verses 3–8. “Will two walk together unless they have agreed? Will a lion roar in the forest unless it has prey? Will a lion’s whelp give voice from its den unless it has caught something? Will a bird fall into a snare on the earth without a fowler? Will a snare be taken up from the earth before it has caught something? If a trumpet sounds in a city, will the people not be afraid? If there is evil in a city, has not the Lord done it? For the Lord God does nothing without revealing his secret to his servants the prophets. The lion will roar: who will not fear? The Lord God has spoken: who will not prophesy?” There have been various opinions of some on this passage, but not agreeing well enough with the sense of the examples; it will now be given by us with a necessary distinction. For the speech touches various sentences. The first verse teaches that the rejection of the ungrateful nation was necessary, that is, just, the nation he had declared above to have been taken as the one out of all nations. Since by changing its pursuits to perverse ones it had kindled the anger of the judge, he explains why such a separation came about for the rejected nation that was being subjected to destruction. “Will two walk together,” he says, “unless they have agreed?” That is: “Why do you wonder that you have been stripped of the defense of our company, when a fair partnership of travelers cannot last long except between those in agreement? You, then, who chose to have wills contrary to my laws, see that it followed that you should be stripped of the help of my company, since you began to walk apart and not on my roads. I will not be content to have abandoned you, nor will our indignation end there, but from your protector I will be turned into a raging lion, which, walking through vast wild haunts, is moved to roar not by levity but by prey seen from afar; and when it has won what it longed for and brought back the hunted prey to its den, it will make the very caves resound with its growling; it never murmurs in this way when empty, but only when it has taken its prey.” By these two verses he expressed the bearing of one who avenges. Then follows: “Will a bird fall into a snare on the earth without a fowler? Will a snare be taken up from the earth before it has caught something?” Having finished with the part of the avenger, he addresses those on whom vengeance is taken, whom he judges to be crushed with such ease that they seem like a bird that has entered a snare. “Will a bird fall,” he says, “into a snare on the earth without a fowler?” as if he said: “Even if all the prophets were silent alike, the very voice of events could teach you enough that these calamities by which you are worn down could not have come together for your ruin of their own accord or by some chance, unless the hand of the fowler, that is, of the judge, had brought them.” By the prophetic announcement, then, miseries are shown to be set out like a snare, so that all who leave the path of justice fall into them. “So let no delay that often intervenes comfort you. For the snare once set, that is, the sentences published by the mouth of the seers, will not be taken away until they have filled their hands with their catch.” “If a trumpet sounds in a city, will the people not be afraid? If there is evil in a city, has not the Lord done it? For the Lord God does nothing without revealing his secret to his servants the prophets.” He made known by what follows that your explanation agrees with itself: the snare, the trumpet, and the evil, that is, the affliction by which the cities of the sacrilegious would perish, would not have been set in motion except by divine indignation. Here, however, he commends at once both his purpose of goodness, by which he intended to spare if they allowed it, and reverence for the holy judgment, which he shows cannot be despised with impunity. As often elsewhere, he calls “evil” not sins but torments, by which the guilty are tormented, not the innocent defiled. “For the Lord does nothing without revealing his secret to his servants the prophets.” Very opportunely is the dignity of the saints commended after the contempt for the guilty had been made public, lest the very fact that they seemed held cheap (since they were to be overwhelmed by so many punishments) should be referred to the condition of nature rather than to the reproach of wicked conduct. By God’s plan it was added, therefore, what served the honor of men, namely of the prophets, who, standing in the same nature as all others, yet differed so far by the worth of their conduct that God could say of those, “Nor will I remember their names by my lips,” and of these, that he would do nothing that he had not first brought to their knowledge. “As, then,” he says, “no calamity will arise in these cities except what the divine sentence has stirred up, so no punishment will be brought on you that has not first been made known to the saints.” He bound together what he had done with greater brevity, saying: “The lion will roar: who will not fear? The Lord God has spoken: who will not prophesy?” Since above he had expressed his indignation by the image of a lion, he then resolved what he had signified, saying, “The lion will roar,” that is, when God threatens and makes public the punishment that hangs over them, what mortal is there whom fear does not undo? But let us now see what is the kind and display of the threats.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.3.2 (PL 21:1067b–1068d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-3-2)."},"julian-eclanum-tractatus-prophetarum/3.3.3":{"o":"Vers. 9. 10. — Auditum facite in oedibus Azoti et in aedibus terrae AEgypti; et dicite: Congregamini super montes Samarioe, et videte insanias multas in medio ejus, et calumniam patientes in penetralibus ejus. Et nescierunt fame rectum, dicit Dominus, thesaurizantes iniquitatem et rapinas in aedibus suis. Tenet morem suum sermo divinus: ut quanta difficultate ad vindicandum moveatur, adsignet. Ideo et nunc postquam schema terroris explicuit, repetit et retractat querelas, vicinosque populos praecipit convocari, ut videant, quibus illa plebs olim Dei squaleat sordibus, furiatque criminibus. Allophylis inquit, et. AEgyptiis nunciate ut congregentur quasi ad spectaculum in montes Samariae, id est, ex eorum edito valles urbesque despiciant, et considerent nec flagitium ullum esse, nec facinus quod non dico eurum studiis appropiet, sed in eorum medio quasi fundata sede consistat. Si ad eos enim convertas oculos, qui per calumniam deprimuntur, portas urbium in quibus judicare consueverant, ac penetralia conferta reperias, ita ut nulla alia vox nisi aerumnosorum videatur audiri. Universi quippe qui susceperant officium judicandi, in tantam oblivionem recti, vel per arariciam, vel per superbiam deciderunt, ut non solum non amare, sed neque nosse tam recta videantur. Nemo ergo invidiam severitati meae faciat, qui tam longam patientiam servis delinquentibus praestiti, ut eis censura etiam in oblivionem veniret. Vos, inquam, nationes quas in istorum liberationem gloriamque contriveram, vos, inquam, denuo convenite, ut vobis ipsis testibus, et meae indulgentiae magnitudo, et Effraim impietas detegatur.","t":"Verses 9, 10. — “Make it heard in the houses of Ashdod and in the houses of the land of Egypt, and say: Gather on the mountains of Samaria, and see the many madnesses in its midst, and those who suffer oppression in its inner rooms. And they did not know how to do right, says the Lord, storing up iniquity and robbery in their houses.” The divine word keeps its custom of marking with what difficulty it is moved to punish. So now, after setting out the figure of terror, it repeats and goes over its complaints, and commands that the neighboring peoples be called together to see with what filth that once people of God is squalid and with what crimes it rages. “Announce it to the Philistines,” he says, “and to the Egyptians, that they gather as if to a spectacle on the mountains of Samaria, that is, look down from that height on its valleys and cities, and consider that there is no outrage or crime which does not, I do not say approach their pursuits, but stand as on a firm seat in their midst. For if you turn your eyes to those who are pressed down by false accusation, you will find the gates of the cities, where they were accustomed to judge, and their inner rooms crowded, so that no other voice seems heard but that of the afflicted. For all who had undertaken the office of judging have fallen, through greed or pride, into such forgetfulness of the right that they seem not only not to love but not even to know what is right. Let no one, then, reproach my severity, who showed such long patience to sinning servants that censure itself came to be forgotten by them. You, I say, nations whom I had crushed for their liberation and glory, you, I say, gather again, so that with yourselves as witnesses both the greatness of my indulgence and the ungodliness of Ephraim may be uncovered.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.3.3 (PL 21:1068d–1069b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-3-3)."},"julian-eclanum-tractatus-prophetarum/3.3.4":{"o":"Vers. 11. — Propterea hoec dicit Dominus Deus, Tribulabitur, et circumietur terra, et detrahetur ex te fortitudo tua, et diripientur aedes tuae. Saepe, ut diximus, de facinoribus flagitiisque conquestus est, ut tandem possit promulgare sententiam, et ad illum quem in exordiis fecerat sensum, sub expolitione respondit: id est, super tribus sceleribus Israel, el super quatuor non convertam eum. Quia ergo exigente justitia, Israeli et Judae decreta conversio, ut e laetis videlicet in tristitia colabantur, nec tamen internecione pereant, ad quem modum populator sit saeviturus, accipite.","t":"Verse 11. — “Therefore thus says the Lord God: The land shall be troubled and surrounded, and your strength shall be brought down from you, and your houses shall be plundered.” Often, as we have said, he complained of crimes and outrages so that at last he could promulgate the sentence, and he answered, by way of elaboration, the sense he had set at the beginning: that is, “For three crimes of Israel, and for four, I will not turn him back.” “Since, then, justice requiring it, a reversal has been decreed for Israel and Judah, so that they slip from joy into sorrow, yet do not perish by slaughter, hear in what manner the ravager will rage.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.3.4 (PL 21:1069b–1069c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-3-4)."},"julian-eclanum-tractatus-prophetarum/3.3.5":{"o":"Vers. 12.— Quomodo si eruat pastor de ore leonis duo crura, aut extremum auricula, sic eruentur filii Israel qui habitant in Samaria, in plaga lectuli, et in grabbato Damasci. Quia corrigendi proposito Israelitas Deus noster castigaret, ul prophetis idipsum commendantibus, ita etiam dispensationum vocibus indicabat. Nam cum illos semper exosos faceret dilecta profanitas. statum tamen eorum variabat Omnipotens: tum videlicet tristibus affligendo, tum prosperis confovendo. Syrus ergo qui erat vicinior, id est, habitator Damasci, sicut Regum prodit historia, decem Tribus frequenti eruptione vexabat: ita ul quodam tempore ad eam inopiam Samarita longa obsidione pervenerint, quatenus matres filiorum carnibus vescerentur, et in loto exercitu vix decem equi potuerint inveniri. Sed cum beatus Heliseus mandasset regi Joram, quia altero die in portis Samariae ubertus ai monui maxima viseretur, facta est subito tanta mutatio, ut fugientibus qui obsiderant Syris, non solum evaderent Israelitae, verumetiam quasi triumphi opima spolia perciperent (4. Reg. 6. et seqq.). Hoc autem genere frequenter eis salutem et gaudia legimus contigisse. Parens itaque vind cand(??), et miserendi dives Dens noster, annunciat, quia quamvis munus judicantis assumserit, pastoris tamen officium non reliquerit. Caeterum et grabato Damasci, cujus quasi funibus febribusque tenebantur, et per ipsam viciniam morbum longissimum praeferebam, reliquias eorum dignaretur eruere: ac sicut de faucibus leonum, id est, regum membra populi, qui fuerat laniatus, extrahere.","t":"Verse 12. — “As if a shepherd should rescue from the mouth of the lion two legs or the tip of an ear, so shall the children of Israel be rescued who dwell in Samaria, in the corner of a bed and on the couch of Damascus.” Because our God was chastising the Israelites with the purpose of correcting them, he showed this by the voices of his dispensations as well as through the recommendations of the prophets. For although their beloved profanity always made them hateful, the Almighty varied their state, now afflicting them with sorrows, now comforting them with prosperity. The Syrian, then, who was nearer, that is, the inhabitant of Damascus, harried the ten tribes, as the history of Kings shows, with frequent incursions, so that at one time the Samaritans came by a long siege to such want that mothers ate the flesh of their children, and in the whole army scarcely ten horses could be found. But when blessed Elisha had sent word to King Joram that on the next day the greatest abundance would be seen in the gates of Samaria, so sudden a change took place that, as the Syrians who had besieged them fled, the Israelites not only escaped but even took rich spoils as of a triumph (2 Kgs 6 ff.). In this way we read that safety and joys often came to them. So our God, sparing in punishing and rich in mercy, announces that, although he has taken up the office of judge, he has not abandoned the office of shepherd; but that he would deign to snatch their remnants from the couch of Damascus, by which they were held as if by bonds and fevers, and which, by its very nearness, brought them a very long sickness, and to pull out, as from the jaws of lions, that is, of kings, the limbs of the people that had been torn.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.3.5 (PL 21:1069c–1069d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-3-5)."},"julian-eclanum-tractatus-prophetarum/3.3.6":{"o":"Vers. 13. 14. — Audite, et contestamini in domo Jacob dicit Dominus Deus exercituum. Quia in die qua visitare capero praevaricationes Israel, super eum visitabo, et super altaria Bethel: et amputabuntur cornua altaris, et cadent in terram, Quantum ad contextum quidem respicit lectionis, hostilem vastationem promittit, et dicit altaris cornua, quae Jeroboam in Bethel locaverat, conterenda. De duobus siquidem vitulis unum in Dan posuisse, alterum in Bethel legitur. Ergo est in praesenti loco sensus ejusmodi: quia licet non vos sinam internecione deleri, sed paratus sum de captivitate reliquias vestrae gentis extrahere, nec vos vicinus hostis, Damasci videlicet regnator, absumat: tamen id quod agitis, transire impune non patiar. Posset autem dici quia sub nomine Jacob, Judam voluisset intelligi, ni processus sermonis Israelem magis, id est, decem Tribus signaret et exprimeret. De hac autem destructione altaris, et in Begum libris legimus: venisse jam prophetam ad Jeroboam, qui vaccas fuerat fabricatus, immolanti quidem istud esso sub comminatione pollicitum. Quem ille cum extensa manu corripi praecepisset, potentiam vatis, dextra protinus arescente, persensit, statimqne fractus in p(??)ces, usum quidem m(??)mus recepit: losiam vero exorturum, qui illud sacrilegium ulcisceretur, audivit (3. Reg. 13.). Ergo quae longa tempora, vel castigatio populi, vel longa captivitas ultima comprehendit, praesenti vaticinio pariter indicamur, quae diversis sunt inferenda temporibus.","t":"Verses 13, 14. — “Hear, and testify in the house of Jacob, says the Lord God of hosts. For on the day when I begin to visit the transgressions of Israel, I will visit upon him and upon the altars of Bethel; and the horns of the altar shall be cut off and fall to the ground.” As regards the context of the reading, he promises an enemy devastation, and says that the horns of the altar which Jeroboam had placed in Bethel will be broken. For of the two calves he is read to have put one in Dan and the other in Bethel. So in the present passage the sense is this: “Although I will not let you be destroyed by slaughter, but am ready to draw the remnants of your nation out of captivity, and the neighboring enemy, that is, the ruler of Damascus, will not consume you, yet I will not let what you are doing pass unpunished.” It could be said that under the name of Jacob he wished Judah to be understood, were it not that the course of the speech rather marks and expresses Israel, that is, the ten tribes. Of this destruction of the altar we also read in the books of Kings: a prophet had come to Jeroboam, who had made the heifers, and as he was sacrificing promised this to him under threat. When Jeroboam stretched out his hand and commanded him to be seized, he felt the power of the seer as his right hand at once withered; and, immediately broken into prayers, he recovered the use of his hand, but heard that Josiah would arise to avenge that sacrilege (1 Kgs 13). So things that long times, either the chastisement of the people or the final long captivity, would include are indicated alike in the present prophecy, though they were to be inflicted at different times.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.3.6 (PL 21:1069d–1070b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-3-6)."},"julian-eclanum-tractatus-prophetarum/3.3.7":{"o":"Vers. 15. — Et percutiam, inquit, domum hyemalem cum domo aestiva, et peribunt domus eburnea, et dissipabuntur aedis multae, dicit Dominus, Non unum aliquod vitium profanae gemis exagitans, avaritiae quoque et luxuriae peccata contingit, atque ideo queritur quod diversas habitationes ad voluptatem diversorum anni temporum congruentes, quasi luxuriae sibi construxerunt instrumenta: cum essent culpis multiplicibus involuti, nihil de componet one, aut emendatione penitus cogitaverint, sed consectanda solum amoenitate sollicitos, alias aedes actibus, alias parasse frigoribus, hasque vindictae tempore pariter auferendas, variasque molitiones hostili incendio concremandas.","t":"Verse 15. — “And I will strike,” he says, “the winter house with the summer house, and the ivory houses shall perish, and many houses shall be scattered, says the Lord.” Attacking not one vice only of the profane nation, he touches also on the sins of greed and luxury, and complains that they built various dwellings suited to the pleasure of different seasons of the year, as instruments of luxury. Although they were wrapped in manifold faults, they gave no thought at all to settling their account or to amendment, but, anxious only to pursue pleasantness, they prepared some houses for the heat and others for the cold; and these will be taken away alike in the time of vengeance, and their various structures burned by enemy fire.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.3.7 (PL 21:1070b–1070c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-3-7)."},"julian-eclanum-tractatus-prophetarum/3.4.1":{"o":"Vers. 1.-3. — Audite verbum hoc, vaccae pingues, quoe estis in monte Samariae: quae calumniam facitis egenis, et confringitis pauperes: quae dicitis dominis vestris, Afferte et bibemus. Juravit Dominus Deus in sanctu suo, quia ecce dies venient super vos, et levabunt vos in contis, et reliquias vestras in ollis ferventibus. Et per aperturas exibitis altera contra alteram, et projiciemini Armon dicit Dominus. Quamquam esset totius gentis profanitas arguenda, tamen quia in divites atque opulentos objurgationem praecipue dirigebat, qui non unis aedibus, sed pro tempore variandis coenaculis uterentur, eaque eboris nitore percolerent: merito cis vaccarum quoque pinguium nomen ascribit, quia vox eurum erat mugilibus destinanda, et venter eorum Deus, et gloria in turpitudine ipsorum. Potest etiam illud decenter adjungi, ut non solum de vitiis iliorum, sed de genere impietatis ipsius appellati esse dicantur: ut qui colendos receperant vitulos, vaccarum nomine signarentur. Pingues autem notantur, secundum illud quod beatus David accusat: Prodiit quasi ex adipe uniqui(??)as eorum, transierunt in affectum cordis: cogitaverunt et loquuti sunt nequitiam, iniquitatem in excelso loquuti sunt. Ergo in monte Samariae, id est, in regia civitate sistentes, et aulica familiaritate turgentes, atterebatis p(??)upres, ut de eorum spoliis instrumenta luxur(??)ae vestrae quaereretis. Quod autem a(??)t: quoe dicitis dominis vestris: afferte et bibemus, sic accipiendum est, ut vel dominos suos idola nominarent, a quibus videlicet serio precarentur copiam rerum, quippe qui omnem beatitudinem suam in intempestivis lautisque conviviis collocassent: vel certe minores quique, et proceribus criminum suorum opera se locantes, nanc mercedem ab his peterent, in quorum questum saepe peccabant, ut eis potatio non deeset Quid autem pro hac petulantia consequuntur? Juravit, inquit. Dominus in sancto suo, idest, decrevit, statum sui judicii violari nescia sanctitate, qnia veniet, immo jam appropiat tempus quo carnes vestrae leventur in contis, et reliquiae in ollis ferventibus. Transtulit autem similitudinem a vaccis, quae convivantibus aut barbaris, aut militibus apponuntur. Et quoniam earum vocabulo notarat profanos ipsarum, denuo exitio subjiciendos eos esse denunciat. Contos ergo hic posuit pro verubus, id est, subulis, quibus insertae plerumque vaccarum carnes prunarum vapore torrentur: reliquias vero, vel intestina, vel eas accipe portiones, quae comminutiores in ollis magis, quam in subulis decoquuntur. Et quoniam dixerat quod lotius honestatis, ei timoris obliti, etiam pretia criminum veniris metirentur ingluvie, mei(??)to subdidit, quod ipsi incendio captivitatis invasi, luxuriantibus et quasi voraturis hostibus exponantur. Et per aperturas exibitis altera contra alteram, et projiciemini in Armon, dicit Dominus, Superioribus versibus metaphoram impleverat a vaccis, convivioque susceptam: in ultimo autem ad simplex revertitur judicium: dicitque eos diruptis parietibus extrahendos, quod eversionem indicat civitatis. Alteram vero contra alteram, secundum idioma Hebraicum, invicem sibi occurrentes captivos, aut se mutuo consequentes, qui ad Armeniae montes, Assyrio vincente, transferantur, ostendit. Sed videamus et reliqua.","t":"Verses 1–3. — “Hear this word, you fat cows who are on the mountain of Samaria, who oppress the needy and crush the poor, who say to your lords, Bring, and we will drink. The Lord God has sworn by his holiness that, see, days will come upon you, and they will lift you up on poles, and your remnants in boiling pots. And you will go out through the breaches, one against another, and you will be cast into Armon, says the Lord.” Although the profanity of the whole nation was to be rebuked, yet because he directed his rebuke chiefly at the rich and opulent, who used not single houses but dining rooms to be changed according to the season, and adorned them with the gleam of ivory, he rightly gives them the name of fat cows too, because their voice was fit for lowing, and their belly was their god, and their glory in their shame. It can also fittingly be added that they are said to be called so not only from their vices but from the very kind of their ungodliness: those who had taken up the worship of calves are marked with the name of cows. They are noted as fat, according to what blessed David charges: “Their iniquity came forth as from fatness; they passed into the affection of the heart; they thought and spoke wickedness; they spoke iniquity on high.” “So, standing on the mountain of Samaria, that is, in the royal city, and swollen with the familiarity of the court, you wore down the poor, to seek from their spoils the instruments of your luxury.” What he says, “who say to your lords, Bring, and we will drink,” is to be taken so that either they called the idols their lords, from whom they earnestly prayed for abundance of goods, since they had placed all their happiness in untimely and lavish banquets; or else that all the lesser people, hiring out their services to the nobles for their crimes, now asked a wage from those for whose gain they often sinned, so that they would not lack drink. What do they obtain for this insolence? “The Lord has sworn,” he says, “by his holiness”: that is, he has decreed, by a holiness that knows not how to violate the state of its judgment, that the time is coming, indeed is already approaching, when your flesh will be lifted up on poles and your remnants in boiling pots. He took the likeness from cows, which are set before feasting barbarians or soldiers. And since he had marked the profane by the name of these, he again declares that they are to be subjected to their destruction. He put “poles” here for spits, that is, skewers, on which the flesh of cows is usually stuck and roasted over the heat of coals; take the “remnants” as either the entrails or the portions that, cut smaller, are boiled in pots rather than on skewers. And since he had said that, forgetful of all honor and fear, they measured even the wages of crimes by the greed of the belly, he rightly added that they themselves, seized by the fire of captivity, would be exposed to luxurious and, as it were, devouring enemies. “And you will go out through the breaches, one against another, and you will be cast into Armon, says the Lord.” In the earlier verses he had completed the metaphor taken from cows and a banquet; in the last he returns to plain judgment, and says that they will be dragged out through broken walls, which indicates the overthrow of the city. “One against another,” according to Hebrew idiom, shows the captives meeting one another or following one another, who are to be carried to the mountains of Armenia when the Assyrian conquers. But let us see the rest.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.4.1 (PL 21:1070c–1071b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-4-1)."},"julian-eclanum-tractatus-prophetarum/3.4.2":{"o":"Vers. 4.-6. — Venite ad Bethel, et impie agite, ad Galgala, et multiplicate praevaricationem; et efferte mane victimas vestras, tribus diebus decimas vestras. Et sacrificate de fermentato laudem, et vocate voluntarias oblationes, et annuntiate; sic enim voluistis, filii Israel, dicit Dominus Deus, Unde et ego dedi vobis stuporem dentium in cunctis urbibus vestris, et indigentiam panum in omnibus locis vestris; et non estis reversi ad me, dicit Dominus, Hanc fuisse praecipuam, imo unicam caussam denunciandi per prophetas, quas calamitates peccantibus imminerent, ut in eis correctionem formido generaret, totus ipse objurgationis textus ostendit; cui quoniam consilio judicis ad indulgentiam promptioris per delinquendi impudentiam resistebant, quoddam inter Deum et homines videbatur certamen existere. Sed quoniam non erat aequa luctatio, hoc videlicet decernente, illis vero quae erant acerba subeuntibus, illico interdum eos sub derisione compellat, ipsum eis quod degerim certamen exprobrans. Venite, inquit, ad Bethel, et impie agite. In imperativo modo, sed per ironiam et insultationem ea quibus offendatur, enunciat, quae figura celebratur in liberalibus quoque literis. Ergo profanato Israeli insultanter objectat, ut studiis quae elegit, immineat, et Bethei atque Galgal, quas civitates idolis scatere, etiam praecedentes indicaverunt prophetae, frequentare non desinant, sed praevaricationibus augmenta comportent: et oderant victimas matutinas, et victimarum oblationi deserviant, fermentatosque panes altari, qui (ut ita dicamus) laudatorii, vel voluntariae oblationis appellabantur, imponant. Quod totum ita intelligendum est, quoniam ceremoniarum ordines ritusque, quos ex sacra lege susceperant, idolis mancipassent, quippe quae pro Deo veneranda decreverant, sed easdem observationes sicut impie ad idola transtulissent, ita etiam licenter plerumque variarent. Hoc proinde utrumque pariter exprobrat, id est, quod vel institutiones legales idolis ad quas defecerant, mancipassent, vel eas pro suo arbitrio corrupissent; quorum utrumque ad eamdem impietatem valeret, vel eas nimirum observationes. quae sibi Deus jusserat exhiberi, ad impia delubra transferre. vel certe quasi fastu et animo corrigentis aliquid ex his, quae fuerant instituta mutare. Denique hoc crimen superbae mentis exaggerans, ait: Sic enim voluistis, filii Israel, dicit Dominus Deus, Insistite ergo, inquit, studiis que elegistis, ut stipendia vos digna comitentur, quorum gustum ex maxima jam parte cepistis. Nam dedi vobis stuporem dentium in cunctis urbibus vestris, et indigentiam panum in omnibus locis vestris; et non estis reversi ad me, dicit Dominus, Ideo autem indigentiam panum post stuporem dentium locavit, ut esset sensus ejusmodi: quia in oblivi(??)nem operis sui viderentur dentes adducti, et desuevissent incidere, aut emolere cibos, longoque intervallo temporis quemdam paterentur stuporem. Verum cum tam acerba vos castigatio perculisset, non estis reversi ad me, dicit Dominus, Quo versu, duo pariter indicavit, et illorum videlicet in delinquendo pertinaciam, et suam in consulendo benignitatem: qui illa nimirum verbera, non ut puniret, sed ut corrigeret, intulisset. Huic autem consilio infeliciter resistentes, quoddam sicut supra diximus, certamen ingressi sunt, et ideo quid adj(??)ciat, audiamus.","t":"Verses 4–6. — “Come to Bethel and act ungodly; to Gilgal, and multiply transgression; and bring your victims in the morning, your tithes every three days. And sacrifice praise from what is leavened, and proclaim freewill offerings, and announce them; for so you have wished, children of Israel, says the Lord God. Therefore I too gave you dullness of teeth in all your cities and lack of bread in all your places; and you have not returned to me, says the Lord.” The whole text of the rebuke shows that the chief, indeed the only, reason for announcing through the prophets what calamities hung over sinners was that fear might produce correction in them; and since they resisted this counsel of a judge readier to forgive by their impudence in sinning, a kind of contest seemed to arise between God and men. But since it was not an equal struggle, he deciding and they undergoing harsh things, he at times addresses them with mockery, reproaching them with the very contest they were waging. “Come,” he says, “to Bethel, and act ungodly.” In the imperative mood, but by irony and taunt, he declares the things by which he is offended: a figure celebrated in liberal letters too. So he taunts the profaned Israel to press on in the pursuits it has chosen, and not to stop frequenting Bethel and Gilgal, cities that the preceding prophets also showed to swarm with idols, but to add increase to transgressions: to [offer] morning victims, devote themselves to the offering of victims, and set leavened loaves on the altar, which were called (so to speak) of praise, or of freewill offering. All this is to be understood thus: they had enslaved to idols the orders and rites of ceremonies that they had received from the holy law, things they had decreed to be venerated in place of God; but as they had impiously transferred these same observances to idols, so they often varied them freely as well. He reproaches both alike: that they had enslaved the legal institutions to the idols to which they had defected, or had corrupted them at their own pleasure; both of which served the same ungodliness, either transferring to impious shrines the observances that God had commanded to be shown to himself, or changing something of what had been instituted as if with the pride and mind of a corrector. Then, heightening this crime of a proud mind, he says: “For so you have wished, children of Israel, says the Lord God. Press on, then,” he says, “in the pursuits you have chosen, so that fitting wages may accompany you, of which you have already for the most part tasted. For I gave you dullness of teeth in all your cities and lack of bread in all your places; and you have not returned to me, says the Lord.” He placed lack of bread after dullness of teeth so that the sense would be this: that the teeth seemed brought to forget their work, had become unused to cutting or grinding food, and after a long interval suffered a kind of dullness. “But when so harsh a chastisement struck you, you have not returned to me, says the Lord.” By this verse he indicated two things together: their obstinacy in sinning and his kindness in counseling, since he had inflicted those blows not to punish but to correct. Resisting this counsel unhappily, they entered into a kind of contest, as we said above; and so let us hear what he adds.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.4.2 (PL 21:1071b–1072b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-4-2)."},"julian-eclanum-tractatus-prophetarum/3.4.3":{"o":"Vers. 7.-8. — Ego quoque prohibui a vobis imbrem, cum adhuc nes menses superessent, usque ad messem; et plui super civitatem unam, et super civitatem alteram non plui: pars una compluta est, et pars super quam non plui, aruit. ut venerunt dum ei tres civitates ad civitatem aliam, ut biberent aquam, et non sunt satiatae non redistis ad me, dicit Dominus, Ostendens supra, subita lue frugum copiam disperisse, et quia emendatio nulla successerit, clariora se etiam indignationis testimonia praebuisse, atque prima pullulatione herbarum, negatu pluviarum germina suffocasse, consequenter adjunxit, quia imbrium solatia nequaquam omnibus in commune subduxerit, ne eventui potius, quam indignationi, quod acciderat, applicarent. Sed ut sentiretis, inquit, judicio fieri siccitatem, super civitatem unam plui, et super civitatem alteram non plui, ut simul, o popule, negato tibi solatio, ex vicino mordereris exemplo. Tanta etiam fuit imbris exilitas, ut nec ipsoium sium locorum, quae aspersisse videbatur, expleret. Attamen vos, qui ad opinionem pluviae, ut pecudes currebatis, ad me noluistis per voluntatis emendationem redire: eoque factum, ut et vobis fixae calamitates, et mihi dispensationes meae infructuosissimae redderentur.","t":"Verses 7–8. — “I also withheld the rain from you when there were still three months to the harvest; and I rained on one city, and on another city I did not rain; one part was rained on, and the part on which I did not rain dried up. And two or three cities came to another city to drink water, and were not satisfied; and you have not returned to me, says the Lord.” Having shown above that the abundance of crops perished by a sudden plague, and that, since no amendment followed, he gave clearer testimonies of his indignation and smothered the shoots in the first sprouting of the grass by refusing rain, he consequently added that he did not withdraw the comfort of rain from all in common, lest they ascribe what had happened to chance rather than to indignation. “But so that you might feel,” he says, “that the drought came by judgment, I rained on one city and did not rain on another, so that at the same time, O people, with comfort refused you, you might be stung by the example nearby. The rain was so slight that it did not satisfy even the places it seemed to have sprinkled. Yet you, who ran like cattle at the rumor of rain, would not return to me by amending your will; and so it came about that calamities were fixed on you and my dispensations were made most fruitless for me.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.4.3 (PL 21:1072b–1072c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-4-3)."},"julian-eclanum-tractatus-prophetarum/3.4.4":{"o":"Vers. 9. — Percussi vos invento urente, ei in aurugine, multitudinem honorum vestrorum et vinearum vestrarum, oliveta vestra et ficeta vestra comedit eruca; et non redistis ad me, dicit Dominus, Iniquitatum vestrarum iste cumulus rite censebitur, quia cum totiens operam severitatis assumserim, nihil tamen ad vestram correctionem promovi. Pro beneficiis ergo quicquid aerumnarum hausistis, enumero, et confiteor me quasi oblitum fuisse benignitatis meae, dum perniciosam vobis delinquendi obstinationem superare contendo. Ideo geminare plagas, immo etiam multiplicare non distuli, et hominibus frugum adminiculo destitutis, pomorum quoque solatia hortorumque subduxi: ut sicut longa siccitas spem messis, ita etiam autumni, et hyemis bona, vel aura pestilens, vel frequens eruca consumeret: et non redistis ad me, dicit Dominus,","t":"Verse 9. — “I struck you with burning wind and with mildew; the caterpillar ate the multitude of your gardens and your vineyards, your olive groves and your fig orchards; and you have not returned to me, says the Lord.” “This heap of your iniquities will rightly be judged, because, though I so often took up the work of severity, I achieved nothing toward your correction. So I list whatever hardships you have drunk instead of benefits, and I confess that I have as it were forgotten my kindness while I strive to overcome your obstinacy in sinning, so deadly to you. Therefore I did not delay to double the blows, indeed to multiply them; and when men were deprived of the support of crops, I took away the comforts of fruits and gardens too, so that, as long drought consumed the hope of harvest, so pestilent air or frequent caterpillars consumed the goods of autumn and winter: and you have not returned to me, says the Lord.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.4.4 (PL 21:1072c–1072d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-4-4)."},"julian-eclanum-tractatus-prophetarum/3.4.5":{"o":"Vers. 10. — Misi ad vos mortem in via AEgypti, percussi in gladio juvenes vestros, usque ad captivitatem equorum vestrorum: et ascendere feci putredinem castrorum vestrorum in nares vestras: et non redistis ad me, dicit Dominus, Quod AEgypti commemorationem intulit, dupliciter intelligi potest. Nana cum ille populus, qui sexcentorum millium fuisse narratur, ab annis viginti et supra, extra Josue, et Caleb in solitudine ducetur extinctus, mento hic Deus AEgyptiae profectionis instar occubuisse dicit, quos pronu(??)ciat internecione delendos. Vel certe quoniam imminentibus Assyriis, Israelita·, sicut beatus Osee docet, ab Aegyptiis auxilium postularunt, nec tamen ullum sunt remedium consecuti; consequenter missam in eos mortem AEgyptiae viae, propheticus sermo denunciat, perquam ad eos nimirum non arma socia, sed iratior hostis irrupit. Cui sensui magis conveniunt quae sequuntur, id est, quod et juvenes et equos in castris obsidione corruptos, vel captivitate judicat comminutos. Sed cum vos, inquit, conclusos castrorum putredo cruciaret, et videretis vobis mala captivi(??)atis protinus inferenda, nec sic reversi estis ad me, dicit Dominus. Tot eigo castigationum fructum mihi per vos perisse, quomodo me ferre arbitramini.","t":"Verse 10. — “I sent death among you on the way of Egypt; I struck your young men with the sword, even to the capture of your horses; and I made the stench of your camps go up into your nostrils; and you have not returned to me, says the Lord.” His mention of Egypt can be understood in two ways. Since that people, which is said to have numbered six hundred thousand from twenty years old and upward, perished in the wilderness, except Joshua and Caleb, God rightly says here that those whom he declares are to be destroyed by slaughter fell in the likeness of the departure from Egypt. Or else, since, when the Assyrians threatened, the Israelites asked help of the Egyptians, as blessed Hosea teaches, and yet obtained no remedy, the prophetic word consequently announces that the death of the way of Egypt was sent upon them, through which, that is, not allied arms but a more angry enemy broke in on them. The following words fit this sense better: that he judges both young men and horses to have been corrupted in the camps by siege or worn down by captivity. “But when,” he says, “the stench of the camps tormented you shut in, and you saw that the evils of captivity were about to be brought on you, not even so did you return to me, says the Lord. How do you think I bear the loss through you of the fruit of so many chastisements?”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.4.5 (PL 21:1072d–1073a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-4-5)."},"julian-eclanum-tractatus-prophetarum/3.4.6":{"o":"Vers. 11. — Subverti vos, inquam, sicut subvertit Deus Sodomam et Gomorrham, et facti estis quasi torris raptus de incendio; et non redistis ad me, dicit Dominus. Quis sapiens, et cognoscit haec? Tunc intelliget misericordias Domini, quas sane in omnibus suis dispensationibus commendare non desinit: unde eas et in praesentibus locis, cnm certe magno severitatis ambitu procedat oratio, ita tamen abundare ac supere(??)fluere demonstrat ut doceat quas intulit plagis, multo sibi graviores, quam bis qui patiantur, videri. Subverti vos, inquit, sicut subvertit Deus Sodomam et Gomorram. Quod certe non accidisse Israeliticis populis, spes etiam promissae liberationis affirmat: fit proinde sensus ejusmodi. Quoniam tantum calamitates, quas intuli, in vestrum sanguinem saevierunt, ut videantur mihi Sodomita, ipsi non esse majora perpessi: juxta modum quippe necessitudinis, quia vos mihi adsciveram, aerumnarum ista congestio illis est incendiis exaequanda, quibus obscoena turba cum tectis conflagravit et terris. Quamvis enim vobis spem recuperandae libertatis indulserim, tamen videmini mihi sicut torris magis aliquis semiustus extractus de ignibus, quam in virenti consistens firmitate. Vers. 12.-13. — Quapropter hae faciam tibi, Israel; postquam autem hoc fecero tibi, praeparare in occursum Dei tui, Israel. Quia ecce formans montes et creans ventum, et annun(??)ians homini eloquium suum, faciens matutinam nebulam, et gradiens super excelsa terroe: Dominus Deus exercituum nomen ejus. Et quia, inquit, statuisti cum benevolentia mea impudenti obsti(??)atione certare, necessitatemque mihi exerendae severitatis imponis, faciam tibi quod ipse castigationum ordo deposcit. Neque enim decet, ut plus virium impudentia tua, quam nostra censura videatur habuisse, priusque ista quasi lassata desinere, quam tua aut iniquitas finiatur, aut vita. Quantum ergu ad me respicit, medendi continuabo propositum: per te vero stabit, utrum ista multiplex castigatio emendationi proliciat, ait potius ultioni. Quia ergo illa numeravi nuper incommoda, id est, penuriam frugum et imbrium, copiam vero locustarum et erucarum, si quid viroris reliqui fuerat absumentem luem, anni germina, corporaque populamtem, mala postremo hostilis obsidionis, tota in corruptionem castra vertentis, et gladium domi forisque saevientem: (quae certe ego, inquit, per compatientem misericordiam illi exitio, quo Sodoma perierat, comparavi: ita ut ad similitudinem combustorum torrium videatur reliquias vestras redditura captivitas) quia ista, inquam, omnia correctionis inefficacia fuerunt: hoc faciam tibi sub ejusdem sane tenore propositi, ut perniciosa sane impietate depulsa, affectum emendationis assumas. Et idcirco postquam id tibi, quod denuncio, inferri videris, in occursum Domini tui, spei melioris factus, accingere, neque perculsus parte sententiae vel desperes salutem, vel judicantis oculis apparere formides. Nam cum eo est tibi ratio, qui nequaquam mortem morientis exoptet, sed qui etiam addictis, si eos commissorum videat poenitere, succurrat. Quidam hunc locum ubi ait. Quapropter hac faciam tibi, ita accipiendum putarunt, ut ex industria dicerent, comminationis speciem fuisse celatam, quatenus quicquid posset auditor atrocissimum suspicari, id etiam crederet fuisse promissum. Sed animadverti licet, non suspicionibus territorum rem fuisse promissam: exterum quid se facturum diceret, post paululum publicasse. Nam interpositis quae ad potentiam creatoris valerent, quasi cum repetitione subjunctum est:","t":"Verse 11. — “I overthrew you,” I say, “as God overthrew Sodom and Gomorrah, and you became like a brand snatched from the burning; and you have not returned to me, says the Lord.” Who is wise and knows these things? Then he will understand the mercies of the Lord, which he never ceases to commend in all his dispensations. Hence he shows that in the present passages too, although the speech proceeds with great display of severity, they so abound and overflow that he teaches that the blows he inflicted seem to him much heavier than to those who suffer them. “I overthrew you,” he says, “as God overthrew Sodom and Gomorrah.” That this certainly did not happen to the peoples of Israel the hope of promised liberation also affirms. The sense, then, is this: “The calamities I inflicted raged so much against your blood that it seems to me the Sodomites themselves did not suffer greater things. For, according to the measure of kinship, since I had taken you to myself, this heaping of hardships is to be put on a level with those fires in which the obscene crowd burned up with its houses and lands. For although I have granted you hope of recovering freedom, you seem to me rather like a half-burnt brand pulled out of the fire than standing in green firmness.” Verses 12–13. — “Therefore thus will I do to you, Israel; and after I have done this to you, prepare to meet your God, Israel. For see, he who forms the mountains and creates the wind, and declares to man his word, who makes the morning mist and treads on the heights of the earth: the Lord God of hosts is his name.” “And since,” he says, “you have resolved to contend with my kindness by shameless obstinacy, and impose on me the necessity of putting forth severity, I will do to you what the very order of chastisements demands. For it is not fitting that your impudence should seem to have had more strength than our censure, and that this should cease as if tired before either your iniquity or your life comes to an end. As far as I am concerned, I will continue the purpose of healing; it will rest with you whether this manifold chastisement leads to amendment or rather to vengeance. Since, then, I lately listed those troubles (the scarcity of crops and rains, and the abundance of locusts and caterpillars, a plague consuming whatever green was left and ravaging the shoots of the year and bodies, and finally the evils of an enemy siege turning whole camps to corruption, and the sword raging within and without); which I, out of compassionate mercy, compared to that destruction by which Sodom perished, so that captivity seems to leave your remnants like burnt brands; since all these, I say, were ineffective for correction, I will do this to you with the same purpose, so that, driving out your deadly ungodliness, you may take up the disposition of amendment. And therefore, after you see what I announce brought upon you, gird yourself, made of better hope, to meet your Lord; and, though struck by part of the sentence, do not despair of salvation or fear to appear before the eyes of the judge. For you have to do with one who by no means desires the death of the dying, but who helps even the condemned if he sees them repent of what they have committed.” Some thought this passage where he says, “Therefore thus will I do to you,” should be taken so that they said the form of the threat was deliberately concealed, so that the hearer would believe that whatever most atrocious thing he could suspect had been promised. But it may be observed that the matter was not promised to the suspicions of the terrified; rather, he made public a little later what he said he would do. For after inserting things that serve the power of the Creator, there is added, as by repetition:","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.4.6 (PL 21:1073a–1074a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-4-6)."},"julian-eclanum-tractatus-prophetarum/3.5.1":{"o":"Vers. 4.-2. — Audite verbum istud, quod ego levo super vos planctum: Domus Israel cecidit, et non adjiciet ut resurgat. Virgo Israel projecta est in terram suam, et non est qui suscitet eam. Sicque sensuum ordo subtexitur, ut more suo sedulo Deus noster caussas illatae captivitatis absolverit: quam nimirum velut invitus implevisse videatur. Sed ad lectionis ordinem revertamur. Postquam ergo dixit: Hoc faciam tibi, Israel. Postquam autem hoc fecero tibi, praeparare in occursum Dei tui, Israel: Quia ecee, inquit, formans montes, et creans ventum, et annuncians homini eloquium suum, faciens matutinam nebulam, et gradiens super excelsa terroe. Dominus exercituum nomen ejus. Ob reverentiam judicis in reorum pectoribus suscitandam, opera creatoris interserit; ut vel affectum erga se censoris prudens auditor intelligat, vel de effectu non dubitet ultionis, qui eum sibi videat comminantem, cujus virtute subsistat universitas. Id est: O tu Israel, quis sit meritorum tuorum expunctor, inspicito: ille nimirum per quem facta sunt omnia, et sine quo factum est nihil: ille qui elementa jussione formavit atque distinxit; ille qui dedit sideribus ut lucerent, vallibus ut desinerent, campis ut jacerent, montibus ut tumerent: ille qui spirabilem aerem, quo a coelo in terras media impletur inanitas, tum densari in nubem, tum moveri in ventos praecepit; cujus providentiae nova opera variis elementorum declarantur officiis: qui cum sit tantus virtutis eminentia, tamen homini eloquium suum, id est, legem suam intimare dignatur. Et inter gubernationis miracula, quibus facit, ut nebulae de terris, ubi eas matutinus sol afflaverit, exhalentur, donec immoratu ejusdem vaporis aut comprimamur, aut omnino siccentur; imo cum oportuerit, concretae in nubes ad superiora ducantur, redditaeque cunctis montibus celsiores, aquas conceptorum imbrium in subjecta diffundant: atque ita sibi gubernationis ips us vestigia impressa consignent; ipse inquam, factor elementorum, cui nomen est Exercituum Dominus, id est, cujus ea, potestas est, ut nutui ejus serviant angelorum catervae, eumque regem suum conditoremque fateantur: ipse, inquam, ea vobiscum benignitate contendit, quatenus inferenda vobis tormenta denunciet, si quo modo affectu poenitendi in vestris mentibus excitato, vel sera emendatio reos subtrahat ultioni. Quod sane remedium quoniam obstinata pravitate corrumpitis, vocem nostrae lamentationis accipite, cujus semper monita respuistis: vocem, inquam, qua suprema vestra prosequimur. Cecidit cecidit, non adjiciet ut resurgat. Virgo Israel projecta est in terram suam, non est qui (??)citet eam. Id est, illa gens de clara Israelis stirpe descendens, et quae virgo appellari vel ante merue- (??), vel sueverit (quippe cujus pudicitiam, qua in consortium fuerat proprii rectoris ascita, profanitas nulla violasset: vel cujus felicitatem continua integritate pollentem, captivitas nulla corripuisset) ea nunc proculcatui vincentis exposita, probra simul et tormenta perpetitur. Nec usurpat aliquod de amovenda calamitate solatium; exterum in terra sua velut mulier pollutionibus subjecta decubuit, et miseriis deprimentibus, ad sepulchra pervenit, nec est qui opem ferre valeat, et sublevare dejectam, quam censura omnipotentis attrivit. Ab illo ergo versu in quo ait. Formans montes, et creans ventum, usque in praesentem locum, ex persona dictum prophe(??)ae accipi potest, de Dei videlicet potentia disserentis. Quod autem dicit ita in terram suam cecidisse Israelem, ut penitus non resurgat: cum et procedentes et sequentes sententiae solvendarum quandoque miseriarum solatia repromittant, et in ipsius animadversionis tempore imminutionem magis populi quam internecionem minentur, ita debemus accipere, quod vel lugentis affectu cumulatius aestimavit illata discrimina: sicque funditus appellasse deletos, quos ex majore videret parte contritos; vel certe in eorum personis, quos captivitas absumebat, ire pessum: neque a quopiam gentem Israelis suscitari posse signaverit.","t":"Verses 1–2. — “Hear this word, which I raise over you as a lament: The house of Israel has fallen and will not rise again. The virgin Israel is thrown down on her land, and there is none to raise her up.” So the order of meanings is woven together that our God, in his usual way, carefully sets out the causes of the captivity inflicted, which he seems to have carried out as if unwillingly. But let us return to the order of the reading. After he said, “Thus will I do to you, Israel; and after I have done this to you, prepare to meet your God, Israel,” he says: “For see, he who forms the mountains and creates the wind, and declares to man his word, who makes the morning mist and treads on the heights of the earth: the Lord of hosts is his name.” To stir up reverence for the judge in the hearts of the guilty, he inserts the works of the Creator, so that the prudent hearer may understand the feeling of the censor toward him, or may not doubt the effect of the vengeance, seeing that the one who threatens him is he by whose power the universe subsists. That is: “O Israel, look at who it is who settles the account of your deserts: he through whom all things were made and without whom nothing was made; he who formed and distinguished the elements by his command; he who gave the stars to shine, the valleys to sink, the plains to lie flat, the mountains to swell; he who commanded the breathable air, by which the empty space between heaven and earth is filled, now to thicken into cloud, now to move into winds; whose providence is declared in new works by the various offices of the elements; who, though so great in eminence of power, yet deigns to make known his word, that is, his law, to man; and amid the wonders of his government, by which he makes the mists exhale from the earth when the morning sun has breathed on them, until by the lingering of the same heat they are either pressed down or wholly dried; indeed, when it is fitting, they are drawn up, condensed into clouds, and, made higher than all the mountains, pour the waters of the rains they have conceived on what lies beneath, and so mark the traces of his very government impressed on them; he himself, I say, the Maker of the elements, whose name is Lord of hosts, that is, whose power is such that the troops of angels serve his nod and confess him their king and Creator: he, I say, contends with you with such kindness that he announces the torments to be brought on you, if by any means, the feeling of repentance stirred in your minds, even a late amendment might withdraw the guilty from vengeance. Since you spoil this remedy by obstinate depravity, receive the voice of our lament, whose warnings you have always rejected: the voice, I say, with which we follow your last rites. She has fallen, fallen, she will not rise again. The virgin Israel is thrown down on her land; there is none to raise her up.” That is, that nation descended from the famous stock of Israel, which formerly deserved, or was accustomed, to be called a virgin (since no profanity had violated the chastity with which it had been taken into the partnership of its own ruler, or no captivity had seized its happiness, strong in continuous integrity), is now exposed to be trampled by the conqueror and suffers disgrace and torments together. Nor does it claim any comfort for removing the calamity; but it lies on its own land like a woman subjected to pollution, and, pressed down by miseries, has come to the grave, and there is none who can bring help and raise up the fallen one whom the censure of the Almighty has crushed. From the verse in which he says, “He who forms the mountains and creates the wind,” up to the present passage, can be taken as said in the person of the prophet, speaking of God’s power. When he says that Israel has fallen on its land so as never to rise again, although both the preceding and the following sentences promise the comfort of miseries to be ended at some time, and in the very time of punishment threaten a diminishing rather than a slaughter of the people, we ought to take it either that with the feeling of a mourner he judged the disasters inflicted more heavily, and so called utterly destroyed those whom he saw crushed for the greater part; or else that he marked that in the persons of those whom captivity consumed the nation went to ruin, and that the nation of Israel could not be raised by anyone.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.5.1 (PL 21:1074a–1075b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-5-1)."},"julian-eclanum-tractatus-prophetarum/3.5.10":{"o":"Vers. 16. 17. Propterea hoec dicit Dominus Deus exercituum dominator, In omni us plateis erit planetus, et in cuncis qum foris sunt dicetur, Voe, voe: et vocabunt agricolam ad luctum, et ad planctum eos qui sciunt plangere. Et in omnibus vineis planctus quia petransibo in medio tui, dicit Dominus. Sepositis illis versibus, quos ex persona diximus prophetae miserantis illatos, invectionis ordo decurrit: ut post illud quod ait, hostes justi, accipientes munera, et pauperes in porta deprimentes, ideo prudens in tempore illo tacebit, quia tempus malum est, connexe videatur illatum: Propterea hoec dicit Dominus Dens, et reliqua, quae sequimini: lamentationes videlicet in omnibus plateis audiendas. Et in cunctis, inquit, quoe furis sunt dicetur, Voe, voe: quia planctus fore dixerat in plateis, addidit, et que foris sunt simili cum ploratione miscenda, ut non utique solis videretur urbibus comminari. Dicetur Itaque lota regione Voe, voe: et tam vineae, quam campi, atque montes miserabilibus personabunt lamentis. Quia pertransibo in medio tui, dicit Dominus. Diu me, inquit, quasi abdentem, et quae gereretis penitus non videntem, ne quidquam estis experti: nihil enim de emendatione per tam longas inducias cogitastis. Nunc jam in regionem luam sacrilegiis inquinatam is animadversor ingrediar, cui ulterius non possitis illudere. Pertransire se vero dicit, ni illius memoriam temporis introducat, quo vel AEgyptum, vel Sodomam legitur interiisse, AEgyptia primogenita, vei Sodomitica tecta consumens. In hunc ergo modum pertransibo, ut edam quam merita exigunt, ultionem. Unde et apud beatum Osec, cum de mitigatu sententiae disputaret, ait; Quia Deus ego. et non homo, in medio tni sanctus, et non inqredi. r civitatem. Quod ergo ibi se miseratus promiserat non esse gesturum, id nunc facturum pollicetur iratus, id est, per medium populi ulciscentis animo transiturum. Cum autem harum calamitatum agger irruerit, agricolae non ad culturam, sed ad lamenta convenient, convocantes secum qui sciant plangere. Quod secundum morem illius regionis, qui etiam apud alias gentes vigebat, illatum est: erant enim funebres cantilenae, quas ad rythmum praecinentibus aliis, turba resonabat. Ergo quasi ut legitimum populi funus exprimeret, plangendi scientes denunciat convocandos.","t":"Verses 16, 17. “Therefore thus says the Lord God of hosts, the ruler: In all the streets there will be lamentation, and in all places outside it will be said, Woe, woe; and they will call the farmer to mourning, and those skilled in lamenting to wailing. And in all the vineyards there will be lamentation, for I will pass through your midst, says the Lord.” Setting aside the verses that we said were brought in in the person of the prophet in pity, the order of the invective runs on, so that after what he said, “Enemies of the just, taking bribes and pressing down the poor in the gate; therefore the prudent will keep silent at that time, for it is an evil time,” there seems to follow in connection, “Therefore thus says the Lord God,” and the rest that follows: namely, that laments will be heard in all the streets. “And in all places outside,” he says, “it will be said, Woe, woe.” Since he had said there would be lamentation in the streets, he added that the places outside would also be mixed with similar weeping, so that he would not seem to threaten the cities alone. So “Woe, woe” will be said in the whole region, and vineyards as well as fields and mountains will resound with pitiable laments. “For I will pass through your midst, says the Lord. For a long time,” he says, “you found me as if hiding and not seeing at all what you did, and you experienced nothing; for you gave no thought to amendment through so long a truce. Now I will enter your region, defiled by sacrileges, as an avenger whom you can no longer mock.” He says that he will pass through, to bring in the memory of that time when we read that Egypt or Sodom perished, as he consumed the firstborn of Egypt or the roofs of Sodom. “In this way, then, I will pass through, to carry out the vengeance that deserts require.” Hence in blessed Hosea too, when he spoke of the softening of the sentence, he says, “For I am God and not man, the Holy One in your midst, and I will not enter the city.” What there, in pity, he had promised not to do, he now promises in anger to do: that is, to pass through the midst of the people with an avenging mind. When the heap of these calamities rushes in, the farmers will gather not for cultivation but for laments, calling with them those who know how to lament. This was said according to the custom of that region, which also prevailed among other nations: for there were funeral songs, which the crowd echoed while others led in rhythm. So, as if to express the lawful funeral of the people, he announces that those skilled in lamenting are to be called together.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.5.10 (PL 21:1080b–1081a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-5-10)."},"julian-eclanum-tractatus-prophetarum/3.5.11":{"o":"Vers. 18.–20. — Voe desiderantibus diem Domini, ut quid eam vobis? Dies Domini ista, tenebrae et non lux. Quomodo si fugiat vir a facie leonis, et occurrat ei rursus: et ingrediatur domum, et innitatur manu sua super parietem, et mordeat eum coluber. Nunquid non tenebrae dies Domini, et non lux: et caligo, et non splendor in ea? Consilium et propositum pietatis divinae, Gentium magister ostendens: Bonitas, inquit, Dei ad poenitentiam te adducit, secundum autem duritiam tuam, et cor impoenitens, tu tibi thesaurizas iram in die irae, ut ipsa dilatione cumulatam excipias ultionem. Hoc ergo proposito consulendi per mullorum regum aetates prophetalis comminatio personabat: et praeibat describendis calamitatibus terroris ambitio, quae in pectoribus audientium formidinis et correctionis suscitaret affectum; sed illi qui abuti remediis adsuevissent, dilationem poenarum atque mortium ad mendacii argumentum trahebant, dicentes, videlicet, prophetas commemorando diem Domini, vanos excitare ten ores. Ergo inter ceatera, quae lascive improbeque loquebantur, ista quoque cum irrisione dicebant, videlicet, se desider re diem Domini, et ut tandem revelaretur, optare; non quod veris desideriis eam postula enl, sed quod nequaquam veniente, comminantium prophetarum falsitas proderetur. Proinde sacrilegis conscia suae veritatis censura denunciat, quod illam desideratae diei professionem afflictio multiplex consequatur, nec eis il ud tempus ad bona argumenta, sed ad stipendia dura respondeat, lalesque calamitatum oriantur procellae, ut illic acerbius discrimen semper occurrat, quocunque miseri confugiendum putarint. Dies (inquit) ille squalebit adeo angorum tenebris, ut nullum consulentiae lumen relinquat, sed a pern(??)cie in perniciem, se formidine miserrimi exagitante, discurrant: ut si quis fugiens insequentem leonem ursis saevientibus obviet, ac subitae formidinis augmenta perpessus, domum aliquam occulendus irrumpat, cumque manu parie(??), ut post tantam consternationem paululum requiescat, admoverit, morsum serpentis in foramine lateatis incurrat: sicque veneno in viscera labente, dispereat. Nunquid non tenebrae dies Domini, et non lux: et caligo et non splendor in ea? Non solum tenebrosam, sed etiam caliginosam illam esse noctem denuncio, qua videlicet et lux securita i(??)ab(??)getur, et nulla consolationum sidera sublucebunt.","t":"Verses 18–20. — “Woe to those who desire the day of the Lord! Why do you want it? This day of the Lord is darkness and not light. As if a man flees from the face of a lion and [a bear] meets him; and he goes into a house and leans his hand on the wall, and a serpent bites him. Is not the day of the Lord darkness and not light, and gloom and no brightness in it?” The teacher of the Gentiles, showing the counsel and purpose of divine goodness, says: “The goodness of God leads you to repentance; but according to your hardness and impenitent heart you store up wrath for yourself on the day of wrath,” so that you receive vengeance heaped up by the very delay. With this purpose of counsel, then, the prophetic threat sounded through the ages of many kings, and the display of terror went before in the description of calamities, to stir in the hearts of hearers the feeling of fear and correction. But those who were accustomed to misuse remedies drew the delay of punishments and deaths into an argument of falsehood, saying that the prophets, by recalling the day of the Lord, roused empty terrors. So among the other things they said wantonly and wickedly, they also said this with mockery: that they desired the day of the Lord and wished that it would at last be revealed: not that they asked for it with true desire, but so that, if it did not come, the falsehood of the threatening prophets would be exposed. So the censure, conscious of its own truth, announces to the sacrilegious that manifold affliction will follow that profession of desiring the day, and that that time will answer them not with good proofs but with hard wages; and such storms of calamities will arise that a harsher danger will always meet them wherever the wretches think they should flee. “That day,” he says, “will be so squalid with the darkness of anguish that it will leave no light of counsel, but the most wretched will run from ruin to ruin, driven by fear: as if one fleeing a lion that pursues him should meet raging bears, and, suffering the increase of sudden fear, should burst into some house to hide, and when he has put his hand to the wall to rest a little after such great dismay, should meet the bite of a serpent lurking in a hole, and so perish as the poison slips into his insides. Is not the day of the Lord darkness and not light, and gloom and no brightness in it? I announce that night to be not only dark but gloomy, in which the light of security will be taken away and no stars of consolation will shine.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.5.11 (PL 21:1081a–1081c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-5-11)."},"julian-eclanum-tractatus-prophetarum/3.5.12":{"o":"Vers. 21.–24. — Odi et projeci festivitates vestras, et non captam odorem coetuum vestrorum. Quod si obtuleritis mihi holocautomata, ei munera vestra non suscipiam, ei vota pinguium vestrorum non respiciam. Aufer a me tumultum carminum tuorum: et cantica lyroe tua non audiam. Et revelabitur quasi aqua judicium, et justitia quasi torrens fortis. Quamvis arguendo Israeli, id est, decem tribubus, majore parte orationis m(??)stiterit, tamen etiam Judae delicta contingit. Siquidem et inter principia operis cum intulisset diversarum gentium mentionem, pervenit ad Judam, et ait: Super tribus sceleribus Judoe et super quatuor non convertam eum, eo quod abjecerit legem Domini, et mandata ejus non custodierit. Deceperunt enim eos idola sua, post qua abierunt patres eorum: et mittam ignem in Judam, et devorabit aedes Jerusalem. Quamquam ergo Israeli vehementior institisset: tamen postquam ad exprimendam diem Domini, id est, ultionis tempus sermo pervenit, ejusque severitatem diversis imaginibus explicare contendit, quae utique terribilis pompa vindictae non mimis Judae, quam Samariae plebibus imminebat: ceremoniarum quoque solatia, quae, profanato Israel, Judas adhuc videbatur celebrare, enervata potius et abjecta monstravit, commendandae videlicet occasione censurae, apud quam inter damna morum, placamenta ejusmodi nihil valerent, aequum se judicem utrisque fore tribubus indicavit. Ergo dilatione sententiae etiam Judae cum Israele denunciat, quoniam coetus eorum oblationesque fastidiat, et vota in quibus soleant pingues hostias immolare contemnat: carminibusque quibas Dei canant laudes, ita offendatur, ut tumultus magis se pronunciet sentire, quam coetus. Haec siquidem omnia religionis officia tunc grata esse Deo, tunc placita, quando cum bonis moribus exhibentur. Caeterum si ea usurpent sacrilegiis et iniquitatibus servientes, ita nihil promoveant ad impetrandam salutem, ut oratio eorum fiat in peccatum· His ergo cunctis solatiis convictis atque depulsis, judicium Dei revelabitur quasi aqua: quod ne obscurum esset, adjecit: et justitia quasi torrens fortis. Inundatio eas nimirum immissae calamitatis abripiet, et diluvii instar extinguet. Diversis enim imaginibus potentiam et cognitionem vindicantis gestit exprimere: quae sicut potest fletibus antequam irruat mitigari: cum inciderit, non valebit eludi.","t":"Verses 21–24. — “I hate and reject your festivals, and I do not take in the smell of your assemblies. Even if you offer me burnt offerings and your gifts, I will not accept them, and I will not regard the vows of your fat beasts. Take away from me the tumult of your songs; and I will not hear the music of your lyre. And judgment will be revealed like water, and justice like a mighty torrent.” Although for the greater part of his speech he insisted on rebuking Israel, that is, the ten tribes, yet he also touches on the offenses of Judah. For at the beginning of the work, when he had brought in mention of various nations, he came to Judah and said: “For three crimes of Judah, and for four, I will not turn him back, because he rejected the law of the Lord and did not keep his commandments; for their idols deceived them, after which their fathers walked; and I will send fire on Judah, and it shall devour the houses of Jerusalem.” Although, then, he had pressed more vehemently on Israel, yet after his speech came to express the day of the Lord, that is, the time of vengeance, and strove to explain its severity by various images (that terrible display of vengeance certainly hung no less over the peoples of Judah than of Samaria), he also showed that the comforts of the ceremonies, which Judah still seemed to celebrate after Israel had been profaned, were weakened and rejected; and, on the occasion of commending his censure, before which such appeasements are worth nothing amid the losses of conduct, he showed that he would be an equal judge to both tribes. So, while delaying the sentence, he announces to Judah too, with Israel, that he loathes their assemblies and offerings, despises the vows in which they used to sacrifice fat victims, and is so offended by the songs in which they sing the praises of God that he declares he feels a tumult rather than an assembly. For all these services of religion are pleasing and acceptable to God only when they are offered with good conduct. But if those who serve sacrileges and iniquities take them up, they achieve nothing toward obtaining salvation, so that their prayer becomes sin. When all these comforts have been convicted and driven away, the judgment of God will be revealed like water; and lest this be obscure, he added, “and justice like a mighty torrent.” The flood of the calamity sent will surely carry them off and extinguish them like a deluge. For by various images he wishes to express the power and knowledge of the avenger, which, as it can be softened by tears before it rushes in, so, when it has fallen, cannot be evaded.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.5.12 (PL 21:1081d–1082c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-5-12)."},"julian-eclanum-tractatus-prophetarum/3.5.13":{"o":"Vers. 25.–27. — Nunquid hostias et sacrificium obtulistis mihi in deserto quadraginta annis, domus Israel? Et portastis tabernacula Moloch vestro et imaginem (??)lorum vestrorum, sidus Dei vestri, quae fecistis vobis. Et migrare vos faciam trans Damascum, dicit Dominus, Deus exercituum nomen ejus. Hujus loci etiam beatus Stephanus sub tempore gloriosae meminit passionis. Nam cum furentium Judaeorum cinctus agminibus de praenuntiato a sac is vatibus Redemptoris nostri mysterio disputaret: Convertit, inquit, Deus, et tradidit illos servire militioe ite coeti sicut scriptum est in libro Prophetarum: Nunquid victimas aut hostias obtulistis mihi quadraginta annis, domus Israel, et suscepistis tabernacula Moloch, et sidus Dei vestri Rempha: figuras quas fecistis vobis ad rare. eas, et transferam vos trans Babylonem. Locus vero ipse quamquam apertam habere videatur caussam, id est, censuram iniquas plebes increpantem: tamen ita sententias (??)scintad diversa tempora pertinentes, ut non pirum obscuritatis offuderit. Denique Hieronymus in hoc loco adeo miseram recepit opinionem, ut diceret quia quadraginta annis, quos in solitudine referuntur egisse, non Deo, sed idolis servisse videantur: cum nihil utique tale historia consignet, sed tantum quod caput vituli, Moyse morante, conflaverint, quod tamen statim, eodem jubente, contriverint. Non ergo caeremonias Legales sideribus aut angelis offerebant, quarum ritum et ordines auctor noster proprio ore composuit, sibique uni omnia offerenda mandavit. Secundum consuetudinem ergo Scripturarum diversa quidem tempora. caeterum simil a increpantis sermo conjunxit, ut ostenderet, quia in praesentibus sacrilegiis profanos imitarentur parentes, qui sibi deos improbe fieri postutan es, in vasta solitudine concidissent. Quid ergo, ait, minum, si et hi de propriis limbus exigantur trans Damascum, videlicet, in Babylone ultraque perituri? Quod amem posuit sidus Dei vistri, in Hebraico dicutur stellae habere nomen, id est, Luciferi, quem usque hodie Sarraceni colere feruntur. De quo tamen nihil tale Scriptura commemorat, videlicet eo tempore, quo fuit caput idoli fabricatum, ad sim litudinem nimirum AEgyoti bavis, quem Apum nominant, quod stellis quoque servire decrever(??)nt. Sed e (??)igimus, quia per imitationem AEgyptiae superstitionis, aliis quoque Gen ibus componantur, quast nihil sic prof(??)tatis, quod non per susceptionem unius idoli venerati et colere censeantur. Fit autem contextus in sensibus, si bis quae fuerant interjecta, sepositis, ad illud qod dixerat, Voe desiderantibus diem Domini, hoc respiciat quod ait, Nunquid hostias et sacrificium obtulistis mihi in deserto: id est, longanimitate et benevolentia mea, quae differt longis temporibus ultionem, ita abutitur vestra profanitas, ut argumentemini nunquam venturum esse illud exitium, quod necdum venerit, cum fuerit saepe promissum: quasi non suppetant exempla, quibus agnoscatis meam, quia bis nimirum qui destinantur exitio, longum ad poenitendum tempus indulgeat. Sed ut praetermittan reliqua, saltem illud aspicite: quia cum eductus de AE gypto populus ad montem Sinae pervenisset, et consistens inter miracula meis digna virtutibus, ad cultum tamen idolorum. quae reliquerat, revertisset, meruit exitio destinari. Ego tamen nec sacrificiis eorum, nec muneribus minigatus, quadraginta annorum tempus indulsi, neque iram subito in reos saevire promisi. Caeterum agmina sensim jam senrentiae addicta consumsi, sicque nec indulii temporis longitudo, quod denunciatum est. frustravit judicium, nec accensam praeviptavit horror criminis ultionem. Cur itaque dubitetis futurum quod jam factum videtis? id est, ideo vobis denumtiari venturas calamitates, nec easdem celeriter inferri, ut emen(??)tationis spatium praebeatur, non ut evanescat ultio, cui nihil valebit tempus officere. Vos autem quoniam bonitate Dei impudenter abutimini, consequetur finis eorum parentum, quos in sacrilegiis estis imitati: in sicut eorum cadavera in vasta solitudine corruerunt, ita et vos de patriis excussi finibus, in barbara regione moriamini.","t":"Verses 25–27. — “Did you offer me victims and sacrifice in the wilderness for forty years, house of Israel? And you carried the tents of your Moloch, and the image of your idols, the star of your god, which you made for yourselves. And I will make you go into exile beyond Damascus, says the Lord, the God of hosts is his name.” Blessed Stephen also recalled this passage at the time of his glorious passion. For when, surrounded by columns of raging Jews, he was arguing about the mystery of our Redeemer foretold by the holy seers, he said: “God turned and gave them up to serve the host of heaven, as it is written in the book of the Prophets: Did you offer me victims or sacrifices for forty years, house of Israel? And you took up the tents of Moloch and the star of your god Rempha, the figures that you made to worship them; and I will remove you beyond Babylon.” Although the passage itself seems to have a plain cause, namely the censure rebuking wicked peoples, yet it so [joins] sentences belonging to different times that it has cast not a little obscurity. Then Jerome took up so wretched an opinion on this passage as to say that during the forty years they are reported to have spent in the wilderness they seem to have served not God but idols; whereas history records nothing of the sort, but only that they cast the head of a calf while Moses delayed, which, however, at his command they at once destroyed. So they did not offer the ceremonies of the law to stars or angels, whose rite and orders our Maker composed with his own mouth, and commanded that everything be offered to him alone. According to the custom of the Scriptures, then, the speech of the one rebuking joined different times but like things, to show that in their present sacrileges they imitated their profane fathers, who, wickedly demanding that gods be made for them, fell in the vast wilderness. “What wonder, then,” he says, “if these too are driven from their own borders beyond Damascus, that is, to perish in Babylon and beyond?” As for his writing “the star of your god,” in the Hebrew the star is said to have a name, that is, of Lucifer, which the Saracens are reported to worship even today. Scripture, however, records nothing of the kind, namely that at the time when the head of the idol was made in the likeness of the Egyptian ox they call Apis, they also decided to serve the stars. But we [gather] that through imitation of Egyptian superstition they are compared to other Gentiles too, as if there were no profanity which they are not judged to have venerated and worshiped by taking up one idol. There is, however, a connection in the meanings if, setting aside what had been inserted, what he says, “Did you offer me victims and sacrifice in the wilderness?”, looks back to what he had said, “Woe to those who desire the day of the Lord”: that is, “Your profanity so misuses my patience and kindness, which defers vengeance for long times, that you argue that that destruction will never come, since it has not yet come, although it has often been promised: as if there were no examples by which you might recognize my [way], that I grant even those destined for destruction a long time for repentance. To pass over the rest, look at least at this: when the people brought out of Egypt had come to Mount Sinai, and, standing amid miracles worthy of my power, had nevertheless returned to the worship of the idols it had left, it deserved to be destined to destruction. Yet I, softened neither by their sacrifices nor by their gifts, granted a time of forty years, and did not promise that my anger would rage suddenly against the guilty. But I consumed little by little the columns already handed over to the sentence; and so neither did the length of the time granted frustrate the judgment announced, nor did the horror of the crime hasten the vengeance once kindled. Why, then, do you doubt that what you see already done will happen? That is, coming calamities are announced to you and not quickly inflicted so that space may be given for amendment, not so that vengeance may vanish, which no time will be able to hinder. But since you shamelessly misuse the goodness of God, the end of those fathers whom you have imitated in sacrileges will follow you: as their corpses fell in the vast wilderness, so you, driven from your ancestral borders, will die in a barbarian region.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.5.13 (PL 21:1082c–1084c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-5-13)."},"julian-eclanum-tractatus-prophetarum/3.5.2":{"o":"Vers. 3. — Quia haec dicit Dominus Deus, Urbs de qua egrediebantur mill·, relinquentur in ea centum: et de qua egrediebantur centum, relinquentur in ea decem in domo Israelis. Non subito captivitatis miserias irruisse, sed mullis temporibus cum experiatur emendatio, castigatum fuisse populum. Regum declarat historia: atque ideo per prophetas varia eum Deus noster voce compe(??)lat, tum denunciando pernictem, eamque fixam dicendo, nim prospera, si emendaverit, pollicendo. Haud itaque quasi in u(??)n tempus coarctatis, aliquam in dictis esse discrepantiam suspiceris: sed prolatas sententias per longa tempora, esque opportuna distribuens, eonsequentiam suam omnibus constare reperies: ac paulatim crescentibus malis, regnum profani populi comminutum, donec ad ultimae captivitatis exitium perveniret. In illis promde urbibus atque regionibus, quae adhuc quasi stante metropoli, id est, Samaria, vastabantur, gentis decimationem factam intelligamus, ut nobilibus intereuntibus partibus, quae erat extrema permaneret. Quae quoniam ad hoc illata fuerat decimatio, ut sicut alios justo dabat exitio, ita alios pereuntium emendaret exemplo: exhortatio continuo ipsius judicantis insonuit.","t":"Verse 3. — “For thus says the Lord God: The city from which a thousand went out, a hundred shall be left in it; and from which a hundred went out, ten shall be left in it, in the house of Israel.” The history of Kings declares that the miseries of captivity did not rush in suddenly, but that the people was chastised over long times while amendment was tried; and therefore our God addresses it through the prophets with various voices, now announcing destruction and calling it fixed, now promising prosperity if it amends. So do not suspect any discrepancy in the sayings, as if they were crowded into one time; but, distributing the sentences delivered over long periods and their fitting circumstances, you will find that their consistency holds for all; and that, as evils grew little by little, the kingdom of the profane people was diminished, until it came to the destruction of the last captivity. In those cities and regions, then, which were laid waste while the metropolis, that is, Samaria, was still standing, as it were, let us understand that a decimation of the nation was made, so that, as the noble parts perished, the lowest remained. Since this decimation had been inflicted so that it might give some to just destruction and amend others by the example of those who perished, there at once sounded the exhortation of the judge himself.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.5.2 (PL 21:1075b–1075d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-5-2)."},"julian-eclanum-tractatus-prophetarum/3.5.3":{"o":"Vers. 4.-6. — Quia hoec dicit Dominus domui Israel, Quaerite me, et vivetis. Et nolite quaerere Bethel, et in Galgala nolite intrare, et in Bersabee non transibitis, quia Galgala captiva ducetur, et Bethel erit inutitis. Quaerite Dominum, et viv te, ne forte comburantur igni domus Joseph, et devorabit, et non erit qui exstinguat Bethel. Quia id, inquit, quod a lege et pietate debueras discere, o tu Israel, ut uni videlicet factori tuo continuae devotionis adhaereres officio, qui te et propitius beatum, et iratus miserrimum redderet, saeva demum pericula docuerunt: vel nunc studium poenitentis assumto, et de correctione actuum, si vis vivere, cogitato. Require me proinde, quem profanitati serviens reliquisti: require me, inquam, inveniri paratum, et ubi primum quaerere coeperis, obviantem inveniens: quia omnis qui petit, accipiet: qui quaerit inveniet, pulsanti aperietur. Noli sacrilegiis tuis dissimulationem nostrae quaestionis adjungere, ne horridior detegaris, oblata remedia negligendo, quam, quae promulgata fuerant, praecepta temerando. Quoerite me, et vivetis. Nolite quaerere Bethel et Galgala et Bersahec: hae autem urbes sicut Regum prodit historia, et vitulis, quos Jeroboam fecerat, et reliquis erant idolis mancipatae (3. Reg. 12.). Denunciat ergo consulens Dominus, ut illa quae abominabilia profanitas reddidisset, frequentare desinerent, ne cum eis pariter quippe destinatis exitio disperirent. Quaerite ergo Dominum, qua non vult mortem monentis; et quaerentes revertimini ad euro, et vivetis, ne incipiatis immisso tectis profanorum incendio concremari. Sed videamus et reliqua","t":"Verses 4–6. — “For thus says the Lord to the house of Israel: Seek me and you shall live. And do not seek Bethel, and do not enter into Gilgal, and do not cross over to Beersheba; for Gilgal shall go into captivity, and Bethel shall come to nothing. Seek the Lord and live, lest the house of Joseph be burned with fire, and it devour, and there be none to quench Bethel.” “Since cruel dangers at last taught you, O Israel, what you ought to have learned from the law and from piety, that you should cling with the office of continual devotion to your one Maker, who when favorable made you happy and when angry most wretched, now at least take up the zeal of a penitent, and, if you wish to live, think of correcting your acts. Seek me, then, whom you abandoned in serving profanity: seek me, I say, ready to be found, and, as soon as you begin to seek, you will find me coming to meet you; for everyone who asks receives, he who seeks finds, to him who knocks it will be opened. Do not add to your sacrileges the neglect of our inquiry, lest you be revealed as more horrible for neglecting the remedies offered than for violating the commandments that had been proclaimed. Seek me and you shall live. Do not seek Bethel and Gilgal and Beersheba.” These cities, as the history of Kings shows, were enslaved both to the calves Jeroboam had made and to other idols (1 Kgs 12). The Lord, counseling them, warns that they should stop frequenting the places that profanity had made abominable, lest they perish together with them, since these were destined to destruction. “Seek, then, the Lord, who does not wish the death of the dying; and, seeking, return to him, and you shall live, lest you begin to be burned when fire is sent on the roofs of the profane.” But let us see the rest too.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.5.3 (PL 21:1075d–1076b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-5-3)."},"julian-eclanum-tractatus-prophetarum/3.5.4":{"o":"Vers. 7. 8. — Qui convertitis in absynthium judicium. et justitiam in terra relinquitis. Facientem Arcturum et Orionem, et convertentem in mane tenebras, et diem in noctem mutantem: qui vocat aquas maris, et effundit eas super faciem terroe, Dominus nomen ejus, Eodem quo supra, ordine, ut potentiam judicis explicaret, quod idem esset creator, admonuit, propositumque ejus, qui quantum in se est, cunctis consultum vellet, ostendens (quippe quibus existendi caussam solam ejus bonitas praestitisset) dicit: quia judicium ejus, quod dulce esset innoxiis, isti sibi instar absynthii amarissimum reddidissent. Ergo quod ait, Qui convertitis in absynthium judicium, vel ita debemus accipere, ut divmum judicium, quod sibi meritis suis fieri exitiabile compulerunt, convertisse eos in amaritudinem, conqueratur: vel certe ipsum humanae rationis examen in amaritudinem dicat fuisse corruptum: culturam videlicet idolorum. sacris quos per Moysem acceperant, ritibus praeferendo. Sequitur autem, Et Justitiam in terra relinquitis: quod ad ipsius electionis culpam revocare possemus, quae judicandi normam, quasi aliquid proculcabile reliquisset, nisi subjectis veribus quid justitiam vocasset, ostenderet. Ait enim, Facientem Arcturum et Orionem, convertentem in mane tenebras. Justitiam ergo appellavit ipsum Deum nostrum qui merito, et virtus et sapientia nominatur (1. Cor. 1. 24.): eumque a profanis esse relictum, id est, spretum, conquestus, opera ejus, quibus mundus gubernatur, enumerat: ut illorum nimirum crimina cumulet, qui tantae majestatis Deum non timuerint asperare. Quod autem astrorum ea vocabula intulit, quae a Gentilibus videntur imposita (quamquam alii Interpretes solum sidera dixerint) possemus consequenter accipere, quia obviis vocabulis ad distinctionem astrorum, non ad confirmationem fabularum sit usus propheta: secundum illud quod et Apostolus poetarum sententias nequaquam est dedignatus assumere. Notandum etiam illud, quod cum descriptionem. aethereae informationis vellet amplecti, astrorum vocabulis quatuor plagas, quae etiam Climata vocantur, expresserit: id esi, Arcturo Septentrionem, Orione vero Australem, quae est e regione, constituens: diei autem et noctis vicissitudine, ortum Solis, occasumque signando. Ubi pulchre potentiam opificis admiratus, tenebras ipsas ait eum in mane convertere: ita enim Solis globus curo explicaverit gyros repentino terras splendore profundit, ut inventas tenebras non pepulisse, caeterum in lucem mutasse videntur. Qui vocat aquas maris, et effundit eus super faciem terrae, Dominus nomen ejus. Elegantissime et scientissime cum de elementorum loqueretur officiis, ad creatoris institutionem et gubernationem pertinentibus, eum quidem dixit omnia facere, cujus nimirum potentia et formavit eosdem ordines et tuetur: cujus tamen praecipue sideris ministerio ad creandas fruges meretur, ostendit: nimirum Solis, qui discessu quidem noctem, nobis regressu diem pararet. Ergo quoniam descriptionem naturalium sermo contigerat, subdidit etiam, quod vel exhalatus de terris humor, vel assumta de marinis fluenta gurgitibus, ad superna eodem vapore raperentur, ac denuo suspensa de nubibus, quae ire ad summa coeli ipso jam pondere non valerent, amaram salsedinem transfusione deponerent, et ita demum terris sitientibus redderentur: sicque alendis frugibus permixtu contrariorum, humoris, videlicet, et vaporis, ubertas admiranda contingeret: quod utique tantae magnitudinis negotium explicare non posset, nisi ille qui solus universorum Dominus jure creationis ostenditur. Sed videamus et reliqua.","t":"Verses 7, 8. — “You who turn judgment into wormwood and leave justice on the earth. He who makes Arcturus and Orion, and turns darkness into morning, and changes day into night; who calls the waters of the sea and pours them out on the face of the earth: the Lord is his name.” In the same order as above, to explain the power of the judge, he reminded them that the same one is Creator, and, showing the purpose of one who, as far as in him lies, wishes all to be provided for (since his goodness alone gave them the cause of their existence), he says that his judgment, which would be sweet to the innocent, they had made most bitter for themselves, like wormwood. So what he says, “You who turn judgment into wormwood,” we ought to take either as a complaint that they turned into bitterness the divine judgment, which they forced by their deserts to become deadly to them; or else that he says the very examination of human reason was corrupted into bitterness, by their preferring the worship of idols to the holy rites they had received through Moses. Then follows, “And you leave justice on the earth”: which we could refer to the fault of their very choice, which left the norm of judging as if it were something to be trampled, if he did not show by the following verses what he called justice. For he says, “He who makes Arcturus and Orion, who turns darkness into morning.” He called justice, then, our God himself, who is rightly named both power and wisdom (1 Cor 1:24); and, complaining that he had been left, that is, despised, by the profane, he lists his works by which the world is governed, so as to heap up the crimes of those who did not fear to provoke a God of such majesty. As for his bringing in those names of the stars that seem to have been given by the Gentiles (although other translators said only “stars”), we could consistently take it that the prophet used the names at hand to distinguish the stars, not to confirm fables, just as the apostle did not disdain to take up sayings of the poets. It should also be noted that, wishing to embrace a description of the heavenly arrangement, he expressed by the names of stars the four regions, which are also called climates: placing the north by Arcturus and the south, which lies opposite, by Orion, and marking sunrise and sunset by the alternation of day and night. Here, beautifully admiring the power of the Maker, he says that he turns darkness itself into morning: for the globe of the sun, when it has completed its circuits, so pours sudden splendor on the lands that it seems not to have driven away the darkness it found but to have changed it into light. “Who calls the waters of the sea and pours them out on the face of the earth: the Lord is his name.” Most elegantly and knowingly, when he was speaking of the offices of the elements pertaining to the Creator’s institution and government, he said that he makes all things, by whose power the same orders were formed and are protected; yet he shows by the ministry of which star especially he provides for the producing of crops: the sun, which by its departure prepares night for us and by its return day. Since the speech had touched on a description of natural things, he added also that either moisture exhaled from the earth or streams taken from the gulfs of the sea are drawn upward by the same heat, and, again hanging from the clouds, which can no longer go to the heights of heaven by their very weight, lay aside their bitter saltiness by transfusion, and so at last are returned to the thirsty lands; and thus, by the mixing of contraries, moisture and heat, an admirable richness comes about for nourishing crops: a work of such greatness that none could accomplish it but he who alone is shown to be Lord of all by right of creation. But let us see the rest.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.5.4 (PL 21:1076b–1077b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-5-4)."},"julian-eclanum-tractatus-prophetarum/3.5.5":{"o":"Vers. 9. — Qui subridet vastitatem super robustum, et depopulationem super potentem affert. Cui negotio pararetur potentiae praemissa descriptio, consequenter aperuit, id est, ut metum in audientium pectoribus excitaret, et intelligerent quantus calamitatum agger impenderet his, quibus tantae potestatis judex esset infensus. Ille, inquit, qui est universorum creator, merita quaeque pergit expungere: et licet viribus ejus nemo possit obsistere, tamen reorum, qui sibi videbantur esse potentes, tormenta subridet, quos ea videlicet facilitate comminuet, ut indignationem suam subrisione potius indicet, quam clamore. Quidni, cum ejus nutui universa famulentur, et pro diversitate meritorum dicio obaudientia, tam a(??)versa, quam prospera consequantur? Subridet eigo vastuatom super eos, qui sibi videbantur potentes, ac dicere solebant: Linguam nostram magnificabimus: labia nostra a nobis sunt: quis noster Deus est? Adversum ejusmodi, inquit, profanissime sibi de prosperis viribus arrogantes, ine, inquit, ultor aeternus afflictionis tormenta subridet, atque indignationem suam ejusmodi rictus, qui a tempore discrepet, usurpatione declarat. Robustos proinde et potentes, vel pro invidia superbiae, vel pio memoria felicitatis antiquae, Israe itas vocat: quos jam denunciavit, et ex majori parte consumtos, et captivitate proxima transferendos.","t":"Verse 9. — “He who smiles devastation upon the strong, and brings ravaging upon the mighty.” He then disclosed for what business the preceding description of power had been prepared: namely, to stir fear in the hearts of the hearers, so that they might understand how great a heap of calamities hung over those against whom a judge of such power was hostile. “He,” he says, “who is the Creator of all things goes on to settle every account of deserts; and although no one can resist his strength, he smiles at the torments of the guilty who thought themselves powerful, whom he will crush with such ease that he shows his indignation by a smile rather than a shout.” Why not, since all things serve his nod, and, according to the difference of deserts, follow at his command [in] obedience, adverse things as well as prosperous? So he smiles devastation upon those who thought themselves powerful and used to say, “We will magnify our tongue; our lips are our own; who is our God?” “Against such men,” he says, “who claim for themselves most profanely from their prosperous strength, I, the eternal avenger, smile at the torments of affliction, and declare my indignation by the use of such a grin, which is at odds with the time.” So he calls the Israelites strong and mighty, either in reproach of their pride or in memory of their former happiness: those whom he has already announced to be for the greater part consumed and to be carried off in the coming captivity.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.5.5 (PL 21:1077b–1077c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-5-5)."},"julian-eclanum-tractatus-prophetarum/3.5.6":{"o":"Vers. 10. 11. — Odio habuerunt in porta corripientem, et loquentem perfecte abominati sunt, Idcirco pro eo quod diripiebatis pauperem,.(??) proedam electum tollebatis ub eo; domos quadro lapide aedificabitis, et non habitabitis in eis: Vineas amantissimas plantabitis, et non bibetis vinum earum. Propheticae orationis institutio custoditur, ut postquam videlicet luerunt denunciata supplicio, statim severitatis ipsius caussa subdatur, ne videlicet tantae pietatis Dominus, indignatione potius aliquid quam talione fecisse videatur: simul etiam ut ostendat, quanta consumat benignitate pauperibus, cum eorum contumelias et rapinas violatur religionis annectit. Per quod consequens esse convinco, quia profantis mentibus nulla insit civilis cura justitiae, nullus humanitatis affectus: sed sociis suis quasi perciti vento furoris ins(??)iant, et pauperes quosque professa feritate dilacerent. Unde et hi qui ad cultum idolorum sacrilega mente defecerant, nullis penitus sceleribus abstinerent, sed tam essent pestiferi sociis et civibus, quam ipsi Domino, quem aversabantur, ingrati. Quod autem dicit, quia in portis corripientes odio fuerint insecuti, morem Judaicae institutionis ostendit, qui ita fuerat ordinatus, ut negotiorum arbitri in portis urbium quarumque residerent: ne qui opus eorum habuisset examine, questione aliqua laboraret, sed in ipso ingressu, apud quos experiretur, offenderet. Non autem Israelitas, maxime jum sub regum profanorum potestate degentes, hunc morem qui per beatum Moysem in sacerdotali republica fuerat constituitis, mansisse arbitremur; sed quod ostendat, illos cum ritibus etiifm civilia jura violasse, et virtutum odium cum ipsarum praedicatoribus induisse; ac si quis adhortari ad correctionem sanctitatemque voluisset, eum protinus, odiis conspirantibus, interisse. Cur autem censorum monilis adversarentur ostendit. Diripiebatis, inquit, pauperem, et praedam electam tollebatis ab eo. Igitur ut sine impedimento aliquo vel timoris, scilicet, vel pudoris, per damna et contumelias pauperum vad retis, monitores sobrios estis perosi. Notandum vero quod ait, quia electam praedam ab mopibus auferrent, cum utique consequent(??)us aestimetur alterum e duobus: ut aut non habuerint magna quae perderent, quos pauperes confitetur, aut locupletes merito nominemur, si ab his pretiosa quaeque praedator auferret. Intelligendum ergo, quia vel appellaverit pauperes, quos illi rapinis suis ex locupletibus inopes reddidissent, vel certe ad affecctum magis possidentium, quam ad damnorum momenta respiciens, et si parvas res, tamen pauperibus ipsa exiguitate pretiosas, atroci dixerit cupiditate sublatas. Ad cujus rei testimonium, vel unius saltem recordemur exempli Nabuthae sancti viri vineam, brevem illam spatio quidem, sed domino suo gratissimam, ac ipsa jucunditate pretiosam, Achab rex stolidissimus concupivit: et cum domino de venditione mandasset, respondit Nabutha, se haereditatem paternam non posse contemnere, nec eadem, si liceat, velle privari. Tunc rex profanissimae conjugis stimulatus hortatu, avaritiae sure lacinus crude itatis adjunxit, et interfecto Nabutha, vineam quam concupierat, occupavit (3. Reg. 21·). Sic ergo electas pra das, quibus domini videlicet nihil pretiosus aestimarent, cruentis ausibus auferebant, pro quibus factis quit ·eis denunciet, audiamus. Pro eo quod despoliabatis p(??)peres, domos quadro lapide oedificabitis, et non habitabilis in eis. Vineas amantissimas plantabitis, et non bibetis vinum earum. [Vers. 12.] Quia cognovi multa scelera vestra, et fortia peccata vestra. Hoc nempe depraedationum vestralum tenebat audacia, ut suppeterent instrumenta luxuriae, atque habitationes vestras grandibus coleretis expensis, quasi et munimento et voluptati fut(??)ras. Sed duo vobis pariter evenient, ut aedificetis quidem, sed in eis nequeatis habitare; et tam molitione operis quam ejus amissione cruciemini, atque in eo sentiatis cumulatum dolorem, quod non tumultuariis, sed elegantibus habitatio- (??)ous excidatis, nec sane de calamitate conqueri possitis, aut divinum inter gemitus sperare subsidium, quoRum precatui resistat turba culparum. Qu(??)dni cum videam simul se atrociora, et in cives, et in proximos edidisse? Heac autem omnia, ut prodit historia, decem illae Samariticae tribus, et a vicinis saepe hostibus, sed potissimum ab Assyriis pertulerunt. Judas vero, vastante Babylonio, eisdem communicavit exitiis. Cum ergo domibus amplissimis. atque er(??)atissimis, vineisque fertilibus, et proprio quod est amplius labore plantatis, fueri(??)is, addita etiam captivitate, privati, reputate hoc peccatis, quae maxima commisistis.","t":"Verses 10, 11. — “They hated the one who rebukes in the gate, and abhorred the one who speaks uprightly. Therefore, because you plundered the poor and took choice spoil from him, you shall build houses of hewn stone and not live in them; you shall plant most delightful vineyards and not drink their wine.” The arrangement of prophetic speech is kept: after the punishments have been announced, the cause of the severity is at once added, so that the Lord of such great goodness may not seem to have done anything from indignation rather than in requital; and at the same time to show with what great kindness he cares for the poor, when he joins their insults and robberies to the violation of religion. By this I prove it to follow that in profane minds there is no care for civil justice, no feeling of humanity, but, as if driven by a wind of fury, they rush on their fellows and tear all the poor with professed savagery. Hence those who had fallen away to the worship of idols with sacrilegious mind abstained from no crimes at all, but were as harmful to their fellows and citizens as they were ungrateful to the Lord himself, from whom they turned away. When he says that they pursued with hatred those who rebuked in the gates, he shows the custom of the Jewish institution, which was so ordered that the judges of affairs sat in the gates of each city, so that whoever needed their examination would not toil over any inquiry, but would find at the very entrance those before whom he might try his case. We should not suppose, however, that among the Israelites, living especially under the power of profane kings, this custom which had been established through blessed Moses in the priestly commonwealth remained; but he shows that with the rites they also violated civil rights, and took on hatred of virtues together with their preachers, so that if anyone wished to exhort them to correction and holiness, he at once perished by conspiring hatreds. He showed why they opposed the warnings of the censors: “You plundered,” he says, “the poor, and took choice spoil from him. So, that you might go on through the losses and insults of the poor without any hindrance of fear or shame, you hated sober counselors.” It should be noted, however, that he says they took choice spoil from the needy, since one of two things would surely be thought more consistent: either those he admits were poor had no great things to lose, or, if a plunderer took precious things from them, we should rightly call them rich. It is to be understood, then, either that he called poor those whom they had made needy from rich by their robberies, or else that, looking to the feeling of the owners rather than the value of the losses, he said that things, even if small, yet precious to the poor by their very smallness, had been taken by savage greed. In testimony of this let us recall at least one example. The vineyard of the holy man Naboth, small in area but most dear to its owner and precious by its very pleasantness, the most stupid king Ahab coveted; and when he sent word to the owner about selling it, Naboth answered that he could not despise his father’s inheritance, nor did he wish, if it were allowed, to be deprived of it. Then the king, spurred by the urging of his most profane wife, added the crime of cruelty to his greed, killed Naboth, and seized the vineyard he had coveted (1 Kgs 21). So they took with bloody daring choice spoils, than which their owners valued nothing more precious; let us hear what he announces to them for these deeds. “Because you plundered the poor, you shall build houses of hewn stone and not live in them; you shall plant most delightful vineyards and not drink their wine. [Verse 12.] For I know your many crimes and your mighty sins.” “The boldness of your plunderings aimed at this: that instruments of luxury might be supplied, and that you might adorn your dwellings at great expense, as if they would serve for both defense and pleasure. But two things will happen to you together: you will build, but you will not be able to live in them; and you will be tormented both by the labor of the work and by its loss, and feel your grief heaped up in this, that you are cut off not from makeshift but from elegant dwellings; nor will you be able to complain of the calamity or hope for divine help amid your groans, since the crowd of your faults resists your prayer. Why not, since I see that you have committed more atrocious things against citizens and neighbors alike?” All these things, as history shows, those ten Samaritan tribes suffered often from neighboring enemies, but above all from the Assyrians; and Judah shared the same destruction when Babylon laid it waste. “When, then, you are deprived of your very spacious and very ornate houses and your fertile vineyards, planted moreover by your own labor, with captivity added, put it down to the very great sins you have committed.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.5.6 (PL 21:1077c–1079a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-5-6)."},"julian-eclanum-tractatus-prophetarum/3.5.7":{"o":"Vers. 13. — Hostes justi, accipientes munus, et pauperes in porta deprimentes. Ideo prudens in tempore illo tacebit, quia tempus malum est. Per varias species, statum corruptas civitatis exaggerat. Et sicut supra dixit, quoniam hortantes ad justitiam sprevissent, imo etiam perculissent: ita consequenter eosdem justi hostes vocat. Quod sane duobus modis intelligi potest, ut justi quasi genitivo singulari, justitiae pronu(??)entur inimici, id est, justitiae non vos negligentes arguo, sed osores: ex quo descendit affectu studiorum vestrorum funesta perversit as, cum iniquitati impudentiam copulantes, nec, optetis latere quod geritis: sed in porti civitatis, in locis videlicet judiciorum, spectante populo, nequaquam meritis caussas, caeterum pretiis aestimetis: et iniquitatem pecuniosorum de pauperum facultatibus adjuvetis: vel certe hostes justi per nominativum pluratem appellari esse credantur, ut enumeratis multis magnisque criminibus, quasi commotus intulerit. quod justi hostes essent, id est. religioni s(??) et Deo adversarios quasi legitimos exhiberent. Locutio est vero familiaris d senis, qui et justos exercitus, et justas provincias, id est, magnas appellare consueverunt. Sed videamus et reliqua.","t":"Verse 13. — “Enemies of the just, taking bribes and pressing down the poor in the gate. Therefore the prudent will keep silent at that time, for it is an evil time.” He heightens the state of the corrupt city through various images. As he said above that they despised, indeed struck, those who urged them to justice, so consequently he calls them enemies of the just. This can be understood in two ways. Either “of the just” as a genitive singular, so that they are declared enemies of justice: that is, “I charge you not with neglecting justice but with hating it; and from this feeling comes the deadly perversity of your pursuits, since, joining impudence to iniquity, you do not even wish to hide what you do, but in the gate of the city, that is, in the places of judgment, before the people, you value causes not by their merits but by their price, and help the iniquity of the moneyed from the means of the poor.” Or else “just enemies” may be believed to be said in the nominative plural, so that, after listing many and great crimes, he added, as if moved, that they were “just enemies,” that is, that they showed themselves, as it were, lawful adversaries of religion and of God. This is a manner of speaking familiar to [the ancients], who used to call armies and provinces “just,” that is, great. But let us see the rest.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.5.7 (PL 21:1079a–1079b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-5-7)."},"julian-eclanum-tractatus-prophetarum/3.5.8":{"o":"Vers. 13. — Ideo prudens, inquit, in tempore illo tacebit, quia tempus malum. Tempus in declinatione mutavit; vel praeterita quippe, vel praesentia populi gesta dinumerans, consequentius diceret, prodens in tempore ito tacebat, pro quo ait tacebit. Quia ergo eos justum, id est, legitimum, adversum honestatem et religionem, bellum pronunciaverat suscepisse: merito, inquit, ad justitiam revocantium ora siluerunt, et prudens quisque cum gemitu ac dolore conticuit, considerans nimirum nihil loci salutari superesse doctrinae, et ideo sibi consulere debere reticendo, cum nihil jam promoveat disputando. Ipsi sinit autem prudentes in silentium publico horrore compulsi, de quibus supra dixerat: Odio habuerunt in porta corripientem, et loquentem perfecte abominati sunt. Cum ergo ita profanarum plebium conspirarit audacia, ut veritatem pietatemque doctrinae, quasi denunciato certamine persequatur, prudens quisque doctor flebit quidem, sed tacebit: videns quoniam sicut aspides surdae obturaverint aures suas, ne quid ad(??)eos de salutaribus possit penetrare carminibus. Id sane ipsum quaestionis aliquid videtur afferre, quod brevi est expositione purgandum. Laudatur siquidem prudentia doctoris inter silendi se tuta redigentis, si a parte auditorum reflarit adversitas. Atqui magister Gentium praecipit, increpat, obsecrat opportune (2. Tim. 4.), eamque perseverantiam omnis fere sacra Scriptura commendat. Est proinde adhibenda distinctio. quae concordiam possit vendicare mandatis. Quandiu populus, etsi per negligentiam multa delinquens, tamen sub discendi professione consistit, debet legitimus magister nequaquam clandestinas aliquorum offensiones timere; caeterum omnibus qui al audiendum convenerint. docendi a sidu(??)tate consulere: quippe qui pecuniam sibi commissam immola(??)is audierit esse credendam salium autem venturum, qui et sortem reposcat et foenus. Si vero fuerit tanti in pejus ficta mutatio, ut impietas plebis ipsi discipulatui colla subducant, et pruritum auri(??)m sustinentes ineptis tantum fabulis acquiescant: tum plane jam necessarium esse silentium ductoribus cum propheta dicentibus, Obmutui, et humiliatus sum. et silui a bonis, et dolor meus renovatus est.","t":"Verse 13. — “Therefore,” he says, “the prudent will keep silent at that time, for the time is evil.” He changed the tense in the inflection: since he is listing either the past or the present deeds of the people, he would more consistently say, “the prudent kept silent at that time,” instead of which he says “will keep silent.” “Since, then, they had undertaken,” as he had declared, “a just, that is, a regular, war against honesty and religion, rightly,” he says, “the mouths of those who called them back to justice fell silent, and every prudent man kept silent with groaning and grief, considering that no room was left for saving teaching, and that he ought therefore to look to himself by keeping silent, since he no longer achieved anything by arguing.” The prudent compelled into silence by public horror are those of whom he had said above, “They hated the one who rebukes in the gate, and abhorred the one who speaks uprightly.” “When, then, the boldness of the profane peoples has so conspired as to pursue the truth and piety of teaching as if war had been declared, every prudent teacher will weep indeed, but will keep silent,” seeing that like deaf asps they have stopped their ears, so that nothing of saving songs can penetrate to them. This seems to raise some question, which must be cleared up by a brief explanation. For the prudence of a teacher is praised who withdraws into the safety of silence if adversity blows from the side of the hearers. Yet the teacher of the Gentiles commands to rebuke and beseech in season (2 Tim 4), and almost all holy Scripture commends that perseverance. A distinction must therefore be applied that can claim harmony for the commands. As long as the people, though sinning much through negligence, still stands under the profession of learning, the lawful teacher ought by no means to fear the secret offense of some, but to provide for all who have gathered to hear with assiduity in teaching, since he has heard that the money entrusted to him is to be lent out, and that a master will come who demands both the principal and the interest. But if the change for the worse has been so great that the ungodliness of the people withdraws its neck from discipleship itself, and, having itching ears, it assents only to silly fables, then plainly silence is now necessary for leaders, who say with the prophet: “I was dumb and humbled, and kept silent from good things, and my grief was renewed.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.5.8 (PL 21:1079b–1080a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-5-8)."},"julian-eclanum-tractatus-prophetarum/3.5.9":{"o":"Vers. 14. 15. — Quaerite bonum, et non malum, ut vivatis, et erit Dominus Deus exercituum vobiscum, sicut dixistis. Odite malum et diligite bonum, et custodite in porta judicium: si forte misereatur Dominus Dens exercituum reliquiis Joseph. Hi versus ex persona miseran(??)s prophetae interpositi videntur. Israelitas videlicet etiam sub ipso jam exitio positos commonentis, ut in correctionis vota studiaque conspirent, si forte Deus exercituum, cujus tanta est clementia, quanta potentia, ejusmo(??)i emendationibus mitigetur, et delendis saltem reliquiis attritae gentis abstineat. Subjicit autem quod habeat ad superiora contextum.","t":"Verses 14, 15. — “Seek good and not evil, that you may live; and the Lord God of hosts will be with you, as you have said. Hate evil and love good, and establish judgment in the gate; perhaps the Lord God of hosts will have mercy on the remnant of Joseph.” These verses seem to be inserted in the person of the prophet in pity, warning the Israelites, even when already set under destruction, to agree in the wishes and pursuits of correction, if perhaps the God of hosts, whose mercy is as great as his power, might be softened by such amendments and refrain at least from destroying the remnant of the crushed nation. He then adds what connects with what went before.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.5.9 (PL 21:1080a–1080b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-5-9)."},"julian-eclanum-tractatus-prophetarum/3.6.1":{"o":"Vers. 1. Vae qui opulenti estis in Sion, et confiditis in monte Samariae: optimates capita populorum, ingredientes pompatice domum Israel. Exosam quidem Deo semper fuisse superbiam, frequens Scriptura commendat, quippe quae initium peccati talis fuerit, ut Angelos in daem· nes commutaverit. Unde et beatus David sollicite deprecatur, ne subjace(??)t proculca(??)ui superborum: ibi enim, inquit, ceciderunt omnes operantes iniquitatem. Hic tamen propheticorum ordinem in increpatione custodit, ut superbiam quasi fructum esse impietatis ostendat, per quem tenorem Apostoli quoque sermo videtur ingressus: qui cum diceret, quod creaturis, creatore relicto, servissent, enumerationem deinceps facinorum flagiti rumque subjecit: propterea ilios nefandis actibus scatere pronuntians, quod pietatis erga Deum jura temerassent Wae inquit, ergo vobis, qui opulenti estis in Sion, et confiditis in monte Samariae, non quo pauperum crimina laevius aestimemus, sed vos scelerum major pulsat invidia, quos major extendit opulentia. Quo enim magis estis de honore ac facultate conspicui, hoc vos decuit majus studium religionis habuisse: nunc vero non minus impietate quam pecunia locupletes esse contenditis. Comprehendent ergo vos lamenta gravia, quia secundum divinam sententiam exiguis potest miseratio nonnulla conferri, Potentes autem potenter tormenta patientur. Inter tantas ergo miserias regionum, quas de vel amissis viribus, vel de irruentibus jam calamitatibus experitur, in locorum praesidiis et mu nitione confiditis: in Sion videlicet et Samaria fore vos tutos adversus iram judicis. aestimantes. Var (??)qui opulenti estis in Sion, et confiditis in monte Samariae: optimates capita populorum, ingredientes pompatice domum Israel. Nunquam enim vos magis quam adversorum tem oro publicastis, quanta vos luxuriae implevisset ambitio, qui gentis imperio, majore jam ex parte consumto, intra obsessas tamen urbes opulentia tumetis luxuriaque diffluitis.","t":"Verse 1. “Woe to you who are wealthy in Zion and trust in the mountain of Samaria: the nobles, heads of the peoples, who enter the house of Israel with pomp.” Scripture often declares that pride was always hateful to God, since it was such a beginning of sin that it changed angels into demons. Hence blessed David anxiously prays that he may not lie under the trampling of the proud: “for there,” he says, “all who work iniquity have fallen.” Here, however, he keeps the order of the prophets in rebuking, so as to show that pride is a kind of fruit of ungodliness; the speech of the apostle too seems to have entered on this course, for when he said that they had served creatures, abandoning the Creator, he then added a list of crimes and outrages, declaring that they swarmed with abominable deeds because they had violated the rights of piety toward God. “Woe, then,” he says, “to you who are wealthy in Zion and trust in the mountain of Samaria”: not that we judge the crimes of the poor more lightly, but a greater reproach of crimes strikes you whom greater wealth stretches out. “For the more conspicuous you are in honor and means, the more it befitted you to have greater zeal for religion; but now you strive to be rich no less in ungodliness than in money. Heavy laments will seize you, then, because according to the divine sentence some mercy can be granted to the lowly, but the mighty will suffer torments mightily. Amid such great miseries of the regions, which [Israel] experiences either from strength lost or from calamities already rushing in, you trust in the defenses and fortification of places, thinking that you will be safe against the wrath of the judge in Zion and Samaria.” “Woe to you who are wealthy in Zion and trust in the mountain of Samaria: the nobles, heads of the peoples, who enter the house of Israel with pomp. For you never showed more than in the time of adversity how much the ambition of luxury had filled you, since, though the nation’s rule has already been for the most part consumed, you still swell with wealth and flow with luxury within besieged cities.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.6.1 (PL 21:1084c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-6-1)."},"julian-eclanum-tractatus-prophetarum/3.6.2":{"o":"Vers. 2. Transite in Chalanne, et videte, et ile inde in Emath magnam, et descendte in Geth Palaestinorum, et ud optima quaeque regna horum, si latior terminus eorum termino vestro est. Intulit opportune externarum gentium mentionem, et per occasionem alterius sermonis, ostendit quia et aliis regiones quas incolerent, et regni quibus florerent, rerum conditor deputasset: illos siquidem populos plura non cupere, istos vero et ingratos et profanos doceri, qui ita fuissem urbibus pestilentes, ut quos ante per exempla corruperant, eosdem postea fastu praedea protererent. Notanda vero divini forma judicii, apud quam non pro afflictorum qualitatibus affligentium quoque merita ponderantur (ut si nocentes non fuerint qui teruntur, excusabilis quoque deprimentium videatur injuria), sed ita rei ac si sanctos violaverint, arguantur. Neque enim odio malignitatis alienae, caeterum impetu propriae iniquitatis insiliunt: praedonum, non censorum animum deferentes, quorum ut iniquitas exprimatur, profanarum cis conterminarumque gentium modestia et quaedam probitas antefertur. Transite, inquit, in Chalanne, in Emath magnam, in Geth Palaestinorum, et dilegenter ins(??)icite si latiores vestris terras quas incoderent, acceperint: quarum ita sunt sorte contenti, ut nihil aliud videantur expetere. Quae sane exprobratio, ut illos cupiditatis accusat, ita desiderat explicari. Inconsequens enim videtur, ut postquam opulentiae ac luxuriae crimen objecit, ad comprobationem adduceret eos, qui breviores terras viderentur incolere. Posset enim referri, ideo istos plus hahere jactantiae, quia majores opes delatae sibi regionis vectigalibus collegissent, nullamque ad exprobrandum vim comparatio illata retineret, quia hoc fiebat quod ipsa consequentia postularat. Quis ergo sensus hic est, quem verba destituunt? Ille nimirum qui parricidales animos in sacrilegis plebibus fuisse convincit, quem alius propheta, it est, beatus Osee evidenter ostendit, cum diceret: In diebus desolationis ostendit fidem, facti sunt principes Judae quasi assumentes terminum, id est, decem tribubus, Assyrio vincente, translatis. Judae populus, misericordiae et compunctionis alienus gaudebat, (??)lat onem sibi finium contigisse. Hoc ergo intuitu et nunc propheta non solum in Juda, sed etiam in ipso Israele, qui captivitati prior subjacuit, impios principes exultasse demonstrat: quod popularibus incolisque regionis varia clade consumtis, istis velut inter urbium moenia liberandis, latior possessio provenisset: quod tamen tribui Judae magis crimen objectat, ejus quippe in sequentibus nomen appellat. Merito ergo et hosti(??)s et munera eorum, vicina quoque gentium laudata parcitate damnavit. Sed videamus et reliqua.","t":"Verse 2. “Cross over to Calneh and see, and go from there to Hamath the great, and go down to Gath of the Philistines, and to all the best kingdoms of these, whether their border is wider than your border.” He fittingly brought in mention of foreign nations, and on the occasion of another speech showed that the Creator of things had assigned to others too the regions they would inhabit and the kingdoms in which they would flourish: those peoples did not desire more, while these are shown to be both ungrateful and profane, having been so harmful to cities that those whom they had first corrupted by their example they afterward crushed in proud plunder. The form of the divine judgment should be noted: with it, the deserts of the afflicters are not weighed according to the qualities of the afflicted (as if, when those who are crushed are not innocent, the injury of those who crush them seemed excusable too), but they are charged as guilty just as if they had violated saints. For they leap on others not out of hatred of others’ wickedness but by the impulse of their own iniquity, bearing the mind of robbers, not of censors; and to express their iniquity the moderation and a certain uprightness of profane and neighboring nations is set above them. “Cross over,” he says, “to Calneh, to Hamath the great, to Gath of the Philistines, and look carefully whether they received lands wider than yours to inhabit; with their lot they are so content that they seem to seek nothing else.” This reproach, as it accuses them of greed, so it requires explanation. For it seems inconsistent that, after charging them with the crime of wealth and luxury, he should bring forward as proof those who seemed to inhabit smaller lands. For it could be replied that these had more to boast of because they had gathered greater riches from the revenues of the region granted to them, and the comparison brought in would have no force to reproach, since this happened as the very consequence required. What, then, is the sense here that the words leave out? Surely the one that convicts the sacrilegious peoples of fratricidal minds, which another prophet, blessed Hosea, plainly showed when he said: “In the days of desolation he showed faithfulness; the princes of Judah became like those who take the boundary”: that is, when the ten tribes had been carried off by the conquering Assyrian, the people of Judah, estranged from mercy and compunction, rejoiced that an enlargement of its borders had come to it. With this view, then, the prophet shows now too that not only in Judah but also in Israel itself, which first lay under captivity, ungodly princes exulted that, when the common people and inhabitants of the region had been consumed by various disasters, a wider possession came to them as if they were to be freed within the walls of the cities. He charges this crime more, however, to the tribe of Judah, whose name he calls in what follows. Rightly, then, he condemned their victims and gifts too, praising even the moderation of neighboring nations. But let us see the rest.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.6.2 (PL 21:1084c–1085c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-6-2)."},"julian-eclanum-tractatus-prophetarum/3.6.3":{"o":"Vers. 3.–6. — Qui separati estis in diem malum, et appropinquatis sotio iniquitatis. Qui dormitis m lectis eburneis, et lascivitis in stratis vestris: qui comeditis agnum de grege, et vitulos de medio armenti. Qui canitis ad vocem psalterii: sicut David, putaverunt se habere vasa cantici. Bibentes in phialis vinum et optimo unguento delibuti„ et nihil patiebantur super cont(??)itione Joseph. Eorum, quos supra optimates vocaverat, pompatice ingredientes domum, in divitiis et epulis suis gloriantes, atque humilium capita deterentes, fraterna etiam captivitate gaudentes, consequenter epulas et delicias percucurrit. Vae, inquit, vobis, qui separati estis in diem (??)alum, quibus tempus videlicet ultionis impendet, cui vos estis ita dicati, ut videamini ad hoc prorsus electi. Quod autem ait, et appropinquatis solio iniquitatis, vel sic intelligere debemus, ut conjunctiva ista, quae est praelata conjunctio, id est, appropinquatis, vim rationalis conjunctionis obtineat, id est, quia: ut sit sensus, separatos in diem malum qui appropinquaverint solio iniquitatis, videlicet ideo puniendos, quia in alios exercuerunt iniqua judicia; vel certe solium iniquitatis appellat, quo injustitia examinata damnabitur: sicut j(??)dicium pecuniarum et caedis vocamus, non quo peculatus aut homicidia perpetrentur, sed cujus examine puniantur. Sub tali autem scelerum atrocitate degentes, adeo nihil de poenitendi studio cogitatis, ut omnia luxuriarum instrumenta generaque sectemini, nec totos dies lusui dedisse contenti, thoris eburneis et stra is mollibus incubetis, ut obscoenitatis operi corpora sericis fota sufficiant: epulas autem vestras etiam aurium voluptate conditis. Nam cum electos de gregibus et armentis agnos vitulosque consumitis, et usque ad temulentiam vina delunditis psalterium et lyras facilis concrepare: his— que flagitiis etiam contumel as antiquitatis adjungitis, dicentes videlicet, ea vos habere organa, quae David beatissimo suppetiverint. Neque miseri consideratis tan(??)m inter studia, quantum inter merita vestra atque illius interesse. David enim laudes creatoris legesque virtutis et remedia perturbationis saero carmine personabat: vos vero econtrario incentiva luxuriae. cum injuria creatoris (cujus lex spernitur) concrepatis. Ille epulis sobriis, et prophetalibus delectabatur ac muniebatur unguentis, vos vero ebrietate crapulaque, oleo etiam vulgari, et quod sit arte corruptum, madetis. Denique ille misericordiae plenus affectu, mullis post saeculis venturas suae genti calamitates, et fletibus prosequebatur, et precibus. Vos vero easdem jam illatas jamque grassantes, ita siccis oculis intuemini, ut eas venisse, parricidaliter gaudeatis. Quod ergo ait: nihil patiebantur super contritione Joseph, ad compassionem retulit, quam in pectoribus vel diligentium, vel miserantium noverat solere cooriri; quam duritiam etiam illud sub persona justi carmen accusat: Quaesivi qui simul mecum contristaretur, et non fuit: et consolantes me, et non inveni. Cum ergo Joseph, id est, decem Tribus captivitas occuparet, nullum Juda misericordiae, nullum compassionis sensit affectum· Quidni, cum magis putaret augendae opulentiae tempus oblatum, si suis finibus fraterna rura conjungeret? Tale amem votum ac tale propositum, quid recipiat, audiamus.","t":"Verses 3–6. — “You who are set apart for the evil day, and draw near to the throne of iniquity; who sleep on beds of ivory and are wanton on your couches; who eat the lamb from the flock and calves from the midst of the herd; who sing to the sound of the psaltery; like David they thought they had instruments of song; drinking wine from bowls, and anointed with the best ointment; and they suffered nothing over the breaking of Joseph.” Of those whom he had called above the nobles, entering the house with pomp, glorying in their riches and banquets, trampling the heads of the lowly, and rejoicing even at their brothers’ captivity, he consequently ran through the feasts and delights. “Woe,” he says, “to you who are set apart for the evil day,” over whom the time of vengeance hangs, to which you are so dedicated that you seem chosen for it altogether. As for his saying, “and you draw near to the throne of iniquity,” we ought to understand it either so that the conjunctive particle placed before, that is, “and you draw near,” has the force of a causal one, “because”: so that the sense is that those set apart for the evil day, who have drawn near to the throne of iniquity, are to be punished because they exercised unjust judgments against others; or else he calls the throne of iniquity that by which injustice, once examined, will be condemned: as we speak of a court of extortion and of murder, not because extortion or murders are committed there, but because by its examination they are punished. “Living in such atrocity of crimes, you are so far from thinking of any zeal for repentance that you pursue all the instruments and kinds of luxury; and not content to have given whole days to play, you lie on ivory couches and soft spreads, so that bodies warmed in silks may be equal to the work of obscenity; and you season your feasts even with the pleasure of the ears. For when you consume lambs and calves chosen from the flocks and herds, and pour out wine to drunkenness, you make the psaltery and lyre resound; and to these outrages you add insults to antiquity, saying that you have the instruments that served most blessed David. Nor do you wretches consider how great a difference there is between your pursuits and his, and between your merits and his. For David sounded forth in holy song the praises of the Creator, the laws of virtue, and the remedies of disturbance; you, on the contrary, sound the incitements of luxury with injury to the Creator, whose law is despised. He delighted in sober feasts and was strengthened by prophetic anointings; you are soaked in drunkenness and debauchery, and even in common oil, and oil spoiled by art. Finally, he, full of the feeling of mercy, followed with tears and prayers the calamities that would come upon his nation many ages later; but you look with such dry eyes on those same calamities, already inflicted and already raging, that you rejoice, like fratricides, that they have come.” So when he says, “they suffered nothing over the breaking of Joseph,” he referred it to the compassion that he knew usually arises in the hearts of those who love or pity; a hardness that this song too accuses in the person of the just man: “I looked for one to grieve with me, and there was none; and for comforters, and I found none.” When, then, captivity seized Joseph, that is, the ten tribes, Judah felt no feeling of mercy or compassion. Why not, since it thought rather that a time had been offered for increasing its wealth, if it joined its brothers’ fields to its own borders? Let us hear what such a wish and such a purpose receive.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.6.3 (PL 21:1085c–1086b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-6-3)."},"julian-eclanum-tractatus-prophetarum/3.6.4":{"o":"Vers. 7. — Quapropter, inquit, nunc migrabunt in cap(??)e transmigrantium, et (??) auferetur factio lascivientiam, id est, inanitatem sperum suarum protinus fatebuntur. quando el ipsos comprehenderit, quae fuerat paululam dilata captivitas. Exigentur enim de suis limbus in capite transmigrantium, id est, inter primos isti, qui se tutos fore crediderant exulabunt: sicque catervae luxuriantium disperibunt.","t":"Verse 7. — “Therefore,” he says, “they shall now go into exile at the head of the exiles, and the band of the wanton shall be taken away”: that is, they will at once confess the emptiness of their hopes when the captivity that had been delayed a little seizes them too. For they will be driven from their borders at the head of the exiles, that is, those who had believed they would be safe will be exiled among the first; and so the troops of the luxurious will perish.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.6.4 (PL 21:1086b–1086c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-6-4)."},"julian-eclanum-tractatus-prophetarum/3.6.5":{"o":"Vers. 8. 9. — Juravit Dominus Deus in anima sua, dicit Dominus Deus exercituum: Detestor ego superbiam Jacob, et domas ejus odi, et tradam civitatem cum habitatoribus suis. Quad si reliqui fuerint decem viri in domo una, et ipsi monentur. Ut graviter se horruisse despectum fraternae captivitatis ostenderet, in proferendae ultionis verba juravit. Quod autem ait propheta, per animam suam Deum jurasse, more nostro dictum, quibus loquebatur, intellige: ut quoniam nihil pretiosius anima nostra, aut dulcius aestimamus, ille quoque non quasi animat aliquod ex anima membrisque compositum, sed qui majestatem et vitam suam animae appellatione signa verit, detestari se domos Jacob, superbamque juravit tantisque eas esse calamitatibus subditurum, ut populosae familiae tam assiduis mortibus absumantur, nec supersit in eis qui possit sepe(??)re defunctos. Nomino autem Jacob, et Judam et Israelem pariter indicavit, quippe quos paulo ante jam in calamitate miscuerat. Cum ergo ad eam solitudinem multae domus venerint, ut non inveniant funerantem, vicim venient et propinquorum busta curabunt; neque honoratis ex more condent sepulchris, sed vulgari ea incendio concremabunt, ingredientes que ipsi quos diximus vicini, ue lateat in penetralibus, vel remaneat aliquis, scrutabuntur, sibique invicem colloquentur:","t":"Verses 8, 9. — “The Lord God has sworn by his soul, says the Lord God of hosts: I detest the pride of Jacob, and I hate his houses, and I will hand over the city with its inhabitants. And if ten men remain in one house, they too shall die.” To show how gravely he shuddered at their contempt for their brothers’ captivity, he swore in words that bring forth vengeance. As for the prophet’s saying that God swore by his soul, understand it as said in the manner of those he was speaking to: since we value nothing more precious or sweeter than our soul, he too, not as a living being composed of soul and members, but as one who marked his majesty and his life by the name of soul, swore that he detests the houses of Jacob and his pride, and will subject them to such calamities that populous families will be consumed by such constant deaths that no one will remain in them who can bury the dead. By the name of Jacob he indicated Judah and Israel alike, since he had just mixed them together in calamity. When, then, many houses have come to such solitude that they find no one to perform the funeral, neighbors will come and attend to the burning of their relatives; they will not bury them in honored tombs according to custom, but will burn them in a common fire; and those neighbors we have mentioned, entering, will search lest anyone lies hidden in the inner rooms or remains, and will speak to one another:","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.6.5 (PL 21:1086c–1086d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-6-5)."},"julian-eclanum-tractatus-prophetarum/3.6.6":{"o":"Vers. 10.–12. — Et dicet ei. Tace, et non recorderis nominis Domini, Quia ecce Dominus mandabit, et p(??)rcunet domum majorem in ruinis, et domum minorem in scissionibus. Quid est, quod ait. Tace, et non recorderis nominis Domini. cum utique magnitudo miseriae etiam obstinata corda potuerit ad recordationem judi is et creatoris sui inflectere, perque hoc competentius di(??)eretur, Recordemur nominis Domini, cujus indignatio tam multiplici nos calamitate vastavit [Ant. vastabit). Sensum ergo in hoc loco latentem de superioribus colligamus: Vae, inquit, desiderantibus diem Domini; ut quid eam vobis? dies Domini est vobis tenebrae, et non lux; non quo illi possent damnationis suae tempus expetere, sed quia, ut exposuimus, abutentes dilatione vindictae, prophetas ipsos de mendaciis infamabant, quasi comminantes ea mala, quae nulla essent aetate ventura. Ideo nunc ait, cum noxiorum agmina promissa olim captivitas occupaverit, et ille dies, id est, tempus advenerit, quod se per irrisionem desiderasse jactaverant, tantus eos divini nominis terror implebit, ut invicem colloquantur, ne quis audeat recordari nominis Domini, cujus offensi tanta severitas apparuerit, ut putetur excitanda commotio etiam nom(??)nati. Quia ecce Dominus mandabit, et percutiet domum majorem in ruinis, et domum minorem in scissionibus. Paulo ante nomine Jacob, et Judam et Israelem, id est, omnes simul tribus quae inter se divisae fuerant, diximus indicatas. Hoc itaque praesens versus absolvit, qui et majorem et minorem domum percelli scissionibus, ruinisque denu(??)ciat: diversis autem verbis unum videtur ostendere, id est, eversionem domorum. Quia enim ruinam scissiones parietum praecedere solent, utramque ruituram collapsione et scissione signavit; majorem autem domum pro numero tribuum, Israelem, minorem vero Judam vocarit, easque ambas sicut simili iniquitate pollutas, ita simili denunciat calamitate perituras.","t":"Verses 10–12. — “And he will say to him: Be silent, and do not mention the name of the Lord. For see, the Lord will command, and will strike the greater house with ruins and the lesser house with cracks.” What does he mean by saying, “Be silent, and do not mention the name of the Lord,” when the greatness of misery could surely bend even obstinate hearts to remember their judge and Creator, and so it would more fittingly be said, “Let us remember the name of the Lord, whose indignation has laid us waste with such manifold calamity”? Let us gather the sense hidden in this passage from what went before. “Woe,” he says, “to those who desire the day of the Lord; why do you want it? The day of the Lord is darkness to you, and not light”: not that they could seek the time of their condemnation, but because, as we have explained, misusing the delay of vengeance, they defamed the prophets themselves for lying, as though they threatened evils that would come in no age. So now he says that when the long-promised captivity has seized the columns of the guilty, and that day, that is, the time, has come which they had boasted in mockery of desiring, such terror of the divine name will fill them that they will say to one another that no one should dare to mention the name of the Lord, whose severity, once offended, has appeared so great that it is thought his anger might be roused even by naming him. “For see, the Lord will command, and will strike the greater house with ruins and the lesser house with cracks.” A little before we said that by the name of Jacob both Judah and Israel, that is, all the tribes together that had been divided among themselves, were indicated. The present verse resolves this, announcing that both the greater and the lesser house will be struck with cracks and ruins; by different words he seems to show one thing, namely the overthrow of houses. For since cracks in the walls usually precede ruin, he marked that both would fall by collapse and cracking; he called the greater house Israel, by the number of tribes, and the lesser Judah, and announces that both, as they were polluted by like iniquity, will perish by like calamity.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.6.6 (PL 21:1086d–1087b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-6-6)."},"julian-eclanum-tractatus-prophetarum/3.6.7":{"o":"Vers. 13. — Nunquid currere queunt in petris equi, aut arari potest in bubalis: quoniam convertistis in amaritudinem judicium, et fructum justifice in absynthium? Gratissimus sensus, et qui elocutionis sit genere contectus. Allegoricis enim verbis populo vitia, quibus squalebat, exprobrat: neque enim hic quadrupedes simpliciter, aut equos signavit, aut bubalos, sed superbiam protanae gentis exaggerat; jam enim judiciorum dulcedinem in conterendis innocentibus, in amaritudinem venerat, tantumque sibi de viribus arrogabat, ut nullis incommoditatibus se percellendam putaret: quippe quae tantum sibi opulentiae comparasset, ut instar bubalorum nunquam videlicet aratris colla subdentium, continua libertate frueretur: nec per itinera equis difficilia, ut habenarum (??)- ber equus, caeterum per campos et prata discurreret. Ergo, inquit, certum est, quod nec juga bubalus portet, nec per saxa equus sponte incedat: vos autem, qui vos et juga discussisse, et frenos rupisse gaudentes, e(??)i vobis in luxuria, in virtute et libertate bubali videbamini, rebus probate, quod spebus hausistis, id est, quia nullis subjaceatis imperiis. Quod cum utique iu contrarium cadit, atque ad arbitrium hostium, cl per itinera asperrima ingredimini, et graves labores confracta cervice toleratis, confiteamini nece se est, nec equos vos esse, nec bubalos, nec quicquam praesidii atque virium, vel opes vestras comparasse, vel mentes.","t":"Verse 13. — “Can horses run on rocks, or can one plow with wild oxen? For you have turned judgment into bitterness and the fruit of justice into wormwood.” A most pleasing sense, and one covered by the manner of expression. For in allegorical words he reproaches the people with the vices in which it was squalid: here he did not simply mean four-footed beasts, horses or wild oxen, but heightens the pride of the profane nation. For it had already come into bitterness from the sweetness of judgments by crushing the innocent, and claimed so much for itself from its strength that it thought it could be struck by no troubles, since it had gained so much wealth that, like wild oxen that never bend their necks to plows, it enjoyed continual freedom, and, like a horse free of reins, ran not on paths difficult for horses but through fields and meadows. “It is certain, then,” he says, “that the wild ox does not bear the yoke, nor does the horse willingly go over rocks; but you, who rejoiced to have shaken off yokes and broken bridles, and seemed to yourselves in luxury, in strength and freedom, wild oxen, prove by events what you drank in by hopes, namely that you are subject to no rule. Since this falls out quite the contrary, and you go at the will of enemies on the roughest roads and bear heavy labors with broken necks, you must confess that you are neither horses nor wild oxen, and that you have gained no defense or strength either by your riches or by your minds.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.6.7 (PL 21:1087b–1088a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-6-7)."},"julian-eclanum-tractatus-prophetarum/3.6.8":{"o":"Vers. 14. 15. — Qui laetamini in nihilo: qui dicitis, Nunquid non in fortitudine nostra assumimus nobis cornua? Ecce enim suscitabo super vos, domus Israel, dicit Dominus Deus exercituum gentem: et conterent vos ab introitu Emath usque ad torrentem deserti. Adjuvit omnino expositione (??) praemissam, illam videlicet, quod se instar bubalorum et equorum liberos fortesque crediderant, haud de conscientia virium, sed de propria opinione et spei vanitate venisse. Laetati enim, inquit, estis in nihilo, dicentes apud vos: Nunquid non in fortitudine nostra as· sumsimus nobis cornua, quae nimirum bubalorum formam videbamur ostendere. Ergo de vestris vobis tantum viribus arrogastis, ut putaretis praecepta posse luto contemnere. Veniet super vos fortis exercitus, teque priorem, o Israel, vincentium potestate vastabit: ab introitu Emath, id est, ab Antiochia, usque ad torrente n deserti, partem scilicet que tangit heremum: omnes videlicet fines tuos hostili crudelitate populabitur: el te, o Juda, sub brevi dilatione manentem, tamen vicino afflabit et consternet incendio.","t":"Verses 14, 15. — “You who rejoice in nothing, who say, Have we not taken horns for ourselves by our own strength? For see, I will raise up against you, house of Israel, says the Lord God of hosts, a nation; and they shall crush you from the entrance of Hamath to the torrent of the desert.” He has fully supported the explanation given before, namely that their belief that they were free and strong like wild oxen and horses came not from awareness of their strength but from their own opinion and the vanity of hope. “For you rejoiced,” he says, “in nothing, saying among yourselves, Have we not taken horns for ourselves by our own strength?”, horns which seemed to show the form of wild oxen. “So you claimed so much for yourselves from your own strength that you thought you could safely despise the commandments. A strong army will come upon you, and will lay you waste first, O Israel, by the power of the conquerors: from the entrance of Hamath, that is, from Antioch, to the torrent of the desert, the part that touches the wilderness: that is, it will ravage all your borders with enemy cruelty; and you, O Judah, remaining under a brief delay, it will nonetheless blast and dismay by the neighboring fire.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.6.8 (PL 21:1088a–1088b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-6-8)."},"julian-eclanum-tractatus-prophetarum/3.7.1":{"o":"Vers. 1. 3. — Haec ostendit mihi Dominus Deus et ecce fictor locustae in principio germinantium serotini imbris. et ecce serotinus post tonsorem gregis. Et factum est cum consummasset comedere herbam terrae, dixi, Domine Deus propitius esto, obsecro, quis suscitabit Jacob, quia parvulus est? Misertus est Dominus super hoc: Non erit, dixit Dominus, Prophetali sermonem suum more contexit: imo quid revelationum in spiritu prophetae conspicari solerent (unde etiam videntes vocabantur) ostendit, id est, quia eis rerum futurarum sub diversa specie breves illae quidem imagines apparerent, sed quarum jam intelligentiam caperent: et ita in diversos moverentur affectus, vel ad censuram nimirum, vel ad misericordiam pertinentes. Postquam ergo excitatum in gentem denunciavit, que eis esset allatura perniciem, ne ipsa judicii brevitas non satis auditorem moveret, explicandis quas viderat imaginibus immoratur, et per earum occasionem, quam sedulo pro eis precaretur ostendit, ne quis eum vel insultantis, vel nihil dolentis animo annunciare illas calamitates putaret. Audite eigo, in quarum me imaginum spectacula Dens noster induxerit. Stabat quidam qui in morem figuli locustarum fingeret, id est, formaret examina, eisque numeros excedentibus id delegaret, ut omnes segetum libras et cuncta germina, quasi indefessis morsibus pascerentur. Quod autem ait, in principio germinantium serotini imbris, ad augmentum ostendit cladis valere: id est, ut tempestivi imbris tempora gravis siccitas occupare videatur, et longa pluviarum exspectatione defatigati vexatque cultores Luciferi, imb(??)is coeperint habete solatia, sicque raptim desperatas collocarint sementes; verum cum et ipsa semina vix et tardissime obruta germinare coepissent, priusquam in culmos spicasque consurgerent, locustis pascentibus disperirent: quod tamen matum, ne spes sua, vel exigua temperaret, alter serotinus post locustam veniret. Ecce enim, inquit, serotinus post tonsorem gregis: id est, ea germina quae locuste totonderant, usque ad radices ei qui sequebatur absumeret: cujus quoniam hic vocabulum siluit, de superiore prophetia quid signaverit, colligamus. Ait enum beatus Joel, Residuum erucae comedit locusta, et residuum locustae c(??)medit bruchus, et residuum bruchi comedit rubigo. Ergo et propheta Amos serotinum, tonsoris reliquias insequentem, bruchum indicavit. Quod autem fictorem videt locustae, cum potuisset, quasi exstantis jam creaturae evocator ostendi, ad illud nimirum valet, ut inaestimabilis multitudo ipsarum animantium publicetur, quarum videlicet uon quanta inveniri in mundo poterant examina congregentur, sed per potentiam judicantis, qui sit etiam universitatis creator, nova lingantur: cum promae caussam formationis prodidisset impleta vastatio, et monentium multitudinem alimentorum consumtio: exclamavi, inquit: Domine Deus, propitius esto, obsecro: Quis suscitabit Jacob, quia parvulus est? id est, Si per tuam indignationem ad tantam exiguitatem, quantam hae pollicentur figurae, gens nostra perveniet, quis eam poterit ulterius suscitare, quam tali vastitate confeceris? Misertus est Dominus super hoc, Non erit, dixit Dominus, id est, efficacem fuisse deprecationem meam, docuit sententiae consecuta mutatio. Promptus quippe ad misericordiam Deus, plagam illam, cujus magnitudinem vidit me expavisse, submovit: responditque hoc non fore, quod ne fieret supplicaram. Verum aliud quod esse judicabat mitius, intromisit.","t":"Verses 1–3. — “These things the Lord God showed me: and see, one forming locusts at the beginning of the springing up of the late rain, and see, the late one after the shearer of the flock. And it came to pass, when it had finished eating the grass of the land, I said: Lord God, be merciful, I beseech you; who will raise up Jacob, for he is small? The Lord had mercy concerning this: It shall not be, said the Lord.” He wove his speech in the manner of a prophet; indeed he showed what revelations the prophets used to behold in the spirit (whence they were also called seers): that brief images of future things appeared to them under various forms, but such as they could already understand; and so they were moved to various feelings, pertaining either to censure or to mercy. After he had announced that a nation had been roused against them that would bring them destruction, lest the very brevity of the judgment fail to move the hearer enough, he dwells on explaining the images he had seen, and on their occasion shows how earnestly he prayed for them, lest anyone think that he announced those calamities with the mind of one insulting or not grieving at all. “Hear, then, into what spectacles of images our God led me. There stood one who, like a potter, was forming, that is, shaping, swarms of locusts, and was assigning to them, numberless as they were, that they should graze on all the [blades] of crops and all the shoots with tireless bites, as it were.” What he says, “at the beginning of the springing up of the late rain,” serves to show the increase of the disaster: that is, that a heavy drought seems to occupy the times of the timely rain, and the cultivators, wearied and troubled by a long waiting for rains, begin to have the comfort of the [late] rain, and so hastily lay down the seeds they had despaired of; but when the very seeds, barely and very late covered, had begun to sprout, before they rose into stalks and ears they perished as the locusts grazed; yet, lest their hope be soothed even a little, another, a “late one,” came after the locust. “For see,” he says, “the late one after the shearer of the flock”: that is, that one which followed consumed down to the roots the shoots that the locusts had sheared. Since he kept silent about its name here, let us gather from the earlier prophecy what he meant. For blessed Joel says, “What the caterpillar left the locust has eaten, and what the locust left the cankerworm has eaten, and what the cankerworm left the blight has eaten.” So the prophet Amos too indicated by the “late one,” following the remnants of the shearer, the cankerworm. As for his seeing one forming the locust, when he could have been shown as summoning a creature already existing, it serves to make known the inestimable multitude of those creatures: not that as many swarms as could be found in the world were gathered, but that new ones were fashioned by the power of the judge, who is also Creator of the universe. When the devastation fulfilled had revealed the cause of the first forming, and the consumption of food the multitude of the [devourers], “I cried out,” he says: “Lord God, be merciful, I beseech you: who will raise up Jacob, for he is small?” That is: “If by your indignation our nation comes to such smallness as these figures promise, who will be able to raise it again, once you have finished it with such devastation?” “The Lord had mercy concerning this: It shall not be, said the Lord”: that is, the change of sentence that followed showed that my intercession had been effective. For God, ready for mercy, removed that blow whose greatness he saw had terrified me, and answered that what I had prayed should not happen would not happen. But he brought in another which he judged milder.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.7.1 (PL 21:1088b–1089c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-7-1)."},"julian-eclanum-tractatus-prophetarum/3.7.2":{"o":"Vers. 4. — Id enim ostendit mihi Deus:ecce vocabit judicium ad ignem Dominus Deus, et devorabit abyssum multam, et comedet simul partem. Nisi prudenter atque sollicite quae sunt dicta capiamus, non exigua in sensibus detegetur absurditas. Post ea siquidem damna, quae depascens locusta et sequens bruchus intulerat, quasi mitior plaga ignis inducitur: cum omnino non sit ambiguum, multo majorem esse calamitatem quam, immissa operetur exustio, omni illa quam germinum afferebat attonsio. Quomodo ergo dicit propheta, misertum Deum, et quasi lachrymis inter vento(??)is inflexum ad ignem vocasse judicium, id est, reos incendio deputasse, a quibus inopiae periculum depulisset? Animadvertendum quapropter, quia hic nomine ignis transcursum flammae voluerit indicare, quae licet su(??) vehementia quod contigerit amburat: tamen quandiu non immoratur afflatis, nec ia ea quae sunt protunda descendit, nec robora quae videbatur occupasse, consumit. Igitur locustarum aut bruchorum imaginibus operi quod susceperant insidentium, internecionem volu in addictae gentis ostendere. Quod cum in spiritu propheta vidisset, et per affectionem populo, et per reverentiam judici debitam consternatus occurrit: atque ut illa sententiae mutaretur atrocitas, obtinuit. Sed quoniam conferri plenam veniam non sinebat populi inveterata profanitas, ejusmodi poena succedit, quae etsi magnam partem immissa consumat, tamen reliquias manere patiatur. Sic enim ait: Ecce vocabit judicium ad ignem Dominus Deus, et devorabit abyssum multam: et comedet simul partem. Sed propheta cum effectus primae supplicationis animasset, huic quoque denunciatui audet obsistere, et dicit parvulum Israelem, imminutas vide icet ejus copias internecione delendas, si iram hostium ipse qui judicat, quasi castigator, accenderet. Imagine autem locustae Assyrios, et imagine iguis Babylonios significatos esse quidam putarunt, non videntes, quoniam repugnaret historiae. Dicit enim propheta, et locustae et ignis plagas suis precibus fuisse submotas, ac de utraque respondisse Dominum supplicanti: Non erit istud, id est. Nequaquam irruet ista vastatio. Assyrius veru et Babylonius hostes, victoriarum potili, et Israelem et Judam gravi caede vastarunt. Hic ergo obtendit Deus noster per prophetam, qui erat imaginum spectator effectus, et quod populus Ju(??)aeorum multo gravius quam sustinuit mereretur exitium, et quod eum aethereus arbiter posset internecione detere, si hostium vel multiplicare numerum, vel ind guationem voluisset accendere: et quod necessitatem quamdam affligendae ejus gentis, quam nollet penitus interire, pateretur.","t":"Verse 4. — “For this the Lord God showed me: see, the Lord God will call judgment to fire, and it will devour the great deep, and will eat up a part as well.” Unless we take what is said prudently and carefully, no small absurdity will be found in the meanings. For after the losses that the grazing locust and the following cankerworm had brought, fire is brought in as a milder blow, although it is not at all doubtful that the calamity that a fire sent upon them works is much greater than all that the shearing of shoots brought. How, then, does the prophet say that God, having had mercy and been bent as by the tears of the intercessor, called judgment to fire, that is, assigned the guilty to burning, from whom he had driven away the danger of want? It should therefore be noticed that by the name of fire he wished to indicate here the passing of a flame, which, though by its violence it scorches whatever it touches, yet as long as it does not linger on what it has blown upon, neither descends into what is deep nor consumes the trunks it seemed to have seized. By the images of locusts and cankerworms intent on the work they had undertaken, then, he wished to show the slaughter of the condemned nation. When the prophet had seen this in the spirit, dismayed both by affection for the people and by the reverence due to the judge, he came to meet it, and obtained that the atrocity of that sentence be changed. But since the inveterate profanity of the people did not allow full pardon to be granted, a punishment of this kind follows, which, though sent upon them it consumes a great part, yet lets remnants remain. For so he says: “See, the Lord God will call judgment to fire, and it will devour the great deep, and will eat up a part as well.” But the prophet, encouraged by the effect of his first supplication, dares to resist this announcement too, and says that Israel is small, that is, that its diminished forces would be destroyed by slaughter if he who judges, as a chastiser, kindled the wrath of enemies. Some have thought that by the image of the locust the Assyrians are signified, and by the image of fire the Babylonians, not seeing that this conflicts with history. For the prophet says that the blows of both locust and fire were removed by his prayers, and that the Lord answered the suppliant about both: “This shall not be,” that is, “This devastation will not rush in.” But the Assyrian and Babylonian enemies, having won their victories, laid waste Israel and Judah with heavy slaughter. Here, then, our God shows through the prophet, who had been made a spectator of the images, both that the Jewish people deserved a much heavier destruction than it suffered, and that the heavenly arbiter could wipe it out by slaughter if he had wished either to multiply the number of enemies or to kindle their indignation, and that he suffered a kind of necessity of afflicting that nation, which he did not wish to perish entirely.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.7.2 (PL 21:1089c–1090b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-7-2)."},"julian-eclanum-tractatus-prophetarum/3.7.3":{"o":"Vers. 7.–9. — Verum, cum has duas species imminentium discriminum submovisset. Hoc mihi ostendit, ait. Dominus. Et ecce Dominus stans super murum litum, et in manu ejus trulla caementarii. Et dixit Dominus ad me: Quid tu vides, Amos? Et dixi, Trullam caementarii. Et dixit Dominus ad me: Ecce ego ponam trullam in medio populi mei Israel: non adjiciam ultra superinducere eum. Et demolientur excelsa idoli, et sanctificationes Israel desolabunt(??)r: et consurgam supe domum Jeroboam m gladio. Magnam partem dispositionum Dei, sub quibus mortalium via decurrit, paophe(??)e de quo loquimur, visio publicavit. Nam cum praecedentes sententiae vel comminantem judicem ostenderint, vel frementem, et reorum mortibus leonis instar inhiantem (qui mo(??)us utique vel affectus a natura Dei continua tranquillitate gaudentis, secundum rationem dogmatis docentur alieni) praesentis loci reseravit occasio, quo potissimum genere ad ulciscendum Deus noster insurgeret, relinquendo videlicet potius quam fremendo. Nam quoniam calamitatum agger protinus irruebat, si ille aegre destitisset, dicit eos se feriente collapsos, compunctionisque gratia in reorum pectoribus excitandae, eum sibi et habitum sumit et motum, quem habuisset inimicus, hoc permittente, desaeviens. Ideo cum geminam ejus sententiam, quam pro Judaeorum meritis proposuerat, interveniens precatio sustulisset, tertiam m(??)ulit: cui quidem propheta quasi mitissime non auderet obsistere, sed quae affectum ultionis plenissimum contineret, inquit, Super murum enim litum, id est, structoria arte compositum, stare mihi rerum Dominus videbatur, habens in manu trullam caementarii, per quam munus videlicet quo fungi consueverat, indicaret, id est, quod et jugi eos propugnatione tueretur, et quod frequentem medelam, per quam sanarentur et instaurarentur, adhiberet. Caeterum, si ista miseris conferentem providentiam submoveret, neminem eorum vel posse cohaerere, vel posse subsistere. Ergo trullam hanc, inquit, id est, curam meam, qua liniebantur et firmabantur quassa, deponam, atque otium quoddam benignitati, quia ita Israel cogit, indicam, nec sustinebo ulterius laborem cum impudenti nimirum profanitate inefficaci pietate certandi. Sicque demum quid perpetravere cognoscent, cum me nequaquam feriente, sed tamen non protegente, dispereuat. Et demolientur excelsa idoli, et sanctificationes Israel desolabuntur: et consurgam super domum Jeroboam in gladio. Venient enim hostes, ac plenum agentes triumphum ferro ignique desaevient, fana et prolana cum totis urbibus concremantes, atque Jeroboae familiam gladio ulciscente vastabunt. Verum postquam hucusque concionantis prophetae sermo processit, Amasias quidam nomine, s(??)cerdos Idolorum misit ad Jeroboam per idem tempus decem tribuum imperio praesidentem, nunciav(??)que ei quod Amos spiritu potius rebellantis quam vatirinantis instinctu, et nominatum ei, id est, regi denunciaret exitium, et totum populum ita multiplici comminatione terreret, ut etiam sententiae dubiae fieret, quem videlicet regem sequeretur incertus. Totiusque voluminis prophetici propositum breviter amplectens,","t":"Verses 7–9. — But when he had removed these two kinds of threatening dangers, “This,” he says, “the Lord showed me: and see, the Lord standing on a plastered wall, and in his hand a mason’s trowel. And the Lord said to me: What do you see, Amos? And I said: A mason’s trowel. And the Lord said to me: See, I will set the trowel in the midst of my people Israel; I will no longer go on plastering it over. And the high places of the idol shall be demolished, and the sanctuaries of Israel laid waste; and I will rise against the house of Jeroboam with the sword.” The vision of the prophet we are speaking of has made public a great part of God’s dispositions, under which the way of mortals runs. For whereas the preceding sentences showed the judge either threatening or roaring and gaping like a lion for the deaths of the guilty (which movement or feeling is taught, according to the reason of doctrine, to be foreign to the nature of God, who rejoices in continual tranquility), the occasion of the present passage has revealed in what manner above all our God rises to punish: namely, by abandoning rather than by roaring. For since the heap of calamities was rushing on, if he had reluctantly withdrawn, he says that they fell as if he struck them; and to stir compunction in the hearts of the guilty he takes on the bearing and movement that the enemy had, raging by his permission. So when the intervening prayer had taken away his double sentence, which he had set out according to the deserts of the Jews, he brought a third, which the prophet, as if it were very mild, did not dare to resist, but which contained the fullest feeling of vengeance. “For on a plastered wall,” he says, “that is, one put together by the builder’s art, the Lord of things seemed to me to stand, holding in his hand a mason’s trowel, by which he indicated the office he used to perform: namely, that he protected them with constant defense and applied frequent healing, by which they were restored and renewed. But if he removed the providence that bestowed these things on the wretches, none of them could hold together or stand. This trowel, then,” he says, “that is, my care, by which shaken things were plastered and strengthened, I will lay down, and I will proclaim a kind of rest for my kindness, since Israel compels it; nor will I any longer bear the labor of contending with shameless profanity with ineffective goodness. And so they will at last recognize what they have done, when they perish, though I do not strike, yet do not protect them.” “And the high places of the idol shall be demolished, and the sanctuaries of Israel laid waste; and I will rise against the house of Jeroboam with the sword. For enemies will come, and, celebrating a full triumph, will rage with sword and fire, burning shrines and profane places together with whole cities, and will lay waste the family of Jeroboam with the avenging sword.” After the speech of the preaching prophet had gone this far, a certain Amaziah by name, a priest of idols, sent to Jeroboam, who at that time ruled the ten tribes, and announced to him that Amos, by the impulse of a spirit of rebellion rather than of prophecy, was both announcing destruction to him by name, that is, to the king, and was terrifying the whole people with such manifold threats that it was becoming doubtful in opinion which king it would follow, uncertain as it was. And briefly embracing the purpose of the whole prophetic book,","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.7.3 (PL 21:1090b–1091b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-7-3)."},"julian-eclanum-tractatus-prophetarum/3.7.4":{"o":"Vers. 11. — Haec enim, inquit, Amos dicit, In gladio morietur Jeroboam et Israel captivus migrabit de terra sua. Ex quibus dictis consequenter advertimus, quod etiam in nostrorum temporum negociis experimur, quia pars gemis humilior, id est, quique populares, quominus habebant de nobilitate superbiae, hoc etiam prophetarum dictis facilius movebantur. Sacerdotes vero et optimates cum regis vitiis favere contenderent, respuebant, imo criminabantur, et si liceret, interficiebant salutares magistros. Sed lectionis ordinem prosequamur. Cum ergo ad Jeroboam regem, quibus adversum Dei prophetam succendi posset, mandata misisset, non contentus finem excitati quasi certaminis praestolari: sed ut quocumque modo vir sanctus fugaretur exoptans, ad ipsum conciliator arcessit.","t":"Verse 11. — “For thus,” he says, “Amos says: Jeroboam shall die by the sword, and Israel shall go captive out of his land.” From these words we consequently notice what we also experience in the affairs of our own times: that the lowlier part of the nation, that is, the common people, the less they had of the pride of nobility, the more easily they were moved by the words of the prophets; but the priests and nobles, striving to favor the vices of the king, rejected, indeed accused, and, if they could, killed the teachers of salvation. But let us follow the order of the reading. When, then, he had sent to King Jeroboam messages by which he might be inflamed against the prophet of God, not content to wait for the end of the contest he had stirred up, as it were, but wishing that the holy man be driven out in any way whatever, the instigator summoned him himself.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.7.4 (PL 21:1091b–1091c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-7-4)."},"julian-eclanum-tractatus-prophetarum/3.7.5":{"o":"Vers. 12. 13. — Et dixit Amastas ad Amos, Qui vides, gradere, fuge in terram Judae, comede ibi panem, et ibi prophetabis. Et in Bethel non adjicies ultra ut prophetes, quia santificatio regis est, et domus regni. Metuens credo, ne reverentia prophetae etiam regis indignatio frenaretur, per seipsum tentavit eum expellere, et cum honore compellans: Qui vides, abi inquit, et ad vicinam Judae confuge regionem, ubi et vivere tuto valeas et docere. Hoc vero loco, id est, Bethel, in quo respicis aulam fabricatam, et sanctificationes regis, videlicet simulacrum, cujus sumus cultui cum ipso principe mancipati, ne pergas ulterius ejusmodi vocibus personare, quas nequaquam tibi forte impunitas inteliiges.","t":"Verses 12, 13. — “And Amaziah said to Amos: You seer, go, flee to the land of Judah; eat bread there, and prophesy there. And at Bethel you shall prophesy no more, for it is the king’s sanctuary and the house of the kingdom.” Fearing, I believe, that the king’s indignation might be restrained by reverence for the prophet, he tried to drive him out himself, and, addressing him with honor, said: “You who see, go away and flee to the neighboring region of Judah, where you can both live and teach safely. But in this place, that is, Bethel, in which you see the palace built and the king’s sanctuaries, namely the image to whose worship we are enslaved together with the prince himself, do not go on sounding such words, which you will understand may not perhaps go unpunished for you.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.7.5 (PL 21:1091c–1091d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-7-5)."},"julian-eclanum-tractatus-prophetarum/3.7.6":{"o":"Vers. 14.15. — Respondit Amos, et dixit ad Amasiam: Non sum propheta, et non sum filius prophetae, sed armentarius ego sum, vellicans sycomoros, Et tulit me Dominus cum sequerer gregem, et dixit ad me, Vade, propheta ad populum meum Israel. De occasionibus responsionum etiam quae tacita sunt plerumque intelligenda succurrunt, sicut nunc propheta, cum ei aruspex dixisset ut fugeret, respondit nec se de prophetarum descendere stirpe, nec hoc munus ab initio suscepisse, nec ideo tamen quasi falsa vaticinantem debuisse auditoribus esse despectui. Sed quod illi ad ejus contumeliam dicere solerent, hoc se etiam cum gaudio profiteri, id est, nec de choro se, nec de stirpe prophetarum fuisse: taeterum pastorali tantum officio deditum, et per saltus armenta ducentem, atque cibos ex arboribus vilissime colligentem, a Deo inspectore cordis, electum et ad hoc prophetandi officium destinatum, secundum quem morem gloriatur el Apostolus cum dicit, quod ubi placuerit Deo, ut revelaret Filium suum, per me, continuo non adquievi carni et sanguini, neq ead antecessores meos Apostolos veni, sed abii in Arabiam, et inde reversus sum Damascum, id est, nec magisterium aliquod nec privilegium requisivi, sed statim vocanti me Redemptori nostro ita proinde et impigre parui, ut ad opus praedicationis ingrederer. Ergo et pastorem pecudum se beatus Amos profitetur, nulla ad opus hoc ambitione, sed sola vocantis electione venisse, qui dicit ad me (inquit), Vade, propheta ad populum meum israel. Ea ergo quae supra comminanter injeci, debuisti tu, o Amasia, et omnes tui participes non ut mea, sed Dei per me loquentis dicta suscipere, nec dubitare quod Dei voluntate ea quae ventura cognoyeram, nuntiarem. Quod ne nescias, accipe experimentum ejus, qui in me loquitur Christi. Uxor tua in civitate fornicabitur, filii tui et filiae tum in gladio cadent, et humus tua funiculo metietur. Et tu in terra polluta morieris, et Israel captivus migrabit de terra sua. Quid ergo tibi prodest audire nolle quod necesse habeas sustinere, cum non te denanciantis verba crucient, sed vulnera persequentis. Proinde ut sentias nulla arte impendentem removendam sententiam, praedico ommum te affectuum tormenta sensurum, id est, quae maritus, quae pater, quae clarus civis excipiat. Uxor enim tua non clandestina turpitudine polluetur, sed in medio urbis vincentium libidini subjacebit, et liberos tuos gladius, te spectante, cui nuit liceat lugere, vastabit: tuque simul dedecore et orbitate perculsus in terra polluta morieris, id est, vel in ipsa Judaeorum regione quam videlicet prius sacrilegia civium, deinceps vero facinora hostium polluerunt: vel certe in barbaris finibus, quos semper esse pollutissimos aestimastis, et Israel in exilium turbine captivitatis abigetur. Sed videamus et reliqua.","t":"Verses 14, 15. — “Amos answered and said to Amaziah: I am not a prophet, nor a prophet’s son, but I am a herdsman, nipping sycamores. And the Lord took me as I followed the flock, and said to me: Go, prophesy to my people Israel.” From the occasions of answers, things left unsaid also often come to mind to be understood: as now the prophet, when the soothsayer had told him to flee, answered that he was not descended from the stock of prophets, nor had he undertaken this office from the beginning, yet that he ought not for that reason to be despised by his hearers as one prophesying falsely. But what they used to say to insult him he professes even with joy: that he was neither of the company nor of the stock of the prophets, but, devoted only to the office of shepherd, leading herds through the forests and gathering food from trees in the meanest way, he had been chosen by God, who looks on the heart, and appointed to this office of prophesying. In this manner the apostle too glories when he says that when it pleased God to reveal his Son through me, “I did not immediately consult flesh and blood, nor did I go to the apostles before me, but I went away into Arabia, and returned again to Damascus”: that is, “I sought no teaching or privilege, but at once obeyed our Redeemer when he called me so promptly and eagerly that I entered on the work of preaching.” So blessed Amos too professes himself a shepherd of cattle, who came to this work by no ambition but solely by the choice of the one who called him: “who said to me,” he says, “Go, prophesy to my people Israel. The things, then, that I threatened above, you, O Amaziah, and all your partners ought to have received not as my words but as those of God speaking through me, and not to doubt that by God’s will I was announcing what I had learned would come. That you may not be ignorant of this, receive the proof of him who speaks in me, Christ. Your wife shall commit sexual immorality in the city, your sons and your daughters shall fall by the sword, and your land shall be measured by line; and you shall die in a polluted land, and Israel shall go captive out of his land. What does it profit you, then, to refuse to hear what you must endure, since it is not the words of the one announcing that will torment you but the wounds of the one pursuing? So that you may feel that the sentence hanging over you can be removed by no art, I foretell that you will feel the torments of all affections, those that a husband, a father, and a distinguished citizen receive. For your wife will be polluted not by secret shame but will lie subject to the lust of the conquerors in the middle of the city; the sword will lay waste your children while you look on, unable even to mourn; and you, struck by disgrace and bereavement together, will die in a polluted land”: that is, either in the very region of the Jews, which first the sacrileges of its citizens and then the crimes of its enemies polluted, or else in barbarian lands, which you always thought most polluted; “and Israel will be driven into exile by the whirlwind of captivity.” But let us see the rest.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.7.6 (PL 21:1091d–1092c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-7-6)."},"julian-eclanum-tractatus-prophetarum/3.8.1":{"o":"Vers. 1.–3. — Haec ostendit mihi Dominus Deus, et ecce uncinus pomorum. Et dixit: Quid tu vides, A(??)os? Et dixi, Uncinum pomorum. Et dixit Dominus ad me. Venit finis super populum meum Israel: non adjiciam ultra ut pertranseam eum. Et stridebunt cardines templi in die illa, dicit Dominus Deus: multi morientur, in omni loco projicietur silentium. Usque ad praesentem locum denuntiaverat calamitates, quae debebantur criminibus, fixaque aeterni judicis sententia contineri, ut profani neutiquam evaderent impuniti. Sed cum longa hoc sonuisset vis orationis, nunc jam ferendarum poenarum vicinum etiam tempus ostendit, ac secundum morem prophetarum, imaginem quae idipsum exprimeret, intromisit, Sicut enim supra trulla caementarii curam providentiae publicavit, quam de manu sua judex sub indignatione deponens docuit, quod eos jam protegere cessavisset: ita nunc vicinitatem damnationis ostendens, corripuit uncinum pomorum, id est, quem illi habere solent, qui ascendunt in arbores ut poma distringant, et quia per teneritudinem ramorum progredi ad extrema non possunt, consistentes in solido, ad se inflectunt capita ramorum, poma quae matura viderint colligentes. Ergo cum et judex aeternus jam opportunam cerneret ultionem, quasi maturuisse ad suscipiendam eam populos fecit intelligi, pronunciatque munus suscepisse vindictae, nec ulterius impunitum Israele (??) posse consistere. Non adjiciam ultra ut pertra(??)sram eum, sicut videlicet, collectores pomorum quae adhuc acerba vident, pertranseunt, quae vero sum esui apta decerpunt. Ergo jam tempus implendae sententiae uncini forma monstravit: eus scilicet. qui videbantur florere divitiis et abundare filiis, ad debita supplicia pertrahentis. Stridebunt cardines templi in die i(??)la, dicit Dominus; multi morientur: in omni loco projicietur silentium. Nec ambiguum putes, o tu popule. quid haec uncini forma denuntiet: Stridebunt cardines templi: id est, cum urbibus delubra omnia, iu quibus fiditis, (??)estruentur, neque enim januae eorum sensim pro venerantium recludentur officiis: caeterum vi expugnantium dissilibunt, et profanum vulgus confusa caede morietur: sicque compita quae multitudine civium perstrepe(??)nt, lugubri silentio complebuntur. Videretur autem nomine templi, cujus ait cardines stridere, Judae qumque calamitatem, et templi apud Jerusalem positi, denuntiare perniciem, nisi totus ipse contextus decem magnis (??)ibubus conveniret. Ergo ejus cardines templi convellendos dixit, de quo el superius ait, Demolientur excelsa idoli, et sanctificationes Israel desolabuntur, et p(??)st pauca apertus: Qui juravit in delicto Samariae, et dixit: Vivit Dominus Deus tuus, Dan, viae Bersabeae cadent, et non resurgent ultra.","t":"Verses 1–3. — “These things the Lord God showed me: and see, a fruit hook. And he said: What do you see, Amos? And I said: A fruit hook. And the Lord said to me: The end has come upon my people Israel; I will no longer pass it by. And the hinges of the temple will creak in that day, says the Lord God; many will die; in every place silence will be cast.” Up to the present passage he had announced the calamities that were owed to crimes, contained in the fixed sentence of the eternal judge, so that the profane would by no means escape unpunished. But since this force of speech had sounded for a long time, he now shows also that the time for bearing the punishments is near, and, according to the custom of the prophets, brought in an image to express this very thing. For as above the mason’s trowel made known the care of providence, and the judge, laying it down from his hand in indignation, taught that he had ceased to protect them, so now, showing the nearness of condemnation, he took up a fruit hook: that is, the one used by those who climb trees to strip the fruit, and who, since they cannot go out to the ends because of the tenderness of the branches, standing on what is solid, bend the tips of the branches toward themselves, gathering the fruit they see to be ripe. So, since the eternal judge now saw vengeance to be timely, he made it understood that the peoples had, as it were, ripened for receiving it, and declares that he has undertaken the office of vengeance, and that Israel can no longer stand unpunished. “I will no longer pass it by,” as fruit gatherers pass by what they see still sour, but pick what is fit to eat. So the form of the hook showed that the time for fulfilling the sentence had come, the hook drawing to due punishments those who seemed to flourish in riches and abound in children. “The hinges of the temple will creak in that day, says the Lord; many will die; in every place silence will be cast.” “Do not think it doubtful, O people, what this form of the hook announces: the hinges of the temple will creak: that is, all the shrines in which you trust will be destroyed along with the cities; their doors will not be opened gently for the services of worshipers, but will burst apart by the force of the conquerors; the profane crowd will die in mixed slaughter; and so the crossroads that resounded with the multitude of citizens will be filled with mournful silence.” By the name of the temple whose hinges he says will creak, he would seem to announce the calamity of Judah too, and the ruin of the temple at Jerusalem, were it not that the whole context fits the ten tribes. So he said that the hinges of that temple would be torn away of which he also said above, “The high places of the idol shall be demolished and the sanctuaries of Israel laid waste,” and a little later he is open: “Those who swore by the sin of Samaria and said, As your God lives, Dan, and the way of Beersheba, shall fall and not rise again.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.8.1 (PL 21:1092c–1093b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-8-1)."},"julian-eclanum-tractatus-prophetarum/3.8.2":{"o":"Vers. 4.–6. — Audite hoc, qui conteritis pauperem, et deficere facitis egenos terrae, Ducentes: Quando transibit mensis, et venundabimus merces: et Sabathum, et aperiemus frumentum, ut imminuamus mensuram, et augeamus siclum, et supponamus stateras dolosas. Ut possideamus in argento egenos, et pauperes pro calceamentis, et quisquilias frumenti vendamus. lisdem regulis. quibus institutus est, prophetalis sermo contexitur, ut quanquam super omnia crimina cultum accuset idolorum, quo videlicet, deserentes Deum, profanissimi reddebantur: tamen etiam alas vitae partes, id est, reliqua morum delieta non sileat: sicque vel ostendat, quia magisteriumm legis sacrae vitiorum amore contemserint, vel quales morum fructus impietas proferat, quas licet per omnes fere species improbitatis vagetur, tamen prae caeteris avaritiae studet: quae et apud Apostolum idolorum servitus vocatur. Ergo et hic sermo divinus cum sacrilegos arguisset, eisque jam v(??)cinum minaretur exitium, exclamavit subito, quasi qui profanorum vellet rumpere surditatem, ut si de studiorum meritis judicare negligerent, sed quae erant foeda pulchris et virtutibus anteferrent, saltem, jam rebus in angustum redactis, et motae ultionis fragore cominus sonante, aspicerent, in quem usum pecuniam congregarent, quoque aere marsupia niteremur implere, quae certi essent ventura protinus in hostium potestatem. Audite, inquit, hoc qui conteritis pauperem, et deficere facitis egenos terrae. Filii hominum, usquequo graves corde, utquid diligilis vanitatem, et divitiis mendacibus impudenter inhiatis? Nihil de his auxilii, nihil imo solati sentietis, quae vobis et culparum caussam faciunt et poenarum. Qua spe credita vobis, judicantium munera corrupistis, ut de oppressis necatisque pauperibus, spolia cruenta reciperetis, nec ullum industria; genus haberetis innoxium: neque enim solum corruptione sententiarum in judiciis deliquistis, sed etiam cum de agrorum fructibus pecuniam redigere pergebatis, ipsa quae honeste geri potuissent commercia polluentes concessae industrias votorum scelera miscuistis. Quando enim, aiebatis: Transibit mensis, et venundabimus merces: e(??) sabathum, et operiemus frumentum, ut imminuamus mensuram, et augeamus siclum et supponamus stateras dolosas. Non minus ergo avaritia, quam iniquitate peccantes publicam expectabatis et optabatis inopiam: quanquam Inxuriosis(??)mi perque hoc inertissimi, tamen fastidiebatis feria sabbathorum, quia indicto otio, uno saltem die vos a fraudibus continebant. Ergo increpabatis inquit, transeuntis otii tarditatem: ad actuosa nimirum tempora festinantes, in quibus esurienti populo magnis preciis venderetis non solum frumenta, sed etiam quisquilias, quas utique projicere solebatis, talia apud vos mutua iniquitate meditantes, ut possideatis in argento egenos, et pauperes pro calceamentis. Cum ergo vos ita gesseritis humanitatis inimicos, ut quo eratis caeteris ditiores, hoc vos crude iores civium turba sentiret: et nec ipsa vos rerum copia ad largiendum vocaret, debetis profecto nullam consequi ab aeterno judice misericordiam, quam proximis vestris tanta obstinatione, tantaque impudentia denegastis.","t":"Verses 4–6. — “Hear this, you who crush the poor and make the needy of the land fail, saying: When will the month pass, that we may sell goods, and the sabbath, that we may open the grain, to make the measure smaller and the shekel greater, and to set up deceitful scales; that we may buy the needy for silver and the poor for sandals, and sell the refuse of the grain?” The prophetic speech is woven by the same rules on which it was set up: although above all crimes it accuses the worship of idols, by which, deserting God, they became most profane, yet it does not keep silent about the other parts of life, that is, the remaining offenses of conduct; and so it shows either that they despised the teaching of the holy law out of love of vices, or what fruits of conduct ungodliness brings forth, which, though it roams through almost all kinds of wickedness, yet devotes itself above the rest to greed, which the apostle too calls the service of idols. So here too the divine word, having rebuked the sacrilegious and threatening them now with near destruction, suddenly cried out, as one wishing to break the deafness of the profane: that if they neglected to judge the merits of their pursuits, but put shameful things before beautiful ones and virtues, at least now, when things had been brought into straits and the crash of roused vengeance was sounding close by, they might consider for what use they were gathering money, and with what coin they were striving to fill purses that were certain to come at once into the power of the enemy. “Hear this,” he says, “you who crush the poor and make the needy of the land fail. Sons of men, how long will you be heavy of heart? Why do you love vanity and gape shamelessly after lying riches? You will feel no help, indeed no comfort, from these things, which make for you the cause both of faults and of punishments. With what hope did you corrupt the offices of judging entrusted to you, so as to receive bloody spoils from the poor oppressed and killed, and have no kind of industry that was harmless? For you sinned not only by corrupting sentences in judgments, but also, when you went on making money from the produce of the fields, you polluted the very trade that could have been carried on honestly and mixed crimes of greed into permitted industry. For you said: When will the month pass, that we may sell goods, and the sabbath, that we may open the grain, to make the measure smaller and the shekel greater, and set up deceitful scales? Sinning, then, no less by greed than by iniquity, you waited for and wished for public want: although you were most luxurious and therefore most idle, you were tired of the rest of the sabbaths, because by the leisure proclaimed they kept you from frauds for at least one day. So you complained,” he says, “of the slowness of the passing rest, hastening to the busy times in which you might sell to a hungry people at great prices not only grain but also the refuse, which you used to throw away, plotting such things among yourselves in shared iniquity, that you might possess the needy for silver and the poor for sandals. Since you have so conducted yourselves as enemies of humanity that the richer you were than the rest, the crueler the crowd of citizens felt you, and not even your abundance called you to give, you surely deserve to obtain no mercy from the eternal judge, which you denied to your neighbors with such obstinacy and such shamelessness.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.8.2 (PL 21:1093b–1094b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-8-2)."},"julian-eclanum-tractatus-prophetarum/3.8.3":{"o":"Vers. 7. — Juravit Dominus in superbiam Jacob, si oblitus fuero usque ad finem omnia opera eorum. Magnitudinem iniquitatis tuae, o Israel, Creatoris indignatio publicabit, qui se etiam obtestatione constrinxit, quod nullus tot malorum im(??)emor redderetur: sed donec ultimos eos finiret exitio, vim severitatis intenderet. Simul etiam fatentes reorum detexit affectus, qui cum viderentur in traude mensurarum, et ponderum per solam avaritiam deliquisse, in superbiam eorum se surrecturum minatur: ostendens profecto, quia nunquam illi tot crimina, nisi per contemtum legis admitterent, atque ut pecuniam immodice, ita etiam praecepta Dei viliter aestimarent. Non est, inquit, quod eorum fastum contumeliis inopum terminetis, longe ulterius effrenata impiorum processit audacia, nostrum impiam hausere contemtum: propter quod merito, qui sum inspector animorum, superb am eorum detestor: et juravi in ira mea, si introibunt in requiem meam (Ρsal. 91.). Quae enim potest censuram miseratio temperare cum tali atrocitate grassentur, ut universa eorum regio mereatur intremere, cupiens eorum pondere, quos degeneres aluit, liberari.","t":"Verse 7. — “The Lord has sworn against the pride of Jacob: I will not forget to the end all their works.” “The indignation of the Creator will make known the greatness of your iniquity, O Israel, who has bound himself even by an oath that he would not become forgetful of so many evils, but would keep up the force of severity until he had ended them in final destruction.” At the same time he uncovered the feelings of the guilty, who confess them: although they seemed to have sinned through greed alone in the fraud of measures and weights, he threatens to rise against their pride, showing that they would never have committed so many crimes except through contempt of the law, and that as they valued money immoderately, so they valued God’s commandments cheaply. “It is not,” he says, “that their arrogance ends with insults to the needy; the unbridled boldness of the ungodly has gone much further: they have drunk in an ungodly contempt for us. Therefore I, who am the inspector of souls, rightly detest their pride, and I swore in my anger, if they shall enter into my rest” (Ps 91). For what pity can temper censure when they rage with such atrocity that their whole region deserves to tremble, longing to be freed from the weight of those it nourished as degenerate?","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.8.3 (PL 21:1094b–1094c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-8-3)."},"julian-eclanum-tractatus-prophetarum/3.8.4":{"o":"Vers. 8. — Nunquid super isto non commovebitur terra, et lugebit omnis habitator ejus: el ascendet quasi fluvius universus, et ejicietur et defluet quasi rivus AEgypti? Quid esset terram moveri, quod per schema unique terroris edixerat, subjecto sermone patefecit dicendo. Et lugebit omnis habitator ejus. Veniet, inquit, olim promissa et hactenus delata captivitas: jam quippe ultionis negotium, i(??)le quem supradixi sententiae nostrae uncinus attraxit. Et implebitur omne, quod tam contemtus protuli, quam juratus, omnisque Israe(??)is populus non majori difficultate, quam rivus AEgypti, videlicet Nilus, effluet, atque ad Assyrios transire cogetur. Cujus temporis erit tam tristis et acerba facies, ut die medio sol defecisse et nox irruisse videatur. Ita enim nulla ordinum distinctio, lux consilii nulla remanebit, ae si palpabiles tenebrae terram et coelum pariter miserorum oculis abstulissent.","t":"Verse 8. — “Shall not the earth be moved over this, and every inhabitant of it mourn; and it shall rise up wholly like a river, and be cast out and flow away like the river of Egypt?” What it was for the earth to be moved, which he had declared by a figure of terror, he made plain by the words that follow, saying, “And every inhabitant of it shall mourn. The captivity promised long ago and delayed until now will come; for that hook of our sentence of which I spoke above has now drawn in the business of vengeance. And all that I declared both when despised and under oath will be fulfilled, and the whole people of Israel will flow out with no more difficulty than the river of Egypt, the Nile, and will be forced to pass over to the Assyrians. The face of that time will be so sad and bitter that the sun will seem to have failed at midday and night to have rushed in. For no distinction of ranks, no light of counsel, will remain, as if palpable darkness had taken away earth and heaven alike from the eyes of the wretched.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.8.4 (PL 21:1094c–1094d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-8-4)."},"julian-eclanum-tractatus-prophetarum/3.8.5":{"o":"Vers. 10. — Et convertam, inquit, festivitates vestras in luctum, et omnia cantica vestra in planctum: et inducam super omne dorsum vestrum saccum, et super omne caput calvi(??)um. Et ponam eam [Aut. eum] quasi luctum unigeniti, et novissima ejus quasi diem amarum. Quon(??)am non unam personam, sed populum simul institutus sermo designat, ideo permutatio et numeri contingit et generis: ut tum pluraliter tum singulariter alloquatur. Convertam, inquit, festivitates vestras in luctum, et cantica vestra in planctum, id est, aemula laetis cuncta succedent, et quae liberi ad voluptatem parastis, luctui subjiciet immissa captivitas: corporaque nobilium pretiosis paulo ante tecta ornamentis, cilicium pannique convestient. Quod totum tempore captivitatis obtingere, utinam, lectione lautum indicante, nossemus. Sed tam frequens nostris temporibus ejusmodi est facta conditio, ut quidquam melius sperantium miremur audaciam. Inducam, inquit, super omne dorsum vestrum saccum, et super caput calvicium: et ornamenta corporum, firmamenta virium perdetis, ut caesaries vel ludibrio, vel morbo incipiat consumente definere: et ponam eam quasi luctum unigeniti, et novissima ejus quasi diem amarum, id est, gentis Israeliticae status ab arce felicitatis antiquae ad ima descendit misere servitutis: ut tam acerbo luctu digna sit, quam illa orbitas, quae de unigenitis consuevit accidere, ubi non solum amissa pignora, sed etiam posteritas extincta lugetur. Sed videamus et reliqua.","t":"Verse 10. — “And I will turn,” he says, “your festivals into mourning and all your songs into lamentation; and I will bring sackcloth on every back of yours, and baldness on every head. And I will make it [or: him] like the mourning for an only son, and its end like a bitter day.” Since the speech he began designates not one person but the people together, there is a change of both number and gender, so that he speaks now in the plural, now in the singular. “I will turn,” he says, “your festivals into mourning and your songs into lamentation: that is, everything opposite to joyful things will follow, and the captivity sent upon you will subject to mourning what you prepared for pleasure when free; and haircloth and rags will clothe the bodies of nobles lately covered with precious ornaments.” Would that we knew that all this happens in the time of captivity only from reading telling of it! But such a condition has become so frequent in our times that we wonder at the boldness of those who hope for anything better. “I will bring,” he says, “sackcloth on every back of yours and baldness on the head: and you will lose the ornaments of your bodies and the supports of your strength, so that the hair begins to fall, consumed either by mockery or by disease. And I will make it like the mourning for an only son, and its end like a bitter day”: that is, the state of the nation of Israel goes down from the citadel of its former happiness to the depths of wretched servitude, so that it deserves as bitter a mourning as that bereavement which usually befalls parents of only sons, when not only the lost child but also extinct posterity is mourned. But let us see the rest.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.8.5 (PL 21:1094d–1095b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-8-5)."},"julian-eclanum-tractatus-prophetarum/3.8.6":{"o":"Vers. 11. — Ecce dies veniunt, dicit Dominus, et mittam famem in terram: non famem panis, neque sitim aquae, sed audiendi verbum Domini. Et commovebuntur a mari usque ad mare, et ab Aquilone usque ad Orientem circuibunt, quaerentes verbum Domini, et non invenient. Inter extremas calamitates ejus populi, qui Legis conditione floruerat, numerandum esse monstravit defectum salutarium magistrorum. Quidni cum ea sit conditio, ut si discenda non audias, subeat imperitia, perque hoc ignorantiae nocte verseris, atque in multiplices miserias, velut luminibus captus, incurras? Qui enim, ut alius propheta denuntiat, non didicerit Justitiam, super terram veritatem non faciet, sicque mendacia loquentes peribunt. Propter quod, et populo, cui per Osse prophetam exprobratum fuerat, quia scientiam repulisset, ob id quia ipse ab omnipotente Domino mereretur repelli, etiam ni praesenti loco sub denuntiatu poenae idem crimen objicitur, ul qui pietatis magistros studiis fuerant profanitatis exosi, quantum in exitium suum laboraverint, agnoscant: qui hoc videlicet peccando fecerint, quod eis judex inter caetera imo supra caetera supplicia comminetur, idest inter captivitatis aerumnas doctrinae eos egestate feriendos, ut illo insigni, quo inter omnes nationes conspicui fuerant, deserantur, nec quisquam eos prophetarum vel instruat ignorantes, vel consoletur a(??)fl(??)tos. Quod lotum sub hostili damnatione contingere, assidua nos pericula docuerunt. Hanc autem minarum speciem Esaias quoque beatus asseruit, auferendum videlicet a Judae principem, atque seniorem consoliorum, doctoremque, praenuntians in eorum locum pueros reges et effaeminatos principes subrogandos. Quod autem ait, non famem panis neque sitim aquae, sed audiendi verbum Domini, illis populis (??)terendam, quantum ad tenorem quidem pertinet lectionis, eo sensu videtur illatum, ut dixerit, non solum famem panis, neque solum sitim aquae, sed audiendi verbum Domini eam fore penuriam, ut nusquam valeant doctorem, etiamsi eum avidissime quaesierint, reperire. Neque enim quasi doctrinae spiritalis cupidos, perque hoc dispendia ejus graviter aestimantes edicenda, solorum magistrorum ablatione terreret. Secundum eloquia itaque Scripturis familiaria non utique negavit, eos fame sitique vexandos, sed subaudiendum reliquit, non his solum, quae pro conditione mortalis vitae bonis malisque quasi promiscue interdum accidunt, subjugandos, verum alia majore calamitate, et ea quae ad omnium respicit, et noti noxiis accidere non potest, esse plectendos, id est, ut divina eos doctrina non instruat, sed auris eorum, etiamsi adjurent se discere velle, contemnat. Quasi quibas conven(??)at illud, quod apud alium prophetam legimus: Peccatori autem dixit Deus, Quare tu enarras justitias meas, et assumis testamentum meum per os tuum, fingitur sensus ex omnibus. quia pro sceleribus, et religionis et conversationis suae captivitati barbarae Judaeorum gens quondam dilecta subdatur; qui tantum sane a prisci decoris arce defluxerint, ut voluntatis suae crimina recognoscant in poemis, atque ferorum tolerantes jussa dominorum, doctrinam sacrae legis nus quam audiant insonanlem: cujus nimirum adime in patriis collocati finibus, illuminantia se praecepta contemserint. Verum ut contextus ipsius lectionis intelligentiae hujus tenorem poscit, ita etiam debemus advertere, eadem quoque ad futurorum significationem valere, eorum videlicet temporum, in quibus Judaei sceleratissime peccantes, grav ssime conciderunt. Postquam enim vinea ilia, quae translata ex AEgypto, plantata est in regionibus opimis, et aedificato tempto, torcular sacri altaris accepit, expectataque, ut taceret uvas, fecit spinas, et non justitiam, sed clamorem, ita ut cultores ejus in ipsum lilium patris familias efferati, crederent se absque molestia reliquum esse tenturos, quod cum legitimi haeredis intentu pervasissent. Juravit Dominus Deus in superbiam Jacob, si oblitus fuero usque ad finem omnia opera eorum, quorum tanta emersit atrocitas, ni ipsa terra eorum moveretur, ac medium d(??)em lugubris auferret obscuritas. Sexta siquidem hora tenebrae factae sunt usque ab horam nonam, et terra mota est, petrae scissae sunt, sicque festivitates eorum in luctum, et in planctum cantica pervenerunt, atque impiorum dorsa sacco tecta sunt, et capita sensere calvicium: venientibusque in ultionem piaculi gentibus, Jerusalem est obsidione circumdata, atque adeo illisa terrae, ut ulterius nequaquam possit adsurgere. Sensit ergo quasi luctum unigeniti, et amaro conclusa fine est gens illa, quae Unigenitum Dei contumeliis plagisque violavit, secutumque est vere tempus, in quo fame spiritalium bonorum consumatur: nec penuriam panis, aut aquae sitim, sed audiendi verbum Domini, videmus cos, qui in verbum Domini contumaces fuerant, experiri. Annon eurum ista calamitas in ipsa rerum attestatione collucet? Nam cum spiritalis philosophiae, erga Dominum scilicet pietatem, erga proximus benignitatem, et probitatem docentis, ab cis origo discesserit, ad tantam studiorum et doctrinae sunt inopiam devoluti, ut a solis ortu usque ad occasum, id est, iu toto orbe terrarum dispersi, nusquam verbum Dei, quo vegetentur, audiant, nec coruscantis Evangelii fulgore tangantur; sed instar infantium pro virtutibus morum vitalibusque sacramentis, rebus pudendis et ludicris intumescant: carnis videlicet concisione, et sabbatibus feriis gloriantes. Consequenter ergo nec doctor apud eos aliquis eruditus, nec princeps, nec sacerdos, a quo reformentur, existit: quia loquente Moyse, oculi eorum velamine Conteguntur, quod non aliter aufertur, nisi cum in Christo, qui nos redemit, aboletur. Circumibunt, inquit, verbum Domini quarentes, et non invenient, quia eum, qui Verbum caro factum est, negaverunt, sicque lux in tenebris lucet, et tenebrae eum non comprehenderunt.","t":"Verse 11. — “See, the days are coming, says the Lord, and I will send a famine on the land: not a famine of bread, nor a thirst for water, but of hearing the word of the Lord. And they shall be moved from sea to sea, and from the north to the east they shall go around seeking the word of the Lord, and shall not find it.” He showed that among the extreme calamities of the people that had flourished by the condition of the law must be counted the lack of saving teachers. Why not, since it is the condition that if you do not hear what is to be learned, ignorance comes in, and through it you live in the night of not knowing, and run into manifold miseries as if blinded? For, as another prophet declares, he who has not learned justice will not do truth on the earth, and so those who speak lies will perish. Therefore to the people too, which was reproached through the prophet Hosea because it had rejected knowledge, for which it deserved to be rejected by the almighty Lord, the same crime is charged in the present passage under the announcement of punishment, so that those who in their zeal for profanity had hated the teachers of piety might recognize how much they had labored for their own destruction: who by sinning had done the very thing that the judge threatens them with among, indeed above, the other punishments, namely that amid the hardships of captivity they would be struck with a want of teaching, so that they would be deserted by that distinction by which they had been conspicuous among all nations, and none of the prophets would either instruct them in their ignorance or console them in their affliction. That all this happens under enemy condemnation constant dangers have taught us. Blessed Isaiah too stated this kind of threat, foretelling that prince, elder, counselor, and teacher would be taken from Judah, and boys and effeminate princes put in their place. As for his saying “not a famine of bread nor a thirst for water, but of hearing the word of the Lord” was to be inflicted on those peoples, as far as the course of the reading goes, it seems to have been said in the sense that he said not only a famine of bread, nor only a thirst for water, but such a scarcity of hearing the word of the Lord that they could nowhere find a teacher, even if they sought him most eagerly. For he would not terrify them by the removal of teachers alone, as though they were eager for spiritual teaching and therefore valued its loss heavily. According to the expressions familiar to the Scriptures, then, he certainly did not deny that they would be troubled by hunger and thirst, but left it to be understood that they would be subjected not only to these things, which in the condition of mortal life sometimes befall good and bad alike, but would be punished by another, greater calamity, one that concerns [the ruin] of all and cannot befall the innocent: namely, that divine teaching would not instruct them, but would despise their ear even if they swore they wished to learn; as though that fitted them which we read in another prophet: “But to the sinner God said: Why do you recount my righteous deeds and take my covenant in your mouth?” A sense is formed from all of this: that for the crimes both of its religion and of its conduct the once beloved nation of the Jews would be subjected to barbarian captivity, and would fall so far from the citadel of its ancient honor that it would recognize the crimes of its will in its punishments, and, bearing the commands of savage masters, would nowhere hear the teaching of the holy law sounding, whose illuminating precepts it had despised while still placed in its ancestral borders. But as the context of the reading itself requires the course of this understanding, so we ought also to notice that the same things serve to signify future things too, namely those times in which the Jews, sinning most wickedly, fell most heavily. For after that vine, which was brought out of Egypt and planted in rich regions, and, when the temple had been built, received the winepress of the holy altar, was expected to bear grapes but bore thorns, and not justice but an outcry, so that its tenants, raging against the very son of the householder, believed that they would hold the rest without trouble once they had seized it by the death of the lawful heir: the Lord God swore against the pride of Jacob, “I will not forget to the end all their works,” whose atrocity rose so high that their very land was moved and mournful darkness took away midday. For from the sixth hour there was darkness until the ninth hour, and the earth was moved and the rocks were split; and so their festivals came to mourning and their songs to lamentation, and the backs of the ungodly were covered with sackcloth and their heads felt baldness; and when the nations came to avenge the crime, Jerusalem was surrounded by siege and dashed to the ground so that it can never rise again. That nation, then, which violated the only-begotten Son of God with insults and blows, felt as it were the mourning for an only son and was shut in by a bitter end; and there truly followed a time in which it is consumed by famine of spiritual goods; and we see that those who were stubborn against the word of the Lord experience not a scarcity of bread or a thirst for water, but of hearing the word of the Lord. Does not this calamity of theirs shine out in the very witness of events? For since the source of spiritual philosophy, which teaches piety toward the Lord, kindness and uprightness toward neighbors, has departed from them, they have sunk to such poverty of learning and teaching that, scattered from the rising of the sun to its setting, that is, over the whole world, they nowhere hear the word of God by which they might be quickened, nor are they touched by the brightness of the shining Gospel; but like infants, instead of virtues of conduct and life-giving sacraments, they swell with shameful and trivial things, glorying in the cutting of the flesh and the holidays of sabbaths. Consequently there is among them no learned teacher, no prince, no priest by whom they might be reformed: because when Moses is read their eyes are covered with a veil, which is not taken away except when it is abolished in Christ, who redeemed us. “They shall go around,” he says, “seeking the word of the Lord, and shall not find it,” because they denied him who, the Word, became flesh; and so the light shines in the darkness, and the darkness did not grasp it.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.8.6 (PL 21:1095b–1096d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-8-6)."},"julian-eclanum-tractatus-prophetarum/3.8.7":{"o":"Vers. 13. 14. — In die illa deficient virginei pulchroe, et adolescentes in siti. Quia juravit in delicto Samariae, et dicit: Vivit Dominus Deus tuus Dan, et vivit via Bersabee, et cadent, et non resurgent ultra. Licet sui temporis moros prophetalis accuset oratio, tamen per censurae cumulum, etiam futura signa consequenter ostendimus; atque ideo, etsi sermo progrediens ad negocia, quae videbantur instare, respexit, nihilominus et Is(??)i conditioni potest, quae nunc Judaeos detinet, convenire. Neque enim absurdum est, si de praeterita dignitate ipse Tribus pulchrae virg nes nominentur, quae ut tunc idola sequendo, exitio leguntur addictae: ita nunc cum Redemptorem suum negarunt, idem commis(??)sse dicuntur, quod et cum in Dan et Bersabee locatos vitulos adorarent, ut fiat sensus: Quia frustra se Judaei, Christo Domino non credentes, immunes impietatis existiment, per id videlicet quod idola nulla venerentur, cum nihil apud eos de antiqua patriarcharum pietate resederit, quia nomen Christi pervicaci infidelitate violando, participes et aequales idolorum cultoribus conteguntur: propter quod etiam in Evangelio pronuncia(??) inspector animorum; Qui me odii, et Patrem meum odit: proinde cos adducit (??)u(??)lata damnatie, qui negando Filium, Patrisque pronunciantur inimici. Quod autem ait, Vivit D minus Deus tuus, Dan, et vivit v(??)a Bersabee, vulgi consuetudinem denotavit, qui videlicet superstitione prolabens, et itinera plerumque quibus ad delubra itur, adjurat. Cadent, inquit, et non resurgent ultra, id est, spei solatiis inniti uon sinentur ulterius, ut putent usque ad terrorem ejusmodi comminationes sonare, statimque occurs(??) (??)e liberationis gaudia, sicut leguntur frequenter experti; sed quia ultionis tempus comprehensus demum uncinus altrasit, patiendo sentiant, quod hactenus didicerant audiendo, et ita cadent, ut rebus ipsis de primentibus conterantur.","t":"Verses 13, 14. — “In that day the beautiful virgins and the young men shall faint with thirst. Those who swore by the sin of Samaria and said, As your God lives, Dan, and as the way of Beersheba lives: they shall fall and not rise again.” Although the prophetic speech accuses the ways of its own time, yet, as we have shown, it consequently points also to future signs through the heaping up of censure; and therefore, even if the speech as it advances looked to the affairs that seemed imminent, it can nonetheless fit also the condition that now holds the Jews. For it is not absurd if the tribes themselves are named beautiful virgins from their past dignity: as then, by following idols, they are read to have been given over to destruction, so now, when they have denied their Redeemer, they are said to have committed the same as when they worshiped the calves set up in Dan and Beersheba. The sense is: the Jews, not believing in Christ the Lord, think themselves in vain free of ungodliness because they venerate no idols, since nothing of the ancient piety of the patriarchs has remained among them, because by violating the name of Christ with stubborn unbelief they are shown to be sharers and equals of the worshipers of idols. For this reason the inspector of souls also declares in the Gospel: “He who hates me hates my Father also.” So condemnation [follows] those who, by denying the Son, are declared enemies of the Father too. As for his saying, “As your God lives, Dan, and as the way of Beersheba lives,” he noted the custom of the common people, who, slipping into superstition, often swear even by the roads by which one goes to the shrines. “They shall fall,” he says, “and not rise again”: that is, they will no longer be allowed to lean on the comforts of hope, thinking that such threats sound only to frighten and that the joys of liberation will at once meet them, as they are often read to have experienced; but since the hook, laid hold of at last, has drawn in the time of vengeance, let them feel by suffering what they had until now learned by hearing; and so they will fall, crushed by the very events that press them down.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.8.7 (PL 21:1096d–1097b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-8-7)."},"julian-eclanum-tractatus-prophetarum/3.9.1":{"o":"Vers. 1. — Vidi Dominum stantem super altare, et dixit: Percute cardinem, et commoveantur superliminaria. Avaritia enim in capite omnium, et novissimum eorum in gladio interficiam. Altare hoc quidam, super quod ultor astiterit, legitimum videlicet, quod esset in Jerosolymae templo positum, crediderunt, secundum illu(??), quod alius propheta dicit, A sanctis meis incipite, videatur templi quoque ipsius exitium comminari; sed intel ectum ejusmodi loci contextus refutat. Mentio quippe Judae nulla praecesserat: caeterum decem Tribubus specialiter imminebat. Denique postquam dixit. Jurant in delicto Samarie: et, Qui dicunt. Vivit Dominus Deus tuus, Dnn, et vivit via Bersabee: cadent, inquit, et non resurgent ultra, ac deinde subdidit: Vidi Dominum stantem super altare. Cum ergo signantissime decem Tribus Samariamque pulsaverit, altare quoque et delubrum, quod praecipiat everti, ipsum debemus accipere, de quo paulo ante dixit: Et venit fi(??)is super populum meum Israel, non adjiciam ultra, ut pertranseum eum, et stridebunt cardines templi in die illa, dicit Dominus. Et paulo supra, Dixit ad Amasiam Amos: Nunc audi Verbum Domini: Tu dicis, Non prophetabis super domum Israel et non sti(??)labis super domum Idoli. Propter hoc haec dicit Dominus: Uxor tua in civitate fornicabit, et filii tui et filiae tuae in gladio cadent, et humus tua fun culo metietur, et tu in terra polluta morieris, et Israel captivus migrabit de terra sua. Quia ergo dixerat, quod in delicto Samariae jurantes debito subderentur exilio, persequitur ipsius comminationis effectum, et dicit se vidis e Dominum ad eruenda profanorum altaria constitisse. Et quamvis sub imagine varia, tum occurrentis, tum stantis appareat: tamen quia omnia jussione perfecit, et dixit, inquit, ministris, vel angelis nimirum, vel gentibus, ex ejus voluntate venientibus, ut percuterent valvas, et commota superliminaria dissilirent, sicque omnis aedium ruina sequeretur, statimque causas commotionis ostendens: Avaritia enim, ait, in capite omnium, et novissimum eorum in gladio interficiam. Quidam in elocutionibus videtur esse defectus, sed si diligenter inspicias, consilio potius quam forte susceptus. Quia enim loto volumine scelera eorum, hisque debita tormenta digesserat, merito nunc compendium sermonis elegit, ut et morum vulnera unius vitii signaret indicio et damnationis pondera succincto nimirum sermone contingeret. Percussu quippe cardinum, et superliminarium motu, ruinam fanorum; avaritiae vero nomine in capite omnium commorantis, a principibus ad imos, sordibus cunctos el sacrilegiis horrere pronunciat: novissimos vero corum quod interficiendos hostili mucrone signavit, ostendit neque exiguis esse parcendum: sed optimates et vulgum confusa caede parituros. Non erit [Ant. erat), inquit, fuga eis: fugient, et non salvabitur ex eis qui fugerit. Fugam pro effugio nominaverat, quod ut exponeret, postquam dixit: Non erit in e(??)s fuga, continuo subjecit, fugiet, et non salvabitur ex eis qui fugerit, Ergo quia nihil proderat fugisse capiendis, neque fugam eos arreptum ire pronunciat. Verum ne hoc esset incertum, intulit, quod ad expositionem valeret. Fugiet, inquit, et non salvabitur ex eis qui fuger(??)t. Ex quo sensu est illud in psalmo: Fiat via illorum tenebras et lubricum, et angelus Domini persequens eos. Verum ne noc ipsum breviter indicatum sensum eluderet audientium, pergit sententiam dilatare per species, ut allectum tim(??)r(??)s longitudine descriptionis exasperet, simulque commendat, se indignante, qui sit totius orbis inspector, nullam regionem, nullam esse creaturam, quae vel auxilium aliquod vel solatium valeat praebere damnatis. Postquam ergo dixit. Non erit fuga eis: fugiet, et non salvabitur, qui fugerit ex eis:","t":"Verse 1. — “I saw the Lord standing on the altar, and he said: Strike the hinge, and let the lintels be shaken. For greed is at the head of them all, and the last of them I will kill with the sword.” Some have believed that this altar, on which the avenger stood, was the lawful one, placed in the temple at Jerusalem, so that, according to what another prophet says, “Begin from my sanctuary,” the destruction of the temple itself would seem to be threatened; but the context of the passage refutes such an understanding. For no mention of Judah had gone before; rather, it hung especially over the ten tribes. Then, after he said, “They swear by the sin of Samaria,” and, “Those who say, As your God lives, Dan, and as the way of Beersheba lives, shall fall,” he says, “and not rise again,” and then added, “I saw the Lord standing on the altar.” Since, then, he struck most expressly at the ten tribes and Samaria, we ought to take the altar and the shrine that he commands to be overthrown as the one of which he said a little before, “And the end has come upon my people Israel; I will no longer pass it by; and the hinges of the temple will creak in that day, says the Lord.” And a little above: “Amos said to Amaziah: Now hear the word of the Lord. You say, You shall not prophesy against the house of Israel and shall not drip words against the house of the idol. Therefore thus says the Lord: Your wife shall commit sexual immorality in the city, your sons and your daughters shall fall by the sword, your land shall be measured by line, and you shall die in a polluted land, and Israel shall go captive out of his land.” Since, then, he had said that those who swore by the sin of Samaria would be subjected to the exile they deserved, he follows up the effect of that very threat, and says that he saw the Lord standing to tear down the altars of the profane. And although he appears under various images, now as one meeting, now as one standing, yet since he accomplished everything by command, “he said,” he says, to his ministers, whether angels or the nations coming at his will, that they should strike the doors and the shaken lintels should burst apart, and so the whole ruin of the buildings would follow; and at once showing the causes of his anger, he says: “For greed is at the head of them all, and the last of them I will kill with the sword.” There seems to be a certain deficiency in the expressions, but if you look carefully, it was taken up by design rather than by chance. For since through the whole book he had set out their crimes and the torments owed to them, he rightly now chose a brief form of speech, so as both to mark the wounds of conduct by the sign of one vice and to touch the weight of condemnation in a concise word. By the striking of the hinges and the shaking of the lintels he declares the ruin of the shrines; by the name of greed dwelling at the head of all, that all, from the princes to the lowest, bristled with filth and sacrileges; and by marking that the last of them would be killed by the enemy’s sword, he shows that not even the lowly would be spared, but that nobles and common people would perish in mixed slaughter. “There will be [or: was] no flight for them,” he says; “they will flee, and none of them who flees will be saved.” He had named flight for escape; to explain this, after saying, “There will be no flight for them,” he at once added, “he will flee, and none of them who flees will be saved.” Since, then, it was of no use to those to be captured to have fled, he declares that they will not even take to flight. But lest this be uncertain, he brought in what served to explain it: “He will flee,” he says, “and none of them who flees will be saved.” In this sense is that in the psalm: “Let their way be darkness and slippery, and the angel of the Lord pursuing them.” But lest this very thing, briefly indicated, should elude the understanding of the hearers, he goes on to widen the sentence through images, to sharpen the feeling of fear by the length of the description, and at the same time to show that when he, who is the inspector of the whole world, is indignant, there is no region and no creature that can give any help or comfort to the condemned. After he said, then, “There will be no flight for them; he will flee, and none of them who flees will be saved”:","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.9.1 (PL 21:1097c–1098c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-9-1)."},"julian-eclanum-tractatus-prophetarum/3.9.10":{"o":"Vers. 14. — Et convertam captivitatem populi mei Israel, et aedificabunt civitates desertas, et habitabunt: et plantabunt vineas, et bibent vinum carum, et facient honos, et comedent fructus eorum. Quod per exaggerationem dixerat, id est, quasi passun de montibus eruptum iri nectar, subdita narratione composuit, dicendo videlicet, quod bonis libertatis utentes, exstruerent urbis maenia, aedesque repararent: pangerent vineas., nec praedatorem timerent, sed optatis earum fructibus implerentur. Nec solum divites, sed etiam mediocres, hortos sedulo colerent, et libenter indeptis eorum copiis vescerentur.","t":"Verse 14. — “And I will turn back the captivity of my people Israel, and they shall build the deserted cities and live in them; and they shall plant vineyards and drink their wine, and make gardens and eat their fruit.” What he had said by exaggeration, namely that nectar would burst out from the mountains everywhere, he set out in the narrative that follows, saying that, enjoying the goods of freedom, they would build the walls of the city and repair their houses, plant vineyards and not fear a plunderer, but be filled with their longed-for fruits; and not only the rich but also people of modest means would carefully tend gardens and gladly eat the abundance they had obtained.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.9.10 (PL 21:1104b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-9-10)."},"julian-eclanum-tractatus-prophetarum/3.9.11":{"o":"Vers. 15. — Et plantabo eos super humum suam, et non evellam eos ultra de terra sua, quam dedi eis, dicit Dominus Deus tuus. Id est, poputum quem captivitatis flagella correxerint, cum ad possessionem terrarum suarum respexero, ita faciam continua securitate gaudere, ut non experiatur ulterius superborum jussa dominorum, nec amarum iterum gustet exilium, sed in regionibus prop(??)iis sempiterna possessione consistat. Quod dicendo, utique nom est pollicitus, illos in pravam voluntatem nunquam esse mutandos, quos constat, postea et Redemptorem humani generis tam negasse, quam persequendo violasse, et de illis terris, quas acceperant, usque eo tuisse depulsos, ut ab earum incolatu jugiter arceantur. Sed suum propositum rerum Dominus publicavit, quod eos scilicet ita restituerit finibus paternis, ut nunquam es vellet expelli, si eorum vita pateretur: sicque ad intelligendum pateret, adversa omnia quae sunt deinceps consecuta, illorum esso moribus imputanda· In Christi autem corpore, id est, Ecclesiae membris, haec omnia tideliter et cumulate apparent impleta, quibus scilicet ea est, spei cobata (??)elicitis, ut eum tempus resurrectionis advenerit, et beatitudinem quae est vera contigerint, bona sua, ut suavitate, ita fateantur aeternitate pretiosa.","t":"Verse 15. — “And I will plant them on their soil, and I will no longer pluck them up from their land which I have given them, says the Lord your God.” That is: “The people whom the whips of captivity have corrected, when I look again to the possession of their lands, I will make to rejoice in continual security, so that it no longer experiences the commands of proud masters, nor tastes bitter exile again, but stands in its own regions in everlasting possession.” By saying this he certainly did not promise that they would never be changed into a perverse will, since it is known that they afterward both denied and persecuted the Redeemer of the human race, and were driven from the lands they had received so far that they are constantly kept from dwelling in them. But the Lord of things made known his purpose: that he had restored them to their ancestral borders in such a way that he would never have wished them expelled, if their life had allowed it; and so it might be plain to understand that all the adversities that followed afterward are to be charged to their conduct. In the body of Christ, however, that is, in the members of the Church, all these things are seen fulfilled faithfully and fully; for to them such happiness of hope is [given] that, when the time of resurrection has come and true blessedness has befallen them, they will confess that their goods are precious as much for their eternity as for their sweetness.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.9.11 (PL 21:1104b–1104d; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-9-11)."},"julian-eclanum-tractatus-prophetarum/3.9.2":{"o":"Vers. 2.–4. — Si descenderint, inquit, usque ad infernum, inde manos mea educet eos: et si ascenderint usque in coelum, inde detraham eos. Ei si absconditi fuerint in vertice Carmeli, inde scrutans auferam eos: et st celaverint se ab oculis meis in fundo maris, ibi mandabo serpenti et mordebit eos. Et si abierint in captivitatem coram inimicis suis, ibi mandabo gladio, et occidet eos, Non quo horum aliquem quos enumeravit locorum, adire captus Israel aul posset, am cuperet, sed ut magnitudo se aeterni judicis publicaret, ab impossibilibus exempla collegit, id est: Si me insequente, possent aut ad coeli ardua subvolare, aut vorari terrarum hiatibus, ut laterent, aut, sicut est stultitia plerumque metuentium, Carmeli verticem peterent, quasi tutas latebras, vel si in profunda marinorum gurgitum mergerentur, nusquam tamen possent vim nostrae unionis effugere. Quibus sane ne haec ipsa forte, qua puniantur, conditio blandiatur, putentque, se ita ferenda captivitate defungi, ut nihil in eos reliqui jures habeam, quos dominationi barbarae mancipavero: denuncio, quia nec captivorum valeant sorte defendi, quibus videlicet parcere solet dominantium vel lassata vel satiata crudelitas: sed ibi quoque ad nutum meum jugulos eorum tela penetrabunt; neque enim cuiquam licebit misereri corum, in quos ego quoque fuerim saevire compulsus. Hunc autem colorem in laudem Dei sacro um carminum scriptor excoluit: Quo ibo, inquiens, a spiritu tuo, et quo a facie tua fugiam? Si ascendero m caelum, tu illic es, si descendero in infernum, aderis. Si sumsero pennas meas ante lucem, et habitavero in extremis maris: illuc manus tua deducet me, et tenebit me d(??)x era tua. Etiamsi dicum, Tene(??)rae occultabunt me, nox que mihi consolatio erit, considero rursus atque conspicio, quia sicut tenebrae, ita et lumen ejus: id est, oculis Dei ita sunt praeviae, quamvis densae noctis tenebrae, sicut et lumen diei. Ut ergo beatus David haec caetera numeravit sub divinae admiratione virtutis, ita etiam nunc per Amos, et ad indicium virtutis suae Deus noster, el ad cumulum timoris valitura proposuit, quodque nihil solatii possent invenire monstravit, dicendo: Et ponam oculos meos super eos in malum, et non in bonum, id est, hos ego puniturus aspiciam, ut sentiant iu doloribus, cujus potentiae Deum longa miseri aetate contemserint.","t":"Verses 2–4. — “If they go down to hell,” he says, “from there my hand will bring them out; and if they go up to heaven, from there I will drag them down. And if they hide on the top of Carmel, from there I will search them out and take them; and if they conceal themselves from my eyes at the bottom of the sea, there I will command the serpent and it will bite them. And if they go into captivity before their enemies, there I will command the sword and it will kill them.” Not that captured Israel could reach or wished to reach any of the places he listed; but to make known the greatness of the eternal judge, he gathered examples from impossible things: that is, “If, when I pursue, they could fly up to the heights of heaven, or be swallowed by the chasms of the earth to hide, or, as is often the folly of the fearful, make for the top of Carmel as if for a safe hiding place, or sink in the depths of the sea’s gulfs, they still could nowhere escape the force of our vengeance. And lest the very condition by which they are punished perhaps flatter them, and they think that by bearing captivity they are so done with it that I have no further right over those whom I have handed over to barbarian rule, I announce that they will not be defended even by the lot of captives, whom the cruelty of masters, wearied or sated, is usually accustomed to spare; but there too, at my nod, weapons will pierce their throats; for no one will be allowed to pity those against whom I too have been compelled to rage.” This figure the writer of the holy songs developed in praise of God, saying: “Where shall I go from your spirit, and where shall I flee from your face? If I go up into heaven, you are there; if I go down into hell, you are present. If I take my wings before the dawn and dwell at the ends of the sea, even there your hand will lead me and your right hand will hold me. If I say, Darkness will hide me, and night will be my comfort,” I consider again and see that as is darkness, so is his light: that is, to the eyes of God the darkness of dense night, however dense, is as plain as the light of day. As blessed David listed these and other things in wonder at divine power, so now too through Amos our God set forth things that would serve both to show his power and to heighten fear, and showed that they could find no comfort, saying: “And I will set my eyes on them for evil and not for good”: that is, “I will look on them to punish them, so that they may feel in pains with what power the God was whom the wretches despised for a long age.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.9.2 (PL 21:1098c–1099b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-9-2)."},"julian-eclanum-tractatus-prophetarum/3.9.3":{"o":"Vers. 5. — Et Dominus Deus exercituum, qui tangit terram, et tabescit: et lugebunt omnes habitantes in ea. Videtur quidem ad indicium potentiae suae nomine totius terrae, totius orbis mentionem lecisse: quod is videlicet, si Deus praeciperet, absquae ulla difficultate deflueret, secundum illud Apostoli Petri, qui ait: Quales oportet nos esse in sanctis conversationibus, exspectantes adventum Domini, in quo coeli magno (??)mpetu transibunt, et elemen a ignis ardore tabescent (2. Petr. 11. 12.): fieretque sensus ejusmodi: 0 tu, Judaeorum popule, profanitatibus dedite, hoc quod dixi, te ultionis meae vim nullis effugiis posse vitare, ne ita accipias, quasi omne, quod possum in magnitudinem tuae calamitatis expenderim. Quam sit enim hic exiguus meae virtutis effectus, hinc [Ant. hic, et mox universa) intelligere potes, quia si universam terrae molem iratus aspexero, haud difficilius, quam cera ignis vapore solvatur. Ego enim Dominus Sabaoth, id est, exercituum, cui nimirum militant innumerabiles angelorum catervae, qui mentem sero licet, demum tamen ultor ac(??)iagor. Magnitudinem proinde tuae calamitatis expendito, quia omnia potest, cujus te nunc ira persequitur. Sed ad consequentiam magis respicit lectionis, side Judaea id quoque dixisse regione videatur, in quam comminationes ab exordio voluminis personabant. Cum enim dixisset, Ponam oculus meos super cos in malum et non in bonum, et quod nulla eos elementa vel auderem eos celare vel possent, consequenter adjecit: quia rex virtutum esset, Dominusque dominorum, qui ilio pollutam regionem squ(??)- lore ves iret. Et ascendet sicut rivus omnis, et defluet sicut fluvius AEgypti. Id est, in captivita en gens iota migrabit. Et sicut alius propheta ait, Ad nihilum delenient tanquam aqua decurrens. Rivum enim AEgypti Nilum vocat, qui cum inundatu annuo Aegyptia arva contexerit, ita rursum in alveum suum fluenta subducit, ut aquarum nulla fere in campis vestigia relinquantur. Ergo et Samariae populus, qui quondam Palestinae terram quasi uberaturus impeverat, dignitate ac libertate depositis, claustra alienae dominationis intrabit, et nulla pristini decoris signa retinebit.","t":"Verse 5. — “And the Lord God of hosts, who touches the earth and it melts; and all who dwell in it shall mourn.” He seems indeed, to show his power, to have mentioned the whole world under the name of the whole earth: that it would flow away without any difficulty if God commanded, according to the word of the apostle Peter, who says: “What sort of people ought we to be in holy conduct, awaiting the coming of the Lord, in which the heavens will pass away with a great rush and the elements will melt with the heat of fire” (2 Pet 3:11–12). And the sense would be this: “O people of the Jews, given to profanities, do not take what I said, that you can escape the force of my vengeance by no flight, as if I had spent all I can on the greatness of your calamity. For you can understand how slight this effect of my power is from this: if I look in anger on the whole mass of the earth, it will dissolve no less easily than wax by the heat of fire. For I am the Lord Sabaoth, that is, of hosts, for whom countless troops of angels fight, who, though late, at last become the avenger. Weigh, then, the greatness of your calamity, since he whose wrath now pursues you can do all things.” But it fits the sequence of the reading better if he seems to have said this too of the region of Judea, against which the threats had sounded from the beginning of the book. For when he had said, “I will set my eyes on them for evil and not for good,” and that no elements would dare or be able to hide them, he consequently added that he was the king of powers and the Lord of lords, who would clothe that polluted region with squalor. “And it shall rise wholly like a river, and flow away like the river of Egypt”: that is, the whole nation will go into captivity. And as another prophet says, “They shall come to nothing like water running off.” For he calls the Nile the river of Egypt, which, when it has covered the fields of Egypt with its yearly flood, draws its streams back into its bed so that almost no traces of the waters are left in the fields. So the people of Samaria too, which had once filled the land of Palestine as if to enrich it, will lay aside its dignity and freedom and enter the confines of foreign rule, and keep no signs of its former honor.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.9.3 (PL 21:1099b–1100a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-9-3)."},"julian-eclanum-tractatus-prophetarum/3.9.4":{"o":"Vers. 6. — Qui aedificat in caelo ascensionem suam, et fasciculum suum super terram fundavit. De laudibus Dei pergit contexta praedicatio quae nunc videtur: ad illud enim quod dixerat. Dominus Deus exercituum, qui tangit terram, et tabescit: et lugebunt omnes habitantes in ea, cohaeret istud, Qui aedificat in caelo ascensionem suam, et fasciculum suum super terram fundavit, id est, ejus oculos nec si ad coelum asceuderes, nec si in profunda pelagi mergereris, posses effugere, qui angelorum Dominus est, qui mundum creavit et continet. Qui aedificat in coelo ascensionem suam, et fasciculum suum super terram fundavit. Est autem sensus, quia cum in coeli solio pro sui majestate considat, tamen dignatus est in terra quasi proprium habere fasciculum, videlicet Altraham, Isaac et Jacob posteros, quorum vocari specialiter Deus, cum sit Dominus universita(??)s, elegit Fasciculum ergo quasi possessionem vocavit, secundum illud Deuteronomii: Cum divideret Excelsus gentes, statuit terminos earum secundum numerum Angelorum Dei, et facta est pars ejus Jacob, et haereditatis ipsius, Israel. Quod utique breviter inferendo, ostendit quanta benevolentia cum Judaes gesserit, quantisque eorum sit sceleribus as eratus. Qui ergo aedificat, id est, qui aedificat, et ab initio creaturae sa r(??)s legibus ordinav(??), ut ipse in cae uni quasi ia excelsa mundi ejus tector ascenderet, et aeterna illic dominatione consideret, terram vero famulorum suorum incolatui deputaret, secundum illud quod beatus David eloquitur: Coelum caeli Domino, terram autem dedit fili s hominum. Cum ergo ita sit throno sublimis et sce(??)tro, cumque non solum sidera, sed coeli coelorum cum tremore suscipiant: tamen ad intima oculos suae pietatis inclinat, et humilia ita respicit, ut nullam creaturam providentiae suae gubernatione destituat. Non si fasciculum, ut diximus, videlicet gentem sacris ritibus imbuendam in honorem Abra(??)ae, Isaac et Jacob habere dignatus est, tamen (secundum quod sacrum carmen eloquitur [Psal. 144.]: Bonus est Dominus universis, et miserationes ejus super omnia opera ejus. Solemque suum fecit oriri super tonos et malos [Matth. 5.], pluit super justos et injustos) non solum hominibus, sed etiam avibus et jumentis alimenta suppeditans, secundam illud Davidicum: Omnia a te expectant, ut des iliis escam in tempore: dante te illis colligent, aperiente te manum tuam, omnia implebuntur bonitate: Avertente te autem faciem tuam, turbabuntur. Et alibi, Qui dat escam jumentis et herbam servituti hominum, ut exhilaret facies in oleo, et a pane confirmet corda hominum. Ut ergo in victum hominum fruges et fructus terrae pariant, lapso de nubibus imbre foetantur, quarum est ad hoc creata mollicies, ut missae in fluctus quasi spongiae compleantur; et eisdem aquis a genuina salsedine ipsa transfusione purgatis, atque in dulcedinem potabilem transeuntibus, sitientia arva perfundant, diversitatemque seminum mirabili ubertate multiplicent: unum esse certo jure Dominum, qui haec videlicet ordinaverit, confitentes. Sed videamus quo proficiat divinae virtutis praemissa descriptio.","t":"Verse 6. — “He who builds his ascent in heaven and has founded his bundle upon the earth.” The proclamation woven of God’s praises that now appears goes on: for to what he had said, “The Lord God of hosts, who touches the earth and it melts, and all who dwell in it shall mourn,” this coheres, “He who builds his ascent in heaven and has founded his bundle upon the earth”: that is, “You could not escape the eyes of him who is Lord of the angels, who created and holds together the world, whether you went up to heaven or sank in the depths of the sea.” “He who builds his ascent in heaven and has founded his bundle upon the earth.” The sense is that, although he sits on the throne of heaven as befits his majesty, he has nonetheless deigned to have on earth as it were his own bundle, namely the descendants of Abraham, Isaac, and Jacob, whose God he chose to be specially called, though he is Lord of the universe. He called it a bundle as a possession, according to that in Deuteronomy: “When the Most High divided the nations, he set their boundaries according to the number of the angels of God, and Jacob became his portion, Israel the lot of his inheritance.” By bringing this in briefly, he showed with what great kindness he dealt with the Jews and how much he was provoked by their crimes. “He who builds,” then, that is, who has built and from the beginning of creation ordered by his holy laws that he himself, as protector of the world, should go up into heaven, as into the heights of his world, and sit there in eternal dominion, but assigned the earth to be inhabited by his servants, according to what blessed David says: “The heaven of heavens is the Lord’s, but the earth he has given to the sons of men.” Although he is thus lofty in throne and scepter, and not only the stars but the heavens of heavens receive him with trembling, yet he bends the eyes of his goodness to the depths, and so regards lowly things that he leaves no creature without the government of his providence. Not only [because] he deigned to have a bundle, as we have said, namely a nation to be instructed in holy rites in honor of Abraham, Isaac, and Jacob; but (according to what the holy song says, “The Lord is good to all, and his mercies are over all his works,” and, “He makes his sun rise on the good and the bad, and sends rain on the just and the unjust”) he supplies food not only to men but also to birds and beasts, according to that word of David: “All look to you to give them food in season; when you give, they gather; when you open your hand, all will be filled with goodness; but when you turn away your face, they will be troubled.” And elsewhere: “Who gives food to the beasts and grass for the service of men, to gladden the face with oil, and bread to strengthen the hearts of men.” So that the earth may bear crops and fruits for the food of men, they are made fruitful by the rain falling from the clouds, whose softness was created for this, that, sent into the waves, they may be filled like sponges; and, the same waters being purged of their native saltiness by this very transfusion and passing into drinkable sweetness, they pour over the thirsty fields and multiply the variety of seeds with wonderful abundance: confessing that there is one Lord, by sure right, who ordered these things. But let us see what the preceding description of divine power serves.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.9.4 (PL 21:1100a–11011101; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-9-4)."},"julian-eclanum-tractatus-prophetarum/3.9.5":{"o":"Vers. 7. — Nunquid non ut filii AEthiopam vos estis mihi, filii Israel, ait Dominus? An Judaerum Deus tantum? nonne imo et Gentium? unus enim Deus qui justificat circumcisionem ex fide, et praeputium per fidem. Quamvis ergo providentiae meae testimonio, quae consulit omnibus in commune mortalibus, potueritis et debueritis agnoscere, vestrum me quidem genus in honorem sauciorum parentum praecipue delegisse, non tamen alias gentes a mea consulentia repulisse, saltem me esse universorum Dominum, ex his quae sunt gesta, cognoscite; neque tantum vobis, cum decideritis in crimina, vendicate, ut solos vos anteferri caeteris aestimetis, pro hoc quod de Aegyptia servitute mirabiliter estis educti, et regionem uberem, ejectis, quod est amplius, incolis, possidetis; neque enim circa vos tantum ejusmodi dispensationis munus exercui, sed sicut Israelitae de terra AEgypti, ita et Palaestinos de Cappadocia, et Syros de Cyrene assumtos, in eorum locos qui expelli meruerant, intromisi. Haud ergo vestras credatis meruisse virtutes, quod ego justitiae meae semper impendi: videlicet ut polluta sacrilegiis regna delerem, legitimi Domini hanc praecipuam curam esse contestans, ut neminem impunitum relinquat, quem nihil cogi lare de correctione perspexerit.","t":"Verse 7. — “Are you not like the children of the Ethiopians to me, children of Israel, says the Lord?” Is he the God of the Jews only? Is he not also of the Gentiles? For there is one God, who justifies the circumcision by faith and the uncircumcision through faith. “Although, then, by the testimony of my providence, which takes thought for all mortals in common, you could and should have recognized that I chose your race especially in honor of your holy fathers, yet did not drive the other nations from my care, at least recognize from what has been done that I am Lord of all; and do not claim so much for yourselves, when you have fallen into crimes, as to think that you alone are preferred to the rest because you were wonderfully brought out of Egyptian servitude and possess a rich region, with its inhabitants, what is more, cast out. For I did not exercise the gift of such a dispensation toward you alone; but as I brought the Israelites from the land of Egypt, so I brought the Philistines from Cappadocia and the Syrians from Cyrene and put them in the places of those who deserved to be expelled. Do not believe, then, that your virtues deserved what I always spent for my justice: namely, to destroy kingdoms polluted by sacrileges, testifying that this is the chief care of a lawful Lord, to leave no one unpunished whom he sees thinking nothing of correction.”","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.9.5 (PL 21:11011101–1101b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-9-5)."},"julian-eclanum-tractatus-prophetarum/3.9.6":{"o":"Vers. 8. — Ecce oculi Domini Dei super regnum peccans; et conteram illud a facie terrae. Discite proinde rerum saltem periculis, nullum mortalium vel op(??)bus tutum esse vel viribus, qui non fuerit innocentiae probitate circumdatus. Mea ergo justitia semper expos(??)i, ut non solum unus aut duo, sed etiam totum regnum, si peccatis est subditum, depereat. Verumtamen parentum a me vestrorum sanctitas impetravit, ut vos non patiar internecione deleri, sed etiam si meritorum momenta perpendens, in crimina vestra ultionem suscitavero, miserendi etiam mibi nunquam subrepat ob ivio, sed etiam si conteram reos, non etiam sinam Israelitarum nomen perire. Ent ergo inter vos reliquosque discretio, quod vos castigati, illi autem docebuntur extincti. Et quoniam in ipso indignationis impetu Deus tamen prodidit, reliquis se esse parsurum, quae sunt (??)ae a persequitur.","t":"Verse 8. — “See, the eyes of the Lord God are on the sinful kingdom, and I will crush it from the face of the earth.” “Learn, then, at least from the dangers of events, that no mortal is safe by riches or strength who is not surrounded by the uprightness of innocence. My justice, then, has always shown that not only one or two but even a whole kingdom, if subject to sins, perishes. Yet the holiness of your fathers obtained from me that I will not let you be destroyed by slaughter; but even if, weighing the measures of deserts, I rouse vengeance against your crimes, forgetfulness of mercy will never creep upon me; but even if I crush the guilty, I will not let the name of the Israelites perish. There will be this distinction, then, between you and the rest: that you will be shown to have been chastised, they to have been destroyed.” And since, in the very onrush of indignation, God nonetheless revealed that he would spare a remnant, he goes on with what [follows].","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.9.6 (PL 21:1101b–1101c; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-9-6)."},"julian-eclanum-tractatus-prophetarum/3.9.7":{"o":"Vers. 9. 10. — Ecee enim ego mandabo, ei concutiam in omnibus gentibus domum Israel, sicut concutitur in cribro, et non cadet lapullus super terram, In gladio morientur omnes peccatores populi mei, qui dicunt: Non appropinquabit, et non veniet super nos malum. Hoc proinde quod toto volumine indignatio mea fremuit, non effusa pernicitate grassabitur, sed quasi cauta manu et sollicita vos inspectione concutiet, instar videlicet cribri quo frumenta pu(??)gantur: cujus augusta foramina nec grana sinum decidere nec lapillos sed solum pulverem ac lolium, ac reliqua quae sunt inutilia secernunt. Quod autem lapillos ait inter frumenta residere, ad consuetudinem videtur respexisse purgantium, qui plerumque ad hoc in cribrum mittunt lapillos, ut vim concussui addant marginibus illisi, et nihil de quisquiliis remanere patiantur· Secundum subtiliorem vero sensum, propius eam rem pro qua fuerat suscepta, tangentem, nomine lapillorum, eorum indicat firmitatem, qui malis haud facile corrumpantur exemplis, ul illis temporibus et prophetas et alios justos fuisse legimus: qui cum reliquum, vulgus ut ligna ac stipulae deperirent, illi velut solidi, perque hoc pretiosi lapides permanebant: super quos merito Ecclesia fundaretur, quoniam nulla posset procella subruere. Ergo etsi omnes ait pariter abripiat immissa captivitas, tamen nequaquam vos viliter aestimabo, ut confusa videlicet caede pereatis: sed exercebitur libra judicii, ut nullum gladius contingat innoxium, nullum praetereat criminosum. In gladio morientur omnes peccatores populi mei, qui dicunt: Non appropinquabit et non veniet super nos malum, id est, qui sacris vatibus restiterunt, et eos quasi convincere gestientes, affirmabant, nihil calamitatum, quas illi denunciabant, esse venturum, neque se ulla malorum experimenta capturos: hos, inquit, vindicia persequetur saeviens. Caeterum omnes vel innocen ia vel examinata virtute. conspicuos ita manas nostra defendet, ut exercitati quidem, nec tamen doceantur extincti. Sed videamus et reliqua.","t":"Verses 9, 10. — “For see, I will command, and I will shake the house of Israel among all the nations as one shakes with a sieve, and not a pebble shall fall on the ground. All the sinners of my people shall die by the sword, who say: It will not draw near, and evil will not come upon us.” “What my indignation has roared through this whole book will not rage with poured-out swiftness, but will shake you, as it were, with a careful hand and anxious inspection, like a sieve by which grain is cleaned, whose narrow holes let neither grains nor pebbles fall, but separate only the dust and darnel and the other useless things.” As for his saying that pebbles remain among the grain, he seems to have looked to the custom of those who clean grain, who often put pebbles into the sieve so that, striking against its rims, they add force to the shaking and let nothing of the refuse remain. But in a subtler sense, touching more nearly the matter for which the image was taken up, by the name of pebbles he indicates the firmness of those who are not easily corrupted by bad examples, as we read that in those times there were prophets and other just men: while the rest of the crowd perished like wood and stubble, they remained like solid and therefore precious stones, on whom the Church would rightly be founded, since no storm could overturn them. “So although the captivity sent upon you,” he says, “carries off all alike, I will by no means value you so cheaply that you perish in mixed slaughter; but the scale of judgment will be applied, so that the sword touches no innocent and passes over no guilty. All the sinners of my people shall die by the sword, who say: It will not draw near, and evil will not come upon us”: that is, those who resisted the holy seers and, eager as it were to refute them, affirmed that none of the calamities they announced would come and that they would experience no evils: “these,” he says, “raging vengeance will pursue. But all who are conspicuous either for innocence or for tested virtue our hand will so defend that they will be shown to have been exercised indeed, but not destroyed.” But let us see the rest.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.9.7 (PL 21:1101c–1102b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-9-7)."},"julian-eclanum-tractatus-prophetarum/3.9.8":{"o":"Vers. 11. 12. — In die illa, dicit Dominus, Suscitabo tabernaculum David, quod cecidit: et reaedificabo aperturas murorum ejus, et ea quae corruerant instaurabo: et reaedificabo illud sicut in diebus antiquis. Ut possideant reliquias Idumaeae et omnes nationes, eo quod invocatum sit nomen meum super eos, dicit Dominus faciens haec. Quia promiserat, se etiam sub tempore indignationis accensae, circa Judaeorum tamen gentem ita misericordiae habere respectum, ut non eos usquequaque pateretur aboleri (sed in ipso captivitatis turbine, cum jam eos fera barbaries possideret, mirabili tamen auxilio innocentia vel justitia praeditos defensurum iri, ut potestatem in eos non haberet interitus, quod utique videbatur esse difficile) opportune et necessarie prospera quae essent ventura subjunxit, ut clementiae videlicet suae, cujus signa promiserat, evidentiora etiam documenta congereret, et eorum se habere curam, de quorum meritis judicabat, ostenderet, sicque intelligerent, quia neminem sine judicio pateretur perire, quandoquidem non solum erga personas, sed etiam inter gentes hoc discrimen exereret. Jam enim decem tribubus Assyria dominatione possessis, Judam et Benjamim, qui una tantummodo, Judae videlicet, commemoratione signantur, a Sennacherib expugnatione defendere. Dicit ergo prophetali more tempus appellans: In die, ait, illa suscitabo taberna ulum David quod cecidit, et reaedificabo aperturas murorum ejus, et ea quae corruerant instaurabo, et reaedificabo illud sicut in diebus antiquis. Quibus verbis utique illam signat aetatem, quae et Judae tribus cum reliquis de Babylonia captivitate liberata est. Ea enim, sicut omnes pene prophetae concinenter predixerant, ita etiam rerum exitus comprobavit. Hic ergo cum tristia omnia sub persona decem tribuum narrasset, ubi ad praedictionem laetorum ventum est, per Judae occasionem, eorum seriem percucurrit: simul indicans Jerosolymitas sub adversa venturos, de quibus nimirum eos educendos esse promittit: cujus sane libertatis sub Ezechia signa paruerunt, quando videlicet in Jerusalem a manibus ob identium, gravi penuria laborantes, mirabili Deus protectione defendit. Cunctis ergo quaeque fuerant adversa depulsis, illam, inquit, quam indignatus posueram, caementarii opificis trullam, resumam, ut aedificem interrupta murorum, quae hostium fuerant impugnatione quassata, aedesque omnes quae consenuerant suscitabo, et in vigorem antiquae felicitatis reducam: nec solum libertatis dulcia, sed etiam ultionis attribuam, id est, ut possideant reliquias Idumaeae gentis, scilicet de Esau stirpe venientis, cujus assidue parricidali odio laboraverant, cunctasque nationes ita sub propria ditione constituant, ut appareat quantum pietatis fructum fuerint consecuti, qui opimas crebra sane victorias nominis mei invocatione perceperint. Notandum vero, quoniam hujus loci in Actibus Apostolorum B. Jacobus ad praedicandum mysterium Redemptoris nostri, sub intelligentia subtiliore fuerit recordatus, tabernaculum videlicet David corpus Christi appellans: quod cum pro ipsa conditione naturae cecidisset in mortem resurrectionis est virtute ac mysterio suscitatum: et vere sanctificatio David fidelis, id est, aeterna respleuduit, quando non permisit sauctum suum Deus videre corruptionem, sed clarificavit eum ante faciem omnium populorum, ad gloriam plebis suae Israelis.· Apostolorum ergo doctrinam sequentes, sic esse intelligenda prophetatum volumina noverimus, ut per contextum sui temporis gesta complexi, et per excursus subitos vel sensuum cumulos etiam futura signaverint, eorumque magnitudinem docuerint spectari in narratione praeviorum. Sic enim forma loci praesentis instituit: quia quantum ad historiam respicit, et Babyloniorum soluta damnatio, et quam Judaei pertulerant, rescissa captivitas est, atque resplenduit anxiis, ut saepe promissa diu, longum expectata libertas: quam tamen, si ad regulam virtutis examines, quippe mortalibus, ei vitae istius amara tolerantibus, nimis exiguam fateberis cont g(??)sse. Haec autem liberatio, quam Christi mysteria Fidelibus contulerunt, cum semel venerit, absque fide longior est, et absque comparatione sublimior: cui ita moenia firmitatis et dulcedinis comparantur, ut repositae in eis divitiae nec oppugnationem possint timere nec fraudem. Idumaeae autem reliquias possessura credatur, quando corpus hoc, quod per rufum Judaeorum colorem videtur ostendi, quemadmodum seminatum est in ignominia, sic consurget iu gloria (1. Cor. 44.), nec aliquas de infirmitate molestias aut intellectui generabit aut sensui; caeterum, erit Deus omnia in omnibus. Verum his breviter explicatis, revertamur ad seriem lectiori s.","t":"Verses 11, 12. — “In that day, says the Lord, I will raise up the tent of David that has fallen, and I will rebuild the breaches of its walls, and restore what had collapsed, and I will rebuild it as in the days of old, that they may possess the remnant of Edom and all the nations, because my name has been called upon them, says the Lord who does these things.” Since he had promised that even in the time of kindled indignation he would have such regard of mercy for the nation of the Jews that he would not let them be wholly abolished (but that in the very whirlwind of captivity, when savage barbarity already held them, he would nevertheless defend with wonderful help those endowed with innocence or justice, so that destruction would have no power over them, which certainly seemed difficult), he fittingly and necessarily added the prosperity that was to come, so as to heap up still plainer proofs of his mercy, whose signs he had promised, and to show that he cared for those whose deserts he was judging, and so they might understand that he would let no one perish without judgment, since he exercised this distinction not only toward persons but also between nations. For when the ten tribes had already been taken over by Assyrian domination, [he promised] to defend Judah and Benjamin, which are marked by the mention of Judah alone, from Sennacherib’s attack. So, naming the time in prophetic manner, he says: “In that day I will raise up the tent of David that has fallen, and I will rebuild the breaches of its walls, and restore what had collapsed, and I will rebuild it as in the days of old.” By these words he certainly marks the age in which the tribe of Judah too, with the rest, was freed from the Babylonian captivity. For as almost all the prophets had foretold in harmony, so the outcome of events also proved it. Here, then, when he had narrated all the sad things under the person of the ten tribes, as he came to the foretelling of joyful things he ran through their series on the occasion of Judah, at the same time indicating that the people of Jerusalem would come under adversity, from which he promises they would be led out. Signs of this freedom appeared under Hezekiah, when God defended with wonderful protection those in Jerusalem suffering grave want at the hands of the besiegers. “When all adversities have been driven away, then,” he says, “I will take up again that mason’s trowel which I had laid down in indignation, to build the breaks in the walls that had been shaken by the enemy’s attack, and I will raise up all the houses that had grown old and bring them back to the vigor of their ancient happiness. And I will grant not only the sweetness of freedom but also of vengeance: that is, that they may possess the remnant of the Edomite nation, descended from the stock of Esau, by whose fratricidal hatred they had constantly suffered, and may set all the nations so under their own rule that it may appear how great a fruit of piety they obtained, who gained rich and frequent victories by calling on my name.” It should be noted, however, that blessed James recalled this passage in the Acts of the Apostles in a subtler understanding, to proclaim the mystery of our Redeemer, calling the body of Christ the tent of David: which, when by the very condition of nature it had fallen into death, was raised by the power and mystery of the resurrection; and truly the faithful holiness of David, that is, the eternal one, shone forth, when God did not let his holy one see corruption, but glorified him before the face of all peoples, to the glory of his people Israel. Following the teaching of the apostles, then, let us know that the books of the prophets are to be understood thus: while they embrace the deeds of their own time through the context, by sudden digressions or heaped-up meanings they also signified future things, and taught that their greatness is to be seen in the narrative of the things that went before. For so the form of the present passage has established: as regards history, the Babylonian domination was ended and the captivity the Jews had borne was broken off, and the long-awaited freedom, often promised, shone on the anxious; yet if you examine it by the rule of virtue, you will confess that it came, as to mortals still enduring the bitter things of this life, as something very small. But this liberation which the mysteries of Christ have bestowed on the faithful, once it has come, is longer beyond belief and higher beyond comparison: its walls of firmness and sweetness are such that the riches stored in them can fear neither attack nor fraud. And it will be believed to possess the remnant of Edom when this body, which seems to be shown by the red color of the Jews, as it was sown in dishonor, so will rise in glory (1 Cor 15), and will cause no troubles of weakness either to the understanding or to the senses; but God will be all in all. Having explained these things briefly, let us return to the series of the reading.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.9.8 (PL 21:1102b–1104a; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-9-8)."},"julian-eclanum-tractatus-prophetarum/3.9.9":{"o":"Vers. 13. — Ecce dies veniunt, dicit Dominus, et comprehendet arator messorem, et calcator uvae mi(??)entem semen, et stillabunt montes dulcedinem, et omnes colles culti erunt. Non solum, inquit, libertatem restituisse contentus, frugum quoque vos faciam ubertate gaudere, ita ut toto anno colligenda suppedite(??)t, et ad vindemiam tempus messis nimium opima procedat: vindemiam sementis excipiat, secundum illud, quod apud beatum David canitur: Benedices coronae anni benignitatis tuae, et campi tui replebuntur ubertate; Pinguescent fines deserti, et exultatione colles accingentur, Sic ergo et hic post promissa subjecit, Stillabunt montes dulcedinem. et omnes colles culti erunt. Adversorum siquidem tempore raritas erat magna cultorum; nunc econtrario multiplicabit incolas restituta tranquilitas, et bonum pacis publicae montium cult ra testabitur: i(??)a ut sti(??)ent dulcedinem, id est, videantur effluere vina de rupibus, mella de montibus.","t":"Verse 13. — “See, the days are coming, says the Lord, when the plowman shall overtake the reaper, and the treader of grapes him who sows seed; and the mountains shall drip sweetness, and all the hills shall be cultivated.” “Not content with having restored freedom,” he says, “I will also make you rejoice in abundance of crops, so that there is something to gather the whole year, and the harvest time, too rich, runs on into the vintage, and the sowing follows the vintage”; according to what is sung by blessed David: “You will bless the crown of the year of your kindness, and your fields will be filled with abundance; the borders of the desert will grow fat, and the hills will be girded with exultation.” So here too, after the promises, he added: “The mountains shall drip sweetness, and all the hills shall be cultivated.” For in the time of adversity cultivators were very scarce; now, on the contrary, restored tranquility will multiply the inhabitants, and the cultivation of the mountains will witness to the good of public peace, so that they drip sweetness, that is, wine seems to flow from rocks and honey from mountains.","f":"Julian of Eclanum, <i>Tract. proph.</i> 3.9.9 (PL 21:1104a–1104b; trans. Sophia Scriptura, https://sophiascriptura.com/p/julian-eclanum-tractatus-prophetarum/3-9-9)."}}