Under the figure of an unfaithful wife, God upbraids Jerusalem with her ingratitude and manifold disloyalties: but promiseth mercy by a new covenant.
God by his prophet setting his benefites, 15. and the Iewes wickednes, before their eyes, 31. compareth them with other idolaters: 35. and after threatned punishment, 45. with further comparison of other nations, 52. exhorting them to repentance, 60. offereth mercie by a new couenant of Christs Gospel.
1And the word of the Lord came to me, saying:E IL Signore parlommi, e disse:AND the word of our Lord was made to me, saying:Et factus est sermo Domini ad me, dicens: 2Son of man, make known to Jerusalem her abominations.Figliuolo dell'uomo, fa tu sapere a Gerusalemme le sue abbominazioni,Sonne of man make knowne to Ierusalem her abominations:Fili hominis, notas fac Jerusalem abominationes suas, 3And thou shalt say: Thus saith the Lord God to Jerusalem: Thy root, and thy nativity is of the land of Chanaan, thy father was an Amorrhite, and thy mother a Cethite.E dirai: Queste cose dice il Signore Dio di Gerusalemme: La tua stirpe, e la tua origine è dalla terra di Chanaan. Tuo padre Amorreo, e la tua madre Cetea.and thou shalt say: Thus saith our Lord God to Ierusalem: Thy roote, and thy generation of the land of Chanaan, thy father an Amorrheite, and thy mother a Cetheite.et dices: Hæc dicit Dominus Deus Jerusalem: Radix tua et generatio tua de terra Chanaan: pater tuus Amorrhæus, et mater tua Cethæa. 4And when thou wast born, in the day of thy nativity thy navel was not cut, neither wast thou washed with water for thy health, nor salted with salt, nor swaddled with clouts.E allorché tu venisti alla luce, il dì della tua nascita non ti fu tagliato l'ombellico, né fosti lavata con acqua salutare, né aspersa di sale, né involta in fasce.And when thou wast borne, in the day of thy birth thy nauil was not cut, and thou wast not washed with water to health, nor salted with salt, nor swadled in cloutes.Et quando nata es, in die ortus tui non est præcisus umbilicus tuus, et aqua non es lota in salutem, nec sale salita, nec involuta pannis. 5No eye had pity on thee to do any of these things for thee, out of compassion to thee: but thou wast cast out upon the face of the earth in the abjection of thy soul, in the day that thou wast born.Né occhio d'uomo s'impietosì per te, onde alcuna di queste cose per compassione facesse a te, ma fosti gettata sul suolo con ispregio della tua vita il giorno, che tu nascesti.No eye had mercie on thee to do vnto thee one of these thinges, hauing pitie on thee: but thou wast throwen forth vpon the face of the earth in the abiection of thy soule, in the day that thou wast borne.Non pepercit super te oculus, ut faceret tibi unum de his, misertus tui: sed projecta es super faciem terræ in abjectione animæ tuæ in die qua nata es. 6And passing by thee, I saw that thou wast trodden under foot in thy own blood: and I said to thee when thou wast in thy blood: Live: I have said to thee: Live in thy blood.Ma passando io vicino a te, ti vidi, imbrattata del proprio tuo sangue; ed io dissi a te quando nel tuo sangue eri involta, Vivi, ti dissi, o tu immersa nel sangue tuo, vivi.And passing by thee, I saw thee to be troden downe in thy bloud: and I said to thee when thou wast in thy bloud: Liue. I said to thee, I say: In thy bloud liue.Transiens autem per te, vidi te conculcari in sanguine tuo: et dixi tibi cum esses in sanguine tuo: Vive, dixi, inquam, tibi: in sanguine tuo vive.
7I caused thee to multiply as the bud of the field: and thou didst increase and grow great, and advancedst, and camest to woman’s ornament: thy breasts were fashioned, and thy hair grew: and thou wast naked, and full of confusion.Ti feci crescere come l'erba del campo, e crescesti, e ingrandisti, e avanzasti (negli anni), e giungesti al tempo degli abbigliamenti donneschi al tempo di pubertà, ma tu eri ignuda, e piena di confusione.Multiplied as the spring of the field haue I made thee: and thou wast multiplied, and made great, and thou wentest in, and camest to the ornaments of wemen: thy breastes swelled, and thy heare budded: and thou wast naked, and ful of confusion.Multiplicatam quasi germen agri dedi te: et multiplicata es, et grandis effecta, et ingressa es, et pervenisti ad mundum muliebrem: ubera tua intumuerunt, et pilus tuus germinavit: et eras nuda, et confusione plena. 8And I passed by thee, and saw thee: and behold thy time was the time of lovers: and I spread my garment over thee, and covered thy ignominy, and I swore to thee, and I entered into a covenant with thee, saith the Lord God: and thou becamest mine.E passai vicino a te, e ti vidi, e quel tuo tempo, era il tempo degli amanti, ed io distesi sopra di te il mio pallio, e copersi la tua ignominia: e feci a te giuramento, ed un patto feci con te (dice il Signore Dio) e tu fostiAnd I passed by thee, and saw thee: and behold thy time, the time of louers: and I spred my garment ouer thee, and couered thy ignominie. And I sware to thee, and I entered a couenant with thee: saith our Lord God: & thou wast made myne.Et transivi per te, et vidi te: et ecce tempus tuum, tempus amantium: et expandi amictum meum super te, et operui ignominiam tuam: et juravi tibi, et ingressus sum pactum tecum, ait Dominus Deus, et facta es mihi. 9And I washed thee with water, and cleansed away thy blood from thee: and I anointed thee with oil.E ti lavai con acqua, e ti nettai dal tuo sangue, e ti unsi con olio.And I washed thee with water, and made cleane thy bloud from of thee: and I anoynted thee with oile.Et lavi te aqua, et emundavi sanguinem tuum ex te, et unxi te oleo. 10And I clothed thee with embroidery, and shod thee with violet coloured shoes: and I girded thee about with fine linen, and clothed thee with fine garments.E ti rivestii di abiti ricamati, e ti diedi calzari di color di giacinto, e cintura di bisso, e ti addobbai di finissimo manto.And I clothed thee with diuers colours, & shod thee with hyacinth: and I girded thee with silke, and clothed thee with fine garments.Et vestivi te discoloribus, et calceavi te janthino, et cinxi te bysso, et indui te subtilibus:
11I decked thee also with ornaments, and put bracelets on thy hands, and a chain about thy neck.E ti adornai con magnificenza, e misi i braccialetti alle tue mani, e collana al tuo collo.And I adorned thee with ornament, and gaue bracelettes on thy handes, and a cheine about thy necke.et ornavi te ornamento, et dedi armillas in manibus tuis, et torquem circa collum tuum: 12And I put a jewel upon thy forehead and earrings in thy ears, and a beautiful crown upon thy head.E ornai la tua faccia di pendenti, e le orecchie cogli orecchini, e la tua testa colla corona.And I gaue a iewel vpon thy face, and ringes to thine eares, and a crowne of beautie on thy head.et dedi inaurem super os tuum, et circulos auribus tuis, et coronam decoris in capite tuo. 13And thou wast adorned with gold, and silver, and wast clothed with fine linen, and embroidered work, and many colours: thou didst eat fine flour, and honey, and oil, and wast made exceeding beautiful: and wast advanced to be a queen.E tu fosti abbellita d'oro, e d'argento, e vestita di bisso, e di abiti ricamati a molti colori: Ti fu dato a mangiare del fior di farina, il miele, e l'olio, e diventasti bella grandemente oltre modo, e arrivasti a regnareAnd thou wast adorned with gold, and siluer, and wast clothed with silke, & embrodered worke, and manie colours: thou hast eaten floure, and honie, and oile, and wast made very beautiful excedingly: and didst prosper to a kingdom.Et ornata es auro et argento, et vestita es bysso et polymito et multicoloribus: similam, et mel, et oleum comedisti: et decora facta es vehementer nimis, et profecisti in regnum. 14And thy renown went forth among the nations for thy beauty: for thou wast perfect through my beauty, which I had put upon thee, saith the Lord God.E il tuo nome si sparse tralle nazioni a motivo di tua bellezza, perchè tu eri perfetta nella bellezza, che io stesso avea posta in te, dice il Signore Dio.And thy name went forth into the Gentils, because of thy beautie: because thou wast perfect in my beautie, which I had put vpon thee, saith our Lord God.Et egressum est nomen tuum in gentes propter speciem tuam, quia perfecta eras in decore meo quem posueram super te, dicit Dominus Deus. 15But trusting in thy beauty, thou playedst the harlot because of thy renown, and thou hast prostituted thyself to every passenger, to be his.E superba di tua bellezza, ti disonorasti quasi padrona di te, ed esponesti la tua disonestà ad ogni passaggiero per darti a lui.And hauing confidence in thy beautie thou hast fornicated in thy name: and thou hast layd forth thy fornication to euerie passenger to be made his.Et habens fiduciam in pulchritudine tua, fornicata es in nomine tuo: et exposuisti fornicationem tuam omni transeunti, et ejus fieres.
16And taking of thy garments thou hast made thee high places sewed together on each side: and hast played the harlot upon them, as hath not been done before, nor shall be hereafter.E prese le tue vestimenta, ne lavorasti ornamenti pe' luoghi eccelsi, dove tu talmente peccasti, che cosa simile mai non fu, né sarà.And taking of thy garments thou madest thee idoles embrodred on each side: & thou didst fornicate vpon them, as hath not bene done, nor shal not hereafter.Et sumens de vestimentis tuis, fecisti tibi excelsa hinc inde consuta, et fornicata es super eis sicut non est factum, neque futurum est. 17And thou tookest thy beautiful vessels, of my gold, and my silver, which I gave thee, and thou madest thee images of men, and hast committed fornication with them.E presi gli ornamenti di tua gloria fatti col mio oro, e col mio argento, i quali avev'io dati a te, ne facesti immagini d'uomini, e con questi hai peccato.And thou tookest the vessels of thy beautie, of my gold, and my siluer, which I gaue thee: and thou madest thee images of men, and hast fornicated in them.Et tulisti vasa decoris tui de auro meo atque argento meo, quæ dedi tibi, et fecisti tibi imagines masculinas, et fornicata es in eis. 18And thou tookest thy garments of divers colours, and coveredst them: and settest my oil and my sweet incense before them.E le tue vestimenta a molti colori impiegasti a coprire le immagini, e il mio olio, e il mio timiama ponesti davanti ad esse.And thou tookest thy garments of manie colours, and coueredst them: and mine oile, and mine incense thou didst put before them.Et sumpsisti vestimenta tua multicoloria, et operuisti illas, et oleum meum et thymiama meum posuisti coram eis. 19And my bread which I gave thee, the fine flour, and oil, and honey, wherewith I fed thee, thou hast set before them for a sweet odour; and it was done, saith the Lord God.E il mio pane, che io diedi a te, e il fior di farina, e l'olio, e il miele, ond'io ti nutriva, lo presentasti al loro cospetto in obblazione di odor soave: e così fu, dice il Signore Dio.And my bread, which I gaue thee, the floure, and oile, and honie, wherwith I haue nourished thee, thou didst set in their sight for an odour of sweetnes, and it was done, saith our Lord God.Et panem meum quem dedi tibi, similam, et oleum, et mel, quibus enutrivi te, posuisti in conspectu eorum in odorem suavitatis: et factum est, ait Dominus Deus. 20And thou hast taken thy sons, and thy daughters, whom thou hast borne to me: and hast sacrificed the same to them to be devoured. Is thy fornication small?E prendesti i tuoi figli, e le tue figliuole, che tu avevi a me generate, e le immolasti ad essi, perchè il fuoco le divorasse. E ella leggera cosa la tua fornicazione!And thou hast taken thy sonnes, and thy daughters, which thou didst begete to me: & hast immolated the same vnto them to deuoure. Why, is thy fornication smal?Et tulisti filios tuos et filias tuas quas generasti mihi, et immolasti eis ad devorandum. Numquid parva est fornicatio tua ?
21Thou hast sacrificed and given my children to them, consecrating them by fire.Immolasti i miei figli, e gli donasti agl'idoli, a' quali li consagrasti.Thou hast immolated my sonnes, and hast geuen them, consecrating them to the idols.Immolasti filios meos, et dedisti, illos consecrans, eis. 22And after all thy abominations, and fornications, thou hast not remembered the days of thy youth, when thou wast naked, and full of confusion, trodden under foot in thy own blood.E dopo tutte le abbominazioni, e fornicazioni tue non ti se' ricordata de' giorni di tua adolescenza, quando eri ignuda, e piena di confusione, e involta nel sangue tuo.And after al thine abominations, and fornications, thou wast not mindful of the dayes of thy youth, when thou wast naked, and ful of confusion, troden downe in thy bloud.Et post omnes abominationes tuas et fornicationes, non es recordata dierum adolescentiæ tuæ, quando eras nuda et confusione plena, conculcata in sanguine tuo. 23And it came to pass after all thy wickedness (woe, woe to thee, saith the Lord God)E avvenne, che dopo tanta tua malvagità (guai, guai a te, dice il Signore Dio)And it chanced after al thy malice (wo, wo to thee, faith our Lord God)Et accidit post omnem malitiam tuam (væ, væ tibi ! ait Dominus Deus), 24That thou didst also build thee a common stew, and madest thee a brothel house in every street.Ti fabbricasti dei lupanari, e alzasti postriboli in tutte le piazze.thou didst also build thee a stewes, and madest thee a brothel house in al streetes.et ædificasti tibi lupanar, et fecisti tibi prostibulum in cunctis plateis. 25At every head of the way thou hast set up a sign of thy prostitution: and hast made thy beauty to be abominable: and hast prostituted thyself to every one that passed by, and hast multiplied thy fornications.Ad ogni capo di strada tu ponesti il segno di tua prostituzione, e abbominabile rendesti la tua beltà, e ti abbandonasti a qualunque passaggiero, e moltiplicasti le tue fornicazioni.At euerie head of the way hast thou built a signe of thy prostitution: and hast made thy beautie abominable: and hast diuided thy feete to euerie one that passeth by, and hast multiplied thy fornications.Ad omne caput viæ ædificasti signum prostitutionis tuæ, et abominabilem fecisti decorem tuum: et divisisti pedes tuos omni transeunti, et multiplicasti fornicationes tuas: 26And thou hast committed fornication with the Egyptians thy neighbours, men of large bodies, and hast multiplied thy fornications to provoke me.E co' figli dell'Egitto peccasti, vicini tuoi di grosse membra, e aggiungesti fornicazione a fornicazione per irritarmi.And thou hast fornicated with the children of Aegypt thy neighbours of great flesh, & hast multiplied thy fornication to prouoke me.et fornicata es cum filiis Ægypti, vicinis tuis, magnarum carnium: et multiplicasti fornicationem tuam ad irritandum me.
27Behold, I will stretch out my hand upon thee, and will take away thy justification: and I will deliver thee up to the will of the daughters of the Philistines that hate thee, that are ashamed of thy wicked way.Ecco che io stenderò la mia mano sopra di te, e toglierò a te le cose tue sante, e ti abbandonerò al volere delle figlie della Palestina, le quali ti odiano, ed han rossore del tuo vivere scellerato.Behold I wil strech out my hand vpon thee, and wil take away thy iustification: and I wil geue thee into the soules of the daughters of Palestine that hate thee, that are ashamed of thy wicked way.Ecce ego extendam manum meam super te, et auferam justificationem tuam, et dabo te in animas odientium te filiarum Palæstinarum, quæ erubescunt in via tua scelerata. 28Thou hast also committed fornication with the Assyrians, because thou wast not yet satisfied: and after thou hadst played the harlot with them, even so thou wast not contented.Ma tu, non essendo ancor sazia, hai peccato co' figli degli Assirj; e neppur dopo tali fornicazioni se' stata contenta.And thou hast committed fornication with the sonnes of the Assyrians, because neither as yet wast thou filled:Et fornicata es in filiis Assyriorum eo quod necdum fueris expleta: et postquam fornicata es, nec sic es satiata: 29Thou hast also multiplied thy fornications in the land of Chanaan with the Chaldeans: and neither so wast thou satisfied.E moltiplicasti le tue fornicazioni nella terra di Chanaan con i Caldei, e neppur con questo se' stata sazia.and after thou didst fornicate, neither so wast thou saciated.et multiplicasti fornicationem tuam in terra Chanaan cum Chaldæis, et nec sic satiata es. 30Wherein shall I cleanse thy heart, saith the Lord God: seeing thou dost all these the works of a shameless prostitute?In qual modo purificherò io il tuo cuore, dice il Signore Dio, mentre queste opere tutte tu fai proprie di donna peccatrice, e sfacciata?And thou didst multiplie thy fornication in the Land of Chanaan with the Chaldees: and neither so wast thou saciated. Wherin shal I clense thy hart, saith our Lord God: wheras thou doest al these the workes of a woman that is a whore, and malapert?In quo mundabo cor tuum, ait Dominus Deus, cum facias omnia hæc opera mulieris meretricis et procacis ? 31Because thou hast built thy brothel house at the head of every way, and thou hast made thy high place in every street: and wast not as a harlot that by disdain enhanceth her price,Perocché tu edificasti i tuoi postriboli a tutti i capi di strade, e in ogni piazza ti facesti un luogo eccelso, ne se stata come una meretrice, la quale colla schifiltà si fa accrescere il prezzo,Because thou hast built thy brothel house in the head of euerie way, and thy excelse thou hast made in euerie strete, neither becamest thou as an harlot that by disdayne augmenteth the price,Quia fabricasti lupanar tuum in capite omnis viæ, et excelsum tuum fecisti in omni platea: nec facta es quasi meretrix fastidio augens pretium, 32But is an adulteress, that bringeth in strangers over her husband.Ma come una adultera, che invece del proprio marito adesca stranieri.but as a woman aduouteresse, that ouer her husband bringeth in strangers.sed quasi mulier adultera, quæ super virum suum inducit alienos.
33Gifts are given to all harlots: but thou hast given hire to all thy lovers, and thou hast given them gifts to come to thee from every side, to commit fornication with thee.Alle altre meretrici si dà mercede, ma tu l'hai data a tutti i tuoi amatori, e facevi loro dei donativi, perchè da ogni parte a te venissero, per teco peccare.To al harlots are rewards geuen: but thou hast geuen rewardes to al thy louers, & thou didst geue them giftes to come vnto thee on euerie side, to fornicate with thee. And in thee it was doneOmnibus meretricibus dantur mercedes: tu autem dedisti mercedes cunctis amatoribus tuis, et dona donabas eis, ut intrarent ad te undique ad fornicandum tecum. 34And it hath happened in thee contrary to the custom of women in thy fornications, and after thee there shall be no such fornication, for in that thou gavest rewards, and didst not take rewards, the contrary hath been done in thee.Ed è avvenuto in te il contrario di quel, che costumasi colle donne di mala vita, e non sarà dopo di te simil fornicazione; perocché nell'aver tu dato mercede, e nel non aver ricevuta mercede, è avvenuto in te il rovescio.contrarie to the custome of wemen in thy fornications, and after thee there shal be no fornication: for in that thou gauest rewardes, and didst not take rewardes, it hath bene done contrarie in thee.Factumque est in te contra consuetudinem mulierum in fornicationibus tuis, et post te non erit fornicatio: in eo enim quod dedisti mercedes, et mercedes non accepisti, factum est in te contrarium. 35Therefore, O harlot, hear the word of the Lord.Per questo, o donna peccatrice, ascolta la parola del Signore.Therfore heare ô harlot the word of our Lord.Propterea, meretrix, audi verbum Domini. 36Thus saith the Lord God: Because thy money hath been poured out, and thy shame discovered through thy fornications with thy lovers, and with the idols of thy abominations, by the blood of thy children whom thou gavest them:Queste cose dice il Signore Dio: Perchè tu hai gittato il tuo denaro, ed hai renduta pubblica la tua ignominia nelle tue fornicazioni co' tuoi amatori; e nelle abbominazioni de' tuoi simulacri colla strage de' tuoi figliuoli, che ad essi offeristi;Thus saith our Lord God: Because thy brasse is powred out, and thine ignominie is reueled in thy fornications vpon thy louers, and vpon the idols of thine abominations in the bloud of thy children, whom thou gauest them:Hæc dicit Dominus Deus: Quia effusum est æs tuum et revelata est ignominia tua in fornicationibus tuis super amatores tuos, et super idola abominationum tuarum, in sanguine filiorum tuorum quos dedisti eis,
37Behold, I will gather together all thy lovers with whom thou hast taken pleasure, and all whom thou hast loved, with all whom thou hast hated: and I will gather them together against thee on every side, and will discover thy shame in their sight, and they shall see all thy nakedness.Ecco che io ragunerò tutti i tuoi amatori, co' quali, hai peccato, e tutti quelli, che tu amavi, e tutti quelli, che tu avevi in odio, e li ragunerò contro di te da tutte parti, ed avanti ad essi manifesterò la tua ignominia, ed ei vedranno tutte le tue turpitudini.Behold I wil gather together al thy louers, with whom thou hast taken pleasure, & al, whom thou hast loued, with al, whom thou didst hate: and I wil gather them together vpon thee on euerie side, and wil discouer thine ignominie before them, and they shal see al thy turpitude.ecce ego congregabo omnes amatores tuos quibus commista es, et omnes quos dilexisti, cum universis quos oderas: et congregabo eos super te undique, et nudabo ignominiam tuam coram eis, et videbunt omnem turpitudinem tuam. 38And I will judge thee as adulteresses, and they that shed blood are judged: and I will give thee blood in fury and jealousy.E farò giudizio di te come di adultera, e come di sanguinaria; e ti punirò con vendetta di furore, e di gelosia.And I wil iudge thee by the iudgements of aduouteresses, and them that shed bloud: and I wil geue thee into bloud of furie and zele.Et judicabo te judiciis adulterarum, et effundentium sanguinem: et dabo te in sanguinem furoris et zeli. 39And I will deliver thee into their hands, and they shall destroy thy brothel house, and throw down thy stews: and they shall strip thee of thy garments, and shall take away the vessels of thy beauty: and leave thee naked, and full of disgrace.E ti darò in balia di coloro, ed ei distruggeranno il tuo lupanare, e ruineranno il tuo postribolo, e ti spoglieranno delle tue vestimenta, e porteranno via tutto quello, onde tu eri bella, e ti lasceranno ignuda, e piena d'ignominia:And I wil geue thee into their handes, and they shal destroy thy brothel house, and throw downe thy stewes: and they shal turne thee naked out of thy garments, and shal take away the vessels of thy beautie: and shal leaue thee naked, and ful of ignominie.Et dabo te in manus eorum, et destruent lupanar tuum, et demolientur prostibulum tuum: et denudabunt te vestimentis tuis, et auferent vasa decoris tui, et derelinquent te nudam, plenamque ignominia: 40And they shall bring upon thee a multitude, and they shall stone thee with stones, and shall slay thee with their swords.E rauneran contro di te la moltitudine, e ti lapideranno senza pietà, e ti trafiggeranno colle loro spade.And they shal bring vpon thee a multitude, and they shal stone thee with stones, & shal murder thee with their swords.et adducent super te multitudinem, et lapidabunt te lapidibus, et trucidabunt te gladiis suis:
41And they shall burn thy houses with fire, and shall execute judgments upon thee in the sight of many women: and thou shalt cease from fornication, and shalt give no hire any more.E le tue case daranno alle fiamme, e faran giudizio di te alla presenza di moltissime donne, e tu finirai di fornicare, e non pagherai più mercede.And they shal burne thy houses with fire, and shal do iudgementes in thee in the eyes of very manie wemen: and thou shalt cease to fornicate, and shalt geue rewardes no more.et comburent domos tuas igni, et facient in te judicia in oculis mulierum plurimarum. Et desines fornicari, et mercedes ultra non dabis: 42And my indignation shall rest in thee: and my jealousy shall depart from thee, and I will cease and be angry no more.E avrà posa l'indegnazione mia verso di te, e la gelosia, che io aveva per te, passerà, e starò in quiete, nel più mi adirerò.And mine indignation shal rest in thee: and my zele shal be taken away from thee, and I wil cease, and be angrie no more.et requiescet indignatio mea in te, et auferetur zelus meus a te: et quiescam, nec irascar amplius. 43Because thou hast not remembered the days of thy youth, but hast provoked me in all these things: wherefore I also have turned thy ways upon thy head, saith the Lord God, and I have not done according to thy wicked deeds in all thy abominations.Perchè tu non ti se' ricordata de' giorni di tua adolescenza, e con queste cose tutte mi hai provocato; per questo io pure sul tuo capo ho fatto cader le opere tue, dice il Signore Dio, e non ti ho trattata secondo le tue scelleratezze nel tempo di tutte le tue abbominazioni.For that thou hast not remembred the dayes of thy youth, and hast prouoked me in al these: wherfore I also haue geuen thy wayes on thy head, saith our Lord God, and I haue not done according to thy wicked dedes in al thine abominations.Eo quod non fueris recordata dierum adolescentiæ tuæ, et provocasti me in omnibus his, quapropter et ego vias tuas in capite tuo dedi, ait Dominus Deus, et non feci juxta scelera tua in omnibus abominationibus tuis. 44Behold every one that useth a common proverb, shall use this against thee, saying: As the mother was, so also is her daughter.Ecco che chiunque ama i proverbi, ripeterà questo sopra di te, dicendo: Quale la madre, tale la figlia di lei.Behold euerie one, that speaketh a common prouerbe, shal take vp that against thee, saying: As the mother, so also her daughter.Ecce omnis qui dicit vulgo proverbium, in te assumet illud, dicens: Sicut mater, ita et filia ejus.
45Thou art thy mother’s daughter, that cast off her husband, and her children: and thou art the sister of thy sisters, who cast off their husbands, and their children: your mother was a Cethite, and your father an Amorrhite.Veramente se' tu figlia di tua madre, che abbandonò il suo marito, e i suoi figliuoli; e sorella se' tu delle tue sorelle, che rigettarono i lor mariti, e i loro figli: la madre vostra Cetea, e il padre vostro Amorreo.Thou art the daughter of thy mother, which did cast of her husband, and her children: and thou art sister of thy sisters, which did cast of their husbands, and their children: your mother was a Cetheite, & your father an Amorrheite.Filia matris tuæ es tu, quæ projecit virum suum et filios suos: et soror sororum tuarum es tu, quæ projecerunt viros suos et filios suos: mater vestra Cethæa, et pater vester Amorrhæus. 46And thy elder sister is Samaria, she and her daughters that dwell at thy left hand: and thy younger sister that dwelleth at thy right hand is Sodom, and her daughters.E tua sorella maggiore ell'è Samaria, e le figlie di lei, che abitano alla tua sinistra: e la tua minor sorella, che abita alla tua destra, ell'è Sodoma, e le figliuole di lei.And thy elder sister, Samaria, she and her daughters, that dwel on thy left hand, and thy sister yonger then thou, which dwelleth on thy right hand Sodom, & her daughters.Et soror tua major, Samaria, ipsa et filiæ ejus, quæ habitant ad sinistram tuam: soror autem tua minor te, quæ habitat a dextris tuis, Sodoma, et filiæ ejus. 47But neither hast thou walked in their ways, nor hast thou done a little less than they according to their wickednesses: thou hast done almost more wicked things than they in all thy ways.Ma né tu ti tenesti un po' indietro nel battere le loro vie, e nell'imitare le loro scelleratezze: quasi più scellerate cose facesti, che quelle in tutti i tuoi andamenti.But neither in their wayes hast thou walked, nor according to their wicked dedes hast thou done a very litle lesse: thou hast done almost more wicked thinges then they in al thy wayes.Sed nec in viis earum ambulasti, neque secundum scelera earum fecisti pauxillum minus: pene sceleratiora fecisti illis in omnibus viis tuis. 48As I live, saith the Lord God, thy sister Sodom herself, and her daughters, have not done as thou hast done, and thy daughters.Io giuro, dice il Signore Dio, che non fece Sodoma tua sorella, ella, e le figlie di lei quel che hai fatto tu, e le tue figliuole.Liue I, saith our Lord God, that Sodom thy sister her selfe hath not done, and her daughters, as thou hast done, and thy daughters.Vivo ego, dicit Dominus Deus, quia non fecit Sodoma soror tua, ipsa et filiæ ejus, sicut fecisti tu et filiæ tuæ.
49Behold this was the iniquity of Sodom thy sister, pride, fulness of bread, and abundance, and the idleness of her, and of her daughters: and they did not put forth their hand to the needy, and the poor.Ecco qual fu l'iniquità di Sodoma tua sorella; la superbia, e i bagordi, e il lusso, e l'oziosità di lei, e delle sue figlie: e al povero, ed al bisognoso non istendevan la mano.Loe this was the iniquitie of Sodom thy sister, pride, fulnes of bread, & abundance, and the idlenes of her, and of her daughters: and they raught not the hand to the needie, and the poore.Ecce hæc fuit iniquitas Sodomæ sororis tuæ: superbia, saturitas panis et abundantia, et otium ipsius et filiarum ejus: et manum egeno et pauperi non porrigebant: 50And they were lifted up, and committed abominations before me: and I took them away as thou hast seen.E si levaron in arroganza, e fecero abbominazioni dinanzi a me, ed io le annichilai come tu vedesti.And they were eleuated, and did abominations before me: and I tooke them away as thou hast sene.et elevatæ sunt, et fecerunt abominationes coram me: et abstuli eas sicut vidisti. 51And Samaria committed not half thy sins: but thou hast surpassed them with thy crimes, and hast justified thy sisters by all thy abominations which thou hast done.E Samaria non fece la metà de' peccati, che facesti tu: e tu le sorpassasti colle tue scelleraggini, e facesti apparir giuste le tue sorelle con tutte quelle abbominazioni, che tu commettesti.And Samaria sinned not the halfe of thy sinnes: but thou hast passed them with thy wicked deedes, and hast iustified thy sisters in al thine abominations, which thou hast wrought.Et Samaria dimidium peccatorum tuorum non peccavit: sed vicisti eas sceleribus tuis, et justificasti sorores tuas in omnibus abominationibus tuis quas operata es. 52Therefore do thou also bear thy confusion, thou that hast surpassed thy sisters with thy sins, doing more wickedly than they: for they are justified above thee, therefore be thou also confounded, and bear thy shame, thou that hast justified thy sisters.Porta adunque la tua confusione anche tu, che hai nel peccar superate le tue sorelle, facendo peggio di loro; perocché a paragone dite elle son giuste. Anche tu adunque confonditi, e porta la tua ignominia, tu che giuste apparir facesti le tue sorelle.Thou also therefore carie thy confusion, which hast passed thy sisters with thy sinnes, doing more wickedly then they: for they are iustified aboue thee: thou also therfore be confounded, & beare thine ignominie, which hast iustified thy sisters.Ergo et tu porta confusionem tuam, quæ vicisti sorores tuas peccatis tuis, scelerantius agens ab eis: justificatæ sunt enim a te: ergo et tu confundere, et porta ignominiam tuam, quæ justificasti sorores tuas.
53And I will bring back and restore them by bringing back Sodom, with her daughters, and by bringing back Samaria, and her daughters: and I will bring those that return of thee in the midst of them.Ma io le ristorerò, tornando in libertà Sodoma, e le sue figlie, e tornando in libertà Samaria, e le sue figlie, e i tuoi figli condotti in ischiavitù farò tornare insieme con esse,And I wil conuert restoring them by the conuersion of Sodom with her daughters, and by the conuersion of Samaria, and her daughters: and I wil conuertEt convertam restituens eas conversione Sodomorum cum filiabus suis, et conversione Samariæ et filiarum ejus, et convertam reversionem tuam in medio earum, 54That thou mayest bear thy shame, and mayest be confounded in all that thou hast done, comforting them.Affinchè tu porti la tua ignominia, e ti confonda di tutto quello, che hai fatto, e sii di consolazione per esse,thy reuersion in the middes of them, that thou mayst carie thine ignominie, and mayst be confounded in al thinges, that thou hast done, comforting them.ut portes ignominiam tuam, et confundaris in omnibus quæ fecisti consolans eas. 55And thy sister Sodom and her daughters shall return to their ancient state: and Samaria and her daughters shall return to their ancient state: and thou and thy daughters shall return to your ancient state.E la sorella tua Sodoma, e le sue figlie torneranno al loro antico stato, e Samaria, e le sue figlie torneranno all'antico stato, e tu, e le tue figlie tornerete allo stato antico.And thy sister Sodom, and her daughters shal returne to their antiquitie: and Samaria, and her daughters shal returne to their antiquitie: and thou, and thy daughters shal returne to your antiquitie.Et soror tua Sodoma et filiæ ejus revertentur ad antiquitatem suam, et Samaria et filiæ ejus revertentur ad antiquitatem suam, et tu et filiæ tuæ revertemini ad antiquitatem vestram. 56And Sodom thy sister was not heard of in thy mouth, in the day of thy pride,Nel tempo del tuo fasto non si udì mai ricordata da te la sorella tua Sodoma,And Sodom thy sister was not heard in thy mouth, in the day of thy pride,Non fuit autem Sodoma soror tua audita in ore tuo in die superbiæ tuæ, 57Before thy malice was laid open: as it is at this time, making thee a reproach of the daughters of Syria, and of all the daughters of Palestine round about thee, that encompass thee on all sides.Prima che fosse scoperta la tua malizia, com' ell'è adesso, e tu fossi lo scherno delle figlie di Siria, e di tutte quante le figlie di Palestina, che hai all'intorno, e ti cingono d'ogni lato:before that thy malice was reueled: as at this time for reproch of the daughters of Syria, and of al the daughters of Palesthine in the circuite of thee, which compasse thee round about.antequam revelaretur malitia tua, sicut hoc tempore in opprobrium filiarum Syriæ, et cunctarum in circuitu tuo filiarum Palæstinarum quæ ambiunt te per gyrum.
58Thou hast borne thy wickedness, and thy disgrace, saith the Lord God.Tu hai portata la tua scelleratezza, e la tua ignominia, dice il Signore Dio.Thy wickednes, and thine ignominie thou hast caried, saith our Lord God.Scelus tuum et ignominiam tuam tu portasti, ait Dominus Deus. 59For thus saith the Lord God: I will deal with thee, as thou hast despised the oath, in breaking the covenant:Perocché queste cose dice il Signore Dio: Io farò (così) a te, come tu hai disprezzato il giuramento, per vano rendere il patto:Because thus saith our Lord God: And I wil do to thee, as thou hast despised the oath, to make the couenant frustrate:Quia hæc dicit Dominus Deus: Et faciam tibi sicut despexisti juramentum, ut irritum faceres pactum: 60And I will remember my covenant with thee in the days of thy youth: and I will establish with thee an everlasting covenant.Ma io mi ricorderò del patto, che feci teco ne' giorni di tua adolescenza, e ravviverò con te il patto sempiterno.and I wil remember my couenant with thee in the dayes of thy youth: and I wil raise vnto thee an euerlasting couenant.et recordabor ego pacti mei tecum in diebus adolescentiæ tuæ, et suscitabo tibi pactum sempiternum. 61And thou shalt remember thy ways, and be ashamed: when thou shalt receive thy sisters, thy elder and thy younger: and I will give them to thee for daughters, but not by thy covenant.E ti ricorderai de' tuoi disordini, e ne avrai confusione, quando tu riceverai teco le tue sorelle maggiori di te insieme colle minori, ed io darolle a te in luogo di figlie, ma non in virtù del tuo patto.And thou shalt remember thy wayes, and shalt be confounded: when thou shalt receiue thy sisters elder then thee with thy yonger: and I wil geue them to thee for daughters, but not by thy couenant.Et recordaberis viarum tuarum, et confunderis, cum receperis sorores tuas te majores cum minoribus tuis: et dabo eas tibi in filias, sed non ex pacto tuo. 62And I will establish my covenant with thee: and thou shalt know that I am the Lord,E io ravviverò con te il mio patto, e conoscerai ch'io sono il Signore,And I wil raise vp my couenant with thee: and thou shalt know that I am the Lord,Et suscitabo ego pactum meum tecum, et scies quia ego Dominus: 63That thou mayest remember, and be confounded, and mayest no more open thy mouth because of thy confusion, when I shall be pacified toward thee for all that thou hast done, saith the Lord God.Affinchè ti ricordi, ed abbi confusione, e non ardisca di aprir bocca pella vergogna, allora quando io mi sarò placato con te dopo tutte le cose, che tu facesti, dice il Signore Dio.that thou mayst remember, and be confounded, and maist no more open thy mouth because of thy confusion, when I shal be pacified toward thee in al that thou hast done, saith our Lord God.ut recorderis, et confundaris, et non sit tibi ultra aperire os præ confusione tua, cum placatus tibi fuero in omnibus quæ fecisti, ait Dominus Deus.
16:1
Year of the World 3411.
16:3
Calmet
Cethite, or "Hethite." These two were probably the most abandoned of Chanaan. Daniel (xiii. 56.) gives the infamous judges the like appellation; and Isaias 1:10. calls the Jews princes of Sodom. (Calmet)
Haydock
So Dido says to Eneas: Nec te diva parens, generis nec Dardanus auctor Perfide sed duris genuit te cautibus, etc. (Virgil, Aeneid iv.) (Haydock)
Haydock
But we nowhere find such a vehement and continued reprimand. The prophet seems to quit his proper character to make (Calmet) the abominations of the people known and detested, Ezechiel 3:8. (Haydock)
16:4
Calmet
Cut. By this the infant received nourishment in the womb. Now it seems to be exposed by its parents. (Calmet)
Theodoret
The Jews in Egypt were abandoned to idolatry and distress. (Theodoret, in Canticle of Canticles)
Health. Many plunged the infant in cold water to brace its nerves, (Calmet) or to wash it. Salt was also used to dry up the humidity and stop the pores, (St. Jerome) or it was mixed with water to harden the skin and navel. (Avicen. Gall. San. 1:7.)
Haydock
Clouts, to keep the body straight. The negroes who neglect this are stronger and better proportioned, (Calmet) and too much restraint is known to be detrimental to the tender limbs. (Haydock)
16:5
Born, as it were in Egypt. He represents the Jews as a female from her infancy, till she be advanced in years.
16:6
Calmet
Thy blood, unwashed after being born, ver. 4. (Calmet)
Tacitus
The Jews were solicitous to increase their numbers, and exposed none. (Tacitus, Hist. v.)
Calmet
But other nations did, if they thought the child would be troublesome, or a disgrace. (Calmet)
Worthington
The prophet sends this admonition from Chaldea, and shews how God had selected his people from among the barbarous nations, and decorated them with many privileges of the law, sacrifices, etc. (Worthington)
16:7
Woman's. Hebrew, "the ornament of ornaments;" hadaiim instead of harim in Septuagint, "the cities of cities," (Calmet) or the highest glory, being arrived at that age when decorations are most sought after.
Haydock
Fashioned. Literally, "swelling." Septuagint, "erect." (Haydock)
Calmet
Hair, (pilus.) Women are allowed by the canon law to marry at twelve. (Calmet)
16:8
Symmachus
Lovers. Hebrew dodim, "breasts, (Haydock) or espousals;" (Aquila) "loving." (Symmachus)
16:9
Calmet
Oil, used after bathing, or with perfumes. (Calmet)
16:10
Haydock
Embroidery. Literally, "various colours." (Haydock)
But this is the import, Psalm 44:10.
Violet, or dark blue, appropriated to princes.
Fine. Literally, "thin." Hebrew Mesi, (Haydock) "silken." (Jarchi; Pagnin, etc.) Silk was used much later at Rome, (Calmet) and was reprobated as not covering the body sufficiently. Cois tibi pene videre est Ut nudam.--
Seneca
(Horace, 1:Sat. ii.) (Seneca, Ben. 7:9.)
Theodoret
Septuagint trichapto, according to Hesychius, etc., denotes "a silk ribbon for the hair;" (Calmet) a robe as delicate as hair, (St. Jerome) or a transparent veil for the head. (Theodoret)
Calmet
Such are still worn in the East. Hair is used in the veil opposite to the eyes, that the ladies may see without being seen. (Calmet)
16:12
Haydock
Forehead. Literally, "mouth." Hebrew, "nose." (Haydock)
Calmet
Women wore rings where spectacles are placed, and had others hung at their noses, so as to touch the mouth. People who are not acquainted with this odd custom, which is still prevalent in Africa and Asia, suppose that the ornament hung upon the forehead, as St. Jerome does. See Genesis 24:22. (Calmet)
16:13
Haydock
Linen. Hebrew mossi, ver. 11. (Haydock)
Chaldean understands these ornaments to pertain to the tabernacle, which was set up in the wilderness.
Haydock
Oil, enjoying a most fertile country, (Calmet) and the noblest sacrifices. (Haydock)
Calmet
And wast, etc. The kingdom had subsisted 1500 years. (Calmet)
Calmet
Septuagint omit this, for fear of giving umbrage to the Egyptians, according to St. Jerome, as if they could be ignorant of this circumstance. (Calmet)
Haydock
Grabe supplies, "thou wast directed to the kingdom." (Haydock)
16:15
Renown, or name; thus dishonouring me, thy husband, Isaias 4:1.
16:16
Places: pavilions, (Cornelius a Lapide; 4 Kings 17:30.; Calmet) or idols stuffed, (St. Jerome; Theodoret) and outwardly adorned. Such might easily be procured or removed, 1 Kings 19:13.
Hereafter, with impunity. The Jews were guilty of greater ingratitude than other nations.
16:17
Haydock
My gold, for the temple, or thy most precious ornaments, which were sacrificed to gratify thy lubricity, (Calmet) or to form the golden calf, etc., Exodus xxxii. (Haydock)
Obscene representations were also used in the worship of Osiris. (Herodotus 2:48.)
16:18
Oil, or perfume. which no man was allowed to use, Exodus 30:9, 38.
16:20
Calmet
Thy sons: so he calls them to shew his indignation, though he acknowledges them for his, (ver. 21.) to enhance the crime. Who could have thought that such cruel sacrifices would ever take place! (4 Kings xxiii.) (Calmet)
Worthington
Adulteresses bring in the children of others; but the Jews sacrifice their own to idols, 4 Kings xvi., etc. (Worthington)
16:25
Haydock
Sign; altars of idols. (Haydock)
Tacitus
She makes no secret of her apostacy. The Greeks and Romans marked the houses of prostitutes, that honest men might avoid them. "The deemed the profession of such a crime a sufficient punishment to repress impure women." (Tacitus, Annal.)
16:26
Menochius
Bodies. Literally, "flesh." (Haydock) (Juvenal 9:34.) (Menochius)
Valle. Ep. xi
The Egyptians are tall, but meagre. (Valle. Ep. xi.)
They were the most dissolute in their worship, and corrupted most other nations as well as the Jews, Ezechiel 20:8., and 23:3.
16:27
Justification; law, etc. Hebrew, "thy right," or allowance, Exodus 21:10.
Haydock
Hate thee. To be abandoned to the will of a rival, is most dreadful for a woman. The Jews were subjected to the nations which they had despised, as they are still to Christians. Even other less favoured idolaters were astonished (Calmet) at their apostacy. (Haydock)
16:28
16:31
Calmet
Price, before she will yield, (Haydock) or who follow such practices for a livelihood. (Calmet)
Hebrew, "in that thou scornest hire." (Protestants) Septuagint, "gathering rewards." The difference consisted in Jerusalem's sinning through mere wantonness, and even to her loss.
16:34
Haydock
Fornication unpunished, or comparable with thine, ver. 16. (Haydock)
Worthington
All such actions are abominable; but still more so, when the woman solicts[solicits?]. (Worthington)
16:36
Calmet
Money. Literally, "brass," (Haydock) to adorn idols. (Calmet)
Calmet
Protestants, "thy filthiness;" (Haydock) virus. (Pagnin, etc.) (Calmet)
16:37
Nakedness. Friends and enemies (Haydock) saw that idols afforded no protection, Ezechiel 6:3., and Jeremias 13:26.
16:38
Judge; punish thee by stoning to death, Leviticus 20:10. The walls of the Jews were battered to the ground.
16:39
House; the temple, which thou hast profaned, and the high places. The idols shall be plundered, in which thou hast trusted.
16:41
Women: nations assembled against Jerusalem.
16:42
Haydock
No more. I will entirely repudiate thee, so as to observe thy conduct no longer, (Calmet) with the eyes of an husband. (Haydock)
St. Jerome
This is the most terrible effect of God's wrath, (Calmet) when the sinner is left to himself, Osee 4:14. (St. Jerome)
16:43
Youth, when thou wast destitute, (ver. 4.) and more grateful for my favours, Jeremias 2:2.
Haydock
Head. I have punished thee, yet not as thy deeds require. (Haydock)
16:44
Daughter. They too commonly (Calmet) follow bad parents. (Juvenal 6:239., and 14:25.)
Calmet
Jerusalem is more wicked than the Cethite, (Haydock) her mother, ver. 3. (Calmet)
Haydock
Even this nation had once received the principles of true religion from the patriarchs, but cast them off to embrace idolatry, and to destroy her children. (Haydock)
Worthington
Jerusalem was formerly and is still wicked. (Worthington)
16:46
Right: southward.
Haydock
Sodom. The city was more ancient than Jerusalem. Hence it here designates Ruben, (Haydock) and the Jews east of the Jordan; (Prado) or rather Moab and Ammon, (ver. 55.; Calmet) and the rest of the Gentiles. (Haydock)
Theodoret
Samaria shewed Jerusalem the road to idolatry, and therefore is called her elder sister. The number of the ten tribes was also greater than that of the kingdom of Juda, which became corrupt as Sodom, only by degrees. (Theodoret)
16:47
Ways, but hast done even worse.
Haydock
Almost. He seems to diminish their crimes, (Calmet) as if it could hardly be believed that Jerusalem should be more abandoned. Hebrew and Septuagint, "that would be but little: yea, thou hast done more," etc. (Haydock)
16:49
Challoner
Sodom, etc. That is, these were the steps by which the Sodomites came to fall into those abominations for which they were destroyed. For pride, gluttony, and idleness, are the high road to all kinds of lust; especially when they are accompanied with a neglect of the works of mercy. (Challoner)
Calmet
These crimes alone are great enough; (Luke 16:19.) and the prophets never accuse the Jews of unnatural lust. Hence Ezechiel takes no notice of it here, as he probably refers to the manners of the Moabites, etc., who were then living, Isaias 16:6. (Calmet)
Worthington
Abundance and idleness produce crimes; temperance and labour bring forth good fruit. (Worthington)
16:50
Jeremias xlviii
Seen. This would seem to allude to the Israelites beyond the Jordan, who had been led away into Assyria. The Moabites, etc., beheld the downfall of Jerusalem, (Haydock) and were treated in like manner, only five years later. (Jos.[Josephus?]) (Jeremias xlviii., etc.)
16:51
St. Augustine
Justified, as they are comparatively innocent. (St. Augustine, contra Faust. 22:61.)
Calmet
They had not the like advantages, (Matthew 11:23.) nor the example of others' punishment to open their eyes. Thou hast pleaded for or with them, and hast lost thy cause. (Calmet)
16:53
Challoner
Back, etc. This relates to the conversion of the Gentiles out of all nations, and of many of the Jews, to the Church of Christ. (Challoner)
Calmet
Cyrus also liberated the tribes on the east as well as on the west of the Jordan, (Haydock) and in general all the captive nations. (Calmet)
Haydock
And restore. Hebrew, "the captivity, even the captivity of Sodom." Septuagint, "I will turn away their aversions, the," etc. I will give them a more docile spirit. (Haydock)
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Calmet
Them. It affords some consolation to have partners in misery. (Calmet)
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Challoner
Ancient state. That is, to their former state of liberty, and their ancient possessions. In the spiritual sense, to the true liberty and the happy inheritance of the children of God, through faith in Christ. (Challoner)
Haydock
All will be treated alike, whether Jew or Gentile. (Haydock)
Worthington
When Sodom or the Gentiles shall have embraced the gospel, then also will the Jews, Romans 10. (Worthington)
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St. Jerome
Pride. Thou scornedst to mention her, (Psalm 15:4.; Calmet) or wouldst not take warning. (St. Jerome)
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Calmet
Covenant. After punishing thee I will fulfill my promises, as we see was done (Calmet) after the captivity, and (Haydock) in the Christian Church. (Calmet)
Worthington
All shall be converted, not by the Jewish but by the evangelical covenant. (Worthington)
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Daughters. The countries were conquered by the Machabees. All nations embrace the gospel.
Calmet
Covenant. It is broken. I will, out of pity, re-establish it, or a better, to last for ever under Christ, free from the servitude and fear of the old law. (Calmet)
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Make known to Jerusalem.... That is, by letters, for the prophet was then in Babylon.
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I decked thee also with ornaments, etc.... That is, with spiritual benefits, giving you a law with sacrifices, sacraments, and other holy rites.
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Thou hast sacrificed, etc.... As there is nothing more base and abominable than the crimes mentioned throughout this chapter; so the infidelities of the Israelites in forsaking God, and sacrificing even their children to idols, are strongly figured by these allegories.
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This was the iniquity of Sodom, etc.... That is, these were the steps by which the Sodomites came to fall into those abominations for which they were destroyed. For pride, gluttony, and idleness are the highroad to all kinds of lust; especially when they are accompanied with a neglect of the works of mercy.
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Ancient state.... That is, to their former state of liberty, and their ancient possessions. In the spiritual sense, to the true liberty, and the happy inheritance of the children of God, through faith in Christ.
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Ezechiel was now in Babylon, and therforce this admonition which he should geue to Ierusalem was to be notified there by letters, and messengers sent thither for this purpose.
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By al this is signified that God made the Israelites of a barbarous nation to be ciuil, and gaue them not only thinges necessarie, but also
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ornaments, aboue the state of other nations; especially in spiritual benefites, geuing a Law, with Sacrifices, Sacraments, and other holy rites.
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Adulterous wemen doe deceiue their husbandes, bringing them other mens children, but the Ievves gaue their lawful children to the vvorst adulterers, sacrificing them to idols 4. Reg. 16. 17 21. 23.
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Al fornication is abominable, but that is must detestable when vve••• g•ue revvards to men for fornication or adultrie.
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As Ierusalem was wont to be vvicked in former times, so it is novv.
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Ambition, 〈…〉, & idlenes are cause of much more sinnes; temperance & laboure bring forth much good fruite. Olla si tollas per•ere cupidinis arcus Take avvay idlenes, & Cupids bovv is vveake. Labor omnia vincit.
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By Sodom & other cities are vnderstood al nations, vvhich shal come to Christ.
After that al other nations are conuerted the Ievves shal also returne to Christ. Ro. 11. v. 26.
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Al gentiles elder & younger shal be conuerted to Christ.
Not by the couenant made with the Ievves in the Lavv of Moyses, but by the Euangelical couenant.
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St Jerome † AD 420 The Letters of St. Jerome 107.7
… is written that “the king’s daughter is all glorious within.” Wounded with love’s arrow let her say to her beloved, “the king hath brought me into his chambers.” At no time let her go abroad, lest the watchmen find her that go about the city, and lest they smite and wound her and take away from her the veil of her chastity, and leave her naked in her blood.
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… (They of) “Ænan,” it saith, “came not forth to mourn for the house which was near her” ( Micah i. 11 ): they shall receive pain, “in return for that they built for derision.” And again, Ezekiel makes this an accusation against them, that they did not grieve for (the afflicted). (
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St Justin Martyr † AD 165 Dialogue with Trypho 77
… For you know,” continued I, “that the Holy Spirit oftentimes announces such events by parables and similitudes; just as He did towards all the people in Jerusalem, frequently saying to them, ‘Thy father is an Amorite, and thy mother a Hittite.’
Tertullian † AD 220 An Answer to the Jews 9
… For it calls your rulers “rulers of Sodom,” and your people the “people of Gomorrha,” when those cities had already long been extinct. And elsewhere it says, through a prophet, to the people of Israel, “Thy father (was) an Amorite, and thy mother an Hittite;”
Tertullian † AD 220 The Five Books Against Marcion 3.13
… Nor is this an unusual manner for the Creator, (in His Scriptures ) figuratively to employ names of places as a metaphor derived from the analogy of their sins. Thus He calls the chief men of the Jews “rulers of Sodom,” and the nation itself “people of Gomorrah.” And in another passage He also says: “Thy father was an Amorite, and thy mother an Hittite,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 42.10
… If thou seekest a proper subject of comparison, turn thy mind to the only-begotten Son. How, then, were the Jews the children of the devil? By imitation, not by birth. Listen to the usual language of the Holy Scriptures. The prophet says to those very Jews, “Thy father was an Amorite, and thy mother a Hittite.”
John Cassian † AD 435 The Conferences of John Cassian 3.7
… And of this father Scripture says to Jerusalem which had despised God the true Father, “Thy father was an Amorite, and thy mother a Hittite;”
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St John Chrysostom † AD 407 Homilies on First Corinthians 39
… Thus did he make victims of a whole people. “For the beloved waxed fat,” saith one, “and grew thick, and was enlarged, and kicked.” ( Deut. xxxii. 15 .) And thence also was the beginning of those thunderbolts on Sodom. And to declare this, Ezekiel said, “But this was the iniquity of Sodom, in pride and fulness of bread and refinements they waxed wanton.” (
St Jerome † AD 420 The Letters of St. Jerome 22.11
… God says to Job: “Gird up thy loins as a man.” John wears a leathern girdle. The apostles must gird their loins to carry the lamps of the Gospel. When Ezekiel tells us how Jerusalem is found in the plain of wandering, covered with blood, he uses the words: “Thy navel has not been cut.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 43
With this He charges Jerusalem also by Ezekiel. “I saw thee,” saith He, “polluted in blood; and I washed thee, and anointed thee; and thou hadst renown for thy beauty; and thou pouredst out thy fornications,” saith He, “on those who dwell near thee,”
St Jerome † AD 420 The Letters of St. Jerome 147.3
… Nevertheless “I have no pleasure in the death of the wicked, but that the wicked turn from his way and live;” and as it is not they that are whole who need a physician but they that are sick, even after his sin I hold out a hand to the prostrate sinner and exhort him, polluted as he is in his own blood,
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St Jerome † AD 420 The Letters of St. Jerome 31.2
2. It is true that a festival such as the birthday of Saint Peter should be seasoned with more gladness than usual; still our merriment must not forget the limit set by Scripture, and we must not stray too far from the boundary of our wrestling-ground. Your presents, indeed, remind me of the sacred volume, for in it Ezekiel decks Jerusalem with bracelets,
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St Jerome † AD 420 The Letters of St. Jerome 54.11
… Exchange your love of necklaces and of gems and of silk dresses for earnestness in studying the scriptures. Enter the land of promise that flows with milk and honey. Eat fine flour and oil. Let your clothing be, like Joseph’s, of many colors. Let your ears like those of Jerusalem
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St Jerome † AD 420 Against the Pelagians 2
Ezek. xvi. 14 . Jerusalem is perfect in beauty; yet
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 4
… Hence under the figure of Jerusalem the soul that is proud in virtue is reproved, when it is said, Thou wert perfect in my comeliness which I had put upon thee, saith the Lord , and having confidence in thy beauty thou hast committed fornication in thy renown (
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Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 9.122
… And, being exalted in its own sight through hidden tumour, it is deprived of the grace of Him Who bestowed the gift. For hence it is that it is said through the voice of the prophet to the soul that waxes proud, Having trust in thy beauty thou playedst the harlot because of thy renown (
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St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 3.19
… and tookest my broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them. My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before thine idols for a sweet savor: and this thou hast done."
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 72
And from the equality of the offenses themselves, “It is not marvellous if one be taken stealing;” and again, “Thou didst slay thy sons and thy daughters; this is beyond all thy whoredoms, and thine abominations.”
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St John Chrysostom † AD 407 Homilies on First Corinthians 26
… For that thou oughtest to be covered nature herself by anticipation enacted a law. Add now, I pray, thine own part also, that thou mayest not seem to subvert the very laws of nature; a proof of most insolent rashness , to buffet not only with us, but with nature also. This is why God accusing the Jews said, (
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 43
… What marvel if ye behave so to me who have been hitherto unknown to you when even to the Father, of whom ye have had so much experience, ye have done the very same? forsaking Him, ye have run unto the devils, drawing to yourselves wicked lovers. With this Ezekiel too was continually upbraiding them.
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St Athanasius of Alexandria † AD 373 On the Symbols 'Of the Essence' And 'Coessential.' 1
… this supposition only remains, that all you do is but outward profession and pretence, to secure the patronage of Constantius and the gain from thence accruing. And ye make nothing of accusing the Fathers, and ye complain outright of the expressions as being unscriptural; and, as it is written, ‘opened your legs to every one that passed by’ (
St Jerome † AD 420 The Letters of St. Jerome 22.6
… She shall sit by the waters of loneliness, her pitcher laid aside; and shall open her feet to every one that passeth by, and shall be polluted to the crown of her head.
St Jerome † AD 420 The Letters of St. Jerome 79.10
A noble alternative truly which is only to be embraced in preference to Satan! In old days even Jerusalem went a-whoring and opened her feet to every one that passed by.
St Jerome † AD 420 The Letters of St. Jerome 125.11
… for they regard labour as necessary not only for the support of the body but also for the salvation of the soul. Do not let your mind stray into harmful thoughts, or, like Jerusalem in her whoredoms, open its feet to every chance comer.
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St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… And you will find the prophets filled with examples of this kind, when they address Jerusalem; for she fell into fornication, and a novel form of it, even as Ezekiel says: “To all harlots wages are given, but thou hast given wages to thy lovers, and there hath been perversion in thee beyond all other women,”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 23
… And see what He saith in Ezekiel to the city that was beloved, yet had despised Him. “I will bring thy lovers against thee, and will deliver thee into their hands, and they shall stone thee, and shall slay thee, and My jealousy shall be taken away from thee, and I will rest, and I will not trouble Myself any more.” (From
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St Jerome † AD 420 The Letters of St. Jerome 68
… And to say no more of men, did not the Son of God endure the shame of the cross? And yet you fancy those blessed who enjoy in this world happiness and pleasure? God’s hottest anger against sinners is when he shews no anger. Wherefore in Ezekiel he says to Jerusalem: “My jealousy will depart from thee and I will be quiet and will be no more angry.”
John Cassian † AD 435 The Conferences of John Cassian 6.11
… “I will no longer be angry with thee, and thy jealousy has departed from thee.”
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St Ambrose of Milan † AD 397 On the Holy Spirit 3.8
48. And we may behold this unity also in other passages of the Scriptures. For whereas Ezekiel says to the people of the Jews: “And thou hast grieved Me in all these things, saith the Lord;”
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.3
… For from the top to the bottom the whole passage is said in wrath. For he said to Jerusalem:— As I live, saith the Lord God, Sodom and her daughters did not do at all as thou and they daughters have done .
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 10
… ‘I have begotten and brought up children, and they have rejected Me. ’ And they are no longer named the people of God, and a holy nation, but rulers of Sodom, and people of Gomorrah; having exceeded in this even the iniquity of the Sodomites, as the prophet also saith, ‘Sodom is justified before thee
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Tertullian † AD 220 On Fasting 7
Through this attendant of mourning, and (this) hunger, even that sinful state, Nineveh, is freed from the predicted ruin. For repentance for sins had sufficiently commended the fast, keeping it up in a space of three days, starving out even the cattle with which God was not angry. Sodom also, and Gomorrah, would have escaped if they had fasted.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.4
4. And Ezekiel said:— This is the iniquity of Sodom and of her daughters, that they did not take by the hand the poor and needy; and when I saw these things in them, I overthrew them .
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 6
… At least hear, what was the portion of them that played. “The people,” it is said, “sat down to eat and drink, and rose up to play.” Such were they at Sodom, such were they at the time of the deluge. For touching them of Sodom likewise it is said, that “in pride, and in plenty, and in fullness of bread, they waxed wanton.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 13
… and this brought down the thunders on Sodom. For although there was also a charge of whoredom, nevertheless from this grew the root of each of those punishments; which Ezekiel also signified when he said, “But this was the iniquity of Sodom, that she waxed wanton in pride and in fullness of bread, and in abundance of luxury.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 29
… the Jews who live for the belly, “whose god is their belly” ( Phil. iii. 19 ), who were ever seeking ease in the wilderness, were destroyed; as also those in Sodom, on account of their gluttony; and those in the time of Noah, was it not because they chose this soft and dissolute life? For “they luxuriated,” it says, “in fullness of bread.” (
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 2.34
… For the Lord, by the mouth of His prophet Ezekiel, says: ‘These, moreover, were the sins of thy sister Sodom; in their pride, she and her children overflowed in fulness of bread and abundance of wine; and they helped not the hand of the poor and needy.’
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 5.6
… The cause of the overthrow and wantonness of Sodom was not drunkenness through wine, but fulness of bread. Hear the Lord rebuking Jerusalem through the prophet. “For how did thy sister Sodom sin, except in that she ate her bread in fulness and abundance?”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 37
Thus elsewhere also He makes a comparison, condemning them by the Ninevites, and by the Queen of the south; there, however, it was by them that did right, here, even by them that sinned; a thing far more grievous. With this law of condemnation, Ezekiel too was acquainted: wherefore also he said to Jerusalem, “Thou hast justified thy sisters in all thy sins.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 72
And when one is not sobered even by the examples of others, “She saw her sister,” it is said, “and justified her.”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.44
… Were not the people of Sodom heathens, that is to say, Gentiles? The Jews therefore were worse, to whom the Lord says, "It shall be more tolerable for the land of Sodom in the day of judgment than for thee;" and to whom the prophet says, "Thou hast justified Sodom,"
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.3
… For he said to Jerusalem:— As I live, saith the Lord God, Sodom and her daughters did not do at all as thou and they daughters have done . And he said to her (Jerusalem):— Be abashed and accept thy shame, that thou hast overcome thy sisters in thy sins, and they are justified rather than thou .
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.61
… He blamed her desire to have children less than his own unlawful passion, which had led him to one whom he thought to be an harlot. In a similar sense, it is said of some that they justified Sodom;
John Cassian † AD 435 The Conferences of John Cassian 23.4
… “Sodom is justified above thee;” and again: “For what hath thy sister Sodom sinned?” and: “The rebellious Israel hath justified her soul in comparison of the treacherous Judah.”
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Origen † AD 254 Origen De Principiis 2.5.3
… What does Ezekiel the prophet say of them? “Sodom,” he says, “shall be restored to her former condition.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.3
3. Furthermore I questioned him about another saying that is written in Ezekiel; namely, that he said to Jerusalem:— Sodom and her daughters shall be built up as of old, and thou and thy daughters shall become as of old .
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.5
… and shall we say that He will have mercy on Jerusalem? For up to the present there are but three hundred and ninety-five years from the day that she was laid waste, according to the calculation that has been written above. But as to this that he said, Sodom and her daughters shall be possessed as of old ,
St Jerome † AD 420 The Letters of St. Jerome 46.7
… Therefore it is spiritually called Sodom and Egypt. Thus it is written, “Sodom shall return to her former estate,”
St Jerome † AD 420 Against the Pelagians 1.17
17. Need we be surprised that, when saints are compared, some are better, some worse, since the same holds good in the comparison of sins? To Jerusalem, pierced and wounded with many sins, it is said, “Sodom is justified by thee.” It is not because Sodom, which has sunk for ever into ashes, is just in herself, that it is said by Ezekiel,
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St Jerome † AD 420 Against the Pelagians 2
Ezek. xvi. 60, 61 . Her salvation is not of merit but of mercy.
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St Jerome † AD 420 Against Jovinianus 2.10
… But it is one thing to be a penitent, and with tears sue for pardon, another to be always with the father. And so both the shepherd and the father say by the mouth of Ezekiel to the sheep that was carried back, and to the son that was lost,
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3. Thy root. — The Chaldean and the Rabbis translate it, thy dwellings, as if מכרתיך mecorotaiich were put for מגורתיך megurotaiich, by a change of the letter caph to ghimel: and they give the sense, as if to say, Thus thou livest, as if thou hadst always dwelt among the Canaanites. But the Septuagint and Our translation render it better, thy root; and Leo the Hebrew, thy veins: for מכרה mecora indeed signifies excision. Now the Hebrews call excision generation and origin, from which the Jews, being cut off, that is, were begotten. Whence, explaining this, he adds: "And thy generation." He alludes to Isaiah LI: "Look unto the rock (that is, Abraham, as follows), from which you were hewn." Thy generation (thy race, thy origin is) of the land of Chanaan, — that is, from Egypt, says St. Jerome, whose founder was Mesraim, brother of Chanaan, son of Ham. Secondly and better: "Thy generation of the land of Chanaan," seems to be, not on account of descent, but on account of similarity of manners. Whence, explaining this, he adds: Thy father an Amorrhite, and thy mother a Cethite, — as if to say, Although thou art a natural daughter, O Jerusalem, of Abraham and Sara: yet by imitation and conversation, thou appearest a daughter of the Amorrhites and Hethites, because thou imitatest their manners. Thus St. Augustine, tract. 42 in John, vol. IX, explaining that passage: Ye are of your father the devil: "Because, he says, the Amorrhites and Cethites (or Hethites: for the letter chet in Hebrew is now pronounced with h, now with ch) were impious: but the Jews imitated their impieties: they found for themselves parents, not from whom they were born, but whose manners following, they were likewise damned. Whence also his father, says St. Jerome, is called an Amorrhite, which in Hebrew is interpreted λαλούμενος, that is, celebrated by much speech (for ער amar indeed signifies to speak), and thy mother a Cethite, that is, ἐξιστῶσα, which either herself is mad, or sends others into madness. For every one that committeth sin is of the devil. Whence also throughout the whole world the name of this ancient father is famous, and turning many into madness. And Jerusalem is commanded to leave her ancient father, and it is said to her: Hear, O daughter, and see, and incline thy ear, and forget thy people, and the house of thy father, and the king shall greatly desire thy beauty." Thus Dido raging insults the departing Aeneas, Aeneid, lib. IV: Nor did a goddess mother, nor Dardanus the author of thy race, Perfidious one, but the harsh Caucasus, bristling with rocks, begat thee, And Hyrcanian tigresses gave thee suck. The Prophet speaks of the state of the people both present and past, when first it was chosen and set up by God as a Synagogue, as if to say, Not only now, but also of old before I chose you, O Jews, for my people, Church and bride, and as if took you as a wife, namely when you lived in Egypt; you were so barbarous and ill-mannered, that you seemed to be born and brought up among the Amorrhites and Cethites. That this is the sense is clear from what he adds: "In the day thou wast born thy navel was not cut, and thou wast not washed with water." For this is the way of barbarous nations. Thus Maldonatus. Among the seven nations of Chanaan he names the Amorrhites, because these excelled in stature and strength: and the Cethites, or Hethites, because the women of these were infamous for impudence and unchastity, as appears verse 45, and Genesis XXVII, 46. When thou wast born. — Chrysostom, hom. 33 in Matthew, in the Imperfect Work: "The birth of Israel, he says, is the calling of Abraham; youth, when Jacob with his people descended into Egypt; manhood, in the time of kings; old age, from the Babylonian captivity to Christ." Secondly, St. Jerome and Polychroius: The birth, they say, of Israel was the exodus from Egypt; for then the old Church or Synagogue was, as it were, born, when the law was given to it on Sinai. Thirdly, most excellently Prado, the birth of Israel was after the death of Joseph. For then Israel was multiplied in Egypt, so that it began to be not a family of Israel, but a people: yet it would be as a child cast out and exposed to the tyranny of Pharaoh; as a child, I say, neglected, to whom the navel is not cut, and who is neither washed, nor salted, nor wrapped, as follows. Thus the Chaldean. Thy navel is not cut. — The Septuagint: thou hast not bound; or, as St. Jerome says, they have not bound thy breasts. For it is customary for the breasts of infant girls to be bound, lest they begin to swell, so that they might preserve their virginal beauty. But our Hebrew translator renders it word for word: "Thy navel is not cut." For in the newly born there is accustomed to be a membranous tube like a sausage hanging from the navel, which is cut, through which physicians say the embryo in the womb is joined to the mother, and from her draws nourishment, is nourished and grows, namely by sucking blood through it (not to the stomach, because the blood is already concocted by the mother), but to the liver, and from there it is distributed through the whole body of the embryo, and by it that body is nourished. Hear Plutarch, book V On Opinions, chapter XVI: "Not," he says, as Democritus and Epicurus thought, "is the fetus in the womb nourished through the mouth; so that as soon as it is born, the mouth is carried to the breast: for there are also certain breasts in the womb, and little mouths by which it is nourished. Not," as Alcmaeon held, "is it nourished through the whole body, which receives nourishment in the manner of a sponge, which are suitable for nourishing: but, as the Stoics truly perceived, through the navel. Therefore this is immediately bound by midwives after birth, and the mouth of the infant is opened, so that it might think of other nourishment." The navel therefore in the womb is as it were the mouth of the fetus by which it sucks nourishment through the veins from the maternal blood: but when the fetus is born, the navel is cut, because it has no further use, since the infant ought to use its mouth and suck. Symbolically, the cutting of the navel signifies the cutting of the anchor, as it were, of human life, which is like a voyage and a ship, and the tossings and perils thereof. For man, and human life, is as it were a ship, Wisdom V, 10; Proverbs XXX, 19, by which, having departed from the womb of the mother and setting out from our station, we tend toward the port of death and immortality. The navel is as it were an anchor, by which the fetus in the womb of the mother, as it were in land, makes itself firm and sustains itself: with it cut, the child alone is exposed to all the waves of this life, is tossed about and agitated. Thus Democritus, and from him Plutarch in the book On the Love of Offspring. It seems therefore that the Prophet says: From the maternal womb, that is from Egypt, thou wast still drawing the nourishment of impiety, as Theodoret and Polychronius say, and the filth of idolatry and paganism, and especially lust. Whence some add and say: Just as in men the origin of seed is in the loins, so in women it is in the navel. Thus St. Jerome here, and Origen homily 6, and St. Gregory on Job chapter XL, 11. But although this seems to some to have a place in beasts, such as the elephant (I say seems: for Pineda rightly denies this very thing, and others in many places) in the place of Job cited, nevertheless not in men. For as physicians and doctors teach, the navel has no use except for cherishing and nourishing the fetus in the womb from the mother, and in no way is it an instrument of generation in woman rather than in man: but in both woman and man the origin of seed is in the loins (for there are the seminal vessels, in which seed is formed from spiritual blood, which they themselves draw from the vena cava, which is derived from the liver to the loins and kidneys) which are joined to the womb: whence also "diseases of the womb are joined with distension of the loins," says Galen book II On Seed, chapter 1. Therefore thou mayest expound most simply, as if to say: When thou wast first born in Egypt, having no law and no director, thou didst live thy life in the shameful filth of Egypt; uncultivated and unformed, thou wast equally filthy; thou didst live the life and customs of the Egyptians, and, as Theodoret says, "as it were from the land of thy nativity with the navel not yet cut, thou didst still draw nourishment from the womb of maternal Egyptian impiety." For an infant is nourished and grows through the navel. Whence symbolically St. Gregory, XXXII Moral. XI: "On the day," he says, "of birth to cut the navel is at the time of conversion to cut off the lust of the flesh; but Judea retained the uncircumcised foreskin, because she did not cut off the flowing lust." For the navel is not in itself, but because it is near the belly and the genitals, a symbol of lust. Thus Pineda in Job, chapter XL, 11. And water was not poured upon thee for thy salvation. — Rightly so; for the Hebrew משעי misci signifies salvation, from the root ישע iascha, that is, he saved. The bodies of the newly born are accustomed to be washed, first, so that the filth of the womb may be washed away; whence Prado thinks that "salvation" here and elsewhere signifies cleanliness; and R. Manahen translates: Thou wast not washed for cleanliness, and adds that the Hebrew משעי misci in Arabic signifies cleanliness. "The bodies of infants, stained with blood," says St. Jerome, "are accustomed to be washed immediately upon being brought forth from the womb;" and he adds that Christ alluded to this when instituting baptism, saying: "Unless a man be born again of water and the Holy Ghost." Hear Plutarch, in the book On the Love of Offspring: "Nothing," he says, "is so imperfect, destitute, naked, shapeless, filthy, as man at birth, etc., stained with blood, filled with corruption, and appearing more slain than born, cannot be touched, lifted, kissed, or cherished in embrace by anyone, unless one bearing love implanted by nature." Second, so that the limbs which were contracted in the womb may be extended and shaped by warm water. Third, so that the flesh may be made smooth and soft, as the Rabbis say. Whence R. David translates: Thou wast not washed for smoothness; R. Manahen: Thou wast not washed for delights. But truly the flesh of an infant is very soft, and rather needs firmness than greater softness. Fourth, "for thy salvation," as follows, that is, for health and safety, lest namely from the filth of the womb they contract putrefaction, foul odor, and disease. Add that the Egyptians and Mexicans immerse the newly born in cold water, and thus offspring become more robust, and for this reason some physicians advise that infants be washed in wine. Fifth, some skilled in Hebrew translate aptly, for appearance; for thus the Hebrew משעי misci signifies, from the root שעה scau, that is, he looked upon, he gazed with pleasure, as if to say: Thou wast not washed, so that thou mightest cast off thy deformity and become beautiful and pleasing to look upon, to whom therefore mother and nurses are accustomed to caress, embrace and kiss. Whence some translate: Thou wast not washed for embrace, for tender kisses. Symbolically, it signifies that the Jews did not wash away their sins with tears of their past life. Allegorically, Theodoret expounds it, as if to say: "Thou wast not washed," namely in baptism, "for thy salvation," that is, for immortal life. "For there are many," says St. Jerome, "washings which the Gentiles in their mysteries and heretics promise, who all wash, but do not wash for salvation." 5a. Nor salted with salt. — The bodies of the newly born are salted, so that they may become more solid and be constrained, says St. Jerome, and dried from all filth of the womb, and so that the wound of the cut navel may be bound, closed and healed with salt. Hear also Galen, book I On the Preservation of Health, chapter VII: It conduces to health "that as soon as salt is moderately sprinkled, his (the infant's) skin becomes denser and more solid than the parts within. For in the womb it was equally soft with the rest, since no harder external body was fixed there, nor did cold air ever strike it anywhere." Thus the ancients: but now soft midwives abstain from salt as being caustic. Symbolically, it signifies that the Hebrews were destitute of the salt of wisdom, which by fear of the penalties of the flesh restrains concupiscences and preserves from the corruption of sin: "For salt is as it were the balm of nature," as Anselmus Boetius, physician of the Emperor Rudolf II, rightly says, book II On Stones, chapter CCCII; for nature has mixed salt with almost all compounds, so that it may season them, constrain them, and preserve them from corruption. Thus literally infants were salted lest they quickly putrefy from the seed of death and corruption innate to them. Wherefore Homer calls salt divine, and Plato asserted that salt is most friendly and familiar to divine things: investigating the reason for this saying, Plutarch in the Symposiacs, decade 5, teaches that salt has this divine quality in itself, that it prevents putrefaction and decay from bodies destitute of life, and does not allow them to perish entirely, long resisting death as it were, and performing the office of soul as far as is possible. But nothing is more divine than soul. Its office is to protect and hold together living things, and not to allow the structure to fall apart: similarly salt, following the example of soul, combs the harmony of bodies tending toward decay, preserves the mutual friendship of the members. Again, salt is a necessary seasoning of foods. Wherefore Pliny, book XXXI, chapter VII: "Therefore, by Hercules," he says, "human life cannot be lived without salt; so necessary an element is it that understanding has passed over to the pleasures of the mind as well. For thus salts are called, and all the charm and supreme cheerfulness of life." And hence insipid speech, which has no charm; and insipid, a man of inelegant manners. And chapter IX: "They say that nothing is more useful to bodies than salt and sun." Hence also that saying of Catullus: There is not in so great a body a grain of salt. Hence fresh baptized persons are given salt, as a symbol of Christian wisdom, which consists in the mortification of vices: for thus salt mortifies living flesh, by drawing out and consuming from it all blood and every superfluous moisture. Thence the Burgundian name, so that one is called Borgoignon salé, that is, a salted Burgundian. The origin of which is that the Burgundians first received baptism and the faith of Christ from the Gauls, and in that custom were sprinkled with salt: wherefore then in jest by neighboring still pagan peoples they were called salted, or seasoned with salt, which name thereafter adhered to them. Nor wrapped in cloths, — in swaddling bands, which bind, shape, and straighten the body: "Whence also the bodies of Barbarians are straighter than Roman bodies; for up to the second and third year they are always wrapped in cloths," says St. Jerome. These swaddling bands signify the garments of virtues and charity, which many Jews lacked; or the doctrine of the law, which made Israel upright. Thus Theodoret.
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5. No eye took pity on you, — that is, as Vatablus translates from the Hebrew: No eye of man had mercy on you, so that it might regard you with eyes of compassion, and perform some office of piety necessary for one so newly born, so sordidly cast away and abandoned. But you were cast out upon the face of the earth, — as exposed infants are wont to be cast out. Secondly and properly, as infants at birth are poured forth and cast away upon the earth. Whence the Romans invented the goddess Levana, as it were one who would lift up boys already born from the earth. But this is the office of "the nurse of all the grace of God:" therefore he himself "shall lift you from the earth, and you shall be called Levana," says St. Augustine, book IV of the City of God, chapter XI. The sense is, as if to say: When you lay cast away, naked and abandoned, I like Levana lifted you up, washed you, cared for you, educated you, adopted you, etc. In the abjection of your soul, — that is of your life, as if to say: You were cast out that you might die. Thus Maldonatus. Again: "of your soul," that is of your person, or of your body, which is the receptacle of the soul, so that it is a metonymy. Thus often in Leviticus: "Unclean upon the soul," one is called unclean from contact with a corpse, as if to say: Just as you were poured forth from your mother's womb, you were covered with afterbirth and filth, and abominable, unwashed, unsalted, naked: thus you lay in the midst of the field, exposed to the injuries of heaven and to beasts, and cast away by men. Thus Prado. Namely, this was done, as the Scholiast and the Chaldean say, when Pharaoh commanded the males of the Hebrews to be drowned and killed. Then indeed mothers cast them out into the field, or into the reeds, as happened to Moses. Again, when Pharaoh banished, and as it were cast them out to make bricks from the mud and straw of Egypt, Exodus 1.
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6. Passing by, — as a king, who goes hunting, and in the field comes upon an exposed girl. He alludes to Moses, who as an infant exposed in the reeds was freed and educated by the passing daughter of Pharaoh. In a similar manner God freed the other Hebrew infants from death, just as he freed the parents from servitude. I saw you trampled in your blood, — namely, that which comes forth from the womb with the fetus and afterbirth; that is, I saw you wholly filthy, barbarous, uncultivated, miserable; lacking faith, law, grace, salvation and all the gifts of God; and mystically defiled with blood, that is with original sin, which as it were you had drawn like blood from your mother's womb. Thus Maldonatus. Wherefore Rabbi David, "in blood," says, that is immersed in mud, from which you were forced to make bricks; for mud is reddish, and of a blood-like color. And I said, etc.: In your blood live. — That is, I willed, I decreed effectually, that is I commanded and made (for God's to say is to do) that in such great misery and filth you would live, and not perish, indeed you would grow and multiply, as follows: and you would receive many benefits of mine: namely the law, the tabernacle, the promised land, etc. Add: God says twice: Live, so that he might signify that he first commanded that the Israelites, although oppressed by Pharaoh in Egypt, nevertheless would grow and multiply: secondly, that they would go forth from there and live in the promised land, under the leadership of Moses. Again: Live, that is although you were not yet purified and expiated, I nevertheless allowed you to live; or, as Maldonatus: Live, that is I made you to live in the midst of calamities, lest you be oppressed by the Egyptians, but you would live, grow, and multiply to ten thousand, as the Hebrew has it, that is immensely. And thus I was to you and to your infants as a midwife, and I made for them beneficial midwives against the command of Pharaoh. Behold the love of God acting as midwife to the Hebrew infants: who therefore and how great is his love, when he himself became small for the sake of the small, and took upon himself the filth of our infancy? Otherwise the Chaldean: In blood, he says, of circumcision I will have mercy on you, and in the blood of the Passover I will redeem you.
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7. You entered (you progressed, you grew to the time of puberty, so that you might be marriageable, which age requires) the world of womanhood, — so that you might adorn and ornament yourself for your spouse. In Hebrew it is: You entered, and you came to the ornament of ornaments; thus Theodotion: that is, to complete ornament, such as a noble maiden is accustomed to have when she is now marriageable, namely bracelets, torques, earrings, necklaces, etc. Such was Israel, when having gone forth from the servitude of Egypt through Moses, through the pillar, through the law, through the tabernacle, and through other miracles and gifts of God, it was being prepared so that it might be betrothed to God at Sinai. The Septuagint, reading ז for ד, namely for עדי עדיים (adi adaiim), reading ערי ערים (are arim), translate: You entered into cities of cities, that is into very many and greatest cities of Chanaan which I gave to you, with Joshua as leader. Your breasts became swollen. — That is, you came to the years of puberty, and you became marriageable; for then the breasts grow. And you were (when you were at that age which is most accustomed to be adorned) naked and full of shame. — First, as a slave and captive you scarcely had vile garments with which to cover your nakedness and your shame. Thus R. David. Second, as Theodoret says, you had not received the covering of the law. Third, you were not protected by the help of God. Thus St. Jerome. Fourth, in Egypt you worshipped the idols of the Egyptians, says the Scholiast.
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8. And behold your time, the time of lovers. — In Hebrew דודים (dodim), that is, as Theodotion says, ωρατων, of breasts, namely swelling; Symmachus, φιλίας, that is of love; Aquila, time of σωμαλίας, that is of reconciliation; namely of betrothals and marriages; Pagninus, time of loves; the Septuagint, time of those turning aside, that is, as the Scholiast from Theodoret says, time so that you might depart from maidens, and pass into the order of married women. That is, you were at that age so that you might be joined to a man; and no one, because you were naked, filthy and miserable, wished to take you: but I clothed you, and took you as a wife; when through Moses I called you, loved you, joined you by covenant, led you and protected you. I spread my garment over you. — In Hebrew kenaphi, that is my wing, that is, the hem of my garment I spread over you, that is, I betrothed you to myself as a wife. For a husband spreading the hem of his garment over a woman among the Hebrews, this signi- Hebrew רקמה (ricma or recama): whence Italian ricamo, ricamare and ricamato. Namely, such was the variegated garment of the priests, in which, says the Wise Man in chapter XVIII, 24, the whole world was described, which was as it were the dowry of a wife. For God delivered all things to her in service, according to that Psalm VIII, 8: "You have subjected all things under his feet, sheep, and all cattle, moreover and the beasts of the field." Thus the Chaldean. Through these garments, therefore, equally as through anointing, is signified the priesthood and pontificate conferred by God upon the Synagogue. I covered your shame, — that is your nakedness, of which verse 7, I covered you with garments and spoils of the Egyptians. Also by giving you the law, help and my divine protection. And I swore to you, and entered into a covenant with you. — God entered into this nuptial covenant with Israel thus poor and miserable, Exodus XXIV; and confirmed it there by oath, as it were execratory, not in words, but in deeds. For the division of the victims, by which the covenant was sanctioned, signified the same thing; for it was just as much as if he said: Thus God will divide whichever one, who violates the covenant. See the things said there. You became mine, — namely spouse and wife, say St. Jerome and Theodoret, and as it were a possession, so that you might be mine and be called by me, and receive a name from me, and be called the Synagogue of God, the spouse of God, the people of God, the Israel of God. Tropologically, the faithful soul is the spouse of God, of whom the Apostle says: "I have betrothed you to one man to present you as a chaste virgin to Christ," II Corinthians XI, 2. See the things said there.
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9. I washed you with water. — First, that is to say, I wiped away the filth of your poverty and birth, and made you honorable, rich and beautiful. Thus Maldonatus. Second, "I washed you," that is, in the Red Sea as in a baptismal font I baptized you, when I led you through it, and in the same sea I drowned the Egyptians, 1 Cor. X, 1. Third, as Origen, Theodoret, Apollinarius, with water of doctrine, and, as Vatablus, with my grace, I washed your bloods, that is, your crimes. Fourth, Prado, that is to say, by baptisms and lustrations prescribed by law I removed your legal uncleannesses, and, as Theodoret, through circumcision I cleansed blood, that is, your sins. He alludes to Exod. XIX, 10, where before the covenant with God was to be made, the people were commanded to wash their garments, so that they might thus cleanse themselves and prepare for the law and covenant with God. This sense seems most genuinely correct. And I anointed you. — Note: New brides, bridegrooms and guests were accustomed to be washed, then anointed, and finally clothed in precious garments, as is evident from Esther II, 12; Ruth III, 3; Judith X, 3: "I anointed you therefore," that is, I refreshed you from labors, say Polychroius and Prado. Second and better: "I anointed you," that is, Aaron and his descendants (and in them the whole people) through anointing I made priests for myself and consecrated them. For this was the greatest dignity of the people, that it was indeed a holy nation and a royal priesthood, Exodus XIX, 6. Mystically Origen: "Anointing," he says, "is the indwelling of the Holy Spirit in grace and knowledge of truth." Allegorically, it is the anointing of chrism, by which we are confirmed in the sacrament of Confirmation.
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10. I clothed you in many-colored garments, — that is, embroidered and variegated with Phrygian work. For this is what signifies Tropologically, many-colored garment is the variegation of all virtues. For we are girt about, adorned and protected by this garment as it were on all sides: but especially the outer garment is modesty, gravity, courtesy, and all external composition of words, manners and gestures toward decorum and piety. The inner garment is justice, which is the complex of all virtues, rightly composing and conforming the mind according to God and God's law. Note: The Hebrew ricma, which the Interpreter here translates as many-colored, elsewhere he translates as polymita; elsewhere, checkered; elsewhere, variegated; elsewhere, embroidered; and elsewhere properly, Phrygian, or embroidered with a needle; because from one kind of variegated garments others are understood, namely, Attalic, Babylonic, Alexandrian, checkered, concerning which Pliny in book VIII, XLVIII: "I learn," he says, "that kings used trabeis: painted garments were already in Homer, whence triumphal ones were born. The Phrygians invented making with a needle, and therefore were called Phrygians. King Attalus in the same Asia invented interwoven gold; whence the name Attalic. Babylon especially celebrated interwoven diverse colors in painting, and imposed the name. Alexandria instituted weaving with many threads, which is called polymita: Gaul divided with squares." Thus far Pliny. Thus I have seen images of men, trees, beasts and all things interwoven into tapestries through variously colored threads most skillfully by the Audenardians in Belgium: in which matter they excel not only the Belgians, but almost all other nations. Again, embroidered with a needle has two kinds: one is the work of embroidery, by which various lines of the warp are painted with multicolored silk threads, as we see in more elegant cushions. The other is Phrygian work, when segments of gold are sewn with a needle into a golden or silk warp. See the remarks on Exodus, chapter XXVI, 1, and Prado, who treats of these things at length here. And I shod you with violet-colored shoes, — namely, with shoes of violet, or hyacinthine, as the Septuagint translates, that is, of violet color (for ία to the Greeks is violet) and of heavenly color. For the Hebrew תחש tachas, that is, badger, is an animal similar to a fox, of violet color, concerning which Exodus XXIII, 5. From the hide of this therefore God made shoes for the Synagogue his bride. He alludes to violet-colored hides, with which the tabernacle was covered, that is, the Holy Place and the Holy of Holies, Exod. XXVI, 14 (for these are called tachas in Hebrew), which because it had a square, or rather rectangular, form of a shoe, and, like shoes, was made of or covered with hides. It is signified therefore here, that God gave to the Synagogue a tabernacle or temple beautifully variegated with scarlet, purple, fine linen and hyacinth, and all its ornament, vessels and furnishings, namely, the altar both of incense and of burnt offerings, the laver or brazen sea, the table of the shewbread, the candlestick, the mercy seat, the ark, the Cherubim, etc. Symbolically, a shoe is a sign, first, of liberty and dominion: for servants, as also captives, walked with bare feet, Exodus chapter XII, 11. Whence David, about to subdue Idumea, says, Psalm LIX, 10: "In Idumea will I stretch out my shoe." Hence, secondly, a shoe is a sign of usucaption and possession; the removal of shoes, on the other hand, of the cession of a right due to oneself, Deuteronomy XXV, 7; Ruth IV, 7. Thirdly, it is a sign of joy: just as conversely to remove one's shoes, and to put on a crown, and to shave one's hair were signs of mourning. To this pertains Alciati's emblem, by which he teaches that the hyacinthine color is a symbol of him who is content with his lot. For he says: Let each one content with his lot wear hyacinthine. Fourthly, in warfare a shoe is a sign of constancy, confidence, and an undaunted spirit: for he who is barefoot walks timidly, lest he strike his foot. Thus the spouse Israel, hitherto unshod, as if a captive, is now made free and is shod, and that with a hyacinthine shoe, so as to signify, first, that her conversation and hope are heavenly: "For the hyacinth is of an airy and most exalted color, so that it may be snatched up to meet the Lord, and may hasten to heavenly things," say St. Jerome and St. Gregory, book XXX of the Morals, chapter x. Also, that she is protected by God in the heavens, so that she may walk and preach more perfectly, says St. Jerome. Thirdly, hyacinth is the garment of kings, Ecclesiasticus XL, 4. It signifies therefore a kingly and exalted spirit, which, fixed in the heavens, tramples down and treads upon all these earthly things: whence the moon is under the feet of the Church and the Saints, Apocalypse XII, 1. For these reasons, in former times white garments were given to the baptized at baptism; so also white shoes, which they put on and wore for seven days, to which Paul alludes, Ephesians VI, 15, saying: "Your feet shod with the preparation of the Gospel of peace." Thus Rupertus, book VII, chapter 1. See Joseph Vicecomites, On the Rites of Baptism, book V, chapter XVIII. To this pertains an ancient riddle, which Virgil in eclogue 3 proposes thus: Tell in what lands the names of kings are inscribed, flowers are born. That is, tell where hyacinths are born. For the flower of the hyacinth, as Pliny testifies, book XXI, chapter XI, Pausanias, book I, and others throughout, has by its nature these two letters, A, I, inscribed upon itself, by certain veins, as Pliny says, or spotted marks, as Dalecampius calls them, running in such a way that they form these letters in the flower. Now these letters A, I, are the initial letters of the name Ajax, that celebrated king of the Greeks, destroyer of Troy, of whom Homer speaks throughout the Iliad. Whence the Poets feigned that Ajax, when dead, was transformed into the flower of the hyacinth, as Ovid describes it, Metamorphoses XIII. The hyacinth therefore bears the name and insignia of kings; hence it was also the garment of kings, equally as scarlet or purple. For which reason Cardinals use equally hyacinthine; for these are the kingly priesthood and the priestly kingdom of Christ, so that, just as He Himself in His passion and on the cross put on purple and purpled Himself with His blood, and likewise the Church, so also they for Christ and the Church, and for His faith and glory, stand as columns even unto death, and for it, if the matter demands, shed their blood, and undergo martyrdom. Thus did the first, not in name (for the name of Cardinals began to be given to the principal parish priests of the city of Rome, namely presbyters and deacons, under the time of Sylvester, under whom the peace of the Church began. Whence in the Roman Council under Sylvester, chapter VII, Cardinal Deacons are found named: of whom St. Gregory also makes mention, book V, epistle 14 to Fortunatus, and book XI, epistle 34 to John. Then in the year of the Lord 769, in the Roman Council under Stephen IV the Pontiff, it was decreed that no one should be created Pontiff unless he had previously been a Cardinal: and thus Eugenius II, created Pontiff from Cardinal of St. Sabina, in the year of the Lord 824, is related by Anastasius the Librarian) thus, I say, did the first, not in name, but in fact Cardinals, reddened with their own blood, St. Lawrence, St. Cyriacus, St. Largus, St. Smaragdus and many others, indeed almost all in the first three hundred years after Christ; whom all the Pontiffs with their Cardinals, that is the principal presbyters and deacons, were purpled by martyrdom. Of whom therefore the Church rightly sings: With ruddy fluid blood, they are enriched with bright laurels. Let Cardinals therefore propose these to themselves as models to imitate. So that they may do this, and that, always beholding this habit of theirs, they may be admonished of this constancy, charity and martyrdom; first Paul II, who was created Pontiff in the year of the Lord 1464, to whom Platina was secretary, assigned to them a red or purple vestment: and before him Innocent IV, in the year of the Lord 1245, when he created twelve Cardinals, first assigned to them a purple hat, so that they might throw themselves together with him against Frederick the Emperor, enemy of the Church, even unto blood and death, and oppose their head to him as a wall. Thus Martin of Poland, Platina, Onuphrius and others in the Lives of these Pontiffs. With this hyacinthine shoe, equally as with the hat and scarlet vestment, Reginald Pole, Cardinal, was notably adorned among others, who, with his mind fixed in heaven and upon God, esteemed lightly and despised not only all riches and honors, but also all terrors, sorrows and death itself, and thus generously endured a long and, as it were, perpetual martyrdom. For when Henry VIII, king of England, having made a schism, being conscious of wrongdoing feared the Pontiff, and Pole, as a Cardinal and sprung from the royal blood of the English, laid continuous snares for him everywhere, fearing lest he should sometime come into England. Wherefore Pole, sent by Paul III as legate to Francis, king of France, when the king warned him that if he wished to be safe he should depart at once, in so great a danger, when all the roads were filled with armed soldiers and brigands and Englishmen themselves, never remitted anything of his constancy and gravity; nay, when all his companions were so terrified that there was no one who dared to carry the cross, as is the custom for Pontifical legates, he himself took the cross in his hands and carried it upright, until his servants, impelled by shame, took it back. Then when he had escaped into Belgium, and yet the impious king did not cease from his snares, and had proscribed his head for fifty thousand gold pieces, nor could there be greater danger to his life, yet always remaining like himself, he persisted with the same serenity of face and mind, relying on God alone. Who indeed did not fail him: for the Bishop and Cardinal Groisbeeck invited him to Liège, by whom he was received most humanely, and when he heard the great and scarcely credible promises which the Englishman offered to the Belgians if they would deliver Pole to him; marveling at the man's madness, he said: "That he had long since been weary of this life, and desired death and passage to a better life; and therefore, since Henry was striving with such expense and care to aid this very desire of his, he was doing nothing other than if someone wishing to go to sleep should wish to remove his clothes." O a voice worthy of a Cardinal, a voice, I say, not of a man, but of an angel! which as he uttered it with his mouth, so he performed it in deed: for he did not depart from Belgium, where he was sought by neighboring Englishmen with a thousand snares, until he was recalled by the Pontiff; since he said thus that he was in the power of the Pontiff, and would do all things at his nod. Thus Sanders and others in the English History. I girded thee with byssus,—I girded thee with a band of the softest and whitest linen as with a girdle. This girdle signifies chastity, faith, conjugal love, and a pure heart, so that the spouse Synagogue may love none but God as her spouse. It alludes both to the curtains and veils of byssus surrounding the tabernacle, and to the girdle of byssus with which the priests girded their tunic, Exodus XXVIII, 39. For this signified that the priest, and through him the whole people, was bound to God, as is clear from Jeremiah XIII, 11, although it is not necessary to accommodate all these things individually. For all this ornament signifies in general that Israel was adorned by God with all gifts and graces. Prado thinks that בוץ buts, that is the byssus of the ancients, was cotton, which is the whitest and softest. Pliny, however, seems to distinguish byssus from cotton, lib. XIX, cap. 1. Whence our Delrio, Genesis XLI, 42: "Byssus, he says, is not the product of a worm, but of the earth or a plant," such as that Bengalese, which Hugo Lindescotus mentions in his voyage, which seems to be the byssus of Pliny, and the Indian carbasus of Q. Curtius. To us in Europe nothing is more similar to byssus than the linens of Cameracum. However it may be, it is sufficiently established among all that byssus was not silk, but the whitest, finest and most excellent linen. Thus from Julius Pollux, Pliny and Pausanias Ulysses Aldrovandus teaches, lib. I On Insects, or Bloodless Animals, cap. LXXVII. See the remarks on Exodus XXV, 4. And I clothed you with fine linen. — The Septuagint, τριχάπτω, that is, a garment of such fineness, and having so delicate a warp and woof, says St. Jerome, that it appears to have the thinness of hairs and locks: for τρίχας the Greeks call hairs. Thus St. Jerome and Origen. In Hebrew it is משי mesi, that is, drawn, or silken thread, which is drawn from silkworms as if from their very substance, and by them is gathered, immersed in boiling water, dissolved, and by handling drawn out into threads: for the root משה masa means to draw. Whence Moses, because drawn from the waters, is called in Hebrew Mose. The same is called in Hebrew from its color שרק serec, that is, of a golden color; whence ruddy, variegated horses, Zacharias I, 8, are called in Hebrew שרוקים serukim, that is, golden. And in Isaiah cap. V, vers. 1, a vineyard is called sorec, that is, golden; which is like Cretan wine, commonly called Malvasia. For thus also byssus, as woven by silkworms, is golden. From the Hebrew serec is derived the Latin sericum; not however because it was invented among the Seres (although the moderns wish this), the peoples of the Scythians or Indians. Therefore sericum is the same as bombycinum: and seres are the same as bombyces, says Isidore, lib. XIX of the Origins. Wherefore what Procopius, lib. I of the Persian War, and Zonaras relate, that the seed of silkworms making silk was brought by certain monks from India to Constantinople in the time of the Emperor Justinian, he does not deny, but rather that previously silken cloths were brought into Asia and Europe, as is evident here, and from Aristotle, lib. I On the Nature of Animals. Whence Delrio, Genesis XLI, 42, notes that these three things are properly to be distinguished: byssus, sericum, bombycinum. Byssus is that which I have said. Sericum was made from the leaves of the lesser palm. The ancients thought it was made by combing down; but the moderns refute this, and say that leaves are plucked, cleaned, and drawn into the finest threads, as Edward Lopez describes in his description of Africa. Bombycina are those which we (as also many of the ancients, as I have already said from Isidore) call serica; from the silkworm, from which these threads are spun. The Prophet therefore signifies by fine linen, and by serec, the outermost silken and delicate robe, let down from the head almost to the ankles, with which virgins covered themselves entirely, and harlots who pretended to be virgins: but married women covered everything with it except the face. Such a robe was worn by Hebrew women, as now Italian women do. This is the theristrum, which Thamar assumed, Genesis XXXVIII, 14, and Rebecca's mantle, Genesis XXIV, 65. This robe, or veil on the head, is a sign of the bride's subjection, namely that she is subject to her husband, I Corinthians XI, 7, and when she veils her face, it is a sign of chaste modesty and reverence. It signifies therefore the submission of the Synagogue to God, which was to her not so much a burden as an honor and an ornament; namely that through it she might have God as her lord and protector, as it were her veil.
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11. I adorned you with ornament, — with bracelets, a necklace, earrings, as follows. It signifies the victories, trophies and spoils which Israel, under God's leadership, obtained from enemies, says Apollinaris. But by these understand any ornaments whatsoever. For it means that the Synagogue, as a bride, was adorned and ornamented by God in every way: but especially that from being rude and uncultivated, she was made civil, polished, illustrious through the law, which she received from God on Sinai. Thus Maldonatus. The Chaldean, however, and the Greek Fathers accommodate each word to individual benefits of God. I gave bracelets. — Bracelets on the hands, or rather near the hands on the arms (for by hands and arms they are understood) signify mutual stipulation, contract and faith; as a sign of which they were given to Rebecca, Genesis XXIV, 22. These ornaments were passed down to posterity, so that the younger might be invited to imitate the virtues of their elders. Hence in Suetonius in Caligula, cap. XV, you read that Caligula took away the ancient insignia of families from the noblest, the necklace from Torquatus, the hair from Cincinnatus, the cognomen of Magnus from Pompey. Moreover, bracelets were ornaments of the arms and hands of both men and women. Hear Festus: "Bracelets of gold, which military men given by Emperors wear, are thought to be so called, because the ancients called the shoulders with the arms armos; whence arma (and armillæ) dependent from these are called." Tropologically, bracelets signify that nothing unbecoming should be done; but the hands, that is, works ought to be becoming. Thus Origen. Secondly, they signify the virtue of the Holy Spirit, who stirs us to action, and puts his hand to the work. Thus Theodoret and Origen, saying: "When God has given me the opportunity of good works, he encircles my hands with bracelets." A necklace. — The Septuagint, κάθεμα, that is, a necklace of various gems, descending from the neck to the breast of women. A necklace, says Origen, signifies in honesty freedom, and understanding of truth: but Theodoret and the Chaldean understand by the necklace the yoke of the law, according to that Proverbs I, 8: "Hear, my son, the discipline of thy father, and forsake not the law of thy mother, that grace may be added to thy head, and a necklace to thy neck."
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12. In an earring upon thy mouth. — The Hebrew has, upon thy nostrils. Whence Vatablus translates it: A ring in thy nostrils, such as the Indians wear. This ornament was therefore in the nostrils, or rather, as St. Jerome says, hanging from the forehead to the nose, which Isaiah cap. III, vers. 21, calls "gems hanging from the forehead;" whence also Symmachus here translates it ἐμπρόσθιον. From this it is clear that Jewish women wore this ornament on the forehead above the nostrils. It is called an earring, because it was similar to that which hung from the ear, says St. Jerome. The Chaldean, by this earring, understands the ark of the covenant, which went before the camp of the Hebrews in the forehead in the desert. Tropologically, an earring upon the mouth is silence and prayer. An earring about the nose, says Origen, is the most fragrant knowledge of mysteries; or, as Theodoret says, the law restraining vices: for thus bulls are restrained and turned about by a ring in their nostrils. Otherwise Maldonatus: for he thinks that the earring upon the mouth is the same as a ring in the ears; namely an earring properly so called, so that the ears are called the mouth, because they are above the mouth. And so here the same thing is repeated in other words. Rings in thy ears. — These rings are earrings, by which Origen understands the obedience of the king, Theodoret the doctrine, and the hearing of the word of God, which wounds and pierces the ears as it were with an awl, because it is contrary to the flesh. And a crown of beauty upon thy head, — that is a crown which was wont to be given to a bride; but as it were to a queen, a royal crown, as if to say, I gave thee a kingdom, and kings. Thus the Church is the kingdom of Christ, or rather the queen of Christ the king. The Chaldean translates it: And the cloud of my glory overshadowed you, and an Angel sent from my face led you upon your head. For this cloud, overshadowing the camp of the Hebrews in the desert, was as it were a crown of the heavenly and divine kingdom. Hence formerly a crown was placed upon the head of Christians in baptism, to signify that they were made through Christ mystical kings and priests, according to that I Peter II, 9: "But you are a chosen generation, a royal priesthood," etc., concerning which see more in the same place. Furthermore, that not only kings and queens, but also bridegrooms and brides were wont to be crowned, is evident from Cant. IV, 8: "Come from Libanus, my spouse, etc., come, thou shalt be crowned;" and cap. III, vers. 11: "Go forth, ye daughters of Sion, and see king Solomon in the diadem, wherewith his mother crowned him in the day of his espousals." Isaiah LXI, 10: "As a bridegroom adorned with a crown." Thus even now we see brides crowned with garlands, or jeweled, or rose-wreathed, if they be of the common people. Tropologically, a crown is the victory over vices, and the reward of heavenly glory. See what is said on Isaiah LXI, 3, and cap. LXII, vers. 3.
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13. And thou wast adorned with gold and silver (as if to say, Thou wast adorned, I say, with golden ornaments and silver ones already mentioned); and thou wast clothed with fine linen, and silk, and divers colours — already spoken of, as if to say, I gave thee gold and abundance of riches. The Chaldean: I gave my tabernacle in the midst of you adorned with gold, silver, curtains of fine linen, etc. Tropologically, the soul is adorned with gold, that is, charity, and with silver, that is, wisdom and eloquence, concerning which Apoc. III, 18: "I counsel thee to buy gold tried with fire." Thou didst eat fine flour, and honey, and oil. — That is, I gave thee not acorns, not onions, which thou didst eat before when thou wast rustic in Egypt; but delicacies, namely abundance of the best fruits in Chanaan, and in the desert manna, which was as it were fine flour honeyed and oiled, so that it is a hendiadys; "fine flour and honey," that is, honeyed fine flour, namely manna. Thus the Chaldean. Allegorically, the body of Christ in the Eucharist is signified here, nourishing as fine flour, delighting as honey, making vigorous and strong like athletes for combat as oil. Wherefore with this same scheme of ornaments by which Ezechiel here describes the spiritual adornment of his soul, St. Agnes thus describes it in St. Ambrose, serm. 99: When, she says, the son of the prefect of the city of Rome, as a suitor, offered to the young maiden most precious ornaments, she generously replied: "Depart from me, fuel of sin, nourishment of crime, food of death: depart from me, for I am already anticipated by another lover, who has offered me far better ornaments than thou, and has betrothed me with the ring of his faith, far nobler than thou both in birth and dignity. He has adorned me with an inestimable ring. He has girded my right hand and my neck with precious stones. He has given to my ears inestimable pearls, and has surrounded me with flourishing and gleaming gems. He has placed a sign upon my face, and I will admit no lover but him. He has clothed me in a robe woven of gold, and has adorned me with immense ornaments. He has shown me incomparable treasures, which he has promised to give to me if I persevere with him." And further below: "Already I have received honey and milk (in baptism) from his mouth, already I am bound by his chaste embraces, already his body is united to my body (in the Eucharist), and his blood has adorned my cheeks: whose mother is a virgin, whose father knows not a woman: whom angels serve: whose beauty the sun and moon marvel at: by whose odour the dead are revived, etc. To him alone do I keep faith, to him do I commit myself with all devotion. When I shall have loved him, I am chaste; when I shall have touched him, I am pure; when I shall have received him, I am a virgin." And thou didst prosper into a kingdom, — thou wast exalted, O Jerusalem, into the seat and head of the kingdom. Thus the Chaldean. The Hebrew root צלח tsalach signifies to prosper, to grow happily, to advance. Morally, let those who from a humble and abject condition ascend on high learn here to remember their former state, that they may not become insolent, but keep themselves in modesty, and be grateful to God. Otherwise, as the Poet says: Nothing is harsher than the humble when he rises on high. Wherefore Agathocles, made king of Sicily from being a potter, always dined in earthen vessels, that he might remember that he had been a potter. But piously Placilla, wife of Theodosius, who had been made Emperor from being a soldier, would often sing to him: "Always, my husband, thou ought to think who thou once wast, and who thou now art. Thus constantly embracing this in thy mind, thou wilt not show thyself ungrateful to thy patron; but the empire which thou hast undertaken, thou wilt govern justly and lawfully; and in administering it rightly, thou wilt honour with reverence and holiness him who gave it." Thus Theodoret, lib. V Histor. cap. XVIII.
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14. On account of thy beauty. — The Septuagint, on account of thy comeliness, namely all already mentioned. He calls "beauty" the polity, and the right and orderly administration of the commonwealth, which moved the queen of Saba to come to Solomon, III Reg. cap. X, 1.
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15. Having confidence in thy beauty, — and from confidence security and boldness, that is to say, From the beauty, riches and happiness which I gave thee, thou hast become secure and bold. Thus St. Jerome. Or rather, as Apollinaris: "Having confidence," that is pride, that is to say, Being proud in thy beauty thou hast despised me, and hast committed fornication with the idols of the gentiles "in thy name," on account of thy fame, by which all nations celebrated thee as happy and wealthy and beautiful; or "in thy name," that is, as if thou wert free and thine own, not espoused to me, thus openly and with all thou hast committed fornication, not adultery. For adulteresses commit adultery with few secretly and fearfully. Thus Prado: Pride is in the beautiful, and pride follows form, says Ovid, in the first book of the Fasti. But the Wise man, Proverbs XXXI, depicting a strong and illustrious woman, when in verse 25 he had said: "Strength and beauty are her clothing;" soon in verse 30, wherein these things are situated, namely in the fear of God, thus declares, saying: "Favour is deceitful, and beauty is vain: the woman that feareth the Lord, she shall be praised." Learn here how dangerous is bodily beauty, by which many are puffed up, and all likewise the pomp and glory of the world. "Favour is deceitful, and beauty is vain," says the Wise man. "Beauty," says St. Augustine, "is a gift of God, but by our abuse it becomes evil." Indeed Socrates also: "Beauty," he says, "is a tyrant of short duration," and, as Theophrastus says, "it is a silent deception." Euripides in Helen: "Beauty," he says, "is an unhappy thing." Proclus the Platonist, in the book On the Soul: "Souls," he says, "which on account of perverse education fall away from the heavenly gift, falling upon beautiful images, on account of ignorance of true beauty, admire and are consumed by bodily forms." And the Poet: There is strife when great beauty meets chastity. Most excellently indeed Petrarch, in the first book of the Remedies for Both Kinds of Fortune: "He calls beauty a veil for the eyes, a snare for the feet, birdlime for the soul, so that one cannot easily discern the true, nor perceive virtue, nor can the mind fly upward." And a little later he says it is "a domestic enemy, a robber of peace, a matter of labour, a fuel of lust." Wherefore deservedly St. Jerome: "Love of bodily beauty," he says, "is forgetfulness of reason." Hence morally St. Jerome: "It is a great difference," he says, "not to trust in God, but in one's own beauty, and the more exalted anyone is, the more he ought to fear lest he fall and commit fornication in his name. For the adversary powers despise accustomed food and desire strange nourishment. He does not wish to deceive just anyone. He hastens to supplant Saul the king, who was chosen by the Lord, and Judas the apostle. Let us not therefore trust in our own beauty, nor think that the liberality of the Lord toward us is our virtue." Thou hast exposed thy fornication to every one that passed by, — as a harlot, who prostitutes herself to every one that passes by. For thus to the Ammonites, Edomites and other nations passing through thee thou hast prostituted thyself, worshipping their gods: or "thou hast exposed," and, as the Hebrew, poured out, that is, thou hast taught thy idolatry to all nations. That thou mightest be his, — namely a concubine, in Hebrew, to whom was, namely thy desire, whom thou didst desire: or to whom was, namely thy desire, who desired thee, that is to say, Thou wast captivated by the love of all the idols which thou didst desire, and by which in turn, and by whose worshippers thou wast desired to do this. Thus Vatablus, R. David and others. Otherwise the Chaldean. For לו lo by vau, reading ולא lo by aleph, he translates, which shall not be, that is, which ought not to have been.
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16. Thou hast made (that is, adorned, as is explained in verse 18: for indeed the high places were not properly made from garment) for thyself high places (namely, as the Septuagint, idols; or rather temples and altars of idols), sewn together on every side, — because namely thou didst cover them with thy variegated garments, as with diversely sewn coverings, and didst adorn them as brothels or couches, upon which thou didst commit fornication with thy lovers, namely idols. Thus the Scholiast. For this is what follows: "And thou hast committed fornication upon them." As it hath not been done, — that is to say, Never was it seen that harlots would offer the adornment of their worship for the decoration of brothels: thou therefore who hast done this art more wicked and shameless than all harlots.
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17. Vessels of thy beauty. — That is, instruments of thy beauty. Thus he calls earrings, necklaces, bracelets, and other ornaments of women, from which they made idols, or adorned them. Again these vessels can be understood not as thy own, but as those of the temple, which Ahaz plundered, and from them made idols and high places, as is evident in II Paralipomenon XXVIII, 24. Thus St. Jerome. Thou hast committed fornication in them, — with them, worshipping them.
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18. My oil, — which I gave thee, or which I prescribed that thou shouldst pour into my lamps; or "oil," that is ointment, with which I commanded the vestments and sacred vessels to be anointed, Exodus XXX, 23, thou hast given to idols.
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19. You have set before them in the odor of sweetness,—namely by burning and consuming oil, honey, fine flour, as it were an offering most pleasing and of sweetest odor to an idol. For that the Gentiles sacrificed honey, and therefore God forbade this to the Jews in sacrifices, I have taught in Leviticus II, 11. He alludes to an ancient nuptial custom. For in weddings and the nuptial feast, fine flour, or a honeyed cake, was wont to be given to the bride and guests, so that they might signify that the nuptials would be sweet and pleasant. This nuptial cake they called sesamon, because it was made from sesame (that is, Indian grain), honey and oil. Thus the bridegroom inviting the bride: "I have eaten," he says, "my honeycomb with my honey: I have drunk my wine with my milk: eat, O friends, and drink." Where the Septuagint translates: I have eaten my bread with my honey. Thus Pineda, book V On the Affairs of Solomon, chapter IV.
19 and 20. And it was done, says the Lord God. And you took.—It is a Hebraism, that is to say, And moreover "you took your sons," so that you might burn them for idols, which is far more horrible. Secondly and more plainly, R. David and Maldonatus, that is to say, So truly was it done, so the matter stands, as I have said. Whence the Chaldean translates: Were not all these things done? namely concerning your offspring, whom you begot for me as for your husband. For I myself begot them from you, I myself gave them to you, so that they might worship me.
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21. To be devoured,—so that fire might devour the bodies of your children, for the honor and worship of idols. Thus Vatablus.
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22. And after all thy abominations and fornications, thou hast not remembered the days of thy youth, — and consequently neither thy former misery, nor my clemency towards thee, by which I took thee, vile as thou wast, as my spouse. Morally note: Among all the evils and wounds which we received in Adam sinning, and which we draw from him together with original sin, one or the greatest is the forgetfulness both of God and of oneself. This is the great misery of man, and the cause of all evil: from which man is called in Hebrew אנוש enos, that is, forgetful; concerning which the Psalmist says, Psalm VIII, 5: "What is man (in Hebrew enos) that thou art mindful of him," as if to say, Who is that dull and forgetful one, that thou, O Lord, deignest to be mindful of him? or who is that wretched one, desperate, condemned to death, to be given over to oblivion, unworthy of memory, that thou rememberest him? And Psalm XLIX, 22: "Understand ye these things, you that forget God." For this forgetfulness takes away the memory of past misery and sins: hence man grows proud and insolent in the present gifts of God, as if they were his own; and therefore he is cast off by God, and is allowed to fall into all wickedness. This is what St. Peter says, II Epistle, cap. I, vers. 9: "For he to whom these things are not present (faith, knowledge, abstinence, patience, piety, brotherly love, of which he treated in vers. 5), is blind, and groping with his hand, receiving forgetfulness (forgetting) the purification of his old sins." Hence concerning the elders of Susanna attempting her chastity it is said, Daniel. xiii, 9: "They turned away their mind, and turned away their eyes, that they might not see heaven (God the ruler of heaven), nor remember just judgments." For if they had thought that God would be the avenger of their wickedness, if they had foreseen God's judgments to be exercised upon them shortly through Daniel, they would surely have restrained their intemperance by fear of them. For this reason Moses, now about to die, so seriously and so frequently impresses upon the Hebrews: "Observe, and beware lest at any time thou forget the Lord thy God: lest, after thou hast eaten and art full, etc.; thy heart be lifted up, and thou remember not the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage: and was thy guide in the wilderness, etc., and fed thee with manna, etc. But thou shalt remember the Lord thy God, that he himself gave thee strength. But if thou forget the Lord thy God, and follow strange gods, etc., behold now I foretell thee that thou shalt utterly perish," Deut. cap. viii, 11, 12, 14, 16, 18, 19; and vi, 12; and iv, 9, 23, 31; and ix, 7. And the prophet was true: for, Deut. xxxii, 18, he reproaches them: "Thou hast forsaken God who begot thee, and hast forgotten the Lord thy creator." Whence God threatens them with all punishments and dire things in vers. 22: "A fire, he says, is kindled in my wrath, and shall burn even to the lowest hell. I will gather evils upon them, and will spend my arrows upon them." Thus, Judges iii, 7, the cause why the Hebrews were delivered into the hands of the Philistines and Canaanites is assigned thus: "And they did evil in the sight of the Lord, and forgot their God." Thus I Kings xii, concerning the same ones Samuel says: "They forgot the Lord their God, and he delivered them into the hand of Sisara." Thus it is said Job viii, 13: "The ways of all that forget God, and the hope of the hypocrite shall perish." Thus the Psalmist, Psalm ix, vers. 18: "Let sinners be turned, he says, into hell, all nations that forget God." And Psalm lxxvii, 11: "They forgot his benefits, and his wonders which he had shown them," to the Hebrews through Moses, Joshua, David, etc. Wherefore, Ps. cii, 2: "Bless, he says, O my soul, the Lord: and forget not all his recompenses. Who forgiveth all thy iniquities: who healeth all thy diseases. Who redeemeth thy life from destruction: who crowneth thee with mercy and compassion." And Psalm ciii, civ, cv and cvi, he continually sings: "Bless, O my soul, the Lord. Give praise to the Lord, for he is good: for his mercy endureth for ever," etc. Finally, all the Prophets reproach sinners with nothing other than forgetfulness of God.
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24. A Brothel, — high places and temples of idols thou hast built in the corners and in all the ways of the streets of Jerusalem, as is evident from IV Kings xvi, 21. Thus Polychroius. On account of these things, burning with anger and implacable, a little before he thundered: "Woe, woe to thee." For woe doubled signifies the mind of the spouse completely offended, and preparing for the spouse, namely Jerusalem, a twofold destruction, namely the present one through the Chaldeans and the eternal one in hell through demons. namely I had determined and promised that I would never forsake thee. Fifth, Maldonatus: I will take away, he says, thy justification, that is my favor, by which, while I pursue thee, thou mayest appear to be just; and I will punish thee, so that it may appear that thou art unjust. This sense is sufficiently apt. Sixth and best, justification, that is sanctification, thine, that is thy holy things. For this is in Hebrew חקך chuckech, as if to say, I have adorned thee, as my holy spouse, with gold, silver, fine linen and all good things, and by these I have sanctified thee, endowed thee and bound thee to myself, verses 10 and seq.; but thou hast sanctified and consecrated these same things to thy idols; and so thou hast not so much sanctified as profaned and polluted them, verses 17 and seq. Wherefore I will take away these same holy good things, nay rather will reclaim them as mine from thee, and will give them to thy enemies, so that they themselves may plunder all thy gold, all thy fruits and riches; because they themselves are holier and better than thou. This sense is demanded by what precedes and follows. For he clearly threatens this punishment for their idolatry in verse 39, saying: "They shall strip thee of thy garments, and shall take away the vessels of thy glory: and shall leave thee naked and full of shame." For this is what the wicked especially fear: for they do not care that the favor of God, rites and ceremonies be taken from them, since they have already of their own accord taken them from themselves, nay rather have cast them out and transferred their idols. Morally: Note that God calls the riches and good things which he bestows upon us holy; because he gives them so that we may be sanctified by them, and worship God holily, spending them piously for the uses of the temple, of Religious, of the poor, of children to be educated in the fear of God, etc. I will give thee into the souls of them that hate thee, the daughters of the Palestines. — "Into the souls," that is into the desires, so that the daughters of Palestine may abuse thee according to their wish, that is the towns, or rather the citizens of Palestine: he calls them daughters rather than sons, for propriety's sake: for he had hitherto brought the people of Jerusalem as if a maiden espoused to God, as if to say, I will deliver thee to the will and lust of the Palestinians, so that they may despoil thee, capture thee, kill thee. For there was an old and perpetual hatred between the Philistines or Palestinians, and the Jews. They are ashamed. — The Septuagint: They turn aside from thy way. They dare not accompany thee as an infamous harlot through the ways, they are ashamed of thee, although they themselves are shameless; because they are more just than thou, as he says in verse 52.
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25. A sign of prostitution, — that is a brothel, a lupanar, namely the high place already mentioned. Morally: "He builds a brothel for himself, who sins with shameless boldness of countenance, according to that which is written: When the wicked man cometh into the depth of sins, he contemneth," says St. Jerome. Thou hast made thy beauty abominable. — Just as harlots, who from excessive and long use of lust become most foul, says Maldonatus.
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26. Of great flesh, — of fat bodies full of juice, and consequently lustful. Such, says Origen, are demons, who delight in lust and carnal sins. Properly he calls great flesh great members, which signify the lustful, of which he says in chapter xxiii, 20: "Whose flesh is as the flesh of asses." See Canon. lv. Not that the Egyptians had these members larger than other men; but that they were more devoted to idolatry (for this is called harlotry by the Prophets) than other nations. It is a metaphor. (1) Rightly Theodoret: "By a transference he called those of great flesh who were excessively devoted to the worship of idols, who adored he-goats, and oxen, and sheep, and dogs and apes, and crocodiles, and ibises, and hawks. "Whence symbolically the saint, says St. Jerome, is said to be of small flesh, which in him decreases daily, and is attenuated through virtues, so that it is not at all called flesh, but spirit, and he speaks in the psalm: My soul hath thirsted after thee, O God, how manifold is my flesh to thee! or (as some manuscripts have it) how consumed is my flesh? Of this flesh it is written: All flesh is grass, and all the glory thereof as the flower of grass. The grass is withered, and the flower thereof is fallen away; but the word of the Lord endureth for ever. And the Apostle: Flesh and blood shall not possess the kingdom of God. And in Genesis God speaks: My spirit shall not remain in these men, because they are flesh. And to believers it is said: They that are in the flesh, cannot please God: but you are not in the flesh, but in the Spirit."
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27. I will take away thy justification, — that is, the ceremonial laws, the worship of the temple and of sacred things; because thou hast profaned them, as I said verses 17 and seq. Thus St. Jerome. Secondly, our Prado: "I will take away thy justification," that is, as some read it, thy right, that is the liberty and rule by which thou didst administer justice to thy people, I will take from thee, and I will make thee subject to the Philistines, and thou shalt seek from them the rights which thou didst violate the right of God. Whence the Septuagint translates: I will take away thy ordinances. Hence also follows: "And I will give thee into the souls of them that hate thee." But justification nowhere signifies liberty or power of ruling. Thirdly, R. David and Vatablus translate: I will take away from thee thy measure, that is thy provision, by which I fed thee daily, namely fine flour, honey and oil, which I gave thee, as I said verse 9. Whence also the Chaldee translates: I will take away thy good. Fourthly, others translate: I will take away from thee thy decree, or statute, by which
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28. In the sons (that is with the sons) of the Assyrians. (1) Grotius conjectures that the gods of the Assyrians were then worshipped by the Israelites, when Achaz called upon Teglatphalassar the king of Assyria for aid, IV Kings xvi, 7; II Paralipomenon xxviii, 19: For, he says, they commonly imitated the worship of those whose friendship they sought.
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29. In the land of Canaan, — into which I brought thee from Egypt and in which thou dwellest. Otherwise Prado: "In the land of Canaan," he says, that is of merchants, who carry on trade with the Chaldeans. Thus Prov. xxxi, 24, it is said: "She delivered a girdle to the Canaanite," that is to the merchant. Otherwise again Maldonatus, as if to say, Even unto the land of Canaan, namely imitating also his idolatry. With the Chaldeans. — In Hebrew כשדימה Casdima, that is even unto Chaldea, namely by sending thither messengers, who would report in what manner their gods ought to be worshipped. Thus Vatablus and Maldonatus.
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30. In what (by what thing, by what lye) shall I cleanse (and, as the Hebrew, shall I circumcise (for it must be read אמלה amola, that is I shall circumcise, from the root amol, that is he circumcised) thy heart. — The Septuagint: What shall I do to thy heart? according to that of Osee vi, 4: "What shall I do to thee, Ephraim? what shall I do to thee, Juda?" And Isai. v, 4: "What is there that I ought to do more to my vineyard, and have not done?" The Chaldee: How strong is the wickedness of thy heart! Vatablus: O impotent heart of thine! Prado: How depraved, weak and corrupt is thy heart! For they themselves for amola read אכלה amula, from the root אכלה amal, that is it became weak. Whence אמלת amlat is called weak, corrupt, putrid.
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31. A brothel. — In Hebrew גב gab, that is a high place, namely a temple and an idol. See verses 24 and 25. And thou wast not as a harlot to be ashamed, increasing thy price, — as if to say, A harlot who knows herself to be sought after for her beauty, disdains lovers and small gains, that greater ones may be offered; but thou hast sold thy beauty at the vilest price, nay thou hast offered it freely to any one, to my great and thy great shame; as an adulteress does, who not for hire, but from insatiable lust, beyond her husband prostitutes herself to others: nay more thou didst provoke thy lovers with hire, as Achaz did by sending to the king of Assyria many talents of gold, when he brought his idols into the temple, IV Kings xvi. Tropologically the soul, while it sins, as a harlot prostitutes itself to pleasures, and exhausts and offers to the demon all its spirits, powers and forces, which it has from God. Thus Origen. See the history of the prodigal son, Luke xv.
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34. After thee there shall be no fornication, — namely like thine, as namely a harlot hires lovers for a price, as thou dost. Thus the Chaldee. (2) "But thou gavest hire to all thy lovers," etc. For neither from the Egyptians, nor from the Assyrians or Chaldeans did the Israelites receive anything good, but on the contrary they were forced to redeem their favor with great payments. (Cocceius.) See IV Kings xvi, 8; Isai. vii, 10; xxx, 5, 6.
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36. Thy brass is poured out, — that is, thou hast prodigally poured out thy money upon thy lovers, namely upon thy gods and thy idols. Thus St. Jerome. So among the Romans, according to Festus, a soldier was called "ære dirutus," to whom stipend had not been given on account of disgrace, and who had squandered it: because the brass was destroyed into the treasury, not into the soldier's purse. Thus Cicero wittily bites Verres in Act. 7: "The camp of Placentinus the gambler," he says, "will be remembered: in which, although he had been frequent, nevertheless he was ære dirutus," i.e., Although Verres was not a spendthrift, but frequent in gambling camps, nevertheless he was ære dirutus, that is, he lost and squandered his stipends, with gambling consuming all things. Thus in the camps of Venus and the demon, Jerusalem is ære dirutus, and any sinner. Otherwise the Chaldean, R. David, Vatablus and Maldonatus. For they translate: Thy bottom is poured out, that is, the lower part of the belly, namely thy shameful parts have been made manifest publicly. For the Hebrew נחשת nechuschetsch they translate as brazen, that is, the bottom; for the bottom of vessels is wont to be brazen, so that they last longer. Otherwise also Prado translated and explained it: Silver, he says, is a sign of purity, brass of filth, because it easily contracts rust, i.e., Thy filthiness is poured out, that is, as follows, thy fornications are poured out. Whence also Pagninus translates: Thy shame is poured out; Brixianus: Thy filth is poured out. Finally, fittingly through brass, hard and strong, can be understood strength and fortitude, i.e., By fornicating continually, with thy seed thou hast poured out all thy strength and fortitude. For physicians teach, and experience itself shows, that by immoderate use of Venus, the forces are exhausted and man is weakened and dies. Of which matter they give various causes: the first is, that seed is full of spirit, especially vital spirit, as Hippocrates teaches in the book On the Nature of the Fetus, cap. iii; whence it follows that those indulging in Venus are not very vital: for by the emission of seed, likewise the vital spirit is emitted and dissipated, as Galen says, lib. I On Seed, cap. xvi. Moreover Galen, lib. I On the Nature of Faculties, cap. v and vi, teaches that in seed there is a threefold spirit: there is in it, he says, "vital spirit for the generation of the heart, natural spirit for the generation of the liver, and animal spirit for the generation of the brain." He adds the manner: "With a certain windiness entering into the depth of the sperm, by the action of the three spirits in the middle, a certain vesicle is born; above moreover near another vesicle, at the side next to the lower another: from the first vesicle the heart itself is formed; from the second positioned above the brain; from the third the liver." Since therefore this threefold spirit is emitted in the use of Venus, it is necessary that strength and life be worn away. The second is, because in Venus the best and strongest is excreted. Hear Hippocrates, lib. I On Generation: "The generation of man comes from all moisture which exists in the body, so that what is most robust is excreted. But the argument of this, that what is most robust is excreted, is this, that from the use of Venus, so little a thing being emitted, we are rendered weak." And Galen, lib. I On Seed, cap. xvi: "Wherefore it is not wonderful that those using immoderate coitus are rendered weaker, the most sincere of the whole body being taken away on both counts (namely moisture and spirit)." Galen touched upon the third in the same place saying: "Moreover, with pleasure supervening, which is of itself sufficient to dissolve vital firmness, so that it is already established that some have died from excessive pleasure and delight." Hence those using Venus are as it were snatched outside themselves and are stupefied: whence Diogenes called coitus a brief epilepsy; and Alexander the Great said that by this alone he recognized himself to be a man, and his own weakness. The fourth is, because in excessive copulation, with all seed poured out, blood is finally poured out. This is deduced from Galen in the place cited, cap. xii, where he expressly affirms that arteries and veins produce seed from blood. The same teaches Avicenna lib. III, fen. xx, tract. I, cap. 1: Seed, he says, "is blood more digested and more subtle." The same teach other physicians and natural philosophers, as Aristotle, lib. On Longevity and Brevity of Life, where he confirms the same with examples. For a mule, he says, lives longer than a horse and an ass from which it is born, because it scarcely generates (whence the same Aristotle, lib. VI History of Animals, cap. xxiv, says there was a mule of eighty years at Athens), and females live longer than males, if these are lustful (for otherwise the male lives longer, because he is hotter), as for this reason male sparrows live shorter than females. For, as the same teaches lib. IX History of Animals, cap. vii, male sparrows, because they are most lustful, are not thought to complete an annual life, but females are certainly known to live longer. And upon idols, — that is, as Vatablus says, in two ways thy shame and filth has been revealed, or thou hast been discovered to be a harlot; first, from the fact that thou didst worship abominable idols; second, that with idols thou didst sacrifice the blood of thy sons.
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37. I will gather all your lovers, — that is to say, Through your lovers I will avenge you, namely I will cause the Chaldeans, whose friendship you sought and on account of which you worshipped idols, and the neighboring nations friendly to you, equally as to themselves enemies, to gather together and besiege you. Thus Theodoret. I will uncover your shame. — In Hebrew, your nakedness, that is your private parts, so that by those with whom you sinned, you may be punished and disgraced. He understands the deprivation of aid and assistance, says Vatablus, or rather public infamy, by which on account of crimes Jerusalem, like a harlot, was to be violated and laid waste, and therefore was to be mocked and derided by hostile nations, just as an infamous harlot is derided when she is publicly exposed on a pillory for disgrace.
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38. I will judge you with the judgments of adulteresses, and of those shedding blood, — that is I will avenge you with the punishment both of stoning, as an adulteress; and of the sword, as a murderer, verse 40. For you have killed your children by burning and sacrificing them to Moloch. I will give you into blood (that is into slaughter) of fury and jealousy, — that is the cruel punishment which furious and jealous husbands are accustomed to inflict, when they are wont to slay wives caught in adultery. In Hebrew: I will put you into blood, that is wholly bloodstained, pierced with wounds and everywhere gory, so that you may appear to be all blood.
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39. They shall destroy your brothel, — that is to say, The Chaldeans shall destroy your high places and temples. See verse 24. They shall take away the vessels of your beauty, — namely golden and silver vessels, and all your riches and treasures, by which you now appear beautiful.
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40. They shall bring upon you a multitude, — you as an adulteress they shall deliver, according to the law, to a multitude to be stoned. And they shall stone you (the Chaldeans) — hurling stones by catapults against your walls, so that they may batter and cast them down: likewise against your city, so that they may break houses and slay men in the streets.
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41. And they shall burn your houses. — This was the other punishment of adulteresses, say the Hebrews, namely fire, by which they burned them; although scarcely any example of it exists, except in Thamar, Genesis chapter xxxviii, 24. See the remarks there. They shall execute judgment upon you, — just vengeance. He calls judgment in the plural, because it signifies many plagues. In the sight of many women. — By women he understands nations and peoples; because Jerusalem herself is introduced here as a harlot woman, that is to say, Your punishment the other women shall see, that is the nations, so that they may beware lest they be adulteresses, that is idolatresses. Thus Vatablus.
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42. My wrath shall be taken away. — When I shall see thee slain and given to the flames, my indignation shall cease, and the jealousy which gnawed at my heart, then, because thou shalt no longer set thy lovers before me, says Theodoret; then because by punishing thee I shall satisfy my indignation. And I will be angry no more, — namely with this generation and age, because I will destroy it. Yet with the following generation, as with another, and a new age I will have mercy, and if it sin I will be angry. "From this we perceive," says St. Jerome, "that it is a great offense to be of no concern to God, but to permit man to his crimes and sins." And Origen, expounding the same passage in homily 8 on Exodus, says: "Behold the mercy, piety and patience of the good God, when He wishes to have mercy, He says He is indignant and angry, as through Jeremiah chapter vi, He says: Thou shalt be chastised with sorrow and scourges, O Jerusalem, that my soul depart not from thee. If thou understandest these things, it is the voice of a merciful God: where He is angry and jealous, where He applies sorrows and stripes: for He scourgeth every son whom He receiveth, Hebrews xii. Dost thou wish to hear the terrible voice of an angry God? Hear what He says through Osee chapter iv: When He had enumerated many abominable things which Jerusalem had committed, He adds: I will not visit upon your daughters when they commit fornication, nor upon your daughters-in-law when they commit adultery." Thus Origen. In this same sense does St. Augustine interpret that passage of Psalm xcviii: "O Lord our God, Thou didst hear them; O God, Thou wast merciful to them, and taking vengeance upon all their inventions," or, as others read, "affections." "Yea," says Augustine, "being merciful Thou didst take vengeance." But much more elegantly, in sermon 37 On the Words of the Lord: "It is," he says, "a mark of great mercy not to leave wickedness unpunished; and lest He be forced in the end to condemn to hell, He deigns now to chastise with the scourge. Dost thou wish to know what a punishment it is to have no punishment! Ask David, who says in Psalm ix: The wicked man hath provoked the Lord. Why? What hast thou seen? I have seen the wicked man thriving with impunity, and I cried out: The wicked man hath provoked the Lord. Why didst thou say this? See what follows. According to the multitude of his wrath He will not seek. Therefore He seeketh not, because He is very angry, sparing He smites, but justly He smites." Whence in Isaiah, chapter xxvi, in place of great punishment it is said: "Have pity on the wicked, and he will not learn justice." This is what is said in Psalm lxxx, 12: "My people heard not my voice, and Israel hearkened not to me. And I let them go according to the desires of their heart, they shall walk in their own inventions." And Romans chapter i: "God delivered them up to a reprobate sense, to do those things which are not convenient." On the contrary, to be punished here by God is to be esteemed a singular benefit of divine clemency. For by this means the Lord comforts Jerusalem, Isaiah xl: "Be comforted, be comforted, my people, saith your God. Speak ye to the heart of Jerusalem, and cry to her, that her wickedness is ended, her iniquity is forgiven: she hath received of the hand of the Lord double for all her sins." In which place to receive double for sins, or, as the Septuagint has it: To receive double her sins; is to be afflicted with many punishments for sins, as many wish. For this reason the royal prophet asks: "Prove me, O Lord, and try me," Psalm xv; and in another place: "I am ready for scourges," Psalm xxxvii. Hear St. Gregory, book VII of the Morals, chapter vii: "Because holy men consider that the wound of their corruption cannot be without putrefaction, they willingly prepare themselves under the hand of the physician for incisions, that the virus of sin may go out through the opened wound. Which the same Job signified more clearly, adding: And let this be my consolation, that afflicting me with sorrow He spare not. For the elect, when they know that they have committed unlawful things, and yet searching they find that no adversity hath been suffered for them, waste away in the terror of immense fear, lest grace hath forsaken them forever, whom in the present life no retribution of their evil chastiseth; and therefore they desire to be struck with paternal correction, and they think the pain of the wound to be the medicine of salvation. Rightly therefore Job says: Let this be my consolation, that afflicting me with sorrow He spare not; as if he said more openly: He who therefore spareth some here, that He may strike them forever, therefore let Him strike me here, that not sparing me here He may spare me forever." Thus far Gregory.
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43. Your ways (that is, your crimes) upon your head I have set, — so that upon your head they may rebound and you may pay the penalty for your crime with your head. And I did not do according to your crimes, — as if to say, I punished you little for your impiety, you deserved more. Thus the Septuagint and St. Jerome. But the Chaldean and the Hebrews, reading עשית asita, that is, you did, instead of עשיתי asiti, that is, I did, translate: You did not make a thought (that is, a reflection of mind, so that you might see your shame and perilous state) upon all your abominations, that is, you did not think to withdraw from your idols, you did not think to change your mind was not a little less wicked than Sodom and Samaria, indeed in almost all things greater, as follows. Paul otherwise translated from the Hebrew: Neither did you do according to their crimes, as if this were a little and very small thing, but rather you did more wicked things than they. mind, to return to virtue. Whence follows: "As the mother, so also her daughter," as if to say, Such as were the parents of the Jews, such also are the sons: for they persist in the former impiety and idolatry of their fathers.
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44. Behold, everyone who speaks a common proverb shall apply it to you (in Hebrew, Every proverb-maker shall make a proverb, that is, this taunt concerning you shall be said as a proverb): As the mother, so also her daughter, — that is, as your mother Cethea, verse 45, and Canaanite was laid waste on account of her crimes: so also you her daughter have been laid waste. Thus Vatablus, Theodoret, Polychronius. And so the Prophet explains himself in the following verse. Otherwise the Chaldean and the Hebrews, as I have already said.
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45. You are the daughter of your mother, who cast away her husband and her sons, — as if to say, You are an imitator of your mother, that is, of the land of Canaan, which by her crimes cast out of Canaan through Joshua and the Hebrews her husband, that is, her kings, and her sons, that is, her inhabitants. Thus Polychronius. Secondly and better, as if to say, Just as the Canaanites and Cetheans cast away their husband, that is, God, worshipping idols, and consecrated their sons to idols; so also you, as a daughter, that is, an imitator, of theirs did. Thus Theodoret. Thirdly, others say, as if to say, Your mother Cethea, a shameless harlot, was accustomed to cast away her husband and offspring and to lust with others: so also you, O Jerusalem! have cast me away, and lust with idols. Tropologically, the Jews and any impious people cast away the Prophets, who were their spiritual fathers: and just men, who were their sons. And sister of your sisters, — as if to say, You are like your sisters, you are not at all better or purer than they. Jerusalem calls her sisters the neighboring cities, namely Samaria and Sodom.
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46. Your elder sister, Samaria, — because just as Jerusalem was the metropolis of the kingdom of Judah: so Samaria was of the kingdom of Israel, or of the ten tribes. Whence he calls her elder, because in Judah there were only two tribes. She and her daughters, — "daughters," that is, the cities of Samaria subject to her. For metropolises are called mothers by the Hebrews and Greeks; and conversely other cities and villages subject to them are called daughters. But your sister younger than you, etc., Sodom. — That is, Galgal beyond the Jordan, where two and a half tribes dwelt. For these are rightly called sisters of the Jews, that is, brothers and kinsmen. Thus the Scholiast and Polychronius. But it is better to take Sodom properly. For this is called sister of Jerusalem, not by kinship, but by impiety; but younger, not in age, but in the number of cities and citizens: this dwells, not as if it survives, but lies and remains in the lake, where it shows the ruins of former glory, indeed it shows to the Jews and sinners a mirror of hell.
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47. Nor did you do a little less according to their crimes. — Thus the Roman editions distinguish, as if to say, Your 48. As I live, — I testify, and I swear by my life.
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49. Behold, this was the iniquity of Sodom,—namely the first and origin of the rest, to wit monstrous lusts: truly it was in Sodom. First, pride; Second, satiety of bread,—that is of foods and delicacies, that is gluttony and drunkenness; Third, abundance of all things, luxury and delights; Fourth, idleness. It is asked, Why did Aegisthus become an adulterer? The cause is at hand: he was idle. Truly Ennius in the Iphigenia: "He who knows not how to use leisure has more trouble than when there is trouble in business." Most excellently St. Justin Against Trypho: "Jesus," he says, "the son of Joseph the carpenter, was accustomed while dwelling among men to make ploughs and yokes, so that through these figures he might teach justice, and in fact the flight from idleness." It was a common doctrine of the Fathers: "May the devil always find you occupied," as is evident from the Lives of the Fathers. Fifth, mercilessness, namely in that they did not extend their hand to the needy and poor. The Syrian translator rendered it otherwise, referring these things to what precedes, namely thus: This is the iniquity of Sodom your sister, proud, glorious, who was satisfied with bread, and sat (dwelt) in quiet (security, idleness, quiet, secure, idle); and the Arabic of Antioch: I live, saith the Lord, that neither Sodom nor her daughters did as thou hast done, and thy daughters; and also thy sister the beautiful one, who was satisfied with bread, and sat herself and her daughters in quiet. Note: the same thing is said here as what St. John says in his first epistle, chapter ii, 16: "All that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life,"—namely, pride, delights, riches are the origin of all evils in the world, and make the world to be the son and heir of Sodom. Thus St. Jerome. Thus Pythagoras, as Laertius testifies, said that entering cities, first comes delights; second, satiety; third, violence; fourth, destruction. Laevinus Lemnius relates, and other physicians agree, that, just as these three things cause and preserve health both of body and of mind, namely exercise, sobriety and chastity: so these three things beget sickness both of body and of mind, namely idleness, satiety or repletion and lust. Whence they themselves give these three precepts for health: "Exercise your body with labors: eat without satiety, do not give yourself over to lust." It is the golden doctrine of Hippocrates, VI Epidemics. Health is guarded by these two: "Not to be satisfied with foods, and to be diligent in labors." Again, by no means is flatulence, indigestion, phlegm, etc., which are the cause and source of many diseases, cured better than by fasting, inasmuch as it digests and consumes all these things, physicians agree. Furthermore, pride is first here, because it is the center, from which lines go out to the circumference of all iniquity. Whence St. Ambrose: "Pride," he says, "made demons out of angels." And Isidore: "Pride is the origin of all crimes, and the ruin of all virtues;" and therefore the ruin of salvation. For, as St. Augustine says: "The homeland is on high, but the way is humble." Pride therefore is here set down as the sin of Sodom, and that the first: for God humbles the proud, permitting them to fall into monstrous and shameful lusts, as is shown in Romans chapter i, 27. Second is satiety. For the belly when full, and seething with wine, foams forth into unspeakable lusts. Rightly Seneca, epistle 61: "Those who obey the belly," he says, "we should count in the place of brute animals, not of men." To overturn this Plato wrote to the relatives of Dion: "In no way ought anyone to become full in a day." Gluttony therefore made and destroyed Sodom: for gluttony is the pile of wood by which lust is kindled: "Not the fires of Etna," thus St. Jerome to Furia, "not the Vulcanian earth, not Vesuvius and Olympus burn with such great heats, as youthful marrow full of wine and feasts inflamed." And Euripides: "Venus is present to the satiated." And Athenaeus, book iv from Aristophanes, calls "wine" the "milk of the Cypriot goddess," that is of Venus, because it nourishes lust. Finally, "without Ceres and Bacchus Venus grows cold." Third is abundance of things, and thence luxury. Of which the Apostle said, I Timothy vi: "The root of all evils is covetousness," in Greek φιλαργυρία. There is an old proverb among Stobaeus: "Satiety begets ferocity, wealth takes away courage." And Homer: "Abundance begets arrogance," and thence lusts. The fourth is idleness, concerning which in Proverbs i: "The prosperity of the wicked shall destroy them." For which others translate: Peace, or the rest of the foolish shall overthrow them. And the Poet: If you take away leisure, the arrows of Cupid are lost, And the despised torches lie, and without light. Hear St. Jerome: "Pride, he says, satiety of bread, abundance of all things, idleness and delights is the sin of Sodom, and on account of this follows forgetfulness of God, which esteems the present goods to be perpetual, and never thinks itself to be in need of necessities. Wherefore also by the law, Deut. viii, it is commanded: Take heed lest, eating and drinking, and being satisfied, having built very fine houses, and possessing sheep and oxen, silver and gold, thou forget the Lord thy God. And in another place, Deut. xxxii, it is written of Israel: He ate and drank, and was satisfied, and grew fat, and the beloved kicked. Which knowing, and the wisest of all, Solomon, in Proverbs, cap. xxx, beseeches: Give me only necessary food, and what may suffice for me, lest perhaps being filled, I should be tempted to deny, and say: Who seeth me? or being forced by poverty, I should steal, and forswear the name of my God." "By idleness, says St. Augustine, Rome perished, Carthage being destroyed." Rightly the Wise man, and from him Chrysostom: "Idleness has taught all wickedness." When Cleomenes was asked, as is related by Plutarch, why the Lacedaemonians, although they often conquered the Argives, did not destroy them? "We do not wish, he said, to have those who exercise our young men. For they themselves are their whetstone, who sharpen their virtue, lest by idleness they be enervated, and flow into vices and effeminacy." See what I have said concerning idleness in II Thessal. iii, 10. The fifth is mercilessness: this also was a cause of the Sodomitic lust. For those who are cruel to their neighbor are also cruel to nature, violating its generation: and those who are cruel in the sustenance and life of their neighbor, are likewise cruel to his body, so that they may shamefully abuse it through base lusts. Thus the Sodomites, because they were cruel to guests and strangers, therefore desired the angels clothed in body and as it were strangers turning aside into Sodom to Lot, for nefarious intercourse, Gen. xix, 5. For mercilessness and cruelty cause those who labor under them not to regard chastity, nor reputation, nor the body nor the life of their neighbor, especially if foreign or a stranger; but abusing all these, as if they were slaves, cruelly to their own lust, and squandering and wasting them as if they were vile things and of no value. Thus the cruel Amnon made nothing of the chastity, nor of the reputation of his sister Thamar, but abused her, as if she were a vile harlot, II Reg. xiii, 13 and seq. Thus today the savagery and barbarism of the Turks causes them to compel Christian boys and slaves to this nefarious act with impunity and shamelessly, and even to use force. Let Christians now see, who by alms and gifts procure, and as it were buy the use of the bodies of the faithful and poor for their obscenity, how barbarous and cruel they are toward them like the Turks: for they give food to the body, that they may absorb its honor, reputation and chastity: they nourish the flesh, that they may kill the soul. Is it thus with vile food, with vile coin that you value, buy, lose incomparable treasures, namely a Christian body, conscience, chastity, a soul created to the image of God, and redeemed by the blood of Christ? Is it thus with an obol that you destroy his glory and happiness, and buy and bring upon him eternal fires? O cruel alms, O merciless mercy, O unjust and satanic price!
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50. And they were lifted up — into pride and arrogance. They committed abominations before me, — publicly in the sight of his God, despising him. As thou didst see. — Thus Rome, that is as thou didst hear and seest in effect, namely in the lake of Asphalt sulphurous, how great was the iniquity of Sodom, inasmuch as on account of crimes it was turned into so foul a lake. See what is said Gen. xix, 25. Now the Hebrew texts have: As I saw, that is when, or after I saw, them I took away.
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51. Thou hast justified — thou hast shown Sodom and Samaria to be more just than thee, that is less impious, so that compared with thee they appear just. For as the light of the sun obscures the light of the stars, so great sanctity obscures lesser, and notable iniquity lesser, so that it does not appear to exist. See Origen. Theodoret notes that Jerusalem sinned more than Sodom, not in the substance of sin, but in its quality. For she had the law, priests, Prophets, knowledge of God, worship and a temple, all of which she profaned with idols and sins; whence she sinned more gravely. This is what Christ, Matt. xi, 23 and 24, says: "And thou, Capharnaum, shalt thou be exalted up to heaven? thou shalt go down even to hell. For if in Sodom the mighty works had been done that have been done in thee, perhaps it would have remained unto this day. But I say unto you, that it shall be more tolerable for the land of the Sodomites in the day of judgment, than for thee." And Jeremiah, Lam. iv, 6: "And the iniquity of the daughter of my people is become greater than the sin of Sodom." See what is said there.
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52. The gate of confusion. — The Septuagint: Endure torment. Thou who hast overcome thy sisters. — In Hebrew, thou who hast judged, that is condemned, thy sisters, as if to say: When thou wast contending by sinning with thy sisters, thou didst condemn them, that is overcome and vanquished them: so that, if the devil, or some impious man had sat as judge in judgment, about to judge which of you would be overcome by impiety, and which would be more distinguished and notable in shamelessness; and thou hadst litigated with thy sisters before him in this cause; he would have adjudged the cause to thee, and would have taken it away from thy sisters, and would have condemned them. For this would have been his sentence: Jerusalem by sinning overcame her sisters; therefore in this contest the prize of sin and impiety is due to her first. Acting more wickedly than them, — than them. For this is what the Hebrew מן min, comparative, signifies.
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53. And I will restore their restoration, that of Sodom, etc., and the restoration of Samaria, etc. — That is, I will bring you back, O Jerusalem, from captivity, so that with Sodom and Samaria you may return to your homeland. Note first: Restoration, return, captivity, signify the same thing, namely captives returning. Second, although the Romans read restoration, nevertheless the Septuagint translates more clearly, restoration; and Aquila and Symmachus, captivity. "I will restore" therefore "restoration," is the same as I will bring back captivity, that is captives, "restoring them," namely your sisters, that is Sodom and Samaria, that is captives from Sodom, and from Samaria I will restore to themselves and to their homeland. You will ask, when and how will God restore the Sodomites, since all were consumed by heavenly fire? First, for restore Theodoret reads avert, that is, Sodom has turned away from me, and I in turn have turned away from it, and punished it with destruction. But, because the Latin texts read restore throughout; hence Emmanuel Sa and some others take these things ironically, or read them as a question. But this too is at odds with what follows. Second, the Jews, says St. Jerome, among other fables fabricate that at the coming of their Christ, that is Antichrist, and in the thousand years of his reign, Sodom is to be restored to its former state, so that it may be as it were the paradise of God; and then likewise Samaria will recover its former happiness. Third, St. Jerome from Origen: Sodom, he says, are the nations; Samaria, heretics; Jerusalem, faithful sinners, who all at the first coming of Christ, as Origen wishes, or, as St. Jerome says, not from his own but from others' opinion, at the second coming will be raised to great grace and glory. But this is mystical, and smacks of the error of Origen, who from Plato believed that after a certain cycle of years there would be a revolution and restoration of all things: thus namely, so that even the damned would be restored to themselves and saved. Fourth, Lyran and Vatablus: The Sodomites, they say, are the Ammonites and Moabites, because they were born from Lot, who dwelt in Sodom. These together with the Samaritans and Jews will be converted to Christ. Fifth, Polychronius, the Scholiast and Prado understand by Sodom two tribes, Reuben and Gad, with half the tribe of Manasseh, dwelling beyond the Jordan in Gilead (not in Gilgal, as the Scholiast has it) and Bashan. For this region, most fertile like Sodom, given over to luxury, idleness and vices, was the first before the other seven tribes to be led captive into Assyria by Tiglath-pileser. But these tribes are included in Samaria, not Sodom: for Samaria among the Prophets signifies the kingdom of Israel, namely not seven but ten tribes. Again, just as Samaria and Jerusalem are properly understood here, so also Sodom, as is evident from what he said in verse 49: "Behold this was the iniquity of Sodom." I say therefore that by Sodom here is understood the whole Pentapolis, but from the Pentapolis the city of Segor escaped the burning of Sodom, with its villages and hamlets on account of the prayers of Lot. Again, under Sodom are understood the neighboring Moabites and Ammonites. For these were born from the Sodomitic incest of Lot's daughters with their father in Sodom, namely in Segor, as Lyran and Vatablus noted. These therefore by origin and birth were Sodomites. All these Nebuchadnezzar led away into Babylonian captivity. The Prophet therefore, in his manner, joining joyful things to sad ones, predicts their liberation and return. Jeremiah predicted the same of them, chapter xlviii, 47, and chapter xlix, 6. For the Prophet speaks literally of the reduction both of these nations and of the Jews from Babylon. For many from Samaria, that is from the ten tribes, mixed with Jews, that is two tribes, returned thence under Cyrus. But under this reduction more truly and properly he intends to signify the return of Jews and gentiles from the servitude of sin and the demon to the freedom of the grace of Christ, and of the Church and heavenly kingdom. For this is our happier and more fertile homeland than Jerusalem, Sodom and Samaria: and thus we return to "antiquity," as the Prophet says here, that is to the former state of justice and happiness. Where note: By Jerusalem the Prophet understands the Jews; by Samaria the Samaritans, who were in the middle between Jews and Gentiles; by Sodom the Gentiles who lived impiously, like the Sodomites. For he puts one most impious city of the Gentiles for all: just as Christ, Matthew xi, 21, 22 and 23, for the same put Sodom, Tyre and Sidon: and Isaiah for the same put Bosra and Edom, chapter xxxiv, 6; likewise Egypt, chapter xix, 21. The Prophet therefore signifies that it will come to pass that first Sodom, that is the Gentiles; and Samaria, that is the Samaritans, will be freed from the captivity of sin, and will come to the Church before Jerusalem, that is the Jews: for these will come after those. Thus Maldonatus. And I will restore your restoration (that is captivity, as I have already said) in the midst of them, — that is together with them: as if I should seem to free not them on account of you, but you on account of them. Thus Maldonatus.
16:54
54. That you may bear your shame, etc., consoling them. — "Shame," namely that by which you were in miserable captivity, from which you now return, and thus you console Samaria and Sodom in their shame; because it is a consolation to the guilty to have a companion or one greater in punishment. Thus Vatablus. Secondly and rather, in conversion to Christ the Jews came in the midst of the nations, that is among the nations with equal right, indeed with inferior and subordinate right. For because Christ was sent for the salvation of all nations, and of the whole world; hence and consequently he was sent for the salvation of the Jews. The Jews envied the nations this, and therefore they turned away from Christ and were rejected, though a few were converted. This was the confusion of the Jews, and the consolation of the nations and salvation. This is what Christ says, Matthew viii, 11: "But I say to you, that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven: but the children of the kingdom shall be cast out into the exterior darkness." Thus Prado and Maldonatus.
16:55
55. And your sister Sodom. — It signifies the nations first to be converted to Christ, afterwards, at the end of the world the Jews, when the fullness of the nations shall have entered in, Romans xi, 26. You will say: Christ, Matthew cap. xv, 24, says to the Chanaanite woman: "I am not sent but to the sheep that are lost of the house of Israel." I answer. The sense is, as if to say, I am sent to the Jews alone, as those to whom the Messias was promised, my bodily presence, and consequently the grace of my Gospel and my miracles, which I here call bread, to exhibit; whence also by St. Paul, Romans xv, 8, Christ is called the minister of circumcision, that is of the circumcised, that is the teacher and preacher of the Jews. Thus St. Hilary on the place of Matthew cited, and St. Augustine tract. 31 in John. Christ therefore was sent personally to the Jews, that through them, namely through the Apostles, he might convert the other nations and the whole world. Therefore the conversion of all nations was universal, the first and adequate end of the mission of Christ, among which the Jews are contained, and then each particular nation. To their antiquity, — to their former liberty, and possession both earthly, and rather spiritual, namely of the Church, in which from of old in Adam and Noah, we were all enrolled as citizens, indeed as heirs and sons.
16:56
56 and 57. But Sodom your sister was not heard in your mouth, in the day of your pride, before your wickedness was revealed; as at this time in the reproach of the daughters of Syria, etc., of the Palestines, etc., — as if to say, When, O proud Jerusalem, you sinned against me, you did not remember, nor did you make any mention of the sins and punishments of Sodom, that you might recall yourself from similar crimes by fear of similar punishment. Thus St. Jerome and Maldonatus. Secondly and more forcefully, as if to say, "In the day of your pride," that is in the time of your happiness and opulence, when you grew proud with my gifts; you did not deign even to name sinful Sodom, as if you were just and happy in my temple: but now you see her justified before you, when your wickedness is revealed at this time, so that you may be in reproach and contempt of the Syrians and Philistines, who are your neighbors. Thus Prado. By a similar parable of the Pharisee despising the publican, Christ sets forth the contempt of the Jews despising the nations, Luke xviii, 10 and following.
16:57
57. Who surround you round about. — From the Hebrew you may translate with Vatablus: Who despised you, or plundered you round about.
16:58
58. Your wickedness and your shame you have borne. — The Septuagint: You have borne the punishment of your arrogance and impieties, so that you who disdained or named Sodom and the nations, are now placed after them in the grace and kingdom of Christ.
16:59
59. And I will do to you, — I will punish you through the Chaldeans; as you despised the oath, that is the curse, which I intended for the transgressors of the law, Deuteronomy cap. xxvii. And so you have broken my covenant made with you, as if to say, By fear of punishments you have not turned away from the violation of the law, now therefore endure them.
16:60
60. And I will remember my covenant with you in the days of your youth; and I will raise up an everlasting covenant with you, — that is to say, I, nevertheless, O Synagogue, although despised by you, will not abandon you; but I will remember my covenant made with Abraham, namely that from his seed Christ, your savior and that of the nations, was to be born, made, I say, when you were still a young girl, indeed in the loins of Abraham; or rather the covenant, namely made with Moses on Sinai (for then you were as a young girl, as he said in verse 4); "I will remember," so that I may receive you, and make with you another new covenant, both through Zerubbabel, and more especially through Christ, and that an everlasting one, Jeremiah chapter xxxi, 31. For the covenant under Zerubbabel was not everlasting, except hyperbolically, that is, of long duration. Otherwise Maldonatus; that is to say, "I will remember my covenant," that is, I will punish you according to my covenant. For in the covenant not only promises of rewards were made, but also threats of punishments against transgressors, Leviticus chapter xxvi, that is to say, Because you have not remembered my covenant, I will remember it. For I will keep it in exacting from you the punishments threatened therein: but when I shall have punished you, I will take away that covenant, and will give you another everlasting covenant, which is the Gospel.
16:61
61. And you shall remember your ways, and shall be confounded: when you shall receive your sisters, your greater ones with your lesser ones, — that is to say, When I shall raise you to the grace and kingdom of Christ, you shall blush at your past life and sins, Acts ii, 17, you shall marvel at my goodness, by which I shall lead your sister greater than you, Samaria, and your lesser one, Sodom, that is, all the neighboring nations, to you, so that you may receive them into your Church and your kingdom, as daughters. For the Church of Christ began at Jerusalem; hence the Jerusalem Church is the mother of all the faithful. Hence Isaiah, chapter lx, 4, addressing the Church under the name of Jerusalem: "Your sons, he says, shall come from afar," that is to say, Then you shall no longer arrogantly claim justice for yourself, nor shall you despise your sisters, that is, other nations; but with the greatest reverence you shall venerate my judgments, and bound to me with the greatest gratitude, you shall embrace all nations as sisters, and shall love them as daughters. Not from your covenant, — made with Moses and with you on Sinai (which made servants and ruled by fear of death), which you violated; but from my covenant, which I once promised to Abraham, and now shall fulfill through Christ, which is a covenant making and adopting you as a son, and ruling you by the spirit of charity and filial fear, namely the covenant and New Testament, which is the law of grace, indeed the grace of Christ.
16:63
63. And it shall not be for you to open your mouth any more, — that is to say, You shall not dare to complain any more, indeed you shall not even dare to speak or murmur, when you shall see your unworthiness, and my clemency and beneficence toward you, by which I shall as it were contend with your impiety, and overcome and overwhelm it. For I will send to you and yours my only-begotten Christ, who shall go as light to the blind, life to the dead, way to those who err, truth to the false and deceitful, salvation to the sick, strength to the weak, redemption to the captive, justice to the unjust, a fountain of living water to the thirsty, prince of peace to the discordant, bread of life to those laboring with hunger, God to sinners, and shall make them holy, satisfied, concordant, just, free, healthy, strong, truthful, lively, vigorous and bright. The Apostle treats this argument in his epistle to the Romans, especially chapter iii, where he teaches that neither Jews nor Gentiles ought to glory in their own justice, but should be confounded on account of their sins; and should praise and give thanks to God, who freely bestowed grace, justice and salvation on the unworthy through Christ.
Machine translation from the Latin, not reviewed.
16:3
In the prophetic books only Ezek. 16:3, 45 alludes to the H., saying that the mother of Israel (that is, of the Hebrews) was a Hittite.
16:8
is inspired by the Bible (I Sam. 16:13; II Par. 23:11; Ez. 16:8-14); nevertheless the first example of a royal anointing is found among the Visigoths in Spain. …
16:16
Bamah (Heb. "height"; plural Bāmāth)
The Bible mentions the 'Āšērāh, pl. 'Āšērīm (Deut. 12:4; 7:5, etc.), the hammānīm (Lev. 26:30; II Par. 14:4) (v. Baal), tents (Ez. 16:16, 18), altars erected on high hills and mountain peaks, under leafy trees, where incense was burned to idols and food offerings were made (Os. 4:13; Ez. 6:13) and banquets (Ez. 22:9). …
… Turco, who dedicated them to Innocent X). Also much appreciated was De paradiso voluptatis (Rome 1605). At the death of M., who left a new version of the books of the Old Testament with a literal commentary (only I-II Mach. and the prophets after Ez. 16, 16 are missing), his writings were collected by his friend I. Aliaga, archbishop of Valencia, who entrusted them to his confrere Tommaso Turco; the Dominican Caspar Dinghens (d. in 1678) …
16:20
Bamah (Heb. "height"; plural Bāmāth)
The prophets call such b. places of impiety (Os. 4:13 ff.; 10:8; Mi. 1:5). Human sacrifices are recalled, for example, in Ier. 7:31; 19:5; Ez. 6:4, 13; 16:20 ff. The idolatrous b. are indeed inexorably condemned to destruction by the Mosaic legislation (Deut. 12:4; 5; 7:5; Ex. 23:24; Num. 33:52); but the Israelites not rarely venerated …
… The Bible and the prophets have severe words of condemnation against these misdeeds (cf. Ps. 105:37 ff.; Mic. 6:7; Jer. 7:31; 19:5; 32:35; Ezek. 16:20 ff.; 20:26).
16:21
Töpheth means "hearth," "griddle," on the edge of the burning pit, where children were placed to burn after having been slaughtered (Ezek. 16:21). Josiah covered it with human bones, rendering it impure (II Kings 23:10 and 16); the idea of the dung heap and of fire to consume refuse and carcasses (David Qimbi), however widespread, …
In the Old Testament M. is always placed in relation to human sacrifices, particularly of children (Lev. 18:21; 20:2-5; 1 Kings 11:7; 2 Kings 23:10; Jer. 32:35); they were slaughtered (Ezek. 16:21) and then placed on a grill (tōpheth) to burn, according to the typical Hebrew expression: ha-ābhīr... bā'ēl lam-mōlekh (2 Kings 23:10) or ha-ābhīr lam-mōlekh (Lev. 18:21; Jer. 32:35) …
16:23
… The biblical passages, especially of the prophetic literature, that demonstrate such a custom, are very numerous (Hos. 2; Isa. 54; 62, passim; Jer. 2, 2 ff.; 3; 31, 3 ff.; Ezek. 16, 23; etc.); and in fact the custom is recognized by scholars of every tendency. …
16:28
In the Old Testament there is the clearest distinction between the people of God (ὁ λαός) and "the nations" (τὰ ἐθνή), with the prohibition of marriage relations and treaties of friendship (Ex. 34:16; Esd. 9-10; Is. 7:17; 30; 31; Jer. 2:15; Ez. 16:28, etc.) and with exclusion from worship and from the Temple, because of the grave danger of idolatrous influence.
16:44
… Nor did the latter understand the lesson of the terrible collapse of Samaria (Ez. 16, 44-52; 23); it grew worse rather in the way of idolatry, injustice and immorality (Is. 1, 5 ff.; Mic. 3; 7, 2-6; Jer. 2; 5, 19-31; Ez. 4-6, etc.), reducing relations with Yahweh to external …
… A popular saying is also called a m. (1 Sam. 24:14); an apologue, a witty saying (synonymous with hīdhāh; cf. Ezek. 17:2); a satirical saying (Isa. 14:4; Ezek. 13:22 ff.; 16:44; 18:2 ff.). …
… Judah has within its bosom the Temple, the tent of the Most High; this privilege aggravates its responsibility, because it has sinned more than "its sister" Samaria (Ezek. 16:44-52; 23); it must therefore be punished at least as much as the latter.
16:49
The catastrophe, already presented by Moses (Deut. 29:22) as an image of the punishments that would strike the enemies of God, is often evoked in biblical tradition either with the name of S. alone (Ezek. 16:49; Matt. 11:23-24; Luke 10:12) or associated with G. (Amos 4:11; Isa. 1:9; 13:19; Jer. 23:14; 49:18; 50:40; Matt. 10:15; Rom. 9:26; Jude 7; II Pet. 2:6: an example …
16:60
His kingdom will be universal, definitive and spiritual: Is. 11, 10; 42, 1-7; 49, 5 ff.; 61, 1 ff.; Jer. 31, 31-34 (= Hebr. 8, 8-12); Dan. 7, 14-27; 9, 24; its center of diffusion will be Zion (Hos. 2, 19-24; Is. 2, 2 ff.; Mic. 4, 2 ff.; Jer. 31, 33; Ez. 16, 60 ff.; 17, 23; etc.); it will be a source of blessings for all the nations (Ez. 34, 26 = Gen. 12, 2). Characteristics of the kingdom of the M.: the remission of sins and holiness: Is. 56, …
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.