A canticle of thanksgiving for the benefits of Christ.
A Canticle of thankes for the benefites of Christ.
1And thou shalt say in that day: I will give thanks to thee, O Lord, for thou wast angry with me: thy wrath is turned away, and thou hast comforted me.E tu dirai in quel giorno: A te darò laude, o Signore, perchè tu eri sdegnato con me: il furor tuo si è dileguato, e tu mi hai consolato.AND thou shalt say in that day: I WIL confesse to thee ô Lord, because thou wast angrie with me: thy furie is turned away, and thou hast comforted me.Et dices in die illa: / Confitebor tibi, Domine, quoniam iratus es mihi; / conversus est furor tuus, et consolatus es me. 2Behold, God is my saviour, I will deal confidently, and will not fear: because the Lord is my strength, and my praise, and he is become my salvation.Ecco Dio mio Salvatore, agirò con fidanza, e non temerò; perocché mia fortezza, e mia gloria è il Signore, ed egli è mia salute.Behold God is my sauiour, I wil doe confidently, and wil not feare: because our Lord is my strength, and my praise, and he is become my saluation.Ecce Deus salvator meus; / fiducialiter agam, et non timebo: / quia fortitudo mea et laus mea Dominus, / et factus est mihi in salutem. 3Thou shall draw waters with joy out of the saviour’s fountains:Attignerete acque con gaudio dalle fonti del Salvatore:You shal drawe waters in ioy out of the sauiours fountaines.Haurietis aquas in gaudio de fontibus salvatoris. 4And you shall say in that day: Praise ye the Lord, and call upon his name: make his works known among the people: remember that his name is high.E direte in quel giorno: Rendete grazie al Signore, e invocate il nome di lui: annunziate i consigli di lui alle genti: ricordatevi come eccelso egli è il nome di lui.And you shal say in that day: Confesse ye to our Lord, and inuocate his name: make his inuentions knowen among the peoples: remember that his name is high.Et dicetis in die illa: / Confitemini Domino et invocate nomen ejus; / notas facite in populis adinventiones ejus; / mementote quoniam excelsum est nomen ejus. 5Sing ye to the Lord, for he hath done great things: shew this forth in all the earth.Date laude al Signore, perchè grandi cose egli ha fatte: divulgate queste cose per tutta la terra.Sing ye to our Lord because he hath done magnifically: shew this forth in al the earth.Cantate Domino, quoniam magnifice fecit; / annuntiate hoc in universa terra. 6Rejoice, and praise, O thou habitation of Sion: for great is he that is in the midst of thee, the Holy One of Israel.Esulta, e canta inni di lode, casa di Sion: perocché grande è in mezzo a te il santo d'Israele.Reioyce, and prayse ô habitation of Sion: because great in the middes of thee, is the holie one of Israel.Exsulta et lauda, habitatio Sion, / quia magnus in medio tui Sanctus Israël.
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Worthington
Thanks. Literally, "confess." The Jews thank God for their return, as the Church does for her deliverance from sin. (Worthington)
Canticles were composed on such occasions, Exodus xv.
Calmet
Angry. They do not thank God on this account; but because he had averted his indignation. (Calmet)
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Calmet
Fountains. Instead of those which your fathers drank in the desert. (Calmet)
You shall have the holy Scriptures, (Haydock) sacraments, etc., John 4:13., and 7:38.
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Calmet
Of thee. He alludes to the name Emmanuel. Christ preached, and his own would not receive him, John 1:11., and 26. (Calmet)
Menochius
He continues with us, concealed under the sacramental species [of the Eucharist]. (Menochius)
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Concordance Ex•. 15. Psal. 117.
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The 2 part. Tenne prophetical comminations against so manie peoples The 1. against Babylon.
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John Cassian † AD 435 The Conferences of John Cassian 6.11
… “Prove me, O Lord, and try me; turn my reins and my heart.” Isaiah also, well knowing the value of this trial, says “O Lord, correct us but with judgment: not in Thine anger.” And again: “I will give thanks to thee, O Lord, for thou wast angry with me: Thy wrath is turned away, and Thou hast comforted me.”
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St Irenaeus of Lyons † AD 202 Against Heresies 3.10.2
… but the knowledge of salvation was the knowledge of the Son of God, who is both called and actually is, salvation, and Saviour, and salutary. Salvation, indeed, as follows: “I have waited for Thy salvation, O Lord.” And then again, Saviour: “Behold my God, my Saviour, I will put my trust in Him.”
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St Gregory of Nyssa † AD 395 On the Making of Man 19.1
… but I recognize another kind of food also, having a certain analogy to that of the body, the enjoyment of which extends to the soul alone: “Eat of my bread ,” is the bidding of Wisdom to the hungry; and the Lord declares those blessed who hunger for such food as this, and says, “If any man thirst, let him come unto Me, and drink”: and “drink ye joy
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St Irenaeus of Lyons † AD 202 Against Heresies 4.5.1
… Before me there was no other God, neither shall be after me. I am God, and besides me there is no Saviour. I have proclaimed, and I have saved.” And again: “I myself am the first God, and I am above things to come.”
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St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… Joyfully keep thy festal days, for they will not multiply so as to wax old and pass away. Hail, thou city most happy, for glorious things are spoken of thee; thy priest shall be clothed with righteousness, and thy saints shall shout for joy, and thy poor shall be satisfied with bread. Hail! rejoice, O Jerusalem, for the Lord reigneth in the midst of thee.
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And you shall say (O crowd converted and redeemed by Christ) IN THAT DAY, — when you shall see completed in yourself all things which I have here proclaimed to you concerning Christ and the grace and gifts of Christ. I WILL GIVE PRAISE (I will praise and give thanks) TO THEE, O LORD! — because, when you were angry with me on account of my sins, through the death of your Son Christ your wrath was turned into clemency and grace, by which forgiving my sins you have comforted me. Note: This is so great a gift of God, that a Christian in this peace of conscience and hope of eternal salvation, rejoicing, ought continually to give thanks to God, to sing psalms and to exult; and so his whole life ought to be nothing other than continuous joy and praise of God, so that whatever he thinks, speaks, does, or suffers, he should do it with a joyful spirit, and in all things both adverse and prosperous praise God, nay rather do all things cheerfully and undertake them from love and praise of God. Thus shall he rejoice perpetually, and shall begin the life of the Saints in heaven, who in blessed peace, joy and delights sing perpetually Alleluia. This is a life exalted, transcending all human and earthly things, heavenly and blessed. All the Angels do this, both those ministering and especially those attending, who contemplating God's immense majesty, glory, beauty and beneficence, always exult, and in wonder sing: "Holy, holy, holy, Lord God of hosts." This is their continual busy leisure and leisurely business. Blessed are they who grasp this, blessed are they who enter upon this way and life. Thus St. Francis, having received a revelation of his predestination and salvation, by which he understood with certainty that he was and would be a partaker of this gift, could neither eat, nor drink, nor sleep, nor do anything else night and day but rejoice, so that drunk with joy he would utter nothing but this: "Let God be praised, let God be praised!" Furthermore, there are various degrees and ways of praising God: the first is celebrating him with words and hymns, for example by repeating often throughout the day: "Glory be to the Father, and to the Son, and to the Holy Ghost," and: "We praise thee, O God; we acknowledge thee to be the Lord," etc. The second, by avoiding sins (for these are the greatest insult and reproach to God) even the least. The third, by persisting in holy actions and virtues, especially of charity and humility (concerning which I have spoken on Daniel III, 87), referring them to the praise and glory of God, as the Apostle admonishes, 1 Corinthians X, 31: "Whether you eat or drink, or do any other thing: do all to the glory of God." The fourth, by striving for perfection, and persisting in heroic works (for often by one such work God is honored and celebrated more than by ten ordinary ones), and overcoming all temptations, pains and difficulties, all hardships and adversities generously from love and praise of God. The fifth, by meditating often on God's infinite excellence, holiness, power, love, etc.; and from this stirring yourself to an abyssal reverence, praise and glorification of God, so that before God you esteem nothing in the world as high, nothing as great and sublime, nothing as worthy of praise, nay you despise even yourself, and say with Daniel: "To thee, O Lord, glory; but to us confusion of face;" and with St. Francis: "Who art thou, O Lord? who am I? Thou art an abyss of majesty, wisdom, power and glory; I am an abyss of nothingness, ignorance, sins and miseries." And that you should ardently desire in life and death, in joys and sorrows, in time and eternity to celebrate God's praises with a thousand (if it were possible) tongues, nay with a thousand hearts as well. The sixth, by inviting others by life and voice to the praise of God, especially those who know not God or blaspheme him, for example by converting sinners, Indians, Japanese, etc., and by praying continually: "Lord, hallowed be thy name," so that all nations and men may know thee, worship thee, love thee, glorify thee. Again, by inviting all Angels and creatures, even inanimate ones, to the praise of God, as the three youths do in the furnace of Babylon, Daniel, chapter III: "Bless the Lord, all ye works of the Lord, etc. Let every spirit praise the Lord." The seventh and most perfect is, by bravely enduring many reproaches, persecutions, hardships, stripes and death for God's glory. Hence the greatest praise of God is martyrdom. Thus Christ on the cross suffering the most bitter torments, insults and death, most greatly glorified God. Thus also the Holy Innocents, and all the Martyrs confessed God more by dying than by speaking, and celebrated his name. Thus St. Theodore the Martyr, while his ribs were being laid bare with nails, sang joyfully: "I will bless the Lord at all times;" others: "Praise to thee, O Christ;" others: "Glory be to the Father;" our Campian: "We praise thee, O God."
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Thus sings Moses, Exodus XV: "This is my God, and I will glorify him." Behold, this word signifies a wonderful salvation in desperate matters, and that eternal salvation which the Savior or Jesus brought. Whence some translate: "Behold God Jesus my God," as if here the name of the boy and of Emmanuel about to be born, concerning whom he has thus far spoken, is signified; for thus the magnitude of joy and the delights of love are more fully expressed. Word for word in the Hebrew it is: "Behold God my salvation." Salvation, that is, Savior or Jesus, as if to say, Behold Jesus, who has brought me such salvation from so many evils; why should I not exult wholly in him? what should I further fear? what should I dread? what should I love? what should I hope? what should I say, except, My God, Jesus my God, and all things? Hence the name of salvation, that is, of the Savior, or of Jesus, he repeats three times in this verse and the following. I WILL NOT FEAR; — because I am conscious of nothing further against me, nor do I grow pale at any guilt: "For there is nothing of damnation (nothing damnable) to those who are in Christ Jesus," Rom. VIII, 1. In the Hebrew the rhythm and paronomasia in the word אבטח ebtach, that is, I will hope, and אפחד ephchad, that is, I will fear, is elegant. MY STRENGTH. — I have received from Jesus all my strength, by which I have shaken off the yoke of the demon, and by which henceforth I shall overcome his enticements, forces and sins. Most beautifully and solidly from this place St. Prosper teaches, lib. III On the Contemplative Life, cap. XX, what and how great Christian fortitude is, and on what it rests, namely on God alone: "This," he says, "fortitude of soul is given to us from him, to whom with the Prophet we sing: My strength and my praise is the Lord, and he has become my salvation."
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By this verse he signifies that salvation has come to matters as it were desperate, and indeed abundant and manifold, and is to be referred to his Savior, the Messiah Christ. The word behold signifies a thing wonderful and unexpected. I choose, however, the name of salvation, or of the Savior, so that it may designate the author and fountain of our salvation, whom in Hebrew they call Jeshua or Jesus, as if to say, Behold Jesus, shall draw open ways of salvation, whenever they flee to him; for from him as from a fountain all salvation flows. The fountains of the Savior are, first, his grace and Sacraments, especially Baptism and the Eucharist; second, his doctrine, preaching and sacred Scripture; third, the merits of his passion and death, from which all spiritual goods flow to us as from an inexhaustible fountain.
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What he said before of himself, he now wishes and commands of others, namely that the tongues and hearts of all should praise God, and make him known among the peoples. Note: Give praise here is the same as praise and give thanks. He calls him savior, and the fountain of salvation, whence in Hebrew Jesus; so that the name of Jesus is as it were the theme and basis of this whole canticle. Make known his inventions among the peoples, that is, proclaim his wonderful works throughout the whole world, namely the Incarnation, Redemption, the institution of the Sacraments. Remember that his name is exalted, namely the name Jesus, which is above all names, Philippians II, 9. Sing to the Lord because he has done magnificently; that is, sing a hymn to God on account of his magnificent works. Announce this in all the earth, that is, preach throughout the whole world, as the Apostles did. Rejoice and praise, O habitation of Sion; because great in the midst of thee is the Holy One of Israel, namely Christ, who dwells in the midst of his Church through faith, grace and Sacraments, especially through the Eucharist, in which he is corporally present. Note: This whole chapter is a brief but magnificent canticle, worthy to be placed alongside the canticle of Moses, Exodus XV, the canticle of Deborah, Judges V, and the Magnificat of the Blessed Virgin, Luke I. For it is a fitting conclusion to the great Messianic prophecy, which began in chapter VII with the promise of Emmanuel, and now reaches its culmination in the vision of universal salvation and the canticle of the redeemed.
Machine translation from the Latin, not reviewed.
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Hic ponitur gratiarum actio pro suscepto beneficio. Quod quidem jam spiritu prophetali propheta videbat, et populo promittebat. Unde tria facit. Primo decantat canticum; secundo praemittit populo beneficium, ibi, Haurietis aquas in gaudio de fontibus Salvatoris; tertio praedicit decantaturum populum, ibi, Et dicetis in illa die. Tribus autem malis premebantur tune: scilicet pro praeteritis culpis, divino furore; pro futuris poenis, hostium timore; pro praesentibus malis, cordis dolore. Contra primum commemorat Dei misericordiam; et ideo dicit: Confitebor tibi, ego, Domine, idest ex nunc laudabo, quia populi nondum vident beneficium de quo gratias agant, de hoe quod sequitur, quoniam, primo juste, iratus es mihi, pro peccatis meis, conversus est furor tuus, in misericordiam, et consolatus es me, quantum ad misericordiae effectum (praeteritum pro futuro): et hoc in reditu populi de Babylone, et maxime de consolatione facta per Christum.
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Zach. 8: « Sicut cogitavi ut affligere rem vos cum ad iracundiam provocassent patres vestri me, dicit Dominus, et non sum misertus; sic conversus cogitavi in diebus istis ut beneficia domui Juda et Jerusalem. » Contra secundum confitetur in Deo fiduciam: Ecce Deus salvator meus, liberans populum de servitute Babylonis, vel verius, qui salvum facit populum suum. Matth. 1: « Ipse enim salvum faciet populum suum a peccatis eorum. » Jerem. 39: « Ne timeas, serve meus Jacob, ait Dominus, nec paveas, Israel, quia ecce ego salvabo te de terra longinqua. » Contra tertium, divinae fortitudinis potentiam: Fortitudo mea, per quam subsisto, et laus mea, quam laudo relictis idolis. Psal. 17: « Dili gam te, Domine, fortitudo mea. » Haurietis. Hic promittit beneficium. Aquas, consolationis, refrigerantes contra aestum tribulationis. Et dicetis.
Hic praedicit etiam populum decantaturum, post receptum beneficium: et continet mutuam exhortationem populi ad divinam laudem. Ponitur exhortatio ad duo. Ad laudis divinae confessionem, et ad gratiarum actionem, ibi, Exulta et lauda habitatio Sion. Circa primum ponuntur quatuor. Aut enim confitemur per fidem: unde, Confitemini Domino. Roman. 10: « Corde creditur ad justitiam. » ore autem confessio fit ad salutem. » Aut invocamus per orationem, Et invocate.
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Infra 55: « Quaerite Dominum dum inveniri potest invocate cum dum prope est. » Aut annuntiatur per praedicationem: Notas facite in populis adinventiones ejus, quia multa adinvenit ad salvandum. Jer. 51: « Audite verbum Domini, gentes, et annuntiate in insulis quae procul sunt. » Aut memoratur per jugem meditationem, Mementote. Psal. 104: « Mementote mirabilium ejus quae fecit, prodigia ejus, et judicia oris ejus. » Cantate Domino. Hic exhortatur ad gratiarum actionem. Et primo ut gratias agant Deo.
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Cantate Domino, quoniam fecit magnifice, nos liberando. Psalm. 97: « Cantate Domino canticum novum, quia mirabilia fecit. » Secundo ut annuntient mundo, Annuntiate. Tob. 12: « Benedicite Deum caeli, et coram omnibus viventibus confitemini ei. » Exulta. Hic ponitur exhortatio ad exultationem: et primo ut sit gaudium in corde, Exulta; secundo ut sit jubilus in ore, Lauda; tertio ponitur utriusque ratio, Quia magnus. Infra 55: « Exultabit lactabunda et laudans. »
Notandum super illo verbo, Haurietis aquas, quod est aqua primo doctrinae. Infra 55: « Omnes sitientes venite ad aquas. » Secundo gratiae. Joan. 7: « Qui in me credit, flumina de ventre ejus fluent aquae vivae. » Tertio baptismatis. Joan. 5: « Nisi quis renatus fuerit ex aqua et Spiritu sancto, non potest intrare in regnum Dei. » Item notandum, quod hauritur aqua de fonte, primo divinae sapientiae. Eccl. 1: « Fons sapientiae verbum Dei in excelsis. » Secundo aeternae vitae. Jer. 2: « Me dereliquerunt fontem aquae vivae. » Tertio de Christi corpore. Zach. 13: « In die illa erit fons patens domui David. »
Nota super illo verbo, Adinventiones ejus, quod Christus adinvenit primo breve salutis verbum. Barach 3: « Hic adinvenit omnem viam disciplinae, • et tradidit illam Jacob puero suo, et Israel diletuo suo. » Secundo novum salvandi modum. Job 35: « Inveni in quo ei propitier. » Tertio populum salvandum. Luc. 15: « Congratulamini mihi, quia • inveni drachmam quam perdideram. » Nota super illo verbo, In medio tui Sanctus Israel, quia Christus est in medio, primo quasi lux ad illuminandum. Eccl. 50: « Quasi stella matutina » in medio nebulae. » Secundo quasi mediatior ad reconciliandum. Luc. ult.: « Stetit Jesus in medio » discipulorum, et ait illis, Pax vobis. » Tertio quasi minister ad distribuendum. Luc. 22: « Ego » autem in medio vestrum sum sicut qui ministrat. »
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Iam aequissimum est, ut qui tanta gratia et liberalitate divina redempti sunt, sicut Israelitae Aegyptiis in mare submersis, hymnum laudis et gratiarum actionis cantent. Quare bene S. Hier.: « qui prius in solitudine dixeratis, quando ascendistis de terra Aegypti et mare siccatum est rubrum : cantemus Domino, gloriose enim magnificatus est, nunc glorificate Dominum » et similiter Euseb. Cyr. Theod. Sanct. etc. monent canticum hoc fundi simili conditione liberationis sicut Ex. 15. Et cum propheta ipsum Messiam et regni eius beatitatem et miros Dei in salute communicanda favores proposuerit, quid magis aptum esse potest quam ut post tam splendida vaticinia quorum desiderio et gaudio animi meditantium sunt accensi, hos animi sensus carmine lyrico complectatur ? Ergo iam nobisexhibet vates pium animorum iubilum quo redempti divinam benignitatem laudant et grati ac laetabundi recolunt et extollunt, quantum felicitatis in Domini gratia invenerint. — Primum quod visis Dei magnalibus divinam bonitatem in se experti praedicant est, quod Deus adeo offensus per peccatores iustissimeque iis iratus nihilominus misericordiam praestitit et gratiam ; unde v.4 « Et dices in die illa: confitebor tibi Domine, quoniam iratus es mihi, conversus est furor tuus et consolatus es me » ; — quae ex hebraismo paratactice ponuntur, explica cum S. Jlier. : « quoniam qui iram merui et furorem tuum, misericordiam consecutus sum » vel cum Est. : quia postquam iratus mihi fuisti, conversus est furor tuus (sim. Malv. Mald. Mar.), ideo confitebor i. e. ie laudibus extollo, te praedico ac magnifico. Consideratur scil. populus Dei quasi 1na persona moralis, quae in exsilium eiicitur et Dei gratia reducitur et Messiae adventum praestolata eius salute fruitur. Primus ad Deum gradus fit per poenitentiam, per agnitionem et dolorem culpae; atque omnes et singuli habent, cur eodem modo de salute accepta gratiarum actionem ab humili culpae confessione et dolore incipiant, cuius rei perpetua exempla in.orationibus sanctorum adsunt. Ita homo se profitetur reum, indignum gratia, sed hac ipsa humilitate gratiam Dei et amorem mire extollit Deoque summopere placet. Verum haec propriae infirmitatis cognitio, cui Deus tam amanter remedium attulisse et solatium cognoscitur, fundamentum est solidum et inconcussum summae in Deum fiduciae animique alacritatis, unde
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v. 9 « ecce Deus salvator meus, fiducialiter agam et non timebo, quia fortitudo mea et laus mea Dominus et factus est mihi in salutem » ; — hebr. ecce Deus salus mea, vel ecce Deus salutis meae ; nunc scil. plenissime adest fructus ille qui enasci debuit ex afflictionibus ; cf. 10, 20; fiducia et spes in hominum auxilio est abiecta, iubilantes agnoscunt et alta voce omnibus praedicant : en Deus isque solus salus mea ; quare fiducia filiali sine ullo timore, sine anxietate, quidquid evenerit, in hac fide ac spe acquiescunt; intime enim persentiscunt, Deum esse fortitudinem populi sui i. e. qui eum fuleit, sustentat, roborat, uti in psalmis vocatur petra vel saxum Israel tamquam fundamentum inconcussum theocratiae. Et quia Deum ut talem plena fide complectuntur, ideo est etiam laus mea vel cantatio hebr. i. e. quem laudibus et laetis carminibus celebro, in quo gaudio exsulto. Ratio autem fiduciae, amoris, iubiliest, quia praeclaram salutem a Domino datam redempti gratis animis perpetuo recolunt; quare illud en Deus salus mea cum emphasi repetitur et factus est mi. Ài in salutem ; in hac enim fide cardo rei vertitur, in ea summa collocatur spes, animi alacritas summa ; quare uti est iubilantium idem repetunt et in subsequentibus hane salutem pluribus amplificant ; cf. Ex. 15, 9. Iam huius salutis infinitam beneficentiam (Malv.) extollere et quod consequens est ad tanti boni amplissimam participationem inter se provocare student
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v. 3 « haurietis aquas in. gaudio de fontibus salvato-- ris »! — hebr. de fontibus salutis ; aquae metaphora refectio exprimitur et cum aqua omnis fertilitatis et viriditatis sit conditio pernecessaria et aquae beneficium sub coelo ardenti multo magis agnoscitur, quam in regionibus humidis, facile intelligitur, cur toties in s. literis aqua ad bona transferatur spiritualia. Aquae istae quae refectionem, vigorem, fecunditatem afferunt, iam abundautissime fluunt; fontes perenniter aquam subministrantes adsunt; numerus pluralis hic abundantiam sane declarat; aquae fontium praeclarae et optimae censentur; eas hauriunt cum gaudio ablata miseria et oppressione, agnoscentes et profitentes in fontibus illis a Deo liberaliter datis veram hauriri vitam, iam non, uti olim, spernentes aquas Siloe quae vadunt cum silentio (8, 6). Totus versus aptissime in memoriam revocat, quanto iubilo sitiens multitudo aquas hauserit in deserto miraculo suppeditatas (Ex. 17, 6. Num. 20, 11). Iam non derelinquunt fontem aquae vivae (ler. 9, 13), non abeunt in Aegyptum vel in Assur, ut bibant aquam turbidam, aquam fluminis (ler. 9, 48). — Huius salutis fontem se declaravit Messias (Ioan. 4, 13), praesertim in festo tabernaculorum, quando in memoriam aquae in deserto subministratae aqua ex Siloe fonte hausta ad altare effundebatur et hic Isaiae versus sollemniter cantabatur (Ioan. "1, 31; cf. Apoc. 71, 41; 21, 6). Salute hac cum exsultatione percepta sequitur, quid populus in grati animi significationem et in tantae salutis aestimationem praestare debeat:
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v. 4 « et dicetis in, die illa : confitemini Domino et invocate nomen eius; notas facile in populis adinventiones eius; mementote quoniam excelsum est nomen eius » ! — cf. Ps. 104, 1. 4 Par. 16, 18; duo postulantur, ut scil. populus Deum laudibus celebret et reliquis nationibus maiestatem Dei et magnalia eius annuntiet. Nomen Dei invocare, vel uti hebr. quoque concipitur, praedicare nomen Dei (oAl. Del. INaeg.) est agnoscere, venerari, notum facere id quod nomine Dei exprimitur i. e. totum id quod Deus revelatione operibusque suis nobis manifestavit; nomen enim rei naturam, virtutes omniaque desiénat quibus res . Dobis innotescit. Cum nomen Dei speciale sit JaAve, praecipue eius nominis vis nexusque cum foedere inito erit perpendenda; vide quae adnotavi ad Os. 42, 5. Ioel 2, 32. Atque haec annuntiatio laudum Domini, haec inter gentes gloriae eius propagatio speciali ratione ad regnum pertinet messianicum ; veteri theocratiae arctis Palaestinae finibus conclusae munus adeo excelsum non committebatur, sed novae theocratiae necessario et per se inhaeret apostolatus ad omnes gentes, quia omnes in Messia benedictionem accepturae sunt (cf. Is. 2, 2; 11, 10). « O rem admirabilem et incredibilem! qui modo mysteriis initiatus est, dein ad salutis fontes accessit vitalesque hausit latices, tantam videtur cepisse progressionem ad hoc ut fidus et germanus exsistat, ut statim apostolicum ministerium ostendat; et non solum ad glorificandum Deum instigabatur solus, sed iam aliis quoque omnibus hoc factitàandum mandat ;.. ne enim, inquit, lateat Servatoris gloria; omnibus conspicua sit divina eius vis atque potestas » (S. Cyr.). Uti talis apud omnes annuntiatio indole novae theocratiae exigitur, ita quam maxime est testimonium animi gestientis et magnitudinem beneficiorum agnoscentis (Sanct.). Quare repetita vice seipsos exhortantur v. B « cantate Domino quoniam magnifice fecit; annuntiate hoc in universa terra »! — hebr. quia magnificentiam (sublimitatem) fecit, res magnificas atque excellentes peregit; prius igitur ipsi intime penetrent ac perpendant, quam sublimia Deus beneficia ipsis sit largitus, et altissimam quandam de Deo eiusque operibus speciem et admirationem suis animis imprimant; deinde notum hoc fiat (hebr.), quod ipsi altis animis gestientes reposuerunt, hoc iam laudibus extollant in universo orbe! Ita demum fiet, ut quod seraphim cantabant opere expleatur : plena est omnis terra gloria eius, ut scil. sanctitas Dei reluceat in terra, agnita ab hominibus et imagine quadam expressa in animis fidelium. De tali autem gloria Dei laetis animis iubilent et purissimi in Deum amoris affectus induant :
12:6
v. 6 « ezsulta et lauda, habilatio Sion, quia magnus in medio tui Sanctus Israel »! — gaudium et exsultatio sublimi modo absolvitur eo quod demum unice in Dei magnitudinem refunditur; non tam de sua salute iubilant, quam de Domini gloria et magnificentia, qua jn medio populo suo praeclare innotuit. Est ergo affectus amoris excellentissimi, qui unice in amati claritate et beatitate acquiescit et triumphat, uti similiter Ecclesia orat: « gratias agimus tibi propter magnam gloriam tuam ». En, talis est fructus quem radix lesse est allatura: Sanctus Israel claritate lucens in populo suo et populus sanctus hac Dei gloria et magnitudine exsultans. Haec autem gloria et salus reponitur in Sion; nam qui scriptus est in vita in Ierusalem, is sanctus vocabitur (4, 3), quicumque civis esse vult in regno Dei, in Sion natus sit oportet (Ps. 86), in Sion enim thronus David sempiternus erigitur, « et regnabit Dominus super eos in monte Sion ex hoc nunc et usque in aeternum » (Mich. 4, 7). Ita radix Iesse in Sion erit in vexillum populorum, uti David ex Bethlehem progressus in Sion arcem regiam condidit, quem nexum iam adumbrat Michaeas : «et tu turris gregis, collis filiae Sion ad te veniet dominatio prima, regnum filiae Ierusalem,... et tu Bethlehem, ex te mihi egredietur, qui sit dominator in Israel » (Mich. 4, 8; 5,. 2). Hac serie vaticinia in gentes exteras, in orbem universum continentur. Vates annuntiaverat : « quia dies Domini exercituum super omnem superbum et excelsum et super omnem arrogantem et humiliabitur » (2, 12); id quomodo implendum sit in ipsa theocratia et in Assur expositum est in antecedentibus ; nunc vero vates ostendere aggreditur eandem normam valere in universum de cunctis gentibus. Supra abeo quod Assur invaderet terram Emmanuel ideoque necessario esset prosternendus, vates ad omnium gentium inimicitias propter Emmanuel devincendas transiit brevi formula cladem omnium complexus ? « eongregamini et vincimini... quia Emmanuel » (8, 9. 10). Idem transitus iam hoc loco cernitur : post Assyrii cladem, quam cp. 10 nobis exhibuit et quae fit quia Emmanuel, de quo cp. 41 et 12 .sermo est factus, iam ad omnes gentes sermonem transfert ostendendo, quomodo singulae sint humiliandae et inimica potestate exuendae. Sed, uti pro Sion norma est promulgata : « Sion in iudicio redimetur » (1, 27), ita eadem norma iam cernitur applicata ad omnes gentes. Victoria enim quae reportatur de inimicis quia Emmanuel, humiliatio est inimici eo fine et scopo, ut salutis flat particeps ; quare in subsequentibus quoque vaticiniis fructus iste divinorum iudiciorum iterato effertur (cf. 14, 1. 2. 30. 32; 16, 5; 171, 1. 8; 18,1; 19, 18 seq. 23, 18 etc.). Qui-" bus simul hanc partem intime cohaerere cum antecedentibus et ibi suas quasi habere radices ita, ut quae antea seminum instar proiecta sint nunc ad maturitatem frugemque educantur, satis per se patet. Porro advertere iuvat quam apte etiam alia consideratione adhibita haec vaticinia inferantur. Achaz rex multique ex populo ope Dei spreta ad Assyrios auxilii efflagitandi causa confugiunt ; propheta autem quam inanis sit non solum Assyriorum potestas verum universa gentium omnium dominatio et potentia et quomodo ut Dei regnum consistat deiiclenda sit, graviter et per singula ostendit. Quid efficacius animos percellere potuit iisque quasi ad oculum demonstrare, quam stultum sit in Assur spem ponere? et e contra quo sermone gravius clariusque omnium animis insculpi potuit inconcussum illud documentum, in una theocratia omnem salutem et felicitatem concludi ? Manifestat igitur propheta obtutu divinitus directo rerum omnium regnorumque cursum considerans, quae sit divinae providentiae administratio et ad quem tandem exitum sortes regnorum nationumque perventurae sint. In sublimi Dei specula constitutus (Ez. 33, 6. Hab. 2, 4) non secundum ea quae apparent et strepitu humano sensibus obiiciuntur, sed secundum normam aeternam et secundum consilia divinae gubernationis iudicium fert; quare quae longo saeculorum cursu efficienda sunt et procreanda, ad ea iam tum in omnibus eventibus mentis oculos dirigit suosque edocet, non arcta et limitata acie humana, verum norma illa divina cuncta esse dimetienda. Unde ex his oraculis etiam nos informamur, quale Dei consilium in variis nationum sortibus sit investigandum. Quantum porro eiusmodi oracula in gentes exteras conferant splendoris, quo ipsius Iahve maiestas ac sublimitas clarius ab ipsis Iudaeis cognoscatur, declaratione non indiget. Etenim ea argumento sunt et firmissimo et intellectu facillimo, Iahve non esse deum quendam nationalem, verum rectorem ac dominatorem universalem, cuius nutuli et praescientiae omnia plane subsint ; neque minus Iudaei edocebantur de divina in omnes gentes cura et gubernatione, qua Deus demum per Messiam omnibus afferri vult salutem et benedictionem omnesque in unam Dei familiam et unum Dei populum colligere et adunare. Ex quibus iam per se liquet, Iudaeos talibus doctrinis institutos, ad quas nulla Graecorum vel Romanorum scientia pervenit, solos aptos fuisse qui vere et digne de rerum gentiumque fatis iudicarent et in genere humano non stirpes odio implacabili inter se divisas, sed magnam unius Dei familiam agnoscerent. Series haec oraculorum hoc ordine proponitur : primo loco quasi typus et complexus omnis potestatis Deo inimicae proponitur Babylon, (13, 1- 14, 21), regio illa rebellione antiqua in Deum nota, qua ultimum quoque vulnus et excidium extremum veteri theocratiae est inflictum ; quare suo iure prologi instar eius deiectio ac prostratio in omnium figuram et exemplum proponitur. Dein iudicià Dei devolvi describuntur in nationes circa Palaestinam inhàbitantes : in PAilisthaeos ad occidentem versus et meridiem, ad orientem in Moabitas, in Damascum | septemtrionem versus (14, 28-17, 14). Exinde iam gentes longe dissitas eidem divino iudicio subiici demonstratur : meridiem versus Aethiopes et Aegyptios, Babylonios in septemtrionali regione (18, 1-20, 10). Iis autem adnectuntur eae tribus. in quas terrarum tractus fere intermedios inter Aegyptum et Babyloniam incolentes Babylonii prius vindictae divinae ministri sint futuri; et demum iudicium denuntiatur dominatrici maris occidentalis, T'yro (20, 11-23, 18). Ex iudiciis istis: particu. laribus ut norma Dei generalis innotescat gradus fit ad iudicium universale (cp. 24) ; atque uti antea saepius mediis in terroribus iudiciorum praeclarus commemorabatur salutis fructus, ad quem efficiendum castigationes divinae diriguntur, ita post iudicium in omnem terram devolutum eius effectus ac scopus exhibetur : adest populus sanctus Dei magnalia laudibus celebrans (25, 1-27, 13). Proinde haec oraculorum series eodem modo concluditur, uti praecedens hymno (cp. 12) absolvitur: in utraque illustratur canticum seraphim et quomodo effectum sortiri debeat ostenditur : plena est omnis terra gloria eius (6, 3). Quae cum ita sint, quam arcte haec series in se concludatur, quam proxime ex antecedente quasi sit enata et quantopere ad eandem formam et ad eundem finem sublimem sit exacta, non opus erit hoc loco pluribus prosequi. Id monuisse sufficiat, ut hac tota conformatione ita ad unitatem et consonantiam elaborata quisque intelligat haud infirmum contineri argumentum, quo auctorem partis huius esse eundem qui antecedentem mente conceperit et calamo expresserit, valide suadeatur, immo persuadeatur.
12:3
… Among other things it speaks there of a solemn libation, perhaps allusive to the miracle of the rock in the desert (Ex. 17:1-7), of which there are only probable hints in the Old Testament (I Sam. 7:6 etc.): during the ceremony the text of Isaiah on the "waters of salvation" was sung (Is. 12:3). To this rite allude the words of Christ spoken "on the last day of the scenopegia": "If anyone thirsts, let him come to me and drink" (Jn. 7:37).
… Many prophecies of the Old Testament announce that from the Messiah must gush torrents of graces, rivers of living water (Is. 12, 3; 55, 1; 48, 21; Zach. 12, 10). St. Paul presents the Messiah as the miraculous rock, which gives the refreshing water to the Hebrews in the desert (I Cor. 10, 4). St. John emphasizes …
… Lev. 18:5; Ezek. 18:5 ff.; cf. Tob. 12:9). At the same time, trust in the God who saves is required, as the Psalms especially inculcate, and above all faith in God and in the One whom God will send to his people as Messiah-Savior (cf. Isa. 62:1; 11; 12:3; Zech. 9:9; Mic. 7:7). Circumcision is the sign of entry into the state of righteousness and is prescribed for whoever wishes to benefit, together with the rest of the chosen people, …
… There are few cases in which St. Jerome misunderstood the text (cf. Gen. 49, 2; Jer. 31, 15, etc.); more often he supposes (cf. Is. 16, 1) or accentuates (cf. Is. 11, 10; 12, 3; 51, 5) the messianic sense.
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.