The prophet exhorts to the keeping of the law of wisdom, and encourages the people to be patient, and to hope for their deliverance.
Gods people neglecting his grace offered to them, more then to other nations, 6. are seuerely punished, 15. by captiuitie: 18. but are reserued 22. and repenting shal be released: 31. and their enimies destroyed.
1This is the book of the commandments of God, and the law, that is for ever: all they that keep it, shall come to life: but they that have forsaken it, to death.La sapienza è il libro de' comandamenti di Dio, e la legge, che dura in eterno: tutti color, che la osservano, giungono alla vita, e tutti quegli, che l'abbandonano, giungono alla morte.THIS is the booke of the commandments of God, and the law, that is for euer: al that hold it, shal come to life: but they that haue forsaken it, into death.Hic liber mandatorum Dei, / et lex quæ est in æternum: / omnes qui tenent eam pervenient ad vitam: / qui autem dereliquerunt eam, in mortem. 2Return, O Jacob, and take hold of it, walk in the way by its brightness, in the presence of the light thereof.Convertiti, Giacobbe, ed abbracciala, cammina al lume di essa per la strada, che ella addita.Returne Iacob, and take hold of it, walke by the way to the brightnes of it, against the light therof.Convertere, Jacob, et apprehende eam: / ambula per viam ad splendorem ejus contra lumen ejus. 3Give not thy honour to another, nor thy dignity to a strange nation.Non dare ad altri la tua gloria, e la tua dignità ad una nazione straniera.Deliuer not thy glorie to an other, & dignitie to a strange nation.Ne tradas alteri gloriam tuam, / et dignitatem tuam genti alienæ. 4We are happy, O Israel: because the things that are pleasing to God, are made known to us.Beati siam noi, o Israele, perché manifesto è a noi quello, che piace a Pio.We are blessed ô Israel: because the thinges that please God, are manifest to vs.Beati sumus, Israël, / quia quæ Deo placent manifesta sunt nobis. 5Be of good comfort, O people of God, the memorial of Israel:Fatti animo, popol di Dio, che la memoria conservi di Israele.Be of good comfort ô people of God, memorable Israel:Animæquior esto, populus Dei, memorabilis Israël: 6You have been sold to the Gentiles, not for your destruction: but because you provoked God to wrath, you are delivered to your adversaries.Voi siete stati venduti alle genti non per essere annichilati, ma perché irritaste l'ira di Dio foste dati in poter de' nemici;you are sold to the Gentiles, not into perdition: but for that in anger you prouoked God to wrath, you are deliuered to the aduersaries.venundati estis gentibus non in perditionem: / sed propter quod in ira ad iracundiam provocastis Deum, / traditi estis adversariis. 7For you have provoked him who made you, the eternal God, offering sacrifice to devils, and not to God.Imperocché voi esacerbaste corni, che vi creò, il Dio eterno, sacrificando a' demoni, e non a Dio;For you haue exasperated him, that made you, the eternal God, immolating to diuels, and not to God.Exacerbastis enim eum qui fecit vos, Deum æternum, / immolantes dæmoniis, et non Deo.
8For you have forgotten God, who brought you up, and you have grieved Jerusalem that nursed you.Imperocché vi dimenticaste di Dio, che vi nutricò, e affliggeste la nutrice vostra Gerusalemme;For you haue forgotten God, who hath nourished you, and your nource Ierusalem you haue made sorowful.Obliti enim estis Deum qui nutrivit vos, / et contristastis nutricem vestram Jerusalem. 9For she saw the wrath of God coming upon you, and she said: Give ear, all you that dwell near Sion, for God hath brought upon me great mourning:Imperocché ella vide l'ira di Dio, venir sopra di voi, e disse: udite, o città vicine di Sion, Dio mi ha mandato un gran dolore:For she saw the wrath comming from God to you, and she sayd: Heare ye confines of Sion, for God hath brought me great mourning:Vidit enim iracundiam a Deo venientem vobis, et dixit: / Audite, confines Sion: / adduxit enim mihi Deus luctum magnum. 10For I have seen the captivity of my people, of my sons, and my daughters, which the Eternal hath brought upon them.Imperocché ho io veduta là schiavitudine del popol mio, de' miei figli, e delle figlie, alla quale l'Eterno gli condannò:For I haue sene the captiuitie of my people, and of my sonnes, and daughters, which the euerlasting hath brought vpon them.Vidi enim captivitatem populi mei, / filiorum meorum et filiarum, / quam superduxit illis Æternus. 11For I nourished them with joy: but I sent them away with weeping and mourning.Imperocché io gli allevai con piacere; e gli ho lasciati con pianto: con dolore.For I nourished them with ioyfulnes: but I haue left them with weeping and mourning.Nutrivi enim illos cum jucunditate; / dimisi autem illos cum fletu et luctu. 12Let no man rejoice over me, a widow, and desolate: I am forsaken of many for the sins of my children, because they departed from the law of God.Nissun si allegri in vedermi vedova, e desolata: son rimasa abbandonata da molta gente pei peccati de' miei figliuoli, i quali deviarono dalla legge di Dio.Let no man reiovce ouer me a widow, and desolate: I am forsaken of manie for the sinnes of my children, because they haue declined from the law of God.Nemo gaudeat super me viduam et desolatam: / a multis derelicta sum propter peccata filiorum meorum, / quia declinaverunt a lege Dei. 13And they have not known his justices, nor walked by the ways of God’s commandments, neither have they entered by the paths of his truth and justice.E ignoravano i suoi precetti, non battevan la strada de' comandamenti di Dio, né colla giustizia camminarono pe' sentieri della sua verità.And his iustices they haue not knowne, nor walked by the wayes of Gods commandments, neither haue they entered by the pathes of his truth and iustice.Justitias autem ipsius nescierunt, / nec ambulaverunt per vias mandatorum Dei, / neque per semitas veritatis ejus cum justitia ingressi sunt.
14Let them that dwell about Sion come, and remember the captivity of my sons and daughters, which the Eternal hath brought upon them.Vengan le vicine di Sion, e meco facciano ricordanza della schiavitudine de' miei figli, e delle figlie, nella quale gli ha condotti l'Eterno;Let the borderers of Sion come, and remember the captiuitie of my sonnes & daughters, which the euerlasting hath brought vpon them.Veniant confines Sion, / et memorentur captivitatem filiorum et filiarum mearum, / quam superduxit illis Æternus. 15For he hath brought a nation upon them from afar, a wicked nation, and of a strange tongue:Imperocché mandò egli contro di loro una nazione rimota, nazione perversa, e di lingua ignota;For he hath brought vpon them a nation from a farre, a wicked nation, and of an other tongue:Adduxit enim super illos gentem de longinquo, / gentem improbam, et alterius linguæ, 16Who have neither reverenced the ancient, nor pitied children, and have carried away the beloved of the widow, and have left me all alone without children.I quali non hanno avuto rispetto pei vecchi, né misericordia pe' fanciulli, e hanno menati via i cari della vedova, e priva di figli la hanno lasciati in desolazione.which haue not reuerenced the ancient, nor pitied the children, & haue led away the beloued of the widow, and made the sole woman desolate of children.qui non sunt reveriti senem, / neque puerorum miserti sunt, / et abduxerunt dilectos viduæ, / et a filiis unicam desolaverunt. 17But as for me, what help can I give you?E qual ajuto recarvi poss'io?But as for me what can I helpe you?Ego autem, quid possum adjuvare vos ? 18But he that hath brought the evils upon you, he will deliver you out of the hands of your enemies.Ma colui, che mandò sopra di voi questi mali, egli vi libererà dalle mani de' vostri nemici.For he that hath brought the euils vpon you, he wil deliuer you out of the handes of your enemies.qui enim adduxit super vos mala, / ipse vos eripiet de manibus inimicorum vestrorum. 19Go your way, my children, go your way: for I am left alone.Andate figli, andate, ed io mi resti pur sola.walke children, walke: for I am left alone.Ambulate, filii, ambulate: / ego enim derelicta sum sola. 20I have put off the robe of peace, and have put upon me the sackcloth of supplication, and I will cry to the most High in my days.Mi sono spogliata del manto di pace, e mi son vestita del sacco di supplichevole, e alzerò mie grida all'Altissimo per i tutti i miei giorni,I haue put of the stole of peace, and I haue put vpon me the sackcloth of prayer, and I wil crie to the Highest in my dayes.Exui me stola pacis, / indui autem me sacco obsecrationis, / et clamabo ad Altissimum in diebus meis.
21Be of good comfort, my children, cry to the Lord, and he will deliver you out of the hand of the princes your enemies.Fatevi animo, o figliuoli, alzate le vostra grida al Signore, e vi libererà dal potere de' principi nemici;Be of good comfort my children. crie to our Lord, and he wil deliuer you out of the hand of the princes your enemies.Animæquiores estote, filii; clamate ad Dominum, / et eripiet vos de manu principum inimicorum. 22For my hope is in the Eternal that he will save you: and joy is come upon me from the Holy One, because of the mercy which shall come to you from our everlasting Saviour.Imperocché io ho posta la speranza mia nell'Eterno, salute vostra, il Santo mi ha consolala colla misericordia, che verrà a voi dall'eterno salvatore vostro; 'For I haue hoped in the euerlasting for your saluation: & ioy is come to me from the holie one vpon the mercie, which shal come to you from our euerlasting sauiour.Ego enim speravi in æternum salutem vestram, / et venit mihi gaudium a Sancto, super misericordia / quæ veniet vobis ab æterno salutari nostro. 23For I sent you forth with mourning and weeping: but the Lord will bring you back to me with joy and gladness for ever.Imperocché con lagrime, e con sospiri vi licenziai, ma riconduravvi a me il Signore con gaudio, e letizia sempiterna.For I sent you forth with mourning and weeping: but our Lord wil bring you backe to me with ioy and gladnes for euer.Emisi enim vos cum luctu et ploratu: / reducet autem vos mihi Dominus / cum gaudio et jucunditate in sempiternum. 24For as the neighbours of Sion have now seen your captivity from God: so shall they also shortly see your salvation from God, which shall come upon you with great honour, and everlasting glory.E siccome le vicine di Sion videro venir da Dio la schiavitù vostra, così vedranno assai presto la salute vostra venire da Dio a voi con onore grande, e splendore eterno.For as the neighbours of Sion haue seene your captiuitie from God: so shal they see also with celeritie your saluation from God, which shal come vpon you with great honour, and euerlasting brightnes.Sicut enim viderunt vicinæ Sion captivitatem vestram a Deo, / sic videbunt et in celeritate salutem vestram a Deo, / quæ superveniet vobis cum honore magno et splendore æterno. 25My children, suffer patiently the wrath that is come upon you: for thy enemy hath persecuted thee, but thou shalt quickly see his destruction: and thou shalt get up upon his neck.Figliuoli, sopportate pazientemente l'ira, che è venuta sopra di voi: imperocché ti ha perseguitato il tuo nemico, ma tosto vedrai tu la perdizione di lui, e tu calcherai la sua cervice.Children patiently sustaine the wrath, which is come vpon you: for thyne enemie hath persecuted thee, but thou shalt quickly see his destruction: and thou shalt get vp vpon his necke.Filii, patienter sustinete iram quæ supervenit vobis: / persecutus est enim te inimicus tuus: / sed cito videbis perditionem ipsius, / et super cervices ipsius ascendes.
26My delicate ones have walked rough ways, for they were taken away as a flock made a prey by the enemies.I teneri miei figliuoli hanno battute aspre strade; perocché sono stati condotti come una greggia rapita dagli inimici.My delicate ones haue walked rough waies, for they are led as a flocke taken violently of the enemies.Delicati mei ambulaverunt vias asperas: / ducti sunt enim ut grex direptus ab inimicis. 27Be of good comfort, my children, and cry to the Lord: for you shall be remembered by him that hath led you away.Fatevi animo, o figliuoli, e alzate le vostre grida al Signore: perocché si ricorderà di voi colui, che vi ha trasportati;Be of good comfort children, and crie out to our Lord: for there shal be remembrance of you with him, that hath led you away.Animæquiores estote, filii, et proclamate ad Dominum: / erit enim memoria vestra ab eo qui duxit vos. 28For as it was your mind to go astray from God; so when you return again you shall seek him ten times as much.Imperocché se vostra volontà si fu di andare lungi da Dio, con volontà dieci volte tanta lui cercherete ravveduti;For as your minde hath bene to stray from God: ten tymes so much shal you returning againe seeke him.Sicut enim fuit sensus vester ut erraretis a Deo, / decies tantum iterum convertentes requiretis eum: 29For he that hath brought evils upon you, shall bring you everlasting joy again with your salvation.Imperocché colui, che mandò a voi questi mali, egli pure a voi manderà una sempiterna allegrezza col darvi salute.For he that hath brought the euils vpon you, he againe wil bring vnto you euerlasting ioy with your saluation.qui enim induxit vobis mala, / ipse rursum adducet vobis sempiternam jucunditatem cum salute vestra. 30Be of good heart, O Jerusalem: for he exhorteth thee, that named thee.Stadi buon animo, Gerusalemme; perocché ti consola colui, che a te da il nome.Be of good comfort Ierusalem: for he exhorteth thee, that named thee.Animæquior esto, Jerusalem: / exhortatur enim te, qui te nominavit. 31The wicked that have afflicted thee, shall perish: and they that have rejoiced at thy ruin, shall be punished.I cattivi, che ti straziarono, periranno: e saranno puniti quelli, che hanno goduto di tua rovina:The wicked afflicters shal perish, that haue vexed thee: & they that haue reioyced in thy ruine, shal be punished.Nocentes peribunt, qui te vexaverunt: / et qui gratulati sunt in tua ruina, punientur. 32The cities which thy children have served, shall be punished: and she that received thy sons.Le città, alle quali hanno servito i tuoi figli, saran gastigate, e quella che tenne seco i tuoi figli,The cities which thy children haue serued, shal be punished: and she that receiued thy children.Civitates quibus servierunt filii tui, punientur, / et quæ accepit filios tuos.
33For as she rejoiced at thy ruin, and was glad of thy fall: so shall she be grieved for her own desolation.Siccome si allegrò della tua rovina, e fece festa di tua caduta, così della sua desolazione sarà rattristata.For as she hath reioyced in thy ruine, and bene glad at thy fal: so shal she be made sorowful in her owne desolation.Sicut enim gavisa est in tua ruina, et lætata est in casu tuo, / sic contristabitur in sua desolatione, 34And the joy of her multitude shall be cut off: and her gladness shall be turned to mourning.E le sarà tolto il brio della sua moltitudine, e la sua allegrìa in lutto si cangerà;And the reioycing of her multitude shal be cut of, & her gladnes shal be turned to mourning.et amputabitur exsultatio multitudinis ejus, / et gaudimonium ejus erit in luctum. 35For fire shall come upon her from the Eternal, long to endure, and she shall be inhabited by devils for a great time.Imperocché fuoco manderà sopra di lei l'Eterno per lunghi giorni, e da' demonj sarà abitata per molto tempo.For fyre shal come vpon her from the euerlasting in long during dayes, and she shal be inhabited of diuels a great time.Ignis enim superveniet ei ab Æterno in longiturnis diebus, / et habitabitur a dæmoniis in multitudine temporis. 36Look about thee, O Jerusalem, towards the east, and behold the joy that cometh to thee from God.Mira, o Gerusalemme, all'Oriente, e vedi la allegrezza, che da Dio Tiene a te;Looke about ô Ierusalem toward the East, and see the ioy that commeth to thee from God.Circumspice, Jerusalem, ad orientem, / et vide jucunditatem a Deo tibi venientem. 37For behold thy children come, whom thou sentest away scattered, they come gathered together from the east even to the west, at the word of the Holy One rejoicing for the honour of God.Imperocché ecco, che vengono a te i figli tuoi divisi da te per andare dispersi: ei vengono raunati da Oriente fino a Occidente, secondo la parola del Santo, lieti, lodando Dio.For behold thy children come, whom thou hast let goe dispersed, they come gathered together from the East euen to the West, in the word of the holie one reioycing to the honor of God.Ecce enim veniunt filii tui, quos dimisisti dispersos: / veniunt collecti ab oriente usque ad occidentem, in verbo Sancti, / gaudentes in honorem Dei.
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Ever. True wisdom may be found in the law. It constitutes the happiness of Israel, Deuteronomy 4:7. Christ perfected and fulfilled it, Matthew 5:7.
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Calmet
Nation. Be faithful, lest another take thy place. This Christians have done, Deuteronomy 32:21. (Calmet)
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Haydock
Memorial. Greek literally, "O memorable Israel." (Haydock)
Ye are left to support and restore the nation. This part of the letter is for their comfort.
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Calmet
Sold, like slaves, or people taken in war. (Calmet)
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Haydock
God. Literally, "Him." Greek, "the Eternal." (Haydock)
Calmet
This is taken from Deuteronomy 32:15. (Calmet)
Haydock
Nursed you. The city is beautifully personified as a widow, ver. 12. (Haydock)
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Near. Hebrew would be "daughters of Sion," ver. 14.
4:15
Calmet
Tongue. So the Chaldeans are described, Deuteronomy 28:49., and Isaias 33:19. (Calmet)
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Haydock
Children. Greek, "daughters." (Haydock)
Calmet
Many of both sexes were taken with Jechonias. (Calmet)
Worthington
Jerusalem comforts her children, and assures them of God's mercy. (Worthington)
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Peace: the ornaments worn in my prosperity.
Sackcloth, or a rough garment, used by penitents and in times of public distress.
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Calmet
Neck. Mardochai, Daniel, etc., were governors, Isaias 40:14. These predictions were more fully verified when the Gentiles embraced the gospel. (Calmet)
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Haydock
When. Greek, "now ten times as much, being converted, seek him." (Haydock)
The Jews became much more docile and attached to the law.
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Named thee as his servant, spouse, (Calmet) and intimate friend.
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Haydock
The. Greek Deilaioi. "Wretched those who have injured thee, and rejoiced in thy fall! Wretched the cities," etc. (Haydock)
4:32
Challoner
She; Babylon. (Challoner)
Haydock
Greek, "Wretched she," etc. (Haydock)
Babylon shall fall a prey to Cyrus.
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Fire of war.
Devils. Whether they really dwell in ruins, or the people were of that opinion, (as the common sort are still) is not clear, Jeremias 50:39., and Isaias 34:14.
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East and west. From Babylon and from the islands, Isaias 11:11., and Zacharias 8:7.
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She that received, etc.... viz., Babylon.
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VVisdom wherof he spake in the former chapter (v. 12.) is the lavv and commandment of God.
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Concordance Deut. •8. v. 49. Iere. •. v. 15.
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Ierusalem exhorteth her children to patience in their iust punishment, assuring them of Gods mercie and relaxation.
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.4
… Thus, if Isaiah says, ‘The Everlasting God, the Creator of the ends of the earth ;’ and Susanna said, ‘O Everlasting God ;’ and Baruch wrote, ‘I will cry unto the Everlasting in my days,’ and shortly after, ‘My hope is in the Everlasting, that He will save you, and joy is come unto me from the Holy One
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St Irenaeus of Lyons † AD 202 Against Heresies 5.35
… and [with respect to] those whom the Lord shall find in the flesh, awaiting Him from heaven, and who have suffered tribulation, as well as escaped the hands of the Wicked one. For it is in reference to them that the prophet says: “And those that are left shall multiply upon the earth,” And Jeremiah
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1. This book of the commandments of God. — That is, wisdom, of which I have spoken in the preceding chapter, is nothing other than "the book of the commandments of God." See the sayings, chapter III, 14. As David says, Psalm 118, 105: "Thy word is a lamp to my feet, and a light to my paths;" and Solomon, Proverbs VI, 23: "The commandment is a lamp, and the law a light." And the law which is for ever. — Note: He does not speak of the evangelical law, as Theodoret wishes, but of the old: for he commends this to his Jews. Thus Hugh and Lyra. This is eternal, first, because it lasts for a very long time, namely for the whole time of the old law. Second, because the old law as to its moral precepts is eternal; as to its ceremonial precepts, it is eternal, not in itself, but as to their completion and perfection in its antitype: for those things endure in the new law, namely in the mysteries of Christ and the Church, which they foreshadowed and prefigured, and through them are fulfilled. Third, because the old law in itself is always true and just, and contains true, not false promises, even if it was to be changed and abolished. Fourth, because its observers it led to eternal life: for those who observed it in the spirit of charity and obedience were saved. Thus Maldonatus.
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2. Turn back, Jacob (O Jacobites, O Israelites), walk in the splendour of it, — follow the law as a torch shining before you, proceed by the way which it demonstrates to you by its light and splendour: for, against its light, — that is from the region of its light, as happens when we follow a lamp going before us.
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3. Do not give your glory to another, — do not subject yourself or please anyone against or apart from God's will, so that you may not squander his grace and your glory, which is the worship and religion of the one supreme true God, by turning aside to idols and vices. This sense is fitting and genuine. Secondly, Maldonatus: he calls the "glory" the Law of God of the Jews: for by this they were celebrated and glorious among the nations. Thirdly and better, he calls the "glory" of the Jews their Church, priesthood, prophets, etc., by which the people of God was glorious, as if to say: See that you do not offend God and God's law, lest God, angered at you, take away from you his worship, Church, prophets, sacrifices, miracles, and other privileges by which you excel other nations gloriously, and transfer them to the Chaldeans or another nation, just as he transferred to them your homeland, wealth and citizens: and just as after Christ he transferred all these things from the Jews to Christians, according to the prediction of Christ, Matt. XXI, 41. Thus Hugo, Lyranus and a Castro.
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4. Blessed are we, Israel, because the things that please God are manifest to us, — because namely he has declared his will to us through the law which he gave us. This is that in which the Psalmist exults, saying Psalm CXLVII, 9: "He hath not done in like manner to every nation: and his judgments (his laws) he hath not made manifest to them;"; and Moses, Deut. IV, 8: "For what other nation is there so renowned, that hath ceremonies, and just judgments, and all the law, which I will set forth this day before your eyes."
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5. Memorable Israel, — that is, O Israel, who are not in oblivion, but in the memory of God, that he may free you. Thus Hugo and Lyranus. But note: in Greek it is μνημόσυνον, that is memorial or monument, as if to say: O people of God, O Synagogue of the Jews! you are a monument of Israel, namely in which the name and memory of Israel or Jacob is preserved, and of all the people born from him, who are worthy of eternal memory. He calls the people a memorial, because it had been cut down in wars and reduced to few, and those who survived were preserved by God as relics, lest the memory and line of Israel perish.
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6. You were sold to the nations. — That is, you were delivered into servitude to the Chaldeans, just as if you had been sold into servitude to them. It is a catachresis. Thus the Apostle, Rom. VII, 14, says he was sold under sin, that is delivered to concupiscence; and Ahab is said to be "sold to do evil," that is delivered to his lusts and wickedness, III Kings XXI, 25. Secondly, properly the Chaldeans sold the Jews whom they captured to other Chaldeans and nations; therefore the Jews were sold to the nations. Not unto destruction, — not that he would utterly destroy and abolish you, but that he would chastise and expiate you.
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8. For you have forgotten God who nourished you. — In Greek it is, ἐπελάθεσθε δὲ τὸν θρέψαντα ὑμᾶς Θεὸν αἰώνιον; that is, you have forgotten the eternal God who begat you, and therefore you have deserved that God likewise forget you forever; but he himself forgets you only for seventy years, and leaves you in captivity, so that returning to him, you may experience his former paternal care. This is God's immense goodness. You have grieved your nurse Jerusalem. — He calls Jerusalem not the city and its citizens, for these had sinned and grieved Jerusalem; but the Church which had nourished them in faith, law and the worship of God. For just as he calls God father, so he calls the Synagogue the mother of the Jews.
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9. She saw. — Jerusalem, that is the Church through the prophets, as if with her own eyes; for these foresaw and foretold these evils which befell the people of God. Hear, you neighbors of Sion. — It is the voice of Sion or Jerusalem, that is of the Church, as if of a mother to her captive sons, and to the "neighbors," that is the neighboring cities once subject to her. Thus Theodoret, as if to say: When the Church saw the coming captivity impending, she warned you, and wept over the bereavement threatening her: but you did not heed these warnings, nor did you repent.
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12. Let no one rejoice over me, — let no one insult me. The Church warns, says Maldonatus, heretics and those weak in faith, lest they insult her and say: The Church is afflicted by God, because she is not the true Church of God, hence God neglects her; and lest they say: "There is no salvation for her in her God," Psalm III, 3, or: "Where is their God?" Psalm CXIII, 2. For she is afflicted for a time, not because she is a false church, but because her children have offended God. Widowed and desolate, — forsaken by God my husband, and by his vicar the Supreme Pontiff, and equally bereft of my children. Let them remember, — weeping with me let them commemorate the calamity of my children, so that this lamentation may be a comfort to me and alleviate my sadness.
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15. He brought upon (against) them from afar, (from Chaldea) a shameless nation, — in Greek, ἀναιδῆ; that is, impudent, which without shame and respect for dignity or age, treats ignoble and poor alike, old and young alike, women and men alike, unworthily, despoils or kills them, Lamentations IV, 10 and chapter V, 12. And of another tongue, — that is, barbarous, in Greek ἀλλόγλωσσον: for this is a great misery, as we see when Christians captured by Turks cannot understand them, and therefore cannot obey them, and when they are unable to carry out what they are commanded, they are severely punished. Moses threatened this to the Jews, Deuteronomy XXVIII, 49, and Jeremiah chapter V, 13.
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16. They led away (thus it should be read, not, they brought, as the Plantin edition has it) my beloved ones, the widow's (my sons, I who am a widow) and from the sons they left me alone bereft, — that is, they deprived me of my sons and left me forsaken and solitary.
4:19
19. Go, my children, — go into captivity, and I shall be left alone, I will bear my desolation bravely, so that you may bear captivity bravely and with equanimity, until God frees you from it and restores you to me.
4:20
20. I have put off the robe of peace. — «Robe» was a long and womanly garment, which was used in times of prosperity and joy, in place of which Jerusalem here desolate says she takes on the sackcloth of supplication, that is, a mournful garment, such as that of penitents, or those beseeching for pardon, namely haircloth, as is evident, Jonah III, 6. See what is said, Lamentations II, 10. I will cry to the Most High in my days, — so that you from Babylon may be brought back to me Jerusalem. She speaks as if a woman who would live 70 years, during which the captivity would last, Jeremiah XXV, 11.
4:22
22. For I have hoped in the Eternal, — in Greek τῷ αἰωνίῳ, in the Eternal: thus she is accustomed to call God, as if to say, Granted that your captivity may last 70 years, God will outlast these years (for He is eternal), and when they are fulfilled He will free you from it, and give eternal salvation, and thus He will communicate to you His happiness and eternity. Note: She calls «salvation» the liberation from Babylonian captivity, as Theodoret and Hugh explain it, and under its type she understands liberation from sin and death, and full redemption through Christ; for this will properly be eternal. Thus Lyra. And joy came to me from the Holy One, — from God to whom the Seraphim sing Holy, Holy, Holy, Isaiah VI, as if to say, When I hoped and prayed to God for your liberation, He Himself infused hope and joy into me, while through the prophets He signified to me that He would soon (for in Greek it is ἐν τάχει) save and free you. For she calls God «the Savior,» that is, the Savior: for this is the Greek σωτῆρος.
4:24
24. The neighbors of Sion. — The nations and gentile cities neighboring Judea, such as the Ammonites and Idumeans, who had mocked the Jews going into captivity, Jeremiah XLVIII, 27. Your captivity from God, — into which God justly permitted you to be led. With eternal splendor. — «Eternal,» that is, lasting for a long time. The Greek and Roman texts have, with the splendor of the Eternal Himself, namely God, as if to say, You will return with the splendor and divine glory: for all will see that your God is your liberator and restorer.
4:25
25. Your enemy has persecuted you — the Chaldean. Thus all except Theodoret, who by enemy understands the neighboring Idumeans and Ammonites; for these were hostile to the Jews. You shall tread upon his neck, — you will rule over him, you will command him, so much so that you can use them as footstools: just as Sapor king of the Persians used Aurelian the Roman emperor, and Tamerlane used Bajazet the Turkish emperor. Thus Job, chapter XVI, 13, says: «He held my neck, he broke me;» just as a soldier, seizing a hen by the neck and twisting it, breaks and kills it. Hence it appears that Cyrus exalted the Jews, so that with their enemies, namely the Chaldeans, conquered by Cyrus, they could act as masters imperiously. Yet this was more fully accomplished by Christ, who made the Church and the apostles rule over all nations, Isaiah LX, 14. Thus literally Pope Alexander III subdued and trampled the proud neck of Frederick Barbarossa, when at Venice, with him prostrate on the ground, pressing his neck with his foot, he said: «You shall walk upon the asp and the basilisk, and you shall tread upon the lion and the dragon.» When Frederick objected: «Not to you, but to Peter;» Alexander again: «Both to Peter and to me.» Thus the Chronicle of Bessarion, and more recent chronologists, especially heretics. But these things, as being swollen and insolent, Cardinal Baronius shows to be alien from the remarkable modesty of Alexander III and from the truth, in the year of Christ 1177, volume XII, from the historians of that age, who were present at Frederick's absolution.
4:26
26. My tender ones, — my sons brought up in delights by me. The other part of the antithesis must be supplied here in this way: The enemy led my tender ones through rough ways; but God will lead them back through level ways. The devil does the same mystically, and on the other hand Christ: for this is what Isaiah says, chapter XL, 4: «The crooked shall become straight, and the rough ways plain.»
4:27
27. Your memory shall be — that is, of you, as if to say God will remember you, so that, just as He led you to Babylon, so also He will lead you back from there.
4:28
28. As your mind was set (in Greek διάνοια, that is, thought, conception and your will, so that) you would err from God: ten times over, etc., — in Greek δεκαπλασιάσατε, that is, tenfold converted seek Him. This is what Paul, alluding to this, admonishes in Rom. chapter VI, 19: "As you have exhibited your members to serve uncleanness and iniquity unto iniquity, so now exhibit your members to serve justice unto sanctification," as if to say: O my sons of Judah, even if you have offended God, do not despair, because it is the mark of a penitent and noble soul not to lose heart on account of the sin into which it has fallen, but to rise from it more strongly and to double, indeed to tenfold, the course in the stadium of virtue. And thus it is wont to happen, and from this comes what St. Gregory says, "that often a fervent life after fault is more pleasing to God than innocence torpid in security." This is truly seen in St. Paul, in St. Mary Magdalene, in St. Peter, Matthew and other truly penitent ones.
4:30
30. Be of good courage. — Maldonatus thinks these are the words of Jerusalem, that is the Church, to Jerusalem, that is to the city Jerusalem. But, so that we may avoid this equivocation in the word Jerusalem, it is more fitting to say these are the words of God, or rather of the Prophet to Jerusalem. For there is frequent enallage of persons in the prophets, whom they introduce speaking variously as if in dialogue. He exhorts you, — in Greek παρακαλέσει σε, which Theodoret and others translate, consoles you, namely by exhorting you to hope for a better lot and fortune. He who named you, — so that you are called Jerusalem, which before was called Salem and Jebus, says Dionysius. Secondly, Hugh says, "He who named you," that is, he who made you named and celebrated throughout the world; thirdly, others say, "will name," that is, will give you a new name, when He brings you back from captivity as if new and reformed, so that you are called new Israel; fourthly, "named," that is, loves you uniquely and holds you in His memory and care, knowing you by name: thus of Beseleel it is said: "I have called by name," Exodus XXXI, 2; and of Moses: "I know you by name," Exodus XXXIII, 12; and of Christ, Isaiah XLIX, 1 it is said: "The Lord hath called me from the womb, from the bowels of my mother He hath been mindful of my name;"; fifthly and best: "He who named you," that is, called you, "the city of the Holy One, that is of God," Isaiah chapter LII, 1 and chapter LX, 14. For God had His temple in Jerusalem, as it were a royal throne in His metropolis.
4:31
31. The guilty shall perish. — In Greek it is δείλαιοι αἱ κακώσασαί σε, that is, wretched shall be those who vexed you, as Isaiah most excellently foretold, chapter XVIII, XIX; and Jeremiah, chapter XLVI, XLVII, XLVIII, XLIX, L.
4:32
32. And she who received, — Babylon, which received and afflicted your sons in captivity and prison.
4:34
34. And it shall be cut off, — in Greek καὶ περιελῶ, that is, and I will remove the exultation of her frequent multitude, that is by which her frequent people exults, or by which Babylon itself exults on account of the frequency and multitude of her people. And the rejoicing, — γαυρίαμα, that is, the pride and boasting by which she exults insolently, shall be turned into mourning: thus in tyrants and the impious, "the extremity of joy is occupied by sorrow;"; on the contrary to the pious and afflicted, Christ says: "Your sorrow shall be turned into joy."
4:35
35. Fire, — that is, severe punishment like fire shall come upon Babylon; secondly, properly, "fire from eternity," namely from God, cast upon Babylon for many days through the Persians, burned it and reduced it to ashes, as is evident, Isaiah XIII, 19; Jeremiah L, 39. And this as a fitting punishment, because the Babylonians had tyrannically burned Jerusalem with fire. It shall be inhabited by demons, — by Satyrs and Fauns. See the sayings at Jeremiah L, 39, and Isaiah XXXIV, 14.
4:37
37. From east to west, — that is from Persia, Media, Babylon, which are to the east of Jerusalem (although Babylon itself properly was to the north of Jerusalem), the Jews shall return to Jerusalem. In the word of the holy one, — that is according to the promise of God, by which He Himself promised it through the prophets, and which He Himself will execute and command through Cyrus, to whom He will inspire this, and whom He will make benevolent toward the Jews. Thus Theodoret. Allegorically this is more truly in the faithful, who from every part of the world flow together to Christ and to the Church of Christ.
Machine translation from the Latin, not reviewed.
4:35
… desert: also in the apocryphon Enoch, 'Ažā'zēl is the name of a demon or of Satan (8, 1; 12, 13; 13, 1; 15, 9); add that in Sacred Scripture the desert is often depicted as an image of desolation and death and as the dwelling of demons (Is. 13, 21; Bar. 4, 35; Tob. 8, 3; Mt. 12, 43; Apor. 18, 2; cf. Enoch, 10, 4; 'Ažā'zēl bound in the desert of Dudael). …
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.