The king of Egypt shall be overthrown, and his kingdom wasted: it shall be given to Nabuchodonosor for his service against Tyre.
The king of Aegypt shal be ouerthrowne: 9. and the kingdom wasted fourtie yeares: 13. It shal be repared to a meane state. 17. And shal be geuen to the king of Babylon, for his seruice in destroying Tyre.
1In the tenth year, the tenth month, the eleventh day of the month, the word of the Lord came to me, saying:L'anno decimo, il decimo mese, agli undici del mese, il Signore parlommi, dicendo:IN the tenth yeare, the tenth moneth, the eleuenth day of the moneth, the word of our Lord was made to me, saying:In anno decimo, decimo mense, undecima die mensis, factum est verbum Domini ad me, dicens: 2Son of man, set thy face against Pharao king of Egypt: and thou shalt prophesy of him, and of all Egypt:Figliuolo dell'uomo, volgi la tua faccia contro Faraone re dell'Egitto, e profeterai sopra di lui, e sopra tutto l'Egitto:Sonne of man, set thy face against Pharao the king of Aegypt: and thou shalt prophecie of him, and of al Aegypt.Fili hominis, pone faciem tuam contra Pharaonem regem Ægypti, et prophetabis de eo, et de Ægypto universa. 3Speak, and say: Thus saith the Lord God: Behold, I come against thee, Pharao king of Egypt, thou great dragon that liest in the midst of thy rivers, and sayest: The river is mine, and I made myself.Tu parlerai, e dirai: Queste cose dice il Signore Dio: Eccomi a te, o Faraone re dell'Egitto, gran dragone, che giaci in mezzo a' tuoi fiumi, e dici: mio è il fiume, ed io da me mi son fatto.Speake, and thou shalt say: Thus saith our Lord God: Behold I to thee Pharao king of Aegypt, thou great dragon, which lyest in the middes of thy riuers, and sayest: The riuer is mine, and I made it my selfe.Loquere, et dices: Hæc dicit Dominus Deus: / Ecce ego ad te, Pharao rex Ægypti, draco magne, / qui cubas in medio fluminum tuorum, et dicis: / Meus est fluvius, et ego feci memetipsum. 4But I will put a bridle in thy jaws: and I will cause the fish of thy rivers to stick to thy scales: and I will draw thee out of the midst of thy rivers, and all thy fish shall stick to thy scales.Ma io porrò un freno alle tue mascelle, e i pesci de' tuoi fiumi farò, che stiano attaccati alle tue squamme, e ti trarrò di mezzo a' tuoi fiumi, e tutti tuoi pesci staranno attaccati alle tue squamme.And I wil put a bridle in thy iawes: and I wil fasten the fishes of thy riuers to thy scales: and I wil draw thee out of the middes of thy riuers, and al thy fishes shal sticke to thy scales.Et ponam frenum in maxillis tuis, / et agglutinabo pisces fluminum tuorum squamis tuis, / et extraham te de medio fluminum tuorum, / et universi pisces tui squamis tuis adhærebunt. 5And I will cast thee forth into the desert, and all the fish of thy river: thou shalt fall upon the face of the earth, thou shalt not be taken up, nor gathered together: I have given thee for meat to the beasts of the earth, and to the fowls of the air.E te, e tutti i pesci de' tuoi fiumi io getterò nel deserto: tu cadrai per terra, e non sarai raccolto, né sepolto: io ti ho dato alle bestie della terra, e agli uccelli dell'aria, che di te faran pasto:And I wil cast thee forth into the desert, and al the fishes of thy riuer: thou shalt fal vpon the face of the earth, thou shalt not be collected, nor gathered together: to the beasts of the earth, and to the foules of the heauen haue I geuen thee to be deuoured.Et projiciam te in desertum, / et omnes pisces fluminis tui: / super faciem terræ cades; / non colligeris, neque congregaberis: / bestiis terræ et volatilibus cæli dedi te ad devorandum.
6And all the inhabitants of Egypt shall know that I am the Lord: because thou hast been a staff of a reed to the house of Israel.E gli abitatori tutti dell'Egitto conosceranno, chi io sono il Signore, perchè tu se' stato un sostegno di canna per la casa d'Israele.And al the inhabitants of Aegypt shal know that I am the Lord: for that thou hast bene a staffe of reede to the house of Israel.Et scient omnes habitatores Ægypti quia ego Dominus, / pro eo quod fuisti baculus arundineus domui Israël: 7When they took hold of thee with the hand thou didst break, and rent all their shoulder: and when they leaned upon thee, thou brokest, and weakenest all their loins.Quando ti preser in mano, tu ti rompesti, e lacerasti tutto il lor braccio, e quando vollero appoggiarsi sopra di te, e tu te n'andasti in pezzi, e facesti lor rompere i reni.When they tooke thee with the hand, and thou wast broken, and didst rent al their shoulder: and they leaning vpon thee, thou wast broken, and didst dissolue al their reines.quando apprehenderunt te manu, et confractus es, / et lacerasti omnem humerum eorum: / et innitentibus eis super te comminutus es, / et dissolvisti omnes renes eorum. 8Therefore thus saith the Lord God: Behold, I will bring the sword upon thee: and cut off man and beast out of thee.Per questo così dice il Signore Dio: Ecco, che io farò piombare la spada sopra di te: ucciderò i tuoi uomini, e i tuoi giumenti.Therfore thus saith our Lord God: Behold I wil bring vpon thee the sword: and wil kil out of thee man, and beast.Propterea hæc dicit Dominus Deus: / Ecce ego adducam super te gladium, / et interficiam de te hominem et jumentum. 9And the land of Egypt shall become a desert, and a wilderness: and they shall know that I am the Lord, because thou hast said: The river is mine, and I made it.E la terra d'Egitto diverrà un deserto, ed una solitudine: e conosceranno, ch'io sono il Signore, perchè tu hai detto: mio è il fiume, ed io lo ho fatto:And the Land of Aegypt shal be into a desert, and into a wildernes: and they shal know that I am the Lord: for that thou hast sayd: The riuer is mine, and I made it.Et erit terra Ægypti in desertum et in solitudinem: / et scient quia ego Dominus, / pro eo quod dixeris: Fluvius meus est, et ego feci eum. 10Therefore, behold I come against thee, and thy rivers: and I will make the land of Egypt utterly desolate, and wasted by the sword, from the tower of Syene, even to the borders of Ethiopia.Per questo eccomi a te, ed a tuoi fiumi: e farò, che la terra d'Egitto divenga una solitudine desolata dalla spada, dalla torre di Siene sino a' confini dell'Etiopia.Therfore behold I to thee, and to thy riuers: and I wil geue the Land of Aegypt into desolations, destroyed with the sword, from the tower of Syene, euen to the borders of Aethiopia.Idcirco ecce ego ad te, et ad flumina tua: / daboque terram Ægypti in solitudines, / gladio dissipatam, / a turre Syenes usque ad terminos Æthiopiæ.
11The foot of man shall not pass through it, neither shall the foot of beasts go through it: nor shall it be inhabited during forty years.Ella non sarà battuta da piede umano, né pesta da pie di giumento, e sarà disabitata per quarant'anni.The foote of man shal not passe through it, neither shal the foote of beast goe in it: and it shal not be inhabited fourtie yeares.Non pertransibit eam pes hominis, / neque pes jumenti gradietur in ea, / et non habitabitur quadraginta annis. 12And I will make the land of Egypt desolate in the midst of the lands that are desolate, and the cities thereof in the midst of the cities that are destroyed, and they shall be desolate for forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries.E la terra d'Egitto renderò deserta in mezzo a' paesi deserti, e le città di lei simili alle città distrutte, e saran desolate per quarant'anni, e spergerò gli Egiziani tralle nazioni, e li trasporterò in varj paesi ad ogni vento.And I wil make the Land of Aegypt desert in the middes of desert lands, & the cities therof in the middes of cities ouerthrowen, and they shal be desolate fourtie yeares: and I wil disperse the Aegyptians into nationes, and wil scatter them into the landes.Daboque terram Ægypti desertam in medio terrarum desertarum, / et civitates ejus in medio urbium subversarum, / et erunt desolatæ quadraginta annis: / et dispergam Ægyptios in nationes, / et ventilabo eos in terras. 13For thus saith the Lord God: At the end of forty years I will gather the Egyptians from the people among whom they had been scattered.Perocché queste cose dice il Signore Dio: Dopo che saranno passati i quarant'anni, radunerò gli Egiziani di mezzo a' popoli, tra' quali furon dispersi,Because thus saith our Lord God: After the end of fourtie years I wil gather Aegypt out of the peoples in which they had bene dispersed.Quia hæc dicit Dominus Deus: / Post finem quadraginta annorum congregabo Ægyptum / de populis in quibus dispersi fuerant. 14And I will bring back the captivity of Egypt, and will place them in the land of Phatures, in the land of their nativity, and they shall be there a low kingdom:E rimenerò gli schiavi Egiziani, e li collocherò nella terra di Phatures, nella terra dove erano nati, e vi formeranno un povero regno:And I wil bring backe the captiuitie of Aegypt, and wil place them in the land of Phatures, in the land of their natiuitie, and they shal be there as a low kingdom:Et reducam captivitatem Ægypti, / et collocabo eos in terra Phathures, / in terra nativitatis suæ, / et erunt ibi in regnum humile.
15It shall be the lowest among other kingdoms, and it shall no more be exalted over the nations, and I will diminish them that they shall rule no more over the nations.Ei sarà tra gli altri regni il più piccolo, né più s'innalzerà sopra le nazioni, e li terrò bassi, perchè non signoreggin le genti.among other kingdoms it shal be lowest, and it shal no more be eleuated ouer the nations, and I wil diminish them that they rule not ouer the Gentils.Inter cetera regna erit humillima, / et non elevabitur ultra super nationes, / et imminuam eos ne imperent gentibus. 16And they shall be no more a confidence to the house of Israel, teaching iniquity, that they may flee, and follow them: and they shall know that I am the Lord God.E non saran più la fidanza della casa d'Israele, cui insegnavan l'iniquità, perchè a loro ricorresse, e gli seguitasse; e conosceranno, ch'io sono il Signore Dio.And they shl no more be to the house of Israel in confidence, teaching iniquitie, that they may flee, and folow them: and they shal know that I am the Lord God.Neque erunt ultra domui Israël in confidentia, / docentes iniquitatem ut fugiant, et sequantur eos: / et scient quia ego Dominus Deus. 17And it came to pass in the seven and twentieth year in the first month, in the first of the month: that the word of the Lord came to me, saying:E l'anno ventesimo settimo, il primo mese, il primo del mese, il Signore parlommi, dicendo:And it came to passe in the seuen and twenteth yeare, in the first, in the first of the moneth: the word of our Lord was made to me, saying:Et factum est in vigesimo et septimo anno, in primo, in una mensis: factum est verbum Domini ad me, dicens: 18Son of man, Nabuchodonosor king of Babylon hath made his army to undergo hard service against Tyre: every head was made bald, and every shoulder was peeled and there hath been no reward given him, nor his army for Tyre, for the service that he rendered me against it.Figliuolo dell'uomo, il re di Babilonia Nabuchodonosor ha fatto servire la sua armata in penosa servitù contro di Tiro: tutte le teste son divenute calve, e tutti gli omeri sono scorticati; e non è stata data a lui, né al suo esercito ricompensa per la servitù, ch'ei mi ha prestata contro di Tiro,Sonne of man, Nabuchodnosor the king of Babylon hath made his armie to serue with great seruice agaynst Tyre: euerie head made bald, and euerie shoulder hath the heare plucked of: and there hath bene no reward rendred him, nor his armie concerning Tyre, for the seruice that he serued me agaynst it.Fili hominis, Nabuchodonosor rex Babylonis / servire fecit exercitum suum servitute magna adversum Tyrum: / omne caput decalvatum, et omnis humerus depilatus est: / et merces non est reddita ei, neque exercitui ejus, de Tyro, / pro servitute qua servivit mihi adversus eam.
19Therefore thus saith the Lord God: Behold, I will set Nabuchodonosor the king of Babylon in the land of Egypt: and he shall take her multitude, and take the booty thereof for a prey, and rifle the spoils thereof: and it shall be wages for his army.Per questo così dice il Signore Dio: Ecco, che io metterò Nabuchodonosor re di Babilonia nella terra d'Egitto, e ne farà prigioniero il popolo, e lo saccheggerà, e ne dividerà le spoglie, e sarà ricompensato il suo esercito,Therfore thus sayth our Lord God: Behold I wil geue Nabuchodonsor the king of Babylon in the Land of Aegypt: and he shal take the multitude therof, and take the boories therof for a praye, and rifle the spoiles therof: and it shal be a reward for his armie, and for the worke, that he serued me agaynst it:Propterea hæc dicit Dominus Deus: / Ecce ego dabo Nabuchodonosor regem Babylonis in terra Ægypti: / et accipiet multitudinem ejus, / et deprædabitur manubias ejus, / et diripiet spolia ejus: / et erit merces exercitui illius, 20And for the service that he hath done me against it: I have given him the land of Egypt, because he hath laboured for me, saith the Lord God.Pel servigio renduto contro Tiro io gli ho data la terra d'Egitto, perchè egli ha faticato per me, dice il Signore Dio.I haue geuen him the Land of Aegypt, for that they haue labored for me, sayth our Lord God.et operi quo servivit adversus eam: / dedi ei terram Ægypti pro eo quod laboraverit mihi, / ait Dominus Deus. 21In that day a horn shall bud forth to the house of Israel, and I will give thee an open mouth in the midst of them: and they shall know that I am the Lord.In quel giorno rifiorirà la possanza della casa d'Israele, ed a te aprirò io la bocca in mezzo ad essi, e conosceranno, ch'io sono il Signore.In that day there shal a horne spring to the house of Israel, and I wil geue thee an open mouth in the middes of them: and they shal know that I am the Lord.In die illo pullulabit cornu domui Israël, / et tibi dabo apertum os in medio eorum, / et scient quia ego Dominus.
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Year of the World 3415, Year before Christ 589.
Calmet
Eleventh. Hebrew, "twelfth." Septuagint, "first of the twelfth month of the twelfth year." There are other variations in the versions. St. Jerome reads the first in Hebrew, as Theodoret does, who says that it and the Syriac have the twelfth year: which is true, if we neglect the points. (Calmet)
Worthington
The prophets do not observe the order of times. What is here delivered, was sooner fulfilled; or Tyre and Sodom lay nearer than Egypt. (Worthington)
The three next chapters regard that country.
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Grotius
Dragon. Hebrew tannin, (Haydock) whence thunnus may be derived, means any water monster, and seems here put for the crocodile, (Calmet) which Pharao signifies. (Grotius)
It was the symbol of Egypt, (Calmet) and adored by the people, Jeremias 15:2.
Rivers; the different branches of the Nile, and the canals.
Calmet
Myself. I owe my power to no other. (Calmet)
"Apries is said to think that no god could deprive him of the kingdom, so well he seemed to have established it." (Herodotus 2:169.)
Menochius
So the ancient Pharao said; I know not the Lord, Exodus 5:2. He boasts of having conducted the waters of the Nile through the land, ver. 9. (Menochius)
This river was honoured as the greatest of the gods. (Heliod. 9.)
Lucan viii
Terra suis contenta bonis non indiga mercis Aut Jovis; in solo tanta est fiducia Nilo. (Lucan viii.)
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Pliny
Bridle. The Tentyrians jump upon the crocodile's back, give it a club to bite at, which they seize with both hands, and bring it to the shore. (Pliny, [Natural History?] 8:25.)
Others throw a hook baited with swine's flesh, and holding the rope on the shore, make a little pig squeak, which draws the attention of the crocodile; and, as it comes for its prey, it swallows the hook, and its eyes being filled with dust is easily slain. (Herodotus 2:70.)
Apries sent an army against Cyrene, which being defeated as it was thought by the king's fault, many of the Egyptians revolted. He sent Amasis to reduce them, but they gave him the crown. (Herodotus 2:161.; 4:159.)
Calmet
Nabuchodonsor taking advantage of these disturbances, and perhaps invited by Amasis, entered Egypt, drove Apries into Higher Egypt, slew many of the inhabitants, and Jews, etc., and left Amasis to govern the wretched remains of that kingdom. (Usher, the year of the world 3430.) The Scripture, however, seems to say that Pharao was slain; (Jeremias 43.; etc.) (Calmet) which Ctesias assures us was done by Amasis, though Herodotus (II. 169.) says he was killed by the people, and buried with his fathers. This latter circumstance is not very probable: but the historian followed the account of the priests, who would mention what was most honourable for the nation. He seems to have been left unburied, ver. 5. Scales. The people depended on the king and shared his fate. (Calmet)
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St. Jerome
Israel, tempting them to rebel. (St. Jerome)
He promised more than he was able or strove to perform, though he made a show of giving aid.
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Haydock
Loins. They fell upon thee, and thou didst wound (Calmet) or "dissolve" their loins. (Haydock)
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Haydock
Tower; or rather (Calmet) Hebrew and Septuagint, "from Magdol to Syene." (Haydock)
Pliny
This was on the frontiers of Ethiopia, below the cataracts. (Pliny, 5:9.)
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Calmet
Years, till the third of Cyrus, who gave liberty to all the captives at the beginning of his reign, ver. 13. (Calmet)
Amasis reigned forty-four years in Lower Egypt, (Herodotus 3:10.) over the few whom Nabuchodonosor spared.
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Calmet
Low. The Jews were not more tempted to apply to them for aid. (Calmet)
Ctesias
Amasis strove to shake off the yoke: but Cambyses came and slew many. Psammenites killed himself; (Herodotus 3:9.) or was taken to Susa, and the country laid waste. (Ctesias)
Watson
Egypt has almost ever since been subject to foreign princes, (Haydock) Persians, Greeks, Romans, Saracens, Mamelukes, and Turks. The trade of Egypt, by caravans, was in a manner destroyed for forty years by Nabuchodonosor, whose victories Megesthenes and Berosus attest 300 years before Christ. (Watson)
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Year of the World 3432, Year before Christ 572.
Year: fifteen (Calmet) or seventeen years after the preceding prophecy, (ver. 1.; Worthington) but on the same subject.
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Peeled, with carrying machines of war and burdens for thirteen years.
Worthington
No reward worth the labour. The new city surrendered upon terms, (Calmet) or the citizens shipped off their most valuable goods, and retired to Carthage, etc. God gives a temporal reward for moral virtues, (St. Jerome) even to infidels. (Worthington)
Thus he rewarded the ancient Romans, and the midwives. (St. Augustine, City of God 5:12.; and St. Thomas Aquinas, [Summa Theologiae] 1:2. q. 114. a. 10.)
Haydock
They had no intention of pleasing God, (Calmet) or of directing their labours for his service. (Haydock)
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Horn: Zorobabel; (St. Jerome) Jechonias, who was honoured by Evilmerodac; (Tirinus) or Daniel and Mardochai, with all the nation.
Calmet
Month. Thou shalt speak boldly, and they will give credit to thee henceforward. (Calmet)
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Prophetes do not write their prophecies in order of time as they were reueled; for in former chapters he wrote that which he saw in the eleuenth yeare: ch. 26. v. 1. but that which was sooner fulfilled: or because Tyre & Sidon were nerer in situation to Ierusalem then Aegypt he writte that prophecie before this.
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This vision against Aegypt is in confirmation of the former 17. yeares before. v. 1.
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Of this place S••e•om proueth that God reward• •halso Infidels for their moral good woorkes temporally, though they can not merite an eternal revvard as the iust doe.
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Origen † AD 254 Origen Against Celsus 4.50
… away by the gift of God, when He hears him who has done all that he can, and who by reason of habit has his senses exercised to distinguish between good and evil, and who continually utters the prayer, “Open Thou mine eyes, and I will behold wondrous things out of Thy law.” And who is there that, on reading of the dragon that lives in the Egyptian river,
Origen † AD 254 Origen's Commentary on the Gospel of John 6.29
But that the Spirit in the inspired Scriptures is not speaking mainly of rivers to be seen with the eyes, may be gathered from Ezekiel’s prophecies against Pharaoh, king of Egypt:
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.8
… but I know Him, and keep His commandments.” The one says, “My rivers are mine and I made them:”
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Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 16
… Which result the Prophet Ezekiel long ago foretold under this same figure, saying, “I will draw thee out with My hook, and stretch thee out upon the earth: the plains shall be filled with thee, and I will set all the fowls of the air over thee, and I will satiate all the beasts of the earth with thee.”
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.9
… And as for that He said again:— I will destroy the overshadowing Cherub . For the Cherub that He will destroy is Nebuchadnezzar, as it is written:— He performed a work in Tyre, and there was given him by Tyre no hire for his host, and in return for the work of Tyre there was given him the land of Egypt .
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1. In the tenth year — of the captivity of Jehoiachin, which was also the tenth year of Zedekiah. Note: The preceding prophecies against Tyre were made later, namely in the eleventh year of Zedekiah, as is evident from chapter XXVI, 1; they are placed here, however, because the desolation of Tyre, which the Prophet threatens, occurred before that of Egypt. For when the Chaldeans had overthrown Tyre, Egypt was given to them as plunder, as is said in verses 18 and 19. Maldonatus offers two other reasons. The first is that Tyre is nearer to Jerusalem than Egypt; therefore the Prophet preferred to observe the order of places rather than of times. The second is that Ezekiel received another prophecy against Egypt and Pharaoh after that concerning Tyre, namely in the twenty-seventh year of the captivity of Jehoiachin, as is evident from verse 17, and he wished to join both together. Egypt is appropriately joined with Tyre, and its desolation, because it was similar to it in customs and vices. Whence in Hebrew both have a kindred name, and as it were the same, from the same root צור tsur, that is, he confined, he straitened. From this indeed Tor and Tyre are called, and from this also מצרים mitsraim is called, that is, Egypt. Mitsraim therefore is the same as confining and afflicting those who are subject to it, says St. Jerome. In the tenth month — Adar, which corresponds to February: for the Jews began their year at Passover and the month of Passover, namely at Nisan, that is, March, by the decree of God, Exodus chapter XII, 1. But correct here, and read, "in the twelfth month," that is, in December. Thus the Hebrew, the Septuagint, and the Roman. On the eleventh day. — The Hebrew texts have the twelfth day. Pharaoh. — Pharaoh was not a proper name, but a common name of the kings of Egypt. For Pharaoh in Egyptian signifies king, as I have taught from Eusebius and Josephus in Exodus I, 10; and St. Jerome asserts this here, and adds examples: "Thus," he says, "among the Romans, Caesars and Augusti are called the names of their kings from the first Gaius Caesar, and the second adopted one Octavian, who was afterwards named Augustus; and among the Syrians, Antiochi; among the Persians, Arsacidae; among the Philistines, Abimelech; and after Alexander in Egypt Ptolemies up to Cleopatra; whom being conquered at Actium, Egypt became a Roman province." Symbolically Pharaoh, if you regard the Hebrew etymology, is interpreted as scattering, that is, a slayer and lacerater, and cutting and dividing all things with the sword. Such is the devil, who is the king of Egypt, that is, of the world, who afflicts those who are subject to him, and separates and divides them from God and heaven, and sends them into hell and eternal death. Thus St. Jerome. Great dragon. — Note: He calls Pharaoh a dragon, namely a sea dragon, that is, a whale or sea monster; or rather a river dragon, namely a crocodile, which is in the rivers of Egypt, that is, in the Nile which, divided into seven streams, and as it were rivers, enters the Mediterranean Sea with seven mouths. For Egypt, when the Nile overflows, is almost entirely filled as if with sea, so that it is as it were fertilized and made fruitful by its mud. Hence an apt metaphor calls the king of Egypt, as if reigning in the Nile, a whale or crocodile. Whence he says: "Who lies in the midst of your rivers," namely the streams of the Nile; the Syriac, who lies among the rivers; the Arabic, who lies in the belly (in the midst) of the rivers. The Psalmist does the same in Psalm LXXIII, 14: You have broken the heads of the dragons in the waters.
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3. Behold, I come against thee, — namely I will come and send my fury and my vengeance upon thee. Thus the Chaldean. Of the dragon, that is of Pharaoh. For the Pharaohs and the Egyptians boasted in the Nile, as though they needed neither heaven nor Jupiter; but the Nile brought them such fertility that Egypt was called the granary of the world. Hear Lucan: A land content with its own goods, needing neither merchandise nor Jupiter: such is the confidence placed in the Nile alone. Hence it is that none of the ploughmen in Egypt look up to heaven, says Seneca; and Claudian, epigram 6: Egypt fertile without clouds, and holding serene rains alone, secure of the sky, needing no wind, rejoices in waters which it itself carries, and abounds in the Nile. Again, the Nile, receding, added and joined the greater part of land to Egypt, as Pliny teaches in book II, chapter LXXXV: "That same river alone produces no exhalations," says the same author in book V, chapter IX. Moreover, the Nile, dividing itself into seven streams, makes and fertilizes as many islands, and flows into the sea through as many mouths. Hence, as the same author testifies, in the time of the Romans the Egyptians boasted so much that they said it was in their hands whether the victorious Roman people should have abundance or famine. From abundance arose luxury, arrogance and wickedness. Whence Pliny in the Panegyric of Trajan: No land knows how to give wickedness more. That the Egyptians held a middle place among the wicked, an ancient saying teaches: "The Lydians are wicked, the Egyptians second, the Carians third," says Eustathius on Dionysius. He compares therefore Pharaoh to a crocodile, first, because, just as the crocodile ruled over the fishes in the Nile, so Pharaoh ruled over the Egyptians in Egypt. Second, because he was cruel and rapacious like a crocodile, concerning which Pliny in book VIII, chapter XXV: The crocodile, he says, "which the Nile has, is a four-footed evil and a pest equally to land and to river. This one animal of the land lacks the use of tongue. It makes a bite with the upper movable jaw alone, otherwise terrible, with its teeth arranged in a comb-like series. It lays eggs as large as geese; and always incubates them outside its own place, by a kind of foreknowledge, to the place to which the Nile will go forth in that year with the greatest flood." Third, "nor does any other animal grow from a smaller origin to a greater size; in size it usually exceeds twenty-eight cubits." Thus Pharaoh grew from small beginnings so much that he aspired to the monarchy of the world. Fourth, "this creature is armed with claws, against all blows with an invincible skin. It spends the day on land, the nights in water, for the sake of warmth in both." Thus Pharaoh ruled over both land and waters, and was so surrounded by them that he seemed invincible, indeed inaccessible. Fifth, Pliny adds that the crocodile has three enemies, first, the ichneumon; second, the dolphin; third, the Tentyrites. The crocodile, he says, "when full of fish food, and always with food-filled mouth sleeping on the shore, a small bird, which is called the trochilus there, the king of birds in Italy, invites it to gape for the sake of its food, first cleaning its mouth with a leap, then its teeth, and also the throat within for this scratching sweetness which it gapes at most widely; in which pleasure, seeing it pressed down by sleep, the ichneumon, sent through those same jaws like some missile, gnaws away the belly. But in the crocodile there was a greater plague than that nature should be content with one enemy for it. And so dolphins also swimming in the Nile, on whose back there is as if a knife-like fin for this purpose, driving them away from prey and as if reigning in their own river alone, though otherwise unequal in strength to it, kill it by cunning. In the belly the crocodile has soft and thin skin; therefore when terrified they immerse themselves, dolphins, and going under the belly cut it with that spine. Indeed there is even a race of men hostile to this beast in the Nile itself, the Tentyrites, named from the island in which they dwell. They swim in the river, and riding on its back as if on a horse, with gaping head turned back for a bite, a club placed in its mouth, holding the extremities of it on both sides with right and left hand as with reins, they drive the captives to land." Thus Pharaoh had three enemies, the Ethiopians, the Syrians, the Chaldeans. These things are easily adapted symbolically to the devil, who moreover is swift as a crocodile, whom dogs flee, and from the Nile not by standing but by running, they lap water, while they thirst. Finally, the crocodile is so called because it flees saffron and its odor. I have made myself, — namely a king. Whence the Chaldean translates: My is the kingdom, and I have subdued it, as if to say: You boast as the king of Tyre, as though you had not received the kingdom from God; but you arrogate it to your own prudence and strength, as if you were some god. Second, the Seventy translate: I have made them, namely the rivers; and Vatablus: I have made for myself, namely the Nile, and the streams of the Nile and the dikes, so that they partly enclose and fortify all Egypt, partly irrigate and fertilize it. For thus he boasts in verse 9, as if to say: The kingdom of Egypt so powerful, so fertile through the channels of water, I have made. And thus this version and explanation agrees with the former. Moreover, this proud king of Egypt was Pharao, surnamed Ephree, or Apries, of whom Herodotus writes in book II: "He persuaded himself," says he, "that no one, either of men or gods, could take his kingdom from him, which he had so firmly established." See the sayings of Jeremiah XLIV, 30. So also Niobe, queen of Thebes, mother of seven sons and as many daughters, boasted that she was invincible and most blessed, and therefore Latona, burning with wrath against her, moved Apollo to pierce seven of her sons with as many arrows. Hear Ovid, VI Metamorphoses: Niobe would have been called the most blessed of mothers, had she not seemed so to herself. For she said: I am blessed, for who would deny this? and blessed I shall remain. Who would doubt this? abundance has made me safe. I am greater than one to whom fortune could do harm. But rather, "abundance has made you poor," happiness unhappy, pride abject. So also Capaneus in Statius, Thebaid II, says proudly: Virtue is my god, and the sword Which I hold. The same, book X: Hades, O to me right hand only! You preside over wars, and inevitable god, I call you, you alone I, despiser of the gods above, adore. And Mezentius, Aeneid X: My right hand is god to me, and the weapon which I hurl from my hand. And Flaminius the consul in Silius, V Punic: The god is great enough against the enemy, An omen to Latium, which in arms the right hand provides. And Alcmena in Seneca's Hercules Oetaeus, asserts that her son was to her in place of Jupiter: Whatever Jupiter would deny, Hercules would grant. And Caeneus, from whom comes the proverb, Caeneus's spear, because he himself held it as a god, and forced others to worship it. But God has broken the impious mouths of all these. For Jupiter struck Capaneus with a thunderbolt, Aeneas slew Mezentius, Flaminius was killed by the Carthaginians in that battle, Hercules fell slain by his unknowing wife through the fraud of Nessus, Caeneus perished crushed by the Centaurs under tree trunks. So also this Pharao was by God, through the Chaldaeans, deprived of kingdom and life. Symbolically note: The world is the sea, men are like fish, fishermen are Christ and the devil: Christ fishes with a hook, because he takes few; the devil, because he takes many, with a net, whose entrance is very wide, but its exit narrow and difficult, like a fish trap. One man here devours another, like fish devouring fish: the devil's bait is pleasure (for this is the bait of the wicked, says Plato), power, riches, delights: Christ's bait is harsh, mortification, humility, abstinence, patience. Thus St. Bernard: "Monasteries," says he, "are fishponds, into which Christ casts fish, whom he has drawn from the sea of the world;" so that there he may keep them in holiness and peace and nourish them with his grace, and advance them to glory. When a fisherman has baited a large fish, he does not immediately draw it violently, lest it break the line with its weight, or slip away and escape; but he plays it, and allows the line to follow it, until it has fully taken the hook, so that it cannot escape: thus also the demon does. Likewise with greater reason should a preacher do, and whoever strives to fish for souls and gain them for God.
29:4
4. I will put a bridle in your jaws, — so that, as an unbridled horse, I may tame you with a bridle, that is, with calamity, and turn you in a circle of reason, and of my will, and bend you. Secondly, from the Hebrew the Chaldean and Vatablus translate: I will put a hook in your mouth, so that I may capture you, so that, like a whale, or rather a crocodile, from the waters, namely from Egypt your kingdom, I may draw you out and afflict you most grievously. And he calls a hook the Chaldaeans, through whom Egypt was captured and laid waste. And I will glue the fish of your river to your scales, — so that, namely, the Egyptians subject to you, both princes and citizens and common people, may be joined to you in the calamity and captivity which the Chaldaeans will bring upon you. He alludes to gregarious fish, which have their king, and follow him, and are captured with him, as are anchovies.
29:5
5. I will cast you into the desert, — as if to say, Just as captured fish are cast into the land, and there die (for the element and natural place of fish is water, outside which they cannot live): so I will cast you down to the earth and strike you, so that you may die. Perhaps also Pharao joined battle with the Chaldaeans in the desert, where he fell: or certainly, as Maldonatus says, Pharao was led into the dry land of Babylon; and there, dead, was cast out unburied to be devoured by beasts and birds. Vatablus translates: I will abandon you in the desert. You will not be gathered — you will lie unburied, and will be prey for wild beasts.
29:6
6. Because thou wast a reed staff to the house of Israel, — because thou didst stir up the Israelites to rebel against the Chaldeans, trusting in thy aid and strength, thou wast to them a "staff," that is a support in promise, but in fulfillment a "reed," that is weak, empty, vain and deceitful, because thou didst not stand by thy promises; nay, thou wast the cause why the Jews were afflicted more grievously by the Chaldeans, as thy rivals, as is evident from Isaiah XXXVI, 6. Fittingly does he compare the Egyptians to a reed, both because Egypt extends far along the Nile, and is like a long reed; and because Egypt abounds in reeds both papyriferous and others, as Pliny teaches in book XIII, chapter XI; and because every reed, not only the soft kind, which is weaker, but also the hard kind, which is more solid, is hollow, empty, fragile and weak. Thus Delrio, adage 215. So all the hope and promises of the world are a reed staff, Jeremiah XVII, 3 and seq. See the words there: "The cause therefore of the wrath of the Lord against Egypt is that, because it deceived the people of God with its aid, so that it should not hope in it, and thus provoked God to anger," says St. Jerome.
29:7
7. They took hold of thee (namely the Jews) (as of a staff) with their hand, — that they might sustain themselves and their kingdom. Thou wast broken, — smitten by the Chaldeans, or fearing their strength thou didst return into Egypt, Jeremiah chapter XXXVII, 7. And thou didst lacerate all their shoulder, — that is thou didst break all the strength of the Jews, as if to say: Thou wast the cause that the other part of the Jews, which, when Jeconiah was led into Babylon, remained in Jerusalem, as it were their other arm, from the hand even to the shoulder, that is from the least even to the greatest, namely even to king Zedekiah, was either slain or led into captivity. Thus Maldonatus. And thou didst dissolve their loins. — "Loins," that is strength. For those who suffer pain in the loins cannot stand without a staff, and when the staff is broken, they fall: thus the Jews, when the Egyptians withdrew themselves, fell. For when the Jews saw the Egyptians, in whom they trusted, smitten by the Chaldeans, they lost courage and strength. For "thou didst dissolve" the Hebrew and Chaldean have העמדת haamadta, that is, thou didst make them stand upon their loins, so that relying on themselves alone, they should no longer lean on thee (as being deceived by thee). But our Interpreter, for עמד amad, that is stood, read by metathesis מעד maad, that is dissolved, changed, threatened ruin. Indeed R. David thinks that here amed for maad is placed by transposition of letters.
29:9
9. I made it, — namely the Nile, that it might be the guardian and fertilizer of Egypt; because I derived it through channels into all the regions of Egypt, as I said verse 3. Similarly, but more modestly, Vespasian, when recently increased in power he surveyed Egypt, is said to have spoken to the Egyptians in a public assembly thus: "Draw from me as from the Nile." Thus Philostratus relates it, book V On the Life of Apollonius, chapter X. For the Nile, overflowing into the fields, signifies that kings ought to pour themselves out for public utility. Such was Manuel Comnenus, namely "a sea of magnificence, an abyss of mercy, easy in the gentleness of manners and in intercourse, but inimitable in royal virtue," says Nicetas in his Life.
29:10
29:12
12. In the midst of lands, — that is I will make Egypt like other desert lands. It is the same Hebraism as verse 7, and Luke XXII, 27: "I," says Christ, "am in the midst of you," that is like you, "as he that serveth." For he who is in the midst of other multitude is like them, says Maldonatus. They shall be desolate (in Hebrew: They shall be themselves desolation) forty years. — Concerning these years, namely when, how, and by whom Egypt was restored, we read nothing in Scripture, nor in Josephus, nor in other historians. It is probable that Cyrus, when he conquered Babylon in the first year of his reign, ended the captivity both of the Egyptians and of the Jews. For shortly after, Cambyses the son of Cyrus invaded Egypt, already by then again powerful and flourishing, and subjugated it, as St. Jerome, Justin and others commonly relate. This is confirmed: for Egypt was conquered by Nebuchadnezzar in the thirty-fifth year of his reign, as I shall show verse 17. Count from this year thirty-five years forty-three, thou shalt precisely arrive at the first year of Cyrus, in which he himself freed from Babylon the Jews, Egyptians, and other peoples captive there. Moreover Ezekiel says it was forty years, when it was precisely forty-three, because writers are accustomed to pass over the minutiae of numbers, and to set down solid and whole numbers.
29:14
14. I will bring back the captivity, — that is the captives of Egypt.
29:15
15. And Egypt shall not be exalted (any longer) above the nations. — "Any longer," namely for a long and immemorial time. For after two hundred years, Egypt returned to its former power and glory under the Ptolemies, who contended with the Antiochid kings of Asia for empire.
29:16
16. Neither shall they be any more a confidence to the house of Israel, — that is to say, I will break the strength of the Egyptians, who teach the Jews idolatry and other iniquities, so that the Israelites may no longer trust in them, nor flee to them.
29:17
17. And it came to pass in the twenty-seventh year, — not from the overthrow of Tyre, as Hector Pintus wishes, but from the transmigration of Jehoiachin, or from the beginning of the reign of Zedekiah. Twelve; for from the transmigration of Jehoiachin hitherto Ezekiel has reckoned his years. Note here that Nebuchadnezzar began to reign in the third year of Jehoiakim: thence after 8 years he killed Jehoiakim, and shortly after he led his son Jehoiachin into Babylon. This is the transmigration of Jehoiachin, from which Ezekiel numbers his years. Therefore this year 27 of the transmigration of Jehoiachin is the 35th year of the reign of Nebuchadnezzar, in which shortly after this prophecy he conquered Egypt. For in the 18th year of his reign, he conquered Jerusalem: thence, according to Josephus, in the 5th year he invaded Ammon, Moab, and for 13 years he besieged and conquered Tyre; soon after, namely in the 35th year of his reign, he invaded Egypt, and having subdued it, he became a monarch: and after two years of his monarchy, the same Nebuchadnezzar saw a dream of a tree to be cut down, which signified that he himself was to be cast out of his kingdom and relegated to the beasts: thence in the 12th month he was actually cast out of his kingdom: then for seven years he lived with the beasts like a wild beast. His mind and kingdom were afterwards restored to him, and shortly after he died, namely in the 45th year of his reign, which was the tenth year of his monarchy, or from Egypt subdued. Of which more in Daniel IV. I say therefore that Nebuchadnezzar conquered Tyre not in the 20th year of his reign, nor in the 25th, as some wish from Josephus, but in the 35th, and shortly after Egypt. That this is so is proved first, because this 35th year of Nebuchadnezzar is the 27th of the transmigration of Jehoiachin, in which Ezekiel here predicts that Egypt is to be laid waste by the Chaldeans; therefore it had not yet been laid waste then, but was to be laid waste shortly after. That Tyre was conquered before Egypt is clear from this very passage. For God here in the same year already mentioned promises to the Chaldeans, on account of the labors which they had recently expended in the conquest of Tyre, the spoils of Egypt as a reward in return: therefore he soon bestowed them upon them: for God is accustomed to fulfill his promises immediately. For that the conquest of Egypt could not be delayed further is clear from the fact that afterwards, namely after two years, Nebuchadnezzar, being puffed up on account of his monarchy, was cast out to the beasts for seven years, and being restored, he died in the 45th year of his reign. Now from these 45 years, subtract the 7 years of his casting out, and the two years before it, and you will arrive at the 35th year already mentioned. Second, if Tyre had been captured in the 20th or 25th year of Nebuchadnezzar, its siege ought to have been begun in the 7th or 12th year of the same, and therefore it would have been before the siege and conquest of Jerusalem, which took place in the 18th year of the same. But that this is false is clear both from Josephus and from Ezekiel, cap. XXVI, vers. 2 and 7, where he threatens Tyre with the coming and siege of the Chaldeans, because she exulted in the destruction of Jerusalem: therefore this destruction of Jerusalem preceded the siege of Tyre. Wherefore in the 18th year of Nebuchadnezzar Tyre had not yet been besieged; and since Nebuchadnezzar after the conquest of Jerusalem conquered Ammon, Moab and other neighboring peoples for 5 years; it appears that under the 6th year, which was the 35th of his reign, he began the siege of Tyre, and after 13 years conquered it in the 35th year of his reign, and this is what Josephus says, lib. I Against Apion, from Berossus, namely that Nebuchadnezzar began to besiege Tyre and its king Thobatus in the 7th year of his reign (beginning), that is, reckoning the years of his reign from the conquest of Jerusalem. For that he could not have besieged Tyre before it is clear from what has been said. And almost all agree that he did not besiege Tyre in the 7th year of his reign, properly understood. Hence it follows that the 70 years in which Isaiah, cap. XXIII, vers. 15, predicted that Tyre would be desolate, are not the 70 years of the Babylonian captivity, as some think. For these begin in the 11th year of Jehoiakim, which was the 4th year of the transmigration of Jehoiachin, and the 8th of the reign of Nebuchadnezzar; and they end in the 1st year of the monarchy of Cyrus: for in that year Cyrus freed the Jews from Babylon. But the 70 years of the desolation of Tyre begin in the 27th year of the transmigration of Jehoiachin, which was the 35th year of the reign of Nebuchadnezzar, whence it follows that they end 27 years after the first year of the monarchy of Cyrus. That this is so is clear again from the fact that a little before vers. 12, Ezekiel said of the captivity and desolation of Egypt (which, as I have already shown, began shortly after the captivity of Tyre, and was ended by Cyrus in the 1st year, in which he freed the captivity of the Jews), that it would last not 70, but only 40 years. Therefore from the desolation of Tyre to Cyrus there are not 70, but 40, or precisely 43 years, as I have already shown, and therefore the 70 years of the desolation of Tyre end 27 years after Cyrus. Note again that the order of time is not observed here in the prophecy: for in the following chapter, verse 20, and in chapter XXXI, verse 1, he brings forth prophecies received in the 11th year from the captivity of Jehoiachin, whereas this one was received in the 27th year. These prophecies therefore appear to have been scattered on sheets, and collected from them in an order not always preserved, as I said at the beginning of Jeremiah and in the Canon. L. This therefore is the second prophecy against Egypt, which Ezekiel received 17 years after the first, as St. Jerome and Maldonatus say. Scaliger responds differently, namely that this 27th year is a jubilee year; for they counted 50 years from one jubilee to another. But since Ezekiel always uses the same era, namely counting years from the transmigration of Jehoiachin, why would they here alone place another jubilee year? In the first (month), on the first of the month, — that is on the first day of the month. Thus "one of the sabbath," the first day of the week is called, Luke XXIV, 1.
29:18
18. Every head was made bald, and every shoulder was peeled, — namely from the carrying of helmets and burdens continuously during the thirteen years of the siege of Tyre, the head of the Chaldean soldiers was made bald, and their shoulders were peeled and worn from carrying stones, wood and earth, to fill up the bed of the sea, so that when it was filled and dried, they could approach Tyre, which was situated in the sea, on dry foot and besiege it. And his wages were not given to him, — because the Tyrians, foreseeing destruction, secretly conveyed their goods and merchandise on ships; and the city was so utterly destroyed that from its ancient splendor and frequency nothing remained except the clearest rock. Whence St. Jerome in Ezekiel XXIII says that the Tyrians, when they saw that no way of safety remained for them, embarked on ships and went to Carthage, and to other islands of the Ionian and Aegean sea, and that he had read this in the ancient histories of the Assyrians. Which served me. — From this it appears that by God's instinct, and by the admonition of Jeremiah and the Prophets, Nebuchadnezzar invaded Tyre in a just war. Whence God, for this morally good service, gives to Nebuchadnezzar, though an infidel and otherwise impious, a reward not ex condigno, but ex congruo, namely the spoils of Egypt. Thus Hector Pintus and Emmanuel Sa. Let soldiers note, who faithfully serve a king in a just war, that they serve God, even if they do not think of it expressly; for God is the overseer of all justice. Whence St. Jerome from this place concludes that God also rewards the good works of infidels. But it seems more true that Nebuchadnezzar served God's providence materially only, and the just vengeance in laying waste Tyre: but formally, and by intention, he obeyed his own pride and ambition for ruling. He is therefore said to be given wages by God, not properly, but materially, that is God willed and decreed that he, because he had fulfilled His will in punishing Tyre, should be adorned and honored with the kingdom of Egypt. See Canon XXXV and XXXVI. God wished to show here how holy and dear to Him is the vengeance of crimes and criminals; inasmuch as He, though materially only, rewarded it in the Chaldeans with so great a reward, namely the spoils of Egypt, and the monarchy. For the Chaldeans had materially only fulfilled God's vengeance and will, because namely they had materially done what God willed, or what He wished and desired, namely that Tyre should be punished and laid waste; whereas formally they did not intend God's will, but their own will to rule. As therefore this merit of theirs was improper, and the fulfillment of the divine will improper: so also their reward was improper: for properly it was a gift of God, not a reward. By a similar penalty God exhorts the Chaldeans to the destruction of Moab, saying in Jeremiah XLVIII, 10: "Cursed be he that doth the work of the Lord deceitfully;" he calls the vengeance and destruction of Moab the work of the Lord. Whence explaining further he adds: "Cursed be he that withholdeth his sword from blood," lest he kill the Moabites. See the things said there. Therefore some wrongly refer these things to Cambyses, the son of Cyrus, according to St. Jerome, "who laid waste Egypt even to Ethiopia, so that he killed the Apis, and destroyed all their idols. For which reason they think he was turned to madness from a fall of a horse, and pierced by his own dagger," as Herodotus relates," says St. Jerome. "For the Prophet expressly says not of Cambyses, but of Nebuchadnezzar, that God will give him Egypt as a reward for the labor of the siege of Tyre."
29:19
19. He shall take its multitude, — he shall reduce the people into servitude. For his labor. — The Septuagint, for his service.
29:21
21. On that day, — that is, Egypt being laid waste, I will make, that is, the kingdom of Israel, to flourish again, namely in the tenth year after Egypt was laid waste Evilmerodach, son of Nebuchadnezzar, set up the throne of King Jehoiachin before other kings, IV Kings, last chapter. And shortly after Cyrus restored the Jews to their homeland. For a horn is a symbol of strength, glory, power and kingdom. I will give thee an open mouth, — that is, freedom of speech. For when they shall see all things which thou didst foretell to have come to pass, they will believe thee, and thou shalt be able to speak to them openly and freely, not through parables, as thou hast done hitherto. For God promised this to him, chapter XXIV, verse 27. To this the Apostle alludes, Ephesians VI, 19, when he commands prayer to be made for him: "That, he says, utterance may be given unto me with confidence, to make known the mystery of the Gospel." Allegorically, Egypt being conquered, that is, the world's idolatry being overthrown, the strength of believers shall sprout forth, and the kingdom of Christ shall flourish in faith, hope, charity, miracles and virtues, and then the mouth of Christ and of the Apostles evangelizing shall be opened; or, as if to say, Then shall this prophecy of mine concerning Christ be opened and made manifest to all, that they may know it to be fulfilled in him. Whence St. Jerome: "It is, he says, the mercy of God, that the abundance of this world perish, and the waters of Egypt be dried up, nay, their land be made into solitudes, and the sentence of the Lord be enlarged from the tower of Syene (which is interpreted a circle, having nothing straight in itself), even unto the land of the Ethiopians, who are called the humble; that namely all pride, which had raised itself against the knowledge of God, be destroyed and humbled for their salvation, and dwell in the land of Pathros, which is interpreted breadth trodden down, that they may never again be lifted up in pride, but be in a humble kingdom, knowing into whom they have sinned."
Machine translation from the Latin, not reviewed.
29:3
… Generally the text of the Septuagint is used for the citation of the Old Testament, but in ch. 26, in the citation of Ezek. 29:3, another translation is used. …
29:10
… But the biblical texts that invite us to place C. in Africa, south of Egypt, that is, vaguely in modern Ethiopia (v.), are much more numerous (cf. 2 Kings 19:9; Ps. 67:32; 86:4; Is. 11:11; 18:1; 20:3, 5; Ez. 29:10).
29:16
The idea of S. is connected with that of God's "judgment." S. is the public accuser who "stands against" (ἀππαδ' al: Zech. 3:1; 1 Chron. 21:1; cf. Ps. 108 [109]:6); he is similar to the mezhīr 'āwān ("who brings guilt to remembrance" with a view to punishment, death) of Ezek. 21:28 ff.; 29:16 (cf. Gen. 41:9; 1 Kings 17:18). And since, in the prophets' theology of history, the fortunes of a people correspond to God's judgment upon it, the two s. (the Edomite Hadad and the …
29:17
… Ezekiel always receives the word of Yahweh on the recurrence of the n. (Ez. 26:1; 29:17; 31:1; 33:1).
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.