A further confession of the sins of the people, and of the justice of God.
The same captiues further confesse, that their calamities are iustly comen vpon them for their iniquities, 11. and therfore lamentably pray for Gods mercie, as he promised by Moyses to penitents.
1Wherefore the Lord our God hath made good his word, that he spoke to us, and to our judges that have judged Israel, and to our kings, and to our princes, and to all Israel and Juda:Per la qual cosa il Signore Dio nostro adempiè la sua parola annunziata a, noi, e a' nostri giudici, che giudicavano Israele, e a' nostri re, e a' nostri principi, e a tutto Israele, e Giuda,FOR the which thing the Lord our God hath established his word, that he spake to vs, and to our iudges, that haue iudged Israel, and to our kinges, and to our princes, and to al Israel and Iuda:Propter quod statuit Dominus Deus noster verbum suum, / quod locutus est ad nos, / et ad judices nostros qui judicaverunt Israël, / et ad reges nostros, et ad principes nostros, / et ad omnem Israël et Juda: 2That the Lord would bring upon us great evils, such as never happened under heaven, as they have come to pass in Jerusalem, according to the things that are written in the law of Moses:Che il Signore avrebbe mandati sopra di noi mali grandi, che non eran avvenuti mai sotto del cielo, quali sono stati in Gerusalemme conforme a quel, che sta scritto nella legge di Mosè;that our Lord might bring vpon vs great euils, which were not done vnder the heauen, as haue bene done in Ierusalem, according to the thinges that are written in the law of Moyses:ut adduceret Dominus super nos mala magna, / quæ non sunt facta sub cælo / quemadmodum facta sunt in Jerusalem, / secundum quæ scripta sunt in lege Moysi, 3That a man should eat the flesh of his own son, and the flesh of his own daughter.E che avrebbe mangiato l'uomo le carni del proprio figliuolo, e della figlia.that a man should eate the flesh of his sonne, and the flesh of his daughter.et manducaret homo carnes filii sui et carnes filiæ suæ. 4And he hath delivered them up to be under the hand of all the kings that are round about us, to be a reproach, and desolation among all the people, among whom the Lord hath scattered us.E diegli il Signore in potere di tutti i re, che ci stanno all'intorno, e li fece lo scherno, e l'esempio d'infelicità presso tutti i popoli, tra' quali il Signor ci disperse.And he hath geuen them vnder the hand of al the kinges, that are round about vs into reproch, and into desolation among al peoples, into which our Lord hath dispersed vs.Et dedit eos sub manu regum omnium qui sunt in circuitu nostro, / in improperium et in desolationem in omnibus populis / in quibus nos dispersit Dominus: 5And we are brought under, and are not uppermost: because we have sinned against the Lord our God, by not obeying his voice.E siam divenuti servi, e non padroni, perché abbiam peccato contro il Signore Dio nostro, non ascoltando la sua voce.And we are made vnderneath, and not aboue: because we haue sinned to the Lord our God, in not obeying his voice.et facti sumus subtus, et non supra, / quia peccavimus Domino Deo nostro, / non obaudiendo voci ipsius.
6To the Lord our God belongeth justice: but to us, and to our fathers confusion of face, as at this day.Al Signore Dio nostro s'appartiene la giustizia, ma a noi, ed a' padri nostri la confusione del volto, com'oggi addiviene;To the Lord our God iustice: but to vs, and to our fathers confusion of face, as is this day.Domino Deo nostro justitia, / nobis autem et patribus nostris confusio faciei, / sicut est dies hæc: 7For the Lord hath pronounced against us all these evils that are come upon us:Perocché il Signore tutti questi mali ci aveva minacciati, che sono caduti sopra di noi:Because our Lord hath spoken vpon vs al these euils, that are come vpon vs:quia locutus est Dominus super nos omnia mala hæc / quæ venerunt super nos: 8And we have not entreated the face of the Lord our God, that we might return every one of us from our most wicked ways.E non siamo andati dinanzi al Signore Dio nostro a piegarlo, affinchè ci convenissimo ognun di noi dalle pessime vie nostre.and we haue not besought the face of the Lord our God, to returne euerie one of vs from our most wicked waies.et non sumus deprecati faciem Domini Dei nostri, / ut reverteremur unusquisque nostrum a viis nostris pessimis. 9And the Lord hath watched over us for evil, and hath brought it upon us: for the Lord is just in all his works which he hath commanded us:E il Signore fu pronto al gastigo, e mandollo sopra di noi; perocché giusto è il Signore in tutte le opere sue, e in quello, che ha a noi comandato:And our Lord hath watched in euils, and hath brought them vpon vs: because our Lord is iust in al his workes, which he hath commanded vs:Et vigilavit Dominus in malis, / et adduxit ea super nos: / quia justus est Dominus in omnibus operibus suis / quæ mandavit nobis, 10And we have not hearkened to his voice to walk in the commandments of the Lord which he hath set before us.E noi alla sua voce non ubbidimmo per camminare secondo i comandamenti del Signore i quali egli ci avea posti davanti.and we haue not heard his voice to walke in the precepts of our Lord, which he hath geuen before our face.et non audivimus vocem ipsius / ut iremus in præceptis Domini, / quæ dedit ante faciem nostram. 11And now, O Lord God of Israel, who hast brought thy people out of the land of Egypt with a strong hand, and with signs, and with wonders, and with thy great power, and with a mighty arm, and hast made thee a name as at this day,E adesso, o Signore Dio d'Israele che traesti il popolo dalla terra d'Egitto, con mano forte, e per mezzo di segni e prodigi, e colla tua gran possanza e col disteso tuo braccio, e ti facesti un nome, quale oggi tu l'hai.And now ô Lord God of Israel, which brought out thy people out of the Land of Aegypt in a strong hand, and in signes, and in wonders, and in thy great strength, and in a mightie arme, and madest thee a name as is this day:Et nunc, Domine Deus Israël, / qui eduxisti populum tuum de terra Ægypti / in manu valida, et in signis, et in prodigiis, / et in virtute tua magna, et in brachio excelso, / et fecisti tibi nomen sicut est dies iste: 12We have sinned, we have done wickedly, we have acted unjustly, O Lord our God, against all thy justices.Noi abbiam peccato, abbiamo operato empiamente, iniquamente ci siamo diportarti, o Signore Dio nostro, contro tutti i tuoi comandamenti;we haue sinned, we haue done impiously, we haue dealt vniustly ô Lord our God, in al thy iustices.peccavimus, impie egimus, / inique gessimus, Domine Deus noster, / in omnibus justitiis tuis.
13Let thy wrath be turned away from us: for we are left a few among the nations where thou hast scattered us.Si allontani da noi l'ira tua; perocchè siam rimasi ben pochi tralle nazioni, dove tu ci hai dispersi.Let thy wrath be turned away from vs: because we are left a few among the nations, where thou hast dispersed vs.Avertatur ira tua a nobis, / quia derelicti sumus pauci inter gentes ubi dispersisti nos. 14Hear, O Lord, our prayers, and our petitions, and deliver us for thy own sake: and grant that we may find favour in the sight of them that have led us away:Esaudisci o Signore le nostre orazioni, e le nostre suppliche, e tu ci libera per amor di te stesso, e fa che noi troviam grazia dinanzi a coloro, che ci hanno spatriati;Heare ô Lord our prayers, and our petitions, and bring vs our for thine owne sake: and grant vs to fynde grace before their face, that haue led vs away:Exaudi, Domine, preces nostras et orationes nostras, / et educ nos propter te, / et da nobis invenire gratiam ante faciem eorum qui nos abduxerunt: 15That all the earth may know that thou art the Lord our God, and that thy name is called upon Israel, and upon his posterity.Affinchè la terra tutta conosca, che tu se' il Signore Dio nostro, e che Israele, e tutta la stirpe di lui porta il tuo nome.that al the earth may know that thou art the Lord our God, and that thy name is inuocated vpon Israel, and vpon his stocke.ut sciat omnis terra quia tu es Dominus Deus noster, / et quia nomen tuum invocatum est super Israël, / et super genus ipsius. 16Look down upon us, O Lord, from thy holy house, and incline thy ear, and hear us.Volgi, o Signore, lo sguardo sopra di noi dalla casa tua santa, e porgi le tue orecchie, e ascoltaci.Looke ô Lord from thy holie house vpon vs, and incline thine eare, and heare vs.Respice, Domine, de domo sancta tua in nos, / et inclina aurem tuam, et exaudi nos. 17Open thy eyes, and behold: for the dead that are in hell, whose spirit is taken away from their bowels, shall not give glory and justice to the Lord:Apri gli occhi tuoi, e pon mente che non i morti, che son nell'inferno, de' quali lo spirito o separato dalle lor viscere, renderanno onore alla giustizia del Signore:Open thine eies, & see: because the dead that are in hel, whose spirite is taken from their bowels, shal not geue honour and iustification to our Lord:Aperi oculos tuos et vide: / quia non mortui qui sunt in inferno, / quorum spiritus acceptus est a visceribus suis, / dabunt honorem et justificationem Domino: 18But the soul that is sorrowful for the greatness of evil she hath done, and goeth bowed down, and feeble, and the eyes that fail, and the hungry soul giveth glory and justice to thee the Lord.Ma l'anima che è afflitta per la grandezza de' mali, e curva, e languente cammina, e gli occhi abbattuti, e l'anima famelica glorifica te, e la tua giustizia, o Signore.but the soule, that is sorowful for the greatnes of euil, and goeth crooked, and weake, and the eyes fayling, and the hungrie soule geueth glorie and iustice to thee their Lord.sed anima quæ tristis est super magnitudine mali, / et incedit curva et infirma, / et oculi deficientes, et anima esuriens, / dat tibi gloriam et justitiam Domino.
19For it is not for the justices of our fathers that we pour out our prayers, and beg mercy in thy sight, O Lord our God:Imperocché non fondati colla giustizia de' padri nostri noi versiamo preghiere, e imploriamo misericordia al tuo cospetto, Signore Dio nostro;For not according to the iustices of our fathers doe we powre out prayers, and aske mercie before thy sight ô Lord our God:Quia non secundum justitias patrum nostrorum / nos fundimus preces et petimus misericordiam / ante conspectum tuum, Domine Deus noster: 20But because thou hast sent out thy wrath, and thy indignation upon us, as thou hast spoken by the hand of thy servants the prophets, saying:Ma perché tu hai versato l'ira tua, e il tuo furore sopra di noi, come predicesti per mezzo de' servi tuoi, i profeti, dicendo:but because thou hast sent thy wrath, and thy furie vpon vs, as thou hast spoken by the hande of thy seruants the prophets, saying:sed quia misisti iram tuam et furorem tuum super nos, / sicut locutus es in manu puerorum tuorum prophetarum, / dicens: 21Thus saith the Lord: Bow down your shoulder, and your neck, and serve the king of Babylon: and you shall remain in the land which I have given to your fathers.Così dice il Signore: Chinate le vostre spalle, e le vostre teste, e servite al re di Babilonia, e avrete quiete nella terra ch'io diedi a' padri vostri.Thus sayth our Lord: Bowe downe your shoulder, & your necke, and doe workes for the king of Babylon: and you shal sitte in the land, which I haue geuen to your fathers.Sic dicit Dominus: / Inclinate humerum vestrum et cervicem vestram, / et opera facite regi Babylonis, / et sedebitis in terra quam dedi patribus vestris. 22But if you will not hearken to the voice of the Lord your God, to serve the king of Babylon: I will cause you to depart out of the cities of Juda, and from without Jerusalem.Che se non ascolterete il comando del Signore Dio vostro, di servire al re di Babilonia, vi farò cacciare dalle città di Giuda, e fuor di Gerusalemme,But if you wil not heare the voice of the Lord your God, to worke for the king of Babylon: I wil make you to faile out of the cities of Iuda, and from without Ierusalem,Quod si non audieritis vocem Domini Dei vestri, / operari regi Babyloniæ, / defectionem vestram faciam de civitatibus Juda, / et a foris Jerusalem, 23And I will take away from you the voice of mirth, and the voice of joy, and the voice of the bridegroom, and the voice of the bride, and all the land shall be without any footstep of inhabitants.E torrò da voi i canti di letizia, e di gaudio, e il canto dello sposo, e il canto della sposa, e tutta la terra sarà senza vestigia di chi la abiti.and I wil take from you the voice of mirth, and the voice of ioy, and the voice of the bridegrome, and the voice of the bride, and al the land shal be without foote steppe that inhabite it.et auferam a vobis vocem jucunditatis et vocem gaudii, / et vocem sponsi et vocem sponsæ, / et erit omnis terra sine vestigio ab inhabitantibus eam.
24And they hearkened not to thy voice, to serve the king of Babylon: and thou hast made good thy words, which thou spokest by the hands of thy servants the prophets, that the bones of our kings, and the bones of our fathers should be removed out of their place:Ma eglino non ascoltarono la tua voce, né servirono al re di Babilonia e tu adempiesti le tue parole annunziate per mezzo de' servi tuoi, i profeti, talmente che tolte fosser le ossa de' nostri re, e le ossa de' padri nostri dal luogo loro:And they heard not thy voice, to worke for the king of Babylon: and thou hast established thy wordes, which thou spakest by the handes of thy seruants the prophets, that the bones of our kinges, and of our fathers should be transported out of their place:Et non audierunt vocem tuam, / ut operarentur regi Babylonis: / et statuisti verba tua, / quæ locutus es in manibus puerorum tuorum prophetarum, / ut transferrentur ossa regum nostrorum / et ossa patrum nostrorum de loco suo: 25And behold they are cast out to the heat of the sun, and to the frost of the night: and they have died in grievous pains, by famine, and by the sword, and in banishment.Ed ecco che sono state gettate al calore del sole, e al gelo della notte; o quelli morirono tra' dolori crudeli di fame, e di spada, e di peste mandata (da te.)and behold they are cast forth in the heare of the sunne, and in the frost of the night: and they are dead in verie sore paines, in famine, and by sword, and by casting forth.et ecce projecta sunt in calore solis et in gelu noctis, / et mortui sunt in doloribus pessimis, / in fame et in gladio, et in emissione. 26And thou hast made the temple, in which thy name was called upon, as it is at this day, for the iniquity of the house of Israel, and the house of Juda.E il tempio, che portava il tuo nome, lo riducesti qual egli è in oggi per ragion dell'iniquità della casa d'Israele, e della casa di Giuda.And hast made the temple, in which thy name was there inuocated, as it is this day, for the iniquitie of the house of Israel, and of the house of Iuda.Et posuisti templum in quo invocatum est nomen tuum in ipso / sicut hæc dies, / propter iniquitatem domus Israël et domus Juda. 27And thou hast dealt with us, O Lord our God, according to all thy goodness, and according to all that great mercy of thine:E ti diportasti verso di noi, o Signore Dio nostro, con tutta la tua bontà, e con tutta quella tua misericordia grande;And thou hast done in vs ô Lord our God according to al thy goodnes, and according to al that thy great compassion:Et fecisti in nobis, Domine Deus noster, / secundum omnem bonitatem tuam / et secundum omnem miserationem tuam illam magnam:
28As thou spokest by the hand of thy servant Moses, in the day when thou didst command him to write thy law before the children of Israel,Conforme avevi predetto per Mosè tuo servo nel giorno, in cui gli ordinasti di scrivere la tua legge pe' figliuoli d'Israele,as thou spakest by the hand of thy seruant Moyses, in the day, that thou didst command him to write thy law before the children of Israel,sicut locutus es in manu pueri tui Moysi, / in die qua præcepisti ei scribere legem tuam coram filiis Israël, 29Saying: If you will not hear my voice, this great multitude shall be turned into a very small number among the nations, where I will scatter them:Dicendo: Se voi non ascolterete la mia voce, questa moltitudine grande si ridurrà ad essere la minima delle nazioni, tralle quali io la spergerò:saying: If you wil not heare my voice, this great multitude shal be turned into a verie litle one among the Gentiles, whither I wil disperse them:dicens: Si non audieritis vocem meam, / multitudo hæc magna convertetur in minimam inter gentes, / quo ego eos dispergam: 30For I know that the people will not hear me, for they are a people of a stiff neck: but they shall turn to their heart in the land of their captivity:Perocché io so, che il popolo non mi ascolterà; perché è un popolo di dura cervice: ma rientrerà in se nella terra, dove sarà schiavo;because I know that the people wil not heare me. for it is a people of a stiffe necke: and they shal be conuerted to their hart in the land of their captiuitie:quia scio quod me non audiet populus: / populus est enim dura cervice. / Et convertetur ad cor suum in terra captivitatis suæ, 31And they shall know that I am the Lord their God: and I will give them a heart, and they shall understand: and ears, and they shall hear.E conosceran, che io sono il Signore Dio, e darò loro un cuore, e intenderanno, e orecchie, e udiranno.and they shal knowe that I am the Lord their God: and I wil geue them a hart, and they shal vnderstand: and eares, and they shal heare.et scient quia ego sum Dominus Deus eorum: / et dabo eis cor, et intelligent; / aures, et audient: 32And they shall praise me in the land of their captivity, and shall be mindful of my name.E daran laude a me nella terra di lor schiavitù, e si ricorderan del mio nome.And they shal praise me in the land of their captiuitie, and shal be mindful of my name.et laudabunt me in terra captivitatis suæ, / et memores erunt nominis mei,
33And they shall turn away themselves from their stiff neck, and from their wicked deeds: for they shall remember the way of their fathers, that sinned against me.E lasceranno il duro lor dorso, e la loro malignità; perocché si ricorderanno di quel, che fu de' padri loro, che peccaron contro di me.And they shal turne away them selues from their hard backe, and from their malignant workes: because they shal remember the way of their fathers, that sinned against me.et avertent se a dorso suo duro, / et a malignitatibus suis: / quia reminiscentur viam patrum suorum, / qui peccaverunt in me. 34And I will bring them back again into the land which I promised with an oath to their fathers, Abraham, Isaac, and Jacob, and they shall be masters thereof: and I will multiply them, and they shall not be diminished.E li richiamerò nella terra, che io promisi con giuramento a' padri loro, Abramo, Isacco, e Giacobbe e ne avranno il dominio, e li moltiplicherò, e non diminuiranno.And I wil recal them backe into the land, which I sware to their fathers, Abraham, Isaac, and Iacob, and they shal haue the dominion therof: and I wil multiplie them, and they shal not be lesned.Et revocabo illos in terram quam juravi patribus eorum, / Abraham, Isaac, et Jacob: / et dominabuntur ejus, et multiplicabo eos, / et non minorabuntur: 35And I will make with them another covenant that shall be everlasting, to be their God, and they shall be my people: and I will no more remove my people, the children of Israel, out of the land that I have given them.E fermerò con essi un'altra alleanza sempiterna, ond'io sia loro Dio, com'ei saranno mio popolo: e non moverò più il mio popolo, i figliuoli di Israele dalla terra, che ho data ad essi.And I wil establish vnto them an other testament euerlasting, that I be their God, and they shal be my people: and I wil no more moue my people, the children of Israel from the land, that I haue geuen them.et statuam illis testamentum alterum sempiternum, / ut sim illis in Deum, / et ipsi erunt mihi in populum: / et non movebo amplius populum meum, filios Israël, / a terra quam dedi illis.
2:2
Heaven. After the death of Josias, the nation was exposed to the greatest misery. Its kings were imprisoned by the Egyptians, and then by the Chaldeans; and surprising changes took place, all during the space of eight or nine years.
2:3
Haydock
Daughter. This is not mentioned in sacred history to have happened when this was written, (Calmet) except in the siege of Samaria. Some of the captives of Israel might be now at Babylon, as the places to which they had been sent were under the same king; and they confess their common transgressions and chastisements. All distinction of the kingdoms was now at an end. Some might also have been reduced to this extremity, when Joakim or Jechonias were besieged and taken. (Haydock)
We should not know that a similar distress prevailed under Sedecias, if it had not been specified [in] Lamentations 2:20., and 4:10. This prayer greatly resembles that of Daniel 9:4.
2:4
2:5
Under; a proverbial expression, Deuteronomy 28:13.
2:9
Calmet
Watched, to punish. When he spares, he seems to slumber, Jeremias 44:27. (Calmet)
2:12
Worthington
Justices. So God's law is frequently called, (Psalm cxviii.) because its observance makes us just. (Worthington)
2:16
Calmet
House: the temple, or from heaven. (Calmet)
2:17
Challoner
Justice, etc. They that are in hell shall not give justice to God: that is, they shall not acknowledge and glorify his justice, as penitent sinners do upon earth. (Challoner)
And all in the grave are incapable of making known God's perfections. An appeal to his glory is thus often made, Isaias 38:18., Psalm 113:17., and Ecclesiasticus 7:24.
2:18
Haydock
Of evil is not in Greek. A soul which bears grandeur with pain, like Esther, and humbles itself before God, is most graciously received. (Haydock)
Fail, by fasting. Such are the dispositions required for prayer, Psalm 68:3.
2:19
Fathers. Greek adds, "and kings."
Haydock
Prayers. Greek, "mercy." We boast not of our good works. (Haydock)
2:21
Serve, as Jeremias (xxv. 9., and 27:7., and 28:14.) repeatedly admonished.
2:23
Footstep. It shall become a desert, Isaias 33:8., and Lamentations 1:4.
2:24
Calmet
Place. The soldiers ransacked the tombs in hopes of plunder. Joakim was left unburied. This would be very afflicting to the Jews, Jeremias 8:1., and 22:19., and 36:30. (Calmet)
2:25
Banishment. Syriac, "captivity;" (Theodoret) or "by pestilence inflicted by God:" apostole. (Grotius) (Jeremias 32:36.)
2:26
Calmet
Day. Its vessels were taken away, (chap. 1:8.) and few were left to attend. (Calmet)
Houbigant
Grotius answers this difficulty. (Houbigant)
Worthington
The prophet foresees the event. (Worthington)
2:30
Heart, and be seriously converted, (Haydock) as the prophets had foretold, Osee 2:7., etc.
2:33
Calmet
Neck. Literally, "back," insensible of stripes. (Calmet)
2:34
Calmet
Thereof. Literally, "of them;" eis. But ei is more (Haydock) conformable to the Greek. (Calmet)
2:35
Calmet
Another. Greek, "an everlasting covenant," (Haydock) by Christ, (Maldonat) prefigured by that which Nehemias renewed, 2 Esdras 9:38. (Calmet)
Worthington
The law of Moses was in force till Christ came. His law continues unto the end. (Worthington)
2:17
Justice, etc.... They that are in hell shall not give justice to God; that is, they shall not acknowledge and glorify his justice as penitent sinners do upon earth.
2:3
That this happened in the siege of Ierusalem, is noted before ••nent. 2. v. 20. ••, ch. •. v. 10.
2:5
Concordance Deut. 28. v. 43.
2:12
Gods commandments are commonly called iustices (Psa. 118.) and manie other places because by obseruing or not obseruing the commandments men are made iust, or vniust.
2:20
Concordance Iere. 2. v. 8.
2:25
The tempi• was not as yet destroyed but the prophet speaketh of it, as he saw it should come to passe.
2:28
Concordance Deut. 28. v. 62.
2:30
Concordance &. 32. v. 20.
2:35
The law of Moyses ceased after Christ, but Christs law continueth to the end of the world.
Concordance I•. 31. v. 3•. &c.
2:31
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.42
… let Him not forsake us, nor turn Himself away from us; let Him incline our hearts unto Him, that we may walk in all His ways;” or, “I will give them a heart to know me, and ears that hear;”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.37
… Hence is what the Lord said, when, speaking to those who had their fleshly ears open, He nevertheless told them, “He that hath ears to hear let him hear;” which beyond a doubt he knew that not all had. And from whom they have, whosoever they be that have them, the Lord Himself shows when He says, “I will give them a heart to know me, and ears to hear.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.51
… It must absolutely be preached, so that he who has ears to hear, may hear. And who has them if he has not received them from Him who says, “I will give them a heart to know me, and ears to hear?”
2:1
1. FOR THIS REASON. — In Greek ὅτι, that is, and, which corresponds to the causal vau in Hebrew; whence Our translation rightly renders it, "for this reason," as I said in chapter I, 20. HE ESTABLISHED HIS WORD. — "Established," is not the same as decreed, as Hugo and Lyranus explain, but "established," that is, made it stand by the event itself, and in reality made it stand; for it corresponds to the Hebrew הקים hakem, that is, made to stand, raised up, that is, fulfilled, "his word," as if to say, God raised up the Chaldeans, that they might bring upon us the evils which through Moses and the Prophets he had threatened; he made it so that there befell us the disasters which he had foretold. Thus "established" is taken in verse 24, Isaiah XLIV, 24; Jeremiah XXVIII, 6 and elsewhere.
2:2
2. According to what was written, — as if to say, The evils which have been inflicted upon us are similar, indeed the same as those which Moses wrote, and threatened to the transgressors of his law, Deuteronomy XXVII and XXVIII.
2:3
3. THAT A MAN SHOULD EAT THE FLESH OF HIS SON. — That this happened in Jerusalem under the Chaldeans is evident, Lamentations II, 20, and chapter IV, 10.
2:4
4. HE GAVE THEM INTO THE HAND. — That is, into the hand and power; for in Greek it is ὑποχειρίους, as if you were to say, under-handed, that is, subject to all neighboring kings: because the Jews were now put under the yoke by the Egyptians, now by the Assyrians, now by the Chaldeans, now by the Syrians, now by the Ammonites, etc. AMONG ALL PEOPLES, — among all peoples.
2:5
5. WE HAVE BEEN MADE BENEATH, AND NOT ABOVE, — we have been made subject and servants, not lords of the enemy and neighboring nations. He alludes to that passage, Deut. XXVIII, 12: "The Lord shall make thee the head, and not the tail: and thou shalt be always above, and not beneath, if thou wilt hear the commandments of the Lord." See also ibid. verse 43.
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6. AS IS THIS DAY, — as this day declares, and demonstrates to have been done.
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7. Because He spoke. — The Greek texts have ἃ ἐλάλησεν, which He spoke, that is, threatened.
2:8
8. THAT WE MIGHT RETURN, — beseeching Him that He would convert us; for without the grace of God going before and stirring us, no one can rise from sins and be converted. Whence, Lam. V, 21, it is said: "Convert us, O Lord, unto thee, and we shall be converted."
2:9
9. The Lord watched. — That is, He watched over our guilt and punishment, as a magistrate watches over thieves to capture and punish them, as if to say: He punished us swiftly and sooner than we expected; he alludes to the watching rod, Jer. I, 12.
2:10
10. We did not hear, — we did not obey. For the Hebrews use a simple verb for a compound one which they lack. THAT WE MIGHT WALK IN THE COMMANDMENTS OF THE LORD, WHICH HE GAVE BEFORE OUR FACE, — that is, which He set before our freedom and choice, that we might embrace or reject them, Deut. XXX, 15.
2:11
11. AND NOW, O LORD. — Here begins the second part of the prayer and supplication, in which the Prophet beseeches God that He might have mercy on His people, cut off and captive, and in order to bend God to mercy, he brings forward many reasons: the first is that the Jews are the people of God, whom He brought forth from Egypt with such labor and care, as if to say: Do not, O Lord, destroy Thy work, Thy Church; the second, verse 13, he alleges the great calamity and destruction of the people, by which it came to pass that out of so many hundreds of thousands few survived; the third, verse 14, not on account of our merits, but "for Thy sake," he says; that is, on account of Thy infinite clemency, spare us: thus the Church concludes prayers saying: "Through Christ our Lord;"; the fourth, verse 15, "that all the earth," he says, that is, all nations, might celebrate God's clemency, patience and paternal providence; the fifth, verse 17, lest the public worship of God in the temple fall silent; the sixth, verse 28, because God promised pardon to the penitent; the seventh, verse 34, on account of the merits and promises made to Abraham, Isaac and Jacob.
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12. In all Thy justices, — against all Thy commandments. For these are called justices, both because they prescribe what is just, and because they justify the observer.
2:15
15. BECAUSE THY NAME IS INVOKED UPON ISRAEL, — that is, because Israel is called by the name of God, namely the people and sons of God, that is, devoted to His worship. Secondly, as if to say: Because Israel, Thy name, that is, invokes Thee, worships and beseeches Thee upon itself, that is, that Thou mightest have mercy on it. Thus it is said, Jer. VII, 11: "The house, in which Thy name is invoked," that is, the temple in which Thou wast worshipped; for he who worships God invokes Him.
2:16
16. LOOK DOWN, O LORD, FROM THY HOLY HOUSE, — look down upon us from heaven. Thus Lyra and Dionysius. Secondly, as if to say: Look down upon us from Thy temple, or rather, from the place of Thy now destroyed temple: for in the temple and in the place of the temple God exhibited His presence, His ear and His help. Thus Theodoret and Hugh. Whence the Jews, turning toward the temple, prayed, as is evident, Dan. VI, 10.
2:17
17. OPEN THY EYES. — It signifies that God is, as it were, sleeping or winking. AND SEE (consider) THAT THE DEAD WHO ARE IN HELL DO NOT LIVE, — (that is, sinners, says Theodoret; but this is mystical. Secondly, as if to say: The bodies of the dead which are in sepulchres. Thus the Hebrews; but this is more restricted and foreign, for a sepulchre is not hell. Thirdly, as if to say: The damned in hell do not praise God. Thus the Greeks, Hugh, and Delrio, adage 197 in the digression; but this too is more restricted. Fourthly, Lyra understands by hell the limbo of the fathers, to which the dead descended before Christ: in this limbo there was no praise of God, namely useful and meritorious praise; but this too is restricted on both sides. Fifthly and best, by hell understand every place of the lower regions to which the dead descended, whether it be gehenna, or purgatory, or the limbo of the fathers or of children). WHOSE SPIRIT, etc., (that is to say, Whose soul separated from the body) SHALL GIVE HONOR (in Greek δόξαν, that is glory) AND JUSTIFICATION,—as if to say: The dead shall not celebrate, nor shall they proclaim the glory or justice of the Lord, so that by their mouth and praise they may justify and glorify Him. The heretics object: The dead do not praise God, as is said here, and Psalm CXIII, 17, and Ecclesiasticus cap. XVII, vers. 26; therefore the saints who have departed from life are not to be invoked. I answer by denying the consequence and explaining the antecedent: The dead are said not to praise God, not as if they do not do this at all, as the heretics wish, but falsely and ignorantly; for if they themselves think the dead cannot praise God, because they are nothing, as if their soul perished with their body, they are atheists; if they are unwilling, they are blasphemers against just and holy souls; and the contrary is evident, Apoc. V, 14, where St. John saw 24 elders adoring and glorifying God. The dead are therefore said not to praise God, first, because insofar as they are dead, they cannot praise God by their body, mouth and tongue (for these are now dead and reduced to dust), and this is what Ecclesiasticus says, cap. XVII, 26: "From the dead, as from one who is nothing, confession perishes," that is, the praise of God; whence explaining this he adds: "Thou that livest, shalt give praise, etc., because man is not immortal, etc., and all men are earth and ashes." Man therefore living praises God; but the dead, since he is not, cannot be said to do this. Secondly, the dead do not praise God on account of new benefits which they daily receive from God, while they are wonderfully freed by Him from the miseries in which they are, as happens to the living; this is what the Psalmist says, Psalm LXXXVII, 11: "Wilt thou shew wonders to the dead, or shall the physicians raise them to life, and shall they give praise to thee?" Thirdly, the dead do not praise God with that praise with which the living do this, nor with that praise which may be heard by the living; whence with respect to the living their praise is nothing, just as neither is their voice or life. For this reason, and in this respect, hell, to which all the dead once descended, is called in Scripture דומה duma, that is a place of silence, darkness and oblivion, because in it they are separated from the living, and have no commerce with them, but appear to them to be dead, delivered to silence and oblivion. Although therefore in limbo the patriarchs, prophets, and other saints praised God, yet that praise could not be perceived by the living, but was hidden from them, unknown and as it were nothing. For the old Scripture by the praise of God understands external and perceptible praise, which may edify others and stir them to the same, such as is the praise of the penitent, of those beseeching and imploring God's mercy, as was this praise of Baruch and the Jews, which is properly called glory or glorification: for glory is praise and public renown; honor and praise can be private and secret. For, as Cicero says, II Tuscul. VI: "Glory is the unanimous praise of good men, the uncorrupted voice of those who judge well concerning excellent virtue." Thus we commonly say: "Roman glory, the glory of our age," etc. But especially it understands public and solemn praise, such as was made in the temple, in the common singing of the Levites and priests: for in the temple God exhibited His presence, and there the praise of God was propagated to all, even to sons and grandsons being born; whence the illustrious praise of God is called by antonomasia here praise. Moreover he mentions the dead, as if to say: We here in captivity and prison appear as it were dead, and shall soon die from the hardships of prison: for this is what he says cap. III, 11: "Thou art defiled, (O Israel) with the dead: thou art reckoned with them that go down to hell," and vers. 4: "Hear the prayer of the dead Israel;" restore us therefore, O Lord, to Jerusalem and the temple, that as if brought back to life we may praise thee in public singing, and may stir our sons, and all who see, to thy worship and praise."
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18. BUT A SOUL WHICH IS SAD (He describes the form of an exile and captive, that is to say, A soul which is afflicted in captivity and exile) BY THE MAGNITUDE OF EVIL (and hardships, and therefore groaning and repenting) GOES BENT AND WEAK (and for help and liberation it has recourse to God, and implores His mercy) AND EYES FAILING (from hunger, weakness and tears: thus it is said, Psalm LXVIII, 4: "My eyes have failed, whilst I hope in my God;" and Psalm CXVIII, 123: "My eyes have failed for thy salvation;") AND A SOUL HUNGERING (that is the whole man exhausted by fasting, failing from hunger and want, and begging bread and other things from God) GIVES THEE GLORY, — because thou alone canst and wilt succour it: "The eyes of all hope in thee, for thou givest them meat in season, and thou fillest every living creature with blessing." AND JUSTICE, — because it confesses that it is justly punished by thee with hunger and the hardships of captivity on account of gluttony and other sins, and repenting hopes to be fed and refreshed by thee, because it believes and professes that thou art just and faithful in thy promises, by which thou hast promised sustenance and all necessary help to those who repent and call upon thee. Some, as our Valentia in the tract On Penance, disp. 7, Question II, point 1, not badly thus expound, "gives justice," that is renders compensation for the offence, such as it can. For penance is as it were a certain justice, although not rigorous, but such as can be between Creator and creature. CONCERNING THE MAGNITUDE OF EVIL, AND IT GOES BENT. — Thus the Roman edition. Otherwise the Greek texts already have it, namely ἡ ψυχὴ ἡ λυπουμένη ἐπὶ τὸ μέγεθος ὁ βαδίζει κύπτον καὶ ἀσθενοῦν; which first Vatablus thus translates and explains, a soul sad over magnitude by which declining and failing goes, that is a soul sad over the magnificence and glory of Israel, which declines and perishes. Secondly, better by Castro thus: A soul sad over magnitude, namely of the body, which namely body otherwise great, robust and upright, on account of the hardships of captivity and exile goes bent and weak. To this pertains the explanation of Maldonatus which is of this kind: A soul which is afflicted on account of magnitude which (magnitude) goes bent and weak, that is a soul by the mass of the body failing is bent and weak is depressed, according to that, Wisdom IX, 15: "The body which is corrupted, weigheth down the soul." Others finally think there is an error in the Greek, and thus it should be corrected: ἡ βαδίζει κύπτουσα καὶ ἀσθενοῦσα. For thus the Latin edition has it, whence Our author appears to have read thus in the Greek.
2:19
19. Not according to the justices. — That is not on account of the justices, not trusting in the justices of our fathers. For the Greek ἐπί, which Our author translates "according to," is taken for the Hebrew על al (that is, over, on account of), which is in this same discourse in Daniel cap. IX, 18. We pour forth prayers. — The Greek is, δεόμεν, that is we pour forth our misery or miserableness, that is our miserable groans and prayers; for this is the Hebrew תחנוננו tachanunenu, which is in Daniel.
2:20
20. But because thou didst send, — that is to say, We pour forth prayers, because we are urged by thy hardships and compelled to have recourse to thee. IN THE HAND OF CHILDREN, — by children, for hand signifies to the Hebrews an instrument and instrumental cause.
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21. DO WORK. — ἐργάζεσθε, that is serve: for it is the part of servants to work for their master, and this corresponds to the Hebrew עבד abad, which is in Jeremiah. Thus Vatablus and Maldonatus.
2:22
22. I will cause your defection, — I will cause you to fail, and to be expelled from the cities of Juda. Whence it follows: 23. THE LAND SHALL BE WITHOUT TRACE FROM THEM THAT DWELL IN IT, — that is the whole land shall be desolate from inhabitants and traces of those passing through: in Greek it is, eis ἄβατον, that is into an impassable place: Jeremiah, cap. VII, 34, (which Baruch alludes to here) has, εἰς ἐρήμωσιν, that is "into desolation." The Greek Roman editions now for ἔκλειψιν, that is defection, have ἐκλείψειν φωνὴν, that is I will cause the voice of bridegroom and bride to fail from the cities of Juda: which reading is clear, and plainly flows from what precedes. WITHOUT JERUSALEM. — Thus he calls the suburbs of Jerusalem, and the villages and cities subject to it.
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24. And thou didst establish. — That is therefore thou didst do, so that in fact there should befall us the evils which thou hadst threatened through the prophets. See the words of verse 1. THAT THEY SHOULD BE TRANSFERRED. — That is, says Maldonatus, that they should not be buried in the sepulchres of their fathers, but should die in a foreign land, so that it be a metalepsis; for by the transfer of burial he understands the transfer of death, and consequently of those dying, namely the transfer of those living into Babylon. Secondly and more plainly, "that they should be transferred," that is that they should be dug up, and dug up should be cast hither and thither in the open air; for that the Chaldaeans did this, that they might dig up treasures from the sepulchres of the Jews, I said in Jeremiah VIII, 1 and 2.
2:25
25. IN GRIEVOUS PAINS — ἐν πόνοις πονηροῖς, that is in labours laborious and evil, namely of bitter captivity. IN EMISSION, — in exile, in dispersion. Thus Theodoret.
2:26
26. You have set — that is, you have reduced the temple to that state in which it is seen today, namely that it be burned and desolate. Whence the Greek texts have, not ἔθηκας, but εἰς τὸν κατάστασιν τῆς ἡμέρας ταύτης, that is, your temple. In which your name was invoked — which was called the temple of God. IN IT. — These words are redundant, for it is a Hebraism.
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27. ACCORDING TO ALL YOUR GOODNESS. — In Greek it is ἐπιείκειαν, that is to say, "You have punished us kindly and mildly." For epieikia is a certain remission of justice, indulgence and kindness. This is what Jeremiah says, Lamentations III, 22: "The mercies of the Lord, that we are not consumed." Maldonatus also explains it otherwise: The punishment itself, he says, he calls the goodness of God, because through it it came to pass that the people recognized their sins and implored God's mercy, as is signified in verses 31, 32, 33. But the former sense is required by the Greek ἐπιείκειαν.
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28. BEFORE THE CHILDREN OF ISRAEL — by setting it before the children of Israel, so that they might freely accept or reject it. See the remarks on verse 10.
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29. THIS GREAT MULTITUDE. — In Greek ἡ βόμβησις ἡ μεγάλη, that is, this great crowd, and as it were a swarm of bees, which is said to bombare or bombulare on account of the sound which it makes. It is an onomatopoeia, that is to say, the Jews were as a hive most full, not of bees, but of men; now they are empty and void, so that few survive from so great a number.
2:30
30. BECAUSE I KNOW THAT THE PEOPLE WILL NOT HEAR ME. — He cites not the words, but the sense of Deuteronomy chapter XXXI, 29. FOR THE PEOPLE IS OF A STIFF NECK. — A Castro gives here a notable rule: Do you wish, he says, to know how great is your pride and guilt? See how great scourges of diseases, shame, poverty, temptations, adversities God applies to cure it, He who is the most knowing physician of the soul's diseases. AND HE SHALL TURN TO HIS OWN HEART — he shall come to his senses: for affliction will give him understanding, Isaiah XXVIII, 19. He cites Leviticus chapter XXVI, verses 39, 40, 41.
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31. And I will give them a heart — a new one. He cites not the words, but the sense of Deuteronomy XXX, 6.
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33. THEY SHALL TURN FROM THEIR STIFF BACK — from their contumacy and hardness of character: for a hard back is the symbol of this, as much as a stiff neck.
2:35
35. And I will establish. — These things are taken from Jeremiah chapter XXXI, 31. See the remarks there. ANOTHER COVENANT EVERLASTING — that is, lasting: or "everlasting," namely that they may possess Judea in quiet under this condition, if namely, and as long as they keep my laws, says Dionysius. Secondly, better and more fully, this covenant is everlasting and new, which Christ made with us: for we do not read that God made another new covenant with the captives returning from Babylon; and if He had made one, it was truly not everlasting, for the Jews were again cast out of Judea by Titus and the Romans: but the covenant of Christ is properly, and will be, everlasting with the Church. Thus Hugo, Lyra and others.
Machine translation from the Latin, not reviewed.
2:2
… from the book itself (4:13 ff.; 31:9, 24; for 31:9 the Mosaic authenticity of our book must be held by divine faith: thus A. Bea), on the singular importance of Moses' personal work and on the ancient national tradition (cf. II Kings 14:6 = Deut. 24:16; Bar. 2:2 ff. = Deut. 28:53; Mt. 19:8 = Deut. 24:1; Acts 3:22 = Deut. 18:15, 19; Rom. 10:19 = Deut. 32:21, etc.). …
… Moses" (Josh. 8:31; 23:6; 2 Kings 14:6); "Book of Moses" (2 Kings 2:3; 2 Chron. 35:12; Ezra 6:18; Neh. 13:1); practically equivalent to it are those of "Book of the Law of the Lord given through Moses" (2 Chron. 34:14), "Law of Moses" (2 Chron. 23:18; Bar. 2:2; Dan. 9:11, 13); a particular prescription of the Pentateuch (Lev. 26:14; Deut. 28:15) is recalled as "the law that God commanded to be written by Moses" (Bar. 2:28 ff.).
2:28
… Law of the Lord given through Moses" (2 Chron. 34:14), "Law of Moses" (2 Chron. 23:18; Bar. 2:2; Dan. 9:11, 13); a particular prescription of the Pentateuch (Lev. 26:14; Deut. 28:15) is recalled as "the law that God commanded to be written by Moses" (Bar. 2:28 ff.).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.