758. Secundo ponit Ezechiae orationem, praemittens receptionem epistolae. In qua oratione confitetur Dei potentiam per subjectionem angelorum: Domine Deus exercituum, Job xxv numquid est numerus etc.; per cultum Judaeorum: Deus Israel, qui sedes super cherubim, quia propitiatorium, quod erat quasi sedes Dei et etiam dabat responsa, erat super alas cherubim, Ps. qui sedes super cherubim etc. 758. Second, he sets out the prayer of Ezechias, placing before it the reception of the letter. In this prayer, he confesses the power of God through the subjection of the angels: Lord God of hosts: is there any numbering of his soldiers? (Job 25:3); through the worship of the Jews: God of Israel who sits upon the cherubims, because the propitiatory, which was like the seat of God, and which also gave answers, was upon the wings of cherubim: you that sit upon the cherubims (Ps 79:2–3[80:1–2]). 759. Sed cum tabernaculum sit dispositum secundum exemplar caelestis Ecclesiae, ut sumitur Exo. xxv, videtur quod male dicatur sedere super cherubim, sed magis super thronos. 759. But since the tabernacle was arranged according to the pattern of the heavenly church, as can be seen from Exodus 25, it seems that he is wrongly said to sit upon the cherubim; rather he should be said to sit upon the thrones. Et ad hoc dicendum quod sedet super cherubim, id est trans, quia super seraphim qui sunt ultra eos. Vel secundum Gregorium et Dionysium, nihil possidetur ibi singulariter, sed quod est inferiorum attribuitur etiam superioribus eminenter: unde proprietatem thronorum etiam eminentius habent cherubim. Vel dicendum quod sedet super thronos sicut super sedem judicii, super cherubim sicut supra cathedram magistri, quia interpretantur fusio scientiae: et ideo congrue inde dicebantur dare responsa. And to this it is to be said that he sits upon the cherubim, that is, over them, because he sits upon the seraphim, who are beyond them. Or, according to Gregory and Dionysius, nothing is possessed there individually, but what belongs to the lower is also eminently attributed to the higher: thus what is proper to the thrones, the cherubim have even more eminently. Or it is to be said that he sits upon the thrones as upon the seat of judgment, and upon the cherubim as upon the chair of a teacher, for “cherubim” is translated “pouring of wisdom”: and therefore it was fittingly said that answers were given from there. 760. Etiam ostendit Dei potentiam per dispositionem regnorum: tu es Deus solus etc., Dan. v donec cognosceret quod potestatem habet etc.; probat etiam per productionem creaturarum: tu fecisti etc., Ps. qui fecit caelum etc.; accusat etiam Senacherib blasphemiam: inclina Domine etc., Judith vi Domine Deus caeli etc.; probans cum hoc blasphemiae stultitiam: vere enim Domine etc., Ps. simulacra gentium etc. Petit etiam tertio in hac oratione salutis misericordiam: et nunc Domine etc., Judith x omnes gentes cognoscant etc. 760. He also shows the power of God through the disposition of kingdoms: you alone are the God of all the kingdoms of the earth: till he knew that the most High ruled in the kingdom of men (Dan 5:21); and he proves God’s power through the production of creatures: you have made heaven and earth: who made heaven and earth, the sea, and all things that are in them (Ps 145[146]:6). And he accuses Sennacherib of blasphemy: incline, O Lord, your ear: O Lord God of heaven and earth, behold their pride (Jdt 6:15). He proves with this the foolishness of his blasphemy: for of a truth, O Lord: the idols of the Gentiles are silver and gold, the works of the hands of men (Ps 113:12[115:4]). Third, he asks also in this prayer for the mercy of salvation: and now, O Lord: that all nations may acknowledge that you are God, and there is no other besides you (Jdt 9:19). 761. Tertio propheta promittit orationis exauditionem per nuntios: et misit Isaias etc.; et circa hoc duo facit: 761. Third, the prophet promises through messengers that the prayer of the king will be heard: and Isaiah the son of Amos sent to Ezechias; and concerning this he does two things: primo promittit hostium destructionem, first, he promises the destruction of their enemies; secundo civitatis liberationem: propterea haec dicit etc. second, the liberation of the city: wherefore thus says the Lord (Isa 37:33). Circa primum tria: Concerning the first, he does three things: primo comminatur ei destructionis interitum, first, he threatens him with the ruin of destruction; secundo ponit signum: tibi autem hoc erit etc., second, he sets out the sign: but to you this shall be a sign (Isa 37:30); tertio ostendit destructionis fructum: et emittet id quod salvatum etc. third, he shows the fruit of the destruction: and that which shall be saved (Isa 37:31). Circa primum duo. Concerning the first, he does two things. Primo comminatur poenam confusionis contra contemptum Judaeorum: despexit etc., quando tibi noluit respondere; movebit, in futuro, quando aliis occisis cum paucis fugies, supra xxxii qui spernis alias etc., Job xxii videbunt justi etc. First, he threatens the punishment of confusion for his contempt for the Jews: the virgin the daughter of Zion has despised you, when she refused to respond to you; will wag the head, in the future, when you flee with a few men, the others having been killed, above: you that despise, shall not yourself also be despised? (Isa 33:1). The just shall see, and shall rejoice, and the innocent shall laugh them to scorn (Job 22:19). Secundo comminatur poenam destructionis contra culpam quam in Deum commiserat; et circa hoc tria facit: Second, he threatens the punishment of destruction for the fault which he committed against God; and concerning this, he does three things: primo proponit culpam, first, he sets out the fault; secundo assumit divinam potentiam: numquid non audisti etc., second, he adds to this divine power, where it says, have you not heard what I have done to him of old? (Isa 37:26); tertio concludit poenam: ponam ergo etc. third, he infers the punishment, where it says, therefore I will put a ring in your nose (Isa 37:29). 762. Circa primum arguit ipsum de duobus peccatis. 762. Concerning the first, he accuses him of two sins. Primo de blasphemia: cui exprobrasti, verba Ezechiae ad Senacherib, quasi: non mihi sed Deo, infra lvii super quem lusistis etc. First, of blasphemy: whom have you reproached? (these are the words of Ezechias to Sennacharib), as if to say: not me, but God, below: upon whom have you jested? (Isa 57:4). Secundo arguit ipsum de superbia quam conceperat ex magnitudine rerum factarum: et dixisti: in multitudine, quasi mea et non Dei virtute, juga Libani, summitates montium, id est potentum, Deut. xxxii manus nostra excelsa etc.; ex magnitudine propositorum: et succidam excelsa, potentes in Judaeis, altitudinem, domum Domini, saltum, populum, Zach. xi aperi Libane portas etc.; ex multitudine pugnatorum: ego fodi, quasi: tantum habeo exercitum quod non sufficit mihi aqua quam invenio, nisi puteos fodiam; vel metaphorice: consolationes omnium gentium ego siccavi, Joelis secundo quasi hortus voluptatis etc. Second, he accuses him of pride, which he drew from the greatness of his deeds: and you have said: with the multitude of my chariots, as though by my own power and not by God’s, the top of Libanus, the summits of the mountains, that is, of the powerful: our mighty hand, and not the Lord, has done all these things (Deut 32:27); from the greatness of his intentions: and I will cut down its tall cedars, the powerful among the Jews, and will enter to the top of its height, the house of the Lord, to the forest, the people: open your gates, O Libanus, and let fire devour your cedars (Zech 11:1). From the multitude of his warriors: I have dug, as if to say: I have such a large army that the water that I find is not enough, unless I dig wells; or, metaphorically: I dried up the consolations of all nations: like a garden of pleasure before it, and behind it a desolate wilderness (Joel 2:3). 763. Numquid non audisti etc. Hic assumit divinam potentiam, loquens in persona ipsius Dei. 763. Hast you not heard. Here he adds divine power, speaking in the person of God himself. Et primo quantum ad aeternam praeordinationem: quae olim, ab aeterno, fecerim, proposuerim facere et de exaltatione et de destructione, illud malum poenae quod per ipsum infertur praevidi et praeordinavi, Eccli. xxiii Domino Deo nostro antequam etc. And first, as to eternal preordination: what I have done, what I have intended to do concerning exaltation and destruction, of old, from eternity, from the days of old I have formed it, the evil of punishment, which is carried out through him, I foresaw and preordained: for all things were known to the Lord our God, before they were created (Sir 23:39[20]). Secundo quantum ad aeterni propositi temporalem executionem: et nunc adduxi; collium, principum, compugnantium ad invicem; breviata, id est retracta, manu mea ab auxilio eorum, vel diminuta manu ipsorum a sui auxilio, Ps. fiant sicut fenum tectorum etc. Second, as to the temporal execution of his eternal intention: and now I have brought it to effect. Hills, princes, fighting together, fighting each other. Short of hand, that is, my hand is drawn back from their aid; or their hand was diminished from their own aid; and like the grass of the housetops: let them be as grass upon the tops of houses (Ps 128[129]:6). Tertio quantum ad omnium factorum cognitionem: habitationem, id est sedem regni, introitum in terram Judaeorum, Job xxxiv oculi ejus super vias etc. Third, as to the knowledge of all his deeds: your dwelling, that is, the seat of the king, your coming in, to the land of the Jews: for his eyes are upon the ways of men, and he considers all their steps (Job 34:21). 764. Ponam ergo. Hic concludit poenam: circulum, sicut bubalo, frenum, sicut equo, id est potentia divinitatis meae refrenando, Job xxx pharetram suam aperuit etc. 764. I will put a ring in your nose. Here he infers the punishment: a ring in your nose, like an ox, a bit between your lips, like a horse, that is, the power of my divinity in curbing you: he has opened his quiver, and has afflicted me, and has put a bridle into my mouth (Job 30:11). 765. Tibi autem. Hic ponit signum. Venerat autem exercitus Assyriorum imminente messe, unde fructus non potuerunt tunc recolligere, et fuerunt in terra usque post tempus seminationis, unde nec seminare potuerunt. Sic ergo eis dicitur quod illa anni parte residua, eunte Senacherib in Aegyptum, comedant; comedant quae sponte nascuntur, scilicet ex granis conculcatis ungulis equorum et quadrigis; vel quaecumque repereris, ut xx Regum quarti libri, in horreis prius ad obsidionem congregata; vel quae severas secundum LXX, id est quae remanserunt conculcata in agris. Et in secundo anno, adhuc existente eo in Aegypto—quia per annum stetit—, quia nihil recolliges cum nihil seminaveris, pomis vescere. Vel quae sponte nascuntur, ut in libro Regum ibidem, et in illo secundo anno destruetur Assyrius; et sic in tertio anno habebis liberam potestatem seminandi et congregandi. Vel, secundum Andream, hoc est consilium, et hoc erit signum refertur ad praecedentia. 765. But to you this shall be a sign. Here he sets out the sign. For the army of the Assyrians came when the harvest was imminent, and thus the Jews were not able to collect the fruit, and the Assyrians remained in the land until after the time of sowing, so they were also not able to sow. Thus therefore it is said to them that in the remaining part of the year, while Sennacherib was going to Egypt, they should eat the things that spring of themselves, namely from the grain trampled by the hooves of the horses and chariots; or, as in 2 Kings 19:29, whatever you might have found in your barns before it was gathered for the siege; or, according to the Septuagint, what you had sown, that is, what remained trampled in the fields. And in the second year, while he remained in Egypt (for he stayed there through the year), because you will gather nothing when you have sown nothing, eat fruits, or things that spring of themselves, as in 2 Kings 19:29, and in this second year Assyria will be destroyed; and thus, in the third year, you will be able to sow and gather freely. Or, according to Andrew, this is counsel, and to you this shall be a sign refers to the preceding. 766. Et emittet. Hic ponit destructionis fructum, 766. Shall take root. Here he sets out the fruit of the destruction of their enemies, primo ponens similitudinem arboris quae multos fructus affert, si in terra profundat radices, Jer. xvii erit quasi lignum etc.; first, setting out a similitude of a tree, which bears much fruit if it sends out roots in the earth: and he shall be as a tree that is planted by the waters, that spreads out its roots towards moisture (Jer 17:8). secundo ponit expositionem: quia de Jerusalem, infra xlvj dabo in Sion etc.; tertio assignat rationem: zelus enim etc., supra ix idem. Second, he sets out the explanation of the similitude: for out of Jerusalem, below: I will give salvation in Zion (Isa 46:12); third, he assigns the reason: the zeal of the Lord of hosts shall do this, above (Isa 9:7) has the same thing. 767. Propterea haec dicit. Hic promittit liberationem: non intrabit sicut proposuit, supra viii inite consilium etc.; et assignat rationem: et protegam, propter me, infra xlviii propter me faciam etc., et propter David, Ps. propter David servum tuum etc. 767. Wherefore thus says the Lord. Here he promises liberation: he shall not come into this city, as he intended, above: take counsel together, and it shall be defeated: speak a word, and it shall not be done (Isa 8:10). And he assigns the reason: and I will protect this city for my own sake, below: for my own sake will I do it (Isa 48:11), and for the sake of David: for your servant David’s sake (Ps 131[132]:10). 768. Egressus est autem etc. Hic ponit poenam quam a Deo sustinuit. 768. And the angel of the Lord went out. Here he sets out the punishment which Sennacherib sustained from God. Et primo quantum ad exercitus occisionem: et percussit, supra xxxiii a voce angeli etc.; And first, as to the slaughter of his army: and slew, above: at the voice of the angel the people fled (Isa 33:3); secundo quantum ad residuorum perturbationem et fugam: et surrexerunt, supra xvii ecce turbatio etc.; second, as to the confusion and flight of those who were left: and they arose in the morning, above: there shall be trouble: the morning shall come, and he shall not be (Isa 17:14). tertio quantum ad ipsius occisionem: et factum est cum adoraret, Adramelech et Sarasar, primogeniti invidentes fratri minori, quem substituere volebant ex alia matre natum. Et sic justus de angustia etc. Third, as to the slaying of Sennacherib himself: and it came to pass, as he was worshipping . . . that Adramelech and Sarasar, his firstborn sons, who were envious of their younger brother, who was born of another mother, and whom they wished to supplant. And thus the just shall escape out of distress (Prov 12:13). 769. Levatur oratio 769. Prayer is lifted up (see 37:4), per eminentiam contemplationis, Ps. levavi oculos meos etc.; through eminence of contemplation: I have lifted up my eyes to the mountains (Ps 120[121]:1);