Confringitis, you crush. Instead of in sancto it should read per sanctum suum ["by his sanctuary"), aperturas, "gaps". XXXXXX
[, "gen Harmon"). 1) He seems to me to punish the women, because one sees how this sex puffs itself up. At the time of the bloom of the kingdom there is great splendor of dress. Is. 3, 16. says something similar about the daughters and wives of the high priests, the priests and the rulers, who lived on the sweat of the poor in the most delicious, XXX (Barra), "a young strong cow".
V. 1. You fat cows.
That is, you rich, powerful [women]. You do injustice to the poor, you are insatiable, and are the cause of that drudgery for your husbands. The women, as the weaker ones, are not to be satiated, "the devil cannot adorn them enough." "The masters," are their husbands. [Instead of bibemus it should be) epulemur, [let us] "live well." You are the cause of all unhappiness. If you want to live like this, the Lord will send the "slaughterer", the Assyrian, namely "he shall slaughter" these young cows.
V. 2 [The Lord has sworn in His holiness: "Behold, the time is coming for you to be brought out with fishing rods (in contis) and your descendants with fish skins (in ollis ferventibus).
Per sanctum, that is, by itself. - Contus, a rod, a spit. "You will be carried away" on poles. It is a boorish image: "to carry away on poles, 2) to pull off slippers," that is, you will be led as prisoners to Assyria. [3) the rest: maids, daughters, the offspring, the house is on the flesh and
1) In the editions: aperturaa, ruptura", H"-'-nowa. - Luther anticipated here several glosses on the first three verses.
2) In the Erlangen and Weimar languages: "bey tragen", but soon after: "beg tragen", which is to carry away. We have also assumed the latter here.
3) Correctly supplemented in the Weimar.
the offspring of the ["fat] cows" etc. "You will be carried away with poles", the rest will be carried away "in fish kettles" - the fish are used to be cooked with a hotter fire in a pot or fish kettle -, [it will be] "carried away in pots", that is, you will be disturbed, [you will be[ "slaughtered, roasted and boiled".
V. 3.4 ) [And will go out to the gaps.]
Not on the right road one will go out, but through the gaps of the walls. Ps. 17, 4: "In the way of the murderer" (grassatores), "who does not stay on the right road". He will take away the walls and "chase one here out, [one] there out; to the window, to the hole" etc., "one before the other." The king will have no regard for dignity, [he will drive you] out like "cows" etc. - 5) History must serve us as a guide to the meaning. The kingdom of Israel has been taken away to Media and Assyria. "Harmon" stands for the name of a city in Assyria, as above [Cap. 1, 5.) "Kir" is named for Syria sas the place whither the people are to be led away]. 6) [It is not Armenia or the name of a mountain, but) XXXXXX (Armona) indicates much
more to a place.
4) The Weimar edition does not have a new verse number here (the number "3." is missing entirely), but the following is attached to v. 2. without distinction.
5) The following words to Hai-mona are drawn in the editions to the preceding, but we consider that they must be connected, as the Altenburg manuscript has done, with the next keyword Harrnona.
6) In the Weimar one we find: ut 8upra l^r pro 8^ria. The Erlanger offers: ut 8vpra l^bi [sic ll in 8^ria. We have, to give some sense, put "Kir," for which the Altenburg manuscript gives 6ir, but the Vulgate gives 6vrono, rejected by Luther. In our writing, Cap. 9, 7. both spellings occur, l^r and Lir. - The following is also added according to the Altenburg manuscript.
V. 4. Yes, come to Bethel.
He returns again to the whole people. Gilgal and Bethel had "the great pens," as if to say, "The more I preach, the more you do." We want to heal our sins and get into a greater sin. A fool goes the opposite way etc. "Come" is a word of one who bitterly concedes, not of one who commands. He wants to condemn very strongly, because he scolds by a bitter concession: If you did not do it before, do it even more now! Behold, he condemns these things as ungodliness. "Away, away! will make good play" etc. You compete with Judah according to the law. Lyra filled me here: Three times in the year ye come together that ye may worship according to the law etc., and ye appear not empty. The service, which is performed in the best opinion, is a godlessness and a transgression, because it is without faith; on the other hand God is not worshipped, but mocked.
V. 5. and burn incense from the leaven for the sacrifice of thanksgiving.
[Laudem, that is,) kindle sacrifice of praise, sacrifice etc. There are different kinds of sacrifices: "grain offering, drink offering, burnt offering." Likewise, the voluntary sacrifice, the vow offering. The sacrifices of praise, which were for thanksgiving, [were among those,) which were acceptable to the priests, "waxed rich therefrom." [Instead of sacrificate it should read incendite). 1) To set on fire ["to burn incense") is a Levitical word. Some things were burned: bones and entrails; oil, wine. The use of salt is forbidden in the law, lest a leaven arise in the sacrifice of God; pure breadcrumbs etc. The prophet sanctions the leavened crust: you offer baked goods with the rest of the sacrifices and "preach about voluntary sacrifices". Always the word "preach" is given by vocare in the [Latin] translation. "Voluntary offerings" [are those], from
1) Inserted by us according to the Altenburg and Hall manuscripts. - In the Weimar edition, the words iuetzucltzrb and prasäiunrichtig are highlighted as keywords in your following. The same are rather explanatory words for kNeriSears and vooars.
which Moses writes; it is a word of the law. Voluntary 2) is not what we have chosen, but "voluntary" [is as much as] "willing". 3) The [119th] Psalm [says v. 108th], "Pleasing to thee, O Lord, the willing offering of my mouth" etc. - [Annunciate is as much as] auditas facite, "let it be made loud." Voluistis This is:] . "so you like it"; the Lord did not command it, but you like it so; therefore the Lord hates it and will persecute it etc.
V. 6. For this reason I have also given you idle teeth (stuporem dentium) in all your cities.
Oefter you have been beaten. "It does not help; the devil has led you to Bethel and Gilgal" etc. "I must once even overthrow" etc.-Purity of teeth [in Hebrew] is a circumlocution for hunger: "pious, innocent teeth, do no harm to bread, stand idle, are pious, must suffer hunger, are pure." Stuporem is as much as idleness etc. When there was famine, they said: We did not worship enough at Bethel. So we made processions. There was famine, but you did not return to me, but to Bethel. Since you were beaten, you should have come to me in faith, but you turned to even greater wickedness.
V. 7. [Also I have restrained the rain upon you etc.]
If no rain falls around Pentecost, it is evil etc. - ["A field (pars) was sprinkled."] Pars [a part[s, rather a field. From the Austheilen [in[ "Hufen" (huffen) is called in Hebrew the field a Theil (portio).
2) In the original: 8po", which the Erlangen edition has added to the preceding: sponstnneus). The Weimar edition, on the other hand, has connected it with the following and has put sponstansa) in agreement with voluutaria Ps. 119, 108. We consider it best to read sponbausinn. - In the psalm citation that follows immediately, both editions offer: beNtzkao instead of b "u6xlaoita kao. The Erlanger hak the same aoris instead of oris.
3) In the original: spon vo, which the Erlanger ""has left supplemented. The Weimar one offers: sponstansumf voWe have assumed: 8x>onta "688 voluntAria""o. odlation68l, which is confirmed by the Psalm word.
V. 8. [And two, three cities moved to One city.)
Venerunt, they have been afflicted, et non, and yet not. Venerunt ["they wandered" in Hebrew is as much as:) they wavered [from thirst] etc., "yet it did not help"; you did not run to me, but to Bethel.
V. 9. I afflicted you with dry times and with burnt grains.
"Heat, drought, bleaching" (pleych) are damage to the grain from the heat of the sun. By multitudinem "all that grew in your gardens etc.") he denotes the whole quantity of fruits. "What grows in the countryside" in abundance, I beat with fire; in the gardens, in the fig tree plantations, the caterpillar has eaten away [everything]. "I smite as I will," I cannot turn [you] to me and away from Bethel.
V. 10.1 ) I sent pestilence among you.
We do not know this history; but he tells only of a pestilence that was deadly, [connected] with captivity. Both by the pestilence and by enemies they were killed. "I caused to stink and to become foul" etc., "have turned all plagues upon you," but you run to Bethel etc.
V. 11 [I turned back some of you, as God turned back Sodom and Gomorrah].
Subverti or verti, conjunctive or indicative.-"Like a fire," a firebrand torn out in the burning down of the whole house. I have so inverted you that you are a kind of stump of a firebrand etc. This is the difference between Sodom and the children of Israel: there nothing was kept; here A firebrand is kept, as above [Cap. 3, 12.) was said of the "two knees" etc. That is, after all the people are distraught, the poor are left in the land etc. A firebrand bears the sign that it has been in the conflagration, so also the people: the poor, having lost the kingdom and the priesthood. The same fury
1) This verse number is missing in the Weimar edition.
God applies in the justification of one man than in the destruction of the whole people etc. It seems as if he wants to destroy all of them. This serves to frighten those who are hard and to comfort those who are troublesome. There will be a small portion left etc., that is, he is such a firebrand, thank God that he is not to be all Sodom etc.
V. 12 Therefore I will continue to do this to you, Israel.
As if to say, I use to do this to you, I whom you do not seek and to whom you do not return; but you go to Bethel and do not turn to me. It is I who do this, it is I whom you should seek etc. Therefore, since I do these things to thee, I do them for this cause, that thou mayest send to meet me etc. Since I am in the habit of doing so, be wise, meet me. Step in front of the crack [Ezek. 22, 30.) and favor me, that is to raise up a wall for Israel [Ezek. 13, 5.). Likewise it is said elsewhere [Ezek. 22, 31.] that God pours out His wrath (effundere). So it is found in the prophets. Isa. s64, 7.): No one has been found to meet [me]. This I willed with these plagues, that thou shouldest oppose me, that I should not pour out my wrath, that I should not send the Assyrian etc. But you flee to Bethel, "even turn back" etc. From me, not from others, you have [ that you are struck], 4) therefore you should meet [me] and send yourself etc.
V. 13 For behold, it is he who makes the mountains.
Something similar is in Isaiah [Cap. 51, 15. f.], since he [the HER] attracts the greatness of his 5) majesty: "I am the HER", from whom you cannot easily escape etc., so that there could not be someone to save you
2) Instead of mirum we have assumed murum soppoiwr^. Both the Hallische and the Altenburger manuscript have the saying Ezek. 13, 5.
3) In the editions istis plaZis is drawn to the citation from Isaiah; in contrast, in the Altenburg manuscript to the following.
4) Supplemented according to the Altenburg manuscript.
5) Instead of M6L6 in the editions, the Altenburg manuscript will read suas.
would like etc. Should you not fear such a Lord as I am? He opposes1 ) the hardness of their foreheads with the greatness of his majesty. - effundere, he forms ["he makes"]. "The wind, [that is,] the breath. I am he who gives you the breath, and you should not fear me, from whom you have it that you can breathe, who gives men that they can speak? This very ability to speak is not in you; if I did not give it, you could not speak a word, not even a letter. To the hardened neck he opposes the terror of his majesty, which is so great that even your breath is in his hand. God gives us the breath, the uttering and the speaking. This text takes away our ability to speak. - The dawn I can make dark, everything that is great on
1) Instead of oppouas we have assumed opponit with the Altenburg manuscript.
of the earth, I trample under foot etc., as if to say: I could take away the breath, the speech, the darkness, the light, and yet you do not turn to me. - "The mountains" is all that is great etc. - "He maketh the dawn and the darkness." He also plays with secret interpretations. I can undo the dawn; your happiness I can soon reverse. - [Excelsa terrae are] the high ones; 2) the rulers over the earth I trample underfoot etc. - Here is another sermon he preached perhaps three or two years later. The prophet always uses other and other/ words so that they repent and turn from their false worship to the right worship etc.
2) 8ud1iin68 is incorrectly highlighted as a keyword by the Weimar edition.
3) The Erlanger reads here alüs "Hus; the Weimarsche: aliis alias; we have assumed aliis aiiis.