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Chapter 15RectC.1.15

De eo quod imminentibus hostilium bellorum fragoribus divinum sit implorandum auxilium.

Prayer before the arms of the world

When war threatens, weak rulers must trust prayer and God’s mercy more than weapons or military strength.

So when the threats of war grow more frequent for those in a weaker position, you shouldn't place your confidence any more in physical weapons and military strength than in persistent prayer to the Lord — you must beg God's help, since salvation, peace, and victory are in his hands; if he's called on with sincere devotion, he never abandons those who call on him, but mercifully stands by them as their helper in times of need. For when the hands and voices of his chosen ones are raised to the Father of mercies, the enemies' ferocity is crushed, and sometimes a sudden disgrace and the pit of death come upon the enemies, but an unexpected victory is granted to the devout, while the godly walk the path of desperate salvation, and the ungodly walk into the trap of an unforeseen death. But let me back up what I'm saying with clear examples.

Hands raised, enemies overthrown

Scripture shows how Moses, Hezekiah, and Jehoshaphat gained victory through prayer and praise rather than through their own strength.

Moses the lawgiver, when he raised his hands in prayer to the Lord, was conquering Israel's enemies, but when he let his hands drop even a little, the enemy was winning. So too, when King Hezekiah wasn't fighting with physical weapons but pleading with tears, the angel of the Lord killed a hundred and eighty-five thousand Assyrians in a single night. King Jehoshaphat was resounding praises to the Lord, and the Lord was overcoming the enemies for the one praising, so much so that he turned the enemies' ambushes back on themselves and they fell by each other's wounds. The Israelites, carrying off an enormous amount of plunder from the spoils of the slain, were so loaded down that they couldn't carry everything, and couldn't haul the spoils away for three days, because of how vast the plunder was.

Judas and the courage of the few

The Maccabees, especially Judas, show that trust in God, not numbers, wins the battle, and Christ fights for those who contend for their lives and laws.

What should I say about the Maccabees? Those who have relied on divine help have often been victorious; and so that famous Judas, the most unconquered in the Lord's wars, came to the people as they trembled and said: "How can we few fight against so great and so strong a multitude, when we today are worn out by fasting?" He answered: "It is easy for many to be hemmed in by the hands of a few, and in the sight of the God of heaven it makes no difference whether he delivers by many or by few, for victory in war does not depend on the size of the army, but strength comes from heaven. They come against us in an insolent and arrogant multitude to destroy us and our wives and our sons and to plunder us; but we will fight for our lives and our laws, and the Lord himself will crush them before your eyes. But do not be afraid of them. So charging into the enemies, he crushed them and won the victory over his foes.

From old covenant to Christian empire

The same divine aid continues in the new covenant, as Constantine and Theodosius triumph through the cross, prayer, and heavenly judgment.

These things happened not only in the old covenant, but similar things have occurred in the new. So the histories record that Constantine the emperor, using the cross of Christ as his banner, overcame all his enemies. Likewise Theodosius Augustus, more by praying than by waging war, struck down certain tyrants and their armies; the Lord sent storm, lightning, and thunder to his aid against his adversaries and crushed them with heavenly vengeance.

Heaven fights for the beloved of God

A poet’s line and a rhetorical question proclaim that God can use even great elements or tiny creatures to work wonders for His people.

A certain poet once put it beautifully, writing: "O beloved of God, heaven itself fights for you, and the sworn winds come rushing to the trumpets." Why should it be surprising if the great Lord works great things through great elements, when he himself is said to work astonishing miracles even in tiny winged creatures?

Mosques of gnats, rout of an army

At Nisibis, Saint James and Ephrem pray for divine help, and God defeats the Persians through tiny gnats and mosquitoes, turning the enemy to panic and flight.

Church history records that in the time of the emperor Constantius, Shapur — the king of the Persians — was besieging the city of Nisibis, which some call Mygdonian Antioch, with a force of many thousands, and the bishop, ruler, and leader of that city was Saint James, a man illumined by the rays of apostolic grace. During the same period, Ephrem — a remarkable man and an excellent writer among the Syrians — begged Saint James, that most holy man, to come to the wall and, seeing the barbarians, to hurl the darts of a curse against them. Moved by this, the venerable man climbed a tower, and when he saw the thousands upon thousands of the army, he asked for no other curse against them than gnats and mosquitoes — so that through tiny creatures they might recognize the power from on high. After his prayer came clouds of gnats and mosquitoes — and they filled the trunks of the elephants, since they are hollow, and at the same time the ears and nostrils of the horses and the other beasts of burden. Unable to endure the force of such tiny creatures, those men threw their riders and leaders from their backs, threw the broken ranks into confusion, and abandoning the army, fled at the utmost speed. Terrified by this, the emperor — recognizing in himself the small but merciful correction that had come from God, who watches over the souls of those who devoutly honor him — led his army away from there afterward, perceiving that the result of that siege was confusion, not victory.

Bishops in the camp of battle

Holy bishops like Germanus and Lupus fight more with prayer than weapons, and in a British camp baptism and preaching replace human arms with hope in God.

We read that other holy men, who from time to time joined Christian people on military campaigns, fought more with prayer against their enemies than with earthly weapons — as Saint Germanus, bishop of Auxerre, is recorded to have done, who was sent to Britain with blessed Lupus, bishop of Troyes, to root out the Pelagian heresy. At that time the threat of war hung over the Britons from the Picts and the Saxons, because the Picts and Saxons, trusting in the size of their own forces, were preparing to crush the Britons, whom the same necessity had drawn into a camp. And when they judged their own outnumbered forces unequal to the task, they sought the help of the holy bishops. And so with those apostolic leaders, Christ was at work in the camp. The reverent days of Lent were also at hand, which the presence of the priests made even more devout, so that, instructed by daily preaching, the peoples eagerly flocked to the grace of baptism. For the greatest part of the army sought the wave of the saving washing. The church for the day of the Lord's resurrection is woven together with branches and, on a campaign in the open field, is fitted together like a city. Soaked with baptism, the army advances; faith burns in the people, and with all human weaponry scorned, they await the aid of God.

The alleluia that broke the enemy

Germanus sets an ambush and, with repeated shouts of “Alleluia,” terrifies the enemy into headlong flight and a bloodless victory of faith.

Then Germanus declares himself the leader of the battle, chooses men who are swift and ready, and from the direction where the enemy's approach was expected, he looks over a valley enclosed by mountains, and there, in that place, the leader himself draws up his fresh force for battle. And now the fierce mass of enemies was closing in; when those lying in ambush saw it approaching, suddenly Germanus, the standard-bearer, urges them all on and tells them to answer his voice with a single shout, and that, free from fear of the enemies who trusted they were upon them unawares, the priests were crying out the alleluia repeated a third time.1 A single voice rises from everyone, and the shout, carried far off, is multiplied as the air echoes back from the enclosing mountains. The enemy column is thrown down in terror, and over them not only do the surrounding cliffs tremble, but the very framework of the sky itself quakes, and in the panic that grips them, their feet can barely carry them fast enough to flee. They scatter everywhere, throwing down their weapons, glad to have escaped with even their bare lives; still more, driven by panic, headlong into the river they had crossed, and it swallowed them up. The innocent army looks on at its own deliverance, and becomes a calm spectator of the victory that has been granted. Spoils are gathered from the field, and the devout soldier embraces the joy of a heavenly victory laurel. The bishops triumph over the routed enemy without bloodshed; they triumph in a victory won by faith, not by force of arms.

More protected by prayer than by weapons

From these and like examples it is clear that holy prayers and divine help protect from death more than worldly arms.

From these and similar examples it's clearly shown that people are protected from the danger of death more by holy prayers and divine help than by worldly weapons.

Blessings promised to the obedient

In the old law the Lord promises rain, fruit, peace, security, and victory over enemies to those who walk in His commandments.

So where the consolations of the present life, defense against every danger, and victory over enemies are especially to be sought is shown by the Lord himself in the old law, instructing the former people this way: "If you walk in my commandments and keep my precepts and carry them out, I will give you rain in its season, and the earth will bear its fruit, and the trees will be filled with fruit.2 The threshing will overtake the harvest and the vintage will consume the seedtime, and you will eat your bread in abundance and dwell in your land without fear.3 I will give peace within your borders; you will sleep, and no one will frighten you.4 I will remove the wild beasts, and no sword will cross your borders.5 You will pursue your enemies, and they will fall before you.6 Five of you will chase a hundred strangers, and a hundred of you will chase ten thousand.7 Your enemies will fall before you by the sword.8

God’s dwelling and His covenant

The Lord promises to dwell among His people, accept them, walk with them, and be their God, affirming His covenant presence.

I will look on you and make you grow; you will increase in number, and I will establish my covenant with you.✦ I will place my dwelling among you, and my soul will not reject you.✦9 I will walk among you and be your God, and you will be my people.✦ I am the Lord your God.✦

Curses for the disobedient

Those who reject God’s commands face futility, defeat, terror, and flight before their enemies.

But if you will not listen to me and do all my commandments, if you despise my laws and scorn my judgments so as not to carry out the things I have established and so as to void my covenant, then I in turn will do this to you: I will swiftly visit you with want and with a burning heat that will consume your eyes and waste away your lives.✦1011 You will sow your seed in vain, and it will be devoured by your enemies.✦ I will set my face against you, and you will fall before your enemies and be subjected to those who hate you.✦ You will flee, and no one will be pursuing you.✦

Discipline, sword, and mercy

Persistent rebellion brings sevenfold discipline and plague, yet these words also apply to Christians who must hope in the Lord for rescue and lasting prosperity.

And if you still refuse to accept correction, but set yourselves against me, I in turn will move against you in opposition.12 I will strike you seven times for your sins, and I will bring the avenging sword of my covenant upon you.13 You flee into cities, I will send plague into your midst, and you will be handed over into the hands of your enemies.14 These words may have been spoken through the lawgiver to the earlier people who pursued earthly goods, yet they can fittingly be applied now to the Christian people, for whom provision is made by the Lord in present need, and besides, good things to come are promised in the heavens.1516 To this people, therefore, it is most fitting that they keep the Lord's commands and place all their hope in him, who is able to rescue those who hope in him from every adversity, and bring his chosen ones to the outcome of prosperity both now and in the age to come.17

Storms, fear, and the bird of prayer

When storms and terrors shake the world, the wise flee to God; prayer, like a golden-winged bird formed by fasting and generosity, ascends to heaven and returns laden with grace.

When the stormy gale of the East Wind rages, crashing loudly, thundering from the mountain heights with hail-laden clouds, when the forests crash down at once, when the sea's activity is thrown into turmoil and the wind brings threats against the stars with crackling lightning, when the fear of mortals strikes their hearts with trembling — then, from heaven, let wrath not lay low the earthly race. Whoever is wise enough to avoid dangers with a prudent heart, fearing all these things, let them flee and make for safe ground. So when the greatest storm of adversities bears down, the hand of the One thundering on high must be sought with all our strength. Blessed is the one who then stands out, who with swift and ready prayer penetrates the lofty structure of heaven. This bird has golden wings and a shining voice; it guides the left wing with fasting and holds the right wing open with generosity. The heavenly host recognizes this bird; joyfully it greets the newcomer and brings it before the throne of glory, before the Prince himself. Then it receives the longed-for offerings of the mind, and itself returns to the sunny regions of heaven, laden with the gifts of grace.

Read the original Latin

Unde, si quando bellici minores crebrescant, non tam in armis corporalibus et fortitudine confidendum, quam assiduis ad Dominum orationibus est insistendum Deique sunt imploranda suffragia, cuius in manibus consistit salus, pax atque victoria; qui si pia devotione invocatus fuerit, numquam se invocantes deserit, sed eisdem misericorditer adiutor in oportunitatibus adsistit. Nam cum suorum electorum manus et voces ad patrem misericordiarum elevantur, hostium ferocitas adnihilatur ac nonnumquam hostibus subitanea ignominia mortisque fovea, piis vero inopina victoria disponitur, dum pii viam desperatae salutis, impii autem decipulam insperatae mortis intrant. Sed quod dicimus, evidentibus exemplis nos approbemus. Moyses legislator cum manus suas in oratione elevabat ad Dominum, vincebat Israhel, cum autem paululum manus remittebat, vincebat Amalec. Sic et rege Iezechia non corporalibus armis pugnante, sed cum lacrimis exorante, angelus Domini centum octoginta quinque milia Assyriorum una nocte interfecit. Iosaphat rex laudes Domino personabat, et Dominus pro laudante hostes superabat, ita ut reverteret insidias hostium in semet ipsos et mutuis caderent vulneribus. Israhelitae vero ingentem praedam de spoliis occisorum tollentes ita onusti sunt, ut omnia portare non possent nec per tres dies spolia auferre pro praedae magnitudine. Quid referam de Machabaeis?

Qui divino freti adiutorio saepe victores fuerunt; unde et Iudas ille famosissimus atque in bellis Domini invictissimus ad plebem formidantem ac dicentem: "quomodo poterimus pauci pugnare ad multitudinem tantam et tam fortem, et nos fatigati sumus ieiunio hodie?" respondit: "facile est concludi multos in manus paucorum, et non est differentia in conspectu Dei caeli liberare in multis et in paucis, quia non in multitudine exercitus victoria belli, sed de caelo fortitudo est. Ipsi veniunt ad nos in multitudine contumaci et superba, ut disperdant nos et uxores nostras et filios nostros et ut spolient nos; nos vero pugnemus pro animabus nostris et legibus nostris et ipse Dominus conteret eos ante faciem vestram. Vos autem ne timueritis eos". Sicque irrumpens in hostes, contrivit eos et victoriam accepit de inimicis suis. Nec solum in veteri testamento haec facta sunt, sed etiam in novo his similia contigerunt. Unde historiae tradunt, quod Constantinus imperator cruce Christi pro vexillo utens universos hostes suos superaverit. Similiter et Theodosius Augustus magis orando quam bellando quosdam tyrannos eorumque exercitus prostravit; cui Dominus tempestatem, fulgura et tonitrua in auxilium contra adversarios misit et eos vindicta caelesti protrivit.

De quo quidam eleganter poeta sic ait: "O nimium dilecte Deo, tibi militat aether Et coniurati veniunt ad classica venti". Quid autem mirum si per magna elementa magnus dominus magnalia operetur, cum etiam in minutis volatilibus stupenda miracula ipse facere praedicetur? Ecclesiastica namque refert historia, quod tempore Constantii imperatoris rex Persarum Saporis nomine Nisiben civitatem, quam quidam Antiochiam Mygdoniam vocant, multis cum milibus obsidebat, cuius urbis episcopus atque rector et dux erat sanctus Iacobus apostolicae gratiae radiis illustratus. Per idem ergo tempus Effrem vir mirabilis et conscriptor egregius apud Syros sacratissimo Iacobo supplicabat, ut veniret ad murum et, videns barbaros, maledictionis iacula contra eos emitteret. Flexus ergo venerabilis homo ascendit in turrim, et cum milia milium videret exercitus, aliam maledictionem eis non petiit, nisi scinyphes et culices, ut per parva animalia supernam virtutem potuisset agnoscere. Orationem vero secutae sunt nebulae scinyphum et culicum; et elefantorum quidem promuscidas, cum sint cavae, equorum vero aliorumque iumentorum aures simul et nares impleverunt. At illi ferre vim parvorum animalium non valentes sessores suos ductoresque excussos dorsis proiecerunt et disruptas acies confuderunt exercitumque relinquentes summo impetu fugiebant. Hoc modo territus imperator parvam clementemque correptionem in se cognoscens factam a Deo habente providentiam animarum eum pie colentium, suum exinde reduxit exercitum, confusionem, non victoriam ex illa obsidione percipiens.

Legimus et alios sanctos viros, quos contigit aliquando cum Christiano populo in expeditione exercitus esse, magis oratione contra hostes quam armis saecularibus pugnasse; quomodo sanctus Germanus Autisidiorensis episcopus fecisse legitur, qui cum beato Lupo, episcopo Trecasenae civitatis, in Britanniam ad extirpandam Pelagianam heresim missus fuerat. Quo tempore necessitas belli Britonibus contra Pictos et Saxones imminebat, quia Picti et Saxones confidentes in multitudine exercitus sui Britones opprimere disponebant, quos eadem necessitas in castra contraxerat. Et cum trepidi partes suas impares iudicarent, sanctorum antistitum auxilium petierunt. Itaque apostolicis ducibus Christus militabat in castris. Aderant etiam Quadragesimae venerabiles dies, quos religiosiores reddebat praesentia sacerdotum in tantum, ut cotidianis praedicationibus instituti certatim populi ad gratiam baptismatis convolarent. Nam maxima exercitus multitudo undam lavacri salutaris expetit. Ecclesia ad diem resurrectionis dominicae frondibus contexta componitur atque in expeditione campestri instar civitatis aptatur. Madidus baptismate procedit exercitus; fides fervet in populo et contempto armorum praesidio divinitatis expectatur auxilium.

Tunc Germanus ducem se praelii profitetur, eligit expeditos, et e regione, qua hostium sperabatur adventus, vallem circumdatam mediis montibus intuetur, quo in loco novum componit exercitum ipse dux agminis. Et iam aderat ferox hostium multitudo; quam cum appropinquare intuerentur in insidiis constituti, tum subito Germanus signifer universos admonet et praedicat, ut vocis suae uno clamore respondeant, securisque hostibus, qui se insperatos adesse confiderent, alleluiam tertio repetitam sacerdotes exclamabant. Sequitur una vox omnium et elatum clamorem repercusso aere montium conclusa multiplicant. Hostile agmen terrore prosternitur et super se non solum rupes circumdatas, sed etiam ipsam caeli machinam contremescunt, trepidationique iniectae vix sufficere pedum pernicitas credebatur. Passim fugiunt, arma proiciunt, gaudentes vel nuda corpora eripuisse discrimini; plures etiam timore praecipites flumen, quod transierant, devoravit. Ultionem suam innocens exercitus intuetur, et victoriae concessae otiosus spectator efficitur. Spolia colliguntur exposita, et caelestis palmae gaudia miles religiosus amplectitur. Triumphant pontifices hostibus fusis sine sanguine, triumphant victoria fide obtenta, non viribus.

His itaque et talibus exemplis evidenter ostenditur, quod magis homines sanctis orationibus ac divino auxilio, quam armis saecularibus a periculo mortis protegantur. Unde autem solatia praesentis vitae et defensio contra universa pericula et victoria de hostibus maxime quaerenda sit, ipse Dominus in veteri lege, priorem populum instruens, ita ostendit dicens: "si in praeceptis meis ambulaveritis et mandata mea custodieritis et feceritis ea, dabo vobis pluviam in temporibus suis et terra gignet fructum suum et pomis arbores replebuntur. Adprehendet messium tritura vindemiam et vindemia occupabit sementem, et comedetis panem vestrum in saturitate, et absque pavore habitabitis in terra vestra. Dabo pacem in finibus vestris; dormietis, et non erit qui exterreat. Auferam malas bestias, et gladius non transibit terminos vestros. Persequemini inimicos vestros, et corruent coram vobis. Persequentur quinque de vestris centum alienos, et centum ex vobis decem milia. Cadent inimici vestri in conspectu vestro gladio.

Respiciam vos, et crescere faciam, multiplicabimini et firmabo pactum meum vobiscum. Ponam tabernaculum meum in medio vestri, et non abiciet vos anima mea. Ambulabo inter vos et ero vester Deus, vosque eritis populus meus. Ego Dominus Deus vester. Quod si non audieritis me nec feceritis omnia mandata mea, si spreveritis leges meas et iudicia mea contempseritis, ut non faciatis ea quae a me constituta sunt et ad irritum perducatis pactum meum, ego quoque haec faciam vobis: visitabo vos velociter in egestate et ardore, qui conficiat oculos vestros et consumat animas vestras. Frustra seretis sementem, quae ab hostibus devorabitur. Ponam faciem meam contra vos, et corruetis coram hostibus vestris et subiciemini his qui oderunt vos. Fugietis nemine persequente.

Quod si nec sic volueritis recipere disciplinam, sed ambulaveritis ex adverso mihi, ego quoque contra vos adversus incedam. Et percutiam vos septies propter peccata vestra inducamque super vos gladium ultorem foederis mei. Cumque confugeritis in urbes, mittam pestilentiam in medium vestri, et trademini in hostium manus" et reliqua. Haec ergo licet priori populo, qui terrena bona ambiebat, per legislatorem dicta sint, tamen Christiano nunc populo convenienter aptari possunt, cui a Domino suo in praesenti necessitate consulitur et insuper bona futura in caelis promittuntur. Huic ergo optime convenit, ut mandata Domini sui servet et totam spem suam in eo constituat, qui potens est ab omnibus adversis in se sperantes eripere atque ad prosperitatis eventum et hic et in futuro suos electos transferre.

Ventosa cum desaeviat Euri procella perstrepens, Altis tonans de montibus Cum nubilosa grandine, Silvae ruantque protinus Turbetur actus et maris, Minas et astris inferat Ventus crepanti fulmine, Ferit pavor mortalium Tunc corda contrementium, Ne sternat ira caelitus Propaginem terrestrium. Quisquis sapit pericula Vitare corde provido, Fugit timens haec omnia, Tutum capessat ut locum. Sic ingruente maximo Adversitatum turbine Totis petenda viribus Celsitonantis dextera. Beatus ille praeminet, Qui tunc volante praepete Oratione machinam Poli penetrat arduam. Alas habet haec aureas Volucris ore lucida; Laevam regit ieiunium Dextram tenetque largitas. Hanc noscit ordo caelitum; Gaudens salutat advenam Offert eamque gloriae Tribunal ante principis. Votiva mentis xenia Tunc prendit, ipsa lactea Soli revisit climata Donisque onusta gratiae.

Scripture echoes

  1. ↩Lev.26.9 — I will turn to you and make you fruitful and multiply you, and I will establish my covenant with you.
  2. ↩Lev.26.11 — I will set my dwelling among you, and my soul shall not abhor you.
  3. ↩Lev.26.12 — And I will walk among you, and I will be your God, and you shall be my people.
  4. ↩Lev.26.13 — I am the LORD your God, who brought you out of the land of Egypt, that you should not be their slaves. I broke the bars of your yoke and made you walk upright.
  5. ↩Lev.26.14-Lev.26.16 — But if you will not listen to me and will not do all these commandments, Lev.26.15 — But if you reject my statutes, and if your soul abhors my ordinances, so as not to do all my commandments, so that you break my covenant— Lev.26.16 — I also will do this to you: I will appoint over you sudden terror, consumption, and fever, which will waste the eyes and cause the soul to languish; and you will sow your seed in vain, for your enemies will eat it.
  6. ↩Lev.26.16 — I also will do this to you: I will appoint over you sudden terror, consumption, and fever, which will waste the eyes and cause the soul to languish; and you will sow your seed in vain, for your enemies will eat it.
  7. ↩Lev.26.17 — I will set my face against you, and you will be struck down before your enemies; those who hate you will rule over you, and you will flee with no one pursuing you.
  8. ↩Lev.26.17 — I will set my face against you, and you will be struck down before your enemies; those who hate you will rule over you, and you will flee with no one pursuing you.

Notes

  1. 1 ↩The Latin is highly compressed; the sense is that the priests shouted the alleluia three times while the people answered the bishop's call, and the enemy was thrown into confusion by the sudden coordinated cry.
  2. 2 ↩Quoted scriptural span is a candidate allusion; final source resolution belongs to a later stage.
  3. 3 ↩Quoted scriptural span is a candidate allusion; final source resolution belongs to a later stage.
  4. 4 ↩Quoted scriptural span is a candidate allusion; final source resolution belongs to a later stage.
  5. 5 ↩Quoted scriptural span is a candidate allusion; final source resolution belongs to a later stage.
  6. 6 ↩Quoted scriptural span is a candidate allusion; final source resolution belongs to a later stage.
  7. 7 ↩Quoted scriptural span is a candidate allusion; final source resolution belongs to a later stage.
  8. 8 ↩Quoted scriptural span is a candidate allusion; final source resolution belongs to a later stage.
  9. 9 ↩Anima as 'my soul' preserves the Vulgate personification of God's soul (Lev. 26:11); some readers may expect 'I will not cast you off' in smoother English, but the Latin is specific.
  10. 10 ↩The ut clause is ambiguous between purpose ('so that you do not do them') and result ('with the result that you do not do them'); rendered as result/purpose blend 'so as not to carry out', which preserves both the negative outcome and the sense of rejection.
  11. 11 ↩Visito in the punishment sense rendered 'visit you' (as in 'visit judgment upon'); egestate et ardore rendered concretely as 'want and burning heat' rather than abstract 'poverty and heat'.
  12. 12 ↩The Latin plays on adverso/adversus: walking 'across from' or 'opposite' to God becomes the posture God mirrors. The repetition is deliberate and is preserved in English.
  13. 13 ↩Language echoes covenant-curse and 'sword of the Lord' motifs (cf. Lev 26:25; Ezek 21). Moses resolution pending.
  14. 14 ↩Echoes covenant-curse plague and enemy-surrender language (cf. Lev 26:25; Deut 28:25). Moses resolution pending.
  15. 15 ↩per legislatorem dicta sint — the subjunctive sint allows 'may have been spoken' (concessive-potential). Rendered as 'may have been spoken' to preserve the nuance.
  16. 16 ↩The sentence recontextualizes Old Testament covenant threats as applicable to Christians. 'Fittingly applied' captures convenienter aptari.
  17. 17 ↩The sentence is hortatory and devotional; register kept elevated but contemporary. 'Outcome of prosperity' renders prosperitatis eventum.

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