Omnes principes terrae, quantum ad reges quorum est sedere in soliis; principes nationum, quantum ad alios potentes; sed surrexerunt. All the princes of the earth, as to kings, to whom it belongs to sit in thrones; the princes of the nations, as other power; but they are risen up. Universi, scilicet infernales gigantes, respondebunt, quasi convenisses eos, vel quasi flenti. All, namely, all the giants of hell, shall answer, as if you had summoned them, or as though crying. 414. Secundo ponit eorum improperium. Et improperant tria: 414. Second, he sets out their reproach. And they reproach him with three things: scilicet poenam quam invenit, et quantum ad mortem: vulneratus es morte, vi divinae potentiae, Ps. tu humiliasti sicut vulneratum superbum; tum quantum ad mortui humiliationem, et in anima: detracta est, et in corpore: concidit cadaver, mortis; tum etiam quantum ad mortui afflictionem in inferno: subter te sternetur; <vermes>, in quibus omnes poenae inferni, Judith ult. dabit ignem et vermes in carnes eorum, ut urantur et sentiant usque in sempiternum. namely, the punishment which he found, as to his death: you also are wounded, in death, by the force of divine power: you have humbled the proud one, as one that is wounded (Ps 88:11[89:10]). Then as to the humiliation of the dead man, both in soul, your pride is brought down to hell, and in body, your carcass of death is fallen down; then also as to the affliction of the dead man in hell: under you shall the moth be strewed; worms, in which all the punishments of hell are designated: he will give fire, and worms into their flesh, that they may burn, and may feel for ever (Jdt 16:21). 415. Secundo improperant gloriam quam amisit, tum quantum ad dignitatem regni: Lucifer, pulcher inter omnes alios reges, mane, ante omnes alios monarchus; et quantum ad potentiam belli: corruisti in terram, Dan. II 38 tu es caput aureum, o rex, et post te surget aliud regnum minus te. 415. Second, they reproach him with the glory he has lost. Both as to the dignity of the king: O Lucifer, beautiful among all other kings, in the morning, monarch before all others; and as to the power of war: how are you fallen to the earth: you, therefore, are the head of gold. And after you shall rise up another kingdom, inferior to you (Dan 2:38–39). 416. Tertio improperat superbiam cordis quam habuit, quantum ad tria: 416. Third, they reproach him with the pride of heart which he had, as to three things: quantum ad superbam cogitationem, as to his proud thought; secundo quantum ad perversam intentionem: ero similis, second, as to his perverse intention: I will be like the most high (Isa 14:14); tertio quantum ad propositi frustrationem: verumtamen. third, as to the frustration of his proposal: but yet you shall be brought down to hell (Isa 14:15). Cogitatio autem erat superba quia cogitabat usurpare quae Dei sunt, secundum errorem gentilium qui credebant homines in deos mutari et ex principibus fieri stellas, sicut dicitur II Mach. XI 23 patre nostro inter deos translato; cogitabat etiam usurpare divinum locum: conscendam in caelum super astra caeli, quasi: sicut sum super alios principes in terra, ita ero super alias stellas in caelo; et divinum cultum: sedebo, sicut recipiens sacrificia, in monte testamenti, id est in templo Dei, quod erat in monte Sion in quo erat testamentum legis, in lateribus aquilonis, id est in Jerusalem, quae erat ad aquilonarem partem montis; et divinum actum: super altitudinem nubium, quasi dicat: ut tonem et fulminem. Vel per nubes prophetas, per caelum regnum Judaeorum, per astra Judaei fulgentes Dei cognitione. Now his thought was proud because he thought to usurp what belongs to God, according to the error of the gentiles, who believed that men are turned into gods, and that stars come to be from princes, as it says in 2 Maccabees 11:23: our father being translated amongst the gods; he also thought to usurp the divine place: I will ascend into heaven, above the stars of God, as if to say: for as I am above other the princes on earth, so will I be above other the stars in heaven; and divine worship: I will sit, as though receiving sacrifice, in the mountain of the covenant, that is, in the temple of God, which was on mount Zion, and in which was the testament of the law, in sides of the north, that is, in Jerusalem, which was on the north part of the mountain. And divine action: above the height of the clouds; as if to say: that I might send thunder and lightning. Or the clouds signify the prophets; heaven, the kingdom of the Jews; the stars, the Jews shining in the knowledge of God. 417. Similis, ecce perversa intentio, Ez. XXVIII 9 numquid dicens loqueris: Deus ego sum? 417. I will be like the most high: here, his perverse intention: will you yet say before them that slay you: I am God? (Ezek 28:9). 418. Verumtamen, ecce frustratio intentionis; in profundum laci, id est in durissimis poenis, Job XXI 13 ducunt in bonis dies suos, et in puncto ad inferna descendunt. 418. But yet: here, the frustration of his intention; into the depth of the pit, that is, into the harshest punishments: they spend their days in wealth, and in a moment they go down to hell (Job 21:31). 419. Qui te viderint. Hic ponitur insultatio aliorum, communium personarum. 419. They that shall see you. Here the insult of the other, common persons, is set out. Et primo describit eorum occursum: omnes alii qui te viderint in poenis ad te inclinabuntur, quasi dicat: tantum eris infra alios quod oportebit eos inclinari ad hoc quod te videant, Sap. VI 7 potentes potenter tormenta patientur. And first, he describes their meeting: all others that shall see you, being punished, shall bend to you, as if to say: you will be so far below these others that it will be necessary for them to bend down for them to see you: the mighty shall be mightily tormented (Wis 6:7). 420. Secundo ponit eorum improperium, et tria improperant. 420. Second, he sets out their reproach, and they reproach him with three things. Primo culpam quam commisit: conturbavit in bellis, concussit mutando dominia, posuit orbem desertum exulando homines, urbes, subvertendo civitates, vinctis non aperuit ut possent lumen videre, Ez. XXXII 25 dederunt terrorem in terra viventium. First, the fault which he committed: is this the man that troubled the earth, in wars, that shook the kingdoms, changing dominions. That made the world a wilderness, exiling men, and destroyed the cities, overturning their governments, that opened not the prison to his prisoners, that they might see light: they spread their terror in the land of the living (Ezek 32:25). Secundo improperant sepulturam qua caruit, quia extumulatus a filio suo qui discerpsit cadaver in ducentas partes et alligavit totidem avibus de diversis terris congregatis, ne posset resurgere: pollutus, sanguine eorum quos occidisti, Jer. XXXII sepultura asini sepelietur. Second, they reproach him with the grave he has lost, for he was exhumed by his son, who divided his corpse into two-hundred pieces and bound the pieces to just as many birds gathered from different lands, that he might not rise again: defiled, by the blood of those whom you killed: he shall be buried with the burial of an ass (Jer 22:19). Tertio improperant damnum quod regno suo intulit: perdidisti, quia Chaldaei plus tenuissent regnum nisi fuissent peccata Nabuchodonosor; punitur enim populus pro culpa principis, sicut patet Prov. ult., cujus ratio est quia populus solet imitari culpam regis, Prov. XXIX 12 princeps qui libenter audit verba mendacii omnes ministros habet impios. Third, they reproach him with the damage he inflicted on his own kingdom: you have destroyed your land, for the Chaldeans would have held the kingdom longer had it not been for the sins of Nabuchodonosor; for the people are punished for the fault of their prince, as is evident from Proverbs 31; the reason for this is that the people are accustomed to imitate the fault of their king: a prince that gladly hears lying words, has all his servants wicked (Prov 29:12). 421. Totum istud mystice exponitur de diabolo: concutit regna, quasi minister poenae et incentor culpae; cujus potentia per Christum diminuta est, et in die judicii ex toto in inferno detrahetur qui voluit in caelum conscendere et ad aequalitatem majestatis divinae venire, secundum quod exponitur in Glossa. 421. All this is explained mystically of the devil: he shakes the kingdoms (Isa 14:16), as the minister of punishment, and inciter of sin; his power was lessened by Christ, and in the day of judgment, he shall be pulled entirely into hell, who wished to ascend to heaven and to come to equality with the divine majesty, according to what is explained in the Gloss. 422. Nota super illo verbo super astra Dei, quod sancti comparantur stellis: 422. Note on the words, above the stars of God (Isa 14:13), that the saints are compared to stars: primo propter numerum, Ps. qui numerat multitudinem stellarum, Dan. VII 10 millia millium ministrabant ei et decies millies centena millia assistebant ei; first, because of their number: who tells the number of the stars (Ps 146[147]:4); thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him (Dan 7:10); secundo propter situm, Eccli. XLIII 10 species caeli gloria stellarum, Phil. III 20 nostra autem conversatio in caelis est; second, because of their location: the beauty of heaven with its glorious show (Sir 43:1); but our conversation is in heaven (Phil 3:20); tertio propter gradum, I Cor. XV 41 stella a stella differt in claritate; third, because of their different degrees: star differs from star in glory (1 Cor 15:41); quarto propter splendoris rutilum, Dan. XII 3 et qui ad justitiam erudiunt plurimos quasi stellae in perpetuas aeternitates; fourth, because of the glow of their splendor: they that instruct many to justice, as stars for all eternity (Dan 12:3); quinto propter ordinatum motum, Judicum V 20 stellae manentes in ordine et cursu suo adversus Sisaram pugnaverunt, I Cor. XIV 40 omnia honeste et secundum ordinem fiant in vobis; fifth, because of their well-ordered motion: the stars, remaining in their order and courses, fought against Sisara (Judg 5:20); let all things be done decently and according to order among you (1 Cor 14:40); sexto propter visum, Eccli. L 6 quasi stella matutina in medio nebulae, I Io. III 2 nondum apparuit quid erimus; sixth, because of their appearance: as the morning star in the midst of a cloud (Sir 50:6); it has not yet appeared what we shall be (1 John 3:2); septimo propter figurae circulum, Apoc. XII 1 mulier apparuit in caelo et in capite ejus corona stellarum duodecim, in quo significatur perfectio gloriae. seventh, because of their circular figure: a woman appeared in heaven . . . and on her head a crown of twelve stars (Rev 12:1), by which is signified the perfection of their glory. 423. Non vocabitur. Hic confirmat insultationem, 423. The seed of the wicked shall not be named. Here he confirms the insult, et primo per prophetae vaticinium, and first, through the prophecy of the prophet; secundo per divinum propositum: et consurgam, second, through the divine purpose: and I will rise up (Isa 14:22); tertio per divini propositi firmamentum: Dominus exercituum. third, through the support of the divine purpose: the Lord of hosts has decreed (Isa 14:27). Circa primum comminatur tria. Concerning the first, he threatens three things. Et primo regni amissionem: semen pessimorum, id est filii Nabuchodonosor et filiorum suorum, non vocabitur in aeternum, id est non supererit nomen ejus in honore regni. And first, the loss of his kingdom: the seed of the wicked, that is, the sons of Nabuchodonosor and their sons, shall not be named for ever, that is, his name will not survive in the honor of his kingdom. Secundo filiorum occisionem a Medis et Persis: praeparate in iniquitate, id est pro iniquitate. Second, the killing of his sons by the Medes and Persians: prepare his children for slaughter in the iniquity, that is, for the iniquity, of their fathers. Tertio impossibilem recuperationem: non consurgent; faciem orbis, id est Babylonis, quae supra dicta est orbis, Exo. XX 5 ego sum Deus zelotes, visitans peccata patrum in filios, Sap. IV 6 ex iniquis nascetur iniquitas. Third, the impossibility of recovery, they shall not rise up; the face of the world, that is, of Babylon, which above (Isa 13:11) was referred to as the world: I am a jealous God, visiting the iniquity of the fathers upon the children (Exod 20:5); from the unlawful iniquity is born (Wis 4:6). 424. Et consurgam. Hic ponitur divinum propositum ad complendum. 424. And I will rise up. Here the divine purpose to fulfill the prophecy is set out.