[V. 1. If they are in trouble, they will have to look for me early] 1)
They will make up early, they will seek me early. "Early do" [in Hebrew] (manicabat), 2) is a unique (unica) expression. Not otherwise than in affliction will this people come to me. "Early," that is, quickly and with haste. "He who looks early is eager to go up." - Instead of: Quia ipse cepit3 ) it should read, "For he hath rent us, and will also heal us," 2c. "The kingdom of Christ begins" is not taught by the law (lex), but by the knowledge of the new doctrine. The law does not teach that one should turn to God who smites, but that one should flee from the wrathful God 2c.
V. 2. 4) He makes us alive.
He talks about the resurrection of Christ. This is how we allow it to be, we want to accept it. Paul boasts of this passage, as he says [1 Cor. 15, 4.] that Christ should rise again on the third day. It is exceedingly glorious, therefore it cannot be understood by the carnal kingdom of Judah. He does not say, He shall rise again after 2c., but, "He maketh alive." This will bring about his resurrection 2c. - "That we may live before him." Life, but in a right life.
1) This part of the 15th verse of the fifth chapter forms the beginning of the sixth chapter in the Vulgate.
2) naanieabat is a word formed (from mans) by Luther, in the way as elsewhere: ZoiäseNirüsäLkti ms.
3) In the Weimar edition: oosxit instead of: ospit in the Vulgate and in the Erlanger.
4) This is the beginning of the third verse in the Vulgate. The last part of the first verse in our Bible is the second verse there.
V. 3. Then we will take heed (sciemus).
Here will be knowledge. - "And be diligent." Peraequemur, "to pursue"; this is not the pursuit of the Law and the synagogue, but of the new people. "Pursue after him," says the Psalm [Ps. 34:15.] We shall stop that we may know [the Lord] more and more.- Quasi diluculum. Best "the dawn" or "like the dawn" that is about to break forth. 2 Sam. [23, 4. Vulg.]: "As the dawn shines forth" 2c. So it is said in the Psalm [Ps. 19, 6.]: "She rejoices 5) like a hero." He wants to say: Thus his (ejus) knowledge will rise through the gospel, like the dawn, which is not hindered. His, namely Christ's, coming forth is like the dawn, "which cometh to pass," 6) His going forth is fixed and ordered, "which is sure and cometh to pass." 6)-"And will come to us" 2c. "This is also all too high"; this happens through the tradition of the Gospel, through which we know God. - Instead of temporaneus [in the Vulgate] is better matutinus [early rain]. This cannot be understood otherwise than from the preaching of the Gospel. The word of the Evangelii is a late rain, because it is a word of the cross; an early rain, because it is a word of comfort and refreshment. This would be the secret interpretation of the latter rain and the former rain.
V. 4. How will I do you so well 2c.
Nor does he connect these two tribes, as if to say: I preach to you the evan-
5) Erlanger: RxuItarU instead of: sxultavit.
6) In the original and in the prints: "go".
gelium, [otherwise] 1) "you will not become pious". If I do not preach, you remain the same 2c. - "Grace," which is the benefit promised to you and now shown. - "A thau cloud of the morning," which drives away the sun. "A dew," namely, which the sun "licks up." As if to say: You let grace be preached to you in vain; it is yours, but you do not pay attention to it.
V. 5. Therefore I court them through the prophets
(Dolavi).
"Planed" by the prophets, as if he wanted to say: That which I have done by the prophets is for the purpose of judging that ye are dead and must be planed, that I may bring you into a figure, that I may teach you that ye are sinners, and bring you to repentance; but nothing has been directed. - Judicia, "right," or teaching, as if to say: I have willed to teach this 2) by the prophets, that your right, which you should have received by the prophets, should "burst forth" like the sun 2c. So it is said in Isaiah [Cap. 26, 9. 51, 4.] that the right should finally come to light on the whole earth.
V. 6. For I delight in love and not in sacrifice.
With one word he does all ceremonies, just like Isaiah [Cap. 1, 11]. It can be taken for the love that has been shown [to us by God] and for the love that is to be shown [by us to the next]. - Instead of scientiam it would be better: "knowledge". 4)
V. 7. But they transgress the covenant 2c.
"They let pass", they do as their father did, who transgressed the covenant he had accepted. So they have transgressed my covenant, that is, because they do not believe.
1) Inserted by us.
2) Instead of voluit we have accepted volui...
3) Added by us according to the 'Relation in the following scripture.
4) This last sentence is in the editions only after v. 7; in the Hall manuscript in the correct place.
They have acted unfaithfully, namely by committing adultery with idols.
V. 8. for Gilead is a city 2c.
"This is a heavy text." It is also corrupted, and that translation [in the Vulgate] is worth nothing: Supplantata [sanguine], rather: She sought blood. And [v. 9. instead of particeps sacerdotum it should read:] 5) the society or covenant of the priests is like the maw of robbers. Pergentes de [v. 9.] is too much. "Gilead," is not a city, but the name of a whole tract of country. The prophet names the whole synagogue by this word; he speaks of the kingdom and the priesthood. See Jer. 21 or 22 [v. 6]. The more distinguished part of the people, the kings and the priests, the prophets call "Gilead," where those are gathered with whom the testimony is, namely, with ruling and teaching; the heap 6) of the testimony which is to teach others. By priests he understands 2c. - Instead of idolum is to be read misethat. He ascribes to the great ones that they shed blood, and so he ascribes to them the work. Therefore it is better to read: who sought blood, as now follows.
V. 9: And the priests with their multitude are like the roosters.
See what Jerome says here. The same is in Jeremiah [Cap. 23, 9. ff.]. Therefore, Sichem is 2c. Between Shechem and Jerusalem, I believe, was a grove and a forest in which robbers hid. The gospel of Christ confirms this in Lucas [Cap. 10, 30.] to thine that lay half dead 2c. The meaning is taken from the likeness of robbers, as they are wont to do 2c. Such people are my priests, who deal in wicked doings 2c. We have drawn this text to the time after the resurrection of Christ, when the apostles suffered many things from the persecutors for the sake of Christ. It is only a likeness; the Christians were killed because they wanted to go to the true God. - Instead of
5) Added by us.
6) Instead of 6urnulu8 (as the Weimar edition suggests) turnnlus is to be read according to Gen. 31, 48.
latronum ["ströter"] is men of war [in Hebrew]. The Hebrew word actually means the one who is prepared for war. Elsewhere it means the robbers (latrunculi) of Syria [2 Kings 6:23. in the Vulg. latrones], that is, men of war on foot, "footmen," "footfolk." Fauces [maw] is the name, because they want to devour and ruin the Christians by force 2c.
V. 11. But Judah will still 2c.
This is a very dark passage if we follow Jerome's interpretation. It must be understood from the bringing back from the new and spiritual captivity 2c. "But Judah will yet", that is, you will have the glory of the gospel and will turn many to you 2c.