According to the last edition ordered by Luther himself in 1545.
The first book of Moses.
The 1st chapter.
V. 2 Spirit. Wind did not exist at that time, therefore it must mean the Holy Spirit.
V. 4.1 ) good. That is: useful, to be and delicious.
V. 14. Times. Spring, summer, autumn, winter.
V. 28. Servant. Whatever you build and work on the land shall be your own, and the earth shall serve, sustain and give you in it. 2)
The 2nd chapter.
V. 11. Pison is the great water in Jndia, which is called Ganges, for Hevila is Jndia land.
V. 13. Gihon is the water in Egypt called the Nile.
V. 14: Hid ekel is the water in Assyria called the Tigris. But Phrath is the nearest water in Syria, which is called Euphrates.
1) "V. 4." is missing in the Erlanger.
2) Missing 1524.
V. 20. to be around him. That is: no animal took on man to be him, which would multiply and nourish him etc.
V. 25. were not ashamed, i. e. were not allowed to be ashamed.
Chapter 3.
V. 8. day was cool. This was about evening, when the heat had passed. Means that after a sin has been committed, the conscience suffers anguish until God's gracious voice comes and cools and refreshes the heart again; even though the stupid nature is terrified and shies away from the gospel, because it teaches the cross and dying.
Adam. Adam means man in Hebrew; therefore one may say man where Adam stands, and again.
V. 15. The same. This is the first gospel and promise of Christ, which came to pass on earth, that he should overcome sin, death and hell, and save us from the power of the serpent. Adam believed this with all his descendants, because he became a Christian and was saved from his fall.
*) In the various editions of the Bible, the marginal glosses have undergone many changes. From 1522, when the first edition of the New Testament was published, until the last edition of the entire Holy Scripture, which Luther himself edited in 1545, he made changes to the marginal notes. After Luther's death, however, the number of changes increased. As early as 1546, Georg Rörer added many new marginal glosses to an edition of the Bible, for which he could claim that he had heard them from Luther's mouth on the occasion of the translation of the Bible and had distinguished them. Mathesius (Luthers Leben, St. Louis Edition, p. 241) reports about this: "Wonderful and instructive speeches are said to have fallen during this work on the translation of the Bible, of which ül. Georg Rörer, and which are subsequently printed as small glosses and interpretations in the margin of the text." Later, some marginal glosses were omitted because it was thought that they did not come from Luther; others were changed because it was thought that they were not in accordance with the original language or otherwise not correct in some other respect. At the beginning of the eighteenth century, there were even disputes about this.
prick. Plague, crucify and torture. For so it goes; Christ bruises the devil's head, that is, his kingdom of death, sin and hell, so the devil stabs him in the heel, that is, he kills and tortures him and his own bodily.
V. 20. Heva. Hai means life, hence Heva or Hava, life or living.
Chapter 4.
V. 1. Praise God, I have the Lord, the man, the seed, who will crush the head of Satan or the serpent. He will do it.
1541.1 ) gets. Cain means that one gets or overcomes. But Heva thought that he should be the seed, since the Lord had said that he would crush the serpent's head.
V. 7. door. In Hebrew, door means to stand open or to be opened, Marc. 7, 34: "Hephatha, open yourself" etc., and is the opinion: Sin lies and rests, as an ox lies and rests; but it lies in the door, that is, it will stand open or be revealed, whether the sinner goes there safely for a while, as if sin were asleep or dead.
1524. to the revelation. 2) That is, even though sin lies silent at this time and remains unpunished, it does not last longer than until God's judgment, when everything must be revealed and recompensed; therefore no hypocrisy nor salvation of sin helps.
1) This gloss is already found in 1524 for the word: "überkommen".
2) The text in the 1524 edition reads, "Thus sin will lie for revelation."
V. 8: He talked with Habel. That is, because of his shame he had to present himself outwardly and talk to his brother because he was punished, even though he intended to kill him in his heart. So Cain is the father of all hypocrites and false saints.
V. 26 began. Not that God's name had not been preached before, but after Cain's wickedness had caused the service to fall, it was rebuilt, and some altar was built, where they gathered to hear God's word and to pray.
Chapter 5.
V. 24. Divine life. That is, he will have diligently handled God's word before others and will have been a prophet who preached the fear of God to the people everywhere and proclaimed the punishment (which the flood of sin did afterwards), and suffered and did much about it.
Chapter 6.
V. 2. children of God. These were the children of the holy fathers, who were raised in the fear of God, and then became worse than the others, under the name of God, just as the worst tyrants and the most perverse have always been the descendants of the saints.
V. 3. My spirit. This means that what I preach, say and punish them by my Spirit is in vain; they have become too carnal, despising and blaspheming my Spirit's word. Therefore let him cease, and I will send them away, and quarrel with them no more, neither will I punish them.
3) 1524: instead of "the saints' offspring", "the clergy".
The marginal glosses are found in a Bible published by Reineccins in Leipzig in 1708. In the complete editions of Luther's writings, the marginal glosses are found only in Walch, Vol. XXI, 396* and in the Erlanger, B. 64, p. 1. Walch followed the edition that Nicolaus Hase had published in Leipzig in 1733, in which the glosses are printed with the relevant verses, and those originating from Luther are marked with an L., but the others are without a special designation. Walch also noted the variants of the 1524 and 1535 editions. We have followed the Erlanger Ausgabe, which reproduces the marginal glosses according to the last edition ordered by Luther in 1545. The Erlangen edition has, as it states in the preface to the 64th volume, "at the same time also placed the deviations of the New Testament of 1522 and the Old Testament of 1523 (Nuremberg edition 1524) next to it". The Nuremberg edition of 1524 (Erlanger Ausg., Vol. 63, p. 2, No. 4) does not yet contain the translation of the prophets and the apocryphal books. Only in 1532 the last part of the books of the Old Testament appeared. Therefore, the note, which is very often repeated in the marginal glosses of the preceding books: "Missing 1524", is no longer added to the prophet Isaiah (vol. 64, p. 118) and the following Old Testament books. We have not indicated some quite insignificant variants of the 1524 edition, but have improved many errors (some of them very gross) of the Erlangen edition. A large number of these errors have been transferred from Walch's old edition to the Erlangen edition. Compare the marginal glosses to Gen. 8, 7. 25, 30. 45, 20. 26. 2 Gen. 32, 25. and others. In many cases, we have added the text words to which the glosses refer, and we have also translated the Latin words.
Chapter 8.
1524 V. 7. and came again. That is: He made it so long with his coming again, until everything was dry 1); that is so much said: He shall come again yet.
V. 11. Oil leaf. The leaf means the gospel that the Holy Spirit has caused to be preached to Christendom. For oil means mercy and peace, of which the gospel teaches.
Chapter 9.
V. 6. by men. Here the secular sword is used to kill the murderers.
1524. v. 23. father's shame. Many interpret this story to mean that prelates should not be punished for their vices, which is what Christ etc. did to all the apostles. But interpret it rightly, that Noah is Christ and all believers; the drunkenness is love and faith in the Holy Spirit; the nakedness is the cross and suffering before the world; Ham are the false works saints and glorifiers, who mock Christ and his own, and take pleasure in their suffering; Shem and Japheth are the pious Christians who praise and honor such suffering.
The 10th chapter.
V. 25. peleg. In German, a certification.
Chapter 11.
V. 9. Babel. In German, a mingling or confusion.
The 14th chapter.
V. 18. Carried bread. Not that he offered it, but that he fed and honored the guests. By this is meant Christ, who feeds the world with the gospel.
The 15th chapter.
V. 11. Birds. The birds and the smoking furnace and the fiery fire mean the Egyptians who were to persecute Abram's children. But Abram scares them away, that is, God delivers them for the sake of the promise promised to Abram. But that after the sun
1) Erlanger: "drunk".
The word "perishing" means that God wanted to leave His seed for a time, that they would be persecuted, as the Lord Himself indicates here. In the same way it happens to all believers that they are abandoned and yet are redeemed.
Chapter 16.
V. 2. Build. That is, to have children. Ps. 127. Ex. 2.2 )
V. 11. Ishmael. Ishmael means: God hears.
The 17th chapter.
V. 5 Abram is called high father. Abraham is called the heap father, although the heap is only indicated by one letter in his name, not without cause.
V. 7. descendants. Ledorotham, that is, as long as their thing shall last. For by this Moses signifies that their thing shall at last cease, and another shall come.
Chapter 18.
V. 2. He falls down before one, and also speaks as with one, and yet with three. There the trinity in God is indicated.
V. 10. as I live. God speaks as a human being. Gen. 3, 9: "Adam, where are you?" item Gen. 11, 7: "I will go down and see"; Gen. 18, 26: "I will see if it is so." For this word, "if I live," place it where you will, yet it is not as if he would say of the fruit or parents, You shall have a son if he lives, or if you live. Do you think he does not know whether the son or the parents will live? Yes, if they would not surely live, what would be the promise?
The 19th chapter.
V. 22. Zoar means small.
The 20th chapter.
V. 10. Because you are a prophet, you may have seen something that I have earned with my sins.
V. 13. Wander. God let me go astray, as if they were many and yet One God.
2) Missing 1524.
V. 16. Their punishment. The saints are punished cleanly and with profit, as here Sarah is punished because she had called Abraham brother, and gets great benefit. 1)
Chapter 21.
V. 17: Hagar. Note here Hagar, as she is of the law and faithless works, Gal. 4, and yet God rewards her temporally and makes her great on earth.
V. 31 Bersaba is the German word for Schwörbrunn or Eidbrunn; it may also be called Siebenbrunn.
The 22nd chapter.
V. 2. Moriah. Moriah means fear of God, reverentia Dei, cultus Deii, because the ancient fathers, Adam, Noah, Shem, honored, feared and served God on the same mountain. We Germans perhaps called it the Holy Mountain, or serving God with praise, prayer and thanksgiving.
1524. Moria is called a presentation, and is the mountain where Solomon afterwards built the temple in Jerusalem, and is called the mountain of the presentation, that there the ram was presented to Abraham, and after that the right ram was presented to Christ and was to be revealed 2) by God the Lord.
V. 8. God sees and knows where the sheep is, let him take care of it, he is better off than we are.
V. 14. see. Ebraei dicunt; Dominus videbitur, sed nos, Hieronymum secuti, Rab- binos grammaticos cum suis punctis et Ka- mez hoc loco negligimus, et sine punctis dicimus: "The Lord sees", that is: God takes care of everything and watches. Etiamsi sensus ille: Dominus videbitur, sit pius valde, quod Deus apparet, ubi verbum ejus docetur, quod Rab- bini grammatici non intelligunt. sThe Hebrews say: the Lord will be seen, but we, who have followed Jerome, do not care here for the rabbis, who pay attention only to grammar, with its points and camez, and we say without points: "The Lord sees", that is, God takes care of everything and watches. Although that mind: "The Lord will be seen", is very godly,
1) Missing 1524.
2) Erlanger: apparently.
because God appears where his word is taught, yet the rabbis do not understand this, dealing only with grammar).
V. 18. Here Abraham is not justified by his faith for himself, but deserves such glory of his seed, because he is justified before, ut supra.
The 23rd chapter.
V. 2. Hebron. Hebron is KiriathArba (says Moses), which is the four city; for the high capitals of old were all Arba, that is, divided into four parts, Rome, Jerusalem, and Babylon also, Gen. 10.
V. 16: Seckel. Seckel is a weight on the coin, a place of a guilder, because in former times money was weighed in the same way as gold is weighed now.
Chapter 24.
V. 22. Clasp. This golden barrette has become a half circle on the forehead up to both ears, therefore it is now called an earring, now a forehead barrette, and it appears that both man and woman have worn it for adornment, ut infra cap. 35. Proverbs 11, 22.: s "A beautiful woman without breeding is like a sow with a golden hairband.") Circulus aureus in naribus suis. There we Germans say: The sow crowned. Inde diadema regum et lamina summi sacerdotis in fronte etc. [Hence comes the diadem of the kings and the clasps of the high priest on the forehead etc.).
V. 49. Tell me. He first bargains with his mother and brothers for the bride, from which it can be seen that a secret betrothal is not right without the knowledge of the parents.
V. 53. seasoning. Delicious fruit.
V. 57. Prostitute. The bride should be freely given in marriage by her parents, and should also be asked for her will.
The 25th chapter.
V. 18. He fell. There are many interpretations here. Mine is this: that Ishmael was a glorious man, that all his brothers and friends came to his end, and that he died honestly and honorably before them. 3)
V. 30. Edom means reddish. 4)
3) Missing 1524.
4) Erlanger: "honest".
Chapter 26.
V. 20. Esek means wrong, 1) when one does violence and injustice to someone.
Sitna means resistance, therefore the devil is called Satan, an adversary.
V. 22. Rehoboth means space or width, which is not narrow.
V. 33. 2) Seba means an oath or vow or the fullness. 3) But Ber means a fountain.
Chapter 27.
V. 36. Underfoot. Mob means one who treads under foot. Hence Jacob or jacob, a tramp, or one who treads under foot; and means all believers who by the gospel tread under the world, the flesh, and the devil with sin and death, through Christ etc.
The 28th chapter.
V. 14. Your seed. Here the third patriarch is promised Christ, the Savior of all the earth; and to preach the future gospel of Christ in all lands, prefigured by the angels on the ladder.
V. 17. Holy. Holy is called here metuendus, terribilis, nota, since one should fear and honor God, as he wants to be feared and honored there. Therefore also the same mountain Morija, timor, reverentia, cultus Dei is called sub cap. 22 For the fear of God is the highest worship, and is indicated here: Where God's word is, as Jacob hears here, there is God's house. There heaven is open with all graces etc.
V. 21. To be my God. Not that he was not his God before, but he vows to establish a service of preaching and prayer. Then he will give tithes to preachers, as Abraham gave tithes to Melchizedek.
The 29th chapter.
V. 32. Reuben is called a show child.
V. 33. Simeon is called a hearer.
1) In the 1524 editions: "reward" instead of: "injustice. Cf. Jena edition (1566), vol. IV, p. 142k. The former reading seems to be the more correct; cf. Erl. Ausg., vol. 34, p. 92: "Esek, that is, Hohnbrunn."
2) 1524: Saba.
3) "or the fullness" is missing in 1524.
V. 34. Levi is called "to".
V. 35. Judah is called a confessor or thanksgiver.
The 30. Chapter.
V. 6. Dan means judgment. 4)
Naphtali means confused, turned back, reversed, if one does the antitype, Psalm 18 [v. 27.], "With the perverse thou dost consort."
V. 11. Gad means ready for battle.
V. 13, Asser means blessed.
V. 14. Dudaim. Ask thyself what dudaim are; they are said to be lilies, they are said to be berries, and no one knows what they are. They are called some Jewish cherries, which are ripe in the wheat harvest etc. 5)
V. 18. Isa schar means reward.
V. 20. Sebulon means attendance.
V. 21. Dina means a thing or court.
V. 24. Joseph means increase.
V. 30. my foot. That is: I had to walk and run through thick and thin, so that you would become so rich; my foot had to do it. Inde pedes evangelisantium pacem et cursus verbi seu ministerii.
V. 32 Goats. You must not be mistaken here that Moses calls the small cattle now goats, now lambs, now rams, as is the way of this language, because he wants to say that Jacob kept all the white cattle and gave all the colored and black cattle to Laban. Now whatever colorful cattle came from the plain cattle was to be his reward. Laban was glad of this, and had nature in his favor, that not much colored cattle would naturally come from the single-colored ones. But Jacob helped nature with art, so that the single-colored ones bore much color.
In the editions of 1524 and 1535 is added: By this history it is meant that through the gospel the souls are led away from the law and works saints, in which they are colorful, sparkling 6) and spotted, that is, adorned with various gifts of the spirit, Rom. 12, 6. and 1 Cor. 12, 4. that only the unrighteous remain under the law and works. For Laban means white or glittering, and the glittering heap in the beautiful works also means divine law.
4)1524. Dan means judge.
5) Missing 1524.
6) Erlanger: buntsprenklicht.
The 31st chapter.
V. 20. Stole the heart. Stealing the heart is Hebrew for doing something behind another's knowledge.
Addition 1524: means that the believers grasp the right core of God's word, of which the works saints are never aware.
V. 42. Fear. Jacob here calls God "Isaac's fear" because Isaac was godly and God's servant.
V. 48. Gilead. Gilead means a cluster of witnesses,0 and means the Scriptures, since many testimonies of God are often inside.
The 32nd chapter.
V. 2. Mahanaim means army camp.
V. 24. wrestled. In Hebrew, wrestle comes from dust, as when two wrestle with each other, so that the dust rises and becomes thick around them, and reads as much: A man stumbles with him, that is, a fierce fight it was. No one shall understand this but experience.
V. 28. Israel. Israel comes from Sarah, which means to fight or overcome, hence Sar is also called a prince or lord, and Sarah a princess or wife, and Israel a prince or fighter of God, that is, one who wrestles and contends with God. This is done through faith, which holds fast to God's word until it overcomes God's wrath, and attains God's own to the gracious Father.
V. 30. Pniel. Pniel or Pnuel means God's face or knowledge. For through faith in the controversy of the cross one learns to know and experience God rightly, so there is no more need for the sun to rise.
The 33rd chapter.
2) Notice that the orthodox and the works saints cannot walk with one another, for the faithful walk in a quiet spirit, but the works saints walk strongly in the presumption of their works in God's laws.
V. 19. pennies or sheep.
The 34th chapter.
1524. v. 1. daughters of the land. What to do apart from God's word by reason and
1) Erlanger: "Witness Haufe".
2) Erlanger: Meihlich.
The one who seeks human wisdom certainly corrupts the spirit and faith. Therefore, no addition of human doctrine and works should be made to God's word.
The 35th chapter.
V. 4. ear clips. Lunülas" which is called a golden hair band; now it has become a pearl braid, Proverbs 11, 22: Circulus aureus in naribus suis, ut supra cap. 24, 22.
V. 7. El Bethel. 4) This is God to Bethel. 5)
V. 14. libation. This was wine, as is sufficiently seen in the following books.
V. 18. Benoni. Benoni means the son of my pain. Benjamin is called the son of the right. 6)
The 37th chapter.
1524. v. 3. colored skirt. Joseph's coat of many colors was woven of thread, and signifies the many graces and gifts of the one Spirit in Christ and his Christians.
V. 35. Father, this was Isaac.
The 38th chapter.
V. 12. shepherds. May also mean friend, after which the puncta in Hebrew are placed. For Judas had to have pasture, perhaps he did not have a friend. Puncta can both be missing and hit, ut Is. 7. et saepe alias.
V. 29. Perez. Perez, a ripper.
V. 30. Serah means exit.
Addition 1524: Here it is meant that the works saints put themselves outwardly as if they wanted to come forth and be the first, and become the last; about this a great tearing arises among the people of God; but the red thread around the hand is that they work carnal holiness, and persecute the right saints.
3) i.e. small crescents.
4) Erlanger: El-Beth El.
5) Missing 1524.
6) The Hirschberg Bible refers here to Ps. 80, 16; the Weimar Bible (1686) explains it by: the son of his dearest wife. Luther himself (Alte Ausg., Vol. Ill, 811, §14.) interprets it: "Son of the right hand, that is, his very dearest son."
The 39th chapter.
V. 9. in that you. Otherwise he had to take care of the wife as well as the whole house, without not sleeping with her.
The 41st chapter.
V. 16. Not with me. Meaning: I am not the one who interpreted the dreams, or could. It is God who has done it through me, can do it to you: Dat gloriam Deo, nec tamen negat ministerium suum. sHe gives glory to God, yet offers to serve the kingZ
V. 43 Ab rech. What Abrech means, we leave the quarrelsome to search until the last day, meanwhile we want to understand it as it is German [namely: "He is the father of the country"].
1524. v. 45. zaphnath panea 1) is spoken Egyptian, and still unaware what it is, without that, as much as one can feel, it is called, as one speaks in German: Der heimliche nächste Rath.
V. 51. Manasseh means forgotten.
V. 51. Ephraim is called grown.
The 43rd chapter.
V. 11. These names of the fruits are still uncertain, even among the Jews themselves.
The 45th chapter.
1524 V. 4. to me. These are the sweet words of the gospel; thus Christ speaks to the soul in faith, after it has been well humbled and troubled by the law and conscience of sin.
V. 20. And do not look at your household goods. 2) Go to Egypt, do not let your household goods hinder you; what you cannot sell in such a dear time, leave behind you.
V. 26. 128 actually means to do otherwise, to become otherwise, Lamentations 2 [v. 18.] and 3 [v. 49.], "I cannot do otherwise." Fleto, et non des προ3 ) tibi, neque quiescat pupilla
1) Erlanger: Parnea. Hebrew: XXXX, which the old editions write "Paenea". (Wittenberger V, 187b.; Jenaer IV, 209 b.)
2) The Erlanger has the words: "Ziehet in Egypten" as text.
3) Bulgata: non des re^uiem. Erlanger: "dssxuANtÜ."
oculi tui. Weep, and let your eyes do nothing else. Lex XXX Habak. 1 [V. 4.]: "It goes otherwise than right"; right goes otherwise, counts for nothing. 4) Sic Jacob longe aliud sentit quam illi narrant.
The 47th chapter.
V, 4. dwell. To lodge, to be a guest, to be a stranger. Non cives aut domestici hujus mundi.
V. 12. children. Quia nos senes mali propter pueros omnibus bonis fruimur. We old fools eat with the children, not they with us. Ipsi domini, nos procuratores.
V. 31. He was sick in bed, but he got up, bowed his head, prayed and thanked God. Meanwhile Joseph took the oath.
1524 Then Israel knelt against the bed at the head. The old books in Greek and Latin have it thus: And he worshipped at the head of his scepter, as the epistle Hebrews 11 [v. 21] reports, so Jacob worshipped the scepter of Joseph. But in Hebrew it is as it says here.
The 48th chapter.
V. 22. The Hebrew word for piece is Shechem. And the same city he means here. 5)
The 49th chapter.
V. 4 Reuben was to have the firstborn dignity, namely the priesthood and the kingdom. But now both are taken from him, and Levi is given the priesthood, and Judah the kingdom. This is the synagogue that defiled the bed of Jacob, that is, the Scriptures, with false doctrine, so that it lost the priesthood and the kingdom.
V. 10. Scepter. Here begins the blessing of Christ, who was to be born of Judah. And he is called Shiloh, that is, one who should be blessed and freshly imbued with spirit and faith, which before was sour and wretched by works. Therefore we call Silo: a hero. For the preceding part of this blessing concerns King David, and is otherwise
4) The Erlanger has here wrongly interpungirt: "recht gehet, anders gilt nichts". The word "Recht" is a noun, translation of rw'M, which is rendered above by I.sx.
5) Missing 1524.
In all the blessings there is no more of Christ, but all the rest is of the temporal salvation given to the children of Israel, as that Zebulun should dwell by the sea unto Sidon, and Jesheshar in the midst of the land of the sea, and yet be interestable to the kings of Assyria.
V. 16: Samson fulfilled the blessing of Dan. 13, 24. 25.
V. 19. Gad directed his blessing when they reigned before Israel, Jos. 1, 14.
V. 20. Asher held good grain land.
V. 21. Naphtali blessing is fulfilled through Deborah and Barak, Judges. 5, 1.
V.26. The blessing of Joseph is upon the kingdom of Israel, and it is all said of physical government, that the daughters (that is, the cities of the land) were well governed, and had many prophets and great men for cornerstones. And though they were often challenged, yet they prevailed. And this kingdom was in the lineage of Ephraim. So the spiritual blessing and kingdom remain on Judah, and the physical kingdom on Ephraim.
1524. v. 27. Benjamin's blessing fulfilled S. Paul [Phil. 3, 5.], or King Saul and the citizens of Gaba, Judg. 20, 25.
The second book of Moses.
The 2nd chapter.
V. 10. Moses. Masa means to pull, hence "Moses" pulled, namely out of the water.
V. 22. Gershom means a stranger or foreigner.
Eli it is called: God my helper.
Chapter 3.
1524 V. 14. I will be. The name of God, "I will be," indicates how one must come to God with faith, and He to us; for faith tells what God will be and do with us, namely, grace and help. When you come there, I will be with you and show myself in such a way that you will know that it is me.
Chapter 4.
V. 25. Blood bridegroom. That is: She was angry and said: It costs blood that
you are my husband, and must circumcise my child, which she did unwillingly, as this was a disgrace among the Gentiles. Means the people of the law, who would gladly have God, but will not suffer the cross, nor circumcise the old Adam, until he must.
Chapter 5.
V. 16. and your people must be sinners. That is, your poor people must be wrong and sinners; guilt is sought to your people.
Chapter 6.
V. 3. Not revealed. The patriarchs well knew God; but such a public common preaching had not yet gone out from God at that time, as happened through Moses and Christ.
V. 8. have my hand. This is sworn, as above Gen. 22, 16. 1)
Chapter 8.
V. 3. frogs or toads.
V. 21. vermin. The Greeks call χυνομυια all evil worms that do harm in the field, caterpillars, flies, butterflies, ants, beetles, burners, 2) and similar creatures that ruin trees and plants.
The 10th chapter.
V. 12: The locusts are not called Hagab in Hebrew, as in some places, but Arbe. They are four-footed flying animals, and pure to eat, like Hagab 3 Mos. 11, 22, but unknown to us, without being like locusts.
Chapter 11.
V. 3. Great man. He says this because it is a miracle that he was not killed by the Egyptians. They had to be afraid of an anger and rebellion.
The 12th chapter.
V. 3. What the paschal lamb means is taught by S. Paul in 1 Cor. 5, when he says: Our paschal lamb is Christ, who was sacrificed for us.
1) Missing 1524.
2) "Burner" perhaps aphids.
V. 16. That is, they were to preach, pray the benedicite and gratias for the Passover and deliverance from Egypt; therefore he uses the word kara, which means to preach, to read in the assembly.
V. 43 Passover. Passover is called a walk because the Lord passed through the land of Egypt by night, and smote all the firstborn dead. But if Christ died and rose again, that he might depart from this world, and in it smote sin, death, and the devil, and brought us up out of the right hand of Egypt unto the Father, this is our Passover or Easter.
The 13th chapter.
V. 4. Abib. Abib is the moon, which we call April. For the Hebrews raise their New Year after nature, when all things green again and grow and chasten themselves. Therefore it is also called mensis novorum, since everything becomes new.
V. 7. Unleavened. This is how hard leaven is forbidden, so that one should preach the pure gospel and God's grace, not our work and law after the resurrection of Christ, as S. Paul 1 Cor. 5 also shows, and such food is nothing else than faith in Christ.
V. 18. Reed Sea. The Greeks call it the Red Sea, from the red sand and soil. But the Hebrews call it the Sea of Reeds, from the reeds. Addition 1524: and signifies the world with its splendor, through which the saints must pass with much suffering.
Armed. The Hebrew for "five," which we leave to others to search for, whether it be that they were drawn by five piles, or that they walked by five beside [one] another, or what such five is. For we do not understand anything about the fifth rib, which is the harness on the body (as the Jews call it here).
The 14th chapter.
V. 15: What are you crying out for? Notice here an excellent example of how faith struggles, wriggles and cries out in hardships and peril, and how it clings to God's word alone, and receives comfort from God and overcomes.
V. 20. Illuminated. That is: there was a weather glow in the thick cloud. 1)
1) Missing 1524.
The 15th chapter.
V. 23. Mara means bitter, and signifies suffering and affliction, which also become sweet through the cross of Christ in faith, Matt. 11 [v. 30.], "My yoke is sweet."
Chapter 16.
V. 15. man in Hebrew is called a gift, meaning that the gospel is given to us from heaven without our merit or thought, out of pure grace, just as this man was also given.
V. 34. Testimony. That is: In the place where they sacrificed and prayed, and the preaching seat was before the tents were made. 2)
The 17th chapter.
V. 7. Massa means temptation.
Meriba means quarrel.
1524.3 ) V. 12. Certainly. This is: faithfully, that they neither lacked nor desisted, as a faithless deserter, but signifies how the works of the law are inerrant and unprofitable, where they are not maintained by Christ in faith.
V. 15. Nissi, which means my banner. 1524: Nissi is called my sign, as a banner, coat of arms or ensign is in battle. Means the gospel, which is raised up as a sign against sin, the flesh, death and the devil.
Chapter 18.
Of course, reason is wiser to act in worldly matters than the holy people, as Christ also says in Luke 16 that the children of this world are wiser than the children of light. Therefore, what reason can master, God gives no law, but lets reason act as his creature (ordained for this in Genesis 1).
The 20th chapter.
V. 9. All your things, that is what you have to do.
The 22nd chapter.
V. 8. Judges are called gods because they act in God's stead, according to God's law, and
2) Missing 1524.
3) The 1524 edition has in the text, "So his hands became sure."
Word, not to judge and rule according to their own conceit, as Christ testifies, John 10 [v. 35].
V. 25. Penetrate. Forcing and usury are two different things. To force is to force your neighbor to pay, with your advantage and his disadvantage. Usury is well known for what it is.
V. 29: He calls all hard fruits, such as grain, barley, apples and pears, which are used to make food.
Tears is the name given to all soft fruits used to make juice and drink, such as grapes and oil.
Addition 1524: but means the gospel, which feeds and waters spiritually.
The 23rd chapter.
V. 13. Remember. You shall preach of no saints but gods who help you, nor give thanks for them, but to God alone. For to remember here means as much as to preach, to praise, to give thanks, to worship, ut: Hoc facite in mei commemorationem [as: "Do these things in my memory"].
V. 14. Three times. This is Easter in April, Pentecost in Brochmand, and the feast of tabernacles in the wine moon, read about it in the 23rd chapter of the 3rd book.
V. 16: He calls the end of the year the moon of wine, so that the growing and gathering of fruit is over.
V. 18. the blood etc. That is: You shall not sacrifice the paschal lamb before all the leavened bread comes out of your house.
1524: signifies that Christ suffers blood not apart from Himself own doctrines of men and works, Matt. 16 [v. 6.], "Beware of the leaven of the Pharisees."
1524. v. 19. the little goat. That is: The weak believers and the young Christians you shall not vex nor burden with strong doctrine and works.
Chapter 24.
1524 V. 3. one voice. The law outwardly compels us to say or pledge one thing, but the heart is not there; therefore the people here may be one voice, but they have no heart.
V. 11. His hand. He does not frighten them with thunder and lightning as the people were frightened before, Cap. 20, 18. 1)
The 25th chapter.
V. 9, Example. This is one of the main sayings of Moses, in which he testifies that his rule should cease, and not be the proper finite being, but a model and prelude of the kingdom of Christ. And without a doubt Christ spoke of this with the two disciples to Emaus, Luc. 24.
V. 22. Testify to you. That is, by a certain sign and testimony, I will let you know that I am present, that I will speak there. etc.
1524: but means Christ in mankind, Rom. 3.
V. 39. centner. 30 pounds of gold.
V. 40. He repeats here for the second time what he said earlier in this chapter, that everything should be a model and figure with Moses, so that it may be believed. Twice said, yes, certainly believed.
Chapter 26.
1524. v. 1. gel silks. Many call this color blue, or sky-colored, although both the Greek and Latin Bibles say hyacinth color. Now hyacinth, both the flower and the stone, is yellow or gold-colored; therefore, it is to be feared that here the language is decayed and uncertain.
Chapter 27.
V. 2. horns. That is, erect small columns above with knobs or flowers. 1)
V. 21. Moed. The Hebrew word Moed is not known to us in any other way, nor do we want to know it in German. It is supposed to mean a certain place, such as a parish church or monastery, where the people of Israel were to come and hear God's word, so that they would not run after their own devotion to sacrifice to God on mountains, in grounds and in other places. 1)
The 28th chapter.
1524. v. 15. of the right. 2) By the word he indicates what the bib means, viz,
1) Missing 1524.
2) Instead of "Das Amtschildlein" the 1524 edition has: "Den Brustlatz des Rechts".
That in Christ, the high priest, is the power to interpret and govern the law according to the occasion of things and the need of consciences, as Christ does Matthew 12 with the Sabbath.
V. 30. light. What that had been, one does not know now any more. In Hebrew it is called Urim and Thummim.
1524 In Hebrew these words are called Urim and Thummim; Urim means lights or shines, Thummim means completely and without change. What this means in the flesh is no longer known, but it undoubtedly means that Christ's teaching is and will be kept pure, bright and without change in the hearts of the preachers, as Paul instructs Tito to keep the word holy, honest and blameless, and Timothy commands him to keep a good secret. This also means here, to carry the right of the children of Israel on Aaron's heart.
V. 41. Fill. This filling is a Hebrew language to which one must become accustomed. And was that, as it is written in the following chapter, that in the consecration the hands of the priests were filled with sacrifices, brought before the Lord.
Zufatz 1524: means that preachers should be full of good works before all, as Christ teaches Matt. 5: "Let your good works shine before men."
The 29th chapter.
V. 18. A fire of the Lord. Moses uses the word "a fire of the Lord" a lot, and we should get used to it, that it means as much as a sacrifice of the Lord. As if you saw a fire from afar and asked, "What is this? What is this? they would say, "It is the fire of God. That is, one sacrifices there to God, per synecdochen vel aliam figuram.
V. 36. Absolve. That is, absolve and absolve, like Psalm 51: Asperges me ysopo, that is, absolve and absolve me with ysopen.
Chapter 30.
V. 1. Altar of incense. This altar stood outside the curtain in the Holy Place, not behind the curtain in the Holy of Holies.
V. 13. Gera is considered by us to be three lion's pennies or a three lion's tears. 1)
1) Missing 1524.
The 32nd chapter.
V. 1. fled. Moses speaks in one word as if he had left the people in disgrace and fled, so that they do not know what to do now. Just as when God leaves us for a little while, we think that he has left us in disgrace and must seek help elsewhere; then such a calf becomes our God.
V. 4. That is, he drew it before them, what kind of image they should make. This means that men model doctrine 2) to the people what works they should do to serve God. For here you see that those in this calf thought they were serving the right God, because Aaron called out, "It is the feast of the Lord, and build Him an altar.
V. 25. had been set free. The word phrea is almost the same as the German word: frei. Thus Aaron had set the people free from God's word and obedience. As the doctrine of men does, it makes the people wild, free, loose and ready for all idolatry, and yet it pretends to help the people and make them better. And yet it is a sham, a hearing or a chatter, since there is nothing behind it.
1524. bared. 4) This nakedness is of the head, when the head is without covering and adornment, and is the opinion that Aaron had withdrawn the people from God, that he no longer ruled over them, but went bareheaded in his own works. For this history is an example of all who walk without faith in their own works, which disgrace the priests with the doctrine of men, and yet think to raise up the people with it, and well to help.
V. 34. I will surely visit their sin. Nemo evadet poenam peccati sui. [No one will escape the punishment of his sin].
The 33rd chapter.
V. 8. looked after him. The back of Moses is seen by all the works saints who do not understand the law, yet come under eyes.
V. 14. Face here is called the cloud, and
2) Erlanger: Menschenlehre.
3) Erlanger: "mere".
4) The 1524 edition has "entblößet" instead of: "losgemacht" in the text.
fiery pillar in which God was present. 1)
V. 20. My face. Here God's face is not called the cloud or the pillar, but He Himself, as He says: "Man shall not live if he sees Me. But all is said of Christ, who shall appear in mankind hereafter, when Moses' kingdom shall have an end. However, Moses shall stand in the rock [v. 22] and see and preach the promised Christ until he comes, so that Israel will always have God's word until Christ etc. 1524: All this is said of Christ, how he should live, preach, die, and rise again among the people of Most, and they should not see his face, but look behind him, that is, they should see Christ in the faith of his humanity, and not yet in the Godhead. And this is the space and the rock on which all believers stand in this life. But this is all God's gift, without our merit; therefore He says: "To whom I am gracious, I am gracious" etc.
The 34th chapter.
V. 5. Moses describes the mystery that Christ is the Lord, who will go over before him (that is, before the people of the law) and preach that all the world is sinful and must be saved by grace alone - as he says above Cap. 33 [v. 19]: "To whom I am gracious, I am gracious", that is, no one is to earn it from me by works, it is to be grace and nothing else, as the Gospel teaches in the same way.
The 35th chapter.
V. 4: What God commanded Moses to do with the tabernacle and all its utensils from the 25th chapter to the 32nd chapter, Moses sets before the people in this chapter etc.
V. 22. To weave. "Lifting", "weaving", these two words lifting and weaving we must learn to use and understand; for a sacrifice or offering for worship is called a lifting or lifting offering because it was lifted up straight to the Lord; but weaving is called pulling it back and forth in four places, morning, evening, noon and midnight.
1) Missing 1524.
Addition 1524: means all the evangelical being, which first lifts itself up against God with right faith, and then spreads out into all the world, by preaching and confessing the faith, to teach also the neighbor.
The 37th chapter.
1524. v. 19. almond. 2) That is, these heads or cups were buckled or gnarled on the outside, as if golden nutshells were set around them.
The 38th chapter.
V. 8. wives. These women were the devout widows and wives who served with fasting and praying before the tabernacle of God, as 1 Sam. 2, 22. testifies and Paul 1 Tim. 5, 5. describes. As also S. Lucas praises the holy prophetess Hannah Luc. 2, 37.
Addition 1524: But here Jews speak of women's mirrors, which should have been at the handgrip; we let them have their way. But it means spiritually the histories of the Old Testament, which are preached through the Gospel, which fight quite chivalrously to prove the faith in Christ, against the works saints etc.
The third book of Moses.
Chapter 3.
1524 V. 1. dead sacrifice here is not to be called a dead sacrifice 3) that does not live, but one that kills and strangles, and puts an end to the thing, completes it. For it means the sacrifice that Paul (Romans 12) and Peter (1 Peter 2) teach that we should, by faith, put to death and finish our bodies and their lusts, so that there may be peace between spirit and flesh, and that it, like the others, lasts all our lives.
V. 11. food that is eaten by fire. 4)
Chapter 4.
V. 3. angered, that is, with teachings or life approximately gave cause to sin and guilt. 4)
2) The 1524 edition has in the text, "Three heads like the almond nuts."
3) Erlanger: "Todtopfer".
4) Missing 1524.
Chapter 6.
V. 30. But all of these. Here you see that Moses clearly sets two kinds of sin offerings or two kinds of custom of the sin offering. One is not to bring the blood into the holy place to make atonement, but to eat it. The other, when the blood was brought into the holy place to make atonement, they did not eat it, but burned everything outside the camp, as described in the Epistle to the Hebrews, Cap. 13, 11: Quorum animalium sanguis, et supra cap. 4 [3 Mos. 4, 5.] 1)
Chapter 7.
V. 12. Praise offering, thank offering. Thesetwo sacrifices are reckoned in One Sacrifice. Thank offering is when they have slaughtered sheep, oxen etc. The sacrifice of praise is when they have added patties and cakes (like a grain offering). And so call one thing another, that it is called [v. 15.], "meat of the sacrifice of praise," that is, beside the sacrifice of praise. Item [v. 13.], "sacrifice of praise of the sacrifice of thanksgiving." 1)
The 1ü. Chapter.
V. 18. His blood. Because his blood was not brought into the holy place, it was not to be burned but eaten. But the blood that was brought in was not to be eaten, but all was to be burned. Sup. 4. et 6. etc. inf. 16.1 )
Chapter 11.
V. 22. These four animals are not in our country, although Arbe and Hagab are commonly taken for locusts, which are also four-footed birds. But it is more proper to use these Hebrew names, as we do with Hallelujah and other foreign language names.
The 13th chapter.
V. 4-6. Here it is evident that Moses' name for leprosy is all kinds of sores and blisters, or leprosy, or leprosy like.
Addition 1524: Leprosy, however, actually means the teaching of men apart from the teaching of the divine Word. It flourishes and grows green before the people and eats away at them; therefore the priests are commanded to be diligent here.
1) Missing 1524.
V. 12.2 ) the whole skin. This leprosy is called clean, because it is a healthy body, which thus cleanses itself, as happens with smallpox, measles and scabies, since through the whole body the evil beats out, as we Germans say it is healthy etc.
The 14th chapter.
V. 10. Log. Log is a small measure, so called in Hebrew, but still uncertain how.
1524. V. 1-32. Just as leprosy means false doctrine, false faith and false holy living, especially that which is based on one's own works and not on the grace of God alone: So this cleansing means how to drive out heresy and such false teaching; namely, that the preachers should have the oil in their hand, and act with the finger, that is, they should prove the word of God of grace in life, and preach in spirit power, so that the people will obey and grasp with the hand and follow, that this blasting before the Lord and anointing the people is nothing else than preaching the gospel before God, and thus leading the people from error. For fire does not destroy heresy, but only God's word guided in the spirit.
The 16th chapter.
V. 16. Unclean. That is, all Israel is unclean and in sins, yet God dwells in the midst of all sinners and sanctifies them. That is, they enjoy His holiness, and are called holy for His sake, otherwise it is all unclean and sin with them. This is Christ in his people rc. 3)
The 17th chapter.
V. 4. There you see that he does not want to have his own and self-chosen worship, except for his ordered worship. Therefore he calls such a sacrificer a murderer, as Isa 66 does. 3)
V. 5. priests, not they themselves by their own choice and devotion. 3)
Chapter 18.
V. 21. Molech was an idol to whom they burned their own children for service, as Ma-.
2) Erlanger: "V. 13."
3) Missing 1524.
wet that, the king of Judah, and thought to serve God with it, as Abraham did when he sacrificed his son to Isaac. But because God had not commanded them to do so, as Abraham had, it was wrong. Therefore, God says that His name be profaned by it, for it was done under God's name, and yet it was devilish. Just as now the monastic vows and other human essays corrupt many people under God's name, as if it were God's service.
The 19th chapter.
V. 5. might please. That is, do as he commands, not as you think best or like according to your own devotion. For he does not want to have a way of his own choosing, nor a way of his own thinking. Therefore see to it that you sacrifice in such a way that it pleases him, and that you are not further angered by your own way. 1)
1524 V. 20. Crazy. This law speaks of such a woman, who has previously slept with someone and yet is not taken in marriage, as it should be according to the law, in the 21st chapter of the other book. Perhaps her husband did not want to give her to him, and now she is like a widow, and is made love to again, which is neither adultery nor fornication, but it is a sin that is reprehensible.
V. 23. circumcising the foreskin is here as much as waiting three years, as he himself interprets and says: three years you shall consider them uncircumcised etc.
The 20th chapter.
V. 2. His seed, that is, his children.
Chapter 21.
V. 12. crown, in Hebrew nezer, from which the Nazarites are called, that they abstained and separated themselves from some food, Deut. 6. and Samson is called a Nazarite from his mother's womb. Judg. 13 And our Lord Christ is also called the right Nazarene, of Nazareth, Matt. 2, as he is pure and holy from all sin, and there is nothing unholy or unconsecrated about him. Although the Jews, out of envy and malice, do not call him Nazri, but Nozri, that is, the corrupt, or disturbed one, like an avenger, yet they themselves call the true Nazarene.
1) Missing 1524.
Nozrim, dispersed and rejected in all the world. And methinks that Paul Rom. 1 calls himself a Nazarene, since he boasts of being set apart for the gospel of the law etc. 2)
V. 18. Unusual and strange. These are all kinds of oddities, such as the nose being too big, too small, too crooked, wide, item, the mouth crooked, crooked, blecket 3) etc. which disguises one from another. 4)
The 22nd chapter.
V. 2. This is: How the Nazarites holily abstain and avoid ([Shebrew:] nasaru) etc., namely, that they should not eat of the sacrifice, because they are completely pure and holy. 4)
V. 20. Malachi, Cap. 1, complains very harshly about this piece. For that which is not fit nor good is given to God and his servants, and there they want to save it, but here he condemns it as unpleasant. For he loves a cheerful giver. 4)
V. 23. mutable, as having only one ear or none, one eye or none, lacking one or more feet, or otherwise shapeless and uncreated. It is said: He who wants to give, let him give something good, or let it stand. 4)
The 23rd chapter.
V. 7. service work. These are the works that one does on work days, seeking food, since one needs servants and livestock. But household business and worship is not forbidden, as cooking, sweeping, clothing. 4)
V. 24: Blowing in remembrance. Such blowing with a horn was done to remember God and his miracles, how he had redeemed them, and to preach and give thanks. Just as Christ and His redemption are remembered and preached in our gospel. 4)
1524. v. 36. tax. That is, the collection or gathering together and giving to the poor as into a common bag.
Chapter 24.
V. 7. These are the shewbreads, which here are called cakes because they were as wide as cakes. And are Denkbrode
2) Missing 1524.
3) blecket - with lips too short, so that the teeth show.
4) Missing 1524.
so that they may commemorate God and preach about Him. Just as Christ commands us to remember him, that is, to proclaim and preach his death. 1)
The 25th chapter.
V. 7. food, that is, to be mean, and not to collect, nor to pour out rc. 1)
V. 37: Usury. It is called usury when it is done with money. Uebersatz, when the poor man must buy or accept the daily commodity, as' expensive as the miser wants, because he must have it for necessity. 1)
The 26th chapter.
V. 37. over the other, as it happens in flight, fear and terror. 1)
V. 41. That is, just as they were pleased with their sins and disgusted with my rights, so they will again be pleased with the punishment and say, "Oh, how right it has been for us. Thanks be to our cursed sin, that is what we have now. Oh right, dear God! Oh right! And these are the thoughts and words of an earnest repentance and penitence, which teaches one to hate and spit at oneself from the bottom of one's heart: Fie on you, what have I done! This pleases God, so that he will be merciful again. That is why we have translated the word "iniquity", "the punishment of iniquity", to give such understanding. Otherwise it would read as if they were to have pleasure in the iniquity. This is exactly how it is to be understood: The country likes its celebration, that is, it says: God is right in the punishment, that it must lie desolate for the sake of the people, for whom it longs. This is also what Isaiah says, Cap. 40, 2.: Dimissa est iniquitas, id est, placita et accepta poena pro iniquitate ejus, id est, per Christum est satisfactum pro ea. 1) ["Her iniquity is forgiven," that is, the punishment for her iniquity is pleasing and agreeable to her, that is, through Christum enough is done for the same].
The fourth book of Moses.
Chapter 4.
V. 6. yellow ceiling. From this it appears that the innermost carpets are not colored;
1) Missing 1524.
but each [blanket] has had its own color alone; whichever is yellow has been all yellow, and whichever is white, all white rc. 2)
Chapter 6.
V. 2. A special vow. In Hebrew this is called Neser; and he who keeps them is called Nazir. According to which our Lord Jesus Christ is also called Nazarene, and is the right Nazarite. - 1524: In Hebrew this discipline is called Neser etc. Addition 1524 at the end: Because we have no German word for it, we must call it Zucht and Nasir. For in German we say of such people: So he breeds theuer 3) etc.
Chapter 7.
V. 14. spoon or a head, or otherwise round inside, like the salty oak. 4)
Chapter 8.
V. 2. Forward, that is, the points or snouts on the lamps are to be directed toward the curtain, so that there is light in front of the lampstand or between the lampstand and the curtain. 4)
V. 7. water of sin. To absolve is as much as to absolve or absolve, therefore the water so that they were absolved is called sin water.
The 10th chapter.
V. 21. set up. While the Kohathites carried the sanctuary, the Gershonites and Merarites were there before, setting up the tabernacle so that the Kohathites found it ready with the ark. 4)
The 12th chapter.
V. 3. afflicted. Wretched man who suffered much. Pf. 132, 1: "Remember David and all his sufferings." Ps. 18, 28. Proverbs 18, 12: Ante gloriam passio ["Before one comes to honor, one must first suffer"]. 4)
The 13th chapter.
V. 25. Escol means a bunch of grapes, from which becomes the grape brook. 1524: from this becomes the name Traubenbach.
2) Missing 1524.
3) That is, he keeps such strict discipline.
4) Missing 1524.
The 15th chapter.
V. 30. This is the sin that does not want to be sin, but to be right. Like the heretics and the rotten sin, which changes God's word and laws and interprets them according to their will. 1)
Chapter 18.
V. 19. An immutable covenant. In Hebrew it means a covenant of salt, that as the salt preserves the flesh incorruptible, so also this covenant shall be incorruptible. Thus the Scripture also speaks 2 Chron. 13, 5.: "God gave the kingdom to David and to his own with a covenant of salt."
V. 27. abundance, that is, must, wine, oil and the like. 1)
V. 29. Best. In Hebrew it means the fat, therefore also the rich are called the fat, that is, the best among the people. Psalm 17:10, 22, 13, 30. 1)
The 20th chapter.
V. 11. twice. Quia debuit semel percutere. [For he should strike once.^
V. 12. Dubitatio est peccatum, sed significat mysterium, quod populus legis non potest per suum doctorem salvus fieri, et quod sub Christi tempus Moses incredulus, id est, populus corruit. [Two is a sin, but it signifies the mystery that the people of the law cannot be saved by their teacher, and that at the time of Christ the unbelieving Moses, that is the people of the law, is due to die.
Chapter 21.
V. 3. Harma means a ban.
V. 6. fiery ones. Therefore they are called fiery ones, because the people, bitten by them, became red as fire by their poison and died of heat, as of pestilence or carbuncle rc. 1).
V. 13. Arnon is the same high rock that stands in Besupha, that is, in clouds, winds and weather; streams flow below, and it, along the same its streams, continues to Ar. 1)
V. 18. Here, staffs may be called the rulers themselves, as in Isaiah the king in Egypt.
1) Missing 1524.
A staff means that they rule the people as a shepherd rules the cattle with his staff. 2)
V. 25. daughters. That is, the villages and towns surrounding the city.
The 22nd chapter.
V. 5. beor. Id Peter dicit et Bosor. [Peter also calls it Bosor]; 2 Petr. 2, 15. 2)
The 23rd chapter.
V. 3. Here Balaam leans to go to the Lord, who had already told him not to curse, but he goes to his sorcerers under the name of the Lord. 2)
V. 7. saying here is called oracle, that is, such words as he spoke not from himself, but which God put into his mouth, as when an ungodly man speaks the text of the word of God, which is against himself and his own. 2)
V. 19. Men lie, and must also at times miss that they cannot keep, for they themselves are uncertain of their life. 2)
V. 21. The Scriptures call toil and labor idolatry, or false worship and that which is done without faith. Ps. 10:7: "Under his tongue is toil and labor." - Instead, the 1524 edition offers: Toil and labor is the Scripture's name for great good works done without faith. Psalm 10:7, "Under his tongue is toil and labor." For such doctrine and work make evil heavy consciences, which faith makes light and joyful.
The king's trumpets, that is, the bodily trumpets of God, their king, who had commanded them to be made, so that they were invincible in battle. May also be called the word of God, which was taught loudly and publicly among this people. Addition 1524: means the gospel in Christianity.
Chapter 24.
V. 1. as before after the sorcerers. From this it can be seen that Balaam always went to sorcery under God's name, but the Lord always met him and prevented the sorcery from taking place.
2) Missing 1524.
must grasp the right word of God instead of sorcery.
1524 V. 17. This star is David, who brought such people and countries under him. For Balaam speaks nothing of Christ, but only of the physical kingdom of the people of Israel, even though Christ is meant everywhere.
V. 20. Amalek was the first among the nations to attack the children of Israel, Ex 17:8, but was destroyed by Saul, 1 Sam 15:7.
V. 24. Chittim are those from Europe, as the great Alexander and Romans, who also perish at last. And here the prophecy shows that all kingdoms on earth must perish one after the other, besides the people of Israel, who remain forever for Christ's sake. 1524. This saying has hitherto been interpreted to mean the Romans; but the text reads as if the great Alexander were meant by it.
Chapter 26.
V. 10 Sign. A warning sign that they would remember and beware of the same sin. 1)
Chapter 27.
V. 20. Your glory. This may have been a special way that Moses laid the staff or hand on Joshua's head. Just as kings are anointed, or as fiefdoms are received, all these things must have a manner and splendor.
1524 And praise. 2) That is: Praise him and say many good things about him, so that you make him honest and pleasing to the people. S. Paul interprets this from Rom. 3, 21. where he says: "God's righteousness", which is Christ, "is 3) testified by the law and the prophets."
V. 21. of light. This is the light on the chest of the high priest, Ex. 28, 30. Therefore some say: If God answered the priest's question that it should be yes, then the light gave off its brilliance. But after that the kings
1) Missing 1524.
2) The 1524 edition has in the text, "And praise him with your praise."
3) Original: be.
so used when they asked God for advice, as 1 Sam. 28, 6. and 30, 7. 4)
The 28th chapter.
V. 7. wine. Wine here is sicera, sicera, hoc est inebriativum, id est, purum, non dilutum, sed merum et efficax: quia verbum purum inebriat vere animas etc. [that is, an intoxicating drink, that is, pure, not diluted, but loud and powerful, for the pure word in truth makes souls drunk etc.]
The 29th chapter.
V. 35. ezereth. Assembly, as gathered in the churchyard and resolved ut liceat audire maledictiones etc. [that the people might hear the curse etc. Hearing, Deut. 28.
1524 has in the text: "On the eighth day you shall do tax", with the marginal gloss: This tax was that one carried to heap for the poor a common good of all that God had given.
Chapter 30.
V. 5. Her soul. That is, when it binds itself to fast, or to do anything else with its body, to serve God, that soul is called so much as the living body, as the Scriptures everywhere require.
The 35th chapter.
V. 5. Measure. This is spoken geometrica proportione. Namely, the suburb shall be a thousand cubits wide around the city, and each side of the city two thousand cubits long, that is, in German, the suburb shall be half as wide as one side of the city is long, be it square, round, triangular, or as it may, so it shall be measured and divided into four sides, and according as it is large or small, the suburb shall also be large or small, ut sic:5 ).
4) In 1524 the last words are missing: Es haben's aber hernach etc.
5) Missing 1524.
City
The fifth Also Moses.
Chapter 3.
V. 29. Home. Church or temple. 1)
Chapter 4.
V. 2. Preserve, for the doctrine of men hinders God's commandment and leads away from the truth, Tit. 1:14. 1)
V. 34. For you, that is, for your sake.
V. 37. with his face, faciebus suis, scilicet nube et columna [namely, with the cloud and the pillar).
Chapter 6.
V. 7. Sharpen them, always practice them, so that they do not become rusty or darken, but always remain in memory and word as new and bright. For the more one acts on God's word, the brighter and newer it becomes, and is called: the longer the better; but where it is not practiced, it is soon forgotten and becomes ineffective etc. 1)
Chapter 11.
V. 6. acquired in pedibus eorum [with their feet). I have run and run, that I got it together, non steti, nec otiosus fui (I have not stood still, nor have I been idle), has become sour to me; erjagt, errannt, 2) erlaufen.
The 12th chapter.
1524. v. 21. so sacrifice. 3) How shall they sacrifice and yet not sacrifice? Item: How shall they eat of the tithes, etc. if they had to give them to the Levites and priests? Answer: In the 14th chapter (v. 24 ff.), afterwards, he interprets it as follows: If the place was too far away, they should freely eat or sell the tithes and everything that was to be sacrificed, and make it money, and bring it to the place, and buy and sacrifice other things as much, and give it to the priests. Therefore the word "sacrifice" here must mean as much as "to eat the sacrifice" or to compare it with money,
1) Missing 1824.
2) The Weimar Bible (1686) has instead of: "errannt" erarnt, i.e. acquired.
3) The 1524 edition has in the text: "so opfere" instead of: "so schlachte".
and "eat" from the tithes or vows as much as "let eat", namely the priests. But with such words it is also indicated that all the people are priests before God, as he says in Exodus 19.
The 13th chapter.
V. 2. This prophet teaches against the old and confirmed doctrine and does not want to let the first doctrine remain (as he says, other gods): he is not to be believed, even if he performs signs. But in chapter 18 [v. 22] the prophet is condemned who does not preach against the first doctrine but against the new one; he must perform signs or not be heard. 4)
V. 8. Have mercy. This means to love God above all things. 4)
Chapter 18.
V. 15. Here is clearly promised another sermon than Moses' sermon, which cannot be the law, which was sufficiently given through Moses; therefore it must be the gospel. And this prophet is none other than Jesus Christ Himself, who brought such a new message to earth.
V. 22. Presumption. Here Moses speaks of the prophets who preach new doctrine over the old and former doctrine. Such should not be believed without signs. For God always confirms His new word with new signs. But above, Cap. 13, 2, he speaks of the prophets who preach against the old confirmed doctrine. These are not to be believed, even if they perform signs, ut 8upra.
The 20th chapter.
V. 19: It is wood. Why do you want to go against the trees and cut them down, as if it were a man or a fortress in front of you? It is wood in the field, not in the city; it does you no good and is useful to you. Hic sensus congruit allegoriae, non esse pugnandum contra eos, qui non sunt contra nos, sed pro nobis [This understanding agrees with the spiritual interpretation that one should not fight against those who are not against us, but for us). 4)
4) Missing 1524.
The 23rd chapter.
V. 9. evil. Lest thou thyself be wicked, and so lose the victory by way of punishment, and be smitten, as happened in the days of Eli and Saul. 1)
Chapter 26.
V. 14. Suffer. God's sacrifice is to be joyful, pure and holy, therefore nothing is to be eaten of it in sadness, nothing is to be taken of it in uncleanness, nothing is to be given of it to idols or to the dead. 1)
The 28th chapter.
V. 5. basket, that is all that you need at present, and that you set aside to keep.
1524. v. 29. lamentations. 2) This is when the people lament, howl and cry over the trouble and misery in the land, as everything eats away and disappears under hands, which happens that God does not bless the land, but curses and scolds it.
The 29th chapter.
V. 9. your doings. Without God's word all our doings are foolishness. 3)
V. 19: I am well. These are the words and thoughts of the wicked: "Hell is not so hot, there is no need for it, the devil is not so terrible as he is painted, which all the saints of works do insolently and thievishly, even awaiting reward in heaven.
Because I am walking, that is, because I am doing so and am doing my idolatry, then there is happiness. He who serves God is never well. 3)
1524. That the drunkard, that is, the teacher and the disciple were lost with each other. The teacher is the drunkard of his drunken wine, as Isaiah says, who passes over and seduces with himself the thirsty and empty souls, who always learn and never come to the truth, as Saint Paul says.
V. 29. The secret. It means this much: God has given us Jews before all peoples.
1) Missing 1524.
2) The text in the 1524 edition reads, "The HErr will send among you disappearance and lamentation and flight."
3) Missing 1524.
on earth reveals his will, and what he has in mind, therefore we should also be all the more diligent.
Chapter 30.
V. 9. Too good. For the wicked also have honor and goods, often more than the saints. But to their and others' destruction. 4)
The 32nd chapter.
V. 3. alone. Let our God alone be God, and have all glory, and no other. 4)
V. 4. rock. The Hebrew language calls God a rock, which is a defiance, comfort, refuge and safeguard to all who rely and trust in Him.
righteous. In the case of the wicked, God must be wrong and let himself be mastered. Matth. 11, 19: "Wisdom must be justified by her children", they know everything better; as God does, it is not good. 4)
1524. courts, that is, that they give justice to everyone and do wrong to no one.
V. 17. Of which they have no command nor God's word, but choose new services of their own devotion.
V. 25. deprive. Horror. That is, they will be widows and orphans on the outside, deprived of children, men and women by the sword and in prison. But what remains inside shall perish miserably by terror, that is, by famine, pestilence, rebellion. 4)
V. 28. They do not respect God's word, but know better. 4)
V. 34. Sealed. They will not believe it until they know it, for it is hidden from their eyes. 4)
V. 36. the closed and abandoned. Custoditum et neglectum, id est, servatam rem et contemptam, quia tempore pacis contemptum est, quod tempore malo libenter colligeres, si adesset, preciosum et vile. [That is, that which one has kept and yet despised, because one has not respected that at the time of peace, which one would gladly pick up at the evil time, if it were there, precious and little]. 4)
4) Missing 1524.
V. 42. Above the blood. These are three punishments of the sword. The first, that they much be slain; the second, that they be led captive; the third, that their head be made bare, that is, their kingdom and priesthood be taken away from them, which is signified by the hair upon their head.
The 33rd chapter.
V. 5 Office. He was not a king, nor did he have any, yet he kept the people together so that they would have one head, like a king, and not go astray scattered.
1524. fullness of the king. The fullness is the people of Israel, who are the fullness of Christ their King, as Paul calls Christianity the fullness of Christ, Eph. 1.
V. 8. right. 1) This is, as Ex. 28 says, the sanctuary on the bosom. It means: Your priestly office be blessed 2) before God and man, with praying and teaching.
Addition 1524: as it was to Moses, who was given to them by the grace of God.
V. 12. Lovely. That is, the temple and Jerusalem and kingdom was in Benjamin. 3)
V. 13. Noble fruits. This is said of the kingdom of Israel, which was highly blessed with everything that bore and gave heaven, sun, moon, earth, mountain, valley, water and all temporal goods, and also had prophets and holy rulers.
V. 18. excerpt. This is what Deborah and Barak did. Not. 5. 3)
V.20. The blessing of Gad was given by King Jehu, 2 Kings 9:10, when he destroyed Baal and restored the people, and slew two kings and Jezebel. 4) And the teacher is Elijah the prophet, which was taken up into heaven, and hid. For he was a citizen of Gilead in the tribe of Gad.
V. 27. God's dwelling place is in the people of Israel from the beginning, under which they abide forever, as little chickens under the arms or wings of the hen.
1) 1524: "Vollikeit".
2) Erlanger: happily blessed.
3) Missing 1524.
4) The following is missing from the 1524 edition.
The Book of Joshua.
The 1st chapter.
V. 8. He who acts according to God's word acts wisely and happily. He who goes by his head acts unwisely and in vain. 5)
Chapter 3.
This story means that Christ, presented through the apostles in the gospel, leads us into the kingdom of heaven through the dry Jordan, which was fullest at that time. That is, the law, which troubles and drives us with works, ceases through the gospel, so that our consciences are free, joyful and secure before him, and follow Christ alone in faith.
Chapter 5.
V. 2. Stone knife. Sharp as sharpened on stone. Ps. 89:44: Avertisti petram gladii the sharpness of his sword is dull, that [it] cut not. 5)
V. 11. sang. Scorched ears, tostas spicas.
Chapter 6.
1524. v. 6. hall year horn. These trumpets, made of horns, signify the gospel of Christ, by which cry Jericho falls, the world and all its power, but Rahab the sinner with her friends is kept, the works saints are all lost.
Chapter 7.
V. 21. tongue. Clasps, shaped like a tongue. 5)
The 14th chapter.
V. 15. KiriathArba. From such Arba the city is called KiriathArba, that is, Arba city, as we Germans say Carlstadt, Arnstadt etc.
The Book of Judges.
Chapter 3.
V. 23. hall. The council chamber, ubi ordinati et erant sedes [where there were also chairs for necessity]. 5)
Chapter 5.
V. 2. The song wants to say so much that God has smitten the Sissera by the least of them.
5) Missing 1524.
People in Israel, that the lowly also once became high and great, when the great high families of Israel sat still, and left them in trouble. This is the new thing that the Lord has chosen. There the peasants of Israel became glorious and also lords.
V. 6. crooked, that is, there was no regiment nor order in the land.
V. 9. f. Praise etc. That is: You lords, judges and common men.
V. 11. scooping. That is, when the shooters of Sissera cried out in distress at the water of Kison, when they used to scoop, God helped his farmers and let the law go.
V. 14 root. That is, Joshua was the first prince of the tribe of Manasseh, who smote Amalek and after him the others, until Zebulun also once overcame a Joshua against Sisserah. And notice that she calls the princes rulers who fight with pens, that is, they win more by faith in God's word than with the sword.
V. 16 Hurdles. That is, you stayed at home, even though you heard the poor band blowing in the field, and yet you were close to them.
Chapter 6.
V. 37. Fell.. It must be rendered in this way: A coat, whether it has been the wool that has been shorn off. 1)
Chapter 7.
1524 V. 13. Barley bread is the preaching of the law; when it is preached spiritually, it is the sword of the Spirit, and kills all consciences, that they should acknowledge themselves sinners. Rom. 4 and 7.
Chapter 8.
V. 16. to feel, that is, to experience, to become aware of etc.
Chapter 9.
V. 9. float. It does not exist, it is a shuckle. 3)
Chapter 11.
V. 26. Three hundred years. These three hundred years begin with the exodus from Egypt under Moses and end six years before the reign of Jephthah.
1) Missing 1524.
2) Erlanger: "the spiritual sermon".
3) Missing 1524.
V. 35. Bow or humble me. God has lifted me high through this victory, so that I raised my head high and joyful. But you bow me down, so that I must bow down my head with great heartache, and turn such high joy to deep heartache.
V. 39. as he had vowed. One would have it that he had not sacrificed them. But the text is clear. So both judges and kings are seen to have done great deeds, but they must also do great foolish things to prevent the evil pride.
The 12th chapter.
V. 4. the fugitives to Ephraim. Id est, qui ad Ephraim fugerunt in periculis. Non vos eripitis nos, sed nos vos fugitivos, quia sumus regia tribus [That is, those who fled to Ephraim in perils. You do not save us, but we save you, who are fugitives; for we are the royal tribe.
1524. fugitive field. That is, the Ephraites were proud, as if they alone were militant, and despised the Gileadites, as the despondent stupid people. This angered the Gileadites.
V. 6. shiboleth means an ear of corn, also probably means a country road.
The 13th chapter.
V. 19. Miraculous. It happened miraculously, as follows, that the angel disappeared and ascended in the flame.
The 15th chapter.
V. 8. shoulders and loins. That is, he struck them as they appeared to him, whether they were of high or low estate.
V. 17. RamathLehi means a throwing down of the jaw.
1524. ramathlehi means a lifting up of the jaw, but it means the preaching of the law, and the water from the tooth [the preaching] of the gospel. 4)
The 17th chapter.
V. 2. Sworn. This woman will have vowed such money to give to the image, which will not have pleased the son at first,
4) Erlanger: "Tooth of Evangelion."
stole it from her, then let her complain, and gave it back, and let her do what she wanted. Since it now worked out well (as such a thing is wont to do), he also let it please him. 1)
V. 5. Theraphim we German das Heilige oder Heiligthum, wie zu unserer Zeit die hölzernen Heiligen, Todtenbeine, Todtenkleider und dergleichen Heiligentand 2) gehalten ist für Gottesdienst. For it is vox ambigua. 3)
He filled it, that is, he consecrated it, as it says in Ex 40:13.
Chapter 18.
V. 7. They had neither enemies nor masters.
The 20th chapter.
V. 28. I, says God, will do it; until now you have wanted to do it; but it is said: I, not you. 3)
V. 35. The Lord struck them, not Israel. For it is said: Gloria in excelsis Deo etc. [Glory to God in the highest.] 3)
The Book of Ruth.
The 1st chapter.
V. 20. Naomi is the name of my desire.
Mara means bitter or sorrowful.
The 2nd chapter.
V. 7. That is, she is not one of the metzen who sit at home on the cushion and laze around.
Chapter 3.
1524. v. 9. (In the text: "For thou art the husband after.") After when is said, he that had to take his brother's or next friend's wife in marriage, to raise up seed to the deceased, as Deut. 25 says.
Chapter 4.
V. 1. ploni almoni, nomen loci incerti, id est, aliquo [the name of an uncertain place, that is, anywhere^ you like.
V. 11. The Lord make the woman etc. Id est: Det Deus, ut cum illa magnificeris,
1) Missing 1524.
2) Erlanger: todten Beine, todten Kleider und dergleichen heiligen Tand" etc.
3) Missing 1524.
ut certe factum est, nam peperit Obed, avum Davidis [that is, God grant that you may be raised with her, as certainly happened, for she bore Obed, the grandfather of David^.
The first book of Samuelis.
The 2nd chapter.
V. 3. old. The fixed, certain, honest, as one speaks, custom, old tradition, country customs and ways; for on this people defy and say: "Eh, dear, the old ways are the best. Our ancestors were not fools either. And so they insist against God's work, as if he did not have to change it, nor change it again. 4)
V. 5. sold for bread, that is, they must serve for bread. 4)
1524 V. 14. Thus the doctrine of men always works against the doctrine of God, and corrupts them, and compels men by force, and causes blasphemy, as is signified here.
V. 18. ephod, which were priestly garments, of which 2 blos. 28, 6.
V. 25. Si Deus offenditur, et non ipse per se remiserit, non est aliquis alius, vel superior, qui inter ipsum offensum et offensorem mediare possit, sicut inter homines etc.. [When God is offended, and He does not Himself bestow mercy, there is no other or superior who can mediate between the offended and the offended as among men etc.^
1524 This is not to be understood as if sin done against God could not be forgiven, but this is what is said: If God is not a friend, no friend helps; but if he is a friend, it does not matter if no one is a friend, so that all this is said of the nature of sin, how much greater it is done against God than against a man.
V. 29. Like Apost. 9, 5, S. Paul licks against the sting, that is, insolently and wantonly. 4)
V. 33. Non auferam quidem de altari meo, sed diu non vivent, quia, ubi adoleverint, morientur [Though I will not take them away from my altar, they shall not live long, for they will die as soon as they have become men]. 4)
4) Missing 1524.
Chapter 3.
V. 1. There were not enough preachers nor pastors, the Bible was lying under the pew, no one studied it. Samuel came and pulled it out again rc. 1)
V. 21. Id est: Deus coepit apparere copioso verbo sub Samuele [That is, God began to show Himself through abundant preaching of the Word among Samuels. 1)
Chapter 4.
V. 18. When men and reason are incumbent, God's word and all honor is gone. There the right priesthood falls back and dies, and all this out of God's wrath. But those who win have no rest in their conscience afterwards. For where God's word does not go right, it does all kinds of harm to the consciences, as here the ark of God did to the Philistines, until they finally have to confess their shame, that they have perverted God's word, and have to make it right again with honor. This is what is meant here by the golden veins and mice, which is nothing but the secret plague of the conscience, which will finally be revealed by God's word, as S. Paul says in 2 Tim. 3, 9: "Their foolishness will be revealed to everyone.
Chapter 7.
V. 2. wept. That is, they were grieving and lamenting to the Lord over the Philistines.
V. 9. little milk lamb. That is, which is still at the milk. 1)
The 10th chapter.
V. 12. Who is their father? That is, let them prophesy. It is not born of the father, but of God, who is the true father.
V. 22. Hidden. Honor is to flee and be driven to it.
Chapter 11.
1524 V. 2. Poke out the right eye. These are the teachers who cut out the eye of faith, which is the right eye, and leave the left eye, that is, reason, which causes all shame among God's people.
1) Missing 1524.
The 12th chapter.
V. 13. God confirms the king, and yet is angry that they had chosen him. That is so much, they did wrong to put their trust from God in a man and themselves, when so often they had been saved by God without a king. In addition, because they were promised to have kings, God does not allow them to choose him, but chooses him himself, so that everything God does and does not do is not valid before God.
The 15th chapter.
V. 23. 2) Here he calls toil the vice of one's own works, because they make one's conscience troublesome.
V. 29. One should not change God's word, nor improve it. It cannot be changed. 3)
1524. v. 32. tenderly, 4) that is, he poses boldly and courageously, as one who despises death and thus drives away the bitterness of death.
The 19th chapter.
V. 24. naked. Not that he was naked, but laid aside the royal garments, and put on only common garments, as another man. And fell down all the day, that is, he prayed with them, and when they fell down, he also fell down with them.
The 20th chapter.
V. 30. You disobedient villain. Filius non heroicus, sed mulieris ignominiosae, vilis, degeneris [Not the son of a hero, but of a contemptible woman, a bad, degenerate person]. 5)
Chapter 21.
V. 5. In Scripture, every body is called a testimony, as also Apost. 9, 15. Christ says of S. Paul: "He is my chosen witness" etc., because God works with it, like a craftsman with his witness. Now here David wants to say: If the person is holy, then everything is holy that one eats, drinks, does or leaves, as S. Paul Tit. 1, 15. says: "To the pure all things are pure."
2) 1524 has iin text: Unruliness is trouble and idolatry.
3> Missing 1524.
4) 1524: "tenderly" instead of: confidently.
5) Missing 1524.
The 23rd chapter.
V. 28. Sela Mahelkoth, that is, Sheol Rock.
Chapter 24.
V. 4. Cover his feet. So chaste is the holy scripture that it means to cover feet, to go into the secret chamber.
The 25th chapter.
V. 36. with himself. Neminem invitavit nec pauperes curavit [He invited no one, nor took care of the poor]. 1)
The 28th chapter.
V. 3. Samuel had died. This is what the Scripture says, so that it may warn everyone to understand the following ghost of Samuel and to know that Samuel is dead, and that the evil spirit speaks and does this with the sorceress and Saul in Samuel's person and name.
V. 6. The light is that which was on the priest's bosom, Ex 28:30.
V. 13. Gods, that is, judges. Ex 22, 8. And the silk skirt is the priestly skirt. Ex 28, 31.
The other book Samuelis.
The 1st chapter.
V. 18. bow. This is the name of this song, just as many songs have names in our country. 1)
The 2nd chapter.
V. 16. Helkath Hazurim, that is, the field of the feasts or heroes.
Chapter 5.
V. 6 These blind and lame were their idols, which they set on the walls to defy David, as their patrons to protect them. As they do now with the holy images. 2) As if he wanted to say: You are not at war with us, but with our gods; fight with them, they will defend you. Not that they called them blind and lame, but the spirit of the gods.
1) Missing 1524.
2) The following is missing in 1524.
God in those who described the histories afterwards, so it is called.
V. 20. Perez means a crack or compartment, hence this place is called BaalPrazim, crack man, that the Philistines are cracked there.
Chapter 7.
V. 19. This is a way of a man who is God the Lord. That is, you speak to me of such an eternal kingdom, where no one can be king, he must be God and man, because he is my son, and yet for and for shall be king, which belongs to God alone. 3)
Chapter 8.
V. 1. These have all been great wars, but especially briefly described.
The 12th chapter.
V. 25. Jedid Ja means: pleasing to the Lord.
The 13th chapter.
V. 20. single. 4) That is, she kept herself inside, no longer went, like a virgin in a wreath, among the people rc. 5)
The 15th chapter.
V. 7. These forty years we count from the first anointing of David; for he is anointed twenty years [old], and suffered persecution ten years, and in the thirtieth year confirmed and accepted king. 5)
Chapter 18.
V. 9. large oak. That is, branchy. 5)
V. 12. Hear: suffer thou. 5)
The 20th chapter.
V. 1. famous. One of the great Hanses, of the high nobility, who had great following among the people and a reputation or name, as Catilina at Rome rc. 5).
The 22nd chapter.
V. 42. To love one another. Those who want to earn God's favor with many services, mean it sincerely and do it seriously; but without God's word, out of their own chosen presumption, as our monks and all idolaters do. 5)
3) Missing 1524.
4) Erlanger: Leidig.
5) Missing 1524.
The 23rd chapter.
V. 4. Without clouds. Moses sets up the kingdom of the law from Mount Sinai, with thunder, clouds, lightning, terrible. But this kingdom will be lovely, as it is in the spring, when it has rained and the sun shines early. 1)
V. 5. Nothing grows. No kingdom is so high in the sight of God, nor will it so grow, but will pass away. This kingdom alone endures forever. 1)
V. 6. Belial are those who are hostile to the kingdom of Christ, as Jews, Popes, heretics, Turks etc. They alone want to be useful and the best, and yet they are the most harmful. That is why they are called Belial, the useless or harmful. Thus Jer. 23:30 says of the false prophets, "They are of no use to this people with their usefulness," that is, they are the most harmful, precisely because they want to be useful. 1)
V. 8 Jas abeam. In this place it is written in Hebrew thus: "These are the names of the heroes of David: Joseb, Basebeth, Thachmoni, the noblest of the three. Ipse adino haez- nib, and smote eight hundred at one time." There we consider that the text was corrupted by a scribe, for example from a book, unrecognizable writing and from bad letters, and was thus made adino for orer and haeznib for ethhanitho. For the Ebraei know well how to read in evil handwriting Daleth for Res, Bau for Nun, He for Thau, and again. Therefore we have it after the text 1 Chron. 12, 11. corrigirt, because the text in this place gives nothing. The same may have happened in the little word three, item eight hundred, which in Chronicles stands for thirty, item three hundred. But this can have another opinion, ut infra 1 Chron. 12, 11. 1)
Chapter 24.
V. 23. This Arasna will have been the Jebusite king in Jerusalem, and afterward converted to God, became pious and blessed, forsook the kingdom for God's sake.
The first book of the kings.
Chapter 6.
V.? thirty cubits high. In the other part of Chronicles Cap. 3, 4. the text speaks,
1) Missing 1524.
the house was a hundred and twenty cubits high, which is speaking of the whole height of the house; but here he speaks of the lowest room alone, which was thirty cubits high.
The windows that are wide on the inside and narrow on the outside cannot be seen in much, but they can be seen out much. This rhymes well with the mystery: Spiritualis homo omnia judicat, et ipse a nemine judicatur [The spiritual man judges everything, but is judged by no one]. A spiritual man knows everything and looks well, but no one knows him. This is to my mind that the text says, The windows of the house were open and shut; to me within they are open, to thee without they are shut. 2)
Chapter 8.
V. 37. fire. When the grain "appeared or was burned by the sun. 2)
V. 41. stranger. This house shall be a house of prayer to all nations. 2)
The 10th chapter.
V. 11. Lifting is a tree in India land.
The 15th chapter.
V. 13. miplezeth. Who the Miplezeth was is uncertain. Some say it was the idol Priapus.
Chapter 18.
V. 26. Limped. The false saints, when they want to be devout, throw their heads to both sides, as a goose walks, so that it seems like a limping man wobbles to and fro on both sides. Hence also the Passover comes, Ex. 12, when God passed through in Egypt, and limped, that he smote deadly on both sides here and there, as a drunken man walketh. Sic supra: ,,Ut quid claudicatis in duas partes significat impios esse vagos et duplices animo, nihil certe habere, Eph. 4, 14. Inde etiam saltare4 ) dicuntur tales, quia motu capitum similes sunt saltantibus et vere capitibus saltant (So above (v. 21.): "How long do you limp on both sides?" indicates that the
2) Missing 1524.
3) i.e. ebony.
4) "altare set by us instead of: "liters.
Godless are uncertain and doubtful in heart, having nothing certain, Eph. 4, 14. Therefore it is also said of such people that they dance, because by the movement of the heads they are like the dancers and in truth dance with the heads]. 1)
1524. v. 32. sath is a measure of grain, as Christ also says of Matth. 13, where He calls three saths flour.
The 20th chapter.
V. 11. Do not boast. That is, let him not boast until he comes over the mountain, for he who has won puts off his armor and may boast, but he who puts it on has not yet won.
Chapter 21.
V. 7. if you. Tu nunc facis regnum super Israel, id est: It is you who make Israel a kingdom; without you it would be nothing. 1)
V. 10. Blessed, that is, blasphemed. For the scripture calls the cruel vice called "blaspheming God" in this place most chastising, as also Job 2:9 is written. But blaspheming God had forbidden Moses at death. So the kingdom of Israel was established by God, that blaspheming the king also concerned God.
V. 27. sackcloth, that is, distressed, lowly garments, as when one wears or works in sorrow.
The 22nd chapter.
V. 34. As the sword hangs on, from the armpit over to the hip. 1)
V. 38. harlots. Since the harlots wash, id est: cauponae lotrices [that is, the washerwomen of a common house]. 2)
The second book of the kings.
The 2nd chapter.
V. 3. From your heads. To be at the head is to be master and teacher; to be at the feet is to be pupil and subject. For when the teacher teaches, he sits higher than the pupil, so that he puts them at his feet, and they at his feet.
1) Missing 1524.
2) In the Weimar Bible this is translated: "hostesses, laundresses. This translation is possible, but does not seem to fit here.
have him at their heads. So S. Paul says Apost. 22, 3. that he learned the law at the feet of Gamaliel. And it is almost a common way of writing to speak in Hebrew.
V. 9. Twofold. Elisha did not want to have a twofold spirit of Elijah, since it is one spirit, 1 Cor. 12:3, in all the saints, but a twofold mouth of the same spirit, so that he could preach stronger and more than Elijah did.
Chapter 3.
V. 27. Then Israel was very angry. Vel quod ipsi Israel, offensi ista abominatione, timuerunt, ne Deus in ipsos quoque irasceretur [Or Israel, angered by this abomination, may have feared that God would be angry with them also. 3)
V. 13. I live, that is, I have nothing to do at court. I live alone among the people. 3)
V. 17. At the same time about a year. Id est: More anni currentis, quo vivitur a cunctis animantibus [That is, after the manner of the yearly course, as all living creatures have it. 3)
Chapter 5.
V. 18. Leaning hand. This is spoken in Hebrew, as we Germans say: He is at my hand, that is, he is around me, does and executes what I command him, and I rely on him.
V. 26. Did not walk. That is, Did you not walk anywhere? How is it then that my heart walked, and was with the chariot? etc.
Chapter 6.
V. 33. Evil. Yes, this is how we are when we serve your God, you unholy prophets. How much better we had it when we served Baal! Jer. 44:17, 18. 3)
Chapter 9.
V. 11. frenzy. Non quod attoniti aut devoti, ut Rabbini delirant, sed quod impii prophetas vocant furiosos, sicut hodie etc. [Not that they were furious or enraptured, as the rabbis are nonsensical, but because the
3) Missing 1524.
Godless call the prophets frenzies, as nowadays etc.]. 1)
V. 13. high steps. Hic fingendum
est, fuisse sellam magistratus, elevatam in urbe, candidam quasi osseam. Huc posuerunt Jehu; sed quia pompa regia tam cito non poterat tapetis ornari, suas vestes substernebant, in pompa festinantes scilicet Here one must imagine that a regent's chair had been there, which was elevated in the city, white like ivory. On it they had put Jehu. But because the royal chair could not be decorated so quickly with carpets, they spread their clothes over it, namely, by hurrying with the unfolding of the splendor]. 1)
The 10th chapter.
V. 22. About the clothing house, which is, about the vestry.
Chapter 11.
V. 5. of the Sabbath. These were the ones who waited for the king's service, one week after the other; when one part went off, the other came on.
V. 12. Testimony. This was the book of Moses, the fifth, which was commanded to the king [Deut. 17:18, 19].
Chapter 16.
V. 18. covering under which they sat or stood on the Sabbath, as princes and lords do now under carpets or paneled seats. 1)
The 17th chapter.
V. 9. They wanted to defend their sin as right and proper, as all heretics and idolaters do. 1)
Chapter 18.
V. 4. A bold king is he who breaks down the serpent, commanded and erected by God Himself at that time, because it had fallen into the abuse of idolatry, and may contemptuously preach 2) that it is Nehusthan, that is, a small piece of iron, a small piece of brass, a small little carpenter, what kind of God should that be? 3)
1) Missing 1524.
2) Erlanger: "that" instead of: "thar", that is, may (from "thüren").
3) Missing 1524.
V. 17 Rabsake. Rabsake in German means an archbishop. 4)
The 23rd chapter.
V. 5 Camarim. These were peculiar spiritual people, as now the most respectable and strict monks want to be. Therefore they also have a name Camarim, which reads as of heated, great devotion. And the incense was valid with them, as with us of the monks singing and praying in the church. For incense means prayer everywhere in the Scriptures. But as this is prayer, so was that incense, both human, without God's spirit and word.
V. 13. Mashith means corruption; and it is thought to have been the Oelberg, where the malefactors were put down, which we call the Galgenberg or Rabenstein.
V. 17. Tomb. But what such chamber or gazophylacia, and tomb or grave marker are, you will well find in Jeremiah and Ezekiel. 4)
The first book of the Chronicles.
The 2nd chapter.
V. 52. sahe. The prophets are called seers or showers in the Scriptures, and "to see" means to teach or preach. So this Sobal has been a prophet or preacher in half of Manuhoth; this is a name of a country, which is perhaps quiet and well situated, therefore it is called Manuhoth, which means rest. 4)
Chapter 3.
V. 3 Egla. This one alone is called David's wife, perhaps because she was the first and only one while he was still tending sheep. 4)
The 6th chapter (otherwise 5th).
V. 20. Ask. See how faith is able to do all things, as Christ says. [Matth. 21, 22.] 4)
The 10th chapter (otherwise 9th).
V. 2. Nethinim means the given or the given, and were the Levites who had given themselves especially to God's service, where God's tabernacle and the ark were, among the priests.
4) Missing 1524.
V. 22. Through their faith. This is what is said: They did not make such a foundation out of human devotion and good opinion, but out of God's command and their faith. For in the things of God no human foundation or work shall be valid.
The 12th chapter (otherwise 11th).
V. 11. Three hundred. 2 Sam. 23:8 stands for eight hundred. Whoever attacks a company of eight hundred and kills three hundred, and puts the five hundred to flight, he has killed all eight hundred. Thus, since it says "among thirty," the text above in 2 Sam. 23:8 means "among three. For he that is chiefest among the best three is chiefest also among the thirty. 1)
V. 18. Poured, that is, he offered it to God as a drink offering. 1)
The 15th chapter (otherwise 14th).
V. 11. B a alprazim. Baal means a householder or man, perez means a rift or compartment; therefore this place must be called Baalprazim, because the Philistines are divided and torn there.
The 16th chapter (otherwise 15th).
1524 V. 16. In this chant there were two voices, one high up, the other low down. Therefore that lanacea is called Hasmonith, that is, up in the octave. But the other in the bass, which is called Alalamoth, that is, dark and low. Hence the titles on the psalms are: Alalamoth, super octavam.
The 17th chapter (otherwise 16th).
These three Hebrew words, cicar, espar, asisa, mean not only the materia, as bread, meat, wine, but also the measure or weight, as I speak in German: He gave a loaf of bread, a pound of meat, a goblet of wine. 1)
The 18th chapter (otherwise 17th).
V. 17. me. That is, not my person, but my blood's offspring, scilicet in futurum et longinquum [namely, in the future and in the distant time^, who will be such a man, who in height is God the Lord, Ps.
1) Missing 1524.
89, 7. Who can be like God among the children of God? He is also God's child, but far above other God's children, as he himself is also God. 2)
The 19th chapter (otherwise 18th).
V. 10. Blessing. Congratulations.
The 20th chapter (otherwise 19th).
V. 3. to turn back, as one turns back a thing, to look at it behind and in front, which one actually wants to explore. 2)
The 22nd chapter (otherwise 21st).
V. 8. David insisted on the vain doctrine, that he wanted to see how the kingdom had increased so gloriously through him, as through his doing. There you see that fiducia operis [trusting in works vain doctrine is against God's honor and an idolatry. 2)
V. 16. sacks. That is, small, coarse garments, as sacks are made of them, as with us the smocks and coarse linen (see 1 Kings 21:27.). 2)
V. 19. according to the words of Gad. Nota, quod non electicium locum, sed ostensum elegit works, that he did not choose a place of his own choice, but that which was shown to him. 2)
The 23rd chapter (otherwise 22nd).
V. 9. peace. Solomon is called Peaceful or Frederick.
V. 14. A centner is at a thousand florins, but in one place less or more etc. In Graecia it is 600 crowns. 2)
The 24th chapter (otherwise 23rd).
V. 3. thirty. The Hebrew Bible seems to be falsified here, because otherwise twenty is written everywhere, ut paulo infra in 4. paragrapho et in Moses 2) [as soon after v. 26. and in Moses].
The 26th chapter (otherwise 25th).
V. 5. To sound the horn. I observe that this Heman had been David's prophet, in royal business concerning the kingdom, as he should have contended and ruled. For horn means ever regiment and kingdom.
2) Missing 1524.
The 27th chapter (otherwise 26th).
V. 6. heroes, because the priests had to be the foremost in the army with the trumpets at the time of war etc. 1)
The 29th chapter (otherwise 28th).
V. 11. Solomon builds by God's command, according to the word of God, promised to his father David, sup. 18, 12. David also gives him the pattern for it, because he does not like self-chosen worship and works. 1)
The second book of the chronicles.
The 2nd chapter.
V. 6. provide. Apost. 17, 24. God is not to be cared for. 1)
V. 8. lifting is to be a wood in India. 2) Is perhaps what is now called sanding. 3)
V. 13. HuramAbif. Quite a few books have HuramAbi. 3)
Chapter 3.
V. 1. Moria. From this mountain Abraham sacrificed his son, Gen. 22, 2. Arnan is thought to have been the king of the Jebusites, and converted to God Abraham; to speak of this in Commenten. 3)
Chapter 6.
V. 5. Notice here how everything must be done by God's command, so that no one may worship out of his own devotion. For Solomon here praises both the city of Jerusalem and the person of David, that they are both chosen by God. 3)
V. 17. Now also let [Solomon's] word come true, which you, God, have spoken, to walk in his law, or it will be trouble. 3)
The 17th chapter.
V. 13. supplies, not only of grain, but also of stuff, weapons or armor. 3)
The 23rd chapter.
V. 11. Testimony. Fine is given to the king both the crown and the book, that he might
1) Missing 1524.
2) Compare I Kings 10:11.
3) Missing 1524.
not only powerful, but also wise, or (how to speak) knowing God's word and right. So now kings are made with a sword and book etc. 4)
Chapter 26.
V. 5. visions. The visions are prophecies. He wants to say that Zechariah was taught in Moses and the prophets, Samuel, David, Gab and the like. 4)
The 28th chapter.
V. 19. This nakedness was that the people did not live under God according to His word, but freely according to their own conceit in worship, as, Ex. 32:25, Aaron stripped the people.
Chapter 30.
V. 19. Holy purity. That is, God looks at the heart; if it is righteous in God's sight, He does not ask for outward purity, which is holy according to the law.
The 31st chapter.
V. 4. so that they would not have to leave the books for lack of food, both to study and to teach, and to seek their food. For church servants should be fed and study, as Nehemiah [Cap. 13, 10. 11.] and Sirach [Cap. 39, 1. 2.] also say. 4)
The 32nd chapter.
V. 22. As a shepherd keepeth his sheep against the wolves, and keepeth them to go to pasture, so they that were at Jerusalem might safely go out and come in. rc. 4)
The 36th chapter.
V. 15. Early. That is, he told them beforehand so that they would have time enough to mend their ways before the punishment came.
The Book of Ezra.
Chapter 9.
V. 8. 9. nail and fence is spoken in proverbial terms, that all the rest, land and people, have perished, and they are left as a nail from the house, and a fence from the land.
4) Missing 1524.
That too Nehemiah.
Chapter 3.
V. 5. mighty ones. The poor must bear the cross; the rich give nothing. Taus Eß 1) has not, Sees Zing does not give, Quater Three the help freely. 2)
The 12th chapter.
V. 11. Jaddua. This is Jaddus, who received the great Alexander at Jerusalem. So Nehemiah, perhaps Ezra also, reached Alexander, and find become old and outlived four or five high priests. 2)
Esther too.
Chapter 8.
V. 8. Revoked. That is, because the previous letters to Haman were sealed with the king's seal, it would not have helped the Jews if they had not been revoked anew by other letters etc.
The Book of Job.
The 1st chapter.
V. 1. Job est Iobab, rex Edom, Gen. 36, 33., scilicet juxta Arabiam felicem, in petraea Arabia, quia irruunt in eum Sabaei [Job is Jobab, the king of Edom, Gen. 36, 33., namely close to happy Arabia, in stony Arabia, because the Sabaeans attacked him].
V. 3. He was more glorious. Not that he was so rich and mighty, but because of his wisdom, understanding and godliness he was more glorious than others. 2)
V. 11. Bless, that is, curse and blaspheme.
The 2nd chapter.
V. 4. skin for skin, that is, for his skin he lets go children, cattle, servants and all others' skin.
V. 9. Yes, bless God. Yes, you do fine, praise and serve God, and perish over it. 2)
1) About the presumed interpretation of this proverb, see the collection of proverbs in this volume.
2) Missing 1524.
Chapter 3.
V. 10. My womb, from which I was born, that is, my mother's womb.
V. 14 Desert. To deal with building where nothing has been built before.
V. 21. hidden, that is, from the earth. 3)
V. 23. covered. What shall he live who for fear knows not whither from, whither to? Better dead etc.
Chapter 4.
V. 6. is this. That is: Now you see how pious you are, that God punishes you like this.
V. 10. 4) Roar. The lions and lionesses are the rich and powerful on earth who oppress the poor.
V. 18. messengers or angels. 5)
Chapter 5.
V. 1. saints. That is, show me a saint who is innocently afflicted, as you mean. But the foolish and unruly [v. 2] he calls here the loose, insolent people who do not ask about God. The wrath and zeal of God corrupts such.
V. 5. He calls the hungry and thirsty the robbers and tyrants.
V. 6. does not go. That is, man earns it with sins, otherwise it would not come to him anywhere.
V. 23. Your covenant. That is, the stones will preserve your grain, because a wall will be made around it.
Chapter 6.
1524. v. 2. my wrath, 6) that is, God's wrath that afflicts 7) me.
V. 5. The game. 8) That is, you have good comfort, you lack nothing. One eats nothing unsalted, if one knows it better; but I must probably now this and that etc.
3) Missing 1524.
4) Erlanger: v. 11.
5) Missing 1524.
6) In the edition of 1524, as we assume, it says: "my wrath" instead of: "my sorrow". The Erlangen edition offers: "V. 1. 1524. (My wrath.) That is: God's wrath, which does not plague."
7) "me" put by us instead of: "not".
8) 1524: the forest donkey.
V. 10. Not denied. That is: I do not deserve to be afflicted like this. If God would, I would be dead.
V. 17. To pine away, that is, because my friends are now rushing by like waters, and they know me not; if even once a heat shall oppress them, they shall then dry up and wither away, because they now forsake me.
V. 19. The ways of the subject. That is, they keep it with those who robbed me, as it says above in chapter 1; they give them justice and me injustice.
Chapter 7.
V. 3. In vain. That is, I have sought rest and an end to labor; but it is in vain, restlessness still remains.
Chapter 9.
V. 9. Orio n is the bright star at noon, which the peasants call Jacob's staff. The mother hen or the hen are the seven small stars.
V. 13. The proud lords. The proud lords who rely on their power and can help anyone. 1)
V. 28. pains, [scilicet, ne redeant [namely, they would like to return^. 1)
V. 31. clothes, that is, my virtue.
The 1V. Chapter.
V. 8. Around and around. There is nothing in me that you did not make or that is not yours. Nor do you reject me as if I had been made by someone else who was your enemy. You do not even take care of your own. 1)
V. 12. Breath, that is, my life, which the breath indicates.
Chapter 11.
V. 12. Wild, that is, free and of his will.
The 12th chapter.
V. 5. despised little light, id est, glowing wick. 1)
V. 13. With him. That is, you say wisdom is with the grandfathers; but I say it is with God, who alone destroys all kings, priests, judges, authority, art, holiness.
1) Missing 1524.
The 13th chapter.
V. 14. Bite. That is, why should I mortify myself much and hurt myself, if I am to die and am not helped? Item, to put my soul into the hands, that is, to dare much, and to give into driving.
The 14th chapter.
V. 19. Hope. That is, before death he has no hope in this life.
The 15th chapter.
V. 2. to distend one's belly, 2) that is, to be full of loose words.
V. 11, low. That is, do you think God comforts sinners, and throws his comfort fo little? You must first become pious etc.
V. 27. gloats, scilicet contra Deum, sicut bos pinguis, crassus et pugnax [namely, against God, like a fat, thick and poking ox]. 3)
Chapter 16.
V. 8. This is their remedy against me. 3)
V. 15. Horn. That is, my power, might and dominion, and what I relied on. 3)
The 17th chapter.
1524. v. 7. wrath. 4) That is, before the plague that comes from God's wrath.
Chapter 18.
V. 4. That is, God will not do it differently with you than with all the others, and will not leave His ways for your sake.
V. 13. prince. That is, the power and authority of death, thus also [v. 14] king of terror, is the authority of terror, that he must succumb and cannot escape.
V. 16 Root. Root means everything that is planted in the earth; harvest means everything that grows up, be it grain, oil, wine etc.
The 19th chapter.
V. 9. glory, crown, hope is all spoken of temporal life in good rest etc.
2) In the 1524 edition: "air" instead of: to distend his belly.
3) Missing 1524.
4) 1524: "Anger" instead of: Mourning.
V. 22. Be satisfied, that is, cannot stop biting and punishing me.
V. 25. savior. Savior, vindex, quia Christus vindicat nos contra homicidam nostrum diabolum. [Avenger, because Christ avenges us against our murderer, the devil. 1)
The 20th chapter.
V. 12. is missing. When he begins wickedness, he has pleasure and rest; but it will not last, will soon taste bitter.
V. 16. Suck, that is, he will suffer mortal heartache and sorrow, and be deprived of everything good.
V. 26. puffed up, that is, a fire kindled by God; not puffed up by men, but kindled by God.
Chapter 21.
V. 13. moment. That is, they live well until death, and if there is an evil moment with them, they are through. But I have to suffer terror and misfortune for such a long time.
V. 31. To repay, that is, who can judge what is to be repaid to him without God alone.
V. 32. heap, that is, there is also a grave prepared for him among other graves.
The 22nd chapter.
V. 11. Darkness means gloom and misfortune. Light again means happiness and salvation.
The 23rd chapter.
V. 13. one. So Gal. 3, 20: "God is one; but of one there is no mediator."
Chapter 24.
V. 1. The times. Because God lets the wicked do as they please, it seems as if he knows nothing about it. Since you say that he punishes the wicked and not the pious, you must admit that he does not know, and those who know him do not know at what time he will punish, as you pride yourselves on knowing.
V. 5. The game, the free impudent people and tyrants.
V. 18. That is, those who follow fornication
1) Missing 1524.
go, kill their property, and leave it unbuilt.
1524 V. 23. on their doings. That is, lest they make a rebellion against him, he subdues them evermore, and so must seek safety by guile; but it lasts not.
Chapter 26.
V. 5. scores. The great whale fish, which mean the great tyrants on earth.
Chapter 27.
V. 8. Hypocrite in this book means a false man everywhere, as they all are before God, without faith.
V. 15. Do not weep. They will be glad that he is dead.
The 28th chapter.
V. 3. darkness. That is, one finally digs so deep that one finds what lies hidden in the darkness of the earth.
V. 8. Proud children, these are young lions.
The 29th chapter.
V. 6. In butter, that is, since I had all left over, all fat and full.
V. 20. bow. That is, my power always increased.
V. 24. laughed. Being friendly and cheerful with them, they did not therefore become bold to despise me; id est, familiaritas mea non pe- perit apud eos mei contemptum. [That is, that I was so friendly with them did not make me despised by them].
The 30th chapter.
V. 11. They, the Chaldeans, have unharnessed my rope, id est-, deposuerunt, privarunt curru et aurigatu, id est, dominio2 ) meo. [That is, they have deposed me, they have deprived me of my chariot and harness, that is, of my dominion]. 3)
V. 18. That is, many a misfortune is done to me mightily, that I cannot help it, and girds me, that I cannot come out, and must have it on like a skirt at my neck.
2) dominio set by us instead of domino in the Erlanger.
3) Missing 1524.
V. 24. Do not stretch out your hand to the charnel house. That is, in the charnel house I will ever have rest.
The 31st chapter.
V. 21. driven. 1) Driven now and then. 2)
V. 26. Light, that is, when I was blessed, did I not have my joy in it?
V. 27. To kiss one's hand is to praise one's own work, which belongs to God alone.
V. 31. That is, My servants also did not have to covet anything from my enemies.
V. 37. Prince. Free, undaunted.
The 32nd chapter.
V. 20. Get breath. Otherwise I suffocate with great wisdom. 2)
The 33rd chapter.
V. 14. considers. Sicut homo post factum consulit, poenitet et cogitat mutare. Triumphator in Israel (inquit Samuel [1 Sam. 15, 29.]) non poenitet nec mutat. [Just as a man, after it has happened, ponders, regrets, and intends to change. "The hero in Israel (says Samuel) does not repent, nor does he change."] 2)
V. 17. Like Abimelech, Gen. 20, 3.
V. 21. may not see well. That his face may pass away, that he may neither see nor hear. 2)
V. 29. Two or three times. That is, many times.
The 34th chapter.
V. 6. My arrows. These are God's arrows that are in me.
V. 30. That is, he lets a tyrant rule, who sows and torments the people with levies and tortures.
The 35th chapter.
V. 10. songs, that is, of the birds' songs; or spiritually, to praise him in sorrow and calamity, as the Psalm also says, Et nocte canticum ejus ["and at night I sing to him," Ps. 42:9.^
1) The 1545 edition has in the text, "Have I run my hand over the orphan."
2) Missing 1524.
Luther's Works. Vol. >HI.
The 36th chapter.
V. 30. all the ends of the sea, id est, ab occidente in orientem. [That is, from the setting of the sun to the exit.]
1524. His light. That is, he makes it beautiful in the sky and on the sea, where the clouds come from and are raised.
The 37th chapter.
1524. v. 7. crossed. That is, when it thunders, people are terrified, even the wild animals.
V. 22. Gold. That is, bright weather, like pure gold.
The 38th chapter.
V. 14 The seal. That is, their status and nature, which they want to be sure of as sealed.
V. 36. hidden, that is, into the heart.
The 39th chapter.
V. 1. (Cap. 38, 39.) 1524 has in the text: "The game of the lions", instead of "the young lions", with the gloss: The game. That is, that they have eaten game enough.
V. 20. 3) Price. That is, it is only the more defiant and courageous, and snorts, as if it boasts, where terrible things, as strife and war, are present.
V. 24. 4) does not pay attention. That is, it acts as if nothing mattered to it, which is nevertheless so terrible.
The 40th chapter.
V. 10 Behemoth means all great monstrous beasts, as Leviathan means all great monstrous fish. But under it he describes the power and authority of the devil and his servants, the godless house in the world.
V. 20. He calls Leviathan the great whale fish in the sea, but under it he describes the prince of the world, the devil, with his followers.
The 41st chapter.
1524 V. 1 has in the text: "When he is awakened, he will not be so cruel", with the gloss: so cruel. That is: because no one can resist me, I will resist him so that he will not have to be so cruel.
3) Walch and the Erlangers: "V. 23."
4) Walch and the Erlangers: "V. 27."
V. 16. strong ones. That is, the great fish flee from him, so also from the world's violence the mighty flee.
no mercy. 1) Thus they have sinned, that is, they must have done it, and they must be held up as poor sinners.
V. 23. Gray. That is, he swims and lives in the sea, as he wants his way to be seen from afar.
He respects the deep like an old man. He respects the sea like an old man, which is too weak for him. All this is also the devil's nature in the world, since he rages, rules and rolls as he wants.
The Psalter.
The 1st Psalm.
V. 1. scoffers who think it is vain foolishness what God speaks and does. 2)
V. 5. judgments. That is, they will have no ministry, nor will they remain in the Christian community; indeed, they will weave themselves together like chaff from grain.
The 2nd Psalm.
V. 7. way. Of a new way; that is, the new doctrine of the gospel of Christ, the Son of God. 2)
V. 11. Serve. 3) Be obedient, submissive. 4)
V. 12. Kiss. Or thus: pay homage to the son. 4) - 1524. That is: accept him with honor.
on the way. That is: In your way and being. 4)
The 4th Psalm.
V. 1. Sing before. As the cantor and priest sing a verse or epistle, and the choir then sings a responsory, hallelujah or amen.
1524. as one sings with two voices, one above the other in the height.
V. 3. lords. That is, you great Hansen, and what wants to count for something.
1524. men. This is: You who are not children and should be reasonable.
1) The following is missing in 1524.
2) Missing 1524.
3) Erlanger: "Servant."
4) Missing 1524.
Honor, that is, my psalm or teaching, as I honor God with it.
V. 5. You are angry. Move a little to unwillingness. 5)
V. 7. light of countenance is friendly and gracious reputation. 5)
The 5th Psalm.
V. 10. Certain things. That is, their teaching makes vain troubled, unholy consciences, because they preach vain works and not God's grace. 5)
The 6th Psalm.
V. 7. Wash, I have lain in sweat.
1524. v. 8. wrath. This is God's wrath and punishment.
The 7th Psalm.
1524. v. 7. has in the text: "Revive me the judgment that you have commanded", with the gloss: judgment. That is: Help me again into the office which you have commanded me, so that the people may find their way to you again.
V. 9. judge. Not I, nor anyone, but God Himself alone rules over us.
The 8th Psalm.
1524 V. 1. What this githith is is still unconscious, but it means a winepress in German.
V. 8. sheep. The Christians shall also have food on earth.
The 9th Psalm.
V. 17. meditatione scilicet verbi, sine vi, gladio, brachio carnis, in silentio et spe erit fortitudo vestra [namely, by contemplation of the Word, without violence, sword, and arm of flesh, "you will be strong by being still and hoping," Isa. 30:15]. 5)
The 10th Psalm.
V. 2: He is overconfident. Scilicet docendo et nocendo superbit confidenter, quasi re optime gesta [namely, in teaching and harming, he is confidently overconfident, as if he had aligned everything to the best]. 5)
V. 5: He continues his work, works, and makes it sour for him, but he likes his work to last and continue. 5)
5) Missing 1524.
1732 Erl. 64, 76-78. L.'s marginal glosses On the Psalter. W. XXI, S3O*-SÄ4*. 1733
The 11th Psalm.
V. 3. What should. Should the fool defend or teach us? 1)
V. 7. their, that is, the pious. Non franguntur persecutione, sed. perseverant spectando justa; ideo experiuntur, Deo gratam esse justitiam [They are not made despondent by persecution, but persevere in seeing what is right. Therefore they experience that God loves justice). 1)
The 13th Psalm.
V. 4. eyes. Make my face cheerful. 1)
The 14th Psalm.
V. 1. Fools, that is, rough, loose people who do not ask about God.
V. 5. Fear. They do not fear God; otherwise they fear all kinds of things, such as belly, bread, goods, honor, driving, death.
1524 That is, they make consciences, where there is none, serve God, which He has not commanded.
The 16th Psalm.
V. 4. With blood, that is, those who make atonement for God with the blood of a goat; but I with my own blood. 1)
names. That is, I will not teach nor preach their thing that deal with works, but of the faith that God gives. 1)
V. 9. Glory, that is, my tongue, as I honor and praise God with.
The 17th Psalm.
V. 1. the justice. Scio, quod non mendacium, sed tuum verbum doceo; ideo si non vis me exaudire, exaudi tuam justam causam (I know that I teach not lies, but thy word; therefore, if thou wilt not hear me, hear thy righteous cause). 1)
V. 10. fat, that is, the great and mighty.
V. 14. of your hand. To punish those who come into your hand. Hebr. 10, 31.: "It is terrible to fall into the hands of the living God." Ps. 21:9: "Thine hand shall find all thine enemies." 1)
1) Missing 1524.
V. 15. Awake. To be valiant in word and faith, not to snore. 2)
The 18th Psalm.
V. 21. of my righteousness, non personalis, sed realis, id est [not of my person, but of the thing, that is: I have started nothing from iniquity, but have remained at God's word, have suffered over what I should suffer. 2)
V. 22. Haec est illa justitia, de qua hic loquitur [This is the justice he is talking about here]. 2)
The 20th Psalm.
V. 7. That is, God must help and counsel; our suggestions and actions are otherwise of no use. 2)
The 21st Psalm.
V. 13. to the shoulder. That they must always carry and suffer misfortune.
The 22nd Psalm.
V. 4. Praise. That is, among the holy people, when they praise you in Israel. 2)
V. 18. They see their pleasure in me. They cool their tiredness on me. 2)
V. 30. fat people. These are the rich and great. Those who lie in the dust are the poor and lowly, who live wretchedly and miserably, or are ready to die. All of them should worship Christ.
1524. who do not let their soul live are those who die etc.
The 24th Psalm.
V. 6. face. That is, God's face and presence, which was in the people of Israel and nowhere else. 2)
The 25th Psalm.
V. 3. Loose. To have great and yet futile cause to despise, as force, art, wisdom, wealth. 2)
The 26th Psalm.
V. 8. Where your glory dwells. God's house and assembly is where God's word goes, and nowhere else, for there God dwells; therefore he so joyfully praises God's house, because of the word. Ps. 122. 2)
2) Missing 1524.
The 27th Psalm.
V. 13. living, that is, those who are well. 1)
The 29th Psalm.
V. 6. To lick, that is, to jump, to leap. 1)
V. 11. peace. This is that [it] will go well with him.
The 3V. Psalm.
V. 5. His holiness. That is, preach that God is not a God of false hypocrites, as they boast; but He is holy, and loves the right saints, Ps. 18:26: Cum sancto sanctus eris etc.. ["With the saints you are holy" etc.] 1)
V. 6. desire. He is not serious, he means well and not dying, as it feels. 1)
V. 13. Honor. My tongue and strings, as I honor you with. Ps. 16, 9.
The 31st Psalm.
1524. v. 10. has in the text: "pined away with wrath", with the remark: wrath. This is before the calamity that I suffer, as God's wrath.
V. 22. Firm city means all kinds of security. 1)
The 32nd Psalm.
V. 3. To conceal, that is, because I would not confess that there was vain sin with me, my conscience had no rest until I had to confess it, and trust in God's goodness alone.
The 33rd Psalm.
V. 15. directs. That is what they think, that he directs and turns as he wills.
1524. has in the text: "He directs their heart, allersammt", with the note: directs. That is: What they think, he gives and directs as he wills.
The 34th Psalm.
V. 6. to run. They come to him and immediately attack him, like the lecherous woman to the judge [Luc. 18, 3], or they flow like water with heaps and storms. For he is pleased that they should seek, knock, and rumble with prayers without ceasing.
1) Missing 1524.
V. 14. That is, flee false doctrine, and do good, and suffer thyself. 2)
V. 17. eradicate memory so that they are no longer thought of?
V. 22. have guilt. Id est, perdentur sicut rei [That is, they will perish as guilty]. 2)
The 35th Psalm.
V. 12. heartache. Sterilitatem animae meae, id est [The barrenness of my soul, that is^: As if my soul should be forsaken and despised, like a widow or barren. 2)
V. 15. Limpers, that is, those who carry the tree on both armpits, serve God and yet also serve the devil, [1 Kings 18.] 2)
V. 20. Silence. Those who would like peace. 2)
The 36th Psalm.
V. 2. from reason. If I am to be thoroughly truthful. For the wicked seem as if they were pious and holy, and yet is false in reason. 2)
V. 5. camp. That is: without ceasing, not resting rc. 2)
V. 7. like the mountains of God. That is, firm and indestructible.
V. 10. Light, that is comfort, joy. [Job 25, 3. Ps. 27, 1. John 1, 9.] 2)
The 37th Psalm.
This saying "Blessed are the meek: for they shall inherit the earth" is a gloss and interpretation of this psalm. 2)
V. 3. honestly. With God and honor, that you fear God and do no one wrong. 2)
V. 7. Quiet. Harp, and do not rage. 2)
1524. v. 34. to see, that is, to see your desire.
The 38th Psalm.
V. 1. remembrance. To praise and owe to God, that is, to remember God and oneself rightly. 2)
V. 11. Light of my eyes. That is, my face is not light and joyful, but looks sour, sorrowful and gloomy.
2) Missing 1524.
The 39th Psalm.
V. 2. bridle. That I do not murmur, because it is so bad for me and so good for the wicked. 1)
V. 3. of the joys. It is not ridiculous to me. 1)
V. 5. Teach me not to live as surely as the wicked who hope for no other life. 1)
V. 10. Keep silent. I will let them go and not murmur against you. 1)
The 40th Psalm.
V. 13. to see. So that my face goes away because of great sorrow. 1)
The 42nd Psalm.
V. 3. God's face, where God dwells, as in the temple, and where His word is. 1)
V. 6: Face is his knowledge and presence through word and faith.
V. 7. In the land of the Jordan and Lord onim, that is, in the Jewish land, which he so calls because the Jordan flows in it as the land water, and Hermonim, the great mountains, are around it, against which Mount Zion is small.
V. 8: Flood, as happened to the Egyptians in the Red Sea. 1)
V. 12. of my face. That is, he will not let my face be put to shame, sup. Ps. 34:6, but will make me glad to be heard. 1)
The 44th Psalm.
V. 20. dragon, that is, the poisonous tyrant, and darkness means misfortune".
V. 23. for thy sake, not for our sake; but thy word do they persecute in us. 1)
The 45th Psalm.
V. 9 I do not know what Kezia is; some call it Kasia; it must be a root that smells good and keeps clothes well.
V. 13. Zor is called the city of Tyre; but appoint the city of Tyre, which was at that time the richest and most famous city, as if to say, Even the richest in the world will honor Christ.
V. 14. Inside. Just as everything in a woman's room is gold and silk. 1)
V. 15. to you. As to dance or joys.
1) Missing 1524.
The 46th Psalm.
V. 7. Listen. This is when it thunders. 2)
The 47th Psalm.
V. 8. Wisely, to handle the word diligently in preaching, and to stay on it, not to shout and babble, like the wild, wild shouters and spouters and insolent preachers who speak what they think. 2)
V. 10. by the shields. Princes must also be Christians, so here they are called "shields on earth". 2)
The 48th Psalm.
V. 5. kings. That is, kings have been terrified of this city, and often go away in disgrace. 2)
V. 14. Proclaim, that is, may preach God's word. 2)
V. 15. youth, that is, graciously and gently, by the word of grace, as father and mother bring up a child, not as executioners or masters of sticks by law and compulsion, driving and choking. 2)
The 49th Psalm.
V. 10. Live long. Has good courage, never thinks of death. 2)
V. 12. their houses. Their family, children, servants rc. 2)
V. 13. dignity, that is, good and honor. 2)
V. 19 Life. That is: He thinks that one has enough here and that one is prosperous.
V. 21. 1524 has in the text: "so he is like the cattle that are silent," with the note: silent, that is, who are gone and no longer live.
The 50th Psalm.
V. 4. judge, rule, help, save from the devil, people, death, sins rc. 2)
V. 14. vow that you vowed to him to be your god in the first commandment. 2)
The 51st Psalm.
V. 8 Truth. That is: Hypocrisy and appearance you do not respect, but reason and righteousness, which is secret and hidden from the world.
V. 9. Unpray, that is, absolve me.
2) Missing 1524.
and release me, as was meant in the law of old by blasting with ysopen.
V. 12. certain. This is a spirit that is without doubt in faith and certain of the matter, and is not led astray nor moved by various delusions, thoughts, doctrines etc. as the dark, doubting ones are. 1)
V. 16. blood debt, that is, from debt, so that I deserved death, as we all are before God.
The 52nd Psalm.
V. 4. harm, that you bring misfortune to others and do harm. 1)
V. 7. He tells of four plagues, that he should not keep any house or property, nor should he stay in any city or country. 1)
The 53rd Psalm.
V. 6. drivers. These are the ones who want to make people religious in their own works with laws and force, just as the captains drive the people of war.
The 55th Psalm.
V. 11. toil and labor. This is vain wickedness, that they may weigh themselves and others down. 1)
V. 24. Life. What they intend to do with their lives. 1)
The 56th Psalm.
V. 1. David had to be dumb as a dove, that is, silent and not accuse King Saul among the Philistines. 1)
V. 3. Saul's courtiers drive me out into misery, and [I] must always live in flight. 1)
V. 8. what they do is indulgence. 1)
V. 9. You count them. You know how many of them there are, and you do not forget them. 1)
The 57th Psalm.
V. 2. misfortune. Pity, sorrow, that they do to me. 1)
V. 9. Glory, that is, my psaltery and song, since I honor God with it.
The 58th Psalm.
V. 4. from womb. That is: kind is not good and does not let of kind.
V. 10. Before yours. That is, before they bring it halfway to where they want it,
1) Missing 1524.
it will destroy God's wrath and bed the righteous one
V. 11. Blood. That is, vengeance will be greater than anyone desires; that where he desires a drop of blood and vengeance, it will be so much that he will want to bathe in it.
The 59th Psalm.
V. 6. Be merciful to no one. That is, do not put up with their evil ways, and do not help their wickedness to continue.
V. 8. Who shall hear it? That is, they act as if there were no God to hear it, and neither say nor think that [it] must one day become loud.
V. 10. Power. That is: If they are too powerful for me, I look to you. 2)
V. 11. God shows. God does more good to me than they can do evil to me. 2)
V. 13. Court keeping. That is: they remain on their defiance and pride.
The 60th Psalm.
V. 1. rose chip. This is a pendant or precious jewel in the form of a rose. So he calls here his kingdom, which is a divine jewel or chip. 2)
V. 6. Historia judicum et regum testatur, subinde duces suscitatos, qui quietem darent et liberarent hunc populum [The history of the judges and kings testifies that leaders are awakened continuously, which should provide rest and make the people free]. 2)
V. 8. will divide. That is: I reckon what I have for people. 2)
V. 9. prince. Qui tempore pacis legibus, non armis gubernat2 ) [Who at the time of peace rules with laws, not with weapons].
V. 10. washing pots, that is, my subjects. 2)
V. 11. solid city means everything that is secure and makes. 2)
V. 12: Our army. That is, not by our power, but by your power you do what you do to us. 2)
The 61st Psalm.
V. 6. Vow. That I praise and call upon you as one God, which we vow to God in the first commandment. 2)
2) Missing 1524.
The 62nd Psalm.
V. 2. quiet. Is content, lets God rule, grumbles, does not rage, suffers himself and waits. 1)
V. 10. lack. He who relies on men is lacking. However great they are, they are nothing, and must be lacking. 1)
The 63rd Psalm.
V. 3. power. I would gladly be with your worship, since you are mighty and honored; but now I must be here in the wilderness. 1)
The 64th Psalm.
V. 6. See. God does not see them Himself. 1)
V. 8. Woe is me, they will feel it. 1)
The 65th Psalm.
This psalm praises God for good peaceful time. 1)
V. 2. silence, in the patience that one suffers, is silent etc.
V. 7. Prepared to do good continually and more.
V. 9. signs. There are vain great wonders, when God keeps peace and controls the unpeaceful. So go and weave 2) both men and cattle, which cannot be in war. 3)
V. 10. God's fountain is His land and people. Ps. 46, 5. 3)
V. 12. Footsteps. Where he walks, there it grows. 3)
The 66th Psalm.
V. 3. lacking, that is, which they undertake against you. 3)
V. 7. Exalt. They shall not prevail nor be subject to how high they ascend. 3)
The 67th Psalm.
V. 2. to shine is to look cheerfully and graciously, to show oneself friendly. 3)
V. 5. judge. Defend and rule.
The 68th Psalm.
This psalm certainly speaks of Christ, so it is important to pay attention to it, because it contains strange speech and words according to the letter.
1) Missing 1524.
2) "Weaving," going back and forth like a weaver's shuttle.
3) Hehlt 1524.
V. 13. Kings are the apostles who teach with one accord.
Home honor in Hebrew means a housewife, and here speaks of the church and bride of Christ.
V. 14 Silver and gold. Red and white, like an army of armor and breading. 4)
V. 16. fertile, in Hebrew "fat," that is, good land, not bare mountains. 4)
V. 17. leap. Boast, defy, insist on your glory. 4)
V. 19. will remain there. Even his enemies must suffer Christ. 4)
V. 20. 1524. has in the text: "The God of our salvation will well burden us", with the explanation: Well burdened. Matth. 11, 30: "My yoke is sweet" etc.
V. 22. Hair head. The kingdom and priesthood of the Jews, because they remain in unbelief.
V. 23. fat. Of the people of Israel, who were rich, glorious because of God. 4)
V. 27. fountain. That is, for the kingdom of Christ, which has begun, is springing up and growing. 4)
V. 31. animal. False teachers with their pile.
their calves. That is, among their people. 4)
trample. As the stallions tread down the water and make it turbid so that it is not drinkable, so the Scripture treads down and makes turbid all the spirits of the wicked. 4)
V. 34. Thunder of his sermon. 4)
V. 35. power, that is, the kingdom; let him be HErr. 4)
The 69th Psalm.
V. 23. table, that is, their preaching and teaching, that they may think themselves fed. 4)
V. 28. Let them fall into one sin over another. Let nothing be good nor right for them. 4)
The 72nd Psalm.
V. 6. As happened to Gideon, Judg. 6, 36. f. 4)
V. 8. water, that is, from the Jordan. 4)
V. 12. a king of the poor crying. 4)
V. 16. quake. That is, the mountain Lebanon
4) Missing 1524.
stands thick with trees, and trembles when the wind weaves. So thick also shall the gospel stand and lift in the cities; that is, the gospel and Christians shall abound and increase.
V. 17. That is, one will always preach his name for and for, although the old die, so do the descendants.
The 73rd Psalm.
V. 1. Pure in heart is he who keeps the word of God pure and clean.
V. 7. boasts. That is, they are fat, that is, rich, powerful, in honor; therefore they boast, and want to be in front and on top, and to be seen before all. What they do must be right and fine, and what they say is delicious, so that their splendor and courtliness are considered an honor and adornment. But what others speak and do must stink and be nothing. Their tongues rule in heaven and earth.
1524. has in the text: "They want to be seen, because they are so fierce", with the gloss: They want. This verse reads in Hebrew: Their eye goes out before the flesh, and they pass over the thoughts of the heart. But this is spoken darkly, and thus wants to say: They are fist, that is rich etc.
V. 17. sanctuary, where one hears God's word and learns to understand such things correctly. 1)
V. 20. image, that is, their temporal being, which is only an appearance and image.
The 74th Psalm.
V. 4. houses. Schools and synagogues where God's Word is taught. 1)
V. 8. houses. That is, the oerter where God has His word, as in the schools. 1)
V. 11. The bosom is the temple in which God gathers His people and teaches them, as a mother carries her child and nurses it.
V. 13. 14. dragons. Tyrants, as Pharaoh and his princes; thus also the whales. 1)
V. 15. springs. God builds land and cities, he also destroys them again. 1)
The 75th Psalm.
V. 2. near. Who soon [and] confidently helps and sustains us. 1)
1) Missing 1524.
V. 4. columns. The pious are afraid of God, but he strengthens them; the wicked remain proud and thus perish. 2)
V. 5. violence. Ebraeus: On the horns, which mean violence. 2)
V. 9. That is, he apportions to each his measure that he suffers; but the basic soup remains for the wicked.
The 76th Psalm.
V. 5. mountains of robbery. These are the great kingdoms and principalities, such as Assyria, Babylon and Egypt, which divided the lands among themselves with strife, and so robbed them.
V. 6. Sink. They have no more fists, cannot strike, are cowardly and despondent.
1524. v. 11. has in the text: "For that you anger people, 3) they will thank you, but the rest of the anger you will gird around you", with the gloss: gird. That is, temporal wrath and punishment passes over the saints, but eternal wrath afterward over the wicked. Therefore God girds the same around Himself and does not refrain from it.
V. 12. Vow that he shall be your God according to the first commandment, and vow not to the saints nor to other vows. 4)
The 77th Psalm.
V. 11. can do anything. That is, I may care to death, but I still can't change it.
V. 14. Holy is hidden; as if God gives life in death, and is near when He is far away, which reason does not comprehend. It is too holy and hidden.
1524. v. 18. has in the text: "and your arrows went down," with the gloss: arrows, the lightnings.
1524. v. 19. has in the text: "the voice of your thunder is in the round," with the gloss: round, that is, in the sky.
The 78th Psalm.
V. 9. like the children of Ephraim. Before the kings was the regiment of the tribe of Ephraim, which wore the harness and bow; but they were proud, and trusted not in God: therefore it was taken from them, and Shiloh was disturbed, and was set up in Judah. 4)
2) Missing 1524.
3) Erlanger: "menschzürnest".
4) Missing 1524.
Dispute. Dispute here means contestation, driving and distress. 1)
V. 33. That they did not get the promised land, and went out of Egypt in vain. 1)
V. 41. They always set the time and way for God, when and how he should help quickly and tangibly, and did not want to trust nor hope in the future. Now they want meat, now water, now bread. But to set and teach as God should, that is to tempt God. 1)
1524. v. 57. false bow. That is, as a bow bows and shoots, not so the hypocrites pretend to be pious, and there is nothing behind it, and nothing presses.
V. 61. power, that is the ark of the covenant, on which they relied etc. [Psalm 105, 4.] 1)
1524. v. 72. has in the text: "and led them with understanding of his hands," with the gloss: understanding, that is, wisely.
The 79th Psalm.
V. 11. Children of death. Those who are daily strangled, and even want to clean up. 1)
The 80th Psalm.
V. 1. Spanish roses. A jewel like a rose, and is called here the kingdom of Israel. 1)
V. 2. Joseph. This is the kingdom of Israel. 1)
V. 3. Ephraim. That is, on the mercy seat behind which these tribes of Israel lay. Numbers 4:2, 17, 18, 20, 22.
V. 7. To quarrel. That everyone should seek cause with us, and plague us, and fetch fire from us. 1)
V. 11. Cedars of God. Id est, regnum dilatatum usque ad Libanum [That is, the kingdom is spread out to the Libanons. 1)
V. 12. water, which is the water Phrath. [Ex. 23:31.]
'1524. v. 16. has in the text: "And judge him whom your right hand has planted, and over the son whom you have strengthened", with the gloss: son. The vine he calls son in a Hebrew way, as Is. 5, 1.: "The vineyard is in the horn of the son of Oeles", (that is) in a place that is there feisty, and Psalm.
1) Missing 1524.
4, 3.: Filii viri, you children of the man, that is, you men, so filii Belial, filii anni, filius mortis [children Belial, children of the year, child of death) and the like. So here also filium, quem formasti tibi, eam, quam firmasti s. vitem [the son you have formed, the holy vine you have planted).
The 83rd Psalm.
V. 4. hidden ones. These are those who live hidden in the faith of the world, so that they are considered heretics.
The 84th Psalm.
V. 7. wailing valley. Move now and then, and teach the people. 2)
V. 12. Sun and shield. He teaches and protects, comforts and helps. 2)
Grace for the hatred and shame of the world. 2)
The 85th Psalm.
V. 9. foolishness. Lest they finally become despondent or impatient, and blaspheme God. 2)
V. 10. Honor. That [it] be commendable, the people be pious toward one another, florente religione et politia sub coelo toto [in that worship and world regiment go in swing as far as heaven reaches). 2)
The 86th Psalm.
V. 2. Holy here can also mean condemned and despised, per antiphrasin [by the opposite sense), as a heretic. 2)
V. 11. uniting, that is, God's word, which remains and unites; other teachings divide, and make vain divisions. 2)
The 87th Psalm.
V. 4. Rahab is Egypt Isa. 30, 7. 3)
V. 4. There. To Zion. 4)
The 88th Psalm.
1524. v. 6. has in the text: "Among the dead free," with the gloss: free, that is, that no one assumes nor adheres to it.
The 89th Psalm.
V. 3. Joh. 1, 17: "Through Jesus came grace and truth. 4)
2) Missing 1524.
3) Walch and the Erlangers: Isa. 33.
4) Missing 1524.
in heaven. For Christ's kingdom is not an earthly kingdom, but heavenly and in clouds, that is, not on earth. 1)
V. II Rahab, Egypt, ut supra, and means proud. 1)
V. 13. rejoice. The whole land is green and standing joyfully. 1)
V. 16. rejoicing, that is, having the joyful word of God.
V. 38. Witness. This is the rainbow that God sets as a witness of the eternal covenant with Noah. Gen. 9:14. 1)
V. 45. Purity, that is, all its adornment and adornment of worship.
The 90th Psalm.
V. 3. Let die. People always die and others come back through God's word. Therefore our life is nothing compared to him.
1524. has in the text: "Thou that turnest men to destruction", with the note: destruction. That is, the human race you create so that they always die some, and others are born again, and all this by your word. Genesis 1.
V. 8. unconfessed, that is, Adam's sin, Rom. 5:18, so that death is deserved, and yet the world does not know this. 1)
V. 11. Wrath, that is, that such is your wrath, and our sin is so great as to deserve such wrath. 1)
V. 16. Your works, that is, life and help and all good. 1)
V. 17. Our works. That is, spiritual and temporal regiment. 1)
The 91st Psalm.
V. 4. truth. Word and promise of grace....
V. 5. 6. He indicates all kinds of misfortune, be it violence, injustice, cunning, treachery, outrage, etc. 1)
The 92nd Psalm.
V. 6. deep. Wonderful, so that he helps us in such a way that [it] no man can comprehend nor conceive. 1)
V. 11. anointed, that I may be gladdened. 1)
V. 16. No wrong. He looks at no person, and does not help the ungodly cause, as they think. 1)
1) Missing 1524.
The 94th Psalm.
V. 1. Appear. Break forth, let yourself be seen. 2)
V. 3. boast. To come in with words, as a lord or tyrant, to be feared for what he says or wills. 2)
V. 17. Silence, that is, in hell, since it is silent and everything is off.
V. 20. Harmful chair, that is, teaching harmful things and corrupting souls.
1524. has in the text: "He who causes trouble in the law", with the gloss: trouble. That is, their teaching makes evil conscience and sour life.
The 95th Psalm.
V. 5. dry, that is the earth. 2)
The 97th Psalm.
V. 11. Light, that is happiness and salvation. 2)
The 99th Psalm.
1524. v. 4. has in the text: "The strength of the king loves judgment", with the gloss: strength, that is, his kingdom and power.
The 101st Psalm.
V. 8. early, that is, soon and quickly.
The 102nd Psalm.
V. 19. written, that it might be preached. 2)
V. 25, in half, before I know it. 2)
The 103rd Psalm.
V. 9. to quarrel, to be ungracious. 2)
V. 14. privates, like a weak, loose building or room of a short, poor life. 2)
V. 16. She no longer knows her place, that is: she no longer knows about the flower, nor does she remember it; id est, nullum vestigium aut memoria relinquitur. [That is, no trace or memory of it is left. 2)
The 104th Psalm.
V. 16. Trees of the Lord are called that are in the forest, which are not planted by man.
V. 28. ge satiated, that is joyful. 2)
2) Missing 1524.
The 105th Psalm.
V. 28. were. Moses and Aaron. 1)
The 106th Psalm.
V. 20. Glory to God. Rom. 1, 23. 2)
The 107th Psalm.
V. 2. This Psalm is a common thanksgiving, how God helps all kinds of people out of all kinds of distress, as Paul says, 1 Tim. 4, 10. 3): "He is a Savior of all men." 4) The first are those who are poor, miserable, have neither house nor yard, and know nothing to do (vv. 4-9). The others are those who are afflicted with prison for their iniquity, and are set free by God's help (vv. 10-16). The third are fools, that is, those who do not fear God and live sinfully, who are afflicted with sickness, yet some recover so that they do not die (vv. 17-22). The fourth, who suffer distress on the sea and are saved (vv. 23-32). The fifth, when they were afflicted with barren weather, received rain and fruit (vv. 33-39). The sixth, afflicted with tyrants or rebellion, will again have peace and unity (vv. 39-42).
1524. v. 32. has in the text: "And exalt him among the congregation of the people, and praise him in the seat of the elders," with the gloss: seat. That is, in the assembly, as in the church.
V. 43. keeps. Remembers and deals with it. 5)
The 108th Psalm.
V. 2. honor, that is, my string playing, since I honor you with it. 5)
The 109th Psalm.
V. 6. set. Their teaching, living, learning, praying etc. all must be condemned. 5)
The 110th Psalm.
V. 7. from the brook. He will suffer and rise again.
1524 That is, he is slain so much that one would like to drink blood like water.
1) Missing 1524.
2) Walch and the Erlangers: "Rom. 23."
3) Walch and the Erlangers: "1 Tim. 2, 4."
4) The following is missing in 1524.
5) Missing 1524.
The 111th Psalm.
1524. v. 2. has in the text: "asks all who have a desire for it", with the gloss: asks. That is: whoever has a desire for it, asks for it.
The 112th Psalm.
V. 4. Light, that is. Happiness and salvation in the midst of adversity.
1524 V. 5 has in the text: "he divides his words rightly", with the note: divides. That is, he does not pretend to the great, nor bite the lowly, but comforts, punishes, speaks where and when it is necessary, and looks at no one.
The 116th Psalm.
V. 11 Liar. That is: No man is to be relied upon; he cannot help in the end and must be absent. 6)
The 118th Psalm.
V. 12. They all run to and extinguish, as if all the world wanted to perish because of my teaching, no one wants to be the last.
1524. fire in. This is: As the fire in thorns and rice almost crackles and rages hostilely, but soon comes to an end, and is not constant: so their anger almost rages, but it is soon over with it, and does not do as much as it would like.
The 119th Psalm.
V. 61. Rob me. Col. 2:8: "Let no one rob you." 6)
V. 66. knowledge, that is, humility. 2 Petr. 1, 5. 6. 6)
V. 83. skin, where oil, wine, water are kept, like a wadding bag. 7) 8)
V. 113. Fluttering spirits (1524. Heretics) are called here the fickle spirits who always find something new and undertake to do as heretics are wont to do.
V. 139. Forgotten. Not only to disregard, but to disregard nothing at all, as if there had never been no word from God. 8)
V. 163. lies, hypocrites and false people. 8)
V. 165. stumble. They will not err nor miss, neither be averted by force nor cunning. 8)
6) Missing 1524.
7) Wadersack - cross sack, snap sack.
8) Missing 1524.
V. 176. Strayed. No one takes care of me. 1)
The 120th Psalm.
V. 4. fire in juniper blazes and burns very much, because it is fat and likes to burn; so the heretical teaching also goes on with great violence and burns very much.
1524. has in the text: "juniper coals", with the gloss: coals. That is, they are fiery arrows.
The 122nd Psalm.
V. 1. house of the Lord. Where God's word is taught and heard, there dwells God, and God's house is to be rejoiced in. 1)
V. 8. peace, that is, that it may go well with you. 1)
The 126th Psalm.
V. 1. dreamers. That is, the joy will be so great that we will hardly believe it, and will be the same to us as if it were a dream and not true.
1524. v. 4. streams, 2) that is, how the streams are purely dried up by the hot sun at noon.
The 127th Psalm.
V. 3. gift. That is, it is in vain that you want to do it with your work. The children for whom you work are not under your control, but God gives them.
The 132nd Psalm.
V. 6. You, that is, from the same place.
1524 This is the place of the dwelling.
V. 8. power, that is, of your dominion. 3)
V. 18. crown, that is, the kingdom. 3)
The 133rd Psalm.
V. 1. This is when the rich, great, holy, wise take care of the poor, little ones, sinners, fools 4). [Rom. 14, 1.] 5)
The 136th Psalm.
V. 5. orderly. That the heavens and all the stars have a certain course, and are not lacking. [Gen. 1.] 5)
1) Missing 1524.
2) The 1524 edition has in the text: "streams" instead of: Water.
3) Missing 1524.
4) Walch and the Erlangeners: "the poor little sinners".
5) Missing 1524.
The 137th Psalm.
1524. v. 6. has in the text: "where I do not exalt Jerusalem above the head of my joy", with the gloss: head. That is, I do not rejoice, for over Jerusalem alone, that is the head and my highest joy.
The 138th Psalm.
V. 1. gods. Before the angels and God's children).
The 139th Psalm.
1524. v. 3. has in the text: "You are around my path and around my camp", with the gloss: camp. That is, where I walk or stand, do something or lie still, you are there.
1524. v. 5. has in the text: "Behind and in front you make me", with the gloss: Behind. That is, what I am before and after, and will or do, that is all your work.
V. 15. Below, that is, deep in the womb.
V. 16. and all the days were written on your book. That is: How long I should live, you knew before I began [to] live. 6)
The 140th Psalm.
V. 11: Lightning and thunder strike them into the earth, ut in mari rubro swie im rothen Meeres. 6)
The 142nd Psalm.
V. 8. dungeon, that is, from the distress and fear in which I am imprisoned. 6)
The 143rd Psalm.
V. 8. Early, that is, soon and temporally, not late nor slow. 6)
The 144th Psalm.
V. 6. This is: Let thunder once, and strike three times. 6)
V. 7. Strange children. That is, who are not truly God's children in faith, but have only the name and appearance. 6)
1524. v. 8. wrong. That is, they teach nothing but temporal use and splendor.
V. 13. Thus speak and desire the wicked, who do not build on God, like the rich man in the Gospel, Luc. 12, 19. 6)
V. 14 Lamentation. That no accident, pestilence or plague may befall us, but that we may have everything enough, and live safely and happily in all abundance. 6)
6) Missing 1524.
The 145th Psalm.
V. 16. Pleasure. That is, enough and full that they may be well pleased, though a miser seeks otherwise rc. 1)
The 146th Psalm.
V. 3. He who hopes in man lacks his attacks and is in vain. 1)
V. 9. Return. He does the antagonism with them. 1)
The 147th Psalm.
V. 17 Frost. He makes such winter and frost that one must have fire; otherwise no one could stay before it. 1)
The 148th Psalm.
V. 8. His word, what he wills. 1)
The Proverbs of Solomon.
The 1st chapter.
V. 7. beginning. He who wants to learn well must first of all fear God. But he who respects God little does not ask for wisdom, nor does he suffer punishment or discipline. 1)
V. 17. 2) cast the net. This is a proverb and wants to say: It goes to them, as one says: It is in vain the net etc., that is: Their pretensions will be lacking, they themselves will perish.
V. 30. of my council. Stulti vertunt se a consiliis verbi ad carnalia etc. [The fools turn from the counsel of the Word to carnal things. 3)
The 2nd chapter.
V. 2. with diligence. Must take care and be diligent from the heart. 3)
V. 17. Lord. Her husband, whom she took young. 3)
Chapter 3.
V. 4. prudence. You will become a fine, sensible person, who will be able to see and understand everything you attack. 3)
V. 20. Wisdom. Word. 3)
V. 35. fools. Scoffers, loose people who do not respect God or his word. 3)
1) Missing 1524.
2) Walch and the Erlangers: "V. 14."
3) Missing 1524.
Chapter 5.
V. 10. 11. strangers. For fornicators consume their goods, and live with wicked men, who do not give them brans or bark afterward; as happened to the son in the Gospel, when he had squandered his goods. Luc. 15, 16. 4)
V. 19 Hind. That is, spoken in proverbs, so much: Stay with your wife and keep your property, so that you do not kill it with whores, but help others with it; because no lovely creature on earth is, where husband and wife keep themselves friendly together.
Chapter 6.
V. 12. Goes. Does not lead a steady speech, does not look at anyone rightly. 4)
V. 26. Bread. He who feeds with harlots and rides with carts is bound for misfortune. 4)
V. 29. None unpunished. Quia adulterium est capitale 4) [for adultery is a crime punishable by death.
Chapter 8.
V. 6. Princely. Princes should do, speak, and do honestly and praiseworthily, so that their example may be praised and followed; not like the tyrants, unfilialists, cyclopes, etc. 4)
Chapter 9.
V. 7 Mockers. Solomon calls all scoffers and rebels of the truth scoffers.
V. 8. The world wants to be unpunished. 4)
V. 12. Non me doctorem, sed te deluseris ipsum [You will not mock me, your teacher, but yourself^. 4)
The 10th chapter.
V. 3. drudgery, by which they become rich at everyone's expense. 4)
V. 5. Shame and honor are often called poverty and riches by Solomon, because he who is rich has honor.
V. 12. 1 Cor. 13:5: "Love cannot be angered." [1 Pet. 4, 8.]
V. 14. terror, that is, of driving and misfortune.
V. 15: Good makes you brave, poverty hurts.
V. 16. to life, that he may be nourished.
V. 17 remains erroneous. He is not well. 4)
4) Missing 1524.
V. 18. One does not admonish his brother of his sins, or where he starts, he likes to see the other one talking, and does not correct anyone with it. 1)
V. 22. blessing of the Lord. God blesses, God blesses.
V. 26. Vinegar. Where there are loose lords and officials, the eyes do not see and the teeth do not bite; that is, discipline and punishment perish. 1)
Chapter 11.
V. 12. Desecrates. He readily reveals another's infirmities, but a wise man covers up and excuses it. 1)
V. 16. tyrants. A pious woman receives honor, even though she is not rich. Tyrants seek good, and respect no honor. 1)
V. 25. drunk. That is, he who gives abundantly will be given abundantly again.
V. 29. Wind. Peace nourishes, discord consumes. 1)
V. 30. tree. What the righteous do is good for everyone. 1)
V. 31. Righteous. If the righteous, who do all that is good for others and please God, are still much afflicted, how will the wicked fare?
The 12th chapter.
V. 4. industrious, domestic.
Industrious, unhoused, taking on nothing as if she were a guest in the house. 1)
V. 8. The pitfalls become shame. Vincit veritas [truth prevails^. 1)
V. 11. his field. He who waits for his own in his occupation or profession, otherwise it means: 14 craft, 15 misfortune. 1)
V. 18. Careless. Those who are not careful of their words or whom they hit, which happens both in preaching, courts, and otherwise in meetings. 1)
V. 26. Better, if he already suffers much, and the wicked is well. 1)
V. 28. path. Country road is safe, wooden road is dangerous. God's word leads to life, but self-conceit to death. 1)
The 13th chapter.
V. 3. terror, that is. Ride and punishment.
V. 8. Do not scold. A rich man scolds
1) Missing 1524.
one, but gives him away for money. A poor person has to serve. If you don't have money, you pay with your skin. 2)
V. 23. of the poor. God gives enough to the poor where they are pious. 2)
V. 25. Sufficient. Suffices him. 2)
The 14th chapter.
V. 1. breaks it. The man must perish who has an unhoused wife. 2)
V. 4. oxen. Where one does not work, one gains nothing. 2)
V. 6. Seek. Loose people do not seek wisdom earnestly, but for their benefit, glory and splendor. 2)
V. 13 Sorrow. As one speaks: drunken joy, sober sorrow. No love without suffering.
V. 22. will be missing. Infidelity strikes its master. 2)
V. 23. deals with words. Lots of words, nothing behind them. 2)
1524. v. 30. has in the text: "A sound heart", with the gloss: Good courage, half body.
1524. v. 32. does not exist, that is, he cannot suffer anything.
V. 35. a shameful servant who brings households to nothing. 2)
The 15th chapter.
V. 1. lime. A good word finds a good place. 2)
V. 2: The wise man's tongue can help him finely. 2)
V. 12. They do not let them say. 2)
1524. v. 15. good courage, that is, good conscience.
V. 26. 3) Comforting speech to the pure. Vel: the speeches of the kind are pure. 4)
V. 32. makes himself null and void, that is, he goes to the gallows. 4)
Chapter 16.
V. 6. Reconcile with God and men; for God turns away punishment, and men become friends through it. 4)
V. 10 King. For he judges according to the law, which God confirms and gives as a public office. 4)
2) Missing 1524.
3) Walch and the Erlangers: "V. 16."
4) Missing 1524.
1756 Erl. 6t, 106-108. L.'s marginal glosses on the Proverbs of Solomon. W. XXI, S8I*-S85*. 1757
V. 22. discipline, their teaching, wisdom, holiness rc. 1)
The 17th chapter.
V. 9. äfert. Repeat, put on again, rain again rc. 1)
1524. v. 24 has in the text: "but the fool's eyes look at the ends of the earth", with the gloss: the ends. That is, he has a wild spirit.
V. 27. theure, werthe, edle. 1)
Chapter 18.
V. 1. what he desires. Non veritatem, sed sua quaerit [He seeks not the truth, but what is his. 1)
1524. v. 14. has in the text: "Man's spirit ends his sickness", with the gloss: Spirit, that is, good courage lightens all evil.
V. 16. gift. Money brings for the masters.
1524. v. 17. That is, he must not seek to punish him.
V. 19. Hurt. When one brother is wronged by another, it is easier to win a firm city than to reconcile him. The closer and dearer friend, the more bitter and fierce anger, as between husband and wife, between sister and brother rc. 1)
V. 22. Good things. 2) Even though it is sometimes unequal, he knows that his marriage is pleasing to God, as his creature and order; and what he does or suffers in it is called good in the sight of God. 3)
V. 24. A faithful friend. Strangers do more good than one's own friends.
The 19th chapter.
V. 2. Not well, because one must tolerate the other.
V. 8. Love. He isware of danger, does not trust men in their good words. 3)
V. 11. patient. He who is able to interrogate well will become wise. 3)
1) Missing 1524.
2) In the 1545 edition it says: "and can be of good cheer in the Lord" instead of: "and gets pleasure from the Lord".
3) Missing ^524.
V. 12. kings. Rom. 13:4: "Do not endure the sword in vain." 4)
V. 16. Die. He comes into the hands of Master Hansen and to the gallows, because disobedient children do not escape him. 4)
V. 24. To the mouth. As it is said: He is so lazy that he cannot eat because of laziness, even if he has his hand in the bowl or the food before him. These are teachers, governors, servants, who leave their office, even though they could easily carry it out. 4)
V. 29. Mockers. Disobedient loose lads must be pushed by Master Hans; that is where they will surely end up. 4)
The 20th chapter.
V. 1. wild. This is asotia illa [the disorderly being, Epb. 5:18: "Do not drink yourselves full of wine, from which follows a disorderly or wild being." 4)
V. 4. the lazy. Preachers and rulers who do not carry out their office honestly, and fear -challenge or hatred etc., are like lazy stewards. 4)
V. 6. Pious. For hypocrisy is great, even among good works. Some are thought to be evil, and some are thought to be good, since both are wronged. Therefore do not trust in men. 4)
V. 11. a boy. Young used to, old done.
V. 14: Evil. That is, what one has, one grows weary of, and wants to have what is not there.
V. 21. Haste. As the children who like to see their parents and friends dead etc.; item, who bring other people's goods to themselves with pretense, against the tenth commandment. Examples: Absalom, Brutus.
V. 25. saints. God's name, word and service etc., and then give alms, pray, fast etc. That is, thou holy S. Martin, they offer thee a penny, and steal thee a horse. 4)
V. 27. shine, that is, God's comfort and gracious will.
1524. divine happiness does gently.
V. 30. with serious blows. Mali non verbis, sed verberibus emendantur; laxa imperia et anarchia [the wicked will not be beaten by
4) Missing 1524.
words, but improved by blows; casual regimentation and letting go is no use. 1)
1524 Suffering is as necessary as eating and drinking.
Chapter 21.
V. 2. Certainly. What one does from God's command, one is certain that it is right. Apart from God's word, everything is vain conceit, a 2) delusion and uncertain. 3)
V. 4. light. That is, favor of the world. "He who is the world's friend is God's enemy" [Jac. 4:4] . 3)
V. 5. Finally. Haste broke the neck. Slowly one goes far away. Haste tires and soon wears off. With leisure and stopping one brings it to an end. Festina lente [haste with distance
V. 8. Whoever does better and differently than he is commanded, ruins it, however beautiful his conceit glistens, as Saul did over Amalek. 3)
V. 12 is wise. The example is David against Saul. 3)
V. 14. secretly. Who does not praise his good deeds, Matth. 6, 1. as the Pharisees did. 3)
V. 21. "Blessed are the merciful, for they shall obtain mercy," Matth. 5:7. 3)
V. 22. strong. Those who rely on force and are secure, there is no luck with them, like Babylon, Roma etc. 3)
V. 24. That is, he gets such a shameful name and will never become an honorable honest man. For his presumption, that is. Defiance, pride and insistence make him hostile. 3)
V. 25. dies. Before he does anything righteous, death comes upon him. These are lazy preachers, rulers, landlords, who want heaven, honor, goods, and yet neither work nor suffer. 3)
The 22nd chapter.
V. 6. used to a boy. Young used, old done, sup. 20. 3)
V. 9. Good eye, that is a mild man.
V. 12. Good counsel. What remains good in teachings and counsel, that God keeps; otherwise
1) Missing 1524.
2) Erlanger: "fine" instead of: "one".
3) Missing 1524.
is so much of the wrong mouths that it would spoil everything. 4)
V. 13. Strangled. These are preachers, regents, servants who do not bite the fox, do not go through thick and thin. 4)
V. 18. Well advised. You will benefit and help yourself and others. 4)
V. 21. Answer. You can say with a clear conscience: Yes, Lord, what you have commanded me has been done. - For you know that it pleases God what you do according to his word. 4)
The 23rd chapter.
V. 2. knife. This is to guard thy tongue, that thou speak not too much, and come into ride over it etc., for this right is unfaithful; so is false bread in the court, where always one denies and dissembles the other, until he bringeth him down and up.
1524. has in the text: thrust a knife etc., with the gloss: thrust. This is spoken proverbially, as: It is evil to eat cherries with gentlemen etc.
V. 5. gives it wings. The more one desires it, the further it comes.
V. 7. ghost. That is uncertain, as the fires fly in the night, on which one must not sverjlassen. So he poses benevolently, and yet is nothing.
V. 13: He must not be killed. If you push him, the executioner must not push him. It must be beaten; if the father does not do it, then Master Hans does it; nothing else will come of it. No one has ever escaped from him, for it is God's judgment. 4)
1524. v. 17. has in the text: "Do not let your heart be jealous over sinners", with the gloss: do not be jealous. That is, do not think to follow them in their good life.
Chapter 24.
V. 1. Follow. That is, do not let your poor evil life spoil you, so that you will follow the wicked in their good life.
V. 4. orderly. If things are kept orderly in the house, this creates more than great work; as if one gives where, when, to whom one should. rc. 4)
V. 5. mighty of powers. Sic impetus non est fortis, sed consilium est potens
4) Missing 1524.
1760 Erl. 64, 110-112. L.'s marginal glosses on the Proverbs of Solomon. W. XXI, WO*-SSI*. 1761
(Thus impetuous being is not strong, but wise counsel is powerful). 1)
V. 8: O wicked one. Some are so wicked that they will gladly harm themselves so that their neighbor may suffer even greater harm than he who would have one eye put out and two eyes put out. 1)
V. 10. strong. Many are bold when it is well, and some are not afraid 2) of ten when they are alone. 3)
V. 11. Kill. As Christians were strangled before, and still are, and laugh at it, or say, We do not understand; I must let my master's command go, and be obedient. 3)
V. 13. honey. That is, use the goods God gives you and do not spare them to your disadvantage. 3)
V. 15. rest. As, to seize the houses and goods of the poor, or otherwise to pluck them out with treachery. 3)
V. 16. falls. God always helps the righteous, however often he corrupts and is driven away. 3)
V. 33. So the lazy ones move their things: Tomorrow, tomorrow etc. Ei, es kommt noch wohl etc., item, es ist bald geschehen rc. 3)
The 25th chapter.
V. 2. Hide. In God's reign we are not to be prudent and want to know why? but believe everything; but in the worldly realm a gentleman is to know and ask why? and trust nothing to anyone. 3)
V. 11. Golden apples, as bitter orange and citron. 3)
V. 13. cold. A faithful servant or subject is not to be paid. 3)
V. 14. much. As the world does; good words, and nothing behind them. 3)
V. 20. sings. For he becomes angrier or prouder because of it, and with such people, as they say, the first anger is the best. For he does not stop until the last anger).
V. 21. If your enemy is hungry, feed him. Rom. 12, 20. 3)
1) Missing 1524.
2) "some" is missing in the Erlanger.
3) Missing 1524.
Chapter 26.
V. 1. Honor is good, wealth and everything that one has honor from.
V. 7. Fools are not supposed to be wise, yet they always want to be wise. 4)
V. 9. briar. When a drunkard carries a thornbush in his hand, he scratches more with it than he gives the roses to smell; so a fool often does more harm than a pious man with the Scriptures or with the law.
V. 16. They are the ones who teach and judge other people's actions, and yet they themselves can and will do nothing better. A peevish people! 4)
V. 19. joked. If he lacks his evil intent, he has joked and knows how to excuse himself; but he would rather not have joked. 4)
Chapter 27.
V. 8. bird. Let no temptation drive you from your command, hold fast, God will make it well. 4)
V. 10. Friend. Old friends the best.
Neighbor. Strangers do more good than your own friends.
V. 11: Beware of the deed, the lies will be well advised. 4)
V. 14. This is he who greatly reproves praises, and he who greatly praises reproves; for they are not believed, because they make it too great.
V. 19. Shine. That is, as the Scheme is shaky and uncertain in the water, so are the hearts. It means do not trust.
1524. has in the text: "As the faces in the water are against other faces, so is" etc., with the gloss: That is, trust no one, because Trau rode the horse, away.
V. 21. Löber s. Whoever likes to hear himself praised is deceived, because he proves that he is a loose man who loves his honor above all right. 4)
V. 24. crown, that is, the dominion in the house, as if to say, Be content with what is present, here is no abiding.
The 28th chapter.
V. 1. shines. One's own conscience is more than a thousand witnesses. 4)
4) Missing 1524.
The 29th chapter.
V. 4. miser who values the land. 1)
V. 8: Mockers. Counselors often go in freely, asking nothing of it, that they may bring misfortune to a city or prince, from which they will not come in many years. 1)
V. 13. rich here means a rich man who is usurious, as they are all usurious, as Isa. 53, 9. also calls the rich man ungodly. 1)
Enlightens, comforts and gives enough. 1)
V. 18. Divination. Without God's word, man can do nothing but idolatry and do his will. 1)
V. 26. Princes. Relying on the grace of princes without God is futile. 1)
The 30th chapter.
V. 1. Words of Agur. This looks like an addition of a wise man among the sayings of Solomon.
V. 2. foolish. Wise people realize that their wisdom is nothing; fools know everything and cannot err. 1)
V. 8. idolatry. A fine prayer is this, he desires God's word and his daily bread, that he may live here and there. 1)
V. 17. To peck out the ravens at the brook, that is, to come to the gallows.
V. 18. 19. maid. That is, love is not to be thought of nor spoken of. 1)
V. 32. Do not be ashamed of your shortcomings, and do not defend them. For to lack is human, to defend is diabolical. 1)
The 31st chapter.
V. 1. of King Lamuel. But this is an addition of a king to the Proverbs of Solomon.
V. 3. To perish, as those do who are chased away or stabbed, or otherwise perish shamefully.
V. 10. nobler. There is nothing more lovely on earth than the love of a woman, who can become one. 1)
V. 17. girded, that is, she is sprightly in the house.
V. 18. Pious. Prevents harm, and sees what is pious. 1)
1) Missing 1524.
at night. In times of need, she has need. 2)
V. 26. Mouth. Train their children and their servants finely to the word of God. 2)
V. 30. That is, a woman can live with a man honestly and godly, and be a housewife with a good conscience, but above and beside that she should fear God, believe and pray. 2)
Ecclesiastes.
The 1st chapter.
V. 8. 3) all doings, that is, the misery and vanity on earth is greater than can be said, and yet must be spoken of in this book.
V. 18. teach, id est, regere mundum4 ) [that is, govern the world].
The 2nd chapter.
V. 8. delight, with singing and jumping, dancing and skipping. 4)
V. 12. Praesentem fastidiunt, futurum petunt [of the present (king) they are weary, of the future they desire], and yet do not know how he will turn out. 4)
Chapter 3.
V. 3. as one wills. If the hour is not right, do nothing, do as you will: if it is not to be, nothing will come of it. 4)
V. 15: What he does stands, what he wills, that goes. That is, he does not waver, nor does he become disheartened like a man; he perseveres. 4)
V. 22. That is, do not worry about tomorrow, for you do not know what will happen. Be content with today; tomorrow will also be day and council.
Chapter 4.
V. 3. is not he who does not yet live in such misfortune. 4)
V. 5: If anyone can do anything, he is an enemy, and yet the enemy himself is a fool who can do nothing but torture himself with hatred. That is why it is ever a miserable being on earth.
2) Missing 1524.
3) Walch and the Erlangers: "V. 1."
4) Missing 1524.
V. 15 Solomon calls them living creatures, who live gloriously on earth, as at court and in other places, as if life and the world were their own.
V. 17. Keep thy foot. Here he teaches to fear and trust God, and to be pious in such a miserable life. 1)
Chapter 5.
V. 3. First, be pious. 1)
V. 5. On the other hand, do not seduce anyone. 1) innocent. That is, do not defend your seduction, like the false spirits and dreamers.
Angels here means the priests and teachers. 1)
V. 8. to build the field. That is, he rules over everything and manages the land so that it does not fall apart and become desolate, which is the office and name of a king.
Chapter 6.
V. 3. 2) without a grave. That one is gladly rid of, and does not honor his burial. 3)
V. 8: They are both fools, the wise and the poor. The wise man wants to do it with his care; so the poor man thinks: "Oh, if I were in this or that state, how it should be! Yes, behind him! 3)
Alive, who live well and feed.
Chapter 7.
V. 1. After him. How his doings will turn out and come to an end. 3)
V. 9. The end of a thing. If the end is good, all is good. Beginning is easy.
1524. v. 15 has in the text: "so that man does not find something else", with the gloss: other. Nothing else than what God inflicts on him.
V. 22. Proverb: He who likes to hear much, hears much that he does not like to hear. 3)
V. 27. net, for adultery forfeits death. 3)
V. 29. No woman. This does not include a wistful female, but a man who can dare, suffer, and bear all these things as they come; but these same men are the ones who are the most important.
1) Missing 1524.
2) Walch and the Erlangers: "V. 6."
3) Missing 1524.
are strange. For when they hear that it is not in their power, they become unwilling and will do nothing. But if they do and do not succeed, they become even more unwilling. They are women, not men.
V. 30. arts. They want to hit it and think it should be well done. 4)
Chapter 8.
V. 1. illuminates his face. He who has wickedness in mind or in deed looks on no one cheerfully or rightly; the innocent looks on cheerfully and surely.
1524. Enlightened. That is, it makes him pleasant and blissful.
V. 17. He thinks he has it right, but it's all in the guesswork. 4)
Chapter 9.
V. 5. to know, that is, they may be corrected and be afraid of death; but the dead do not feel it. 4)
V. 11: It says, "Prosper well. Therefore one should not let up, but always create, and command God to prosper. 4)
V. 18. Jack. A knave sometimes corrupts a whole country with his evil counsel.
The 10th chapter.
V. 4. stills. To interrogate and let go, so that it quiets itself, is great art and virtue.
V. 9. roll. To make a new regiment stings badly in the end, because the mob is unruly. 4)
V. 14. does not know. He does not remember how others fared before, continues, and yet does not know how it will go. 4)
V. 19. Living ones. These are the ones who live in the buzz and feast with joy.
Chapter 11.
V. 1. Drive. That is, give away freely to everyone what you are able; for the time may come when you would like to do it and will not be able to.
V. 5. Know, for all things future are hidden from us. Therefore, everything must be risky in the flesh. 4)
4) Missing 1524.
The 12th chapter.
V. 2. With these broken words he describes the age of a man, when the hands tremble, the legs bend, the eyes darken, the teeth do not grind well, the hair turns gray] 1) and the shoulders stoop, the ears droop and become deaf etc.
The High Song of Solomon.
Chapter 4.
V. 1. braids. He means the locks of hair which, in the natural old way, unbraided and folded back, look almost good on women when they look out with a full face and reddish cheeks, and the hair hangs down on both sides over the ears and armpits. 2)
Chapter 5.
V. 12. Fullness. Full face and eyes, not decayed or wrinkled. 2)
Chapter 8.
V. 6 Flame. Here you can see that in this song Solomon sings of spiritual love, which God gives and also shows us in all his benefits. 2)
The prophet Isaiah. 3)
The 1st chapter.
V. 4. Harmful ones, both of whom seduced and corrupted the people with false doctrine and idolatrous examples.
V. 13. and trouble. These are the two pieces of the devil, lying and murder, or false teaching and unrighteous banishment.
V. 18. Right. God must always do wrong; if we are pious, why do you punish us so severely? The punishment is not our fault.
V. 24. by. That is, my enemies, the Chaldeans and other kings, must avenge me on my people.
1) "look" - appear. Added by us according to the edition of 1524, which offers here: "glaublichen".
2) Missing 1524.
3) The following Old Testament books are not yet found in the 1524 edition.
V. 31. Protection. Is their idol.
Do. Is their worship and idolatry, as all the wicked have.
The 2nd chapter.
V. 2. Be sure that one may not run here and there, but will certainly find God, contra dubia et vaga opera cultuum [against the doubtful and unfaithful works of worship.
Run, as water runs, with force and felbst free.
V. 4. sickles or hips.
V. 6. The strange children. These are the children of false doctrine and idolatry, who are more unbelieving than the Gentiles of the morning.
Chapter 3.
V. 9. They want to have publicly vowed it for virtue, of which 4) they should be more ashamed, namely, of their idolatry. Thus they boast that they have served God. That is a glory that would be worthy of silence.
V. 14. Vineyard, that is, the people of God. Cap. 5, 1.
V. 20. tinsel or main ornament.
Chapter 4.
V. 2. branch or plant.
V. 5. Glorious. That is more glorious in the sight of God than the faithful.
Chapter 5.
V. 7. Here the prophet interprets what the host is, almost to the end of the chapter.
V. 12. Work, that is, what God gives and wants.
V. 17. fat, that is, of the great and rich, who are driven out and must leave their goods behind them desolate.
V. 26. They come, that is the Chaldeans.
Chapter 7.
V. 20. hired. The king of Assyria is called a hired or hired shearer; for God needs his for a time to punish his people.
V. 24. Thorns and hedges, that is, the land will lie desolate without people to work it.
4) Erlanger: "that".
Chapter 8.
V. 7. stream, which is the Phrath, beyond which lies the land of Assyria.
V. 8. Immanuel means: God with us.
V. 9. gives the flight. He mocks the Assyrians that they would come before Jerusalem, and yet go away in disgrace, 2 Kings 19:21. f.
V. 12. Covenant. The Jewish people did not trust God and made a covenant with the Gentiles around them, who were their enemies.
V. 16. Bind. The law remains misunderstood and unfulfilled where there is not the faith that makes disciples of Christ.
V. 19. disputing. Those who want to be wise and master the Scriptures with reason.
The 10th chapter.
V. 15. as if he were not wood. It is easier for God to raise up a tyrant than for us to raise up a straw 1) stick that is not wood.
V. 17. Light, that is, God in the temple at Jerusalem.
V. 27. Rot. Just as an ox outgrows the yoke when it grows fat and strong, so that it breaks the yoke as a rotten rope etc. So also it is said: He has outgrown the ox.
V. 28. Here he describes the march of the king of Assyria toward Jerusalem, when he plunders such cities etc. but he shall be cut down like a forest etc.
Chapter 11.
V. 3. Smell. His sacrifice, which smells well before God, and his incense will not be, as of the old priesthood of the law, in outward incense, but in the fear of God; that is, his prayer will be in the spirit, John 4:23. For to burn incense is to pray; to smell is to hear.
V. 4. with judgment. He justified them by grace, and yet by the cross he punished the rest of the old Adam in the flesh. And this means to punish with judgment, that is, not in anger nor wrath, but with reason and for their benefit.
1) Erlanger: "einstrohern".
2) Thus the Weimar Bible (1686). In other editions: "smoke".
The 13th chapter.
V. 12. Whoever, that is, the people will be as few in the land as gold.
V. 14. They, that is Babel.
V. 21. Ohim, Zihim. Ohim, I say, is almost all wild animals that are four-footed, like Zihim is all wild birds.
The 14th chapter.
V. 9. goats, that is, the great lords.
V. 11. Harps, that is, both painted and joy is out.
V. 19. cairn, that is, in the stony ground, in the grave or on the shingle.
V. 31 Smoke, that is a great army, and do not breed singly, but with heaps.
The 15th chapter.
V. 5. cow. Moab is called a heifer of three years, because [it was 1) a fine country, rich people, as a young heifer is fertile and gives much milk.
V. 9: Lions. He calls the lions of Moab the great henchmen; he means that both lords and subjects, who remain, will have more misfortune.
Chapter 16.
V. 1. That is, send the opser to Jerusalem to see if it would help.
V. 9. Song. The cry of the enemy instead of your joyful song.
V. 12. Tired. That he has tried very hard, without any benefit.
The 17th chapter.
V. 3 Damascus is the name of the stronghold of the people of Ephraim, because they left Damascus. Isa. 7, 8.
V. 9. strength. These are the cities where their idols and worship were, from which they relied; but as the children of Israel left scarcely a branch and twig, that is, few people, when they took the land of the Canaanites, so shall it be with them.
V. 12: The multitude of such a great people as the Assyrians, to whom he proclaims their destruction, as a comfort to the people of Israel.
V. 14. Read the 37th chapter of Isaiah [v. 36].
Chapter 18.
V. 1. The land lies between Egypt and the Red Sea, which is called Troglodytes, Egyptians, Arabs, Ishmaelites; a desolate, wild, robber people, who also boast that they feed on robbery and iniquity.
The 19th chapter.
V. 3. These are their priests and ministers, prophets, teachers.
V. 4. A harsh king, the king of Assyria.
V. 13. cornerstone, that is, the king.
V. 18. Irheres is called the city of the sun, and many consider it to be Heliopolis.
The 20th chapter.
V. 2. sack. Rough skirt, workday dress.
Chapter 21.
V. 1. This goes against the Babylonians.
V. 2. His groaning, which he causes to afflict many people, especially the people of God.
V. 10. Babylon is God's threshing floor, for He would crush and break it.
V. 11. night. That is, dark and gloomy time of calamity.
The 22nd chapter.
V. 1. Jerusalem is called Shuthal because they had many showers, that is, prophets and teachers in the Word of God.
V. 6. Elam. These are the Persians with the Chaldeans.
V. 8. curtain. That is: The treasury and armory will all be open to the enemies.
V. 13. Let us eat. So they mock the prophets who proclaim death to them.
V. 17: That he be not buried in his house nor in his grave, but elsewhere.
V. 22. Key. That he be treasurer in that place.
The 23rd chapter.
V. 1 Chitim. This was done by the great Alexander of Macedonia. Isaiah had seen such a thing long before.
V. 4. stronghold by the sea, that is Tyre.
V. 8 Crown. Aliarum1 ) corona electissima [the chosen crown of the other cities].
V. 10. girth, that is, no regiment and authority etc.
V. 12. Chitim. Alexander had to disturb Babylon after Tyro.
V. 17. harlot's wages, that is, her trade and commerce, which she engages in idolatry.
The 24th chapter. 2)
V. 16. But how am I so thin? The Gentiles praise God with multitudes, and our people are so thin and few who do such things.
The 25th chapter.
V. 7. cover. As the dead are covered; that is, he will make the dead alive.
V. 8. Forever. Paul 1 Cor. 15, 54. Interpreted here: "Death is swallowed up in victory"; that is, death lies down and has no more power, but life lies up and says: "Here you have won! Where are you now, death?
Chapter 26.
V. 1. salvation. That is, firm and unconquerable.
V. 8. memory, that is, your sermon or word, hoc facite in mei memoriam [this do in my memory^.
Chapter 27.
V. 4. mortificatio est, non traditio in mortem. Ps. 118, 18.: Castigans castigat me dominus et morti non tradit me; castigat, ut pereat fiducia sui et crescat fides etc.. [It is a chastening, not a going to death. Ps. 118:18: "The Lord chasteneth me well, but giveth me not unto death." He chastens that self-confidence may perish and faith grow].
V. 9. altar, that is, all their idolatry.
V. 12: To winnow. As one winnows the grain in the threshing floor.
The 28th chapter.
V. 7. to speak. A drunken judge spouts out a verdict as it falls into his mouth; so mad prophets also say as it falls into their minds.
1) Erlanger: Haruna.
2) This caption is missing in Walch and in the Erlanger.
V. 9. which are set apart from breasts. "The poor have the gospel preached to them," Matth. 11, 5.
V. 10. 1) they say. Hear, the scoffers.
V. 12. Tired. They do not respect the peace of conscience that comes from faith, but scoff at the teaching of faith and insist on works.
V. 16. does not fly. An evil conscience would fly through an iron mountain if it were possible, so terribly does it tremble and fear as often as it encounters adversity. But a believing heart stands secure, and mocks even the gates of hell [Matth. 16, 18].
V. 19. temptation makes good Christians, Rom. 5, 3. f., tentatio probationem [temptation brings experience^. Untried people are inexperienced, vain, useless speculists, what should they know? Nevertheless, they seduce all the world.
V. 21. in another way. 1 Cor. 1, 21. 3): "Because the world through wisdom did not know God in His wisdom, it pleased God to make the faithful blessed through foolish preaching"; that is, the preaching of the cross is an annoyance and foolishness to all the world, and even a different language, which it understands much less than the law or reason wisdom of God, by which they also did not improve. [Matth. 11, 17.:] Ploravimus vobis, cecinimus vobis etc.. [We have lamented you, we have whistled to you.^ God speak sweet or sour, yet it does not help. Therefore he speaks just before [v. 11.]:. In aliis linguis loquar etc., quem locum Paul, citat 1 Cor. 14, 21. ["I will speak with another tongue." St. Paul cites this passage 1 Cor. 14, 21.]
The 29th chapter.
V. 1. Ariel is called God's lion. So they call the city Jerusalem because it was mighty through God [Gen. 49:9], but now he shall be called God's lion, against whom God will fight etc.
V. 14. blinded, because the word of the cross makes them all blind, mad and foolish; quod ex operibus legis nemo4 ) justificatur,
1) Walch and Erlanger: "V. 11."
2) Walch and Erlanger have wrong punctuation here: "respect them, not he who comes from faith" etc.
3) Walch and the Erlangers: "1 Cor. 1, 12."
4) nerno is missing from the Erlanger.
item, quod oportet justificari et damnari veterem hominem per verbum Spiritus, qui arguit mundum de peccato etc.. Joh. 16, 8. [because by the works of the law no one is justified; likewise, because the old man must be judged and condemned by the word of the Spirit, who punishes the world for sin etc. Joh. 16, 8.].
V. 17. Lebanon is the city of Jerusalem, built of Lebanon.
V. 20. Trouble, that is false doctrine and work.
V. 24. Chatterers are the useless chatterers, as the gushers, so vain spirit, spirit boast.
Chapter 30.
V. 7. Rah ab is Egypt and means: proud.
V. l5. Quiet, that is, suffering, patience and
V. 18. judgment. Not of anger or wrath, but punish with moderation, and do not do too much to him, as the vengeful are wont to do [Jer. 30:11].
V. 24. Blended. Ameliorated; sour, tempered with sweet.
V. 25. Towers are the great tyrants and mighty ones.
V. 33. pit. This is from hell and eternal fire.
The 31st chapter.
V. 2. the evildoers, that is, the Jews who seek such help.
V. 9. rock, that is, their king.
Hearth, that is, who keeps house at Jerusalem and is at home there.
The 32nd chapter.
V. 19 Jerusalem is called the forest, because it is built of the forest of Lebanon.
The 33rd chapter.
V. 7. Their messengers who are sent to them, yet will not hear them.
V. 9 Lebanon, Saron, Bashan, Carmel are all one thing here, Jerusalem, because it builds and feeds itself from such mountains and fields.
The 34th chapter.
He calls the Jewish people with their worship here the host of heaven, so that they would be like a heavenly people against other Gentiles.
The 36th chapter.
V. 2. Rabsake in German is called an Erzschenke.
The 38th chapter.
V. 12. Weaver. How a weaver's thread breaks before he knows it, in the middle of the work.
sucks. That I retain neither strength nor sap of life, as a miser sucks poor people dry in the land,
V. 14. Break. The very sick look about them as if their eyes were about to break and their faces to perish.
V. 16. of this. That is, from such your words, since you promise life, and not from our strength and power.
V. 18. Truth. Promise of grace and life.
The 4V. Chapter.
V. 2. Knighthood is the service of God.in the Old Testament.
Twofold, namely forgiveness of sins and freedom from the Law of Moses; which is vain grace for sin, life for death etc.
V. 6. Goodness is all benevolence or good living that reason is able to do.
V. 12 Dreiling, that is, with a measure of three fingers wide.
V. 19. 20. Heave, that is, sacrifice to idols, like the heave offerings in the Law of Moses. The rich make gold idols, the poor make wooden idols.
V. 22. locusts, which are easily chased away and scattered.
V. 30. boys. The young team, so rely on the strength and youth.
The 41st chapter.
V. 1. Let them come near. That is, let them hear what they can.
V. 2. righteous, that is, Abraham. IMos. 12, 1. 17, 1.
V. 6. 1) Be confident. He mocks the Gentiles as they fear to defend their actions against God and His word, for they fear that they will be defeated and lose.
V. 9. strengthened. Caught, seized, apprehended.
1) Walch and the Erlangers: "V. 5."
Mighty, that is: Of the princes of Egypt.
V. 24. Whoever thinks of you and accepts your thing is an abomination.
V. 25. 2) Here he calls the authorities Saganim, that is, the spiritual leaders, such as the high priests, Levites, bishops and priests.
The 42nd chapter.
V. 4. Greedy. He will not be harsh or biting and sour, but kind, gentle and gracious.
V. 19. messenger. These are the chief priests, and those who have the office among the people, so others should teach, but they are the most blind, as in the Gospel Christ testifies of the salt that is dumb [Matt. 5:13.], and: The learned the perverse.
The 43rd chapter.
V. 3. Seba is a capital city in Mohrenland.
V. 4. Your soul. That is, I will cause other lands to be disturbed by the king of Assyria, that you may be preserved.
V. 14. bar, that is, the princes and mighty men of Babylon disturbed by King Cyrus.
V. 23. 24. 3) This is all so much said that our works do not wipe out sin before God, but His grace alone, as He says here. "Me", "to me", he says, that is to make atonement for me etc.
The 44th chapter.
V. 5. this, that. That is, here and there and everywhere there will be Christians, even among the Gentiles.
V. 23. done. Ei 4) is a doer and not a false washer without action, as the idols are.
V. 26. Counsel, that is, their preaching, that they may counsel the people. Ps. 1, 1.
The 45th chapter.
V. 8: I, the Lord, create it. He speaks of the king Cyrus that he should come and help the people of Israel.
V. 11. Their master, that is, the one who can restore them to honor, like a potter, as a master and lord of clay,
2) Walch and the Erlangers: "V. 26."
3) Walch and the Erlangers: "V. 25."
4) Erlanger: "It.
can make a vessel out of the clay, whatever he wants. Jer. 18, 6.
to me, so that they do not call on other gods because of impatience; for I will prophesy to them when their misery shall come to an end; therefore make them cleave to me alone. I can and have already raised up the one who is to help them.
V. 19. Spoken in secret. That is, as into the air, or there are not people who may hear it.
The 46th chapter.
V. 11. bird, the king of Cyrus, coming quickly as if he were flying.
V. 12. Of proud heart, these are the Babylonians.
The 47th chapter.
V. 5. Silence, that is into death and nothingness.
V. 13. tired. That is, so many suggestions make you crazy and unhappy, yet none of them is good.
The 48th chapter.
V. 11. Note here that to blaspheme God is to praise one's own work and merit.
The 49th chapter.
V. 2. pure. Which is finely smooth, smooth 1) and well prepared for shooting.
V. 12. Sinim, from Sinai, from the bushes and wild hedges.
V. 20. Barrenness. Children she has, yet she is barren. This is a forsaken people, and yet almost multiplied, as the Christians are.
V. 24. righteous. Laws and sin had us equal with right and all power under them. Christ had to win us by right.
V. 26. oppressors are the tyrants over the conscience [, who] do with works and law etc.
The 5V. Chapter.
V. 4. Learned tongue, which does not write poetry of itself, but teaches what it is taught by God, it is not master, but disciple.
V. 11. In the light of your fire. Spoil in accident, which you prepare for me.
1) "glw", which is "glu", glowing, shining, polished, smooth.
The 51st chapter.
V. 6. that. Such "that" must be pointed with a finger, as if one were hitting a clip with fingers; as one says: I do not give that for it.
V. 9. the proud, the Egyptians, and the dragon, that is, Pharaoh the king.
V. 13. Pharaoh, Ex. 12, 31.
V. 14. They, the children of Israel.
The 52nd chapter.
V. 5 Rulers. Here Christ speaks against the Pharisees and deceivers.
Howling. Their teaching is a howl and make the consciences heavy and howling with laws.
V. 12. Hasten as they went out of Egypt with fear etc. Ex. 12.
The 53rd chapter.
V. 9: A rich man who sets his heart on riches, that is, an ungodly man.
V. 10. To purpose, that is, his will and work, which he has in mind, namely, the redemption of men.
The 54th chapter.
V. 4. virginity, that you have been without children and miserable, without a husband in suffering.
V. 14. Injustice. That is, you shall suffer iniquity no more.
V. 16. Work. This is that he may destroy himself and his own, and not you.
The 55th chapter.
V. 3. grace of David promised to David.
The 56th chapter.
V. 10. All their watchmen are blind. They are false teachers.
V. 11. mind, that is, God's word.
The 57th chapter.
V. 3. The day chooser is the wrong crowd against God's word.
V. 6. To comfort, that is, to put up with.
V. 7. camps, he calls their altars or tabernacles, because they fornicate with idols, as a lewd woman with an adulterer, and [v. 9.] to go to Pharaoh the king with gifts is to rely on men.
V. 10: I leave it. When a man grows tired and weary of a thing, or is unwilling to do more, he says in German: Das lasse ich, item: Das lassen wir, das lassen sie wohl, item: Lieber, ablassen, aufhören.
V. 11. so carefully. The wicked take care of what they do, even though it is all lies and falsehood.
V. 13. heaps, that is, your teachers, comrades, together with idolatry etc.
V. 14: Make way. That is, in distress they shall have room and comfort.
V. 16. Breath. That is, I will refresh the afflicted.
V. 18. The pious suffer the wickedness of the wicked, as Lot did in Sodom.
V. 19. Fruit. Just as the field bears all kinds of fruit, so the mouth should also bear fruit. Heb. 13:15: Offeramus fructum labiorum confitentium, etc. [Let us offer the fruit of the lips that confess his name etc.].
V. 20. Koth is their holiness, Phil. 3, 8. on which they labor with great toil.
The 58th chapter.
V. 5. hang his head. So the hypocrites hang their heads and look sour and miserable, Matth. 6, 16.
V. 8. Improvement. That you may become richer and increase in good and blessedness.
V. 12. Lay the foundation. That is, you will be a protector and better in the land, be useful and help many.
V. 13. To sanctify and praise the Lord. Here he gives the right understanding of the Sabbath, that one should practice God's work and word in it.
The 59th chapter.
V. 4. Judge, that is teach, for he speaks here of false, poisonous teachers.
The 60th chapter.
V. 5. Spread out as the rivers of water run and spread.
The 61st chapter.
V. 8. Robbery. These are all worship services that do not seek God's glory, but their own benefit, fame and joy.
V. 10. with priestly adornment.
Priests were gloriously, yet honestly adorned. So the bridegroom's adornment is not evil, but honest. But he wants Christ to be priest and bridegroom at the same time.
The 62nd chapter.
V. 4. That is, a bride who is not without a husband and abandoned, but dear and worthy, like a paramour.
V. 11. His reward is with him. He will not be long in rewarding the righteous and punishing the wicked.
The 63rd chapter.
V. 3. I have pressed them in my wrath. That is, I have trodden under them, that all things, so that they before overpowered me, are shattered and splashed; even as now the gospel leaps and treads under the papate, that its supremacy splashes and attaches evil clicks to us, must be called heretics, rebels, devils' disciples, and have all kinds of clicks on us etc.
The 65th chapter.
V. 3. bricks. On the altars they made themselves.
V. 5. Sanctify. That is, you prophet must not teach me to become holy; rather, let me sanctify you or teach you how to become holy.
V. 11 Gad will have been a god of war, as Mars, because Gadad means to arm. Meni means number; this will have been the god of the merchants, as Mercurius, who deals with counting money. This is what he touches when he says: I will count you to the sword, as if he should say: I will give you armor and counting.
V. 15. Oath. That is, to exemplify a curse.
V. 20. Boys of a hundred years are called the wicked, from such speech: If you lived a hundred years, you would still be a child; if you lived a hundred years, you would still be a boy, that is, you would never become wise and prudent. The same is called reaching the days and fulfilling the years, that is, becoming wise and pious.
The 66th chapter.
V. 3. unrighteousness, that is, idolatry.
V. 5. Let us see. The wicked defy Christ; so sure are they in their holiness.
V. 7: She gives birth before she suffers. This is a miracle, as if I said, "She gives birth before she becomes pregnant. So also here, before she has contractions, that is, she gives birth and yet has no contractions, as if she were not pregnant.
The prophet Jeremiah.
The 1st chapter.
V. 10. Disturb, not by war, but with preaching and prophesying.
V. 17. Discourage. Under God's name one frightens the right preachers: "You are a heretic, you preach against God and His church" etc. There may well be this comfort, that one may know that God does not do it.
The 2nd chapter.
V. 11. glory, that is, his God.
V. 18. Drink, that is, seek pod apart from God, with King Pharaoh and Assyria.
V. 25. Do not walk so lightly. That is, spare not thy feet, lest they be bare; and thy neck, lest it thirst.
Chapter 3.
V. 15. work, that is, their pens and worship or idolatry, in which they have labored and done much.
Chapter 4.
V. 5. Yes, then. If the fire comes on and you have not reformed, it will not help that you arm yourselves.
V. 12. Wind. The king of Babel.
V. 16. guardian. Contradictory: The disturbers are called guardians.
V. 27: "I will leave a few," that is, I will leave some. They understood this to be a common saying at that time, that it would be finished except for some who would not have the former kingdom.
Chapter 5.
V. 6. lion. The king of Babel.
V. 10. vines. The people of the land.
V. 12. Deny. It does not have to be God's word what Jeremiah speaks.
Chapter 6.
V. 11. Dawn. That is: I have to obey God's wrath and the word of his anger right away.
and thus 1) push out the bottom of the barrel.
V. 14: Peace. That is: It goes and stands well; everything is safe, has no need. 1 Thess. 5, 3: Pax et securitas [It is peace, it has no danger].
V. 15. Unshamed. They do not want to hear that they should be evil and become disgraced.
V. 20. cinnamon bark. Alii sandere^: Calmus.
V. 27. smelter. By the word thou shalt smelt and punish them; but it is wicked ironwork, all smelting is lost. The bellows are the priests, through whom he should drive the teaching. The prophet Ezekiel, Cap. 24, 3., from Tops etc.
Chapter 7.
V. 1. melecheth. Let us understand the effect or forces, weather or thunderstorm of heaven, Jer. 44, 17.
V. 28. The faith has perished. That is, the right doctrine is even gone, and they preach nothing of it.
V. 31. GeBenHinnom means a valley. BenHinnom has been a very merry valley, as St. Jerome says, close to Jerusalem, as Joshua 15:8 shows. They called it Tophet afterwards, don't know why, and had the most glorious service there. The prophets make an evil name out of it, as also Christ Matth. 5, 22. etc. makes Gehenna out of GeBenHinnom, the hellish fire. I leave it at that, that it comes from Toph, that means a timpani or drum. For Lyra reports 3 Mos. 23 that the children of Israel put their children into the arms of the idol Moloch and burned them, and the priests sounded with kettledrums and bells, so that the parents of the children should not hear their cries. Vide ibidem [See there]. So Tophet may be called a drum-house or drum-church; and Isaiah, cap. 30, 33., the king Assyria prepared such a pit, that is, he shall be burned in hell; item, Job 17, 6.: "I must be a wonder (that is Tophet) before them," a drumming, which mock me to the hurt still, as one then paints that the pipers mock his.
1) Erlanger: "as" instead of: "and therefore".
V. 34. bridegroom. That is, whistles and all joyful cries that sound in honor of the bridegroom at the wedding.
Chapter 8.
V. 14. Drink. He will help us to misfortune and sorrow, and not, as you think, to happiness.
Chapter 9.
V. 25. All. All in one heap, Jews and Gentiles. One is as pious as the other; the Jews are as wicked as the Gentiles, according to the heart, though they are circumcised in body.
Chapter 11.
V. 5. yes. In Ebraeo [In Hebrew]: ^meu.
V. 15. Friends. Just as the mother in anger calls her son Junker, so he calls them his friends, the pious little children, who do all evil and idolatry, and yet shall be well-doers.
V. 16. a fire, the king of Babylon.
The 12th chapter.
V. 3. sparest. Heb: sanctify or prepare them.
V. 5. Tired. Dear Jeremiah, are you afraid of Anathoth, what will become of Jerusalem, when the trustworthy tyrants will be against you? Do not fear so etc.
The 13th chapter.
V. 16. Dark mountains. That is, you rely on Egypt and hope for light and happiness on such mountains, but they will leave you in darkness and misfortune, and your comfort will be lacking.
The 14th chapter.
V. 8. Stranger. You present yourself as a sojourner, a stranger, a despondent one; for you do not take care of us and do not prove your power to help us.
The 15th chapter.
In Hebrew, he calls these four plagues four familias or families, perhaps to indicate that one devil has many devils among him, and one plague has many ways to corrupt, as physicians well know daily.
V. 12. Iron. One evil over another; the Persians over the Chaldeans.
V. 19. Hebrew: If you can separate the delicious from the vile, you shall be like my mouth.
Chapter 16.
V. 7. divide out. Bread, food or the like.
V. 18. corpses. That they sacrificed many children and burned them to Moloch.
The 17th chapter.
V. 1. Sin. That is, their idolatry drives them hard, and establishes it, that it shall remain with the descendants; as with us the mass.
V. 6. drought. That is, he will remain unhappy.
V. 9: The heart is a defiant and despondent thing. If it goes badly, it is vain despondency; if it goes well, no one can force it nor hold it in its will to courage, hears no punishment, knows how to turn and decorate itself, even against God's word, but still it does not help. In German we say: It is a desperately evil thing about a heart; it can bear neither good nor evil.
V. 16. days of men. That is, glory with men, who yet are wretched and nothing in their glory, life and days.
Chapter 18.
V. 12. nothing out, or: we leave that.
V. 15. Untraveled paths. That is, they serve foreign gods, which was unknown to their fathers and an unfamiliar thing, like an untraveled path.
V. 18. is not missing. That means: they are in office by God, as ours say: The church 2) cannot err.
V. 23. Do not forgive. Don't like what they do and don't help them.
The 19th chapter.
V. 7. worship. Hebrew: rath. The prophets commonly call idolatry or false worship vain, vain thing, like
1) Erlanger: "sageten".
2) Erlanger: "the church" twice.
also Christ Matth. 15, 9, item, the godless counsel or doctrine Ps. 1, 1, item, lies, falsehood, deceit etc., which we have interpreted the several part idolatry.
The 20th chapter.
V. 3. pas hur comes from pas, which means wide, and hur white.
Magur means fear. So Jeremiah reverses his name, as if to say: you shall not go about as tall, broad and white as your name is, but fear and terror shall be around and about you, that it may be narrow and black enough around you.
V. 7. I was persuaded to accept such a preaching ministry, and I did not know that the people were so wicked, and that preaching had so much and such a great drive.
Chapter 21.
V. 2. This king is called here and often afterwards NebucadRezar (who is otherwise called NebucadNezar).
The 22nd chapter.
V. 7. Ordered. Sanctified.
V. 21. days of life. Hebrew: From your youth up.
V. 22. Grazes. Drives like cattle.
The 23rd chapter.
V. 15. Hypocrisy. False spiritual life and misbelief.
V. 22. The same. God's word converts; all other teaching deceives.
V. 23. is near. They are as sure and bold as if I did not catch their false teaching.
V. 28. Preach dreams. Let him have my name with peace, and say not that my word is what he dreams, but that it is his word and has his name.
V. 30. Steal. To interpret falsely, and thus steal the right word from the people.
V. 36. Burden. They mockingly called the prophet's word a burden, taking Jeremiah for a fool.
living God. The Hebrew says "of the living Gods", as many, and yet One, Lord of hosts, indicating the three persons in the one Godhead.
1) "means" is missing in the Erlanger.
The 25th chapter.
V. 3. with diligence. In Hebrew: early.
V. 23. These are the troglodytes, called Arabs, Egyptians, in the corner between the Red Sea and Egypt.
V. 26. Sesach. This is said to be the king of Babylon.
V. 30. Song. The enemies will shout that they are victorious etc.
V. 35. Shepherds. The princes and lords; their pasture is their dominions, which the tyrant of Babylon will lay waste.
Chapter 27.
V. 18. Mark this: He who has God's word can also pray; he who does not have it cannot pray, but as his preaching is false, so also his prayer is nothing.
The 28th chapter.
V. 9. of peace. They are certainly false prophets, so sweetly comforting, yet the people are wicked.
The 29th chapter.
V. 10. This is the main saying that sustained the people at that time, and Dan. 9:2. is praised.
V. 15. at Babel. That is: You shall not believe your prophets of Babylon; I did not raise them up, as you think.
Chapter 30.
V. 1. These two chapters prophesy of Christ and the New Testament by all means.
V. 8. yoke. Scilicet legis [namely, of the law^.
V. 23. A further of the Lord. Vastitas Judaeorum per Romanos. [The destruction of the Jews by the Romans.]
The 31st chapter.
V. 19. Hip. To strike the hip is a sign of pain, as women do in childish distress.
V. 22. I do not throw away reason, since the ancients say: Christ is the man surrounded by Mary, that is conceived and born. There is nothing in it, which the blind Jews here and elsewhere more gaukeln. Because
2) Erlanger: "bodily".
Because it is to be a new thing, it must be a great, strange thing above all the old. And summa, it shall be the new testament, because a woman's image is a new, strange mother. For the whole text here speaks of the New Testament, and calls her mourning and 1) burying the old Moses, and turning to the way of the Lord. It can also have the interpretation of S. Pauli Rom. 7, 3, since the old man leaves the law) the woman through death. For the law is now not over us, but under us, and no longer surrounds us, etc. which is also nothing, but the new testament.
V. 32. Compel, by law govern the unwilling.
The 33rd chapter.
V. 24. Blaspheme, that is, they move the people to unbelief and despair.
The 34th chapter.
V. 19. 2) Calf's pieces. This was a sign that the covenant should be firm, because they honored the sacrifice of God with it, as a testimony of the truth.
The 35th chapter.
V. 14. Always. Early.
The 44th chapter.
V. 17 Melecheth means effect. The effect of heaven is that it gives rain, dew, snow, frost, ice, cold, heat, light, shine, and summa all kinds of weather, so that Melecheth might well be called weather or thunderstorm of heaven. The Jews kept this service for the sake of good weather (as the text says, that they had bread and all sufficiency), so that the fruits of thunder, hail, lightning, flour and other thunderstorms, unharmed, would grow abundantly through good weather and everything would be well received in due time. Such Melechethstück is with us S. Urban, which should give good weather to the wine; and S. Alexius against the thunder and lightning help, and the like.
V. 19. To grieve. That she may take care of us warmly, as being concerned for our great need, as God was concerned Gen. 6:6 that there was so much wickedness on earth.
1) Erlanger: "umb" instead of: and.
2) Walch and the Erlangeners: "B. 18."
The 46th chapter.
V. 21. day laborers. Princes and lords who serve him and take great pay.
V. 25. Regents. Hebrew: Ammon means a regent, a master, that is, the one who rules and governs everything, so that the people are fed and protected. Proverbs 8:30: I, Wisdom, was Ammon, that is, the master or nurturer who masters and governs everything.
The 47th chapter.
V. 5. You scratch. In sorrow, as those who carve themselves over a dead person, which Moses bequeathed, Deut. 14, 1.
The 48th chapter.
V. 7. Camos is the name of the Moabite idol.
V. 34. Three-year-old heifer. The kingdom of Moab is like a three-year-old heifer, strong, rich, pregnant, full of goods and people. Isa. 16, 14.
The 49th chapter.
V. 1. Malchom is their idol.
V. 19. Youth. The great Alexander, who was to win all the lands.
V. 20. Shepherd boys. The people of the captains and princes. For shepherds are called princes everywhere, who feed the righteous and punish the wicked.
V. 34. Elam. The Persians.
V. 38. chair. This is the great Alexander who won Elam.
The 5V. Chapter.
V. 5. They will search for the way to Zion. This is the journey home from Babylon, permitted by King Cyrus.
V. 21. embittered. God and man have grieved and angered those who are worthy to be afflicted again.
V. 37: Women in childbearing distress.
V. 44. youth. Alexander Magnus.
The 51st chapter.
V. 7. Great. Who boast proudly, like fools.
V. 17. art. This is the teaching of idolatry.
V. 30. Wives. That is, despondent and stupid, like women in childish distress.
V. 39. drinking. That is, I want them [Ba-
Let all the world's goods and people drink safely, and when they are most secure, I will put them to sleep, and they will perish forever.
V. 59. to Babylon. This was done before the disturbance, perhaps to pay homage 1) to the king of Babylon etc.
Book of Lamentations.
The 2nd chapter.
V. 10. sti l l. They are finished, gone.
Chapter 4.
V. 3. Unmerciful. She cannot suckle or nurse her children, which the most cruel animals do, for the urge is too great.
V. 14. defiled. That is, they have shed much innocent blood.
V. 17. Void ones. They relied on Egypt and men, and confidently strangled the pious prophets.
V. 20. Anointed. Our king; for we thought our kingdom should have no need, and defy all the heathen.
Chapter 5.
V. 17. Dark. The face passes away from us, and everything is black before the eyes, with great misery and sorrow.
The prophet Ezekiel.
The 1st chapter.
V. 4. light bright. In Hebrew it says, like the figure Hasmal; no one wants to know what it is. We let it be the brightest in the fire or lightning, which some speciem electri [for a kind of amber^, the white Agtstein 2) equal, and be the opinion: In the cloud was red fire, in the red fire bright white light.
V. 7. round. So that they could go to all places, and yet the animals were not allowed to move or turn.
Chapter 3.
V. 13. kissed. That is, touching each other above or swinging against [one] another.
1) obeisance --- homage.
2) "Agtstein" - amber. Cf. St. Louis edition, vol. XXII, 1333.
Chapter 4.
V. 2. rams. These were arietes [rams] of old, to flow around the walls.
V. 12. Dung. He had to cook with such dung, as one cooks with grass and cow dung. But the food smells of fire: so they would be in such distress and hunger that they would have neither fire nor bread.
Chapter 7.
V. 10. flourishes. He is prepared, and will succeed; and is said of the king of Babylon.
Chapter 8.
V. 3. Master of the house. God was the master of the house at Jerusalem, and they brought in another idol for him, and it displeased him.
V. 14 Thamus. This is said to be the idol Adonis, of whom the poets and pagans have written much, and has been the paramour of the woman Venus; therefore the women lament him. Methinks it is Bacchus, the wine idol, as with us S. Urban.
V. 17. vines. This is a way of worship, as with us the consecrated salt, water, seasoning and the like, in honor of the god.
The 10th chapter.
V. 9 Cherubim. Here it is seen that cherub or cherubim is not a special creature, but a winged figure or image of a bird, ox, lion, man, in which the angels appear as they wish. Therefore they are also called cherubim and are signified by cherubim. So also the angels of the church, that is, the apostles, prophets, bishops or preachers rc
V. 13. Galgal reads, when we speak in German to the wheel: Wende, wende, dass es sich immer wenden und gehen soll.
Chapter 11.
V. 6. full. They had slain so many prophets, yet they boasted that they would remain before the king of Babylon. For they thought that our Lord God could no more do without them than he could do without flesh in pots, that is, than he could do without worship and sacrifice in the temple, which could not perish.
V. 16. 1) away. Alii imperative wander in commanding form^: Flee away afar.
The 12th chapter.
V. 12. carry in the dark. That is, he will not ride out or drive etc.
V. 13. did not see. For his eyes were put out at Riblath, Jer. 39:7 and 52:11. So he saw the king of Babylon, as Jeremiah says, and yet did not see Babylon, as Ezekiel says: which two pieces the Jews held against each other as lies.
The 13th chapter.
V. 7. Face. Their preaching and teaching.
V. 10. Build a wall. That is, to work and do what is taught; to whitewash is to promise and comfort that it shall be well; yet both are lost, and are vain false lies.
V. 21. 2) no longer see. Devout hearts are afraid of God's name, therefore they are easily weighed down and caught with false doctrine, brought forward under God's name.
The 14th chapter.
V. 9. deceived. That means: to deceive with good words, to speak vain good things out of one's own conceit without God's word, so that his good words themselves deceive him to his own misfortune.
V. 23 Consolation. The captives of Babylon were glad that those of Jerusalem also had to come captive to them, by whom they were shamefully mocked as apostates.
Chapter 16.
V. 8. 3) it was the time to woo you, that is, you were manable.
V. 37. Shame here means nothing else than that she is worldly disturbed and her rule has come to nothing.
V. 43. vice. Vide Ebraeum, et redde melius, si potes [Look at the Hebrew, and translate it better if you can].
V. 49. Courage. Courage means defying God, despising His word, and relying on one's own wisdom and power, just as if
1) Erlanger: "V. 11."
2) Walch and the Erlangers: "V. 20."
3) Walch and the Erlangers: "V. 18."
no God. Where there is such contempt for God, plus abundance and good peace, all courage follows.
V. 53, this Sodom. Sodom means Judah here, as Samaria means Israel; and speaks of the new covenant, when all the world is converted to Christ.
The 17th chapter.
V. 3. eagle. The Jews of Jerusalem mocked the prophets and the people who had surrendered to the king of Babylon and had allowed themselves to be led to Babylon; therefore Ezekiel preaches here that the rest of Jerusalem must surely also depart, who had fallen away from the king of Babylon, and relied on the help of Egypt. The first eagle is the king of Babylon; the uppermost branch [v. 4] on Lebanon is King Jechaniah, who was led away; the merchant country [v. 4] is Babylon; the seed [v. 5] that is set loose is Zedekiah, who seeks help from the king in Egypt; this is the other eagle [v. 7]. But it did not help him.
V. 22. I will take from the top of the tree the Lord Christ, who is of the tall cedar tree, that is, of God's people and of the tribe of David.
The 19th chapter.
V. 3. Young lion means Jehoahaz, king of Judah, whom the king of Egypt had carried away. [2 Kings 23:33.]
V. 5. Other means Jehoiakim, the king of Judah, whom Nebuchadnezzar had captured.
V. 7 Widows have no protection, therefore they must suffer and be oppressed.
The 20th chapter.
V. 6. erhub. That is: I proved myself honest with them.
V. 25. Not good. The right doctrine of God is peace, joy and life in the Holy Spirit; the doctrine of men is vain strife, heartache and death, for it leaves neither peace nor quietness to the conscience, even though they do great things, such as sacrificing much, even burning the dearest children, as he says in text etc.
V. 35. desert of the nations. Etiam extra captivitatem Babylonis [even without the prison of Babylon.
V. 46. Noon. Jerusalem lies toward mid-
day from Babel. Now Ezekiel is at Babylon, speaking of Jerusalem; which he calls the forest toward the south.
Chapter 21.
V. 10 Ruthen. He fears that the punishment will not be distemper and infantile punishment, as correction is succession, but that it will be wrath and destruction. Therefore he wishes that there were a sharp rod, yes, that all trees were made into rods, but that there was no wrath. But he says afterwards that God has often tried with the rod, but it has not helped; therefore the sword must come.
V. 21. Shoot. The king of Babylon will ask his soothsayers what people he should attack and where he should succeed; and he will try signs, such as shooting, and be careful where the arrow will fall; for such signs these same warriors have used. This was also a sign when the pagans sacrificed cattle, they looked at the liver and heart.
The 23rd chapter.
V. 15. Kogel 1) is Hebrew Seruch, as Moses 2 Mos. 26, 12. calls the rest of the carpets, and is a Kogel, as in former times the magistrates and students wore Kogel, since much useless cloth hung around the head. These were right Babylonian Seruchim or Chaldean Kogel. So Jer. 49, 7. calls sapientiam [wisdom]: Nisrah, loose, fluttering, pampel.
Chapter 24.
V. 16: He calls his wife with pleasure, because she gives him comfort, pleasure and joy.
Chapter 26.
V. 20. dead. In Hebrew: to the eternal people. Solomon also, Ecclesiastes 12:5, calls the grave an eternal house, because the dead always remain in the same way. For day, night, morning, and evening are one thing; with them there is no difference of time, place, works, or changes, as with the living; but they are called one people, because they shall rise again etc.
1) Kogel = hood, cap.
Chapter 27.
V. 4. In the midst of the sea. As other princes have cities and villages, fields etc. on the land: so Tyre was mighty on the sea.
The 28th chapter.
V. 12. Clean. Since everything is finely and beautifully formed, that is made up, and nothing about it is missing or forgotten, id est, entelechia, forma [that is: form, shape], as it should be.
The 29th chapter.
V. 3 The river is Nilus, but it means the whole kingdom of Egypt, which was a very beautiful and powerful kingdom; therefore Pharaoh also relied on such power and did not ask anything about God's providence. This is what he means when he says, "I made it for myself," as if to say, "God is not the Lord of it; I am the Lord of it.
V. 6. Judah often seeks help from Aegyptus, and in so doing Judah sins with unjust trust; yet Aegyptus did not help in times of need. Therefore it is compared to a reed, on which, if one leans, because it is pointed, he pricks it and breaks it.
The 31st chapter.
V. 8. 3) Chestnut trees or maples.
V. 11. mightiest. For the kings of Babylon devoured the kingdom of Assyria and Nineveh shortly before Jerusalem was destroyed.
The 33rd chapter. 3)
V. 32 Song. The Jews came to the sermon, not that they believed or wanted to improve themselves, but that they sneered at the poor prophet and mocked him, and heard something about which they would have to joke and sing afterwards. Thus they honored the dear word of God, as it is honored in our time in the world.
The 36th chapter.
V. 2. the eternal heights. Id est, cultus perpetuus [that is, the eternal worship].
V. 7. I lift up my hand. This is: I swear.
2) Walch and the Erlangers: "V. 9."
3) This caption is missing in Walch and in the Erlanger.
The 38th chapter.
V. 2. Mesech and Thubal are also Tattern, and of the people back there who are called Schütten or Schotten; although Mesech reads as if the Moscowites come from them, that is, the Reussen.
V. 5 Persians come up against Arabia; therefore the Turk will also have several of them.
V. 6.1 ) Gomer and Thogarma, his son, Gen. 10, 3., I think, are the Wends, because at the Turkish court they speak Wendish.
V. 13. Dedan. Dedan is a part of rich Arabia; thus Mahomet lies buried in rich Arabia at Mecha. come right. That is: O, thou doest right and well, always continue to be happy. right. That is: You are the right emperor and lord.
V. 18. My wrath. That is, Gog is my wrath and ruthlessness because of my Christians' sin.
V. 21. They shall strangle themselves among themselves.
The 39th chapter.
V. 2. entice. We leave aside what the rabbis do here with their sextiren 2); we keep it with S. Hieronymo.
V. 6. islands. That is, in Gog's country, at home it shall also burn.
V. 11. Shun. To hold one's nose from the stink. Gogs Haufenthal. That the great multitude and heaps of Gogs lie buried there.
V. 14. Inquire whether they are all buried, or whether any still lie unburied.
V. 16. hamona. Crowd or large heap.
V. 24. As their sin and transgression deserved. It says that Gog is mighty because of our sin, and has so much happiness and victory.
The 40th chapter.
V. 38. chamber. These were chambers that in the Gospels are called gazophylacia, God's chamber. There were many of them: some for the priests, Levites, singers, where they put their utensils and garments; some rich
1) Walch and the Erlangers: "V. 9."
2) "Sextiren" into six parts. They got this meaning by confusing dtVV, which is here in the text, with nrw.
People kept their money, grain and other things for sacrifice or other worship, like almost with us the sacristies.
The 43rd chapter.
V. 8. Their threshold. That is, the kings erected chapels next to the temple where they were buried, and there they also held forbidden services.
V. 15-17. Harel. Harel means God's mountain, Ariel God's lion. This is what he calls the upper part of the altar on which one sacrificed. Asara is the name given to the lower or lower and the higher part of the altar where one could stand, some on the lower, some on the higher. So he calls the upper place of the altar also Asara. Asara in German means help or assistance, according to the language. The foot of the altar is called a bosom or bosom.
The 44th chapter.
V. 18. In sweat. That they do not soil the holy garments with sweat, as the village priests do their chasubles. Jerome interprets it that they should not gird themselves too hard, that is, not forced, but do everything willingly, without sweat or effort.
The 45th chapter.
V. 2. ruths, as it says at the end of the 42nd chapter.
V. 11. Ephah is a grain measure. Bath is a wine measure and oil measure.
V. 12. Sekel. A mina here has 60 secels; therefore these numbers must be added together, and one secel is two drachmas, which in our country is one local guilder.
The prophet Daniel.
The 1st chapter.
V. 2. Sinear is the land of Babylon, Gen. 10, 10.
V. 17. writing. That is, they learned all the arts that were written among the Chaldeans.
The 2nd chapter.
V. 18. Ask for mercy. Prayer is our ultimate comfort and refuge, and we do not lack it.
V. 19. reveals. How gladly and graciously God hears the prayer of the faithful.
V. 21 Time and hour. He sets the time, how long every kingdom shall stand, how long every man shall live, and every thing shall last.
V. 27. does not stand in their fortune. Daniel excuses the wise men and keeps them alive.
V. 30. Not by my wisdom. This may mean humility.
V. 41. lance. Some say of the strength of iron etc. But he wants to say that the Roman empire, at the time when it will be divided, will be moved, and like a plant or root will come to another place; and yet it will be the same iron or empire plant, and not a new, different empire. All this happened when the Roman Empire came from the Greeks to the Germans, through the Pope and Carolum Magnum.
V. 46. He worshiped not Daniel, but God in Daniel, or Daniel would not have suffered.
V. 48. Daniel exalted. Wisdom reigns over violence.
Chapter 3.
V. 1. A golden image. The king may have had this image made after the dream to praise God, who had revealed the dream to him through Daniel; but because God had not commanded it and it was against the first commandment, it is unjust and idolatry. For worship without the word of God is always idolatry.
V. 17. 18. Mark what faith this is!
V. 22. Hurrying. That one has not like to take off the clothes.
V, 31. ff. This is a letter of the king in which he confesses what God has shown him in the following history.
Chapter 4.
V. 10. He calls the angels watchmen here, so that they watch and guard against the devils without ceasing, as Ps. 91:11 says: "He has commanded his angels over you" etc., and is a very comforting word to all people, especially to the captive Jews at Babylon.
V. 13. The human heart shall be taken away from him. Wisdom must be taken away first, if a lord is to fall, that one may see how wisdom alone
and not force governs. Proverbs 29:18: Cum defecerit prophetia etc.. ["When the prophecy is out" etc.].
V. 16 Then Daniel was astonished. Daniel does not like to say it and is sorry for his lord the king.
V. 27. By my great power. Here the king forgets from whom he has such a kingdom, exalts himself as if he had obtained it by his power and jokes, and must learn it differently.
V. 29. Cast out by the people. He will perhaps have been senseless and possessed with evil spirits.
V. 34. All his doings are truth, and his ways are right. Behold, what a beautiful faith and fine confession!
Chapter 5.
V. 1. 2. It does not remain with the drinking, but they must also mock God and misuse His vessels; therefore S. Paul says: From drunkenness follows a wild and desolate life, Eph. 5, 18.
V. 4. Praised to scorn the God of Jerusalem, from whom they had taken the vessels, as a sick, void God.
V. 10. The queen. This may have been the king's mother, the old queen and widow. For up there in the beginning, the king's wives are also in the drinking hall.
V. 13 was brought. Daniels is so forgotten by this king that he must be sought and called. So it is with all faithful servants in the world.
Chapter 6.
V. 27: Delivered from the lions. This is the fruit of Daniel's faith, for faith always performs miracles and great things.
Chapter 7.
V. 24. Ten kings. As Alexander's kingdom became four kingdoms, so the Roman empire became ten, as, Spria, Egypt, Asia, Grecia, Jtalia, Gallia, Hispania, Africa, Germania, Anglia; for these lands the Romans had all.
Chapter 8.
V. 2. Elam, which is called Persia.
V. 9. The land is Judea, where God dwelt in Jerusalem in the temple.
V. 10. Heaven's army. The army of heaven is the service of God in Jerusalem, because God was served by it from heaven, and he was the prince of such an army. The stars are the saints in such an army.
V. 14. From evening to morning. These are not weekdays, like Daniel 9, 24. weeks of the year, but ordinary natural days, since evening and morning are counted inside.
V. 17. of the end. This indicates that Epiphanes is not only meant in this vision, but also the end-Christ.
V. 24. Not by power, but by cunning, treacherousness and mischievousness.
V. 25: Welfare, that he may have great goods, honor, happiness, and lead a good life in pleasure, he will attract many with it.
V. 26. A long time passed. But again he shows that he means something more than Antiochum; for Antiochus did not come more than four and a half hundred years after this vision.
Chapter 9.
V. 13. Truth, that we might have believed that your prophecy must come true; for we do not believe God's prophecy until we know it.
V. 23. When you began to pray. Notice that our prayer is already answered when it begins.
V. 24. Sealed, that is, added to, cancelled and fulfilled, as a thing that is now to be over and to have an end.
V. 26. There will be nothing more. There will be nothing in Moses and the temporal government, because he will start a new, spiritual, heavenly kingdom, and the Jews will know that there will be no more Messiah, because they have cut off this Messiah.
of the prince, that is, the emperor, who will have the regiment in the world at that time and will be lord. These are the Romans.
V. 27. Wings, that is, where the cherubim stand in the temple.
The 10th chapter.
V. 6. incandescent 1) ore. Bright, clear, polirt.
V. 13. prince. A royal court devil.
V. 20. See how the angels act for us with the great lords.
1) In the original it says: "glow". Cf. Col. 1776.
Chapter 11.
V. 2. fourth. Xerxes.
V. 3. Mightier. The great Alexander.
V. 5. king at noon. Ptolemy Lagus.
one. Seleucus Nicanor.
V. 6. daughter. Bernice, Ptolemy Philadelphi's daughter.
Kings at midnight. Antiochus Theos.
V. 7. of the branches of one. Ptolemy Euergetes, Bernice's brother.
King of Midnight. Seleucus Gallinicus, Antiochus Hierax.
Feste is called here the kingdom.
V. 9. He will again go to his land. That is, he will not keep the kingdom when he probably could.
V. 10. Sons. The great Antiochus and his brother Seleucus Keraunus.
V. 11. King at noon. Ptolemy Philopator.
King at midnight. Antiochus Magnus.
V. 13. king against midnight. The same great Antiochus.
V. 14. King at noon. Ptolemy Epiphanes.
V. 15. The king against midnight. The great Antiochus against Ptolemy Epiphanes.
fixed cities. Not in Egypt, but in the cities of Syria and Judea, which were before of Ptolemy.
V. 16. Precious land. The great Antiochus did great honor to the Jews, because they helped him to win Syriam against Ptolemy Epiphanem.
V. 19. Fall. He was slain at Elymaide in Persia.
V. 20. one. Seleucus Philopator, who has not done anything princely, and who is a swindler of the people.
V. 21. unthought-of. Antiochus Epiphanes, better sent to be a boy than a king.
V. 22. Arms. The captains of King Aegypti in Syria.
Covenant. Ptolemy Philometor, Antiochus sister-son.
V. 30. ships. The Romans.
V. 31. Poor. His people and his mighty ones.
V. 32. people. This is Judas Maccabee and his brothers and followers.
V. 36. the king. Here 1) the angel directs his words under the person of Epiphanies to the end-Christ, and go to the sealed words, of which he says at the end.
V. 37. fathers GOt. All other gods, even his ancestors' God, must be nothing; but his own God, he shall be.
love women. He wants to say that he will float in the unnatural vice, where the despisers of God are plagued with, Rom. 1, 27, which is called welsh marriage and dumb sins. For he shall not have the marriage state and the right love or custom of wives. As it is then under the pope and the Turks in the most horrible way.
V. 38. Honor with gold. A bad god who has no better, other honor than gold and silver.
V. 39. Maosim. Maosim means the fortresses or fortified presidia, as castles or cities are called fortresses and are often used in the 11th chapter of Daniel. So now "God Maosim" actually means a god of the fortresses, deus praesidiorum.
The 12th chapter.
V. 10: The wicked continue and remain as they are, and do not turn back; but let no one be offended.
The prophet Hosea.
The 1st chapter.
V. 6. LoRyhamo, without mercy. For he would not deliver them from the king Assyria.
V. 9. LoAmmi, not my people. For he would finally leave the Jewish people and abolish their kingdom and priesthood, as was done through the gospel, as soon follows.
V. 11. Hold to one head. This is to preach of Christ and the gospel among Gentiles and Jews; there is another head and kingdom. This head is Jesus Christ.
1) lenden - to steer.
The 2nd chapter.
V. 5. harlot. That is, she served the idols.
V. 7. The idolaters, because they are fortunate, think they have earned it with their worship; until tribulation comes, they must call on the right God for pure mercy.
V. 14. friendly. That is, the dear gospel.
V. 15. The valley of Achor is the golden floodplain where the cross of affliction is, and yet the comforting word of Christ. For Achor means tribulation or cross, where one preaches a vain invisible thing, which one must hope for.
V. 18. Covenant. That is, the covenant and peace of conscience through faith in Christ, to which no one can do any 2) harm.
V. 22. Jezreel is called God's seed; to this end He says [v. 23]:-I will keep her for seed, that is, make a right 3) Jezreel, that she may have descendants forever, as the holy church must always remain.
Chapter 3.
V. 1. jug of wine. For the sake of the belly: Yes, heaven, heaven; if I had flour here, they say.
V. 4. Without a king. Israel did not return to kingship after the prison until the right David Christ came, King of all the earth.
Chapter 4.
V. 1. No word of God, that is, one teaches nothing of God.
V. 6. Learn. Hear sermon from God.
V. 10. Eat. They will almost do their service, and yet have little to eat; just as the end Christians would like to do their service, but it will not be as it was before.
V. 14. beaten. Fools must be beaten with pistons.
V. 16. Let her graze. She is an unruly cow, does not want to stay in the stable; so I will also make room for her and break her up.
2) In the original, "ichtes."
3) Walch and the Erlangers: "Right."
scatter among all the heathen, that she may have enough to run.
V. 18. Lords. Their kings, princes and priests.
Chapter 5.
V. 1. Mizpah. They set up a church service there and seduced the people with it, like our priests with the masses and pilgrimages etc.
V. 2. Slaughter. That is, they sacrifice much and make their idolatry (that they may stray from God as an adulteress strays) so deep that there is no healing nor hope. He does not want to call it sacrifice, but a mere slaughter.
V. 5: Their worship, on which they build and insist.
V. 9. Before. I said it for a long time, it would go to failure once.
V. 15: When they are in trouble. Here he prophesies of Christ and the gospel. The Jews did not want to obey God when they were well; so they must serve God under the cross in the New Testament. It will not be otherwise, because pauperes evan- gelisantur [the poor have the gospel preached to them], the wretched hear God's word, the rich do not heed it.
Chapter 6.
V. 5. h ofele. 1) That is, I condemn their worship, that they may learn to serve me rightly.
V. 11. Judah will still have a harvest ahead of them. Israel manebit in captivitate, Judah redibit. [Israel will remain in captivity, Judah will return].
Chapter 7.
V. 1. is found. The more one teaches, the angrier the world becomes.
V. 3. wickedness. Idolatry.
V. 6. their becker, that is, their king.
V. 7. like an oven. This means that they burn so hot in idolatry that no plague can bring them out of it; indeed, they make martyrs out of those whom God punishes, as if they suffer it for God's sake, and canonize their own saints.
V. 8. No one turns over. Always lets itself be roasted on one side.
1) "hofeln" - planing.
V. 12. How to preach. That is, they drow and banish the right prophets as heretics before God etc. The same shall fall on their heads, and shall themselves bear the punishment they preach over others in their schools etc.
V. 13. Lies. Idolatry.
V. 14. camps. That is, in their churches and schools, where they court idols.
gather. They go to choir for the sake of food and drink.
V. 16: Forbidding, namely against the prophets.
Chapter 8.
V. 1. He comes. The enemy, king of Affprien.
V. 5. calf. Idols or idolatry.
V. 12. A foreign doctrine. That is, they call it heresy.
V. 13. Eat it. As one is accustomed to eat the sacrifices as sacred food to serve God.
Chapter 9.
V. 4. Deut. 26, 14. It is forbidden to make sacrifices in sorrow.
V. 9. Gibeah. Judg. 19, 15. cap. 20, 13. Then the children of Benjamin defended the deepest wickedness that could not be healed and had to perish.
V. 14. Sealed breasts. That they can no longer raise children in the land, but all shall be carried away.
V. 16. withered away. The kingdom is gone, and must be scattered among the Gentiles, as in error etc.
The 10th chapter.
V. 1. fruits. That is, the cities are the fruit of this vine, but it is picked and empty.
V. 9. Gibeah. Davon Richt. 19/25.
V. 10. Two sins. Both calves idolatry.
V. 12. sow. That is, preach right, or I will plow with you once etc.
V. 14 Salm an. This story is not found anywhere else in Scripture, and there are many more like it, not all of which are described, such as the one Judas describes in his epistle about Michael and Satan.
V. 15. early. That is, soon and suddenly.
Chapter 11.
V. 3. directs. Like the mother shepherds a child and teaches it to walk, and leads with the poor.
V. 7. Tired. No one is to understand this verse, not even in Hebrew.
V. 8. 1) Protect. He wants to say, I do not know how to help you; neither punishment nor mercy will help, I must send Christ, who will make it good.
The 12th chapter.
V. 1. lie. Idolatry.
holds. Hebrew: Still rules with God.
V. 2. idolatry. Lies and corruption, with Assur. They trust in men and not in God.
V. 5 Bethel. They prove that Bethel is better than Jerusalem for worship because Jacob performed miracles there.
V. 8. False scales. They do not interpret the writing of Bethel correctly.
V. 11. ad. Heb: Assimilatus, id est [present parables that is]: It was I who spoke through the prophets; and the prophets were my larvae or persons, under whom I presently did and spoke all things. Qui vos audit, me audit [He who hears you hears me, Luc. 10, 16].
V. 13. had to. That Jacob served God at Bethel had to happen at that time for his person. But after that God led the people out of Egypt through Moses; that is what they were to follow, not the example of Jacob.
V. 15. idols. Hebrew: bitterness.
Lord. The king Assur.
The 13th chapter.
V. 1. Terrible. A devout heart trembles at the terrible idolatry Jeroboam set up; still it continued and increased, as all idolatries increase greatly, which is terror [terrible] to see.
killed than Ahab with all his own.
V. 3. Thau. They promise great things to false worship; yes, behind them, says Hosea.
V. 9. misfortune. That you seek help from men and not from God.
V. 11. King. Saul he gave with disfavor,
1) Walch and the Erlangers: "V. 9."
2) This is how the Hirschberg Bible explains it.
1 Sam. 8, 19. ff. I will say: As I gave you the first king in anger, so I will take away the last king in anger, so that you will have no more.
V. 14. 15. Hell. The temporal kingdom shall perish, but the spiritual kingdom shall come. But few Jews will take comfort in this, for they will not accept it, and will be disturbed by the Romans as a sour wind.
The prophet Joel.
The 2nd chapter.
V. 23. as before. Hebrew: in primo; quod de primo mense Rabbini intelligunt, sed hoc nihil est [at the first; this the rabbis understand of the first month, but it is nothing]. For early rain and late rain do not fall in one, silent in the first month. He wants to say: Until Christ comes, preaching and feeding shall remain with you, utrumque regimen (spiritual and temporal regiment], that is, the teachers 3) to righteousness and fruits of the land, as it happened at the first and before etc.
Chapter 3.
V. 1. 2. This is how the Levitical priesthood will end when all classes come to the ministry.
V. 6, 7 on account of. Notice that all God's punishment and judgment of the wicked is for the sake of the righteous; so is the last judgment.
V. 8. for wine. That is, sold contemptuously and derisively.
The Prophet Amos.
The 2nd chapter.
V. 4. lies. Idolatry and false teaching.
V. 6 Shoe. The wicked would not give an old pair of shoes for all the priests.
Chapter 3.
V. 8. Who should not prophesy? That is, I must preach, God calls me, and you are the cause with your evil nature.
V. 12. Bed. Bed and camp are called church and altar, Isa. 57, 7. on which they mean fornication, the
3) Walch and the Erlangeners: "Teaching".
is to practice idolatry. They serve the gods of Damascus, and in the corner, that is, of Dan or Bethel.
Chapter 4.
V. 1. Cows and their masters are the idolaters with their idols, from which they get rich.
V. 3. Harmon is perhaps Mount Amanus, beyond which Israel is carried away into Assyria.
V. 6. Idle teeth. Clean, innocent teeth that do no harm to the bread.
V. 12. I will also continue with plagues; therefore repent, I counsel, before it begins.
Chapter 5.
V. 8. mother hen called Pleiades, Job 9:9.
V. 13. Silence. One must not preach; no one wants to hear or suffer.
V. 17. I will teach you morals.
V. 21. I do not like to smell. That is, your incense offering does not please me; I have the sniffles.
V. 26. Sichuth. Apost. 7, 43. 1) Lucas uses this saying differently, which you may read there. It reads, however, as if it had been a service of God, which they called Sichuth, that is, hat, protection, screen (as we, S. Bastian, prayed to a Sichuth against the pestilence), by which they wanted to be safe from all evil. So Chiun reads as certain, constant, safe, that they have thereby safely kept what they have been and had. However, as we invoked the saints, that they preserved us the present good, and protected us from future evil.
Chapter 7.
V. 9. Isaac. So the church will be called after Isaac, the archfather, or the people of Israel will also have been called Isaac. But the prophet interprets it in mockery; for Isaac means to mock.
Churches. Hebrew: sanctuaries.
V. 12. Seer, you prophet and preacher.
V. 14. not a prophet. That is: Not of the order or collection of prophets.
1) Walch and the Erlangers: "Act. 7, 41."
Chapter 8.
V. 2. basket. In Hebrew the two words (basket and end) are almost the same, kaiz and lss. So he comes from one to the other, saying, The basket, yea, the end is come. As we would like to say: I will speak to you, yes, I will wheel you etc.
V. 6. pair of shoes. That is, for all kinds of necessities they have to pay dearly.
V. 8. river. This is the Nile, which floods the land of Egypt every year in summer.
V. 11. 12. Hunger. Whoever does not want the word of God shall find it far enough away that he may never find it, even if he would like to.
V. 14: Curse. This is what he calls the idol, because they sin against it and deserve the curse.
Wise man. This is the service to Bersaba.
Chapter 9.
V. 7. Moors. God always drives out one people by another for the sake of sin; just as He drove out the Cananites by Israel, the Syrians by Kir, and the Caphtorians by the Philistines, and just as the Moors drove out many other peoples.
V. 9. The grains shall not fall to the earth. Reliquias ex Judaeis servabo; infidelem synagogam rejiciam et perdam [the remnants of the Jews I will raise up, the unbelieving synagogue I will reject and destroy].
V. 13. The time. This is the time of the gospel and the kingdom of Christ.
The Prophet Obadiah.
V. 5: Thieves. The Chaldeans are called thieves because they are said to rob Edom unawares; yet they are right thieves before God, because they are as bad boys as all the others. Summa, one thief must be another's thief.
V. 7. Betray. Hebrew: Ponent sub te emplastrum [they will put a plaster under you.
The prophet Jonah.
The 2nd chapter.
V. 5. no more. Ebraice est quaesi- tivum: Num vel an videbo templum? Hoc debet verti negative. Nec cures hic ebraistas
grammatistas, qui in sensu scripturae sunt Rabbinistae, id est, animal sine intellectu. Ipsi in affectibus propheticis de rebus tam arduis nihil experti sunt, ideo nec verbum intelligere possunt, [In Hebrew this is an interrogative sentence: Will I then see the temple? This must be translated in a negative way. And here do not bother about the Hebrew grammarians, who are rabbinists in the sense of Scripture, that is, creatures without intellect. They themselves have not experienced anything of the heart emotions of the prophets in such high things, therefore they cannot understand the words].
V. 9 In German: Werkheiligen und Heuchler verlassen ihren GOtt und Christum wegen ihres nichtigen Gottesdienstes.
The prophet Micah.
The 1st chapter.
V. 5 Sin. Idolatry, which is also fornication.
V. 7: Harlot's wages. The wages and profits are the interest and goods of such wards, which are whores' wages and become whores' wages again, because they are given to the wicked.
The 2nd chapter.
V. 6. to call, that is, to preach.
V. 9. My jewelry. What I have given them, you take from them.
V. 10. Impurity. Idolatry.
V. 12. Solid stable. Here he speaks of the kingdom of Christ, who is our hero, who has broken through before us, making way through death, sin, the devil and all evil. According to the fresh etc.
Chapter 3.
V. 6. face. Your preaching and teaching.
Chapter 4.
V. 3. 1) judge. God's word will come into all the world.
V. 8. it becomes. Alii sic: usque ad te veniet. [Other so: until to you will come].
golden rose. Your kingdom, even though it may be weak, it should and must still be
1) Walch and the Erlangers: "V. 2."
come. Therefore, hold on and suffer. The cross must give birth to the Church of Christ.
V. 9. Why do you hang. Alii sic [other so]: Why do you grieve?
V. 13. Thrash. Thou shalt thresh Babylon and all things in all the earth, though thou suffer both Babylon and Rome to destroy thy judges and thy kingdom.
Chapter 5.
V. 2. Let him that is troubled be troubled, until he come with the gospel; he shall have the victory; that and no other.
V. 4. Seven shepherds. The Persians and Medes, however, are to subdue Assyria until Christ comes to save us completely.
V. 8. Conquer. So does the gospel in the world, even though it may wear out the gates of the shells.
Chapter 6.
V. 6. God will not be reconciled with sacrifices and works if one sacrifices his son, but if one fears him and trusts him etc.
V. 8. keeping God's word. In Ebraeo: Facere judicium [In Hebrew: to do justice]. That is, believe, love and suffer.
V. 16. wise, that is, worship.
Chapter 7.
V. I.ff. A song of the prophet Micah to comfort himself against the raging of the wicked.
V. 9. to the light. That is: He will comfort me.
The Prophet Nahum.
The 1st chapter.
V. 3. weather, as in the Red Sea. Ex. 14, 24.
V. 11. Shalksrath. That is, the wicked plot and nobles of Nineveh against the people of Judah to destroy them had to come to naught when it throbbed highest, as happened to Sanherib and Rabshakeh before Jerusalem. [2 Kings 19:35.]
The 2nd chapter.
V. 6. mighty ones. The king of Nineveh will rely on his men of war.
V. 14. messengers. Of thy officers and mighty men.
Chapter 3.
V. 1. lies. Idolatry, which he also calls sorcery and fornication.
V. 13. to women. Despondent and miserable, as in childish distress.
V. 17. lords. Nazaraei, their priests.
The prophet Habakkuk.
The 1st chapter.
V. 3. robbery, vel sic [or so]: strife and contention have the upper hand.
V. 5. This saying is used by S. Paul, Apost. 13, 41 in a different way than the prophet does here, as he usually does.
The 2nd chapter.
V. 3. Remain outside or absent.
Chapter 4.
V. 2. In the midst of the years. That is, in due time and in the midst of trouble you help and make your own blessed and free.
V. 4. shine. Ebraice: Cornua ut de Mose [Horns as of Moses].
The prophet Zephaniah.
The 1st chapter.
V. 4. Camarim. Who wanted to be better than bad priests or priests.
V. 5. Malchom was an idol of the children of Ammon. [1 Kings 11:33, 1)]
V. 7. guests. The Babylonians who were to devour Jerusalem, because they kept foreign ways to serve God, except for Deut. etc.
V. 8. who wear a foreign garment. Namely, in their idolatry, as chasubles, choir robes etc. For they have set up peculiar ways, sacrifices, garments, to the displeasure of God in Jerusalem.
V. 11: Mill. Jerusalem, which now served mammon and the belly, and the church had become a mill or kitchen and sought vain temporal goods with its worship, as with us also etc.
V. 12. on the yeasts. Sitting safely as
1) Walch and the Erlangers: "1 Kings 11:43."
a wine that will not be drained, and scoff at the prophets' confidence.
The 2nd chapter.
V. 11. Exterminate. This is said of the gospel, which was to come after the Babylonian prison, as has happened.
Chapter 3.
V. 1. city. That is, Jerusalem itself. For where God's word is most preached, there it is most despised.
V. 4. sanctuary. God's word, which is holy.
interpret, sicut Papa: Do it Peter etc.. [as the pope: "You are Peter" etc.] [Matth. 16, 18.].
V. 9. lips. This is to preach the gospel of the grace of God to all the world, which redeems us from our sin.
V. 11. Proud saints who boasted and relied on the temple, sacrifices, fathers and other holy works, Rom. 9, and not on pure grace.
V. 15. Punishment. He will no longer be angry, but it shall be vain forgiveness. And he calls the enemies law and evil consciences.
V. 17. Forgive. Not punish, nor impute sin, but cover and forget.
V. 18. Statutes. Who press the law on works, and not on grace, since the law itself presses out, Gal. 3, 14.
The prophet Haggai.
The 1st chapter.
V. 13. angel, that is, messenger or preacher.
The 2nd chapter.
V. 8. comfort, that is, Christ, who was to comfort all the world through the forgiveness of sins.
V. 10. Give peace. Happiness and salvation.
V. 13. if someone. Sacra non sanctificant profana, sed profana polluunt sacra [the holy does not make the unholy holy, but the unholy stains the holy].
V. 23. Turn back. I will disturb the Persians, if you are afraid; which was done by Alexandrum Magnum.
The prophet Zechariah.
Chapter 3.
V. 7. Who are standing here. Angels guard and guide the pious, especially priests and teachers.
Chapter 4.
V. 10. Tin measure. A straight edge or lead wood. For the building was to be done by Zerubbabel, where and how he attacked it, if all the heathen were sorry.
Chapter 5.
V. 3 Epistle. These are the counterfeiters of the Scriptures, who grieve the pious hearts and praise the wicked, and hypocrites.
V. 6. Just as the letter above shows, this is also said of false teachers, who measure and rake in consciences with laws and rights, but in the end must come to Sinear etc.
Chapter 6.
V. 12. Zemah means a plant, and is a prophecy of Christ, who is signified by Joshua and Zerubbabel.
Chapter 7.
V. 3. Contain like the Nazirites. 4 Mos. 6, 2.
Chapter 8. 1)
V. 21. 23. we want. InEbraeo: Vadam etiam ego [In Hebrew: I also will go], says one to the other.
Chapter 9.
V. 1. Hadrach, that is Syria.
behold. In Domino est oculus hominis et omnium tribuum Israel [In Hebrew: The Lord is the eye of man and of all the tribes of Israel].
on the people. God punishes both Jews and Gentiles when they deserve it.
V. 8. stands, as the men of war go and stand in the camp in the guard, and 1 Sam. 10, 5.: Statio Philistinorum 2) [hence 1 Sam. 10, 5.: "the Philistine camp").
V. 12. Today. Also for this time and this time, not only in the future.
1) This caption is missing in the Erlanger.
2) Erlanger: Vitistinorum.
V. 17. begets. The gospel is such a word that does not beget children in the cradle, but when they are begotten, they are young companions and virgins, fit for marriage, that is, to teach and to beget other spiritual children.
The 1V. Chapter.
V. 3. goats. These are the priests and prophets among the people, whom Christ later calls Pharisees.
V. 11. Sea of fear. That is, the narrow sea, as they passed through the sea of red. We all have to go through such a narrow sea. Ex. 15, 19.
Chapter 11.
V. 1. Lebanon is Jerusalem, built of Lebanon and destroyed by the Romans.
The 13th chapter.
V. 5. served. In Hebrew: I am in bondage, from my youth, to a man.
The 14th chapter.
V. 3. argue. Spiritus sanctus arguet mundum de peccato etc. [The Holy Spirit will punish the world for sin etc.) This will be the dispute etc.
V. 5. My mountains. These are the two pieces of the mountain of oil that is split in two.
V. 7. day. The gospel shall not be a bodily day, nor light; and all other things which have hitherto been bodily worship shall then be spiritual.
V. 18. Neither shall it rain upon them. Greatest and most horrible plague, to be deprived of God's word.
The prophet Malachi.
The 2nd chapter.
V. 2. Blessing. Your goods and all your possessions, so that I had blessed and gifted you.
V. 3. dung. He has taken the priesthood from them, as it is written here, and has left the yeast or dung, so that they now count for nothing.
V.14. This is what we say in German: Therefore you despise your dear wife, whom the Lord has assigned to you and is your companion, to whom you have committed yourself.
V. 15. Some. Abraham is the one, as Isaiah also calls him, for from him all the Jews come. The same one took another wife, not for the sake of his own pride, as you do, but so that he might beget godly children.
V. 16. Dress. Because she has been reviled by you, it is right that she should be clothed by you in honor, as she was your wife, and not be so shamefully cast into misery.
Chapter 3.
V. 6. does not lie. He who does not change it, who lets it stay that way.
V. 8 is deceptive. You give the Levites and priests the least, and probably nothing at all.
V. 11. eater. Anything that harms the grain.
V. 16: The Lord notices. He does not forget.
The Wisdom of Solomon.
The 1st chapter.
V. 10: The ear of the diligent is the ear of God.
V. 16. him. Death.
The 2nd chapter.
V. 2. about. That is [as the crude people say] 2): We are born without God's providence or counsel.
V. 7. May flowers. That is, of our beautiful fresh youth need, before we become old and unfit. Utendum est aetate etc. [One must be aware of the time etc.]
V. 9. prangen. To live in a buzz.
Chapter 3.
V. 7. Stubble are the heathen and the wicked.
V. 12. Wives. What is said here until the end of the chapter about wives and children is to be understood prophetically, that is, about lands and people, as the prophets call Babylon, Jerusalem, Israel a daughter or wife, and fornication idolatry, beds churches and altar.
V. 15. The root of understanding. He that is well tried in the word of God, and hath suffered much, shall flourish and green for ever. Ps. 1, 3.
1) Erlanger: before.
2) Added by us.
Chapter 5.
V. 1 Work. His teachings and actions.
V. 16. reward. Your property and wealth.
Chapter 7.
V. 17-20. All the world knows these things of the several parts; but only the faithful know that they are God's creatures and created by the Word and wisdom of God.
Chapter 8.
V. 7. strength. That is, to be manly, courageous, confident and fteudig.
V. 18. work. That is, through their teaching and counsel.
Chapter 9.
V. 1. ff. Here the poet himself speaks and prays entirely in Solomon's person, as an example for all princes to do so, and it is a beautiful prayer.
See, wisdom comes from God alone, and without it no one is good for anything.
V. 10. Without God's word, man cannot know what pleases God, but goes and does everything in doubt and uncertainty.
V. 15. Scattered mind. Without God's word, reason judges and seeks many ways and paths, thus scattering itself in much trouble, but still not hitting it.
The 10th chapter.
V. 1. Made at the first. Adam. Gen. 1.
V. 2. sin. By the word Gen. 3:15: "The seed shall bruise thy head."
V. 3. unrighteous. Cain. Gen. 4.
V. 4. wisdom. Noah. Gen. 6. 7. 8. This was God's word and command to build the ark.
V. 5. at the same time. That is, where he went he found idolatrous, evil people, as Abraham's life shows, Gen. 12, 1.
V. 6. righteous. Lot. Gen. 19, 16. f.
V. 7. Unripe fruit. These are the apples of the dead sea, which are beautiful on the outside and ashes on the inside, called sorba.
V. 10. Righteous. Jacob. Gen. 28, 2.
V. 12. Godliness is faith in the word of God or wisdom.
V. 13. righteous. Joseph. Gen. 37, 28. 39, 21.
V. 15. people. Children of Israel.
V. 16. servant. Moses.
Chapter 11.
V. 7. blood. When the water turned to blood in Egypt, Ex 7:20.
V. 23: Tongues. Just as it may be easy for the tongues to strike out, so the world is small against God. Isa. 40, 15.
The 12th chapter.
V. 5. murderers of their sons. The Cananites who sacrificed their children. Ps. 106, 37. 1)
V. 14 Tyrant. Behold, how he directs all words, and censures tyrants, to make them afraid.
V. 15. Not according to. How the tyrants make themselves think that they need to use their power to harm others and throb etc.
V. 17. bold. That is, at the Egyptians in the Red Sea.
V. 23. 24. Unrighteous. The Egyptians who worship the animals that the Jews, their enemies, despise.
V. 25. The mocking plague was that they were plagued by the animals, which were their gods and were supposed to help them.
The 13th chapter.
V. 4: Power. This is the many works and virtues of the creature.
The 14th chapter. 2)
V. 25. trouble, that they put on the pious all trouble and vexation.
The 15th chapter.
V. 19. These are the serpents that are also cursed in Gen. 3:14.
Chapter 16.
V. 6 Sign. The serpent of brass was this sign against the fiery serpents.
V. 11: Wonders. So that they would not forget the miraculous signs that had happened to them.
V. 17. water, in the downpour.
V. 20. all kinds of pleasure. That is, one could 3) make it whatever one wanted, bake, roast, simmer, boil, dry etc.
V. 26. Your word. Matth. 4, 4: "Man does not live by bread alone" etc.
1) Walch and the Erlangers: "Ps. 77."
2) This caption is missing in Walch and in the Erlanger.
3) Thus the Weimar Bible. Erlanger: he can.
V. 27. From a low shining of the sun. Ex. 16, 21. when the bread of heaven was melted by the sun.
The 17th chapter.
V. 1. is missing. That is, their attacks against the righteous recede. Ps. 66, 3: "Your enemies are absent."
V. 7. 8. 2 Mos. 9, 11. The magicians also had the gland like other people.
V. 10. 11. Conscientia mille testes [Conscience is as much as a thousand witnesses].
Chapter 18.
V. 5. One. This is Moses, 2 Mos. 2, 3.
V. 9. In secret. Ex 12: They sacrificed the paschal lamb among themselves alone, without the Egyptians.
V. 20. the wrath. Ex. 21 the fire in the people.
V. 24. Jewelry. The priestly beautiful clothes.
Honor. The twelve names of the twelve tribes of Israel.
The 19th chapter.
V. 20. Food. The bread of heaven, which melts from the sun etc.
This also Jesus Sirach.
The 2nd chapter.
V. 1. fear God, love etc. does not come off without contestation. 1 Petr. 1, 6.
V. 13. forgives. He does not look at how evil and unworthy we are.
Chapter 3.
V. 21. The humble. Seek, where you can, to become high, as the world does. 4)
V. 28. Those who intrude, because they are unskilled or unqualified, nothing good must come of it in the end.
Chapter 4.
V. 27. Confess the right freely. One should stand by the righteous, and spare no journey for it.
V. 30. Those who have overcome their error or injustice to bring shame do not do this.
4) "thut" i.e. to become high.
They do not want to give way for the sake of the other, but continue to fool, and one fool always serves the other.
V. 34. First, they want to support the right with body etc.; but after that, they are good words etc.
V. 36. to give. These are the meager landlords who overdo their servants and give little food and wages.
Chapter 6.
V. 1. 1) To rebuke anyone. These are the splinter judges who forget their beam.
V. 5. interprets for the best. He is wise and well taught who turns all things to the best.
V. 10. Table friends. Friends in need go 25 to a pound; but if it is a hard stand, they go 50 to a quart.
Chapter 7.
V. 7: Sedition. He who would be uplifted hangs people on himself and makes a commotion, wants to make all things better and right all wrongs, and thinks that God should look at his prayer and good opinion.
V. 16. arable work. Virgilius: Felices agricolas, bona si sua norint. Sed non sunt digni nosse [D, the happy country people! If they only knew how good they had it. But they are not worthy that they should know it].
V. 28. Hostile. This is spoken in Jewish, because one wife bit out the other. But with us it means as much as: Do not believe what is blasphemed to you against your wife by evil mouths, who pretend to you and are angry with her.
V. 37. To the dead to cover them and bury them honestly for the sake of God and the resurrection.
Chapter 8.
V. 13. Fire. Do not provoke him to blaspheme without cause.
V. 20. Fools. Loose people who respect nothing.
Chapter 9.
V. 16. Move. Hypocrite and do not cling to him.
1) Walch and the Erlangers: "V. 2."
V. 20. Peaks. As on high towers, because it is dangerous, and the dizziness comes.
V. 23. journeyman. That is: stop collation, eat and drink etc.
V. 25. Abrupt launderer. He who is full of guessing, yelling and screaming, and who must be all talk.
The 10th chapter.
V. 5. chancellor. As the next council, like Naaman to the king of Syria 2 Kings 5:1.
V. 14. falls away, that is, despises God's word.
Chapter 11.
V. 4. honor. When you must be resplendent in your majesty and power.
V. 24. 25. Do not speak. Let not the poor despair. A rich man shall not be presumptuous.
The 13th chapter.
V. 22. Hyena is a beast in Egypt that learns to call a dog by its name like a man, and eats it.
The 14th chapter.
V. 16. Sanctify. Give the priests their due sacrifice, as the law says.
The 15th chapter.
V. 11. God did. These are the false teachers, who sell their error under God's name, and swear that it is God's word, or that God must not teach rightly etc.
The 17. 2) Chapter.
V. 3. art. MaNieS aNd Misses.
V. 10. them. With Israel on Mount Sinai.
The 19th chapter.
V. 3. worms. French, lice and other disease of beggars.
V. 5. roguishness. As Eulenspiegel, Vincentius, Psaff von Kalenberg.
The 20th chapter.
V. 17. Faithful. He cannot respect his good deeds enough.
Chapter 21.
V. 5. violence. As the Scharrhansen and tyrants.
2) Walch and the Erlangers: "The 12th Chapter."
V. 7. ungodly. Condemned and condemned to punishment.
V. 20. Speaks. His advice and concerns.
V. 25. peeks. Those in the council chambers listen and wait to hear what is said or done.
The 22nd chapter.
V. 15. Sweat. Good journeymen and friends lead some into a bath etc.
The 23rd chapter.
V. 14. In vain. Without harm to the neighbor.
V. 14. Curse. How the heathen swear by idols.
V. 20. To revile. To talk back and judge other people.
V. 24. people. Wherever he finds it, he often takes a nasty brat for his beautiful wife.
Chapter 24.
V. 20. best myrrh. The best myrrh is the first sap that flows from the myrrh tree itself and is called stackte, 1) drops. The other is called bad myrrh, which flows from the cut from the tree.
The 25th chapter.
V. 34. This is said according to the law of Moses.
Chapter 26.
V. 9. Unequal, they rarely get rich.
Vr 22-24. He speaks of the lampstand and pillars in the tabernacle of Moses.
Chapter 27.
V. 1. eyes off. That is, they do not respect the conscience.
V. 14. Tickle. Do them good, that they grieve others and do harm.
The 28th chapter.
V. 18. Wives. According to the law of Moses, when the bill of divorcement was in force, many a woman was cast out without fault because of such wicked mouths.
The 29th chapter.
V. 11. in time of need. Because the need is there.
V. 15. Place. Count it out what you intend to give from the other goods, as Moses teaches, the
1) Stackte d. i. staets (<77^7?/), any liquid flowing out by itself, especially myrrh oil.
Tithing and setting aside for future good deeds, and S. Paul 2 Cor. 8, 14. 9, 6.
V. 28 [or 25] 2) Necessity. It is not a necessity to borrow or lend except for the necessities of life, as for splendor, great construction, or purchase. It means when one should borrow and lend, namely, in times of need. Otherwise, many people raise big things, and want to do it with borrowing and other people's burden.
V. 35 [or 32] This is also what happens to those who borrow, and start great works and construction, and then have to leave the same to others.
Chapter 30.
V. 25. Nowhere. It helps nothing and makes no thing better, what is it for?
The 31st chapter.
V. 7. sacrifice. Those who serve mammon [Matth. 6, 24], as S. Paul also says that avarice is idolatry [Eph. 5, 5] 3), and the avaricious are mammon's priests and servants.
V. 19. like a man, not like a sow.
The 32nd chapter.
V. 14. Lightning. The lightning before the thunder makes everything full of light suddenly; thus shame soon makes favor with everyone. For all the world loves a young man if he is shameful; and again all the world is hostile to insolent youth.
V. 16. pochest. Beat the servants or wife, but play, that is, be merry with them.
V. 21. Example. I do not see that evil befalls him who does not heed God's word either etc., yes, the worse rogue, the better fortune.
V. 26. bad. It seems that the wicked go on vain happiness, but at last the way plunges them into abyss etc.
The 33rd chapter.
V. 6. Hypocrite is the master of the fowl, who wants to be sharp in the Scriptures and asks: why such and such is taught? Why is this day holy and that day not holy? Why
2) From verse 17 of this chapter on there is a different counting in the editions of the Bible.
3) Walch and the Erlangers: "Eph. 5, 4."
water is a baptism of the soul? Why bread and wine must be Christ's body and blood? etc.
V. 17. Last. I have given a good answer to such fools' plea, from the holy day [v. 7.] etc.
V. 31. 1) You there. That the other servants must keep their word for your command.
The 34th chapter...
V. 3. 4. Impure. The dreams are false and unclean; what then should they sanctify or make good?
V. 8. lie. Do not ask dreams what is good to do; you have God's word.
V. 28. They want to sacrifice and be pious, yet they do not refrain from sinning. This means building and breaking at the same time, praying and cursing at the same time.
The 35th chapter.
V. 6. Not empty. As they say, "If good works are of no avail, we will do nothing; what shall the priests do for us?
V. 11. give. To the priests and Levites.
The 36th chapter.
V. 12. It is only us, God is nothing.
V. 19. Blessing of Aaron. As Deut. 6, 23. f. says, that they should bless the people in God's name.
The 37th chapter.
V. 5. shields. Where they know protection and favor, whether with God or not.
V. 19. It is not enough to have good counsel; God must also give happiness, otherwise it will not work; for He also wants to be with us and be called upon, that is, without prayer, good counsel is one's own counsel. That is, one's own suggestions that go the way of cancer. These are the ones who give a lot of advice, and yet do not have the grace to do so.
The 38th chapter.
V. 10. ff. Let from. First, become devout; second, pray for yourself; third, have need of a physician.
V. 13, 14. Prayer helps more than medicine, and the priest does more than the physician; but one does not like to be pious, therefore one respects prayer and the priests less.
1) Walch and the Erlangers: "V. 21."
V. 20. Transgression. Does not keep the measurements.
V. 21. to the end. As David did about his child and said: I must go to him, he will not return etc.
V. 23. Mihi heri, hodie tibi. [Yesterday me, today you.)
The 39th chapter.
V. 1. Learn. A pastor or preacher should study and practice among all kinds of books, and God will give him understanding; but he will leave belly monkeys alone.
V. 22. In the Red Sea and Jordan.
The 4V. Chapter.
V. 2. concern, against God and the future life.
V. 4. wrath, against and among the people in this life.
V. 29. Beggars. These are the lickspittles, seekers, and greedy guests, the lazy rogues who don't want to do anything etc.
V. 30. sin. He must pretend, talk, praise what his Lord wants.
The 45th chapter.
V. 4. stood that he should care for God alone.
The 46th chapter.
V. 1. Jesus Nave. Jesus is called a savior or Siegmann, who is otherwise called Siegmund, but wrongly.
V. 23. prophesied. This was not done by Samuel, as he thinks from the Jewish mind, but by a spirit in Samuel's name.
The 48th chapter.
V. 7. punishment. 1 Kings 19:17 says how Hazael, Jehu and Elishaeus (by the wind, quake, fire means) were to kill the godless people.
V. 16. None of this helped yet. What is supposed to help? The death and the hellish fire.
The 49th chapter.
V. 12. Green. Are in honor and dignity.
The 50th chapter.
V. 25. Merry heart. Good conscience.
V. 28. Samaritans are false saints and spirits among God's children; Philistines are evil neighbors and tyrants who do not
1824 Erl. 6t, 182-185. L.'s marginal glosses on the 1st Book of Maccabees. W. LXI. 787*-763*. 1825
Stop pursuing God's word; Sichern are the disobedient, rebellious rabble who have and despise God's word.
The 51st chapter.
V. 3. f. false tongues. For the sake of God's word one must suffer all kinds of things, such as false teachers, blasphemers, violence, fire, imprisonment etc. But from all this God faithfully helps.
V. 28. Not rejected, but chosen, dear and worthy before God and man.
V. 34. Nearby. Art now goes to Brod, but Brod will run after her again and not find her.
V. 37. Shame. Confessing God's word is a disgrace before the world, yes, harm and all driving.
The 1st Also of the Waccaöäer.
Chapter 4.
V. 59. Casleu is the month of November, reckoned by the moon.
Chapter 7.
V. 43. Ad ar is the month of Februarius, reckoned by the moon.
Chapter 11.
V. 28. Centner is called talentum, and three hundred talents makes one hundred and eighty thousand crowns.
The 12th chapter.
V. 20 Areus. Areus was the third king of Sparta before the last, and had fought great wars with the kings of Macedonia, and had good fortune, and helped those of Athens against Antigonum, and reached the time of Antiochi magni. Shortly after this Areo Sparta came under the Romans.
The 13th chapter.
V. 19. centner. One hundred talents make sixty thousand crowns.
V. 51. In the hundred and seventy-first year. Antiochus took the castle in the hundred and forty-fifth year; so the Gentiles held it for twenty-five years, until the hundred and seventy-first year.
The 14th chapter.
V. 2. Arsaces. From this time on the Parthians became powerful in the Orient, and the Grecians lost these lands; for Arsaces was a Parthus.
V. 24. pound. Taus end Minä make ten thousand crowns.
V. 27. Elul is the month of August.
The 15th chapter.
V. 1. Antiochus. This Antiochus is called by the surname Gryphus, and afterwards he also fought with the Jews, but did little.
V. 31. centner. All in house makes six tons of gold.
V. 35. centner. One hundred talents make sixty thousand crowns.
Chapter 16.
V. 14. Sabath is the month of Januarius.
Pieces in Esther.
The 1st chapter.
V. 1. ff. This piece wants to be read after the third chapter in the book of Esther.
The 2nd chapter.
V. 1. to Cap. 3, 12. This piece may be read after the end of the fourth chapter before the fifth chapter.
Chapter 4.
V. 3-14. This piece may be a gloss of the beginning in the fifth chapter.
Chapter 5.
V. 1. to Cap. 6, 16. This piece may be read after the end of the eighth chapter, before the ninth chapter.
Chapter 6.
V. 2 A margrave of Meissen said that a prince should not be so afraid of those who are far away from him as of those who follow him on foot, because they would like to step on his head.
Chapter 7.
V. 1. to Cap. 8, 6. This piece may be read first or last; for the dream was before the story, and the interpretation after the story.
Historia of Susanna and Daniel.
V. 54. linden. In Greek, under a schino, which is Latin lentiscus [Latin mastic tree], is the tree from which the gum fleusst, so called mastic. But because the tree is not known to us Germans, another one has had to be taken for it.
Gospel of St. Matthew.
The 1st chapter.
V. 1. Abraham and David are especially attracted because Christ is specially promised to them.
V. 7. 8. S. Matthew leaves out some members and leads Christ's lineage from Solomon according to the law; but S. Lucas leads it according to the nature of Nathan, Solomon's brother. For the law also calls "children" those who are born of brethren from a wife left behind. Deut. 25, 5. 6.
V. 19. That is, he did not want to disgrace them before the people when he had authority according to the law. And so Matthew praises Joseph's piety, that he also forgave his right for love's sake.
V. 25. to. It is not to be understood that Joseph knew Mariam afterwards, but it is a way of speaking in the Scriptures; as, Gen. 8, 7. that the raven did not return until the earth dried, the Scriptures do not want the raven to come afterwards; so also here it does not follow that Joseph knew Mariam afterwards. 1)
The 2nd chapter.
V. 1. wise men. The ones Matthew calls Magos were nature proclaimers and priests.
V. 6. by no means. Bethlehem was small to look at, therefore also Micah calls it small; but the evangelist has added "by no means" because it was now and exalted when Christ was born.
1522 and 1524: And so the evangelist meets the figure: for Bethlehem means Christianity, which, despised before the world, is great before God.
1) Missing 1524.
V. 18. out with them. This saying was especially chosen by Matthew to show how Christianity is at all times. For it is always seen in the eyes of the world that Christianity is finished, but they are miraculously preserved by God against all the powers of hell. And one sees here in these children how a truly Christian being is in suffering.
Chapter 3.
V. 1. This was to be a sure sign to the Jews that Messiah would come when they heard one preaching, not in Jerusalem in the temple nor in the synagogues, but in the wilderness, preaching thus, "The Lord is coming," as John did. 2)
1522 and 1524. v. 4. such locusts are eaten in some eastern countries, as Jerome writes.
V. 15. All righteousness. All righteousness is fulfilled when we forgive ourselves of all "our righteousness and glory, that God alone may be thought to be the one who justifies and makes righteous those who believe. This is what John does when he expresses his righteousness and wants to be baptized and justified by Christ as a sinner. This is also what Christ does, if he does not accept his righteousness and honor, but allows himself to be baptized and killed as another sinner.
1522 and 1524 has instead of: "as another sinner" the following: For baptism is nothing else but death.
Chapter 5.
In this chapter Christ does not speak of the office or regiment of worldly authority, but teaches His Christians a right life before God in the Spirit. 2)
V. 5. Possess. The world thinks it owns the earth and protects its own when it uses force, but Christ teaches that the earth should be owned with meekness.
1522 and 1524: that the earth alone be kept by meekness without violence.
V. 9. peacemakers. The peacemakers are more than peacemakers, namely, those who make, promote and maintain peace among others, just as Christ made peace for us with God.
2) Missing in 1522 and 1524.
1828 Erl. 64, 187-190. L.'s Randglossen Über d. Evangelium St. Matthäi. W. XXI, 766*-77i*. 1829
V. 13. The salt. When the teachers stop teaching God's word, they must be invaded and trampled by man's laws.
V. 19. So the papists do, saying that these commandments of Christ are not commandments but counsels.
Smallest called. That is, to be nothing and to be discarded.
1522 and 1524: That is, little respected, but rejected.
to be called great, that is, to be great and exquisite.
1522 and 1524: That is, to be greatly respected.
V. 20. The Pharisee. The Pharisee's piety is only in outward works and appearances, but Christ demands piety of heart.
V. 22. Racha. Racha comprehends all the angry signs. Some think it comes from the Hebrew rik, id est, vanum et nihil [that is, vain and nothing], which is good for nowhere. But fool is harder, which is also harmful, not only unfit.
1522 and 1524: Racha is the rough scraping in the throat, and comprehends all angry signs.
V. 25. Willing. Just as he who has harmed another is guilty of reconciliation, so he who has been harmed is guilty of forgiveness and goodwill, so that no anger may remain on either side.
V. 29. Tear. To pluck up spiritually is commanded here, that is, when the lust of the eyes is killed in the heart and taken away.
V. 34. Swear. All swearing and oaths are forbidden here that a man does of his own accord; but if love, commandment, necessity, the benefit of one's neighbor or God's honor demands it, it is well done. Just as anger is forbidden, but still praiseworthy when it is required out of love and for God's honor.
V. 39. Do not resist. That is, no one shall avenge himself, but the authority of the sword shall do so. Rom. 13, 4.
1522 and 1524: That is, no one shall avenge himself, nor seek revenge, even in court, nor desire revenge; but the authorities of the sword shall do so by themselves, or by their neighbor, admonished and requested out of love.
V. 46. Publicans are called publicani in Latin,
and have been, who had passed the Romans' rent and duty 1); and were commonly ungodly heathen, put there by the Romans.
Chapter 6.
V. 34. own plague. That is, daily work, and will, it be enough that we work daily, shall care no further.
Chapter 7.
V. 1. Do not judge. Judging belongs to God; therefore, whoever judges without God's command takes away God's honor; and this is the beam.
V. 6. sanctuary. The sanctuary is God's word, by which all things are sanctified.
Are dogs that pursue the word.
They are swine who, drowned in carnal lust, do not respect the word.
V. 24. Here Christ also demands faith, for where there is no faith, the commandments are not obeyed, Rom. 3:27, and all good works according to appearance, done without faith, are sin. On the other hand, where there is faith, right good works must follow. This is what Christ means by "doing" from a pure heart. But faith purifies the heart, Apost. 15:9. 2) And such godliness stands firm against all winds [v. 25], that is, all the power of hell; for it is built on the rock of Christ through faith. Good works without faith are the lamps of foolish virgins without oil [Matt. 25:5].
Chapter 8.
V. 2. if you will. Faith does not know, but trusts in God's grace.
1522. v. 4. about them. Moses calls the law a witness against the people. Deut. 31, 19. For the law accuses us and is a witness against our sin. So here the priests, if they testify that Christ has cleansed them, and yet do not believe, they testify against themselves.
V. 9. when I say. That is: If my words are so powerful, how much more powerful are your words?
V. 11. of the morning. That is, the Gentiles are accepted because they believe.
1) exist - lease.
2) Walch and the Erlangers: "Act. 15, 19."
The Jews and saints of works are rejected. Rom. 9, 30. f.
V. 14. fever. This is den Ritten in German; Fieber is Latin. 1)
V. 19. Where you are going. Some do not want to follow Christ, because they are sure of where they are going. Therefore Christ rejects this one, as not wanting to trust, but to be sure of the matter first.
V. 22. Buried. Some reproach good works for not wanting to follow or believe, but Christ interprets them as dead and lost good works.
Chapter 9.
V. 1. His city. Capernaum.
V. 2. gouty. The small or half blow, the gout. 1)
1522 and 1524. v. 13. not in the sacrifice. Christ says that he eats with sinners to show mercy, and tells the Pharisees to show mercy and not to despise sinners, because these alone are good works that benefit the neighbor. God does not respect singing, fasting and sacrifice.
not the pious. That is, all men, because no one is pious, Rom. 3, 23. Pharisees think they are pious, but they are not. And 1 Tim. 1, 15. Paul says that Christ came into the world to save sinners.
1524 Christ rejects all human piety and wants us to build on His piety alone; therefore He also says here that He alone calls sinners; and in 1 Tim. 1 Paul says that Christ came into the world to save sinners.
V. 15. Bear suffering. It is two kinds of suffering, one accepted by our own choice, as the monks rules etc., as Baal's priests pricked themselves, 1 Kings 18:28. Such suffering is held by all the world, and the Pharisees, even John's disciples, considered it great; but God despises it. The other suffering sent by God, without our choice. (Addition 1522 and 1524: as shame, death etc.) This willing suffering is right and pleasing to God. Therefore Christ says that his disciples do not fast while the bridegroom is still with them, that is, while God has not yet sent suffering to them, and that they should not suffer.
1) Missing in 1522 and 1524.
Christ was still with them and protected them, they did not invent suffering for them, for it is nothing before God. But they had to fast and suffer, since Christ was dead. Thus Christ rejects the hypocrites' suffering and fasting, accepted by their own choice. Item, where Christ shows himself friendly as a bridegroom, there must be joy; but where he shows himself otherwise, there must be mourning.
V. 16. 17. No one mends. That is, one cannot understand this new teaching with old 2) carnal hearts, and where one preaches it to carnal people, it only becomes worse. As can be seen now, when spiritual liberty is taught, the flesh of liberty presumes on its own will.
1522 and 1524: With these words he rejects them as those who do not understand his teaching of such freedom of his disciples, and says that one cannot mend old clothes with new rags; for they do not hold the stitch, that is, one cannot hold this new teaching etc. [As above.]
V. 23. pipers. Which was needed to the corpse, as in our country they ring and sing to the dead; signifies that death is witnessed and felt by the law. 3)
The 10th chapter.
V. 3. Lebbaeus is the pious Judas. 3)
V. 9. have. This means to have, as the miserly have mammon, who are attached to it with their heart and care for it, which hinders the ministry of preaching. But for necessity and custom Christ himself had money, bags and baskets of bread. 3)
V. 14. Shake. So take nothing at all from them, that you also shake off their dust from their shoes, that they may know that you have not sought your profit, but their blessedness.
V. 23. As if he wanted to speak: I know well that they will persecute you. For this people will persecute the gospel and will not be converted until the end of the world.
Chapter 11.
V. 11. the least. Christ.
V. 12. Suffers the kingdom of heaven. The Ge-
2) Walch and the Erlanger: "allen".
3) Missing in 1522 and 1524.
know that when they hear the gospel, they are added that no one can resist them.
V. 25. Such. The gospel and faith. 1)
V. 30. My yoke. The cross is a light burden to those who taste and feel the gospel.
The 12th chapter.
V. 8. About the Sabbath. He who believes in Christ is above all laws and is not accused by the law.
1522 and 1524: So much is the understanding of all commandments in love that even God's commandment does not bind where it demands love and need.
1522 and 1524. v. 31. against the Spirit. Sin against the Holy Spirit is contempt for the gospel and its works; while it stands, it is not the counsel of any sin, for it fights against faith, which is the forgiveness of sins. But when it is taken away, faith may come in, and all sin may fall away.
V. 32. nor in that. That here Matthew speaks (neither in this world nor in that), Marcus says [Cap. 3, 29.] thus: He is guilty of an eternal debt.
The 13th chapter.
V. 12. Who has. Where the word of God is understood, it increases and improves man; but where it is not understood, it decreases and angers man. 2)
V. 31 Mustard seed. There is no word more despised than the gospel, and yet none more powerful; for it justifies those who believe in it, law and works do not. '
V. 33. Leaven is also the word that renews man.
V. 44-46. Treasure. The hidden treasure is the gospel, which gives us grace and righteousness without our merit. Therefore, when you find it, it gives you joy, that is, a good, happy conscience, which you cannot bring about by any works. This gospel is also the pearl.
V. 52. taught to the kingdom of heaven is, to promote the kingdom of heaven, to teach others and bring them to heaven. 3)
1) Missing in 1522 and 1524.
2) Missing 1522.
3) Missing in 1522 and 1524.
New. The Gospel.
Old. The law.
The 14th chapter.
called.
V. 25: Night watch. In ancient times, the night was divided into four watches, each of which had three hours.
The 15th chapter.
V. 5. if I. 8i6 (Others like this): Should 4) that be useful to you, which I have to sacrifice? more useful. 5) That is: God will give you many other things in return. 1522 and 1524: God given etc. or: It is more useful to you if I give it for sacrifice, as the canons now teach of wills and endowments.
V. 13. All plants. All doctrine and works that God does not work in man are sin; and here one sees how free will is not able to do anything.
Chapter 16.
V. 3 Sign. By signs, Christ means His miraculous deeds that were proclaimed to take place in Christ's time. Isa. 35, 5. 6.
V. 18. Peter. Kepha in Syriac, Peter in Greek, is called a rock in German. And all Christians are Peter's because of the confession that Peter makes here, which is the rock on which Peter and all Peter's are built. Common is the confession; therefore also the name.
Gates of Hell. The gates of hell are all violence against Christians, such as death, hell, worldly wisdom and violence.
V. 28. Death. That is, he who believes in me will not see death. Joh. 8, 51. 11, 25. 12, 25.
The 17th chapter.
V. 26. Free. Though Christ was free, yet he gave the interest to will to his neighbor. So a Christian is free of all things for his own sake, and yet willingly gives himself to his neighbor's service.
4) Erlanger: "Shall.
5) Erlanger: "Nützet".
6) "Through" set by us according to the Weimar Bible (1686) instead of: "The" in other editions.
V. 27. stater is a lot; if it is silver, it makes half a florin. 1)
Chapter 18.
V. 20. my name. By my command and in my honor. So it all turns out well. 1)
The 19th chapter.
V. 8. severity. Some laws teach, some resist; those teach the best, these resist evil, lest it become worse. Therefore they forbear much evil, as the secular sword also does.
V. 12. Himself. The third cutting must be spiritual, namely willing chastity, otherwise it would be the same as the other, which is bodily.
V. 17. I am good. Just as Christ says Joh. 7, 16: "My doctrine is not mine; so also here: I am not good. For he speaks of himself according to humanity, through which he always leads us to God.
V. 21. Perfect. Perfection is actually keeping God's commandment. Therefore it is clear that this young man has basically not kept the commandments, as he nevertheless thinks. Christ shows him this by holding up the right works of the commandments to him and judging that no rich man will be saved, of which this young man is also one. Now those who keep God's commandments will be blessed.
The 20th chapter.
V. 22. The cup, that is, suffering. But the flesh always wants to be glorified before it is crucified; before it is exalted before it is humbled.
Chapter 21.
V. 9 Hosanna. Hosanna means in German: Ach hilf, or: Ach gib Glück und Heil.
V. 31. rather. It is much more possible for harlots and knaves to become wicked than for hopeful saints. For the latter must at last feel their sin etc.; the latter die in their own holiness, if they are not miraculously converted. 1)
V. 44. All things must fall against Christ, some for the better, some for the worse.
1) Missing in 1522 and 1524.
The 22nd chapter.
V. 11. Wedding garment is faith. For this gospel rejects the works saints and accepts the faithful.
The 23rd chapter.
V. 2: To sit in Mosi's chair. If one teaches otherwise and more than Mosiah's law, he does not sit on Mosiah's throne; therefore he also rejects their works and man's teachings afterwards.
V. 13. The keys are the power to teach the kingdom of heaven; which they taught not, but with doctrines of men hindered them that would gladly have heard the right doctrine.
V. 24. seiget. That is: You make narrow consciences in small pieces, and pay no attention to large pieces.
V. 25. Means, how they have snatched everything to themselves and have lived in the feast, nothing asked, where God or the souls remained. The bowls and cups are beautiful, but the food and drink inside is robbery and food. 2)
V. 35. This Barachias has two names. For 2 Chron. 24, 22, he is called Jehoiada, as is the custom of two names in Scripture and everywhere.
1522 and 1524. v. 39. until you speak. This still happens daily when the Jews are converted, and is not to be understood that they will receive him again bodily.
Chapter 24.
V. 15. Abomination. This abomination before God must have a beautiful outward appearance of holiness before the world, so that the right holiness is desolated, like the Pabst's regiment, and before times the Jews and Gentiles were idolatry.
V. 20. In winter. This is spoken in a proverbial way, meaning: See that you flee at the proper time. For it is not good to wander in winter, and the Jews were forbidden to wander on the Sabbath.
See, here is v. 23. These are the sects and orders that seek a good life in outward things or with works, but-
2) Missing in 1522 and 1524.
Now the chambers [v. 26.) are all spiritual monasteries, but the deserts are the pilgrimages and field foundations.
V. 28: Where there is a carcass. This is a proverb that means, "We will find each other together; where I am, you will be also. Just as a carrion and an eagle will be found together, and must not indicate any place in particular.
V. 34. 1) Be done. That is, all these things will begin to happen at this time, because you are alive. 2)
The 25th chapter.
V. 3. Their lamps. The lamps without oil are the good works without faith, which must all go out. But the oil vessel is faith in the conscience on God's grace, which does good works that endure. But as here the oil gives none to the others, so each one must believe for himself.
V. 15. Centner. The cents are the commanded word of God; he that doeth it well hath much of it, and teacheth many others; he that forsaketh it hath little of it. For in himself it is one word; but it worketh by some more than by others. Therefore it is now called five, now two cents.
Chapter 26.
V. 10. Good work. Here we see that faith alone makes the work good, for all reason would have condemned this work, as the apostles themselves did. For the works are the best, which one does not know how good they are.
V. 12. bury. Let it go; it is the last one 3) she gives me, for I am to die.
1522 and 1524: This is and will be fulfilled, since the gospel has been preached in all the world, which buries the old Adam with Christ.
V. 29. Drink. That is, we will henceforth have no bodily intercourse with one another, and this shall be the valete. 4)
V. 49. Greetings. This is wicked German. So we greet in German: Guten Abend, Glück zu etc. 5)
1) Erlanger: V. "44."
2) Missing in 1522 and 1524.
3) Letze -Abschied, Lebewohl.- Erlanger: "last".
4) Missing 1524.
5) Missing in 1522 and 1524.
V. 52. Takes. To take the sword from those who need it without proper force.
perish. That is, he has fallen into the judgment of the sword, although sometimes the mighty ones of the sword do not execute such judgment because of his repentance or other cause. So Christ confirms the sword.
V. 53. legion. Legion is a number of about 6000.
Chapter 27.
V. 16. Matthew wants to say that Pilate wanted to propose the worst murderer, so that the Jews could not pray for him. But they would have asked the devil himself to be released before they would have released the Son of God. Sic et hodie agitur et semper
[This is also done nowadays and all the time). 6)
V. 17. Christ. Pilate speaks scornfully to the Jews and says: You say that this is Christ, that is king (as you call it); but I see that he is a poor, innocent man, so also Marc. 15, 9. 6)
V. 22. Let him be Christ. John interprets these words thus: Shall I crucify your king? 6)
V. 33: The place of the skull is called the gallows, Rabenstein etc., because many heads of the dead lie there. 6)
V. 51. 52. Here it turns and becomes a new being etc., juxta illud [Is. 11, 10]:
Et erit requies ejus gloria (according to the words Is. 11, 10.: "And his rest will be glory"). 6)
The 28th chapter.
V. 1. evening. The Scriptures begin the day on the last evening, and the end of the evening is the morning after. So here Matthew says that Christ rose in the morning, which was the end of the evening and the beginning of the first feast. For they counted the six days after the high paschal feast all holy, and began at the next after the high paschal feast.
Gospel of St. Marci.
The 1st chapter.
V. 22. Powerful. That is, his preaching was as one who is in earnest, and what he said had a force and lived,
6) Missing in 1522 and 1524.
as if it had hands and feet; not like the ragamuffin preachers, who spit and slobber about it, so that one gains disgust and abomination.
The 2nd chapter.
V. 25. 26. Abiathar is Abimelech's son, therefore the Scripture says that it happened under Abimelech that they were priests at one time.
Schaubrode. This is Hebrew panis facierum, bread that should always be before our eyes, as the word of God should always be before our hearts day and night. Ps. 23, 5: Parasti in conspectu meo mensam [You prepare a table before me.
Chapter 3.
V. 17. Bnehargem, that is, children of thunder. Means that John was to write especially the right gospel, which is a mighty sermon that terrifies, breaks and turns all things and makes the earth fruitful. 1)
V. 21. of the senses. They are afraid he will do too much work, as they say: You will make his head mad. 2)
V. 22. Beelzebub is as much as an arch-fly, bumblebee or fly king. For thus the devil lets himself be despised by his own, as the great saints.
1522 and 1524: Beel means a man, Zebub a fly; thus the Jews called the idol of Asod 3) a fly man, out of contempt; after that the devil is so called.
Chapter 6.
V. 13. Oil. This oil healed the sick, from which afterwards a sacrament is composed for the dying; which would be much better called Magdalene ointment, since she also anointed Christ to the grave, Matth. 26, 12. 4)
V. 39. Tables full. Ten tables in length and five in width.
V. 52. Nothing more understandable. That is, from such an example they should have become strong in faith so that they would not have to fear a ghost.
1) Missing 1522.
2) Missing in 1522 and 1524.
3) It will probably read "Ashdod" according to 1 Sam. 5, 1. - BaalSebub was the idol at Ekron, L Kings 1, 3.
4) Missing in 1522 and 1524.
Chapter 7.
V. 2. common. The law calls holy that which was set apart for worship, but common that which was unclean and unfit for worship.
V. 11. Corban means an offering, and in short it is: Dear Father, I would gladly give it to you; but it is Corban. I put it on better to give it to God than to you, and it helps you better.
1522 and 1524 has in the text: "Corban, that is, it is given to God", with the gloss: God given etc. or: It is more useful to you if I give it to sacrifice. Corban but Hebrew means a sacrifice.
V. 22. Unreasonableness. That is, rudeness and immodesty toward one's neighbor; as those who are rude and proudly despise others. 5)
V. 24. Trees. He still sees darkly, as from a distance people are seen as trees or trunks. So also our beginning to recognize Christ is weak, but becomes stronger and stronger. 5)
V. 25. called him to see again. That is, he said, "How do you see now? 5)
Chapter 9.
V. 49. To be salted. In the Old Testament all sacrifices were salted, and of all sacrifices something was burned with fire. Here Christ shows this and interprets it spiritually, namely, that through the gospel, as through a fire and salt, the old man is crucified, consumed and well salted. For our body is the true sacrifice. Rom. 12, 1. But where the salt becomes dull, and the gospel is corrupted with the doctrines of men, there is no more seasoning of the old man; there maggots grow. Salt bites; therefore it is necessary to have patience and peace in the salt.
The 10th chapter.
V. 21. One. That is, you are completely lacking, because you want to be pious, and yet not leave your goods for my sake, nor suffer with me. Therefore Mammon is surely your god, and you prefer him to me. 7)
5) Missing in 1522 and 1524.
6) Erlanger: "will".
7) Missing in 1522 and 1524.
1840 Erl. 64, 201-203. L.'s marginal glosses on the Gospel of St. Marci. W. xxi, 7si*-796*. 1841
V. 29. Persecution. He who believes must suffer persecution and do all he can; yet he has enough. Wherever he goes, he finds father, mother, brothers, goods, more than he could ever leave.
The 14th chapter.
V. 5. This penny would make almost thirty Meissen lion pennies, or three and a half of our pennies. 1)
The 15th chapter.
V. 9. king. Pilate speaks mockingly as if he should say: "If you complain that this poor man is king, you are mad and foolish, as above Matth. 27, 17: Qui dicitur Christus [of whom it is said that he is Christ]. 1)
V. 25. Third hour. That is, they began to act so that he would be crucified. But about the sixth hour he was crucified, as the other evangelists write. Some think, however, that the scribes have gone astray here, that instead of the letter which in Greek means six, the letter X 2) is put, which means three, because they are not almost unequal to each other. 3)
Gospel of St. Luke.
The 1st chapter.
V. 28. Gebenedeiete. This is in German, you highly praised one. 3)
V. 30. found grace. That is, you have a gracious God. 3)
V. 77. Knowledge of salvation. That they should know how to be saved, not by the works of the law, but by the forgiveness of sins rc. 3)
V. 78. Exit. Christ according to the Godhead is the exit on high from the Father.
The 2nd chapter.
V. 1. estimated. To estimate here is that each one has to give a place of guilders from each head.
1) Missing in 1522 and 1524.
2) We have designated the two number signs for six and three by the large letters 7^(Digamma) and r (Gamma), because only on these Luther's remark fits: "that they are not nearly unequal to each other". Walch and the Erlanger have instead c and 7, which is also correct according to the numerical value, but the letters have no similarity; the Hirschberger Bible (wrong) 5 and /.
3) Missing in 1522 and 1524.
1522 and 1524: Estimation is here that each one has to indicate how much he was able to make of the property.
Chapter 3.
V. 14. Pleasure. That men may delight in it and love God and one another, and accept it with thanksgiving, and forsake and suffer all things with joy.
V. 29. Go with peace. That is, now I want to die happily.
V. 14: Violence. Violence is a public outrage; injustice is when a person uses evil tricks to deprive another of his rights and to pervert his cause.
V. 23-38. Philo and Josephus write of these, and Matthew leaves some of them outside.
Chapter 4.
V. 22. Joseph's son. How is it that Joseph's son can teach and speak like this, the poor servant? 4)
Chapter 6.
V. 1. Just as we call Tuesday After Monday, so the Jews called the other day after the high Sabbath the After Sabbath, as this is to be taken from Matth. 28, 1.
V. 35: Enemies. He who lends or benefits his enemy teaches himself that he can neither hope nor expect anything in return. But no one does this except a Christian. 4)
V. 40 Disciple. That is, if the disciple is like the master, it is right. 4)
Chapter 7.
V. 37. Anointing. That is, with delicious water. 4)
Chapter 9.
V. 31. Exit. This is what he would take for an end. 4)
V. 51. Here Lucas begins to describe the procession of Christ to Jerusalem.
The 10th chapter.
V. 36. neighbor. The neighbor is not only the one who does good, but also the one who needs good; for we are all neighbors among ourselves.
4) Missing in 1522 and 1524.
The 12th chapter.
V. 33. selling, abandoning, renouncing, hating, not possessing, not treasuring, not having anything etc. is all said on the opinion that one should not love nor seek it above God and His word, but, as S. Paul says 1 Cor. 7, 30., tanquam non habentes [as if they did not possess it).
1522 and 1524: Sold. A Christian should have everything in common and at the service of his neighbor that he has, is able and is, where and how he is needed, as Christ has done for him.
V. 48. Fire. He speaks according to the proverb: I will kindle a fire, that is, I will cause a disturbance through the gospel etc., and would that it were already done. But I must first set my life to it, and I long for it.
V. 56. If you can see how the creatures are doing, why do you not also see where you are lacking?
The 13th chapter.
V. 2. 3. perish. The Jews considered that whoever was well in time would be pleasing in the sight of God; and again, if he was ill, he would be a sinner. 1)
V. 24. Strive. These are those who, without faith, labor by works to get to heaven. 1)
V. 33: I do not flee for Herod's sake, but otherwise I must walk to carry out my office. 1)
The 14th chapter.
V. 33. ab says. No one can stand before the divine judgment, but he despairs of all his ability, and seeks mercy and asks for help from Christ.
Chapter 16.
V. 9 Mammon. Mammon is Hebrew and means wealth.
V. 11. 12. Unjust. Mammon is called unrighteous because it is subject to unrighteous custom; strange because it does not remain like the spiritual good, which is eternally ours and true. To be faithful in mammon is to use its divine good for the benefit of one's neighbor.
1) Missing in 1522 and 1524.
He who does not do this will be much less faithful in the spiritual, indeed, he will have none.
V. 29. They have. Here it is forbidden to believe the poltergeists and appearing dead.
The 17th chapter.
V. 10. Here Christ speaks in the most simple way of outward works, in a human way. For otherwise no one can do as much as he owes in the sight of God, who is not content with works.
V. 20. External. That is, God's kingdom is not in works bound to place, food, clothing, time, person, but in faith and love freely.
Chapter 18.
V. 5. overbear. That is, so that it does not torment and torture me, as they say of the horny ones: 2). How does man plague me so well! 3)
V. 14. before him. That is, that one did not go home righteous, but damned. Ebraismus est et negative dicitur, sicut. Ps. 18, 9. 4) [it is a Hebrew way of speaking, and a negative one, as it says in the 118th Psalm, v. 9.) "It is good to trust in the Lord before trusting in princes," that is: not in princes. Hoc efficit ebraea litera Mem (The Hebrew letter Mem does this). So also Matth. 21, 31.: 4) "Harlots and knaves will go to heaven before you." "Before you", that is: You do not. 5)
V. 22. One. That is, you lack .everything, as above Matth. 19, 21. But selling is, as above Luc. 12, 33. 6)
The 19th chapter.
V. 4. mulberry tree. συχάμινος morus est supra cap. 17, 6.; συχομορέα, ficus aegyp- tia, non caprificus, a ficu et moro. Vide Athenaeum, lib. 2 [συχάμινος supra cap. 17, 6. is.
the mulberry tree; συχομορέα the Egyptian fig tree, not the wild fig tree, from ficus (fig) and morus (mulberry). See Athenaeum, book 2).
2) "Horny" an impudent beggar who will not be refused.
3) Missing in 1522 and 1524.
4) In Walch and in the Erlanger: "Ps. 118, 8." and "Matth. 21, 32."
5) Missing in 1522 and 1524.
6) Erlanger: "Luc. 12, 21." - Missing 1522 and 1524.
1844 Erl. 6t, 2W-S08. L.'s Randglossen Über d. Evangelium St. Lucä. W. XXI, 79S--803*. 1845
Chapter 21.
V. 19. Grasp. That is, do not let your soul become impatient. 1)
V. 24. Gentile time. Jerusalem must be among the Gentiles until the Gentiles are converted to the faith, that is, until the end of the world. For the temple will not rise again, Matth. 23, 38. 2)
The 22nd chapter. 3)
V. 16. Do not eat. He always indicates how he deals with dying. 4)
V. 38. That is enough. That is, it is no longer necessary to fight with the sword of the flesh, but to suffer for the sake of the gospel and to bear the cross. For one cannot fight against the devil with iron; therefore it is necessary to put everything on it, and to grasp only the spiritual sword, the word of God.
V. 51. So far away. Let them exercise their courage as far as they are judged; everything has its judge, so that we may not avenge it ourselves.
V. 52. captains. These were the ones appointed by the Jews around the temple to keep peace from the mob. 4)
Chapter 24.
V. 13. emmaus. Forte est ebraice He- maos [Perhaps in Hebrew it is Hemaos], little castle, stronghold, fortress. 4)
Gospel of St. John.
The 1st chapter.
V. 9. All men. That is, Christ is the light of the world, who enlightens all men through the gospel, for it is preached to all creatures and presented to all who are and will be men. 4)
V. 16. Grace for grace. Our grace is given to us for Christ's grace, which is given to Him that through Him we might fulfill the law and know the Father, that hypocrisy might cease and that we might become true, righteous people.
1) Missing in 1522 and 1524.
2) "Hagg. 1.", which is in the 1545 edition, does not fit.
3) This caption is missing in the Erlanger.
4) Missing in 1522 and 1524.
V. 28. Bethabara, or Bethbara, Richt. 7, 24., 5) ut mysterium consonet [that the secret interpretation may agree]. 6)
V. 41. Messiah. Christ Greek. Anointed German and Messiah Hebrew is One Thing.
The 2nd chapter.
V. 4. Woman, what have I to do with you? Forte [about]: What is it to me and to you? 6)
V. 6. measure. Metreta in Greek. In our language, two metreta make almost a bucket of wine. 6)
Chapter 3.
V. 5. reason, nature, free will etc. knows nothing of God's graces and works; indeed, it shuns it, silent that it should desire it, as this text clearly proves.
V. 8. blows. The two parts belong together, word and spirit, just as in the wind the two parts are with each other, soughing and blowing. 6)
V. 33. Seals it. That is, he feels as a seal pressed into his heart, namely the faith, how God is true, and confesses it and witnesses it also outwardly. When he says Cap. 7, 17: "He who does the will of the Father knows whether this teaching is from God" etc.
V. 34. According to measure. Although the gifts and works of the Spirit are distributed according to measure, Rom. 12, 3 and 1 Cor. 7, 17, the Spirit Himself is poured out in all Christians abundantly and without measure, so that He swallows up all sin and death beyond measure. Tit. 3, 6.
Chapter 4.
V. 27. with her. With a Samaritan and Gentile woman. 6)
V. 34. My food. His food is to do the will of the Father. But the Father's will is that through his suffering the gospel should be preached to all the world. This was now present, just as at that time the harvest was near.
V. 38. others. The prophets sowed. 1 Pet 1:12: "They have not offered it to themselves, but to us." 6)
5) Erlanger: "Jud. 7, 14."
6) Missing in 1522 and 1524.
Chapter 5.
V. 2 Bethesda. In German this means as much as a hospital, where one does good to the poor people, from Hesed, id est, eleemosyna, misericordia (from Hessä, which means alms, mercy); which was at the pond, where the sacrificial sheep were kept, and the sick waited there for such good deeds in the pond. 1)
V. 17. works. That is, my father does not keep the Sabbath, therefore I do not keep it either, but always work like my father. 1)
V. 27. is the Son of Man. The judgment must be held publicly before all men; therefore the judge must also be man, who can be seen, and yet also God, because he is to possess God's judgment seat.
Chapter 6.
V. 27: Work with food. Handle such food.
sealed. That is, gifted with the Holy Spirit and prepared so that he alone is presented before all as Master and Helper, as the one according to whom everything is to be judged and kept.
1522 and 1524: This is endowed with the Holy Spirit, that whoever eats the food (as follows) should also receive the Spirit and live.
V. 50. This chapter does not speak of the sacrament of bread and wine, but of spiritual food, that is, faith that Christ, God and man, shed His blood for us.
V. 62. What will become when I reign from heaven and perform the words and reach in?
1522 and 1524. v. 61. aergert euch das, das ich jetzt sprech auf Erden, was will denn werden etc. (As above.)
Chapter 7.
V. 19. thut. Accomplishes, keeps, Rom. 8, 3.: "Which was impossible for the law" rc. 1)
V. 23. Sabbath. Sabbath keeping is the law of Moses; circumcision is the law of the fathers. These are contrary to one another, if anyone is circumcised on the Sabbath, and one must be
1) Missing in 1522 and 1524.
The fulfillment of the law does not stand on the letter, but in the spirit.
Chapter 8.
V. 25. First. That is, I am your preacher. If you believe this first, you will know who I am, but not otherwise.
1522 and 1524 have in the text: "Eben der" etc. with the gloss: Eben. I am just the word that speaks to you.
V. 51. My word. This is said of the word of faith or gospel.
V. 56. Abraham. All the saints from the beginning of the world had the same faith in Christ that we have and are true Christians.
Chapter 9.
V. 8 Beggar. Some texts have here thus: "that he was blind". 2)
The 10th chapter.
V. 24. How long. They say this out of a false heart, that they would accuse him and kill him, when he confessed Christ against the prohibition. 2)
The 12th chapter.
V. 5. At that time, a penny was worth almost thirty lion pennies of our Meissen mint. 2)
The 13th chapter.
V. 16. apostle means a messenger or emissary.
V. 34. New commandment. I will not burden you with many laws, as Moses did in the Old Testament, but these shall be all the laws of the New Testament, that ye love one another. Therefore it is a new commandment and of the new testament, set apart from all the old.
1522 and 1524: The gospel is actually a sermon about the grace of God that justifies without works; after that it also indicates what such justifiers should do, namely love, as Paul also does in his epistles, that they prove faith. Therefore it is a new commandment, given to new men who are justified without works.
2) Missing in 1522 and 1524.
1848 Erl. 64, 210-212. L. 's marginal glosses on the Gospel of St. John. W. XXI, 807*-sio*. 1849
The 14th chapter.
1522 and 1524. v. 2. not. The dwellings are prepared from eternity, and it is not permitted that he should prepare them; yet he goes to prepare them, that is, he becomes a Lord over all, that he may prepare us for such dwellings. For as long as we are not prepared, the dwellings are not yet prepared for us, even though they are prepared in themselves.
V. 16. Comforter, Paracletus means an advocate, intercessor or counselor in court, who comforts, strengthens and helps the guilty. So the Holy Spirit also does us in conscience before God's judgment, against sin and the devil's accusation. 1)
V. 22. What is it. How does this work? What is it supposed to be? 1)
V. 31. So do. The world must learn that Christ alone does the will of the Father for us. Rom. 5, 19: Per unius inobedientiam peccatores, per unius obedientiam justi multi etc.. [Just as through one man's disobedience many became sinners, so also through one man's obedience many become righteous etc.] 1)
The 15th chapter.
V. 9. In my love. That you may feel how dear I am to you. This happens when you remain in me and keep my words, no matter how bad things get. 1)
V. 22. No sin. This is said in the way Ezek. 18:4, that every man shall die for his own sin. For through Christ original sin is abolished, and according to Christ no one is condemned in the future, except he who will not leave it, that is, he who will not believe.
Chapter 16.
V. 8. 9. about sin. The world, nature, reason etc. does not know that unbelief is sin and faith is righteousness, and God's judgment condemns everything that they and the devil judge against Christians under the appearance of divine service and name; therefore the Holy Spirit in the Gospel condemns everything that is not faith as sin.
1) Missing in 1522 and 1524.
At the end is added: and must be condemned by God's judgment.
V. 30. Someone ask. That is, one must not ask you, because you come before with answer, as the one who sees the heart and everything secret.
The 17th chapter.
V. 9. Not for the world. That is, I do not ask you to please the world and the unbelievers. Just as Moses 4 Mos. 16, 15. asks that God should not accept the sacrifice of Korah. And Ps. 59, 6: Non miserearis omnibus operantibus iniquitatem [Be merciful to none who are so boldly wicked]. Otherwise, pray for the world to be converted. 2)
Chapter 18.
V. 15. Here should stand the verse: "And Annas sent him bound unto Caiaphas the high priest," below [v. 24.] Is transposed by the scribe in the overturning of the leaf, as often happens. 2)
V. 29. It is a wonder what you can complain about such a pious, famous man. 2)
V. 38. What is truth? Ironia est [It is a mockery]: if you want to speak of truth, you are lost. 2)
The 20th chapter.
V. 8. He believed that he was taken away, as Magdalene had said to them.
V. 17. Not ascended. Because she did not yet believe that he was God, he would not allow herself to be touched; for to touch means to believe; and S. John is especially careful of the spiritual interpretation before other evangelists, yet Matthew Cap. 28, 9. writes that he let the women touch him.
The apostle history St. Lucä.
The 1st chapter.
V. 2. He had commanded what he would command, that they should be his apostles and preach to all the world. 2)
2) Missing in 1522 and 1524.
V. 8. mine, not Mosi's witnesses, but grace alone in Christ. 1)
The 2nd chapter.
V. 17. All flesh. Both in and apart from the law; for in Christ they are all alike, called to grace without all works and merit. 1)
V. 38. Repentance. Behold, these become godly by the word, without works, and there must atone for their former holiness. 1)
Chapter 3.
V. 12. Merit. Holiness or worthiness. 1)
V. 15. princes. Who is the head and the first to be raised from the dead, and by whom we all come to life. 1)
V. 16. through him, because through Christ we believe in God. 1)
V. 20. refreshment, and not to fright or shame. 1)
V. 25. Covenant. He is silent about the covenant of Moses and the law, and calls the covenant of Abraha, which was a covenant of grace and not of works. 1)
V. 26. Wickedness. Apart from faith he calls all holiness vain wickedness, for he speaks to all Jews, both pious and wicked. 1)
Chapter 4.
V. 12. No other name. That is, the works of righteousness pure and fine set aside. 2)
V. 33. strength. With great courage, very bold and joyful. 3)
Chapter 5.
V. 1. 2. This piece applies to the false clergy, who possess the goods of the church out of avarice and do nothing for them. 3)
V. 17. high priest. Nota [Note], Annas is a Sadducee who is high priest this year, Cap. 4, 1.
Chapter 8.
V. 20. money, At papatus omnia vendit pecunia [But the papacy sells everything for money]. 3)
1) Missing in 1322 and 1524.
2) Walch and the Erlangers: raised. - Missing 1522 and 1524.
3) Missing in 1522 and 1524.
V. 33. length of life. This is how long he shall reign, which is forever. 4)
Chapter 9.
V. 1. snorted. Was fierce, stormy and sprayed. 4)
V. 6. Paulus vocatus et illuminatus, tamen ad Ananiam mittitur, ut testes habeat etc.. [Paul was called and illuminated, yet is sent to Ananias that he might have witnesses etc.]. 4)
V. 12. That he might regain his sight.
Non ergo mittitur, ut vocetur, sed sanetur [So he is not sent that he may be called, but that he may be healed. 4)
V. 27. led him to the apostles. Testimonium oportet habere propter falsos fratres [One must have testimony for the sake of the false brothers. 4)
V. 35. converted verbo, sine lege et 'operibus [by the word, without law and works. 4)
V. 36. Disciple. First she is a believer and a disciple, then she does much good.
1522 and 1524: deer, δορκάς graece [Greek scl.], latine slatin] ibex, a chamois.
The 10th chapter.
See, this Cornelius is a Gentile and uncircumcised, and without law, yet he has faith in the coming Christ, who teaches him to do good works, even though he is a warrior, and is enlightened to the faith of the appearing Christ. 4)
Chapter 11.
V. 15. Equal. Without distinction of merit and without law.
V. 21. Converted. Without law they come to Christ. 4)
The 12th chapter.
V. 4. fourth part. A group of servants was divided into four parts, each of which had to watch over the fourth part of the night, one by one. 4)
V. 5. Without ceasing. Stopped at prayer, did not cease, as a right prayer should be. 4)
V. 15. angels. Hi credunt angelos esse ministros hominum [These "believe" that the angels are servants of men]. 4)
4) Missing in 1522 and 1524.
The 13th chapter.
V. 6. Bar Jehu. That is in German a son of GOtt. For the Hebrew language calls God Jehu, which is the name tetragrammaton. 1) of which the Jews write many miracles. So this magician will have used also the same name, as now the magicians of the cross and other holy 2) words and signs use.
1522 and 1524 Addition: But how Bar Jehu is interpreted: Elymas, is still hidden, and not certain whether the text is changed.
V. 8. Elymas in Hebrew is almost as if he called himself Elimessia, that is, God's king, or an anointed one of God. For the Jews, and especially such people, use high, divine names. 3)
V. 12: Bailiff. He is a Christian and holy even without law and merit, though he is a pagan and a worldly lord. 3)
V. 20. three hundred. 4) Some texts have four hundred; but the histories and account of the years do not suffer it. This is the error of the scribe who wrote four for three, which is easily done in Greek. 5)
V. 27. See that one can talk a lot about Christ and still deny and kill him. 5)
V. 48. were believing verbo; sine lege et operibus hi convertuntur [by the word; without law and works these are converted]. 5)
The 15th chapter.
V. 9. No difference. That is, to be saved without law or merit. 5)
V. 12. Gentiles. Who were uncircumcised and without law. 5)
V. 17. Name. That is, those who are called by my name, as a people of God, a congregation of Christ, a servant of the Lord. 5)
V. 24. Notice that the Holy Spirit is the work of the Holy Spirit.
1) tetragrammaton = the name of God in four letters.
2) "other saints" put by us instead of: "other saints".
3) Missing in 1522 and 1524.
4) In the first editions is: "four hundred and fifty". In the editions from 1541 on, this is changed to "three hundred and fifty," and this gloss refers to that.
5) Missing in 1522 and 1524.
and teachers of the law, but calls them confusers and deceivers of Christians. 6)
V. 31. Consolation. To be free from the law. 6)
Chapter 16.
V. 1. Disciple. Without law and uncircumcised, a right Gentile, yet a Christian. 6)
V. 4. Of freedom from the law. Apost. 15, 28. 29. 6)
V. 34. This man becomes godly even without works and law, through faith. 6)
The 17th chapter.
V. 18. Spermologos in Greek is the name of lottery boys, theriacs, freemen, 7) and of the servants who feed themselves now and then in the country with useless gossip. 8)
V. 28. That is, we are descended from him as from the Father or Creator.
V. 34. Believing. Without law and works; for they were Gentiles. 8)
Chapter 18.
V. 8 Corinthians. They also come without law and work. 8)
V. 27. That one should not believe the lurkers without letters. 8)
The 19th chapter.
V. 18. Aligned with preaching, teaching and other fruits of the gospel. 8)
V. 19. Fifty thousand groschen. That makes over six and a half thousand florins. One penny is worth thirty lion pennies.
Chapter 21.
V. 15. That is, we laid down our utensils and left them there, that we might walk the more ready. 8)
The 25th chapter.
V. 19. Of their superstition. How mockingly and contemptuously the proud pagan speaks of Christ and our faith. 8)
Chapter 27.
V. 17. Syrtes are eddies on sandy oerterns in front of Africa.
6) Missing in 1522 and 1524.
7) "Freihet" = vagabond, tramp. (Dietz.) The Weimar Bible (1686) offers: "Freiharten".
8) Missing in 1522 and 1524.
The 28th chapter.
V. 11. Gemini. Now those who are called a star in the sky were considered by the pagans to be gods who would be gracious to the sailors, and they are called Castor and Pollux.
The Epistle of St. Paul to the Romans.
The 1st chapter.
V. 4: After the Spirit. The Spirit of God is given after Christ's ascension, from then on he sanctifies Christians and glorifies Christ in all the world, that he is the Son of God, with all power, in words, miracles and signs.
V. 17. By faith. Out of the weak faith begun into the strong. For faith does not celebrate. 1)
V. 18. It is revealed from heaven (otherwise all the world would not know about it) that no man is righteous before God, but all are ungodly, sinners, unrighteous, that is, children of wrath, ut infra cap. 3: Non est justus etc. [as below Cap. 3, 10: "There is none that is righteous" etc.]. And even if they know or hear something about God, they are so wicked that they neither thank nor serve Him, therefore they also have to slur in all kinds of vices as punishment rc. 1).
V. 21: Poetry. Where there is no faith, reason falls from one to the other, until it is even blinded in its poetry, as happens to all wise and sharp minds.
V. 25. God's truth. That is: They have made idols out of the right God.
V. 30. God despisers are the right epicureans who live as if there is no God.
glorious. Those who boast a lot and want to be praised as if they were something special, and yet they are not.
Harmful. Those who seek day and night to do harm and damage to other people are also skilled and quick to find such practices.
1522 and 1524: 2) financiers. They raise much more new money than is seen among merchants, lawyers and courtiers.
V. 31. unreasonable, which is called
1) Missing in 1522 and 1524.
2) In the text: "financiers" instead of: "harmful".
a rough man: Hans Unvernunft, with the head through etc. 3)
Troublesome. Unbrotherly, wolfish, doglike, having neither desire nor love for wives, children, brothers, sisters, even parents. 3)
Unreconcilable. Those who cannot forgive, cannot be reconciled. 3)
The 2nd chapter.
V. 4. long-suffering. In Latin tardus ira [slow to anger), and is rendered Arech Appaim in Hebrew, and is actually a virtue that is slow to anger and punishes wrong. But patience is the one who bears the evil in property, body and honor, even if it happens with injustice 4). Kindness is the bodily goodness to one another and a friendly nature.
1522 and 1524: Long-suffering is when one is slow to anger, whether or not he is irritated, right and powerful. In Latin - - happened. Kindness is the friendly company among each other and a friendly nature.
V. 14. 15. By nature. The natural law is: Whatever you want to be done to you and to be done to you by another, you also do to and do to another. In this is the whole law of Moses, as Christ says Matth. 7, 12. In which law the Gentiles do no more than the outward work, as the Jews did in the law of Moses. And the accusation and excuse is that one sin is greater than another against the law.
V. 22. You are a thief of God, for God's is the glory that all works saints take from him.
V. 26. foreskin. Thus Paul calls the Gentiles because they are uncircumcised.
V. 29. Spirit means what God works in man over nature; letter means all doing of nature without spirit.
Chapter 3.
V. 4. wrong. God certainly holds; but he who trusts in men lacks. 5)
V. 7. 8. becomes more glorious. David speaks
3) Missing in 1522 and 1524.
4) "Injustice" set by us according to the Weimar Bible (1686) instead of: "Right" in the other editions.
5) Missing in 1522 and 1524.
(Ps. 51, 6.1 )]: "To you alone have I sinned and done evil in your sight, so that you may be righteous in your words and overcome when you are judged" etc. This reads as if one should do sin so that God may be just, as S. Paul also indicates here, and yet it is not so; but we are to recognize the sin that God blames us for, so that He may thus be truly and justly confessed in His law. But over this recognition the works saints quarrel with God, and do not want their works to be sin, and so God must be their liar and be judged in his words. Thus S. Paul wants that not the sins praise God (otherwise it would be better to sin than to do good), but the confession of sins praises God and His grace. Thus, God remains true and all men lie who do not want to confess this; and their unbelief does not make God's faith false. For he still wins, and remains true.
V. 23. Notice that when he says, "They are all sinners," etc. it is the main and central point of this epistle and of all Scripture, namely, that everything is sin that is not redeemed by the blood of Christ, being justified by faith. Therefore understand this text well. For here lies down the merit and glory of all works, as he himself says here, and only God's grace and glory remain.
V. 25 until now. Neither the law nor any good work could take away sin. Christ and forgiveness had to do it. 2)
V. 31. Faith fulfills all the laws; works do not fulfill a tittle of the law. [Jac. 2, 10.]
Chapter 4.
V. 3 and 6. etc. Here he proves with two examples that merit is nothing, but only God's grace.
V. 9. 10. For Abraham believed and was commended as righteous before he was circumcised, Gen. 15:6, that grace must ever precede works.
V. 16. All the seed. Both of the Jews and Gentiles. For the believing Gentiles are Abraham's seed as well as the Jews. 2)
1) Erlanger: "Ps. 51, 7."
2) Missing in 1522 and 1524.
V. 20. Gives glory to God. He who believes in God gives Him glory, as if He were true, almighty, wise, good. Thus, faith fulfills the first three commandments and makes man righteous before God. This, then, is the true worship of God.
Chapter 5.
V. 4. Experience. Experience is when one is well tried and can speak of it as one who has been there. 4)
V. 6. 4) According to time. For from eternity all believers are provided to be delivered from the weakness in which they have been for a time.
V. 11. We also boast of God, that God is ours, and we are his, and have all goods in common from him and with him in all confidence.
V. 14. Image. As Adam corrupted us with strange sin without our fault, so Christ has made us blessed with strange grace without our merit.
V. 18. by one thing. Notice that here he spoke of original sin, which came from Adam's disobedience, so everything about us is sinful.
V. 19: As Adam's sin became our own, so Christ's righteousness became our own.
Chapter 6.
V. 3. into his death. That we also die (like him). For we do not die to sin altogether, but the flesh also dies bodily.
V. 12. Let not sin reign. Notice, the saints still have evil lusts in the flesh that they do not follow.
V. 14. Under grace. As long as grace reigns, the conscience remains free, compelling sin in the flesh, but without [the] grace it reigns, and the law condemns the conscience.
Chapter 7.
V. 4. The law. The old man owns his conscience with sins, as a man owns his wife. But when the old man dies by grace, the conscience becomes free from sins, so that even the law is no longer a burden to him.
3) Missing in 1522 and 1524.
4) Erlanger: V. 5.
more sin can rise up and make the old man subservient. 1)
V. 18. 19. Do. To do here does not mean to accomplish the work, but to feel the lusts stirring. But to do is to live without lust, completely pure; this does not happen in this life.
V. 22. Inward. The inward man is called here the spirit born of grace, which in the saints contends against the outward, that is reason, sense and everything that is nature in man.
V. 24. 2) This death. Death here he calls the sorrow and trouble in the strife with sin, as Ex. 10, 17. Pharaoh says, "Take this death (that was the locusts) from me."
Chapter 8.
V. 1-4. Damnation. Though sin still rages in the flesh, it does not condemn it, because the Spirit is righteous and contends against it. Where the Spirit is not, the law is weakened and transgressed by the flesh, so that it is impossible for the law to help man, except to sin and death. Therefore, God sent His Son and put our sin on Him, and thus helped us fulfill the law through His Spirit.
V. 6. To be carnally minded is to ask nothing of God or to disregard Him and understand nothing of Him.
V. 22. anxious. Like a woman in childish distress.
Chapter 9.
V. 28. Though the remnant fall away and remain unbelievers, he will not leave them all to fall away, but will preserve those who remain, and through them will extend his word and grace the more abundantly, so that they may be justified and glorified. 3)
V. 32. Christ justifies without works; they do not believe him, so they take offense at him and are angry.
The 10th chapter.
V. 5. Live in it. That is, he avoids the outward penalty of the law by outward works, but that is nothing before God.
1) Missing in 1522 and 1524.
2) Walch and the Erlangeners: V. "34."
3) Missing in 1522 and 1524.
V. 6 He that believeth not that Christ died and rose again to save us from sins saith, Who is gone up to heaven, and is entered into the deep? But this is what those do who want to be justified by works and not by faith, even though they say this with their mouths but not in their hearts. Emphasis est in verbo [There is an emphasis on the word): in the heart.
Chapter 11.
V. 2. It is not all God's people that are called God's people; therefore, not all of them are cast out, although the several parts are also cast out.
V. 7. The election, that is, those who are chosen among the people of God.
V. 15. To take life from the dead is nothing; how could the life of the Gentiles come from the fact that the Jews are fallen and dead? Rather, the dead Jews are to be stimulated to life by the example of the Gentiles, as it says above [v. 11]: Ut illos aemulentur etc.. ["That they might emulate them" etc.).
1522 and 1524: Loss. As the law was not given for the sake of sins, but to make them known, so the Jews did not fall for the sake of the Gentiles' correction, but to make them zealous to follow the Gentiles, as he also confesses above that the law is good, which nevertheless was a cause of more sins, so again the Jews' case is evil, but nevertheless it became a cause of good among the Gentiles.
V. 29. repent. That is, they are unchanging and he does not change them. 4)
V. 32. concluded. Note this main saying, which condemns all works and human righteousness, and only exalts God's mercy to be obtained by faith.
The 12th chapter.
V. 1. Reasonable. Paul calls all sacrifices, works and services unreasonable if they are done without faith and knowledge of God.
1522 and 1524: The law has victims of various unreasonable animals, all of which are
4) Missing in 1522 and 1524.
in which some sacrifices become full, 1) that we ourselves are reasonable people.
V. 7. similar. All prophecy that leads to works and not to Christ alone as the only consolation, however exquisite it is, is not similar to faith; as there are the revelations of the poltergeists who seek to establish masses, pilgrimages, fasting and holy service.
V. 7. 8. teach. One teaches those who do not know and admonishes those who know before.
1522 and 1524. Addition: that they continue.
V. 20. coals. To put fire on the head is to make the enemy angry with himself for having done us such evil.
The 13th chapter.
V. 5. Conscience. Worldly power is for the sake of temporal peace; therefore the conscience, out of dutiful love, is guilty of being subject to it.
V. 6. give the womb. Behold, how good it is to give and obey the womb, that ye may help thereby, to protect the upright, and to punish the wicked. Therefore do not be displeased. 2)
V. 14. That is, do not torture the body over power with infallible holiness, 3) fasting, freezing, as the hypocrites do.
1522 and 1524 has in the text: "und thut nicht nach des Fleisches Klugheit", with the gloss: Klugheit. These are the false wicked wiles and wiles of the carnal and worldly hearts in all kinds of things.
The 14th chapter.
V. 1. Confused. There are two kinds of Christians, some strong in faith, some weak. The former despise the weak too insolently; the latter take offense at the strong too easily. Both of them, therefore, should be guided by love, so that neither offends nor judges the other, but does and does not do what is good and necessary for the other.
V. 5. Certain. That is, he does not waver or doubt in his conscience, but is certain,
1) "become full" will be as much: as "find their fulfillment," in that etc.
2) Missing in 1522 and 1524.
3) "Holiness of watchfulness" etc., that is, holiness, which is to come from watchfulness, fasting etc. Is supposed to come from.
that before God there is no sin, he eats or does not eat etc. 4)
V. 11. me. So Christ must be right God, because this is to happen before his judgment seat. 4)
V. 14. Common is as much as unclean, as that which is not consecrated or sanctified.
V. 16. treasure. The gospel is our treasure. That it is blasphemed is a source of annoyance to the weak by those who insult Christian liberty.
V. 23. By faith. Note that this is a common saying against all works done without faith; and beware of false glosses 5) which have been invented here by many teachers.
The 15th chapter.
V. 1. Weak ones. This chapter speaks of the infirm in life, as those who fall into public sin or error, that they also should be borne and not rejected until they grow stronger; just as the previous chapter teaches the weak consciences to act.
V. 8. Summa Summarum of this epistle: Both Jews and Gentiles shall be saved etc. 6)
Servant of the circumcision, that is apostle, preacher, messenger to the Jews, and not sent to the Gentiles personally.
V. 14. 15. That is, though you have no need of my writing, yet my ministry impels me, that I have the grace of God to teach and admonish you and everyone.
V. 17. Serve, that is, I am his priest. 6)
V. 20. not known. Because you were taught before, I hastened to you the less, because otherwise there was room when Christ was not yet preached. 6)
V. 27. Notice the apostolic manner; how politely and neatly S. Paul seeks this tax from the Romans.
V. 28.. sealed. That is, faithfully and well kept delivered. 6)
The 16th chapter.
V. 17. 7) Those who cause division and trouble. This is said against all kinds of human doctrine.
4) Missing in 1522 and 1524.
5) "false" put by us instead of "false."
6) Missing in 1522 and 1524.
7) Erlanger: "V. 15".
The 1st epistle of St. Paul to the Corinthians.
The 1st chapter.
V. 9. fellowship, that is, you are co-heirs and co-partners in all the goods of Christ. 1)
V. 10. Keep yourselves from being separated. 1)
1522'and 1524. v. 22. has in the text: "Where are the explorers of this world?" with the gloss: Explorers. Explorers of the world are the natural masters, who with reason want to find the nature and truth.
V. 25. Divine foolishness and weakness is the gospel, which is foolish in the sight of the wise, heretical in the sight of the saints, but mighty and wise in the sight of Christians.
The 2nd chapter.
V. 5. Therefore, doctrines of men cannot be a ground of conscience or faith.
V. 7. Hidden, because it is hidden under foolishness and the cross, and does not appear in honor and riches.
V. 14. Natural. The natural man, as he is apart from grace, with all reason, art, senses, and faculties, is also skillful in the best way.
V. 15. judges. Understands, feels, finds, is certain etc. which reason is not able to do, also knows nothing, which is faith or gospel. 1)
Chapter 3.
V. 4. Here S. Paul condemned the papacy and all sects.
V. 12. 13. gold, silver. This is said of preaching and teaching, which are taught for the betterment or lessening of faith. Now there is no teaching in death, the last day and all hardships; it is consumed unless it is the word of God; all this is well in the conscience.
V. 21. All yours. Therefore no man has power to make laws over Christians, to bind consciences.
Chapter 4.
V. 1. Secret, that is the gospel, in which the divine goods are presented to us hidden.
1) Missing in 1522 and 1524.
1522 and 1524. v. 4. not aware of anything. No one can consider himself righteous by his works and good life, or judge anything, nor be judged by the prizes of men, but it is all in God's grace.
V. 8. rich. Ironia [mockery]; he mocks them and means the contradiction.
piäoulum, was the name of a man who had committed such an evil deed that it was thought that God would curse and destroy the land and its people because of it. Therefore, when they removed him, they thought they had removed the curse and cleansed the land. Such a curse was the prophet Jonah, when he was thrown into the sea. Sometimes they would take an innocent man when there was such a great plague in the land and, thinking they were sweeping the land clean of such a plague with such death or sacrifice, throw him into the sea and say: Thou shalt be our sweep-offering, that we may be healed and redeemed. So the world thinks that the apostles and preachers of the gospel are the worst and most harmful people on earth; if it were rid of them, it would be well, and would be rid of all misfortune and curses, and would have done great service to God. Joh. 16, 2. 2)
Chapter 5.
V. 7. New dough. There is still remaining sin in the saints to be swept out; therefore he says: Ye are unleavened, that is, holy; but make ye to sweep out all, and to become wholly clean, a wholly new dough.
V. 9. 10. Dreaming of the world. Whoever did not want to be among evil people would have to avoid the whole world. That is why he wants evil Christians to be shunned, so that they do not have the name or have to mend their ways. For the unchristians do not have the name.
Chapter 6.
V. 4. Despised. These are the pagans, whom one does not leave with the Christians to Christian things, as Sacrament etc. 2)
V. 17. one spirit, as those are one flesh. 2)
Chapter 7.
V. 10. 11. Reconcile. No cause separates husband and wife except adultery. Matth.
2) Missing in 1522 and 1524.
1864 Erl. 64, S28-S3I. L.'s marginal glosses on the 1st epistle to the Corinthians. W. XXI, 844*-848*. 1865
19, 9. Therefore in other matters of anger they must either become one, or remain without marriage, where they divorce over it.
V. 14. Sanctified. Just as all things are pure to the pure, Titus 1:15, so also an unchristian spouse is pure to a Christian, that he may be with him without sin, and not to reject the children as impure, whom he should not or may not suffer. For marriage and the care of children remain right, whether pagan or Christian.
V. 18: Foreskin. That is, no one insists that foreskin or circumcision is necessary, but let it be both without need and free to everyone.
V. 35: Use this to consider what is best for you. 1)
Rope. Paul does not want to forbid anyone to marry, as is now done by laws and vows among priests, monks and nuns.
V. 37. Free will, that is, to consent to it. He is free, because God's commandment does not force him to do so.
1522 and 1524: That is, that she is willing and at ease.
V. 38. better. Not that he thereby becomes higher before God, before whom alone faith exalts, but, as he says above [P. 32. ff.], that he2) can wait for God in this life.
Chapter 8.
V. 1. Blows up. Here he begins to praise love against the weak in faith.
Chapter 9.
V. 9. Take care. God cares for all things, but He does not care for the oxen to write, for they cannot read.
V. 12 not used. Behold, the apostle so nearly spares the weakness of others that he also abstains from all these things, since he has power as an apostle, as well as the other apostles. See Paul
He does not want to boast about his preaching, because that is what he owes, but that he preaches for free without pay, he considers that a special reward and glory. 3)
1) Missing in 1522 and 1524.
2) Instead of "he" probably wants to read "she" [the daughter].
3) Missing in 1522 and 1524.
V. 26. To the unknown. Just as a fighter who runs off to the side must miss the mark, and he who fights and makes blunders strikes the air in vain: so it is with all who do almost many good works without faith. For they are uncertain as to their turn with God; therefore they are all false runs, false strikes, and false works.
The 10th chapter.
V. 12, so that he will not fall. Therefore, no one despises another, however strong or weak he may be; who knows how long he himself will remain?
V. 26. of the Lord. Christ is Lord and free, so also all Christians in all things.
V. 29. Let him judge. He may judge me, but my conscience shall be unjudged and uncaught, whether I outwardly yield to his service.
Chapter 11.
V. 10. Power. This is the veil or covering, so that it may be seen to be under the man's power. Gen 3:16.
V. 28. Examine, that is, each one see how he believes in this supper, what and for what purpose he receives it.
1522 and 1524: To examine oneself is to feel one's faith, and not to judge or despise others.
V. 29. does not distinguish. The body of Christ is handled as if he respected it no more than other food.
1522 and 1524: Who respects Christ's body a little more than other food.
The 12th chapter.
V. 2. that you were Gentiles. That is, when you were Gentiles, you knew nothing either of Christ or of the Holy Spirit; but now you should know the gifts of the Spirit, without which no one knows Christ, but rather curses him.
V. 4. 8. 9. 10. various. There is in all Christians one spirit, wisdom, knowledge, faith, power etc. But to practice and prove these things to others is not everyone's thing, but to speak wisdom to those who teach to know God; to speak knowledge to those who teach outward character and Christian liberty; to prove faith to those who publicly confess it in word and deed,
as, the martyrs; spirits discern, who test the prophecies and teachings.
V. 13. Drinking. We drink one sacrament, so that we also receive one spirit, just as we received one baptism, so that we celebrate one body. 1)
The 13th chapter.
V. 2. All faith. Although faith alone makes righteous, as St. Paul teaches everywhere, where love does not follow, faith would certainly not be right, even though it performs miracles.
V. 5. ungeberdig, as the angry, stubborn, impatient heads do. 1)
V. 8. 1545 has in the text: Love does not grow weary, with the gloss: not weary. That is, it does not cease to do good, to do it love or harm, but perseveres in doing good and does not change. 1)
V. 9: Piecemeal. Although in faith we have and know all that God is and gives us, this knowledge is still fragmentary and imperfect compared to the clarity that is to come.
V. 13. The greatest love does not make righteous, but faith. Rom. 1, 17. But because faith and hope act against God, and only receive good things, they must cease, but love acts against the neighbor, and only does good things, it remains forever, it is greater, that is, wider, more active and truer.
The 14th chapter.
V. 2. In the spirit means: with himself. 1)
V. 4 Speaking in tongues. To speak in tongues is to read or sing psalms or prophets in church, not to interpret them, though the reader understands them. To prophesy is to take the meaning of God and give it to others. (V. 5.) To interpret is to give the meaning to others. So Paul means that speaking with tongues does not improve the church, but prophesying and interpreting improve the church.
V. 15. With the sense. To speak with the mind is just as much as to interpret, and to transfigure the mind to others. But to speak in the spirit is to understand the meaning itself, not to interpret it.
1) Missing in 1522 and 1524.
V. 19. sense. This is to interpret the meaning with preaching.
V. 22. For signs. By many tongues unbelievers are converted to the faith, as by other signs and wonders; but by prophecy believers are corrected and strengthened, as by signs, by which they test their faith and learn that it is right.
V. 30-32 Subjects. Some think that because they have the mind and the gifts of the Spirit, they should not yield to anyone, nor should they be silent, because sectarianism and discord follow from this. But S. Paul says here that they should and may well depart, since the gifts of the Spirit are in their power not to use them against unity, so that they must not say that the Spirit drives and compels them.
The 15th chapter.
V. 3. according to the Scriptures, for before reason apart from the Scriptures everything is to be heard audibly. 2)
V. 29 over the dead. To confirm the resurrection, the Christians were baptized over the tombs of the dead, pointing to them that they would be resurrected.
V. 33. Chatter. That is, evil company, where often very angry words are spoken against faith, and corrupt good consciences. [Jos. 23, 12. f.] 2)
V. 44. A natural body is one that eats, drinks, sleeps, feeds, gains and loses weight, begets children etc. Spiritual, which is not allowed to do these things and yet is a true living body of the Spirit, as can be understood from Genesis 2:7.
V. 55. 3) devoured. That is, death lies down, and now has no more power, but life lies up and says: Here won! Where are you now, death? rc. 4)
The 16th chapter.
V. 9. door. When the door is opened wide, he means that there are many listeners, as if the gospel were entering the gate by force, and they diligently cling to the gospel, as there was hardly a window or crack in Jerusalem. 4)
2) Missing in 1522 and 1524.
3) Walch and the Erlangers: "V. 54,"
4) Missing in 1522 and 1524.
1868 Erl. 64, L33-S35. L.'s marginal glosses on the 2nd epistle to the Corinthians. W. LXI, 853*-856*. 1869
V. 22. anathema. Bann in German, Anathema in Greek, Maharam in Hebrew is One Thing. Moth, however, means death. Now S. Paul wants to say: Whoever does not love Christ is banished to death. See Deut. 27, 29.
The 2nd epistle of St. Paul to the Corinthians.
The 1st chapter.
1522 and 1524. v. 11. many people. These are. Young and old, masters and servants, husband and wife. Ps. 148.
V. 20. Amen, that is, certainly and truly.
The 2nd chapter.
V. 5. me. That is, he did not grieve me for you, but for you. For what I have grieved, it was not for my sake, but for yours. 1)
V. 6 is enough. Here he speaks of the one whom he punishes in the first epistle Cap. 5 and wanted to give to the devil, commanding him to be accepted again after the punishment.
V. 17. Adulterate. For the sake of belly and avarice, as a Kretzmer adulterates wine. 1)
Chapter 3.
V. 4. Trust that we have prepared you for the letter.
V. 6. letters. To teach letters is to teach the mere law and works without the knowledge of God's grace. Thereby everything is condemned and found guilty of death, what man is and does, because he cannot do anything good without God's grace.
Spirit. To teach the Spirit is to teach grace without law and merit; thereby man becomes alive and blessed.
V. 15-18. Ceiling. The covering of Moses is not recognizing the letter and its teaching. The uncovered face of the Lord is clear knowledge of grace and the Spirit, who sets us free from the law, the letter and its works, so that their clarity and works must cease.
1) Missing in 1522 and 1524.
V. 18. is reflected. As the mirror sees an image, so our heart sees the knowledge of Christ.
Chapter 4.
V. 2. Secret shame. He stings the false apostles, who outwardly shine beautifully, but inwardly they are full of filth. Matth. 23, 25. 27. 2)
V. 4. God. The devil is the prince and god of the world, for it serves him and is under him.
V. 6. Enlightenment would arise. That is, we are to shine and preach how God's grace is to be known, shown to us in Christ. Others may shine works and law etc. 2)
Face. Knowledge of Christ, not the face of Moses, which is knowledge of the law. For through Christ we know God. Joh. 6, 68.
Chapter 5.
V. 11. Drive beautifully. That is, we do not tyrannize nor drive the people with bans and other wicked regiments, for we fear God, but teach them neatly that we do not support anyone.
V. 13. We do too much. That is, though we deal harshly with people, we serve God by it; but if we deal with them cleanly and moderately, we do it for the service of the people, so that it is right and well done everywhere.
V. 16. According to the flesh. To no longer know Christ according to the flesh is to seek or wait for nothing carnal in Him, as the disciples did before the passion, but to be satisfied with His word, in which they have spiritual and eternal good.
Chapter 6.
V. 12. From the previous epistle, the Corinthians were terrified and hardened because they had offended the apostle. Now he comforted them, saying that his heart and mouth were glad and enlarged; therefore they should not be afraid or angry, as if he were unhappy with them. But that they should harden themselves, there is no cause in him; but as good children they harden themselves out of a good heart, because it is not needful.
2) Missing in 1522 and 1524.
1522 and 1524 Addition: those who do not, who are servants and do not wait for the eternal reward, of which the children are sure, therefore they have reason to rejoice.
Chapter 7.
V. 1. spirit. That is, of doctrine and faith defilement, as the false apostles taught. 1)
V. 16. I can't spoil it with you. 1)
Chapter 8.
V. 10. You were the first who wanted to do it and did it.
Chapter 9.
V. 5. stinginess, that is, meagerness and giving little. 1)
V. 11. simplicity, that the good deed is not done for the sake of enjoyment, reward or honor, but out of pure, free love and desire.
The 10th chapter.
V. 14. We would not boast too far; but it would be boasting too far], 2) where we would not have come as far as you, as those do, and boast of other people's work, which is ours. 3)
Chapter 11.
V. 10. Stuffed. As running water, so shall my fame run, and go unstopped. 3)
V. 21. After dishonor. That is, we want to present ourselves as the weak ones that you should carry, which is a disgrace for us, since we should carry you.
V. 29. Weak. With the weak in faith he did and left much that he had power to do otherwise, as he says in 1 Cor. 9:12 and 12:21 ff. and burned, that is, it made him angry when the weak were angered.
The 12th chapter.
V. 7: Stake. Stake here does not mean the temptation of the flesh to unchastity, but great plagues and terrors from the devil. For stake is when people are impaled, crucified or hanged. 3)
1) Missing in 1522 and 1524.
2) Inserted by us.
3) Missing in 1522 and 1524.
V. 9. mine. With this word Christ comforts all who are in weakness or suffering; for he cannot prove his strength in us, because we are weak and suffer. 4)
The 13th chapter.
V. 4. Live with him. That is, if I come, I will prove that I live in Christ, even though some of you think I am nothing. 4)
The Epistle of St. Paul to the Galatians.
The 1st chapter.
V. 3. 4. See how he judges all words against his own righteousness.
The 2nd chapter.
V. 5. 5) One hour. For at that time they would have reason to give way to the stiff-necked, so that they would not be angry.
V. 6. The false apostles claimed that the twelve apostles had walked with Christ Himself, so they were considered more than Paul. S. Paul refutes this and says that it does not depend on how great or glorious they are. In the Gospel, one preacher is like another. 1 Cor. 3, 8.
V. 7. foreskin. He calls the Gentiles foreskin because they are not circumcised.
V. 17: Servants of sin. He who wants to become godly by works does so as if Christ, through his ministry, preaching and suffering, first made us sinners who must become godly through the law; that is, he denied Christ, crucified him, blasphemed him and restored the sin that was previously removed through the preaching of faith.
V. 19. The law. Through faith, which is a spiritually living law, we have died to the law of the letter, so that we are no longer guilty of it. Rom. 7, 4.
Chapter 3.
V. 19. God promised Abraham the inheritance, that is, righteousness and eternal life, by grace; what good is the law? Answer: The law reveals and increases sin, because it demands much that we are not able to do, and therefore reveals it, so that we may be able to
4) Missing in 1522 and 1524.
5) Walch and the Erlangers: "V. 4."
that God justifies by grace. If the law alone were enough to make us righteous, what should we expect from the promised grace?
The law was given to the people through a mediator, Moses, who was the mediator between God and the people. But there would have been no need for a mediator if the people had been able to hear the law, Ex 20:19 and Deut 5:25. If they could not hear it, how could the law make them devout?
1522 and 1524 Addition: There was no lack of God, who is united and without change, but there was a lack of the people.
V. 20. But God is one, that is, he is alone and has no equal, therefore without a mediator it is not possible to deal with him, as Job also says. 1)
Chapter 5.
V. 3. guilty. For without faith no heart is pure; without purity of heart no work is right and pure.
V. 13. Space prayed. This is what those do who say, "Because faith does everything, we will do nothing good and rely on faith.
Chapter 6.
V. 4. Not in another. False teachers do not seek how to become righteous, but only that they may have much fame with others, and their thing stands alone on strange chance and following; for they are greedy of honor, and not righteous.
1522 and 1524 That is, he should not boast that he is stronger and more pious than his neighbor, but hold himself against himself, and boast of his faith and of the grace of God.
V. 16. rule. This rule is not the doctrine of men, but the gospel and faith in Christ.
V. 17. Marks. The marks are not the scars on Christ's body, but all the suffering we bear in our bodies for Christ's sake.
The Epistle of St. Paul to the Ephesians.
The 1st chapter.
V. 10. God wills all things to be subject to Christ, and for one Lord and one God.
1) Missing in 1522 and 1524.
Ps. 8:7, so that whoever does not have him shall not have God.
1522 and 1524: That under Christ as Lord all things might be brought together, which before were much scattered in various idolatries and regiments.
V. 22. over all. Christ is such a head of the church that he is nevertheless Lord over all things, over devils, over the world etc. 2)
V. 23. Christ is and works all works in all creatures, therefore all his creatures are full. So also his common Christianity is his fullness, that it is together with him a whole body and a complete multitude.
The 2nd chapter.
V. 15. 3) The law. The law was the enmity between Gentiles and Jews, because the Jews wanted to be better because of it. But now that without the law we all have the Spirit through Christ, such enmity is ended, and one is like another. 4)
V. 15. 1522 and 1524 have in the text: "namely the enmity, so that through his flesh he abolished the law of the commandments", with the gloss: Christ did not abolish the law so that one should not keep it, but gave the Spirit, who does everything freely, so that he does not need the written law (which the carnal do) and is not driven by it. Now the Jews were puffing themselves up against the Gentiles because of the written law and its works; but now that the same Spirit has been given to both, the puffing up of the law ceases, and they become friends in Christ.
Chapter 3.
V. 10. the principalities. The angels in heaven, even though they are full of God, experience daily new graces and gifts from Christians, which God gives out daily; just as Christ speaks in Luc. 15:10 that the angels rejoice over one sinner who repents.
V. 15. Children. All angels, all Christians, and even the children of all people are children of God, because he created them all. 4)
V. 18. 5) the breadth. Love proves that faith is righteous; the same is true of faith.
2) Missing in 1522 and 1524.
3) Walch and Erlanger: "V. 14."
4) Missing in 1522 and 1524.
5) Walch and the Erlangers: "V. 17."
grips then that nothing so broad, long, deep, high fei, since Christ does not have power and could help, and does not fear neither sin, death nor hell, it is broad, long, deep etc., as Ps. 139, 7. also says: Quo ibo a spiritu tuo? [Where shall I go before thy spirit?]
V. 19. To love. It is a much greater thing to love Christ than to be able to preach much. 1 Cor. 8:1: "Knowledge puffs up, loving improves"; item, if someone loves God, he is known by Him. Joh. 21, 6. f.: Petre, amas me? etc.. [Peter, do you love me? etc.] 1)
God's fullness. That God alone may rule and work in you, and that you may be full of Him.
Chapter 4.
V. 8. The prison, that is, sin, death and conscience, that they should not see us nor hold us.
V. 10. Fulfilled all things, that he might work all things in all things, and that without him nothing might be done, spoken, or thought.
V. 12. Prepared, that is, well equipped and provided for everywhere, so that nothing is lacking for the ministry of Christianity rc. 1)
V. 14. Mischievousness. This is how the rogues deal with the dice, so they deal with the Scripture, pretending the doctrine of men.
Chapter 5.
V. 16. Evil time. A Christian encounters so many obstacles and causes to miss useful business that he almost has to tear himself away like a prisoner and steal the time at once, and perhaps also redeem it at a high price, with disfavor etc. as one says: Amici fures temporis [friends steal one's time].
1522 and 1524: For the world and this life are full, full of evil examples, irritation, annoyance, both spiritual and physical sins.
V. 18. Disorderly, as we see that the drunkards are wild, insolent, impudent, and most of all naughty, with words, shouts, gestures, and the like.
V. 32 Secret. Sacrament or mystery means secret or hidden thing, which nevertheless has its meaning from the outside.
1) Missing in 1522 and 1524.
So Christ and his church are a mystery, a great, holy, hidden thing, which can be believed and not seen. But it is signified by man and woman as by an outward sign, that as man and woman are one body and have all things in common, so also the church has all that Christ is and has. Col. 1, 20.
Chapter 6.
V. 15. To preach the gospel of peace, that is, to preach, confess and do all that pertains to the gospel. 2)
The Epistle of St. Paul to the Philippians.
The 2nd chapter.
V. 14. Without doubt. That they do not grumble against God in impatience, nor waver in faith. 2)
V. 17. To be sacrificed. That is, if I must die because I have made you God's servants and sacrifices through the gospel and faith, it will not take me long, but I will do it with joy, and you also shall grant me the same with joy. 2)
Chapter 3.
V. 2. Circumcision. He calls the false preachers circumcision because they taught circumcision as necessary for salvation, so that the hearts would be cut off from faith.
V. 12. taken hold of. That is, Christ has called me and thus brought me to his grace; I would like to do enough for him and also take hold of him. 2)
V. 16. a rule that such revelation is not contrary to faith and spiritual unity. 2)
Chapter 4.
V. 3. Faithful companion, that is, my special faithful companion before others, who means to preach the Gospel from the heart as I do. But I think he means the most distinguished bishop of Philippians. 2)
2) Missing in 1522 and 1524.
1876 Erl. 64, S4S-S44. L.'s marginal glosses on the epistle to the Colossians. W. XXI, 867*-871*. 1877
The Epistle of St. Paul to the Colossians.
The 2nd chapter.
V. 4. speeches that are according to reason and even, as the doctrine of works rc. 1)
V. 10. Perfect, that is, you have it all; if you have Christ, you must look for nothing else. 1)
1522 and 1524. v. 13. foreskin of yours. That is, fleshly life is the right foreskin spiritually, which is signified by the fleshly foreskin.
V. 14. Handwriting. Nothing is so hard against us as our own conscience, that we may be convinced, as with our own handwriting, when the law reveals sin to us, that we may have such handwriting written. But Christ redeems us from such all by his cross, and also casts out the devil with sin.
V. 23. Honor. God wants the body to be honored, that is, to have its food, clothing etc. for need, and not to be corrupted with infallible fasting, labor or impossible chastity, as the teachings of men do. 1)
The 3rd chapter. 1)
V. 15. rule. That is, he be master, and sustain you in all temptations, that ye murmur not against God, but defy God; in mundo pressuram, in ins passiv sts. [in the world you are afraid, in me peace etc.] 3)
V. 16. lovely, that is, comforting, delightful, gracious etc. 3)
Chapter 4.
V. 6. lovely, comforting, as above. 3)
The 1st epistle of St. Paul to the Thessalonians.
Chapter 3.
V. 3. set, that is, it will not be otherwise. 3)
Chapter 4.
V. 12. None of them. That is, feed yourselves and do not lie on people's necks,
1) Missing in 1522 and1524.
2) This caption is missing in Walch and in the Erlanger.
3) Missing in 1522 and 1524.
like the lazy mendicants, Anabaptists, and hobos. For such are useless people and annoy the unbelievers. 4)
Chapter 5.
V. 13. Peaceful. Do not insult them, do not judge and murmur against them, do not master them or overcharge them. 4)
V. 19. Do not suppress. Although the spirits are to be judged by the congregation, 1 Cor. 14:29, they are not to be subdued or cast out unrecognized, but interrogated and tested; so also prophecy and all doctrine.
V. 23. whole, that is, in all things, as, in faith, love, hope, word, works etc. 4)
The 2nd epistle of St. Paul to the Thessalonians.
The 2nd chapter.
V. 4. sits in the temple. Sitting is the regiment in Christianity of the antichrist, so that he makes his commandment to be kept above God's commandment and service; and the apostasy [v. 3] is to step from the faith to the doctrine of men, as also 1 Tim. 4, 1. says.
Chapter 3.
V. 2. naughty. These are the wild, troublesome, whimsical, heretical minds. 4)
The 1st Epistle of St. Paul to Timothy.
The 1st chapter.
V. 18. This commandment, that is, to preach of Christ, as he says here, that he came into the world etc. 4)
Divination, that is, the teaching you received beforehand, which is written in the prophets. 4)
The 2nd chapter.
V. 8. Doubt that they do not grumble against God nor doubt His grace in their conscience. Phil. 2, 14. 4)
4) Missing in 1522 and 1524.
V. 15. abide. Read "abide" or "remain" equally. For it is spoken of wives in general, not of children in addition, as some torture themselves here without cause. 1)
Chapter 3.
V. 16. in the Spirit. The Holy Spirit glorifies Christ in the gospel and faith, whom otherwise all the world condemns and blasphemes."
Chapter 4.
V. 13. elders, that is, the priests or priesthood. 1)
Chapter 5.
V. 5. lonely, that is, having no one to care for and being alone. 1)
V. 11. horny, as those whom the food stings, because they live well on the common alms, go idle and become lazy. 1)
V. 21. It is against doctrine and order to be conceited, so that you do not give in to or overrule a cause or person for love. As when one wants to advise his own cause or conceit, or help over a person, against the law. 1)
V. 24. 25. Obvious. Some heretics and wicked people are so obvious that they cannot deceive anyone with hypocrisy; some deceive for a while, but at last it comes to light. So again, some teach and live godly, which is evident and corrects everyone; but some do not let their words and deeds be good, until time afterwards makes it evident that they were good. 1)
Chapter 6.
V. 4. darkened, attonitus, who walks drowned in his thoughts, and no one pays attention.
seuchtig. Lying is always sech, and may much Flickens and Glofsirens. 1)
V. 5. Trade. A little trade, so that one may seek honor or good, and not serve God alone. 1)
V. 10: Sorrows. Namely, with worries, anxiety and restlessness day and night for the good, so that they will never be glad of it. Just as Christ compares the riches to thorns, because of these pangs and worries. Matth. 13, 22. 1)
1) Missing in 1522 and 1524.
The 2nd epistle of St. Paul to Timothy.
The 1st chapter.
V. 7. discipline. The little word Zucht, which Paul often uses, means, which we say in German, moderately, finely, neatly, sensibly drive by gestures. 2)
The 2nd chapter. 3)
V.15. He does not mix the law and the gospel together, but drives the law against the rough, the hard, the wicked, and casts them under secular law or under ban; but the stupid, the afflicted, the pious, he comforts them with the gospel. 4)
V. 19. nameth, that is, preacheth, praiseth, calleth. 4)
V. 23. useless, quae nec valent ad disciplinam nec doctrinam [which serve neither to improve life nor to teach]. 4)
The Epistle of St. Paul to Titum.
The 1st chapter.
V. 7. stubborn, who has his own head, no one gives way, one must give way to him as one speaks: with the head through.
chaste. Reasonable, moderate etc. 4)
V. 12. one. Epimenides.
The 2nd chapter.
V. 2. disciplined. Wherever discipline or chastening is mentioned here, you will hear that they are to be sensible, moderate and refined. For I must not use the word reasonable. 4)
V. 12. chastening. That is, moderately, reasonably rc. 4)
V. 15. Serious. This is that they know it is God's command, and not a joke; he wants it to be serious. 4)
Chapter 3.
V. 1. 2. mild. These are those who turn and interpret or accept all things for the best. 4)
V. 8. Firmly, so that people will know and believe that what you teach is certain and serious,
2) Missing in 1522 and 1524.
3) This caption is missing in Walch and in the Erlanger.
4) Missing in 1522 and 1524.
and not unnecessary, lazy or doubtful, as if they were fairy tales or loose theidings. As Christ, Matth. 7, 29, also teaches mightily, not as the Pharisees etc. 1)
They are found in a state of good works. That they can be used in offices that are not useless people, who are good for nothing, as monks, acolytes etc. 1)
The Epistle of St. Paul to Philemon.
V. 11. Onesimus. Onesimos Greek means useful in German. This is what S. Paul says when he says he is useful to me and to you, that is, an Onesimus.
The 1st Epistle of St. Peter.
The 1st chapter.
V. 4. Imperishable, since there is no fear nor worry that it 2) will come to an end. Undefiled, which is not mixed with any sadness or unhappiness. Imperishable, which is never tired nor weary, but remains eternally pure and fresh. Worldly joy is the antithesis. 3)
The 2nd chapter.
V. 2. Reasonable, that is, spiritual milk, which is the gospel, if it is grasped with faith, not with a carnal mind. For this makes it false and impure milk. 3)
V. 12. In the end no virtue nor vice remains hidden, 1 Tim. 5, 25. "There is nothing secret that will not be revealed", Matth. 10, 26. 3)
Chapter 3.
V. 4. Unwavering that they are pure and righteous in the faith. 3)
V. 6. Shy. Women are naturally shy and easily frightened. But they should be firm, and if an affliction arises, they should not be so womanishly frightened. 3)
V. 7. Instrument. All Christians are God's instruments, but the woman is both weaker in body and strength than the man. Therefore, to be sparing with reason is not to be
1) Missing in 1522 and 1524.
2) Luther, as one can see from the conclusion of this gloss, had "joy" in mind as the subject of this sentence.
3) Missing in 1522 and 1524.
If disunity arises, all prayers will be prevented.
V. 21. covenant, stipulatio, that God commits Himself to us with grace and we accept it. 4)
Chapter 4.
V. 8. covers. He who loves his neighbor will not be angered, but will bear all the sins that are committed against him. This means to cover the multitude of sins. 1 Cor. 13:7: "Love endureth all things."
V. 12. Heat, that is persecution, which proves us, as fire proves gold.
V. 15: Foreign ministry. The devil mostly drives the vice in the false Christians, who always want to have a lot to do and rule, since they are not commanded; as the bishops and clergy do, they rule the world, item, the rebellious and forward preachers, harmful and dangerous people. 4)
Chapter 5.
V. 3. about the people. Cleros means a lot or a portion, which is assigned to each one by lot. So here Peter calls the parish people a lot, that is, a portion that is ordered to his parish lord. 4)
V. 5. Firmly, that humility be bound together and intertwined, that the devil may not separate them with any cunning or power. 4)
The 2nd Epistle of St. Peter.
The 2nd chapter.
V. 13: Alms. The foundations and prebendaries, because they do nothing, mock you for it. For entryphontes are actually called, qui pro ludo et deliciis habent, who mock the people as fools, to their detriment, wanting to have their sin unpunished. 4)
V. 18. Fornication, as the pope by forbidding marriage has filled the world with all wanton life and abominable carnal sins. 4)
Chapter 3.
V. 3. Scoffers are our Epicureans and Sadducees who believe neither this nor that,
4) Missing in 1522 and 1524.
live according to their own pleasure, or, as Peter says, according to their own lusts, doing what they want and even desire, as we see before our eyes. 1)
V. 6. the same, word and water. 1)
The 1st Epistle of St. John.
The 2nd chapter.
V. 16. lust of the flesh is fornication, lust of the eyes is avarice and riches, hopeful living is greed, violence, praise, and going on top. 1)
V. 18: The one called the end-Christ is the Antichrist.
Chapter 5.
V. 6: The Spirit is truth. Where the Spirit is, there is no hypocrisy, but all that he speaks, does, and lives is righteous and true with him. Where there is no spirit, there is hypocrisy and lies.
V. 8. The three are together, that is, where one is, there is also the other. For Christ's blood, baptism and the Holy Spirit testify, confess and preach the gospel before the world, and in every man's conscience who believes. For he feels that through the water and the Spirit, obtained with Christ's blood, he is justified and saved.
V. 16. Sin unto death is the sin against the Holy Spirit, of which read Matth. 12, 31.
The 2nd epistle S1. John.
V. 9. No God. Notice that apart from the faith of Christ, all worship in all the world is lost. 1)
The Epistle of St. Paul to the Hebrews.
The 2nd chapter.
V. 1. sail. As a ship shoots away to its doom before approaching. 1)
V. 7. lack. In Hebrew this verse reads: "You made him lack a little time of God, that is, you left him three days of his suffering, as if there were no God with him. But where God is not, there is also
1) Missing in 1522 and 1524.
No angel, nor divine help, as before, when he did great miracles.
Chapter 5.
V. 11. unintelligent, coarse, and unskilled, who cannot hear nor understand, though they have long learned. 2)
V. 12. He calls the teaching of the law milk, as it is the discipline of children. But Peter calls the gospel milk, as of the new testament children's food. 2)
Chapter 7.
V. 1. 2. Melchizedek in German means a king of righteousness; Melchisalem means a king of peace. For Christ gives righteousness and peace, and His kingdom is righteousness and peace before God through faith. Rom. 1, 17. and 5, 1.
The 10th chapter.
V. 35. Do not throw it away, do not throw it to the wind. 2)
V. 38. He who will not hold, nor wait for the pranks, but draws back, and slinks away. 2)
Chapter 11.
V. 3. Finished, that is, it is brought into pregnancy, that it goes and sees 3) according to God's word, without ceasing, unhindered and without stopping. 4)
from nothing. This is called: invisibilibus, we call: nothing, and is still nothing until it happens. 4)
V. 34. Weakness. In suffering they became stronger. 2 Cor. 12:9: "My strength is made strong in weakness." 4)
Chapter 12. 5)
V. 27. Made, namely, with hands. He means the tabernacle of Moses. 6)
The 13th chapter.
V. 9. food, that is with men laws that teach of food and clothing, not of faith.
To handle, that is, to want to serve God with it. 6)
2) Missing in 1522 and 1524.
3) Walch: "seek". Erlanger: "siehet".
4) Missing in 1522 and 1524.
5) This caption is missing in the Erlanger.
6) Missing in 1522 and 1524.
The Epistle of St. Jacobi. 1)
The 1st chapter.
V. 8 Doubters. He who is not steadfast in the faith, lifts up many and various things, and yet does not abide in them. 2 Tim. 3:7: "Learning always, and yet never coming to the knowledge of the truth."
Chapter 4.
V. 2. This is not the way to acquire goods and become rich, if one hates the other, envies, and strives among each other, quarrels, is stingy and deceives etc.
V. 5. 6. abundantly. With envying, covetousness, wars, deceit among yourselves, you will not obtain what you desire, but follow the Spirit, and you will have all grace and fullness.
Chapter 5.
V. 5. slaughter day, as one slaughters for a wedding or a feast. Luc. 15, 23: "Slaughter a fatted calf." Matth. 22, 4.: "My oxen and fatlings are slaughtered."
The Epistle of St. Jude.
V. 7. Others, that is, the unnatural way in fleshly sins. Gen. 19, 5.
V. 16. Complain. It never works out the way they want, they know how to judge all things, they blame, and if nothing is good enough for them, they know it all better.
V. 22, 23: Some. That is, some comfort, some punish, but with fear, not with iniquity, that ye may deliver them out of the way of eternal fire and damnation.
The Revelation of St. John.
Chapter 4.
V. 1. etc. Door. This image is Christianity on earth in its form and peaceful nature, which shall suffer such future plagues and yet remain.
Chapter 5.
V. 1. book. This book has the future stories in it, which will be revealed through Christ.
1) All glosses on the Epistle of St. Jacob, the Epistle of St. Jude, and the Revelation of St. John are missing from the editions of 1522 and 1524.
Chapter 6.
V. 2. White2 ) horse. This is the first plague, the persecution of the tyrants.
V. 4. Another horse. This is the second plague, war and blood.
V. 5. black horse. This is the third plague, theurung.
V. 6. measure of wheat. This measure, called chönix, holds a jug or two knobs, which is half a mead, and a penny holds thirty lion pennies.
V. 8. Pale horse. The fourth plague, pestilence and death.
V. 9-11. Here he comforts the Christians in their suffering.
V. 12-17 These are all kinds of plagues, so that the land and the people will be changed with turmoil and discord until the last day.
Chapter 7.
V. 1. Here come the spiritual tribulations and plagues, the heresies; and first he comforts the Christians, that they may be marked and kept.
Chapter 8.
V. 2. Seven angels. There the seven heretics come one after the other, and go but before comfort of prayer etc.
V. 7. The first angel, that is Tatianus and the Encratites, who forbade marriage and were work saints, like the Pelagians afterwards.
V. 8. Other angels, that is Marcion, Manichaeus, with his cataphrygis.
V. 10. Third angel, that is Origen.
V. 12. Fourth angels, that is Novatus and the Cathari, who deny repentance and are special saints above others.
Chapter 9.
V. 1. Fifth angel. The first woe is the great heretic Arius, who does not believe Christ to be God.
V. 11. Abaddon, Apollyon, spoiler.
V. 13. Sixth angel. The other woe is Mahomet with the Saracens.
The 10th chapter.
V. 1. strong angel, that is the Roman pope in spiritual essence.
2) Walch and the Erlangers: "V. 1." and "black".
V. 6. No time. Everything that wants to be saved is to come under the pope. Apart from the papacy there is no Christian; he alone will be the head.
Note that the doctrines of men are outwardly sweet and pleasing, but they corrupt the conscience. Psalm 5:10 and 10:7.
Chapter 11.
V. 1. Here they are outwardly grasping Christianity with such laws.
V. 3. These are all right, pious preachers who keep the word pure for the comfort of Christians.
V. 7. The secular pope, below Cap. 12.
The 12th chapter.
V. 1-17. Here comes the secular pope, but first he comforts the Christians from such an abomination.
The 13th chapter.
V. 1. The third woe, the papal abomination in the worldly being.
V. 2 Imperium romanum, desertum a Graecis, translatum ad Germanos per Papam [The Roman Empire, abandoned by the Greeks and transferred to the Germans by the Pope].
V. 5. The beast is the Roman Empire, and did so while it was still pagan.
V. 11. The pope restores the kingdom.
V. 15. spirit and speech is that it is busy, and not a dead image, but has its rights and offices going on.
V. 18. That is six hundred and six and sixty years. That is how long the secular papacy stands.
The 14th chapter.
V. 1. ff. Here he comforts the Christians that such woe and abomination shall be overthrown by the gospel.
V. 14. ff. A model of judgment.
The 15th chapter.
V. 1. Seven angels. These are all the preachers who help to spread the gospel.
Chapter 16.
V. 13: Frogs. The frogs are the talkers, who now pretend to the princes and lick against the gospel, 1) and yet accomplish nothing etc.
1) cackle --- scream like jackdaws.
V. 16. Armageddon, in German, damned warriors, accursed armor, or wretched men of war, of herem and gad.
The 17th chapter.
V. 1. Here he shows the Roman church in its form and nature to be condemned.
V. 5. mystery, that is the spiritual great Babylon etc.
V. 8. The Roman Empire is, and yet is not; for it is not the whole, but is raised up again after its fall by the pope.
V. 10. Five, toward morning in Greece.
One, that is Germany.
The other. This is Hispania now.
V. 11. Thier. Roma or Welschland.
V. 12. Ten kings, which are the other kings, as, Hungary, Bohemia, Pölen, France.
V.16. They hold on to the pope and protect him, but they scrape him so that he must become bare and lose the goods, Defensores Papae devoratores ejus [The defenders of the pope devour him].
Chapter 18.
V. 2. This is the shout of joy over the fallen pope.
V. 3: Pleasure, will to please.
The 19th chapter.
V. 11. 13. The word of God lies against the patrons of the pope, and no defense helps.
The 20th chapter.
The thousand years must have begun when this book was written, for the Turk did not come until after a thousand years. However, the Christians remained and ruled without thanks to the devil. But now the Turk wants to come to the aid of the pope and exterminate the Christians, because nothing will help.
V. 8. Gog, that is the Turks, who come from the Tartars and are called the Red Jews.
Chapter 21.
V. 17. An hundred and four and forty cubits. This is the thickness of the walls.
End of marginal glosses.