Woe to the makers of wicked laws. The Assyrian shall be a rod for punishing Israel: but for their pride they shall be destroyed: and a remnant of Israel saved.
Makers of wicked lawes are cursed. 3. For which the Israelites shal be afflicted by the Assirians. 5. The Assirians ouerthrowne by extraordinarie meanes sent from God: 21. and the Iewes deliuered from imminent danger: with diuers mysteries of Christ intermixed.
1Woe to them that make wicked laws: and when they write, write injustice:Guai a coloro, che formano leggi inique, e scrivono a tutto potere (sentenze) a ingiustizia:VVOE to them that make wicked lawes: and writing, haue written iniustice.Væ qui condunt leges iniquas, / et scribentes injustitiam scripserunt, 2To oppress the poor in judgment, and do violence to the cause of the humble of my people: that widows might be their prey, and that they might rob the fatherless.Affin di opprimere in giudizio i poveri, e di soverchiare i piccoli del popol mio, per far loro preda le vedove, e saccheggiare i pupilli.That they might oppresse the poore in iudgement, & doe violence to the cause of the humble of my people: that widowes might be their praye, and they might spoile pupilles.ut opprimerent in judicio pauperes, / et vim facerent causæ humilium populi mei; / ut essent viduæ præda eorum, / et pupillos diriperent. 3What will you do in the day of visitation, and of the calamity which cometh from afar? to whom will ye flee for help? and where will ye leave your glory?Che fareste voi nel dì della visita, e della desolazione, che vien di lontano? A chi ricorrerete voi per aiuto? E dove cederete voi le vostre grandezze,What wil you doe in the day of visitation, and of calamitie coming from farre? to whose helpe wil ye flee? and where wil ye leaue your glorie?Quid facietis in die visitationis, / et calamitatis de longe venientis ? / ad cujus confugietis auxilium ? / et ubi derelinquetis gloriam vestram, 4That you be not bowed down under the bond, and fall with the slain? In all these things his anger is not turned away, but his hand is stretched out still.Per non piegare il collo tra gli schiavi, e non cadere tra' morti? Per tutte queste cose il furore di lui non è calmato, ma stesa è tuttor la sua mano.That you be not bowed vnder the bond, and fal with the slaine? In al these thinges his furie is not turned away, but his hand is yet stretched forth.ne incurvemini sub vinculo, / et cum interfectis cadatis ? / Super omnibus his non est aversus furor ejus, / sed adhuc manus ejus extenta. 5Woe to the Assyrian, he is the rod and the staff of my anger, and my indignation is in their hands.Guai ad Assur, verga, e bastone del furor mio, l'ira mia e nella sua mano.Woe to Assur, he is the rod of my furie, and the staffe, myne indignation is in their handes.Væ Assur ! virga furoris mei et baculus ipse est; / in manu eorum indignatio mea. 6I will send him to a deceitful nation, and I will give him a charge against the people of my wrath, to take away the spoils, and to lay hold on the prey, and to tread them down like the mire of the streets.Lo manderò io ad un popolo fallace, e contro un popolo, col quale io sono sdegnato, e darò miei ordini a lui, per chè ne porti via le spoglie, e lo metta a saccomanno, e lo riduca ad esser conculcato come il fango della piazze.I wil send him to a deceitful nation, & I wil geue him commandment against the people of my furie, that he take away spoiles, and catche the praye, and put them to be troden vpon, as the mire of the streates.Ad gentem fallacem mittam eum, / et contra populum furoris mei mandabo illi, / ut auferat spolia, et diripiat prædam, / et ponat illum in conculcationem quasi lutum platearum.
7But he shall not take it so, and his heart shall not think so: but his heart shall be set to destroy, and to cut off nations not a few.Ma egli non così penserà, e nel suo cuore non formerà tal concetto; ma il cuore di lui mirerà a distruggere, e ad estirpare nazioni non poche.But he shal not so thinke, and his hart shal not esteme it so: but his hart shal be set to destroy, and to the destruction of no few nations.Ipse autem non sic arbitrabitur, / et cor ejus non ita existimabit; / sed ad conterendum erit cor ejus, / et ad internecionem gentium non paucarum. 8For he shall say:Imperocché egli dirà:For he shal say:Dicet enim: 9Are not my princes as so many kings? is not Calano as Charcamis: and Emath as Arphad? is not Samaria as Damascus?I miei cortigiani non son eglino tutti regi? Non è egli stato di Calano come di Carchamio? E di Emath come di Arphad? Non è egli stato di Samaria come di Damasco?Are not my princes with al kinges? Is not as Charcamis, so Calano: and as Arphad, so Emath? Is not as Damascus, so Samaria?Numquid non principes mei simul reges sunt ? / numquid non ut Charcamis, sic Calano ? / et ut Arphad, sic Emath ? / numquid non ut Damascus, sic Samaria ? 10As my hand hath found the kingdoms of the idol, so also their idols of Jerusalem, and of Samaria.Allo stesso modo, che la mia mano ha occupato i regni d'uno, e d'altro idolo; così (vincerò) i simolacri di que' di Gerusalemme, e di Samaria.Euen as my hand hath found the kingdomes of the idol, so also their idols of Ierusalem, & of Samaria.Quomodo invenit manus mea regna idoli, / sic et simulacra eorum de Jerusalem et de Samaria. 11Shall I not, as I have done to Samaria and her idols, so do to Jerusalem and her idols?Forse che quello, che io feci a Samaria, e agl'idoli di lei, noi farò a Gerusalemme, e a' suoi simolacri?Shal I not as I haue done to Samaria and her idols, so do to Ierusalem and her idols?Numquid non sicut feci Samariæ et idolis ejus, / sic faciam Jerusalem et simulacris ejus ? 12And it shall come to pass, that when the Lord shall have performed all his works in mount Sion, and in Jerusalem, I will visit the fruit of the proud heart of the king of Assyria, and the glory of the haughtiness of his eyes.Ma quando il Signore avrà compiute tutte le opere sue nel monte di Sion, ed in Gerusalemme, farà egli ricerca de' sensi del cuor superbo del re Assiro, e della fastosa burbanza degli occhi di lui.And it shal be: when the Lord shal haue accomplished al his workes in mount Sion, and in Ierusalem, I wil visite ouer the fruite of the magnifical hart of the king of Assur, and ouer the glorie of the hautines of his eyes.Et erit, cum impleverit Dominus / cuncta opera sua / in monte Sion et in Jerusalem, / visitabo super fructum magnifici cordis regis Assur, / et super gloriam altitudinis oculorum ejus.
13For he hath said: By the strength of my own hand I have done it, and by my own wisdom I have understood: and I have removed the bounds of the people, and have taken the spoils of the princes, and as a mighty man hath pulled down them that sat on high.Imperocché egli ha detto: Col valore della mia mano ho io fatto, e colla saggezza mia ho disposto; ed ho cangiati i confini de' popoli, ed ho spogliati i principi loro, e potente come io sono, ho messi giù que', che sedevano in alto.For he hath said: In the strength of mine owne hand haue I done it, and in mine owne wisdome haue I vnderstood: and I haue taken away the borders of peoples, and haue spoiled their princes, and haue pulled downe as a mightie man, them that sate on high.Dixit enim: In fortitudine manus meæ feci, / et in sapientia mea intellexi; / et abstuli terminos populorum, / et principes eorum deprædatus sum, / et detraxi quasi potens in sublimi residentes. 14And my hand hath found the strength of the people as a nest; and as eggs are gathered, that are left, so have I gathered all the earth: and there was none that moved the wing, or opened the mouth, or made the least noise.E la possanza de' popoli fu al mio valore come una nidiata d'uccelli, e ho riunito a me tutta quanta la terra, come si radunan le ova lasciate in abbandono, né fu chi movesse un'ala, e aprisse la bocca, e pipilasse.And my hand hath found the strength of peoples as a nest: and as egges be gathered, that are leaft, so haue I gathered together al the earth: and there was none that moued wing, and opened mouth, and once muttered.Et invenit quasi nidum manus mea / fortitudinem populorum; / et sicut colliguntur ova quæ derelicta sunt, / sic universam terram ego congregavi; / et non fuit qui moveret pennam, / et aperiret os, et ganniret. 15Shall the axe boast itself against him that cutteth with it? or shall the saw exalt itself against him by whom it is drawn? as if a rod should lift itself up against him that lifteth it up, and a staff exalt itself, which is but wood.Si glorierà ella la scure contro di colui, che fende con essa? od insuperbirà la sega contro di colui, dal quale è mossa? Come se la verga s'insuperbisse contro di colui, che la alza, o insuperbisca il bastone, il qual certamente e un legno.Shal the axe glorie against him, that cutteth with it? or shal the saw exalt itselfe against him, by whom it is drawen? As if a rod should lift vp itself agaynst him, that lifteth it vp, and a staffe exalt itself which is certes but wood.Numquid gloriabitur securis contra eum qui secat in ea ? / aut exaltabitur serra contra eum a quo trahitur ? / Quomodo si elevetur virga contra elevantem se, / et exaltetur baculus, qui utique lignum est. 16Therefore the sovereign Lord, the Lord of hosts, shall send leanness among his fat ones: and under his glory shall be kindled a burning, as it were the burning of a fire.Per questo il Dominatore Signore degli eserciti manderà la macilenza ai suoi grassi guerrieri; e sotto la gloria di lui arderà quasi un acceso rogo di fiamme.For this cause the Dominatour the Lord of hostes shal send leannes in his fat ones: and vnder his glorie shal burne as it were the burning of fyre kindled.Propter hoc mittet Dominator, Dominus exercituum, / in pinguibus ejus tenuitatem; / et subtus gloriam ejus succensa ardebit / quasi combustio ignis.
17And the light of Israel shall be as a fire, and the Holy One thereof as a flame: and his thorns and his briers shall be set on fire, and shall be devoured in one day.E la luce d'Israele sarà con quel fuoco, e il Santo di lui con la fiamma, e si accenderanno, e arderanno le spine di Assur, e gli sterpi in un giorno.And the light of Israel shal be in fyre, and the Holie one therof in flame: and his thorne shal be kindled, and be deuoured, and the briars in one day.Et erit lumen Israël in igne, / et Sanctus ejus in flamma; / et succendetur, et devorabitur / spina ejus et vepres in die una. 18And the glory of his forest, and of his beautiful hill, shall be consumed from the soul even to the flesh, and he shall run away through fear.E la gloria di questa selva, e di questo Carmelo sarà consunta dall'anima fino al corpo, ed egli fuggirà sbigottito.And the glorie of his forest, and of his carmelus shal be consumed, from the soule euen to the flesh, and he shal be a fugitiue for feare.Et gloria saltus ejus, et carmeli ejus, / ab anima usque ad carnem consumetur; / et erit terrore profugus. 19And they that remain of the trees of his forest shall be so few, that they shall easily be numbered, and a child shall write them down.E le piante, che rimarranno di questa selva per la loro scarsezza si conteranno, e un fanciullo faranne registro.And the remaynes of the woode of his forest, for the fewnes shal be numbred, and a child shal write them.Et reliquiæ ligni saltus ejus præ paucitate numerabuntur, / et puer scribet eos. 20And it shall come to pass in that day, that the remnant of Israel, and they that shall escape of the house of Jacob, shall lean no more upon him that striketh them: but they shall lean upon the Lord the Holy One of Israel, in truth.E allora sarà, che gli avanzi d'Israele, e quelli della casa di Giacobbe, che saranno scampati, non seguiteran più ad appoggiarsi sopra colui, che li percuote; ma si appoggeranno sinceramente al Signore santo d'Israele.And it shal be in that day, the residue of Israel, and they that shal escape of the house of Iacob, shal not adde to leane vpon him, that striketh them: but they shal leane vpon our Lord the holie one of Israel in truth.Et erit in die illa: / non adjiciet residuum Israël, / et hi qui fugerint de domo Jacob, / inniti super eo qui percutit eos; / sed innitetur super Dominum, / Sanctum Israël, in veritate.
21The remnant shall be converted, the remnant, I say, of Jacob, to the mighty God.Gli avanzi, gli avanzi di Giacobbe, io dico, si convertiranno al Dio forte.The remnant shal be conuerted, the remnant I say of Iacob, to the strong God.Reliquiæ convertentur; reliquiæ, inquam, Jacob / ad Deum fortem. 22For if thy people, O Israel, shall be as the sand of the sea, a remnant of them shall be converted, the consumption abridged shall overflow with justice.Imperocché quando il popol tuo, o Israele, fosse come la rena del mare; gli avanzi di lui si convertiranno: la e consumazione, e l'accorciamento ridonderà di giustizia.For if thy people ô Israel shal be as the sand of the sea, the remnant therof shal be conuerted, consumnation abbridged shal make iustice ouerflow.Si enim fuerit populus tuus, Israël, quasi arena maris, / reliquiæ convertentur ex eo; / consummatio abbreviata / inundabit justitiam. 23For the Lord God of hosts shall make a consumption, and an abridgment in the midst of all the land.Imperocché consumazione, ed o accorciamento farà il Signore Dio degli o eserciti in tutta la terra;For our Lord the God of hostes shal make consummation, and abbridgement in the middes of al the earth.Consummationem enim et abbreviationem / Dominus Deus exercituum faciet in medio omnis terræ. 24Therefore, thus saith the Lord the God of hosts: O my people that dwellest in Sion, be not afraid of the Assyrian: he shall strike thee with his rod, and he shall lift up his staff over thee in the way of Egypt.Per la qual cosa dice il Signore Dio degli eserciti: popolo mio, che abiti in Sion, non aver paura dell'Assiro: egli ti batterà con verga, e alzerà il suo bastone sopra di te dalla strada, che va in Egitto.For this cause, thus sayth our Lord the God of hostes: O my people inhatiter of Sion, be not afrayd of Assur: he shal strike thee with his rod, and shal lift vp his staffe ouer thee in the way of Aegypt.Propter hoc, hæc dicit Dominus Deus exercituum: / Noli timere, populus meus, / habitator Sion, ab Assur: / in virga percutiet te, / et baculum suum levabit super te, / in via Ægypti. 25For yet a little and a very little while, and my indignation shall cease, and my wrath shall be upon their wickedness.Imperocché tra un pochetto, in breve lo sdegno, e il furor mio contro le scelleraggini loro giungerà al suo colmo.For yet a litle and a very litle, and mine indignation and furie vpon their wickednes shal be consummate.Adhuc enim paululum modicumque, / et consummabitur indignatio / et furor meus super scelus eorum.
26And the Lord of hosts shall raise up a scourge against him, according to the slaughter of Madian in the rock of Oreb, and his rod over the sea, and he shall lift it up in the way of Egypt.E il Signore degli eserciti alzerà sopra l'Assiro un flagello simile alla piaga de' Madianiti al masso di Oreb, e come (alzò) la sua verga sopra del mare, la alzerà parimente sulla strada di Egitto.And the Lord of hostes shal rayse vp a scourge vpon him, according to the plague of Madian in the Rocke Oreb, and his rod vpon the sea, and he shal lift it vp in the way of Aegypt.Et suscitabit super eum Dominus exercituum flagellum, / juxta plagam Madian in petra Oreb: / et virgam suam super mare, / et levabit eam in via Ægypti. 27And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall putrify at the presence of the oil.E in quel giorno sarà tolto dalle tue spalle il peso di Assur, e il giogo di lui dal tuo collo, e il giogo marcirà a cagione dell'olio.And it shal be in that day: his burden shal be taken away from of thy shoulder, and his yoke from of thy necke, and the yoke shal putrifie at the face of oile.Et erit in die illa: / auferetur onus ejus de humero tuo / et jugum ejus de collo tuo, / et computrescet jugum a facie olei. 28He shall come into Aiath, he shall pass into Magron: at Machmas he shall lay up his carriages.Egli giungerà ad Aiath, passerà al Magron, a Machmas poserà i suoi carriaggi.He shal come into Aiath, he shal passe into Magron: at Machmas he shal commend his vessels.Veniet in Ajath, transibit in Magron, / apud Machmas commendabit vasa sua. 29They have passed in haste, Gaba is our lodging: Rama was astonished, Gabaath of Saul fled away.Passeranno di corsa; a Gaba poseranno gli alloggiamenti: Rama è tutta sbigottita: Gabaath di Saulle si dà alla fuga.They haue passed in hast, Gaba is our seate: Rama was astonied, Gabaath of Saul fled.Transierunt cursim, / Gaba sedes nostra; / obstupuit Rama, / Gabaath Saulis fugit. 30Lift up thy voice, O daughter of Gallim, attend, O Laisa, poor Anathoth.Alza le strida, o figlia di Gallim: pensa a te, o Laisa, e tu Anathoth poverina.Neay with thy voice ô daughter of Gallim, attend Laisa, seelie poore Anathoth.Hinni voce tua, filia Gallim, / attende Laisa, paupercula Anathoth. 31Medemena is removed: ye inhabitants of Gabim, take courage.Medemena ha fatta trasmigrazione: abitatori di Gabin fatevi coraggio.Medemena is remoued: ye inhabitants of Gabin take courege.Migravit Medemena; / habitatores Gabim, confortamini.
32It is yet day enough, to remain in Nobe: he shall shake his hand against the mountain of the daughter of Sion, the hill of Jerusalem.V'è ancora del giorno per andare a posare a Nobe: scuoterà la sua mano contro il monte della figliuola di Sion, contro il colle di Gerusalemme.Yet there is day, to stand in Nobe: he shal shake his hand ouer the mountaine of the daughter of Sion, the litle hil of Ierusalem.Adhuc dies est ut in Nobe stetur; / agitabit manum suam super montem filiæ Sion, / collem Jerusalem. 33Behold the sovereign Lord of hosts shall break the earthen vessel with terror, and the tall of stature shall be cut down, and the lofty shall be humbled.Ecco, che il Dominatore Signor degli eserciti spezzerà con terrore il vaso di terra, e le piante eccelse saranno troncate, e i grandi saranno umiliati.Behold the dominatour the Lord of hostes shal breake the litle flagon in terrour, and the high of stature shal be cut downe, and the loftie shal be humbled.Ecce Dominator, Dominus exercituum, / confringet lagunculam in terrore; / et excelsi statura succidentur, / et sublimes humiliabuntur. 34And the thickets of the forest shall be cut down with iron, and Libanus with its high ones shall fall.E il folto della macchia sarà tagliato dal ferro, e il Libano cogli alti cedri suoi caderà.And the thicke places of the forest shal be ouerthrowen with iron, and Libanus with the high ones shal fal.Et subvertentur condensa saltus ferro; / et Libanus cum excelsis cadet.
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Haydock
Afar. When Salmanasar shall come from Ninive to destroy Samaria, to punish the people for their idolatry (Calmet) and oppressions. (Haydock)
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Haydock
Woe. Or come on, Heus, though (Calmet) ho is ordinarily rendered, alas! It here indicates that God makes use of this scourge with regret, and will afterwards consign it to the flames. (Haydock)
St. Cyprian
The prophet speaks of Salmanasar, or of Sennacherib. (St. Cyprian; St. Jerome)
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Calmet
Deceitful. Hebrew, "hypocritical," joining my worship with that of idols. (Calmet)
Worthington
They had solemnly promised to serve the Lord, Exodus 19:8. (Worthington)
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So. He will not think that he is executing my vengeance, supposing that he conquers by his own power.
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Haydock
As. Literally, "altogether kings." (Haydock)
Thus Nabuchodonosor kept the conquered princes for derision, Habacuc 1:10., and Judges 1:7.
Arphad, Arad, or rather Raphanae, Jeremias 49:23.
Damascus. These two cities were not yet subdued.
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Calmet
Idols. He looks upon the true God as no better than any idols, (4 Kings 18:32.) and falsely supposes that the latter were adored in Jerusalem. (Calmet)
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Haydock
Works. Humbling and terrifying Ezechias and his subjects, who were reduced to great distress, in order to avert the impending war. (Haydock)
Eyes. The Assyrians were punished in their turn.
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Nest. Some put these words in the mouth of God. (Tertullian) (Abdias 4.)
But they shew the insolence of Sennacherib.
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Calmet
Axe. The Assyrian has no right to boast. What can man do without God's assistance? (Calmet)
St. Augustine
Gratiae tuae deputo et quaecumque non feci mala. (St. Augustine, Confessions 2:7.)
Worthington
Sennacherib persecuted the Jews of his own free will, though he was God's instrument. (Worthington)
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St. Jerome
Fire. The Jews assert, that 185,000 perished by an inward burning, so that only ten men were left, ver. 19. (St. Jerome)
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Haydock
Light. God. (Haydock)
Calmet
Thorns. Private soldiers. (Calmet)
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Glory. Officers.
Haydock
Flesh. Or body. All shall perish. (Haydock)
Fear. Sennacherib escaped alone, and fell by the sword of his own sons.
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Israel now submitted to Ezechias, as their kingdom was overturned in the sixth year of his reign, eight years before Sennacherib's arrival. Isaias speaks of this time, and therefore makes no distinction of the kingdoms. Striketh the Assyrian.
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Challoner
Converted. This was partly verified in the children of Israel who remained after the devastations of the Assyrians, in the time of king Ezechias: and partly in the conversion of a remnant of the Jews to the faith of Christ. (Challoner)
4 Kings 18:3., and Romans 9:27. The apostle follows the Septuagint, (Calmet) "and if the people of Israel be."
Haydock
Converted. Septuagint, "saved, for perfecting the word and abridging in justice. Because God, the Lord of hosts, will make an abridged word in the universe." (Haydock)
St. Jerome
As the apostle has explained this passage, "every other interpretation must cease." (St. Jerome)
Calmet
The few who were converted under Ezechias were a figure of those who should embrace the faith of Christ. (Calmet)
Challoner
Consumption. That is, the number of them cut short, and reduced to few, shall flourish in the abundance of justice. (Challoner)
Hebrew, "the desolation is decreed, justice shall overflow." God will treat all with rigour, Nahum 1:8. The incredulous Jews shall be rejected, ver. 23., and Romans ix.
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Haydock
Little. Twenty-eight years, (Psalm 89:4.) or he alludes to the destruction which took place in a single night, (Calmet) or in a moment, ver. 16. (Haydock)
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Oreb. Judges 7:25.
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Challoner
Oil. That is, by the sweet unction of divine mercy. (Challoner)
Calmet
Chaldean, "before the anointed," in consideration of Ezechias and Isaias. In the higher sense, it denotes the victory of Christ over the devil. (Calmet)
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Challoner
Into Aiath, etc. Here the prophet describes the march of the Assyrians under Sennacherib; and the terror they should carry with them; and how they should suddenly be destroyed. (Challoner)
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Lodging. Here, say the Assyrians, we will encamp.
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Haydock
Take. Protestants, "gather themselves to flee." (Haydock)
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Calmet
Nobe. He may arrive thither shortly, in the environs of Jerusalem. (Calmet)
Haydock
Septuagint, "exhort to-day, that they may continue on the road. Comfort with the hand the daughter of Sion, thou rock and hills within Jerusalem." (Haydock)
Calmet
Hand. As Nicanor did against the temple, 2 Machabees 15:32. (Calmet)
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Haydock
Vessel. Like Gideon, when he attacked Madian, ver. 26., and Judges 7:19. Septuagint, "the nobles." (Haydock)
Calmet
Hebrew, "their beauty." The empire of Assyria shall presently fall. (Calmet)
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A remnant of them shall be converted.... This was partly verified in the children of Israel who remained after the devastations of the Assyrians, in the time of king Ezechias: and partly in the conversion of a remnant of the Jews to the faithful of Christ.—Ibid. The consumption abridged, etc.... That is, the number of them cut short, and reduced to few, shall flourish in abundance of justice.
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At the presence of the oil.... That is, by the sweet unction of divine mercy.
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Into Aiath, etc.... Here the prophet describes the march of the Assyrians under Sennacherib; and the terror they should carry with them; and how they should suddenly be destroyed.
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VVheras good lawes are the stabilitie of the cōmon wealth wicked are the ruine therof. Such as Ieroboam made forbidding to goe to Ierusalem and setting vp golden calues in Bethel and Dan: causing the people to serue them as the goddes of Israel. 3. Reg. 12. v. 16. Such also as the Scribes and Pharises made deuising wicked traditions, contrarie to Gods commandments. Mat. 15. v. 5.
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The Iewes are called a deceiptful nation because they broke their promise made to God, that they would serue him and kepe his commandments. Exo. 19. v. 8.
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Concordance 4 Reg. ••
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Senacharib not by his owne powre but as Gods instrument & minister afflicted the Israelites. Neuertheles he persecuted them of his owne free wil, which God vsed for the punishment of his people. In general therfore euil men are like to instruments without sense, but differ in that mens actions are voluntarie, & vnreasonable, and sensles creatures haue no wil at al, but only natural ap•nes, and inclination.
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Concordance Iudi. 7.
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By these places Senacherib passed with his armie from Aegypt to Ierusalem:
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Tertullian † AD 220 The Five Books Against Marcion 4.14
… Wherefore do ye beat my people to pieces, and grind the face of the needy?” And again: “Woe unto them that decree unrighteous decrees; for in their decrees they decree wickedness, turning aside the needy from judgment, and taking away their rights from the poor of my people.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.8
8. What shall we do in the day of visitation,
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St Hippolytus † AD 235 Treatise on Christ and Antichrist 16
… As if one should raise a rod or a staff, and the staff should lift itself up : and not thus. But the Lord shall send dishonour unto thy honour; and into thy glory a burning fire shall burn. And the light of Israel shall be a fire, and shall sanctify him in flame, and shall consume the forest like grass.”
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Tertullian † AD 220 Against Praxeas 16
… Moreover, how comes it to pass, that the Almighty Invisible God, “whom no man hath seen nor can see; He who dwelleth in light unapproachable;” “He who dwelleth not in temples made with hands;” “from before whose sight the earth trembles, and the mountains melt like wax;” who holdeth the whole world in His hand “like a nest;”
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 16
… “he counteth iron as straw, and brass as rotten wood, yea he counteth the sea as a pot of ointment, and the depth of the abyss as a captive, and the abyss as a covered walk .” And by the prophet, “the enemy said, I will pursue and overtake ,” and again by another, “I will grasp the whole world in my hand as a nest, and take it up as eggs that have been left
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 1.2
… When of old he deceived the first man Adam, thinking that through him he should have all men subject unto him, he exulted with great boldness and said, ‘My hand hath found as a nest the riches of the people; and as one gathereth eggs that are left, have I gathered all the earth; and there is none that shall escape me or speak against me
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 20
… But “the fool,” he says, “shall speak folly.” ( Is. xxxii. 6 .) But that you may see the folly of him from his own words, hear what he says. “Above the stars of heaven will I place my throne, and I will be like the Most High.” ( ib. xiv. 14 .) “I will take hold of the world as a nest, and as eggs that are left will I take them away.” (
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.8
… and there was none that moved the wing or opened the mouth, or made the least noise;”
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.4
… I will dig and drink water and will dry up with my horses’ hoofs all the deep rivers. And because he thus exalted himself, Isaiah again said concerning him:— Why does the axe boast itself against him that cutteth with it, or the saw exalt itself against him that saweth with it, or the rod lift itself up against him that wieldeth it?
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Origen † AD 254 Origen De Principiis 2.10.6
… “Thou hast the coals of fire; sit upon them: they will be to thee a help.” And in other passages he says, “The Lord will sanctify in a burning fire”
Origen † AD 254 Origen De Principiis iv.section24
33. And, in the first place, it is to be noted that we have nowhere found in the canonical Scriptures, up to the present time, the word “matter” used for that substance which is said to underlie bodies. For in the expression of Isaiah, “And he shall devour ὕλη ,” i.e., matter, “like hay,”
St Ambrose of Milan † AD 397 On the Holy Spirit 1.14
164. And Isaiah shows that the Holy Spirit is not only Light but also Fire, saying: “And the light of Israel shall be for a fire.”
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St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 1
This is the day that gladdened them, the Prophets, Kings, and Priests, for in it were their words fulfilled, and thus were the whole of them indeed performed! For the Virgin this day brought forth Immanuel in Bethlehem. The voice that of old Isaiah spake,
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St Augustine of Hippo † AD 430 City of God 17.5
… Therefore, if it is of these the predestinated remnant, about whom another prophet has said, “The remnant shall be saved;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 132.10
… God is, as it seemeth, besought in behalf of the remnant of Israel; and it is said unto Him, “For Thy servant David’s sake, turn not away the presence of Thine Anointed.” If the chaff be condemned, let the wheat be gathered together. May the remnant be saved, as Isaiah saith, “And the remnant hath” clearly “been saved:”
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St Cyprian of Carthage † AD 258 On the Lord's Prayer 28
… This had already been before foretold by Isaiah the prophet, when, being filled with the Holy Spirit, he spoke of the majesty and loving-kindness of God, “consummating and shortening His word,” He says, “in righteousness, because a shortened word will the Lord make in the whole earth.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.2
… This is the wisdom which I praise, which I welcome. By this the ignoble have won renown, and the despised have attained the highest honours. By this a crew of fishermen have taken the whole world in the meshes of the Gospel-net, and overcome by a word finished and cut short
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.7
… Or the servants of Abraham, who scarcely exceeded them in number, with the many kings and the army of tens of thousands whom, few as they were, they overtook and defeated? Or how do you understand the passage that though the number of the children of Israel be as the sand of the sea, a remnant shall be saved?
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 17.13
… as on the other hand, numbers will never profit it at all, whilst iniquity is there. “If,” saith the prophet, “the number of the sons of Israel be as the sand of the sea, the remnant shall be saved;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… You say he was hardened and disobedient. Was he then alone such, and not even one person else? How came he then to be so severely punished? Why even in the case of the Jews did he call that a people which was no people, or again, why not count all worthy of equal honor? “For if they be” (it says) “as the sand of the sea, yet shall a remnant be saved.” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 2
… Whence also He said to the prophet, “And shall not I spare this city wherein dwell more than six score thousand persons?” ( Jonah iv. 11 .) Then lest thou think He respecteth the multitude only, He saith, “Though the number of Israel be as the sand of the sea, a remnant shall be saved.” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 1
… for therein is that prophecy verified, “Finishing and cutting short the word in equity: because a short word will the Lord make upon the earth.”
St Augustine of Hippo † AD 430 City of God 18.33
… And I will leave in thee a meek and humble people, and they who shall be left of Israel shall fear the name of the Lord.” These are the remnant of whom the apostle quotes that which is elsewhere prophesied: “Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved.”
St Augustine of Hippo † AD 430 City of God 18.46
… And very many of them, considering this, even before His passion, but chiefly after His resurrection, believed on Him, of whom it was predicted, “Though the number of the children of Israel be as the sand of the sea, the remnant shall be saved.”
St Augustine of Hippo † AD 430 On Christian Doctrine 3.34
… and ye shall be my people, and I will be your God. I will also save you from all your uncleannesses.” Now that this is a prophecy of the New Testament, to which pertain not only the remnant of that one nation of which it is elsewhere said, “For though the number of the children of Israel be as the sand of the sea, yet a remnant of them shall be saved,”
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Tertullian † AD 220 The Five Books Against Marcion 4.1
… This will be that law which (according to David also) is unblameable, because “perfect, converting the soul” from idols unto God. This likewise will be the word concerning which the same Isaiah says, “For the Lord will make a decisive word in the land.”
Tertullian † AD 220 The Five Books Against Marcion 4.16
… in the Gospel will belong to Him alone, who anciently drew it up, and gave it distinctive point, and arranged it after the decision of His own teaching, and has now reduced it, suitably to its importance, to a compendious formula, because (as it was predicted in another passage) the Lord—that is, Christ—“was to make (or utter) a concise word on earth.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.4
In the forty-fourth Psalm: “My heart hath breathed out a good Word. I tell my works to the King.” Also in the thirty-second Psalm: “By the Word of God were the heavens made fast; and all their strength by the breath of His mouth.” Also in Isaiah: “A Word completing and shortening in righteousness, because a shortened word will God make in the whole earth.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
Ver. 28 . “He will finish the work, and cut it short in righteousness,” he says, “because a short work will the Lord make upon the earth.” (
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 17.7
7. Therefore let us now see the sacred mystery whereby this impotent man is healed by the Lord. The Lord Himself came, the Teacher of love, full of love, “shortening,” as it was predicted of Him, “the word upon the earth,”
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St Augustine of Hippo † AD 430 The Confessions 2.2
4. But I, poor fool, seethed as does the sea, and, forsaking Thee, followed the violent course of my own stream, and exceeded all Thy limitations; nor did I escape Thy scourges.
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Tertullian † AD 220 The Five Books Against Marcion 4.15
… and man shall be humbled,” even he that exalts himself with riches; “and the mighty man shall be dishonoured,” even he who is mighty from his wealth. Concerning whom He says again: “Behold, the Lord of hosts shall confound the pompous together with their strength: those that are lifted up shall be hewn down, and such as are lofty shall fall by the sword.”
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Others interpret it better of Judah: for thus all things in this chapter will be connected. He therefore reproves the injustice of the Jews under Ahaz and Hezekiah, by which they plundered orphans and widows, and by their thefts and frauds pretended unjust laws. Allegorically, he reproves the impiety of the Jews in the time of Christ, who by Corban and other perverse traditions and interpretations of the law forced men to transgress God's law; thus St. Jerome and Cyril, and those who after Christ's death fabricated many things maliciously against him and calumniated his faithful, who finally enacted very impious statutes against Christians in their synagogues and persecuted them most cruelly, as St. Justin testifies in his work Against Trypho.
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3. What will you do in the day of visitation (that is, of punishment, by which God will draw the sword of vengeance and) CALAMITY COMING FROM AFAR (that is, from Assyria), — against your iniquity? WHERE WILL YOU LEAVE YOUR GLORY? — namely, riches, status and pomp, in which you glory, as if to say: What then will ill-gotten riches avail you, what honors, what offices? For the enemy will plunder or overturn all these things. Tropologically, Nazianzenus, and his interpreter Nicetas, in the oration On the Plague of Hail, refers these things to sinners and to the final judgment. 4. BE NOT BOWED DOWN UNDER THE BOND. — That is, beware lest you be led away as captives: for captives bend their necks under the yoke, and weighed down by chains they walk bent over. It is a metalepsis.
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Assur. — According to the letter, he understands Sennacherib and the Assyrians, who were as a rod and an axe, as he says in verse 15, by which God was accustomed to punish and destroy other nations: for his words, swollen in verse 8, are similar, indeed the same as the words of Sennacherib in IV Kings xix, 13. Thus St. Basil, Jerome, Cyril, Haymo and others. Allegorically, Assur was Titus, Hadrian and the Romans, by whom the Jews were finally overwhelmed with destruction. Thus Justin Against Trypho, St. Chrysostom in the second oration Against the Jews, and at length Leo Castrius. Symbolically, the proud Assur is the devil, who has afflicted Christians with calamities, and afflicts the Church of Christ day by day, and therefore God threatens him with final judgment and the punishment of eternal fire. Thus Nazianzenus above, Origen, homily 11 on Numbers; Eusebius, book IV of the Demonstration, chapter ix; Hilary on Psalm cxviii, letter ain. Tropologically, Assur the rod of God's fury is the Turk, and any tyrant. Thus Attila, when asked by St. Lupus, Bishop of Troyes, who he was, said: "I am Attila, king of the Huns, the scourge of God." Thus Tamerlane, Totila, the Huns, the Goths, the Vandals were the scourge of the world. Thus to the sinning Hebrews God sent as it were a scourge against them, now Cushan-rishathaim king of Mesopotamia, Judges chapter iii, 8; now Eglon king of Moab, ibid. verse 12; now Jabin, king of Canaan, Judges iv, 2; now the Midianites, Judges vi, 1; now the Philistines, Judges xiii, 1. Thus Nebuchadnezzar is called "the hammer of the whole earth," Jeremiah l, 23. THE ROD OF MY FURY. — The wicked are the rod and instrument by which God punishes men, especially those whom he loves, and exercises them, by permitting and loosening the reins of their power, cupidity and cruelty; therefore God is not the author of tyranny and sin, as Oecolampadius wishes, but the permitter and director. 6. AGAINST A DECEITFUL NATION. — Against the Jews, who were entirely composed of hypocrisy, and had so often broken faith given to me, and lied that they would worship me and keep my precepts, when they neglect them and worship idols, against whom therefore, burning with just fury, I will send this rod. Thus St. Jerome. Whence it follows: AND AGAINST THE PEOPLE OF MY WRATH (against the Jews against whom my wrath is kindled) I WILL COMMAND HIM, THAT HE MAY TAKE SPOILS. — Note: God's command, order, precept, is called every and any providence of God, and his highest dominion and empire, by which first, all things and wills, even of the impious, he contains, comprehends, constrains, or loosens; secondly, by which he directs those things which are in themselves evil to this rather part and nation, for example, to invade the Jews rather than the Egyptians, either effectively through the devil, or objectively through himself, namely by presenting to their mind those things by which through conditioned foreknowledge he foreknows that they will of their own accord and freely incline to this part; thirdly, by which he ordains all these things to the just punishment of the impious, for example, the Jews; consequently impious tyrants, for example, the Assyrians, are called by the same reasons the rod, axe and weapons of God the avenger. Thus David, II Kings xvi, says: "The Lord commanded him (Shimei) to curse David." He commanded, that is, he ordained by his providence for my punishment, by which he permitted him ready to curse, so that he would pour out his curse upon me, to punish my adultery and murder. Thus Hugh of St. Victor, tract. 1 On the Sacraments, part V, chapter xxvii and xxix. See Canon. xxx.
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7. BUT HE HIMSELF WILL NOT THINK SO, — namely, that he himself is only my rod for chastising the Jews and other nations; for he will wish to destroy them utterly, and will think that by his own strength, he being the author, these things are done, not by God, as follows: Symbolically, all these things are aptly suited to the devil, whose hatred against God is insatiable, and therefore against the whole human race. Whence concerning him Job says, chapter xl, verse 18: "Behold, he will swallow up a river, and will not wonder: and he hath confidence that the Jordan will flow into his mouth;" on which words see St. Gregory and Philip the Presbyter.
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9. IS IT NOT AS CHARCAMIS? — Behold how proudly he "casts forth his bottles, and sesquipedalian words," as if to say: Did not I, Sennacherib, bring about the destruction of Charcamis, and Hamath, and other most fortified cities, and moreover conquered Damascus and Samaria with equal strength and success? What therefore will hinder me from conquering Judah and Jerusalem? AND AS ARPHAD, SO HAMATH, — as if to say: Both Hamath and Arphaxad have been subdued by me. Arphad is a city not far from Damascus, concerning which see Jeremiah xlix, 23. The Septuagint erroneously have Arabia for Arphad. Hamath is twofold: one smaller, which was afterwards called Epiphania, concerning which see Amos vi, 15; the other larger, which was afterwards called Antioch, which Josephus, in book III of the Wars, chapter 1, writes was the metropolis of Syria, and held the third place among all the cities of the Roman empire. Isaiah appears to speak of this one. 10. HOW DID MY HAND FIND THE KINGDOMS OF THE IDOL. — as if to say: Just as the kingdoms of the Gentiles devoted to idols, and which worshipped a great multitude of idols, I have subjected to myself, and thus I seem to have not only subdued kingdoms, but also their tutelary gods and their deities: so likewise Jerusalem and its images and those of Samaria, if any remain, I shall subject to myself, nor will it be able to be freed from my hand by them; especially since I have already subdued Samaria and removed many of its images: why therefore should I not do the same to Jerusalem, which worships the same gods and images as Samaria? This is what Sennacherib thought, because the Samaritans and Judeans were descended from the same fathers and patriarchs: and it was in part true; for Ahaz had brought idols into the temple, IV Kings xvi, 15; but his son Hezekiah had already removed them, IV Kings xviii, 4.
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12. AND IT SHALL BE: WHEN THE LORD SHALL HAVE PERFORMED ALL HIS WORKS. — When through the Assyrians He shall have besieged and afflicted Jerusalem, and shall have carried forth riches and spoils from it, IV Kings xviii, 15, as if to say: When I shall have used the rod of Assur, and shall have scourged the Judeans with it, then I shall cast the rod itself into the fire, as parents do with the rod after beating their children. I WILL VISIT UPON THE FRUIT OF THE MAGNIFICENT HEART. — That is, upon the thoughts and works of the most arrogant heart of Sennacherib: for these are "the fruit of the heart," just as the fruit of a tree and root are leaves and apples. But the glory of the height of the eyes is the raised eyebrow. For elevated eyes are certain signs of an arrogant and proud mind. From this gather how much a man can accomplish in those things to which he is destined as an instrument by God; but if he attempts to go further, he labors in vain, indeed he often brings ruin upon himself, because he does not have God as his patron and auspice. Thus Sennacherib conquered the kingdoms to which he was destined by God; but when he wished to overthrow Jerusalem against God's will, he was struck down by an Angel. I HAVE TAKEN AWAY. — The Septuagint translate σείσω, that is, I will shake, I will move. Thus St. Basil, Cyril and others; therefore the Royal Bible erroneously read πείσω, that is, I will persuade.
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14. And my hand found as a nest, — as if to say: I conquered kingdoms as easily and quickly as a rustic gathers eggs or chicks in a nest, which, since they are unfledged, cannot make a noise, nor do their mothers dare to resist him with their wings, or cry out against him with their mouths: thus no one dared to open his mouth or make a sound against me and my victorious forces. I have gathered the whole earth (the riches and peoples of the whole earth) — the riches by plundering, the peoples by subduing. OPEN ITS MOUTH, AND CHIRP. — To chirp is properly of foxes; it is said also of dogs, when with clear howling they testify some pain or joy: hence it is transferred to birds (as here), so that to chirp is the same as to chatter; and this signifies the Hebrew מצפצף metsaptseph, and the Greek τερεθίζων. Finally it is also transferred to men. Whence Terence in the Adelphi: "What is he chirping about? what does he want?" and Persius, satire 5: Reason stands against it, and chirps secretly in the ear. Moreover, to chirp here is taken for to cry out against, that is, to make a noise and resist. For thus foxes and dogs are accustomed to cry out against strangers and foreigners.
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15. SHALL THE AXE BOAST AGAINST HIM THAT CUTS WITH IT? — He rebukes the arrogance and stupidity of Sennacherib, attributing so many victories to himself and his own strength, as if to say: These things were not accomplished by your strength; I used you as an instrument. What is more foolish than if an axe should say to the one cutting: I am the one who by my strength have hewn the wood? if a saw should say to the one sawing: I by myself have sawed the wood? if a staff, immobile in itself, should say to the one beating: I have raised myself on high, and I have beaten all these? Why therefore do you, O Sennacherib! when you are merely an axe, a sword and an instrument (though animate and human) of the will and wrath of God, boast, and attribute so many victories to yourself? For God is the one who gave you strength, courage, soldiers, success and victory; God is the one who cast fear and dread into the Judeans and other nations, so that they dared not resist you. Again, God had no need of your weapons; He could have acted by Himself, could have acted through others, could have acted through gnats alone and cra-
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16. FOR THIS CAUSE THE LORD, THE LORD OF HOSTS, SHALL SEND LEANNESS UPON HIS FAT ONES, — that is, the fat, muscular and strong soldiers of Sennacherib He shall make lean, weak and feeble, when He shall strike them down through an Angel, IV Kings xix. AND UNDER HIS GLORY SHALL BE KINDLED (the leanness and wasting of the Assyrians, which preceded) A BURNING LIKE THE BURNING OF FIRE, — as if to say, I shall consume the glorious army of Sennacherib, just as bundles and stubble are consumed if you apply fire to them. The Hebrews relate, according to the testimony of St. Jerome, that only ten escaped from his army, and the bodies of the soldiers, being struck by a hidden Angel with fire, their garments and arms remaining unharmed, were burned up.
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17. AND THE LIGHT OF ISRAEL SHALL BE AS A FIRE, AND HIS HOLY ONE AS A FLAME. — The Light of Israel, and His Holy One, is God the avenger, who by Moses and Paul is called "a consuming fire;" for just as the sun refreshes these with its light and torments those with its heat, so God is light and joy to the good, and a consuming fire to the wicked. Or certainly it is the Angel of God, who struck down one hundred and eighty-three thousand Assyrians, and that by a hidden fire, flame and wasting, if we believe the Hebrews; or by fire, that is, by a most swift and most efficacious plague, as it were ignited, which pervaded all the camps. Add with Forerius that the Prophet alludes to the fire fallen from heaven (as shall appear in chapter xxxi, last verse), which was maintained perpetually in the temple for burning sacrifices: as if this sacred fire, the avenger of the worship of God and of religion, like the pillar of fire which was joy and gladness to the Hebrews, terror and darkness to the Egyptians, brought sanctification and liberation to the Jews, desolation to the Assyrians, leaping forth from the temple upon them; because namely God dwelling in this temple and in fire, leaped upon them like fire. Whence he adds: AND THE THORNS THEREOF SHALL BE KINDLED AND DEVOURED. — That is, the Assyrian soldiers, both greater and lesser, shall be slain by the Angel. 18. AND THE GLORY OF HIS FOREST, AND OF HIS CARMEL (that is, the comely leaders and princes of the army), FROM THE SOUL EVEN TO THE FLESH (that is, entirely, or wholly), SHALL BE CONSUMED, — both by present death and by eternal gehenna. Where note: Metaphorically, just as he called the plague of God a fire, so he calls the forest, or wood, the dense array of armed soldiers of Sennacherib, who with their crests, helmets and spears presented a very dense forest. He calls it Carmel, either the same armed men made beautiful by their arms, or the abundant provisions and abundance of all things in their camps. For Carmel, on account of the fertility and pleasantness of the place, became a proverb, as among the Latins the Thessalian vale, or the gardens of the Hesperides. Eusebius, book II of the Demonstration, chapter xl, understands these things of the burning of all Judaea under Hadrian. AND HE SHALL FLEE FOR FEAR. — For Sennacherib fled from this plague received from the Angel, and shortly after was slain by his own sons Adrammelech and Sharezer, IV Kings xix. Vatable translates: let it be as the dust of a worm; others, he shall be as the dissolution of a standard-bearer, as if to say, The slaughter shall be such as is wont to occur in an army whose standard-bearer has fallen, and the standard has been captured or torn to pieces; for then the soldiers are scattered, and are slain and put to flight. The Septuagint translates, and he shall flee as one fleeing, that is, plainly and entirely he shall flee, he shall be wholly in flight like a fleeing army. They seem to have read כנסס kinsos, that is, in liquefaction, that is, in fear, by which the mind and strength fail and as it were melt away, for כמסס kimsos, that is, in liquefaction; reading kimsos, as they commonly read, our translator renders most excellently and most clearly: "He shall flee for fear." Whence in chapter xiii, verse 7, describing the fear of the Babylonians: "All hands, he says, shall be weakened, and every man's heart shall melt;" in Hebrew it is the same verb as here, namely מס mas, or masas, that is, shall melt away.
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19. AND THE REMNANT OF THE TREES OF HIS FOREST SHALL BE SO FEW IN NUMBER THAT THEY SHALL BE WRITTEN DOWN BY A CHILD, — as if to say, So few soldiers remained to him after this plague, that a child could count them and make a catalogue of them. The Hebrews, as I have said, relate that only ten survived; for thus children can count ten on their fingers. Note: That numerabuntur, in Hebrew is they shall be a number, that is, they shall be few. For thus the Hebrews call men of small number, few men; for what we count is small. Whence the Poet: "It is the poor man's lot to count his flock;" for the rich, who have innumerable riches and cattle, do not count them. Far different is it for the Latins to be a number; it signifies namely to be a man of nothing, as: We are a number, and born to consume the fruits of the earth.
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20. He shall not add to the remnant of Israel. — By "the remnant of Israel and Jacob" he calls the remaining Hebrews, the posterity of Jacob, whether they be Jews or Samaritans, as if to say: The remnants from the disaster, both Samaritans and Jews alike, seeing the slaughter of Sennacherib, shall no longer place their hope in him who struck and laid them waste; but they shall place their hope in God, and that "in truth," that is truly, sincerely and firmly, not falsely, not timidly and wavering. He alludes to Achaz and censures him, who, fearing Rasin and Phacee, invoked the aid of the Assyrians, IV Kings xvi, 7. Allegorically, which is what the Holy Spirit chiefly intends here, as if to say: I shall make a consummation, that is an end, and indeed a brief one, of Judaism and of the Jews through Titus and the Romans; yet in such a way that the abbreviated, that is the few, of them shall be converted to Christ; and then justice, which is from faith in Christ, shall overflow, abound and spread through all nations. This sense is full and adequate according to our version; whence consequently
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22. As the sand of the sea. — He alludes to Genesis xxii, where God promises Abraham seed, that is posterity, both according to the flesh and according to faith and spirit, like the sand of the sea innumerable. For thus they were in the time of David and Ezechias before the slaughter of the Assyrians; for by it they were abbreviated and made few, so much so that on one day 120 thousand warriors were slain by the king of Israel from among the Jews, and 200 thousand were led away captive, II Paralipomenon cap. xxviii; not a few also were slain by Teglathphalasare and by Sennacherib. A CONSUMMATION ABBREVIATED SHALL OVERFLOW WITH JUSTICE. — "Consummation," that is consumption, for this is the Hebrew כליון killaion; "abbreviated," that is reduced to the brief, that is to the few, made; for in Hebrew it is חרוץ charuts, that is cut off, hewn down. Thus are the 70 weeks said to be abbreviated, that is few decreed, Daniel ix, 24. Thus also Christ says of the persecution of Antichrist: "Unless those days had been shortened," that is made few, "no flesh should be saved." It is an enallage of quantity; for the continuous is put for the discrete, the brief for the few. The sense therefore is, as if to say: In the time of Ezechias that devastation of the Assyrians, which consumed and abbreviated many of the Jews, that is made them few, shall cause justice to abound in the few remnants of survivors, and shall compel them by this disaster and terror to God and to the worship of God. Therefore Marloratus coldly and impertinently renders charuts as cut off, that is decreed. For here the matter concerns the fewness of the Jews, not God's decree precisely. 23. FOR THE LORD SHALL MAKE A CONSUMMATION AND AN ABBREVIATION, etc. — The Septuagint, both here and in the preceding verse, and from them St. Paul, Rom. ix, 27, render it: the Lord shall make a word abbreviated, namely that twofold one already mentioned, that is, God shall make the Jews few in the time of Ezechias, and few believers in the time of Christ. Whence
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24. BECAUSE OF THIS. — Hence it is clear that the preceding remarks about the abbreviated consummation also pertain to the times of Isaiah and Hezekiah; for these things are directed to that end: for he fortifies Hezekiah with the people lest they fear Sennacherib. WITH A ROD HE SHALL STRIKE THEE. — He shall strike thee lightly, that is to say, thou shalt be beaten, and like children thou shalt be struck with a rod, but thou shalt not be killed. AND HE SHALL LIFT UP HIS STAFF AGAINST THEE IN THE WAY OF EGYPT, — by letter he shall threaten only; but he shall not carry out his threats, he shall brandish his arms and scepter like a staff against thee, but he shall not strike; for I shall sharpen the goads of my wrath and fury, and I shall strike him down by an Angel. This is the history: when Sennacherib drew near to Jerusalem, he heard that Tirhakah, king of Ethiopia, was attacking him in war and passing through Egypt. And so he set out by the way by which one goes into Egypt, about to fight against him. Yet from his journey he wrote letters to Hezekiah full of pride and threats, IV Kings cap. xix. Thus St. Jerome. Whence the Septuagint translates, so that he may see the way of Egypt. Secondly, Sanchez and others take τὸ in via as meaning in the manner of a way; for often the Hebrew ב bet, that is in, is put for כ caph, that is like, that is to say, Just as once, when you crossed the Red Sea, Pharaoh king of Egypt threatened you, but his threats were vain: so also it shall be with the threats of Sennacherib; for, just as in the way of Egypt the rod of Moses struck and Pharaoh was drowned; so in that same place Sennacherib shall be struck by the divine rod, as is said in verse 26. 26. AND THE LORD SHALL RAISE UP AGAINST HIM A SCOURGE, ACCORDING TO THE PLAGUE OF MIDIAN IN THE ROCK OF OREB, that is to say, Just as God through Gideon not by arms, but by sudden fear divinely and miraculously struck upon the Midianites, cast them down, and slew their prince Oreb on the rock, which was therefore called the Rock of Oreb; so also by an Angel suddenly and miraculously he shall strike down the camp of Sennacherib. And the rod. — Repeat "shall raise up," and supply, his; for the Hebrews often leave this understood, that is to say, Just as God once raised up and lifted his rod over the Red Sea against Pharaoh, drawing back the waters of the sea and drowning him with all his forces: so with a like vengeance the rod shall strike Sennacherib, and likewise in the way of Egypt, so it came to pass; for, when Sennacherib returned from the Ethiopian expedition, in order to take Jerusalem, which he had threatened, besieging the city of Lachish, he sent Rabshakeh to Jerusalem, who poured out his threats and blasphemies against God into it. Wherefore God, being angry, hastened his vengeance, and destroyed the entire army of Sennacherib in one night, Isaiah xxxvi and xxxvii.
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27. THE YOKE SHALL DECAY AT THE PRESENCE OF THE OIL. — By YOKE understand the servitude of Sennacherib; for the Jews served him and paid an annual tribute of three hundred talents of silver and thirty talents of gold, IV Kings xviii, 14, and they expected a greater yoke from him after he had taken Jerusalem by storm. Whence the Arabic translation of Antioch translates clearly, the yoke shall be broken from the midst of the hands of the beast; and the Alexandrian, his yoke shall cease. Vatablus and Forerius translate, the yoke shall be loosened and dissolved by fatness; for the Hebrew שמן schemen, oil, signifies all fatness; and חבל chabbal signifies to be dissolved, to be loosened, to be broken, to decay, the sense is, that is to say, Just as thongs, knots (for farmers are accustomed to loosen these by applying oil or fatness) and ropes, from which the yoke of oxen is made, when oil is applied become slack, soft, dissolved, oily and finally decay: so the yoke of Sennacherib shall be loosened, broken and as it were shall decay at the presence of oil, that is at the presence of divine aid and mercy, says St. Jerome. Fourthly, allegorically, others explain thus from the Chaldean, that is to say, God removes from us the yoke of the demon on account of the merits of King Hezekiah. Hence God removes from us the yoke of the demon because of the Messiah, or Christ, who is anointed with the oil of exultation above his companions, and whose name is oil poured out, which softens and dissolves all the hardness of the yoke of sins; finally from whom, as from a head, the anointing flows down to all the members, who if he shall have freed us, we shall truly be free. Concerning this oil of Christ see St. Bernard, sermon 15 in the Canticles. For truly of Christ, that is the anointed one of God, it is said: "Oil poured out is thy name." Thirdly, it is divine grace and consolation. Whence St. Leo, serm. 5 On the Epiphany: "Nothing," he says, "is difficult for the humble, nothing harsh for the meek; and all precepts come easily into effect, when both grace offers aid, and obedience softens command." Hence the Bride says to the Bridegroom: "Oil poured out is thy name." Feeling this oil, the Psalmist sang: "Thou hast broken my bonds: to thee will I offer the sacrifice of praise," Psalm cxv, 16; and Psalm xxii, 5: "Thou hast anointed my head with oil: and my chalice which inebriateth me, how goodly is it!" Excellently St. Bernard in the Sentences: "The words," he says, "of God's consolation are the washing away of guilt, the restoration of grace, the escape from exile, the attainment of the kingdom, fellowship with divinity, the acquisition of eternity." Thus our St. Xavier in those Indies amid the greatest labors and hardships, abounded in heavenly joys, so that he exclaimed: "It is enough, O Lord, it is enough: either diminish the joys, or take me from this life: for neither can a mortal heart bear such great joys."
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28. HE SHALL COME INTO AIATH. — He describes with a beautiful vivid picture the journey of the proud Sennacherib, and the pomp of his return from Egypt with what noise and what speed he came to attack Jerusalem. Therefore, in order to show the certainty of his prophecy, he names the cities which he would either capture or pass through, penetrating all things with sudden victories, so that he would leave his baggage, that is, his supplies, in Machmas: and from there he would proceed with swift course to other places. Wherefore 29. THEY PASSED SWIFTLY. — The Assyrians, victors, saying: Haste is necessary; for in the evening we shall lodge in Gabaa. It is a mimesis, for he imitates the voices of the enemy. Whence Rama was astonished at the swift return of the enemy, and the citizens of Gabaath, which was once the royal seat of Saul, fled. 30. WITH A VOICE, O DAUGHTER OF GALLIM, (daughter, that is, city: for the Hebrews call beautiful cities daughters, as if to say: O Gallim! wail as much as you can, cry out, and call upon your friends and neighbors for help, but in vain: for certain desolation threatens you. And you pay attention, Laisa (likewise) and Anathoth; for the enemy threatens you also. 31. MEDEMENA HAS MIGRATED, — namely, the inhabitants abandoned the city for fear. Medemena is Beersheba, says Adrichomius, which was afterwards called Gibelina, says St. Jerome. Inhabitants of Gabin, take courage, — as if to say: You have fled for fear of the enemy; but take heart, there is little danger for you; he gives the reason, saying: "Yet a day," etc., as if to say: Sennacherib will pass through you in such haste; for he hastens toward Jerusalem, which he has devoured with certain hope: and within 24 hours he will reach Nobe, which was a city of priests, from which Jerusalem could be seen, says St. Jerome. 32. HE SHALL SHAKE HIS HAND. — Sennacherib from afar, shaking his hand from Nobe, will threaten the destruction of Jerusalem. Thus St. Jerome.
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33. Behold the Lord, the Lord of hosts, shall break the earthen vessel in terror, etc., — as if to say: When you shall seem to yourself, O Sion! lost, and placed in the line of the razor; then the Lord will show you his power and protection; for he will break the forces of Sennacherib as easily and powerfully as if someone breaks an earthen vessel when it is dashed against a stone. He alludes to the victory of Gideon, who, by breaking vessels, struck down and prostrated the Midianites: these vessels therefore are a symbol of an illustrious, celebrated, bloodless and miraculous victory. AND THE MEN OF LOFTY STATURE SHALL BE HEWN DOWN, — the strongest and greatest soldiers of Sennacherib shall be cut down by the Angel.
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34. THE THICKETS OF THE FOREST SHALL BE OVERTURNED. — He compares the numerous and powerful forces of Sennacherib to a forest and to Lebanon wooded, in which the trees are spearmen. See the remarks on verse 7. Allegorically and tropologically, the Nyssen, homily 14 on the Canticle, notes that there are two Lebanons: one chosen and precious, whose elegance is divine, which is Christ the Lord; the other truly evil, vile, and with its cedars to be rejected and burned, which is the demon. Hence it comes about that Lebanon in Scripture is sometimes taken in a good sense for the just, sometimes in a bad sense for the proud: as here Lebanon is any glorious and proud one. Isaiah therefore signifies allegorically that the arrogance and malice of the demon with all his sublimities erected against the truth, when Christ the Lord was born, shall fall.
Machine translation from the Latin, not reviewed.
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Ille incipit comminari contra hostes corporaliter persequentis alienigenas: et primo contra vastantes; inde contra vastitati congaudentes. Infra 14 cap. In anno quo mortuus est rex Achaz, etc. Prima in duas. In prima contra Assyrios captivantes decem tribus, et affligentes duas; in secunda contra Babylonios captivantes duas. Cap. 15: Onus Babylonis etc. Prima in duas. In prima comminatur hostium destructionem; in secunda promittit populi reintegrationem. Cap. 12: Confitebor tibi, Domine. Hoc autem capitulum dividitur in duas partes. In prima comminatur contra principes duarum tribuum, qui in Assyriorum auxilio confidebant, scilicet Achaz, sub quo haec visio scripta est, ut legitur 4 Regum 17; in secunda contra ipsos Assyrios, ibi, Vae Assur etc. Tamen aliiqui incipiunt ibi 10 caput; et tunc esset faciliior, quia sic haec pars esset incondivisa praecedenti. Prima dividitur in duas. In prima ponitur comminatio; in secunda ostenditur ulterioris poenae praeparatio, ibi, Super omnibus his non est aversus furor ejus, Prima in duas. In prima arguit culpam; in secunda comminatur poenam, ibi, Quid facietis in die visitationis? Culpam primum arguit quantum ad duo; scilicet quantum ad perversam legislationem, Vae qui condunt leges iniquas, secundum quod lex firmatur Principis edicto; et scribentes, secundum quod firmatur scripto. Rom. 10: « Ignorantia tes enim Dei justitiam, et suam quaerentes statuere, justitiae Dei non sunt subjecti. » Quid facietis? Hic comminatur poenam. Et primo aufert evasionis remedium; et hoc triplex: confidentiae secundum propriam potentiam: Quid facietis in die visitationis, et calamitatis de longe venientis? quantum ad praemunitionem hostium, vel quantum ad praedictionem prophetarum.
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Oseae 9: « Quid facietis in die solennis, in die festivitatis Domini? » Nahum 4: « Ante faciem indignationis ejus quis stabit? » Secundo quantum ad potentiam amicitiarum: Ad cujus confugietis auxilium? Job 6: « Ecce non est auxilium in me, et necessarii quoque mei recesserunt a me. » Tertio quantum ad divitiarum gloriam: Et ubi derelinquetis gloriam vestram? quasi dicat, quae vobis non proderit.
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Sapien. 5: « Quid nobis profuit superbia, aut quid divitiarum jactantia contulit nobis? » Secundo exprimit poenae modum: et primo captivitatis: Ne incurvemini. Supra 2: « Et incurvabitur sublimitas hominum, et humiliabitur altitudo viro rum. » Secundo interfectionis: Et cum interfectoris cadatis Ezech. 32: « Omnes hi interfeci ruentes gladio. » Super omnibus his non est aversus furor ejus. Hic ponitur ulterioris poenae praeparatio. Ut supra exponatur. Vae Assur. In parte ista comminatur contra ipsos Assyrios. Et dividitur in duas partes. In prima ponitur hostium opprimen tum comminatio; in secunda populi oppressi confortatio, ibi, Propter hoc dicit. Prima in tres. In prima arguit culpam; in secunda comminatur poenam, ibi, Propter hoc mittet dominator Dominus exercituum in pinguibns ejus tenuitatem; in tertia ostendit poenae affectum, ibi, Et erit terrore profugus. Culpa autem consistit in transgressione praecepti, vel abusu auctoritatis: unde dividitur prima pars in tres. In prima ponitur auctoritatis commissio; in secunda auctoritatis abusio, ibi, Ipse autem non sic arbitrabitur; in tertia abutentis elatio, ibi, Et erit cum impleverit Dominus cuncta opera sua in monte Sion, et in Jerusalem. Circa primum tria facit. Primo committitur flagellandi officium; secundo designat flagellis dignum, ibi, Ad gentem fallacem mitam eum; tertio imponit flagellandi modum, ibi, Ut auferat spolia, et diripiat praedam. Circa primum tria designat.
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Primo flagellantem: Vae, tibi imminet, Assur, qui es virga furoris mei: flagellandi potestatem, Baculus, per quem ego flagello, in manu ejus, idest in potestate, idest in executione; et flagellationem: Indignatio mea, completur per eos. Infra 14: « Contrivit Dominus baculum impiorum; virgam dominantium caedentem populos in indignatione. » Ad gentem fallacem mitam eum. Hic describit flagellis dignum, et quantum ad culpam: Ad gentem fallacem, quia non servat promissum: Exod. 19: « Caecta quae locutus est Dominus faciemus: » et quantum ad sententiam, Populum furoris, idest quem jam judicat puniendum, mitam, insprabo vos esse puniendos. 4 Reg. 18: « Dominus dixit mihi: Ascende ad terram hane, et demoliere eam. » Ad, idest contra.
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Ut auferat spolia, et diripiat praedam. Hic ponit flagellationis modum quantum ad detractionem rerum. Auferat spolia, quantum a detentionem; diripiat, quantum ad hominum oppressionem: ponat quasi lutum, prae vilitate. Ps. 17: « Ut lutum platerum delebo eos. » Ipse autem non sic arbitrabitur. Hic ponitur abusus potestatis concessae, inquantum excessit fines mandati; et primo ponitur ejus propositum; secundo ponitur propositi motivum, ibi, Dicet enim: Numquid non principes mei simul reges sunt? Circa primum duo facit. Primo dimitit praefixam mensuram quantum ad rationis judicium, Non sic arbitrabitur, et quantum ad cordis propositum, Non ita aestimabit, hoc est taxabit poenam.
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Secundo adauget poenam et quantum ad modum, Ad conterendum, hoc est omnia disperdendum; et quantum ad numerum, Gentium non paucarum, immo plurium, non solum ad illos ad quos mittebatur.
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Habae. 1: « Ipse de Regibus triumphabit, et tyranni ridiculi ejus erunt. » Item 2: « Cogitasti confusionem domui tuae, concidisti populos multos, et peccavit anima tua. » Dicit enim: Numquid non principes mei simul reges sunt? Hic ponitur motivus: et primo assuinit; secundo concludit, ibi, Sic faciam Jerusalem, et simularis ejus. Circa primum primo assumit servitutem Regum: Numquid non Reges simul et principes mei sunt? Habae. 1: « Ipse de regibus trium- phabit, et tyranni ridiculi ejus erunt. » Secundo subjugationem civitatum: Numquid non ut Charcamis sic Calamo, et ut Arphat sic Emah? Infra 57: Vere enim, Domine, desertes fecerunt reges Assyriorum terras et regiones earum.
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Tertio destructionem idolorum: Quomodo invenit manus mea regna idoli! admirative; quasi dicat: Quomo- do fuit hoc quod dii illi non restiterunt mihi! 4 Reg. 19: « Quinam illi sunt in universis diis ter- rarum, qui eruerrunt regionem suam de manu mea, ut possit Deus crucere Jerusalem de manu mea? » Sic faciam Jerusalem, et simularis suis.
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Hic concludit primo a gentibus ad totum populum Israel: Sic et simulara eorum de Jerusalem et de Samaria: secundo ex decem tribubus ad duas; Numquid non sicut feci Samariae et idolis ejus, sic faciam Jerusalem, et simularis ejus? De Samaria verum dixit, quia colebant idola: sed de Jerusalem abstulerat Ezechieas: 4 Reg. 18. Et forte aliqua remanserunt occulte, quae invenit in parte civita- tis, quae tradidit ei Sabin scriba. Vel vocat simu- lacra arcam, et ea quae erant in ornatum templi.
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Et erit cum impleverit Dominus cuncta opera sua in monte Sion. Hic arguit ejus superbiam: et pri- mo ponitur superba gloriatio; secundo gloriandi occasio, ibi, Dixit enim: In fortitudine manus meae feci, et in sapientia mea intellexi; tertio gloriantis increpatio, ibi, Numquid gloribitur securis contra eum qui secat in ea? Dicit ergo: Et erit cum im- pleverit Dominus cuncta opera sua, poenas scili- cet, quibus vult corrigere, Magnifici cordis, quan- tum ad praesumptionem de faciendis. Et super gloriam, quantum ad elationem de factis. Supra 2: « Oculi sublimes hominis humiliati sunt. » Exiit en:m: In for-tudine etc. Hic ponit gloriae occa- sionem ex magnis quae fecerat: et primo quantum ad facientis conditionem; secundo quantum ad fa- cti magnitudinem, ibi, Et abstuli terminos populo- rum; tertio quantum ad faciendi facilitatem, ibi, Et invenit quasi nidum manus mea fortitudinem populorum. Facientis conditionem ostendit quantum ad potentiam bellorum, In fortitudine, quantum ad sapientiam consiliorum, Et in sapientia. Deut. 52: « Sed propter iram inimicorum distuli, ne forte superbirent hostes eorum, et dicerent: Manus nostra excelsa, et non Dominus fecit haec omnia. » Facti autem magnitudo pensatur ex tribus.
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Ex multitudine regnorum: unde dicit, Et abstuli terminos. Loquitur ad similitudinem ejus qui acquirat multos agros. qui aufert termines quibus diversorum possessiones divi-
debantur. Quantum ad spoliationem principum, Et præcipes eorum deprædatus sum. Quantum ad subju- gationem regum. Et detraxi quasi potens in sublimi, scilicet in solio Regni, residentes. Dan. 5: « Quos volebat exaltabat, et quos volebat humiliabat. » Facilitas autem faciendi determinatur quantum ad tria. Quantum ad plenariam subjectionem: Et invenit, quasi nidum, etc. qui est in potestate inven- nientis. Infra 16: Et erit sicut avis fugiens, et pul- li de nido avolantes.
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Quantum ad facilem destruc- tionem, Et sicut colliguntur ova quae derelicta sunt, sic universam terram ego congregabo; ita de facili, Habae. 2: « Et congregabit ad se omnes gentes, et coacervabit ad se omnes populos. » Quantum ad sublatam omnem contradictionem: Et non fuit qui moveret pennam, idest manum: pen- na enim avis se defendit, et aperiret os, ad contradicendum, et ganniret: quod est vulpium vel avium ad plangendum. Ezech. 24: « Fili hominis, « ecce ego tollo a te desiderabile oculorum tuorum « in plagâ; et non planges, neque plorabis, neque « fluent lacrymae tuae. » Numquid gloriabitur se- curis contra eum qui secat in ea? Hic ponitur gloriantis increpatio; quia etiam est sicut instru- mentum. quod non potest operari, nisi motu arti- ficis. Securus, ad mactandum malos.
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Exaltabitur serra, ad discernendum bonos a malis. Virga, ad corrigendum. Baculus, ad sustentandum correctos. Job 15: « Quid tumet contra Dominum spiritus tuus, ut proferas de ore tuo hujuscemodi ser- mones? » Propter hoc immitet dominator Do- minus exercitum in pinguibus ejus tenuitatem. Hic comminatur poenam: et circa hoc tria facit. Pri- mo comminatur poenae judicium; secundo determinat poenae modum, ibi, Et subtus gloriae; tertio poenae effectum, ibi, Et erit terrore profugus: in pinguibus, potentibus et divitibus.
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Infra 25: « Et faciet Dominus « exercitum omnibus populis in monte hoc convivium « pinguium. » Et subtus gloriae ejus succensa ardebit quasi combustio ignis. Hic determinatur poenae modus, qui fuit per combustionem; et ponuntur tria. Primo poenae species, Gloriam ejus, idest multitudo exerci- tus; Subtus, idest sub vestibus, quia vestimentis illaecis corpora cremata sunt. Supra 1: Et erit fortitudo ve- stra ut favilla stupae, et opus vestrum quasi scin- tilla. Secundo poenam inferens, Sanctus Israel, Deus, vel Angelus Michael, cui commissus fuit ille populus. Dan. 10: « Ecce Michael unus ex principibus primis « venit in adjutorium meum. » In ignem, quia per ignem punit eos.
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Soph. 1: « In igne zeli ejus « devorabitur omnis terra, quia consummationem « cum festinatione faciet cunctis habitantibus ter- ram. » Tertio poenam patiens; et quantum ad minores, Spina et vepres, quae non multum cre- scent; et gloria saltus ejus, quantum ad magnos, quos propter dignitatem comparat altis arbori- bus: et Carmeli ejus ab anima usque ad carnem consumetur: quia et in anima et in corpore mor- tui sunt. Supra 9: « Succensa est quasi ignis im- pietas, veprem et spinam vorabit; et succende- tur in deasitate saltus, et convolvetur in super- bia fumi. » Et erit terrore profugus. Hic ponitur poenae effectus.
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Et primo in hostibus quantum ad fugam, Et erit terrore profugus; quantum ad paucitatem, Et reliquiae ligni, quia ad litteram Senacherib cum paucis fuit, 5 cum 10. Secundo effectum in populo. Et erit, quantum ad tria in quibus offendebarit: scilicet in confidentia gentium.
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Super eo qui percutit eos, quia illi a quibus auxilium petebant, quandoque etiam affligebant eos. Qui fugerint, vel ad Ezechiam, vel ad alias gentes. Ezech. 29: « Innitentibus eis. » Secundo quantum ad cultum idolorum, et quantum ad modum, quia in veritate reliquia; contra id quod dicitur 5 Reg. 18: « Usquequo claudicatis in duas partes? Si Dominus est Deus, sequimini eum; si autem Baal, sequimini illum. » Et quantum ad conversos, Reliquiae Jacob, qui relinquantur ab Assyriis. Et confirmat promissionem: Si enim fuerit populus tuus, Israel, quasi arena maris, rel quia convertentur ex eo. Gen. 22: « Multiplicabo semen tuum sicut stellas caeli, et velut arenam quae est in litore maris. » Tertio quantum ad justitiam operum.
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Et primo ponit promissionem: Consummatio abbreviata, idest destructio in brevi facta in exercitu Senacherib, inundabit justitiam, idest faciet inundare justitiam in populo. Infra 26: Misereamur impio, et non discent justitiam. In terra sanctorum ini-qua gessit.
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Secundo ponit confirmationem: Consummationem enim, et abbreviationem Domini Deus exerceritum faciet in medio omnis terrae. Nahum 1: « In diluvio praetereunte consummationem faciet loci ejus. » In medio terrae, idest in Jerusalem, quae est in mediullio terrae. Ezech. 5: « Ista est Jerusalem; in medio gentium posui eam, et in circuitu ejus terras. » Apostolus ad Rom. 9, exponit de reliquiis salvandorum. Et verbum abbreviatum, secundum Septuaginta, est verbum Evangelii. Matth. 22: « In his duobus mandatis universa lex pendet et prophetae. » Vel verbum incarnatum: Propter hoc haec dicit Dominus. Hic ponitur populi confortatio: et circa hoc duo facit.
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Primo ponit confrontationem, Noli timere. Infra 41: Noli timere, vernis Jacob, qui mortui esis ex Israel. Secundo exponit evasionem: et primo, in generali; secundo in speciali, ibi, Veniet in Ajath, etc. Circa primum tria facit. Primo ponitur afflictio. In virga, idest in afflictione obsessionis et depredationis, et baculum, confringentem, in via Aegypti: quia audiens quod rex Ethiopiae esset egressus de terra sua (ut legitur 4 Reg. 19), dimisit terram, et in reditu destruxit civitates quas invenit veniens per Aegypti viam. Jer. 48: « Quomodo confrecta est virga fortis, baculus gloriosus? » Secundo affligentum destructio: Adhuc enim paululum, respectu illius temporis in quo affliget.
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Et levabit eam, contra te, primo in via Aegypti: quia in Aegyptiis confidebas. Tertio ponitur consequens liberatio: et primo liberatio: Auferetur onus. Jer. 50: « In die illa conteram jugum ejus de collo tuo, et vincula ejus disrum-
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pam. » Secundo liberationis ratio, A facie olei, divinae misericordiae. Supra 1: « Vultus et livor et plaga tumens non est circumligata, neque curata medicamine, neque fota oleo. » Veniet in Ajath etc. Hic describitur in speciali: et primo ponitur oppressio, numerans civitates per quas transitivit veniens de Aegypto in Jerusalem.
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Veniet de Aegypto, in Ajath, apud Machmas, transibit, commendabit casa sua, dimit-tet partem supellectilis suae, ut expeditus veniat. Transierunt cursim, non impedii propter resistentiam illarum civitatum.
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Gabaa sedes nostra. Vox exercitus, qui ibi quievit. Obstupuit Rama, idest timuit, quia vicinia erat, Gabaa Saulis, civitas regalis tempore Saulis. Hinni, more equorum.
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Attende Laisa, quomodo possis fugere, et similiter tu, paupercula Anaoth, quia parva villa erat. Medemna migravi; fugit, et similiter habitatores Gabin. Vox Senacherib ad exercitum: Confortamini.
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Adhuc dies est, ut in Nobe steiur: villa est prope Jerusalem, quasi dicat: Adhuc est tantum de die quod possumus illie figere tentoria; quia divinatum erat ei quod si illa die illac applicaret, vinceret. Vel, o habitatores Gabin confortamini, quia hostes prope sunt. Agitabi, ad modum comminantis. Infra 37: Ad Sanctum Israel. In manu servorum tuorum exprobrasti Domino. Secundo hostium destructio, Ecce dominatur. Et primo facilitas ex parte punitientis, Congringent: ad similitudinem facti Gedeonis, Judicum 7. Secundo universalitas ex parte punitorum: Excelsi, quantum ad fortes corpore; sublimes, quantum ad principes; condensa saltus, quantum ad multitudinem populi, idest Fructus, quae faciunt sylvam spissam, et Libanum, ipse Senacherib, qui interfectus fuit a filiis suis: infra 27.
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Mystice Glossa: « Confringet lagunculam, in passionem Christi. »
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v. 4 « Vae qui condunt leges iniquas et scribentes iniustitiam scripserunt,
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v. 2 ut opprimerent in iudicio paupraeda eorum et pupillos diriperent » ; — hanc iniquitatis enormitatem jam graviter effert vates exclamatione vae gradationem exprimente. Pessimam delineat iniustitiam, illam scil. quae forma legali, legibus utcumque demum latis exercetur, specie igitur iuris ac iustitiae et recti ordinis fallaciter induitur, de qua quam maxime valet : vae qui dicitis malum bonum (9, 20). Hebr. sedulo scribentes molestiam sedulo scribunt (222 scil. in forma piel h. 1. tantum) i. e. talia quibus alios oppressionibus et iniuriis vexant ope legum. Ex qua accusatione conclude inter alia, quantopere scriptio in usu fuerit ; ridiculi igitur sunt qui leges caerimoniarum, rituum, iura sacerdotum et levitarum, usus sacros solum Ezechielis vel Esdrae temporibus demum scripto esse consignata nobis obtrudere volunt. Quis id crediderit, dum vatem audit conquerentem de mala scribendi sedulitate, ut aliorum agros, domos, pecunias sibi forma legali et iudiciali arripiant? vel ex hebr. : wt repellant pauperes a iudicio (a foro, ne ius suum prosequantur vel obtineant), wt rapiant ius afflictorum populi mei. Maior gradus eo habetur quod miseris et afflictis addunt afflictionem, quod viduas et pupillos, miserorum miserrimum genus quod omnium miserationem et opem iure quodam nativo sibi vindicat, ferociter ac crudeliter spoliant et tamquam praedam obviam ac facilem agunt. Cum Deus dicat populi mei, paterna ostendit viscera populi sui afflictione commota, sed etiam accusationem auget, quia illi populum Deo sacrum, cives suos sacra quadam theocratiae unione coniunctos sibi ac cognatos adeo opprimunt et abiiciunt. Tali appellatione populum iudaicum potissimum designari (cf. 3, 14. 13) probabile est: unde sermo ad Iudaeos deflectere videtur, quorum iudices eorundem Quare multis titulis merito sequitur castigatio
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v. 3 « quid facietis in die visitationis et calamitatis de longe venientis? ad, cuius confugietis auaxilium? et ubi derelinquetis gloriam vestram?
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v. 4 ne incurvemini sub vinculo et cum interfectis cadatis » ; — quam impotes sint omnisque auxilii expertes, interrogationibus positis describitur. Diem visitationis vel vindictae divinae et diem vastationis quae e regione longinqua veniet, invasionem vocat Assyriorum, qua demum regnum israeliticum periit (cf. 8, 1). Qui si ingruerint, ubi relinquetis gloriam vestram? i. e. ubi opes, divitias quibus nunc gloriantes confiditis (9, 10) abscondetis vel quomodo. servare poteritis? nihil vobis proderunt, captivitatem, vincula, mortem ignominiosam a vobis non avertent. In hebr. ! explica : nihil relinquitur, nisi ut curvemini sub captivis et sub interfectis cadatis i. e. inter ipsos captivos ultimum locum curvati occupare cogentur vel itineris molestiis fatigati vel in carceribus inter captivorum pedes abiecti et provoluti; inter cadavera ruent iisque operientur, id quod pariter vel de transportatione in alienam regionem intellige vel de squalore et foetore carcerum. Republica destructa summam eis praedicit miseriam et abiectionem ; ita Deus « superbiam et magnitudinem cordis » (9, 9) et animorum contumaciam puniet et franget. Etiam hac castigatione quae videri poterat calamitas extrema Dei vindicta nondum quiescit « super omnibus his mon est aversus furor eius, sed. adhuc manus eius extenta » ; — idque duplici modo : super eos qui superstites in captivitatem abducuntur ; cf. Ez. 5, 12 seq. Deus enim minatur se etiam post eos qui in omnem ventum dispergentur evaginaturum esse gladium i. e. eos quoque ulterioribus poenis esse visitaturum; dein furor eius nondum quiescit, quia regno israelitico destructo hostes eosdem Assyrios ut vindictae suae ministros mittit in Iudaeam et ità manum suam ultricem levat ad regnum iudaicum percutiendum. Ita transitus fit ad sequentia eodem modo, quo supra flumen Assur (8, "1. 8) inundatione et vastatione Israel facta ad Iudam transiens et Iudam impactus dicitur venire usque ad Iudam et tangere portam Ierusalem.
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v. 5 « Vae Assur, virga furoris mei et. baculus ipse est, in manu eorum. indignatio mea » ; — bene advertit Sanct. : « nota quam humaniter temperatae sint istae minae ; nam cum de afflictione Iudaeorum dicendum aliquid sit per Assyrios, ne statim grave aut diuturnum malum horrerent, prius incipita vae in Assyrios quam a vae in Iudaeos ». Sed Sion in iudicio redimetur. Quare Assur in manu Dei est virga et baculus, quo flagellet Iudaeos ;: id quo Assyrii redduntur Iudaeis superiores et potentes ad cladem multiplicem infligendam est indignatio mea in manu eorum i. e. quia Deus suam iram et vindictam eis commisit, eam in eorum manibus repositam voluit. En qua ratione sacer vates de vastissimo et potentissimo imperio iudicet, non causis humanis viribusque bella cladesque attribuens, sed ex Dei nutu norma theocratica cuncta perpendens. In quam rem bene notat S. Thom. appellatione ista Assyriorum poni auctoritatis commissionem et. flagellandi officium designari, et S. Basil. : « estis instrumentum quo poenae infliguntur ; non agitis vestra virtute, sed vi et opera eius qui vos movet inducimini adversum eos qui digni sunt qui conterantur ». Vae populo Dei praedictum (v. 1) iam in Assyrios devolvitur. — Textus hebr. eodem modo quo vulg. concipi potest ; ita quoque apud LXX ; Syrus membrum alterum reddit : et baculus est plagae meae in manu eorum ; alii vertunt : et baculus qui in manu eorum est, est (baculus) indignationis meae (cf. Mald. Malv. Ges. Ros. de Wette, Umbreit) vel: baculus in manu eorum est indignatio mea (Drechsl. Net. RoAl.) vel (quod difficilius verbis et collocationi aptatur) : Assur virga furoris et baculus indignationis meae, ipse est in eorum manu (Kn.). Iam declaratur quis sit flagellis dignus et qui flagellandi modus a Deo Assyriis imponatur (S. Thom.)
Denuntiatio poenae ab Assyriis infligendae statim ita instituitur, ut appareat propter Emmanuelem terram Emmanuelis non posse penitus vastari ab hostibus, veríám — hostibus qui terram. Emmanuelis aggresi sint conatum istum demum perniciei fore. Quare in ipsa iudicii in Iudaeos devolvendi adumbratione ab eo incipit vates, ut exsecutoribus divinae castigationis castigationem graviorem annuntiet. Unde ad quem tandem exitum res perventurae sint, simul cum calamitate ad piorum solatium praedicit. Ita
Deus Assyrios mittet suae vindictae administros ; illi autem in eo munere sibi a Deo demandato efferuntur maxima superbia, elatione, contemptu et blasphemia adversus Deum ; quare Sanctus Israel arrogantiam Assyriorum confringet subito, inexspectato ; populus vero electus calamitate assyriaca ad Deum salvatorem plena fide mentes animosque convertet. — In hac parte Assyriorum potentia et superbia, impetus hostiles, clades demum ac ruina repentina, quam Sennacherib cum exercitu suo est expertus (cf. Is. 31, 36. 4 Reg. 19, 33) praeclaris dicendi lumi- 1. Servatis consonantibus legit de Lagarde "vox nn ny35 'm5a i. e. Deltis cadit, fractus nibus illustrantur : Assyrii loquentes inducuntur bis (v. 8 seq. v. 13 seq.); magnifica descriptione proponitur, quomodo omni obstaculo perrupto per avia et devia cursu praecipiti ruentes ad urbem sanctam prosternendam festinent (v. 28 seq.) — at a Dei maiestatis nutu subito re infecta corruant. Quare hoc caput sublimi suo dicendi genere inter reliqua eminet.
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v. 6 « ad gentem fallacem mittam eum et contra populum furoris mei mandabo illi, ut auferat spolia et. diripiat praedam et ponat illum in conculcationem | quasi lutum platearum »; — gens fallax est, « quae inter me semper et. idola claudicavit, quae praecepta mea se facturam esse mentita est » (S. lHier.); hebr. 52r vide 9, 171 gens scil. impia, facinorosa, in quam furorem suum effundere et quam duriter tractare decreverit (For.); modus et mensura castigationis est, ut opes et divitiae auferantur (cf. 8, 4) et populus humilietur omni fastu et pompis penitus ablatis et deletis et iugum durum oppressionis ac servitutis subeat. In conculcatione enim et contemptus et dura oppressio et maxima humiliatio exprimitur. Atque ad id efficiendum Deus mittit Assyrios, id eis tamquam munus peragendum demandat. Vide quomodo Deus secundum providentiae suae consilia regum nationumque viribus ac facinoribus utatur ad eum demum finem ac terminum quem ipse sibi praefixerit! Propheta Dei in specula Dei quasi positus res gestas regum ac gentium quomodo insciis auctoribus inserviant divino nutui considerat nosque docet, in populorum historia variisque fatis unum illud exquirere et agnoscere. divinae gubernationis consilium quo omnia ad regnum Dei praeparandum et promovendum referuntur. Assur autem in huius mandati exsecutione limites excedit superbia elatus et ita sui ipsius ruinae causam adducit ; v..'| « ipse autem non sic arbitrabitur et cor eius non. ita. existimabit, sed ad. conterendum erit cor eius et ad, internecionem. gentium non. paucarum »; — « ponitur abusio potestatis concessae, in quantum excessit fines mandati » (S: Thom.); Assur enim non solum punire et opprimere vult, verum delere, exscindere gentes non paucas. Exscinditur populus qua populus, sirepublica destructa mores patrii, consuetudines avitae abolentur; idque eo magis quando populus e suis sedibus avulsus inter alienigenas dispergitur et alienigenarum vivendi ritum, cultum, liaguam amplectitur. fam Assyrios ea ratione internecioni gentium studuisse certum est. Bellis enim ferociter gestis qui caedibus superstites erant in alienas regiones abducebantur et inter alias nationes dispersi miseram trahebant servitutem; ita autem natio quaevis a solo patrio avulsa, inter se separata, cum aliis commista sua peculiari indole spoliata necessario exscindt debebat. Hoc modo Assyrii simul singularum gentium ad resistendum vires frangebant impediebantque quominus qui sanguine, moribus, legibus inter se essent cognati, communi conspiratione inita iugum excutere assyriacum conarentur. — De Assyriorum in bellis gérendis crudelitate etc. vide quae ad Nah. 3, 4 adnotavi. Cur autem Assur speret se facili negotio etiam regnum theocraticum posse evertere et funditus delere et abolere, ratio affertur ex insigni Assyriorum potentia et variis expeditionibus bellicis et expugnationibus feliciter factis
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v. 8 « dicet enim :
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v. 9 numquid non principes mei simul reges sunt? numquid non. ut Charcamis sic. Calano? et ut Arphad. sic Emath? numquid non ut Damascus sic Samaria »? — assyriaci regni potentia et splendor declaratur, quod duces sunt simul reges i. e. principes eius et satrapae singuli ita opibus et potestate pollent et tam amplae imperant ditioni, ut aliarum nationum regibus facile aequiparentur ; id indicatur a Rabsace dicente : quomodo potestis resistere ante unum satrapam de servis domini mei minimis (4 Reg. 18, 24; cf. Mald. Mar. Malv.)? vel : omnes proceres qui mihi famulantur reges quoque sunt, ut merito rex regum dici possim (Osor. Malv. For. Men. Sanct. Tir. Calm.), sunt reges vel quia regio titulo ornati sunt vel quia inter eos adsunt reges nationum subiectarum (cf. 4 Reg. 25, 28; Troch. Rohl.). Regum enim servitute splendor aulae regiae Assyriorum augebatur, et si provinciarum praesides regio titulo extollebantur, eo maiore dignitate et auctoritate splendebat ipse rex regum. Unde rex Assur salutari solebat « rex magnus » (Is. 36, 4) et « rex regum » (cf. Ez. 26, '1. Dan. 2, 31); similiter Tyrus vocatur Is. 23,8 n?"zy*nlargiens coronas i. e. reges faciens et instituens. — Haec potestas ulterius effertur enumeratione facinorum praeclare gestorum. Forma interrogationis superbiam et insolentiam bene denotat simulque confidentiam illam et praesumptionem exprimit, qua nihil posse suae potestati resistere Assyrii sibi persuadebant se iactantes invictos atque invincibiles. Unde prout est militis gloriabundi, quot urbesregnaque prostraverint et quam facile multis declamant id maxime efferentes omnes illas ditiones aeque impotentes fuisse quae Assyriis obsisterent. Charcamis, assyriace Gargamis, ex iis quae inscriptionibus cuneiformibus referuntur de urbis situ, iam non potest censeri (id quod nominis similitudine quam maxime suaderi videtur) eadem urbs ac Circesium (Circessum, Cercussium) ; iis enim docemur Charcamis (Karkemisch) urbem esse in dextera Euphratis ripa sitam, caput terrae Chatti, septemtrionem versus a fluvio Sadschur (cf. Delitzsch, Wo lag das Paradies ? p. 963) ; quare recentiores urbem ibi fuisse censent, ubi hodie ruinae ac reliquiae Dschirbas visuntur (ita g. Smith, Sayce; ef. Scholz, Comment. zum Buche d. Proph. lerem. p. 490; Delitzsch l. c.). Hanc urbem ab Assyriis expugnatam esse idem dicit ac regnum Chatti ab eis esse subiectum. — Calano, hebr. Calno, videtur idem esse quod assyriacum Kulunu (ef. Delitzsch l. c. p. 225) vel Kullani quae urbs a Theglathphalasar expugnata fuit anno 738, in qua expeditione etiam terra Hamath subiecta fuit (cf. Vigourouz l. c. IV p. 107; Hommel, die semit. Voelker I p. 463). Arphad, Arpad assyriace Arpadda, urbs Syriae, cuius nomen adhuc servatur in Tell Erfád, colle ruinarum qui 120 stadiis septemtrionem versus distat ab Aleppo et 60 stadiis meridiem. versus ab Azaz (cf. Delitzsch l. c. p. 215; Riehm, Handwoerterb. p. 87 ; Riess, bibl. Geogr. s. v.). Uti hic, ita saepe iungitur cum Emath, Hamath (4 Reg. 18, 34 ; 19, 43. Is. 36, 19; 37, 13. Ier. 49, 23), quae urbs ad radices montis Hermon sita et ad Orontem fluvium postmodum a tempore imperii macedonici apud Graecos Epiphania vocabatur. Ex iis quae Delitzsch l. c. p. 2'1'1 ex inscriptionibus cuneiformibus affert Hamath erat caput regni quod regionem montanam totam usque ad mare mediterraneum comprehendebat. — Cum Damasci et Samariae simul cum aliis mentio fiat talis, ut eas quoque urbes ab Assyriis esse expugnatas appareat, oraculum hoc eo tempore conceptum est, quo eventus 4 Reg. 15, 99; 16, 9 saltem partim iam completi erant vel urbes istae iam aliquas clades ab Assyriis tulerant, ita ut iuremerito inter urbes devietas enumerari potuerint. Sed nullo pacto opus est propter v. 9. 41 oraculum hoca reliquo corpore seiunctum ad tempus referre post regnum israeliticum deletum et ad regnum Ezechiae regis, uti Naeg. vult. Ad eiusmodi gloriationem plane sufficit, ut regnum israeliticum una alterave clade sit affectum ab Assyriis. Id autem etiam ante eventus illos 4 Reg. 15, 29 relatos saepius iam accidisse notum est ex inscriptionibus cuneiformibus ; iam Salmanassar Il sexto regni sui anno victoriam reportavit de duodecim regibus foederatis, inter quos recensentur reges Damasci, Israel, Hamath ; uti ab eo Achab rex est devictus, ita tributa quoque exegit ab Iehu; etiam regi Rammannirar Samaria tributa solvit (cf. quae adnotavi in Comment. in Proph. min. I p. 362. 365) ; postmodum Menahem regi Assyriorum Phul mille solvit talenta argenti (4 Reg. 15, 19). Unde certissime etiam ante regni israelitici dissolutionem gloriatio illa de Samaria fieri potuit. Ex fontibus assyriacis discimus Theglathphalasar an. 749-144 et iterum 140 bellum intulisse urbi Arphad; ex eodem tempore quaedam Hamathensium seditio refertur (cf. Schrader, Keilinschr. und Geschichtsforschung p. 402). Unde ratio fortasse peti potest, cur de his urbibus mentio iniiciatur. Et cum Assyrii saepe cum Hethim (Chatti) bella gererent, non necessario de expugnatione Charcamis a Sargon 117 a. Chr. facta cogitandum est '. à Hac enumeratione et consideratione praemissa Assur confidit fore, ut Ierusalem quoque nullo modo possit resistere; idque alio modo ex eo deducit quia iam regna subiecerit quibus plura numina tutelaria praesedissent. Et ita quidem ex textu hebr. :
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v. 10. quemadmodum | invenit manus mea regna idoli — et sculptilia eorum plura (praestantiora) erant quam Ierusalem et Samariae — v. 44 nonne quemadmodum feci Samariae et diis eius, ita faciam Ierusalem et idolis eius ? ita hebr. explicant For. Mald. Malv. III et IV et recentiores. Nam regna iam subiecta, utpote maiora quam regnum iudaicum, etiam numinibus praestantioribus protegebantur; ex gentilium enim opinione populus eiusque numen arcte inter se uniuntur, ita ut ex populi gloria, opibus, dominatione simul gloria et potestas numinis cognoscatur; quare si populus vincitur, in captivitatem abducitur, numen eius praecipuum vinci et captivum duci perhibetur (cf. quae notavi ad Am. 4, 13. Hab. 1, 16. Nah. 4, 14. Zach. 9, 8). Duplici igitur ratione ex textu hebr. Assur se confortat et bono animo se esse iubet : vicit regna maiora, ergo numina ope sui dei prostravit potentiora quam numen Ierusalem ex regni ambitu censendum sit, et iam gentem cognatam Iudaeis, proinde et numen iudaico cognatum devicit. Cur propheta Assyrios nobis exhibet adeo secum meditantes et rationem perpendentes, quare spes sit urbis Ierusalem vincendae, et eiusmodi considerationibus se ipsos erigentes et confortantes ? Vix alia suberit ratio quam ut indicet propheta, Assyrios, quemadmodum olim Aegyptios, Edomitas, Moabitas, habitatores Charnaan, Philisthiim etc. (cf. Ex. 44, 95; 15, 14. 43. Ios. 2, 9 etc.), ex variis rerum eventibus iam didicisse Deum Iudaeorum non eodem plane censu cum idolis haberi posse ; ergo sacri aliquid horroris eos expertos esse, quem timorem ut hac longiore enumeratione hisque ratiociniis sibi ipsi dispellerent plane est ad indolem naturamque occulti timoris et suspicionis factum. Pro piis autem et fidelibus inter Iudaeos in hac aequiparatione qua Assyrii lahve Deum exercituum eodem ordine cum idolis. collocant, quam maximum adest documentum Deum cuius gloria iam unice agatur, talem blasphemiam esse ulturum neque permissurum, ut Deus vivus ac verus idolis comparetur. — Textus lat. sensu non multum differt v. 40 « quomodo invenit manus mea. regna idoli, sic et simulacra eorum de lerusalem et de Samaria;
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v. 44 numquid non sicut feci Samariae et idolis eius, sic faciam Ierusalem et simulacris eius » ? — in v. 10 S. Hier. praepositionem v2 non notione comparationis, sed notione de accepit; inde totum discrimen sensus enatum est. In textu lat. nova quoque expeditio contra Samariam prospicitur; id quod temporis conditioni prorsus congruit; vide quae ad v. 9 dicta ! sunt; in v.11 clades solum eousque Samariae inflictae respiciuntur, quas satis superque ex 4 Reg. 15, 29 colligitur accidisse saepius. Ita quidem Assur proponit ; at aliter Deus disponit; unde
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v. 129 « et erit cum impleverit Dominus cuncta opera sua in monte Sion et in Terusalem, visitabo super fructum magnifici cordis regis Assur et super gloriam altitudinis oculorum eius » ; — iam explicatur quid sit virga furoris etc. v. 5; Deus utitur Assur ad populum suum corripiendum et ope castigationis emendandum ; quo facto virgam ipsam qua percussit abiiciet ac confringet. Opus Dei et fructus quem Deus colligere vult est, ut impii puniantur, rex et populus propter foedus antitheocraticum et fidei atque fiduciae in Deum defectum ab ipso illo a quo opem sperabant affligantur, ut pii rebus adversis erudiantur et in Sion, in arce regia et familia regis et inter incolas urbis religio et pietas instauretur (cf. Osor. ; vide 1, 27; 1, 4. 41; 8, 13 seq.). Haec autem obtenta sunt Ezechia rege, cum Sennacherib urbem Ierusalem in extremas redigeret angustias. Ibi foedus ab Achaz initum cum Assur est expiatum ; ibi fide et pietate Ezechiae regis impietas Achaz quasi retractata et deleta; ibi populus fideliter adhaerens regi theocratico eiusque sensus induens impiam populi olim cum rege impio societatem maioris pietatis significatione a se removit et abluit (cf. Is. 31; 4 Reg. 19). Hoc igitur opere completo Deus instrumentum afflietionis abiicit. « Sensus aut cogitatio vana ac futilis fructus sunt magnifici cordis i. e. insolentis quod prae se cetera contemnit omnia; gloria altitudinis oculorum signum est animi supra modum elati, quia in oculis qui cordis nuntii ac testes sunt, maxime exspectantur interni motus et affectiones animi ; oculi vero elati seu oculorum altitudo superbi animi comes est » (Sanct. For.). Sensus igitur mentis declaratur et externa superbiae ostentatio, elatum supercilium (Men.). Quae hoc versu dicuntur, subsequentibus magis explicantur ; et primo quidem elatio et superbia Assur denuo depingitur (v. 13.414), dein quomodo Deus stultam illam arrogantiam (v. 15) sit visitaturus (v. 16-19). Ad talem autem elationem Assur pervenit «ex magnis quae fecerat et primo quidem quantum ad facientis conditionem, secundo quantum ad facti magnitudinem » (S. Thom.);
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v. 13 «dixit enim: in fortitudine manus meae feci et in sapientia mea intellexi, et abstuli terminos populorum et principes eorum depraedatus sum et detrazi quasi potens 1n sublimi residentes » ; — duo illa in bellis efficacissima sibi attribuit : corporis fortitudinem animique robur et sapientiam; ergo corpore et menrectricem ac gübernatricem prudentiam et ita esseeffectum, ut cunctis evaderet superior. Magnitudo autem facinorum describitur ex eo quod recedere fecit fines populorum (hebr.) i. e. suum imperium ditionemque latissime extendit, aliorum populorum regna et iura abstulit omnesque suo uno arbitrio regit. Ea autem populorum subiectio maiori etiam gloriae cedit Assyriis, quia subiectorum spolia opima et thesauri in possessionem Assur cedebant et Assur in modum herois invicti non multitudinem imbellem et ignobilem devicit, verum gloriose in thronis sedentes deiecit ac deturbavit. Ita scil. omnium regnorum divitiae, splendor, gloria in uno rege congesta esse videbantur. In hebr. thesauros eorum depraedatus sum (Mald. Mar. For. Malv. et recentiores) et deieci tamquam gigas sedentes in soliis scil. regiis. Alii '2N non potentem, vel heroem, gigantem explicant sed faurum, uti vox in plurali ea notione occurrat Ps. 68, 31; 99, 13; 50, 138 (Del); ergo uf taurus deieci regnantes, idque eo. commendat Del. quod tauri effigies palatia regum assyriacorum custodire perhibetur in variis Assyriorum monumentis servatis et tauri numen in inscriptionibus ut hostium regiones perlustrans atque conculeans describatur. Sed huic explicationi obstat quod sane deieci ut taurus non per se significat : ut numen illud tauri symbolo repraesentatum, et quod cum vox "2x Hebraeis in notione potentis sit familiaris, sine ullo addito in illa acceptione. intelligi ab iis non potuit. Aliter JVaeg. : ut tauros deieci regnantes, i. e. sicuti taurusuno ictu valido prosternitur et procumbit humi bos. At nulla re talis comparatio suggeritur; immo posset quaeri an bovem occidere apte dicatur pro re factu facillima ; dein numerus singularis ab hac explanatione alienus est. Quare alii (cf. Net. Rohl.) iure in ea explicatione acquiescunt, quam secuti sunt. S. Hier. Chald. et interpretes veleres et quae usu vocis satis. commendatur; cf. lud. 5, 22. Ier. 46, 15. Lament. 1, 45. Ps. 76, 6. Adde quod vox cognata U2N Is. J, 24 et saepius de lahve dicitur. — Apud Assyrios quidem Adar deus effigie tauri alati repraesentabatur et Adar-Sandan appellatur « deus potensqui destruit hostes et fortitudinem auget », et Sanherib (Sennacherib) taurum vocat protectorem et custodem vitae ; Asarhaddon autem exoptat, « ut custos taurus, genius vigil, qui regnum meum tuetur, nomen meum honore affectum conservet » ete. ; vide plura apud P. Scholz, Goetzendienst p. 403 seq. At utut haec sint, dubito an voce '"2N commemorata haec vel similia a Iudaeis intelligi potuerint. Dum Assur res a se praeclare gestas gloriabundus memoria revolvit, magis magisque spiritus sumit audaces et insolentes aliosque quasi rem abiectissimam spernit; unde gradatio quaedam in comparationibus deprehenditur
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v. 14 «et invenit quasi nidum manus mea fortitudinem populorum, et sicut colliguntur ova quae derelicta sunt, sic universam terram ego congregavi, et non fuit qui moveret pennam et aperiret os et gannire(»;—ecce quanta facilitate omnia regna a se esse subiecta Assur gloriatur : populorum copiae collectae non plus roboris opponere valebant quam avium nidus ei qui pullos capere vult, et universaregna de. lere non fuit operosius aut longiore mora indigens quam ova in nido derelicta congregare (cf. Sanct.), et tanto terrore ac stupore omnes constricti tenebantur, simulatque Assur ad expugnandum prodiisset, ut ne hiscere quidem quisquam auderet, i. e. «ut ne fletum quidem ac gemi- tum victi libere proderent » (S. Hier.), vel potius, ut Theod. habet, ut nemo resistere auderet; «solemus enim de iis qui in magnis sunt angustiis dicere : non ausus est mutire» (Theod.). Unde S. Cyr. exclamat : «o insignem superbiam, o cogitationes stultas! quasi unius passerculi ;nidus esset universa haec mundi machina, ita eam considerat, ovis relictis ab altrice ave totius terrae incolas confert, ut quasi draco invadat atque absorbeat». Neque iste loquendi modus ab Assur estalienus ; invenitur enim in cuneiformibus monumentis scriptum : sicuti nidos avium altissimos itain montibus collocaverant arces suas etc. (cf. Schrader, Keilinschriften u. A. T. ad h. 1.). At quam stulta et inanis est ea gloriatio! « hic ponitur gloriantis increpatio, quia est sicut instrumentum, quod non potest operari nisi motu artificis» (S. Thom.). Assur praevaluit, quia Dominus voluit; unde superba gloriatio iam quae risu. excipiatur dignissima est; unde
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v. 45 «numquid. gloriabitur securis contra eum qui secat in ea. ? aut exaltabitur serra contra eum a quo trahitur ? quomodo si elevetur virga contra elevantem se, et exaltetur baculus qui utique lignum est» ; — in hebr. ultimum membrum maiore etiam pondere effertur : ac si agitaret (elevaret) virga eos qui eam attollunt et baculus (elevaret) non-lignum i. e. "eum qui omnino non est lignum, scil. hominem (ita recentiores communiter). Hac comparatione affirmatur, Assyrios minime esse auctores victoriae, verum solum Dei vincentis instrumentum ( Sanct.), sine quo plane impotes fuissent. Quare illorum gloriatio adeo est stulta ac si virga ab homine agitata gloriaretur quod ipsa agitaret hominem etc. Comparationibus illis bene illustratur quae sit prophetarum sententia de potestate et successu gentilium et qua ratione Deum uti censeant alienis regnis ad populum suum erudiendum. Assyriorum insolentiae bene opponit Sanct. modestiam Iosue ducis : «quanto melius atque modestius Iosue qui vere vocatus est servus Dei, quem adeo non inflarunt tot victoriae, tot regna subiugata, ut non tam sibi quam crabronibus victoriam adscripserit, per quos Deus e Chanaanitide regione veteres habitatores extrusit ». Sed in quo quis peccaverit, in eo punietur. Assur gloriatur in immensum de exercitu invicto ac splendido — ipse fortissimus exercitus subito delebitur
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v. 16 « propter hoc mittet dominator Dominus exercituum in pinguibus eius tenuitatem, et subtus gloriam eius succensa, ardebit quasi combustio ignis » ; — hebr. mittet in pingues eius (adipes eius) maciem veltabem i. e. milites robustissimi subito concident et gloria Assur i. e. exercitus de quo gloriatur, incendio funditus comburetur: en celeritas interitus eiusque ambitus. lactantiae Assur opponitur titulis sollemnioribus maiestas divina, per quam gloria Assur subito corruet. Id quod in subseq. etiam magis declaratur, cum comparatio adhibita a causa et ab effectu describatur
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v. 11 « et erit lumen Israel in igne et Sanctus eius in ftumma, et succendetur et devorabitur spina eius et vepres in die una » ; — hebr. et erit lumen Israel in ignem et Sanctus eius in. flammam et. ardebit et devorabit vepres eius et sentes eius uno die i. e. Assur peccavit in Deum, manus intulit sacrilegas theocratiae: ergo iste conatus necessario verget ei in ruinam. Nexum hunc et necessitatem optime illa comparatione vates illustrat : Deus est lumen, flamma ; cui si vepres et spinae appropinquent, effectus non potest esse dubius. Est Deus scil. lumen Israel, is in quo salus omnis ac beatitas pro « « populo continetur et qui ut talis populum electum protegere, erudire, lumine i. e. favore suo ac gloria donare nunquam cessabit (cf. Osor. Sanct. Mald. Mar. For.), qui in nube lucida populo suo praecessit eumque duxit per desertum et eodem symbolo se in populo inhabitare declaravit. Ut talis simul est Sanctus [srael (cf. 6, 3) qui ut gloriam suam et sanctitatem manifestaret theocratiam condidit et proinde pro ea aemulatur ; quare in eius adversarios lumen eius acsplendor fit in ignem devorantem (cf. Deut. 9, 3). Quid sint homines frustra nitentes contra consilia divina, vepribus declaratur ac spinis in cineres subito ac facillime redactis. En, quanta firmitate ac certitudine theocratia, Dei regnum, consistat ; en quid et quomodo zelus Domini exercituum (9, '1) sit operaturus (cf. 17, 14. Ier. 2, 3; 30, 16. Zach. 12, 3; 14, 3). Post iactantiam immensam Assyriorum omnino ad rem est aeque ac stili elegantiae congruit, ut in ruinae descriptione vates immoretur. Eam autem ruinam commemorata Assyriorum gloria reddit illustriorem declarans, in quantam sui admirationem sublimis illa potestas alios rapuerit, ut casu repentino et eorum impotentia et sublimitas Dei manifestetur;
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v. 48 « et gloria saltus eius et carmeli eius ab anima usque ad carnem consumetur et erit terrore profugus,
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v. 19 et reliquiae ligni saltus eius prae paucitate numerabuntur et puer scribet eos » ; — ante catastrophen Assur adstat coram populis sicut saltus quidam amplissimus, sicut Carmelus mons altus, silvis nemoribusque consitus qui maiestate quadam et amoenitate longe lateque dominari videtur et sua magnificentia regio- . - nem exornat; post catastrophen omnis ille vigor qui interne adesse videbatur, omnis splendor quo externe oculi omnium capiebantur, subito evanuit ; saltus ille magnificus ita excisus est, ut paucos qui remanserunt truncos puer parvulus facillime numeret. Unde bene rem comprehendit paucis Tir. : « quidquid gloriae ac maiestatis habuerit Assyrius (hoc enim per saltum seu silvam frondosam designatur), quidquid item opulentiae et venustatis (quod per Carmelum montem fertilissimum et amoenissimum significatur), omnino et ex toto consumetur ». Ab anima usque ad carnem i.e. penitus, omnino intrinsecus et extrinsecus consumetur (Mald.), proverbiali forma dicitur (For. Sanct. Malv. et recentiores); contabescet scil. ex hebr. ef erit sicut dissolutio tabescentis (cf. Net. Rohl. Del. Naeg.); ad quam comparationem cf. v. 16. Ex variis rerum generibus propheta imagines mutuatur, quo magis casum repentinum et stragem inauditam et omni exspectatione maiorem significet. S. Hier. verüt et erit terrore profugus ; sim. Chald : et erit confractus et profugus. Etiam LXX fugientis mentionem ingerunt; unde vocem DDÀ retulerunt ad p33 fugere ; ita quoque For. aliique; dissolutionem vel liquefactionem acceperunt de terrore, quo homines quasi dissolvuntur (cf. For.). Verum recentiores vocem DD21 explicant debilem esse, morbo laborare et confici, provocantes ad vocem syriacam ND'D2, NU'V1 aegrotus. Contra quam explicationem nuper Delitzsch (Prolagomena zu einem neuen hebr. aram. Woerterb. p. 63) movit vocem syriacam poiius videri derivatam ex graeco vóco;; ipse satius censet yocem explicare ex assyriaco nasásu flere, lamentari. Demum Bred. haec verba ab anima ... ex hoc loco transferenda censet in v. 16, quibus seil. macies clarius describatur. Proinde legit v. 16 : mittet in pinguia membra maciem, ab anima usque ad corpus (interiora et exteriora) consumit, ita ut sit ac si tabescens tabescat. Verba quae remanent ex v. 48, refert ad v. 17 : flamma succendit et devorat spinas eius et. vepres in uno die et gloriam saltus eius et campi. Quandoque verba quaedam in olienum irrepsisse locum constat v. g. vide 38, 21. 22. Sed hoc loco idem assumere dubito, quia statim sequitur in v. 19 ef reliquiae ligni saltus eius ; arbores autem aliquas relinqui ex comparatione quae nunc adest in v. 18 facile fluit ; sed nescio an aeque bene dicatur in medio incendio eoque vaslissimo relinqui arbores aliquas. — E contra Bickell (Zeitschrift f. kath. Theolog. 1886 p. 548) haec verba suo loco retinet, sed ea quae sequuntur ef erit sicut... omnino censet eiicienda.
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v. 20 « Et erit ?n die illa, non adiiciet residuum Israel et hi qui fugerint de domo Iacob inniti super eo qui percutit.eos, sed innitetur super Dominum Sanctum Israel in veritate »; — cladem instare magnam (cf. Is. 36, 1) populo Dei et ratione habita omnium solum paucos iri eruditum et ad meliorem mentem reversuros, verbis ipsis satis indicatur; fiet enim excoctio ita, ut scoriae absumantur. Isti autem vere ac fideliter mente theocratica Deo adhaerebunt. Unum Dominum esse salvatorem populi et quicumque ab hac petra Israel (cf. Deut. 32, 31. 9 Sam. 92, 41. Ps. 18, 3 hebr. etc.) defecerit, misere esse interiturum, vates graviter monet. Verum quod prophetae iam in visione inaugurali ostensum est, quod ipso filii eius nomine Schearjaschub praefiguratur oraculo quasi continuo et quod vario modo iam in antecedentibus indicatum est (cf. 4, 23; 4, 3), denuo minitantis in modum ne de populi electione ac dignitate theocratica falso sibi blandientes securitati se tradant perniciosae, vates serio inculcat
Post poenae effectum in hostes ponitur effectus in populum (S. Thom.). . Et effectum fore salutarem, iam ex norma generali 4, 2'1 exspectamus et h. l. eo magis quia iam v. 12 edocti sumus de divino consilio quo populi bonum promoveatur, et v. 6 quo populi eruditio innuitur. Haec autem institutio innovatione quadam spiritus theocratici continetur, qua abiecta fiducia humana ad unum Deum salvatorem opem efflagitaturi confugiunt. Et aptissime quidem. Nam spreto auxilio divino et fiducia in Assur posita Achaz rex cum populo in Deum regem Israel deliquerat ; quare istud vulnus et expiandum et sanandum erat. Unde per Assyrios afflicti didicerunt esse malum et amarum dereliquisse Dominum, petram Israel. Quare
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v. 21. « reliquiae convertentur, reliquiae inquam Iacob ad. Deum fortem »; — bene advertit S. Hier. : « pro Deo forti in hebr. scriptum habet El gibbor, duo nomina de sex nominibus quibus parvulum puerum et filium qui datus est nobis supra legimus appellatum ». Atque ne se ipsos decipientes promissiones iactent patriarchis datas et se filios esse Abraham inaniter gloriantes minas spernant et irrideant, ad illa ipsa promissionum verba alludens propheta oraculum confirmat
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v. 99 « si enim fuerit populus tuus Israel quasi arena maris, reliquiae convertentur ex eo »; — cf. Gen. 99, 11; 39, 12. Hac ipsa repetitione adeo gravi concludendum erit prophetam obviam ire voluisse falsae cuidam securitati quam sibi propter suam ab Abraham et patriarchis prosapiam promiserint, simili ratione ut Ieremiae tempore templum Domini quasi palladium contra minas prophetarum obtendebant (Ier. 7, 4). Quare decretam esse stragem plurimorüm et ea demum via - salutem orituram, iterato inculcat : « consummatio abbreviata inundabit iustitiam;
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v. 98 consummationem enim et abbrcviationem Dominus Deus exercituum faciet àn medio omnis terrae»; — hebr. énternecio decreta (est) adducens iustitiam ; excidium. enim et firmiter decretum Dominus facit... tali asseveratione stragem certissime fore neque iam ülla ratione averti posse declaratur; alias enim vaticinia minis plena quandoque proferri conditione quadam subintellecta solent (cf. ad Ion. 3, 10. Ioel 2, 1. 19). Verbum abbreviare explica ex hebr. decidere i. e. firmiter statuere, decernere (cf. Vat. For. Mald. Mar.) ; unde abbreviatio quoque est id quod firmiter est statutum et determinatum, ergo Dei consilium immobili modo stabilitum. Illa vero internecio vel consumptio inundabit i. e. abundanter adducet iustitiam 1. e. illam rerum conditionem, pietatem, sanctitatem quam Deus vult (cf. ad 9, 7). Sensum bene exponit Osor. quem eo libentius affero quia video paucos ex priscis interpretibus versiculi sensum esse assecütos : « omnem perfidiae ac sceleris impietatem extrema calamitas stabili iudicio definita conficiet et ira Domini omnes qui fidem abiecerint vastitate consumet. Quod tamen impiorum exitium et vastitas in eorum qui permanserint in fide fructum mirifice redundabit ». Unde propheta repetit quod 1, 2" dixerat : Sion in iudicio redimetur. lari vates cernit et depingit normam Dei universalem, vel aliis verbis : eventum singularem eo in nexu quo ad universam Dei supernaturalem providentiam refertur vates proponit, ut in tota rerum dispositione unum Dei consilium cognoscatur. Igitur res similiter se:habet ac si iudicia Dei particularia schemate ac figura iudicii universalis describuntur ; vide quae notavi ad Ioel 2, 10. Abd. v. 45. Mich. 1, 2. Hab. 3, 8. Quia igitur ex iudicio illo firmiter decreto quod Deus facturus est intra. universam terram (hebr. v. 93) i. e. in universa regione iudaica, et pro electis fructus exoriturus est praeclarus et pro aggressoribus ruina et exitium, monentur pii, qua ratione sese habeant in illa rerum conditione, ut omni abiecto timore calamitatis exitum felicem prospiciant
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v. 24 «propter hoc haec dicit Dominus Deus exercituum : noli timere populus meus, habitator Sion, ab Assur; in virga percutiet te et baculum suum levabit super te in via Aegypti» ; — appellatione ipsa duplici duplex continetur certissimae fiduciae titulus : populus Dei enim non poterit prosterni, quia Dei est, Deum habet patrem, protectorem, ita ut populi gloria vel ignominia suo modo in Deum populi redundet (cf. ad Nah. 1, 14. Hab. 1, 16. Zach. 2, 8), et habitator Sion praeclaris ilis potitur promissis de regno et throno Davidis aeterno et de Sione tamquam sede et centro theocratiae inconcusso (cf. Ioel 2, 32. Mich. 4, 8). Hisce firmissima adsunt spei fundamenta; quare propter Dei veracitatem et potentiam noli timere ab Assur; utique tempus tribulationis et angustiae instabit, dura ingruet afflictio virga, baculo designata et percussione et agitatione baculi graviore molestia declarata, immo afflictio quae sit modo Aegypti i. e. sicut illa olim in Aegypto. Ita bene hebr. explicant Osor. For. Mald. Malv. Vat. Sanct. Sa, Mar. Net. Troch. Rohl. eic.; sed pro more Aegypti simul spem et consolationem dicit et si opus fuerit magna illa Dei miracula in salutem populi patrata denuo promittuntur. Is. 10, 24-26 251 Theod. vertisse Sym. 5ix zi» 3ov Avtrónrov ; idque Theod. exponit propter imitationem Aegyptiorum ; sim. Euseb. : « quia viae Aegypti te denuo commisisti idololatriae Achazi tempore deditus, ideo vos Assyrii virgae tradidi, ut ad sanam mentem et conversionem reducerem ». Hie sensus utique de se est bonus; at ne is quidem commode in contextu fluit, quia Deus iam pios alloquitur eosque solatur; pii quoque aflligentur, neque tamen propter imitationem idololatriae aegyptiacae calamitas ingruit. Quare explicatio supra. proposita pluribus nominibus commendatur. Ulterius consolatur et erigit pios declarans furorem hostilem atque insaniam fore brevem, exiguo tempore se permissurum, ut hostis grassetur
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v. 95 «adhue enim paululum modicumque et. consummabitur indignatio et furor meus super scelus eorum» ; — per aliquod tempus habenas laxabit insolentiae hostium, donec scil. compleverit Dominus cuncta opera sua in monte Sion (cf. v. 12). Hebr. verte : adhuc enim paululum modicumque et cessavit indignatio mea (scil. a Iuda recessit) et furor meus (convertetur) ad internecionem eorum scil. Assyriorum. Ita quomodo Deus se habeat ad utrosque bene declaratur. Eodem modo aliqui latinum quoque textum concipiunt : consummabitur indignatio mea, placabor erga te sumptis dignis de te poenis, avertam iram abs te et convertam in Assyrios (Mald. Sa, Mar. Osor.). Iam ad versum ita bipartitum figura chiastica adnectuntur duo sequentes; statim enim v. 96 furor Dei ad internecionem Assur describitur, v. 21 autem declaratur quomodo indignatio Dei cessatura sit in Iuda. Contra Assur antiqua miracula Deus innovabit
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v. 26 «et suscitabit super eum Dominus exercituum. flagellum iuxta plagam Madian in petra Oreb et virgam: suam super mare et levabit eam in via Aegypti »; — Dominus suscitabit i. e. miracula antiqua quae oblivioni data et a Domino derelicta videbantur, iterum excitabuntur secundum illud : exsurge, quare obdormis Domine? Flagellum quo olim Madianitae prosternebantur (cf. Iud. "1, 21 seq.) et virga illa Moysis quam levavit super mare, ut aquis involverentur currus et equites Aegyptiorum, haec insignia divinae potentiae et favoris in populum indicia quasi abiecta et sopita et exstincta videbantur, quamdiu populus miseriis oppressus iacet; iam flagellum et virga denuo suscitatur : eadem potentia pro eodem populo eadem patrat mira- - cula; ita maxima cum elegantia Deus dicitur eodem quo olim etiamnum populum favore prosequi propter foedus olim initum, ex quo uno omnia beneficia populo electo profluunt, omnesque eius sortes continuo reguntur '. Exemplis illis ex vetere historia depromptis uti acerba afflictio praesignatur, ita liberatio mira, singulari Dei interventu concedenda, egregia prostratio hostium maior quam quae humanis viribus effici possit. Iucunda est repetitio in fine v. et levabit eam in via Aegypli; cf. v. 24 : Assur more Aegyptiorum baculum agitat populumque percutit, etiam Dominus ex sua parte suum super Assur baculum agitabit; uti Aegyptii et Madianitae, iniuste oppressit Assur, easdem luet poenas (cf. 10, 1). — Madianitarum princeps, nomine Oreb (corvus), fuga post cladem gentis suae interceptus occisus est apud petram Oreb non longe uti videtur a Iordane in eius ripa occidentali, dum per Iordanis vadain ripam orientalem vitae servandae causa fugam tentaret (cf. Ps. 82, 12). Regio illa ex eo facinore nomen traxisse videtur, uti torcular Zeb principe Madianitarum Zeb (lupo) eo in loco interfecto (Iud. d, 293 Pro Iuda autem instat liberatio
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v. 91 « et erit in die illa; auferetur onus eius de humero tuo et iugum eius de collo tuo et computrescet 1ugum a facie olei » ; — instare pro Iuda magnam afflictionem, denuo comparationibus exprimitur. Et ultimo quidem membro indicatur iugum iri excussum propter robur auctum in ipso Dei populo. Est enim vis comparationis haec : metaphora depromitur ab animalibus quae prae pinguedine et crassitie laxatis nexibus dissolvunt iuga vel lora iugo adstricta rumpunt iugumque excutiunt; quasi dicat : o Iudaee, eris adeo validus et opulentus, ut facile tyrannidem excutias (ita fere Malv. For. Osor. Lap. Drechsl. Del. Naeg. Net. Troch. Rohl.). Comparatur Iuda tauro (cf. Deut. 32, 45. Os. 4, 16; 10, 11) qui antea debilis iugo subditur, sed viribus auctus collo pingui et cervicibus crassis iam lora quibus iugum est adstrictum rumpit vel iugum ipsum e ligno confectum colli crassitie frangit et abiicit. Idque apte dicitur ad v. 16. Nam sicut Assyriorum pinguibus Deus maciem mittit ac tabem i. e. eos reddit infirmos ac debiles, ita Iudaeis debilibus fortitudinem dabit, ut qui antea quasi macri et subacti boves neque auderent neque possent iugum detrectare, iam pinguefacti et robusti illud a cervicibus excutiant et confringant. Victoria igitur de Assur reportabitur eo quod oppressione assyriaca in populo Dei vera pietas et mens theocratica sit aucta et ad vigorem roburque provecta. Fructus proinde ille qui e calamitate enasci debet (cf. v. 20) simul ratio et causa assignatur victoriae reportandae. Populus interne mente et animo augescet, innovabitur. Explanatio haec aptissime et comparationi adhibitae congruit et sensum praebet optimum et verissimum. Nam calamitate assyriaca fides regis populique est aucta et propter eorum fidem et humilem ad Deum supplicationem Assyrii miro modo prostrati sunt (cf. Is. 36, 21; 37, 4 seq.). Hebr. verte : e£ corrum- petur iugum a facie pinguedinisi. e. propter pinguedinem. Alii eam comparationem paulo aliter inflectunt : ut nodi laxanturoleo inunctis funibus aut loris, sic iugum grave Sennacherib a quo se expedire non poterant ludaei, divinae misericordiae beneficio solvetur, immo putréescet, ut illo iterum non sint vexandi (ef. Tir. Men.) ; a qua acceptione proxime abest aliorum expositio : a facie olei i. e. a facie divinae misericordiae (S. Hier. Gregorius in S. Paeterii expos. S. Thom.). Alii in oleo et pinguedine vel unctione unctum regem Ezechiam deprehendunt et iugum confringi volunt propter unctum regem (cf. S. Ephr. Mald. Mar.) vel propter Christum ; ita iam Chald. : et conterentur populi a facie Christi (rv). Alii in varias olei virtutes et proprietates investigantes vim comparationis reponunt in victoria non cruenta, sed tranquilla et tacita; oleum enim fluere placide, oleum adhiberi ad tranquillitatem designandam, oleo tranquillius abiisse in proverbium (Sasb. plura apud Sanct.). Neque desunt qui a facie olei, propter oleum, explicent sensu contrario propter olei defectum ; iugum scil. vel iugi lora oleo minime delibuta arescere et frangi (Sanct. Calm. Schegg.) ; provocant pro ea notione ad Ps. 109, 24 (hebr.) caro mea immutata est propter oleum i. e. propter olei defectum ; sed locutio est alia in hebr. yov vn» carnem scil. a pinguedine deficere, contabescere, emaciari, et ita utique caro est sine pinguedine; v2 utique quandoque explicari oportet sine (cf. Iob 41, 43 ; 21, 9) ; at num idem etiam *25:5 ? Kn. in textu legit ban funis et exponit de fune quem bos a facie pinguedinis i. e. a capite pingui et erasso abiicit, scil. de loris iugi quae ex cervicibus ita tolluntur, ut supra caput abiiciantur. Alii demum textum mas. mutant; de qua re vide Bred. p. 18, qui ita versum exhibet : et iugum de collo tuo desinet ; ascendit a septemtrione. Ultima verba ad seq. pertinent. |
10:28
v. 28 « Veniet in Aiath, transibit à» Magron, apud. Machmas commendabit vasa sua;
Grande Dei opus et maximum beneficium populo praestitum vates denuo ob oculos ponit. Postquam enim nos de Assyriorum consiliis ac sensibus animorumque insolentia edocuit (v. 1-11. 13-14) eorumque ruinam vaticinatus est (v. 12. 16-19. 26), iam integram scenam, iter versus urbem, varias exercitus stationes, furorem hostium ac festinationem ea luce et evidentia depingit, ut rem coram agi credideris. Ita post vaticinium novo oraculi genere eventum futurum sub aspectum subiicit et hac rei gerendae anticipatione et descriptione ipsi oraculo pondus addit animosque ad illud rite percipiendum ac perpendendum maxime stimulat, Vaticinium enim ipsa iam rei narratione efficacius animis imprimitur et quia res praedicta tanta luce depingitur, omnes iam sensus omnesque cogitationes in illum eventum quasi defiguntur. Ita sane rei iteratio novo modo instituta ad consilium ac propositum prophetae magnopere confert neque a dicendi genere eius est aliena (cf. 5-11. 12-19. 24-97). Primo nobis proponitur quanto impetu Assyrii terram iudaicam invadant et ad urbem sanctam citato cursu festinent. Cernimus eos advenientes in Aiath, in parte septemtrionali regni iudaici; inde exercitus urbem versus ita diffunditur, ut in omnem circa regionem bellum et terror inferatur, ut nullo impedimento, nulla valle abrupta, faucibus montium nullis cursus eorum retardetur. Sermo ipse brevibus membris atque concisis gradu citato incedens festinationem illam depingit :
10:29
v. 29 transierunt cursim, Gaba sedes nostra; obstupuit Rama, Gabaath. Saulis fugit »; — Aiath idem erit cum Ai « iuxta Bethhaven ad orientalem plagam oppidi Bethel » (Ios. 7, 2; 9, 12; cf. Esdr. 2, 28) ; quod oppidum in loco hodierno Tell-el-Chadschar situm fuisse aliqui volunt, alii in Khirbet-el-Kudeireh (cf. Riehm, Handwoerterb. I p. 41). Schegg oppidum invenisse se putat prope Tajjibeh, ex quo loco aspectus late pateat in omnem circa regionem ultra Ierusalem (cf. Theologisches Literaturblatt, 18671 c. 81). Inde festinant in Magron ; forte ibi situm erat, ubi hcdiesunt ruinae Makrun a meridie orientem versus a Burka ad partem occidentalem vallis, quae ad occidentem Michmas a septemtrione meridiem versus tenditur (cf. Riehm, l. c. II 998). In Michmas quo iter sit magis expeditum deponuntur et relinquuntur impedimenta, sarcinae ; eodem nomine hodie vocatur Muchmás in colle situm qui meridiem versus Wadi Suweinit finitimum habet (cf.1 Reg. 13, 2. 16) et ab oriente et occidente vallibus concluditur. Inde abiectis impedimentis transeunt transitum (hebr.), vadum vel traiectum (cf. 1 Reg. 13, 23) -:5 Wadi Suweinit via utique perdifficili (cf. Schegg l. c.). Quare ut itineris difficultatem emolliant sibique animos addant, clamant « Gaba diversorium nobis » (hebr.) ad pernoctandum, uti 11? indicat. Geba enim in campo fertili opportu. num requiei locum offerebat. Dum autem exercitus Assyriorum iter arripit, terror longe lateque spargitur, incolae se fuga proripiunt; quare tremit Rama, occidentem versus a Geba ; incolae autem Gabaath Saulis fuga dilabuntur; Gabaath meridiem versus a Geba 30 stadiis a Ierusalem distabat (cf. Josephus, Antiq. 9, 2, 8; Bell. iud. 5, 2, 1; situm fuisse ibi, ubi hodie Tell el-Ful inveniatur, vide Riehm,l. c. I 511; de Hummelauer in 4 Reg. 14, 2). Terrorem invasionis hostilis porro describit propheta
10:30
v. 30 « Ainni voce tua, filia Gallim, attende Laisa, paupercula Anathoth »! — eiula, vel exalta vocem filia Gallim i. e. qui habitatis in Gallim (cf. 1 Reg. 295, 44— decuius tamen situ nihil certi constat, nisi quod ex hoc loco et2 Reg. 3, 16? colligitur). Monet, ut Laisa sibi attendat et caveat, ut saluti quantum fieri possit prospiciat; commiseratione autem de sorte Anathoth motus o miseram Anathoth gemebuadus dolorem significat. De situ Laisa ex hoc solo loco coniectura facienda est. In Anathoth est elegans paronomasia in hebr. nomen scil. et omen habet, hodie Anáta, quindecim stadiis septemirionem versus a Ierusalem. Quo magis inundatio Assyriorum (cf. 8, 8) progreditur, eo magis perturbatio et horror augetur ; unde v. 31 in hebr. Madmena | fugit, habitatores Gebim cum rebus suis aufugiunt vel res suas in tuto collocare student ; in vulg.
10:31
v. 31 « «nigravit Medemena, habitatores Gabim confortamini »! — intellige de confortatione et fortitudine in rebus suis in tuto collocandis, ne manibus quasi terrore dissolutis nihil efficiant, et horrore perculsi de salute in füga quaerenda desperent. Ergo non ad resistendum, saltem ad fugiendum animos sumite! De ipsis locis nihil notum est. — Assyrii autem cursu haud interrupto pergunt
10:32
v. 32 « adAuc dies est ut in Nobe stetur ; agitabit manum suam super montem filiae Sion, collem Ierusalem »; — hebr. adhuc - » hodie in Nobe ad. consistendum i. e. hodie adhuc, aiunt, ad Nobe est perveniendum ; ibi paulisper est consistendum, sunt vires colligendae, ut demum uno ictu valentissime impacto urbs prosternatur ; « stans scil. in oppidulo Nobe et procul urbem conspiciens Ierusalem agitat manum suam atque concutit super montem Sion » (S. Hier.). Ex ipsis prophetae verbis elucet /Vobe (uti nomine iam innuitur) non in valle ad El-Isawije esse quaerendum, verum in monte vel colle, unde pateat in urbem aspectus, ergo forte in parte septemtrionali vallis superioris Kidron in montis iugo (cf. Rielun, l. c. II p. 1100). Ibi urbem prospiciens. Assur vehementi manuum brachiorumque agitatione minas et interitum intentat urbi; manum vibrat quo fortius ictum letalem infligat. Post complura membra adeo brevia et concitata sermone sollemniore iam utitur propheta et cum emphasi effert, contra quem manum agitet Assur : super montem filiae Sion, collem Ierusalem : Sion, Ierusalem Dei scil. ' habitatio tot promissis exaltata, sedes aeterna regni Dei sempiterhi num fieri potest, ut ab incursu Assur prosternatur? Vocibus Sion, Ierusalem iam pignus continetur fore, ut in hoc conamine Assur ruat; quomodo montem percutiat vel collem manuum agitatione perfringat ? Unde quam stulte rem appetat Assur suis viribus longe maiorem, vates membro illo atque illa repetitione ad oculum demonstrat. Sed dum Assur manum agitans iam urbem propediem uno ictu prosternere gestit,
10:33
v. 33 « ecce dominator Dominus exercituum confringet lagunculam in terrore et excelsi statura. succidentur et sublimes humiliabuntur,
10:34
v. 34 et subvertentur condensa saltus ferro et Libanus cum excelsis cadet » ; —in hebr. primum quoque membrum metaphoram saltus (cf. v. 14) exprimit : ecce dominator Ialwve Sabaoth decutit ramos cum. violentia ; adstat Assur ad instar saltus magnifici; verum ad unum Domini exercituum nutum —- sollemnibus titulis in hoc momento sollemni appellatur — pompa illa magnifica corruit; quinquies sacer vates fastum , et pompam et superbiam et magnificentiam et potentiam Assur depingit sed ita, ut quinquies triumphantis in modum casum et ruinam et humiliationem et excisionem eius et internecionem statim adiungat; v. 94 hebr. et caedit condensa. silvae ferro et Libanon per potentem cadit; i. e. Assur cum gloria. suaet maiestate quasi Libanon * omnes in sui admirationem rapuit, at splendor ille evanescit, ruit Libanon. Ista sermonis ubertate omnes ordines exercitus Assyriorum iri percussum poetice ac graphice depingitur : rami decutiuntur, excelsae statura arbores cum strepitu cadent et in altitudinem assurgentes exscindentur, condensa silvarum ferro succidentur : nobiles et ignobiles, duces et communis militum turba; demum integram Assyriorum potentiam et pompam montis Libani nomine et comparatione praeclare complexus Libas num ad nutum potentioris corruentem nobis depingit. Dicendi genus aeque sublime est acgraphicum. — Lagunculam in textu lat. vel explieant ad modum comparationis : Assyrios tam facile confringet quam lagunculam (cf. Sanct. Mald. Sa, Mar. Gord.) vel allusionem esse volun, ad victoriam a Gedeon reportatam (cf. Malv. For. Lap. Men. Tir.). « Verbum hebr. mw ? phura quod Aquila zsgxyete» interpretatus est, Theodotio Symmachusque verterunt *v2v, id est torcular » (S. Hier.); unde discimus S. Hier. in Aquilae auctoritatem hoc loco concessisse ( Malv. For.). Sed vocem cognatam Ez. 11, 6; 834, 5. 6. 8. 12. 13 vertit propagines, ramos, frondes, arbusta. Quid haec incursus itinerisque assyriaci descriptio sibi "T ? Estne vera praedictio qua statuatur quo itinere, qua via et quo modo Assur accessurus sit ad urbem oppugnandam? estne mera fictio poetica? Hoc aliqui recentiores affirmant, illud veteres plerumque tenent. Ut quid rei sit deprehendamus, monumenta rerum gestarum sunt consulenda. Iam ipsa S. Scriptura tribus inlocis deinvasione Sennacherib narrat 4 Reg. 18,13 seq. 2 Par. 32, 4 et Is. 36, 4; ex istis narrationibus efficitur, Assyrios ascendisse ad universas civitates munitas Iuda, easque obsedisse et si non omnes saltem plerasque cepisse. Neque statim ipsam metropolim est aggressus Sennacherib, sed antea reliquas urbes capere totamque re. gionem bello occupare voluit, ut demum subsidiis omnibus metropoli subtractis in eam ultimus fieret impetus, qui successu carere non posse videretur (cf. 2 Par. 32, 9). Unde antequam belli vis in ipsam urbem Ierusalem verteretur, regem- Assyriorum Lachis urbem in parte meridionali Iudaeae sitam obsidentem invenimus; ex ea urbe mittitur Rabsaces cum manu valida ad Ierusalem, ut urbis deditionem postularet. Qui cum re infecta rediret ad regem, eum invenit proeliantem adversus Lobnam (Is. 31, 8. 4 Reg. 19, 8), quaeurbs etiam magis ad meridiem Aegyptum versus sita fuisse videtur. Ex qua urbe iterum, cum audisset Tharacam regem Aethiopiae cum exercitu valido appropinquare, nuntios misit ad Ezechiam, ut eum ad subiectionem adigeret. At Ezechias rex in Domino spem collocans omnes minas Sennacherib regis spernit et ab Isaia confortatur oraculo : « non ingredietur urbem hanc nec mittet in eam sagittam nec occupabit eam clypeus nec circumdabit eam munitio » (4 Reg. 19, 39. Is. 31, 33). Neque tamen exercitus Assyriorum statim peste perculsus interiit. Nam ex prophetae verbis (4 Reg. 19, 29. Is. 31, 30) : « tibi hoc erit signum : comede hoc anno quae repereris; in secundo autem anno quae sponte nascuntur; porro in tertio anno seminate et metite », Assyrios diutius regionem occupasse elucet ita ut solum anno post oraculum illud altero Iudaea penitus ab illis sit liberata (cf. ad Is. 31, 30). Quare ex ipsa s. Scriptura incursus Assyriorum non eo modo cogitandus est, quasi advenientes ex regno israelitico uno impetu per urbes v. 28-32 nominatas Ierusalem versus prorupissent, ibique simul ac constitissent minitantes repentina clade fuissent prostrati. Id quod ex s. literis de expeditione Sennacherib edocemur, magnam partem vel confirmatur vel suppletur inscriptionibus cuneiformibus.; ex iis enim discimus Sennacherib ex Assyria profectum exercitum duxisse in Syriam et Phoenicen ; urbem ac ditionem Sidonis esse captam usque ad Àcco; regem descendisse cum exercitu itinere ad litus maris mediterranei usque ad Ascalonem ; rege Ascalonis Zidka devicto ipsoque cum oinni domo sua et diis in Assyriam misso « expeditionem meam prosecutus iter direxi contra Bit Dakan (Beth-Dagon; cf. Ios. 15, 41), Yappu (Iloppe), Banaibarka (Bene Barak; cf. Ios. 19, 45 in tribu Dan), Azur (Hasor), urbes Zidka, quae imperio meo non erant subiectae; eas cepi et habitatores captivos duxi » ; dein mentionem facit cladis Aegyptiis illatae prope Altaku (Elthece ; Ios. 19, 44 in tribu Dan), quam urbem simul cum Tamna (Thamna, Thimnah Ios. 15, 10; Thimnatah Ios. 19, 43) aggressus est et cepit. Tum arma et iter vertit contra urbem Amgarrana, quam alii explicant Migron (ita Oppert, Ménant), alii multo probabilius Accaron. (Rewlinson, Smith, Talbot, Hincks, Fried. Delitzsel Schrader, Lenormant) ; urbe capta et rebellibus vel interfectis vel deportatis Padi regem restituit regno Accaron. « Et Khazakiahu Yahudai (Ezechias Iudaeae) qui sese non mihi subiecit, quadraginta sex urbes munitas eius et castella et oppida regni eius innumerabilia... expugnavi ; ducenta millia centum quinquaginta homines, viros et mulieres, equos, mulos, asinos, camelos, boves, oves innumerabiles abstuli; ipsum sicut avem in cavea, ita in civitate sua Ursalimmu (Ierusalem) inclusi.... ipse Ezechias timore maiestatis meae correptus tributum solvit triginta talenta auri et octingenta talenta argenti » etc. Praeterea exstat monumentum cum inscriptione, Sennacherib recipere spolia urbis Lakis, in quo.monumento captivi supplices regis gratiam efflagitant; unde urbem quoque Lachis esse captam certo colligitur '. Quae cum ita sint, etiam ex monumentis assyriacis, uti ex s. literis intelligimus incursum Assyriorum non ea ratione, uti ex v. 28 seq. videri posset, in urbem Ierusalem esse factum. Quare hic quoque applicari oportet quod saepius erit monendum, visione prophetica ea quae tempore et loco disiuncta sunt uno conspectu et una imagine exhiberi atque in ea eventum certa quadam ac definita ratione quae ex ipsa prophetia colligi debeat quasi cireumscribi ac repraesentari. Unde in ipsa imagine menti prophetae proposita singula quidem quae revera vel per se vel per symbola exprimuntur, vera sunt i. e. aliquid exhibent quod utique accidit, at cavendum est ne singula eadem ratione qua visa sint in rerum eventu exprimi debere censeamus. Cum enim species illa menti exhibita a conditionibus loci temporisque plerumque absoluta in se ,comprehendat ea quae in rerum natura solum successione quadam exsistant, cum insuper in specie illa non eventus totus exprimatur oporteat, verum solum ea illius quasi pars et ratio, quae in doctrinam vel admonitionem prophetae ingrediatur vel peculiari providentiae divinae administrationi substare sit ostendenda, facile intelligitur, primo aspectu magnum posse intercedere discrimen inter eventum ipsum et eius speciem propheticam neque nobis in specie illa talem praeberi descriptionem qualem a rerum gestarum narratore suo iure exspectamus. Exemplum eius rei illustre cernitur in modo quo v. g. Ezechieli prophetae (9, 1 seq.) urbis destructio in imagine et symbolo ostenditur, quam si cum rerum eventu comparaveris, documenta colligere poteris utilissima, quomodo res humanae in visione prophetica ad normam sublimiorem Dei exactae menti prophetae sistantur. Unde ut ad nostrum locum revertamur, Assyrii cernuntur venientes ab. aquilone, id quod verum est, quia Assyrii et Babylonii semper a septemtrione ingruentes describuntur; cernuntur invadentes impetu ineredibili cui nihil resistat, festinatione summa ; idque recte, nam revera urbes munitas fudaeae aliasque multas ceperunt et pro modo quo Assyrii bellum gerere solebant, ubique horrorem et terrorem spargebant: cernuntur recta via tendentes in Ierusalem ; etiam hoc verum est eo sensu quia quaecumque fiunt in expeditione illa saltem in ditione iudaica id potissimum spectant et recte ad id tendunt, ut metropolis omnibus privata subsidiis et undique ab hostibus cincta demum subigatur. Visio igitur prophetalis consilium praecipuum Assyriorum quo omnia ad urbem Ierusalem expugnandam diriguntur, plastice ac graphice ob oculos ponit. Et si in itinere illo prophetico non via lata inccdit exercitus, sed per avia ac devia, per valles angustas ac praecipites quandoque incedit, apte exprimitur, nullis viae impedimentis et obstaculis itineris Assyrios iri retentum. Insuper, ut plena rei veritas oraculo constet, cum omnes urbes Iudaeae captae sint, certum videtur agmina quaedam ei turmas militum Assyriorum omnia illa oppida invasisse omnemque illam regionem incendiis, praedatione, vastatione perlustrasse, de qua mentio fit v. 28-32. Propheta igitur non quidem iter illud exhibet quo exercitus maxima pars sit ingressa, at vastationem et horrorem illum describit, quo totam urbis viciniam compleverunt, idque describit dicendi genere poetico atque prophetico. — Quare illi errant qui hisce versibus iter et bellicam expeditionem Assyriorum ita minutatim describi opinantur ut totus eventus narretur, sed etiam illi falluntur, qui in v. 28-32 nihil vident nisi fictionem poeticam. Rei veritas in medio collocatur.
10:2
… Ex. 22, 22; Deut. 24, 17; 19, 21; 14, 29; 26, 12-13; 16, 11, 14; 10, 18; 27, 19; 22, 24); very often, having no close relatives to defend her, she is at the mercy of the violent (cf. Job 22, 9; 34, 3, 21; Ps. 95, 6; Wis. 4, 10; Is. 1, 23; 10, 2; Jer. 7, 6; Ex. 22, 7, 25; Mal. 3, 5, etc.); she is consoled and helped only by the charitable man (cf. Job 29, 13; 31, 16; Jer. 22, 3; Zech. 7, 10; Is. 1, 17; etc.). …
10:3
… pastoral epistles), "revelation" (ἀποκάλυψις: I Cor. 1:7; II Thess. 1:7; I Pt. 1:7, 13; 4:13). It is also called "visitation" (ἐπισκοπή: Lk. 19:44; cf. 1:68, 78; 7:16; I Pt. 2:12 [cf. 5:6]) according to the prophetic expression (pēquddāh: Is. 10:3; Hos. 9:7; Num. 16:29 is "the death that is the lot of all").
10:9
… Kalnèh) of Is. 10:9 could be one and the same as the C. of Genesis, but more probably one thinks of the Sira Kullani of the cuneiform inscriptions, east of Antioch, conquered by Tiglath-Pileser (740 B.C.). …
10:12
… When Solomon had the Ark transferred from its temporary dwelling on the S. into the Temple he built on the hill of Moriah (II Par. 3:1 and 5:2), this hill was in the poetic language of the Psalms and the Prophets called S. (Ps. 73:2; Is. 8:18; 10:12; Jer. 31:13; Joel 3:17); indeed the glorious name was used, symbolically, for the whole city of Jerusalem (Is. 29:9;
10:13
… ditheism and interpreted allegorically the prologue of the Gospel of John (C. Noet., 11; 14; 15), while he appealed to the passages of Scripture that inculcate the uniqueness of God (e.g., Ex. 3, 6; Is. 44, 6) and the union of the Son with the Father (e.g., Is. 10, 13; 14, 8 f.; Philos., IX, 10; X, 27). Noetus was examined and then condemned by the "presbyters" of Smyrna (ca. 200), who opposed to him the simple rule of faith (C. Noet., 1).
10:19
… In the year 738 the king Pisiris submitted to Tiglath-Pileser III, king of the Assyrians, and when in 717 he conspired against them, he was defeated and led with his family into Assyria by Sargon, while his army was incorporated into the Assyrian one. It seems that Is. 10:19 alludes to these events. …
10:20
… purify in the long exile and lead back to Palestine to reconstitute the new Israel; this, in due time, will be raised up and absorbed into the kingdom of the M., the end of the whole divine economy (Am. 4, 11; 9, 9; Mic. 4, 6 f.; 7, 19; Is. 1, 9; 7, 3; 10, 20 ff.; 40-66; Jer. 3, 14, 16; 23, 3; 24, 6; 30-31; 33; Ez. 11, 13-20; 34; 37, 12; etc.). …
10:26
… time (v.) west of the Jordan (Judg. 7:25; 8:3; cf. Ps. 83:12), killed along with many of their men at a place near the river (probably in the territory of Ephraim), afterward named in memory of the event, respectively "rock of O." (Judg. 7:25 and Isa. 10:26) and "winepress of Z." (Judg. 7:25). This second name perhaps refers to a rock level with the ground that recalled the winepress in shape: two hollows, one large and one smaller …
10:28
Hai (Heb. Ha-'Aj, always with the article 'the ruin'; Septuagint Ia)
… A Canaanite city to the east and near Bethel and Bethaven (Gen. 12:8; Josh. 8:9; 12:9), a little to the north of Machmas (Is. 10:28), identified with the ruins of et-Tell, located 2 km east of Bejtin (v. BETHEL) and 2 km north of Dejr Divān on the Muḥmas-Bejtin road.
Machmas (Hebrew Mikmās and Mikmās; Greek Μαϊζᾶζ; Arabic Muḥmās)
M. appears in Isaiah's prophetic description, which sees the Assyrian army marching on Jerusalem (Isa. 10:28-9). Jonathan Maccabeus, having defeated Bacchides, the Greek-Syrian general, around 158 B.C., made it his residence there while administering justice (1 Macc. 9:73). A Greek mosaic inscription, …
10:34
In the Bible Lebanon is often mentioned as the northern boundary of Palestine (cf. Deut. 11, 24; Ios. 1, 4) and as a very high mountain (cf. Is. 10, 34; Ier. 22, 6.20; Os. 14, 6), always covered with snow (Ier. 18, 14); but even more often its vegetation is recalled, of which only traces now remain. …
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.