The desolation of Babylon.
The Prophet fortelleth the calamitie, and ruine of Babylon.
1The burden of Babylon which Isaias the son of Amos saw.Pesante annunzio sopra Babilonia, veduto da Isaia figliuolo di Amos.THE burden of Babylon, which Isaie the sonne of Amossaw.Onus Babylonis, quod vidit Isaias, filius Amos. 2Upon the dark mountain lift ye up a banner, exalt the voice, lift up the hand, and let the rulers go into the gates.Sopra un monte caliginoso piantate lo stendardo, alzate la voce, stendete la mano, ed entrino i condottieri nelle porte.Vpon the darke mountaine lift vp a signe, exalt the voice, lift vp the hand, and let the dukes enter the gates.Super montem caliginosum levate signum: / exaltate vocem, / levate manum, / et ingrediantur portas duces. 3I have commanded my sanctified ones, and have called my strong ones in my wrath, them that rejoice in my glory.Io ho fatto comandamento a coloro, che son preparati da me, ho chiamati nell'ira mia i miei campioni festeggianti per la mia gloria.I haue commanded my sanctified, and haue called my strong ones in my wrath, them that reioce in my glorie.Ego mandavi sanctificatis meis, / et vocavi fortes meos in ira mea, / exsultantes in gloria mea. 4The noise of a multitude in the mountains, as it were of many people, the noise of the sound of kings, of nations gathered together: the Lord of hosts hath given charge to the troops of war.Strepito di gran gente sulle montagne, quasi di popolo numeroso, voci miste di principi, e di genti adunate. Il Signor degli eserciti ha fatto comandamento alle guerriere milizie,The voice of a multitude in the mountaines, as it were of manie peoples, a voice of the sound of kinges, nations gathered together: The Lord of hostes hath commanded the host of battel.Vox multitudinis in montibus, / quasi populorum frequentium; / vox sonitus regum, / gentium congregatarum. / Dominus exercituum præcepit / militiæ belli, 5To them that come from a country afar off, from the end of heaven: the Lord and the instruments of his wrath, to destroy the whole land.Le quali vengono da rimoti paesi, dagli ultimi confini del mondo. Il Signore, e gli strumenti dell'ira sua viene a disertare tutta la terra.Coming from a countrie far of, from the end of heauen: our Lord, and the instruments of his furie, to destroy the whole land.venientibus de terra procul, / a summitate cæli; / Dominus, et vasa furoris ejus, / ut disperdat omnem terram. 6Howl ye, for the day of the Lord is near: it shall come as a destruction from the Lord.Alzate le urla; perocché il giorno del Signore è vicino: verrà lo sterminio quale sa mandarlo il Signore.Howleye, because the day of our Lord is nere: it shal come as destruction from our Lord.Ululate, quia prope est dies Domini; / quasi vastitas a Domino veniet.
7Therefore shall all hands be faint, and every heart of man shall melt,Per questo tutte le braccia diventeranno languide, e tutti i cuori degli uomini verranno meno,For this cause shal al handes be dissolued, and euerie hart of man shal melt,Propter hoc omnes manus dissolventur, / et omne cor hominis contabescet, 8And shall be broken. Gripings and pains, shall take hold of them, they shall be in pain as a woman in labour. Every one shall be amazed at his neighbour, their countenances shall be as faces burnt.E saranno spezzati. Saran presi da tormini, e da dolori; saranno indoglie come una partoriente: ognuno guarderà stupido in faccia il suo vicino; i loro volti, quasi facce abbronzite.and be broken. Gripings and paines shal hold them, they shal be in paine as she that trauaileth. Euerie one shal be astonied at his neighbour, their countenances as faces burnt.et conteretur. / Torsiones et dolores tenebunt; / quasi parturiens dolebunt: / unusquisque ad proximum suum stupebit, / facies combustæ vultus eorum. 9Behold, the day of the Lord shall come, a cruel day, and full of indignation, and of wrath, and fury, to lay the land desolate, and to destroy the sinners thereof out of it.Ecco, che verrà il dì del Signore, giorno fiero, e pieno d'indignazione, e d'ira, e di furore, per ridurre in un deserto la terra, e da essa dispergere i peccatori.Behold the day of our Lord shal come, cruel, and ful of indignation, and of wrath, and furie to bring the land to a wildernes, and to destroy the sinners therof out of it.Ecce dies Domini veniet, / crudelis, et indignationis plenus, et iræ, furorisque, / ad ponendam terram in solitudinem, / et peccatores ejus conterendos de ea. 10For the stars of heaven, and their brightness shall not display their light: the sun shall be darkened in his rising, and the moon shall not shine with her light.Perocché le stelle del cielo splendidissime non daranno il solito lume: il sole si è oscurato alla sua levata; e la luna non isplenderà della sua luce.Because the starres of heauen, and their brightnes shal not display their light: the sunne is darkened in his rysing, and the moone shal not shine in her light.Quoniam stellæ cæli, et splendor earum, / non expandent lumen suum; / obtenebratus est sol in ortu suo, / et luna non splendebit in lumine suo. 11And I will visit the evils of the world, and against the wicked for their iniquity: and I will make the pride of infidels to cease, and will bring down the arrogancy of the mighty.E punirò la malvagità della terra, e gli empj per la loro iniquità; e farò tacer la superbia degl'infedeli, e umilierò l'arroganza de' forti.And I wil visite ouer the euiles of the world, and against the impious their iniquitie, and I wil make the pride of infidels to cease, and wil humble the arrogancie of the strong.Et visitabo super orbis mala, / et contra impios iniquitatem eorum; / et quiscere faciam superbiam infidelium, / et arrogantiam fortium humiliabo.
12A man shall be more precious than gold, yea a man than the finest of gold.L'uomo sarà più prezioso, che l'oro, e pia dell'oro finissimo.A man shal be more precious then gold, & man then pure fine gold.Pretiosior erit vir auro, / et homo mundo obrizo. 13For this I will trouble the heaven: and the earth shall be moved out of her place, for the indignation of the Lord of hosts, and for the day of his fierce wrath.Io sconvolgerò ancora il cielo; e sarà smossa dal suo sito la terra, per chè il Signor degli eserciti è sdegnato, e perchè è il giorno dell'ira, e del furore di lui.For this I shal truble heauen: & the earth shal be moued out of her place, for the indignation of the Lord of hostes, & for the day of the wrath of his furie.Super hoc cælum turbabo; / et movebitur terra de loco suo, / propter indignationem Domini exercituum, / et propter diem iræ furoris ejus. 14And they shall be as a doe fleeing away, and as a sheep: and there shall be none to gather them together: every man shall turn to his own people, and every one shall flee to his own land.Ed ei saranno quai cervette fuggiasche, e come pecore, che non hanno chi le raduni: ciascuno si volgerà verso il suo popolo, ognuno si fuggirà al proprio paese.And it shal be as a yong doe fleing, and as a sheepe: and there shal be none to gather them together: euerie man shal turne to his owne people, and euerie one shal flee to his owne land.Et erit quasi damula fugiens, / et quasi ovis, et non erit qui congreget. / Unusquisque ad populum suum convertetur, / et singuli ad terram suam fugient. 15Every one that shall be found, shall be slain: and every one that shall come to their aid, shall fall by the sword.Quanti si troveranno (nella città) saranno uccisi; e quanti verranno in aiuto, periranno di spada.Euerie one that shal be found, shal be slaine: and cuerie one that shal come to ayde, shal fal by the sword.Omnis qui inventus fuerit occidetur, / et omnis qui supervenerit cadet in gladio; 16Their infants shall be dashed in pieces before their eyes: their houses shall be pillaged, and their wives shall be ravished.I loro fanciulli saranno infranti sotto de' loro occhi, saccheggiate le loro case, e disonorate le loro mogli.Their infants shal be dashed in peeces before their eies: their houses shal be spoiled, and their wiues shal be rauished.infantes eorum allidentur in oculis eorum, / diripientur domus eorum, et uxores eorum violabuntur.
17Behold I will stir up the Medes against them, who shall not seek silver, nor desire gold:Ecco, che io susciterò contro di loro i Medi, i quali non cercano argento, né vogliono oro;Behold I wil rayse vpon them the Medes, which shal not seeke siluer, nor desire gold.Ecce ego suscitabo super eos Medos, / qui argentum non quærant, / nec aurum velint; 18But with their arrows they shall kill the children, and shall have no pity upon the sucklings of the womb, and their eye shall not spare their sons.Ma uccideranno colle saette i pargoletti, e non avran compassione delle donne, che allattano, né la perdoneranno a' loro bambini.But with arrowes they shal kil the litle ones, and shal haue no pitie vpon the sucklings of the wombe, and vpon the children their eie shal not sparesed sagittis parvulos interficient, / et lactantibus uteris non miserebuntur, / et super filios non parcet oculus eorum. 19And that Babylon, glorious among kingdoms, the famous pride of the Chaldeans, shall be even as the Lord destroyed Sodom and Gomorrha.E quella Babilonia gloriosa tra i regni, di cui andavan superbi i Caldei, sarà come Sodoma, e Gomorra distrutte dal Signore.And that Babylon glorious in kingdoms, noble in the pride of the Chaldees, shal be euen as our Lord subuerted Sodom and Gomorrha.Et erit Babylon illa gloriosa in regnis, / inclyta superbia Chaldæorum, / sicut subvertit Dominus Sodomam et Gomorrham. 20It shall no more be inhabited for ever, and it shall not be founded unto generation and generation: neither shall the Arabian pitch his tents there, nor shall shepherds rest there.Non sarà mai più abitata, e non sarà riedificata di generazione in generazione: né l'Arabo vi alzerà le sue tende, né i pastori anderanno a riposarvi.It shal not be inhabited for euer, & it shal not be founded vnto generation & generation: neither shal the Arabian pitch his tents there, nor shepeheardes rest there.Non habitabitur usque in finem, / et non fundabitur usque ad generationem et generationem; / nec ponet tibi tentoria Arabs, / nec pastores requiescent ibi. 21But wild beasts shall rest there, and their houses shall be filled with serpents, and ostriches shall dwell there, and the hairy ones shall dance there:Ma vi riposeranno le fiere, e le loro case saran piene di dragoni: e vi abiteranno gli struzzoli, e i satiri vi balleranno:But beastes shal rest there, and their houses shal be filled with dragons, and ostreches shal dwel there, and Satyrs shal daunce there:Sed requiescent ibi bestiæ, / et replebuntur domus eorum draconibus, / et habitabunt ibi struthiones, / et pilosi saltabunt ibi;
22And owls shall answer one another there, in the houses thereof, and sirens in the temples of pleasure.E canteranno alternativamente nei loro palazzi i barbagianni, e le sirene nei templi del piacere.And the Syrach owles shal answer there in the houses therof, and mermaides in the temples of pleasure.et respondebunt ibi ululæ in ædibus ejus, / et sirenes in delubris voluptatis.
13:1
Challoner
Burden. That is, a prophecy against Babylon. (Challoner)
13:2
13:3
Worthington
Sanctioned. The Medes and Persians were appointed by God to punish Babylon. (Worthington)
13:4
Kings. Darius styles himself king of the Medes and Persians, Daniel 6:12. Many princes and nations composed his army.
13:5
Heaven. Where it seems to touch the horizon. Thus the countries beyond the Euphrates are often designated.
13:6
Near. Though one hundred and seventy-two years distant.
13:8
13:9
Calmet
Desolate. This was effected in the course of many centuries. (Calmet)
Pliny
The building of Seleucia caused Babylon to be deserted. (Pliny, [Natural History?] 6:27.)
Hence we know not at present where it was situated.
13:10
Stars. This is not to be taken literally, but only implies that the people shall be in as much consternation (Calmet) as if the world were at an end, ver. 13. (Haydock) (Grotius) (Matthew 24:27., Apocalypse 6:12., and Jeremias 4:23.)
13:11
Calmet
World. The vices of all nations were concentrated at Babylon. (Calmet)
13:12
Precious. Rare, (Worthington) or sought after for destruction, ver. 17.
13:13
Heaven. With thunders.
13:14
Land. Baltassar shall be abandoned by his allies. Croesus had been already defeated, before Cyrus invested Babylon.
13:17
Medes. Who had set themselves at liberty about twenty years before this. They were not solicitous about gold, Ezechiel 7:19., and Sophonias 1:18.
13:19
Calmet
Gomorrha. Towards the end of the Macedonian empire. (Calmet)
St. Jerome
The Persians kept wild beasts in it. (St. Jerome)
The palace of Nabuchodonosor subsisted in the days of Benjamin, (Calmet) but could not be approached on account of serpents. (Tudel. p. 70.)
13:20
Theodoret
Tents. To dwell, (Calmet) or to traffic. (Theodoret)
Worthington
Another city was built, but not so large, nor in the same place. (Worthington)
13:21
Beasts. Hebrew tsiim, "fishermen."
Serpents. Hebrew ochim. Septuagint, "echo," (Haydock) or "reeds." Babylon was built on a marshy situation, and Cyrus having let out the waters of the Euphrates, they could never be effectually stopped.
Ostriches. Or swans.
Calmet
Hairy. Goats, Isaias 34:14. (Calmet)
13:22
Haydock
Owls. Or jackals, which resemble foxes, and going in packs, will devour the largest creatures. (Bochart) (Parkhurst in aje.) (Haydock)
But St. Jerome explains it of birds, Job 28:7., and Leviticus xiv.
Sirens, fabulously supposed to be sweet singing women with wings.
Calmet
Thannim denotes some great sea monsters, such as whales or sea calves. (Calmet)
13:1
The burden of Babylon.... That is, a prophecy against Babylon.
13:1
The Iewes gaue thankes for their deliuerie from captiuitie of Babylon; & much more the Church of Christ rendereth thankes for her deliuerie from al sinnes.
13:3
Nemrod began the kingdom of Babylon (Gen. 10.) his sonne Belus did much augment it: and his sonne Ninus brought it to be a very great Empire, & Monarchie. But at last, after 1240. yeares, it was ouercome by Cyrus king of Persia.
13:10
Ezech. 32. Ioel. 3. Mat. 24. Mar. 13. •uc. 2•.
13:12
Medes and Persians were called sanctified in that they were the ministers of Gods iustice, in the ruine of Babylon: which the Prophet foretelling calleth it The burden of Babylon.
After the slaughter there shal be so few Babylonians, or Chaldeans left aliue, that one man shal be more rare and precious then much fine gold.
13:16
Concordance Psal 1•6.
13:19
Concordance Gen. 1•.
13:20
An other citie was built by the same name, but much lesse, & in an other place of Chaldea.
13:1
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.3
… mighty men shall come over to thee, and shall be thy servants, and in thy train shall they follow, bound in fetters, and they shall fall down before thee, and to thee shall they make supplication: for God is in thee, and there is no God beside thee. For thou art God, and we knew it not, O God of Israel.”
13:2
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 9
… “Then shall the eyes of the blind be opened, and the ears of the deaf shall hear: then shall the lame man leap as an hart, and the tongue of the dumb shall be eloquent.” Him also, when he sets forth the virtue of patience, saying: “His voice shall not be heard in the streets; a bruised reed shall He not destroy, and the smoking flax shall He not quench.”
13:3
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… A Male, because offered for Adam; or rather the Stronger for the strong, when the first Man had fallen under sin; and chiefly because there is in Him nothing feminine, nothing unmanly; but He burst from the bonds of the Virgin-Mother’s womb with much power, and a Male was brought forth by the Prophetess,
13:6
St Cyprian of Carthage † AD 258 An Address to Demetrianus 22
… But the day of judgment is still future which the Holy Scripture denounces, saying, “Howl ye, for the day of the Lord is at hand, and destruction from God shall come; for, lo, the day of the Lord cometh, cruel with wrath and anger, to lay the earth desolate, and to destroy the sinners out of it.”
13:9
St Irenaeus of Lyons † AD 202 Against Heresies 5.35
… For example: “When the cities” of the Gentiles “shall be desolate, so that they be not inhabited, and the houses so that there shall be no men in them and the land shall be left desolate.” “For, behold,” says Isaiah, “the day of the Lord cometh past remedy, full of fury and wrath, to lay waste the city of the earth, and to root sinners out of it.”
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… For the heaven shall be disturbed and the earth shall be shaken from its foundations by reason of the fury of the wrath of the Lord of Sabaoth, in the day when His wrath shall come upon us.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 43
Concerning that day, hear the prophets, saying, “The day of the Lord is incurable, full of anger and wrath.”
13:10
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… And if any one say that the names given to the stars by God are different ones, unknown to human language, he wanders far away from the truth. For if there were other names of stars, Holy Scripture would not have made mention of those which are in common use among the Greeks, Esaias saying
13:11
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 59
… through whom He called us from darkness to light, from ignorance to knowledge of the glory of His name, our hope resting on Thy name which is primal cause of every creature,—having opened the eyes of our heart to the knowledge of Thee, who alone “dost rest highest among the highest, holy among the holy,” who “layest low the insolence of the haughty,”
13:13
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.29
… And the heavens shall announce His righteousness, for God is the judge.” Also in Isaiah: “The Lord God of strength shall go forth, and shall break war in pieces: He shall stir up contest, and shall cry over His enemies with strength. I have been silent; shall I always be silent?”
13:21
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 56
7. Wherefore I entreat, let us kill the serpent, let us shut up the wild beasts, let us stifle them, let us slay them, and these wicked thoughts let us give over to the sword of the Spirit, lest the prophet threaten us also with such things as he threatened Judea, that “The wild asses shall dance there, and porcupines, and serpents.”
John Cassian † AD 435 The Conferences of John Cassian 7.32
… and asps and basilisks in the Psalms; and are called lions, dragons, scorpions in the gospel, and are named by the Apostle the prince of this world, rulers of this darkness, and spirits of wickedness.
13:22
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.1.4
4. Whence, for instance, came that verse, “His offspring truly are we,” whereof Paul, by prophetic experience, taught, makes use? The course of prophetic speech avoids neither the Giants nor the Valley of the Titans, and Isaiah spake of sirens and the daughters of ostriches.
13:1
First, there precedes a preparatory exposition of events, through divine evocation of enemies against the city, verses 1, 2; through the expedition of hostile forces sent at God's command, 4, 5; through a presage of the desolation, consternation and affliction to follow from this, 6-9. Second, there follows a narrative of divine vengeance, shining forth from the disturbed order of nature and the slaughter of men, 10-13; the Babylonian army routed, and armed and unarmed men slain and exhausted, 14-18; Babylon overthrown, and reduced to complete and lasting desolation, 19-22. 1. The burden of Babylon. — "Burden" is called by the Prophets a sad and calamitous prophecy, both because that prophecy, as it were a heavy burden and weight of punishment, hangs over and is imposed upon these or those by God; and because the Prophets with difficulty and reluctance lift it as a burden to their mouth, utter it, and impose it upon their hearers, and it weighs upon them. Thus St. Jerome, the Septuagint and others. Second, for burden, in Hebrew it is משא massa, which signifies various things, namely burden, weight, assumption, elevation. Whence the Septuagint translates it λῆμμα, that is assumption, because the prophecy is as it were a mandate of God received by the ear and mind of the Prophet, so that he may utter it to those to whom it is directed by God. Again, prophecy is called assumption and elevation, because in it the mind of the Prophet is elevated to God, so that he may hear his oracles. The Syrians translate it maskelo, that is carrying away, departure, because the mind of the Prophet seems to depart from itself and to be carried away by God to see those things which are remote and future: although in Syriac maskelo signifies more things, namely all things which in Hebrew are massa. Morally, consider how great is the burden of sin, which draws after it so great a burden of punishment. Mystically, St. Bernard in a sermon On the Eleven Burdens of Isaiah expounds them one by one, and says: "Holy Isaiah describes to us eleven burdens in prophetic discourse: the first, the burden of Babylon; the second, the burden of the Philistines; the third, the burden of Moab; the fourth, the burden of Damascus; the fifth, the burden of the desert of the sea; the sixth, the burden of Egypt; the seventh, the burden of Duma; the eighth, the burden in Arabia; the ninth, the burden of the Valley of Vision; the tenth, the burden of Tyre; the eleventh, the burden of the beasts of the South. And what is a burden but a certain weight depressing the soul, and inclining it to the earth, causing it to look to lower things and to neglect higher things? Such a burden sometimes comes to us from the pleasure of the world, and this is the burden of Babylon; sometimes from the sending of unclean spirits, and this is the burden of the Philistines; sometimes from a natural and unavoidable necessity, and this is the burden of Moab; sometimes from the darkness of ignorance, and this is the burden of Egypt; sometimes from an inborn weakness in us, and this is the burden of Damascus; sometimes from evil persecutions, and this is the burden of the desert of the sea; sometimes from hidden vexation of the soul, and this is the burden of Duma; sometimes from fear of death, and this is the burden in Arabia; sometimes from vanity, when we make progress, and this is the burden of the Valley of Vision; sometimes from anguish for the things we endure, and this is the burden of Tyre; sometimes from charity, when we desire to benefit others, and this is the burden of the beasts of the South." Then he proceeds through individual points in order, which I shall weave into their respective places, and finally, assigning individual remedies to individual burdens, he concludes thus: "Let each one examine himself, and see both what burden he bears, and what burden he fears to bear in the future. If he is under the burden of Babylon, let him detest it and cast it away, lest, if he be conformed to its works, he be not immune from its punishments. Under the burden of the Philistines, let him see that he be not made drunk by their drinking, and become like them in guilt, destined to be like them in punishment. But if he perceive himself to labour under the burden of Moab, let him strive so to indulge the necessities of the body, lest Nabuzardan destroy the walls of Jerusalem; nor let him so satisfy himself with it, that he burn with him eternally. But if the burden of Damascus press upon his shoulder, let him beware lest he lay hands upon himself; and thus sowing in the flesh, let him reap corruption from the flesh. Indeed, if the burden of Egypt lie upon him, let him cast away the works of darkness, and put on the armour of light; lest, if he here willingly surrender his mind to interior darkness, he be unwillingly tormented in exterior darkness at some time. Furthermore, if the burden of the desert of the sea assail him with evil persecutions, let him not fail, nor be broken; lest what they have inflicted upon him through malice, he suffer through impatience. But if the burden of Duma, that is, of silence, have made him impatient, or shame and confusion have obstructed confession, let him beware the weight of punishment, which the Prophet threatens to such as are silent. Truly, if pressed by the burden of Arabia he fear death, let him conduct himself according to nature, so that he fear it not on account of conscience; lest he be pressed not only by Arabia, but moreover be crushed together with Arabia under the burden of eternal damnation. Furthermore, if sighing under the burden of the Valley of Vision he have fought against vanity, let him beware lest he fall from the mountain of contemplation into the valley of error, to be overwhelmed by that very burden which the Prophet describes in the burden of the Valley of Vision. But if under the burden of Tyre, on account of present labours and sorrows, pusillanimity have cast down his mind into desperation, let him beware above all things of the straitness of his own will; so that, with heart enlarged, he may walk gratefully through all the straits of this life, and thus escape the eternal weight of misery, which is threatened to Tyre. Finally, if under the burden of the beasts of the South his affection have failed through weariness, let him think and know that, if he cast away the burden of charity, he will unworthily bear the burden of damnation." Finally, St. Bernard teaches that Christ liberates us from all these burdens, through grace begun in this life, through glory perfected in the future life. His aid, therefore, must be continually implored by those burdened. All sufficiently apt, except that in the last burden, by the beasts of the South, he understands the pious and compassionate, whereas literally thus are called the impious and impatient Jews.
13:2
2. Against (that is, against) the misty mountain. — Thus by a trope he calls Babylon a "mountain," although it was situated in a level place, namely on account of the magnificence and pride of its palaces, towers, walls, etc. But "misty" (caliginosum), first, on account of the misty confusion of all things in it, on account of which it was called in Hebrew Babel. Thus St. Jerome. Secondly, because it was enveloped in the darkness of idolatry and errors. Thirdly, "misty," that is, calamitous; for mist is a symbol of calamity, especially because that renowned Babylon was captured at night in mist, when no less mist was spread over the city from the night than over the souls of the citizens from disturbance and drunkenness. Thus Sanchez. Fourthly, and more literally, "misty," because Babylon, situated in a damp and marshy place near the Euphrates, on account of the dense vapors and mists rising from it, had a cloudy and misty air, especially with the addition of the hanging gardens which Nebuchadnezzar made for the sake of Nitocris his wife. For these gardens were a wonder of the world; for they were high, and by their height they brought shadow and mist upon the city, especially with the mists already mentioned, and the smoke from the fire and flame of so many houses and families. Concerning these gardens hear Josephus, book X of the Antiquities, xiii: "He suspended stone masses on arches (Nebuchadnezzar did), representing the form of mountains, and on top he planted them with various kinds of trees; and thus he completed those celebrated hanging gardens, because his wife, educated in Media, desired a certain likeness of her native land." See concerning these also Curtius, book V. For "misty" the Hebrew is נשפה nispe, lofty, elevated; the Septuagint renders it, level; the Syriac, trodden, worn, even, flat; the Arabic, bald, scraped, without trees. St. Jerome derived nispe from neseph, that is, twilight, which Pagninus wrongly censures. For in Jeremiah xiii, 16, mountains are called neseph, that is, twilight mountains, misty mountains. Thus Forerius. Lift up a standard. — God here as it were sounds a trumpet call, and thereby summons Darius and Cyrus with the Persians and Medes to the destruction of Babylon, as if to say: You, O Darius and Cyrus! lift up a standard, that is, as it is in Hebrew, a banner against Babylon, that you may storm it; "exalt your voice," as soldiers are accustomed to raise cries when they attack a city: "lift up your hand" against the city, devoted to your plunder and triumph: "Let the leaders (of Cyrus) enter the gates" of Babylon, which I shall open for them.
13:3
3. I have commanded my sanctified ones. — He calls the Persians and Medes his sanctified ones, that is, those destined by him and as it were consecrated soldiers for this holy war and to accomplish the holy vengeance of God; concerning which more at Jeremiah vi, 4. Hence the Syriac and Arabic versions translate, I have commanded my holiness, sanctity, or sanctification, that is, to my most holy soldiers, to most holy Cyrus, inasmuch as he was destined for a war of most holy vengeance. Otherwise others say: Sanctified, they say, that is, bound by a holy oath, as if to say, soldiers bound by oath. Exulting in my glory. — Namely because I gave them glorious victories; for through them I punished and subdued the nations on account of their crimes. Glory therefore here signifies glorious vengeance and victory.
13:4
4. The voice of a multitude, — as if to say, I seem to myself in spirit to hear the crowds and tumults of Persians and Medes, coming in troops against Babylon. The Lord of hosts hath commanded. — It can be translated with Vatablus: The Lord of hosts reviews or musters the military force, namely of the Persians, as a commander is accustomed to do a levy and to review his forces; for God is here introduced as if as the commander of a sacred war.
13:5
5. From the top of heaven, — as if to say, The forces of the Persians will come from the extremity of the earth, where the earth appears to touch heaven. Scripture accommodates itself to the speech of the common people, which thinks heaven to be hemispherical like an arch, and to end there where sight terminates, and there to be joined to the earth. Nor is this surprising; for both St. Chrysostom and Lactantius, and others, whom our Acosta cites, lib. I On the New World, cap. i, hold the opinion (and St. Augustine, lib. II On Genesis according to the letter, cap. ii doubts) that heaven is not spherical, nor does it surround and embrace the whole earth; but like a semicircle it surrounds half the earth and is joined to it at its boundaries. The Lord (namely is present to avenge the crimes of Babylon), and the vessels of his fury, — that is the instruments of his wrath, namely Darius and Cyrus with their forces, arms and chariots as if the lictors of God hasten forth. All the earth, — namely subject to Babylon, for it is of this that we are speaking here. It is similar to verse 10. Allegorically these things will be more truly fulfilled on the day of judgment, of which this is a type.
13:6
6. Howl ye, for the day of the Lord is near. — Although this destruction of Babylon was 150 years away, nevertheless this time is small with respect to eternity, indeed with respect to the reign of any kingdom; although with respect to the age and life of one man it is much. See Can. iv. As a desolation from the Lord shall come. — The word as here is a note of truth, not of similitude, as if to say, Such and so horrible a desolation shall come upon Babylon as befits an offended and angry God. Whence in Hebrew there is a forceful paronomasia: שד משדי shod missaddai, that is, desolation from the desolating God shall come. Concerning the name of God Shaddai, see what is said at Genesis cap. xvii, verse 1, and Exodus vi, 3.
13:7
7. All hands shall be weakened, and every man's heart shall melt. — The heart failing, from which the vital spirits are diffused to the members, and through them motion and sensation, all the members collapse, tremble, are deprived of strength, and as it were are dissolved by paralysis. Wherefore the Septuagint for all hands shall be weakened, elegantly translate, exhabiacras, that is, they shall be loosened as by paralysis, and shall become like paralytics. The sense is, as if to say, God shall instill in the Babylonians, with Cyrus approaching, such great fear, desperation and stupor, that their hands shall tremble and languish, nor shall they be able to hold weapons, so that the mind deprived of counsel shall be stupefied, and so that their spirits shall collapse and waste away. That this happened thus to Belshazzar Daniel writes, cap. v, verse 6.
13:8
8. Every one shall be amazed at his neighbour. — For thus men accustomed to lost affairs are wont to gaze at one another, as if stupefied and speechless. Their faces shall be as faces burnt. — It is understood in the Hebrew manner, as if to say, As burnt faces, namely dry, livid, black and earthy (for such is the color of things that have been burned), so shall their faces be. Thus Joel, cap. ii, concerning the Jews besieged and pressed by the Chaldeans says: "All faces shall be brought into a pot," that is, as Nahum says, cap. ii, "they shall be as the blackness of a pot." Burnt faces therefore are livid, bloodless and grim from fear, sorrow and anxiety. In Hebrew it is faces of flames, which Vatablus and Sanchez explain, as if to say, They shall be suffused with redness as if with a fiery glow from shame, as happened to those who are caught unexpectedly in crime and shameful deed. Thus Virgil sings of Lavinia, Aeneid xii: Burning, her cheeks suffused, to whom much shame Kindled the fire, and the heat ran through her face. For the face is accustomed to grow red and as it were to burn with that blood which shame draws to the cheeks. Our Interpreter rightly understands by faces of flames faces burned by flames, so that it is a metalepsis. Others interpret it of the color of flames, that is of paleness, which not so much the flames themselves have, but also blacksmiths working at the fire in the early morning hours; whose faces thus appear pale and livid, as if they were made entirely bloodless.
13:9
9. Behold, the day of the Lord cometh, cruel. — Some take this literally of the day of judgment, but it is clear from the preceding and following passages that this is said literally of the destruction of Babylon, which nevertheless was a living image of the consummation of the age and the day of judgment. Thus St. Jerome. To make the land (of the Babylonians) a solitude. You will say: Yet even after Cyrus, Babylon flourished in the time of Alexander the Great, who laid it waste again. I answer that this devastation of Babylon was begun by Cyrus, but perfected by Alexander and others, as I shall say on Jeremiah l, 39.
13:10
10. For the stars of heaven. — This is a hyperbole and hypallage, by which the Prophets are wont to signify extreme ruin, calamity and affliction. For thus to the afflicted, on account of the weakness of the vital and animal spirits, and their return to the heart, and on account of the fainting and vertigo of the head, all things appear to be dark, nay, to roll and turn upside down. The contrary happens in joy. Allegorically, these things, as they sound, will truly come to pass on the day of judgment, as also those things which are said in verse 13. See chapter xxxii.
13:11
11. Upon the evils of the world. — He calls Babylon the world because on account of the multitude of men, craftsmen and merchandise, it was like a little world. Thus we call Rome, Paris, Venice, Constantinople a little world. The Hebrew word תבל tebel, that is, world, alludes to בבל Babel.
13:12
12. A man shall be more precious than gold, — that is to say, the Median soldier, at the nod and instigation of God the avenger, will spare no Babylonian, even if he offer ransom and the greatest price of gold; because he is glorious and fierce and will prefer glory and lives to riches, as is said in verse 17. Thus Vatablus and Sanchez. Otherwise, Adams, that is to say, Precious, that is, rare, will scarcely survive; for very many will be slain by the Chaldeans. With pure gold. — The Hebrew and Chaldean, with the gold of Ophir, that is, the best. See what is said on Jeremiah x, 9.
13:13
13. The earth shall be moved. — This is a hyperbole and hypallage; for to the most afflicted it seems that the earth and heaven are moved, turned and confused. Thus we commonly say: "Heaven and earth are mixed, or sea and heaven," that is, all things are mixed and confused.
13:14
14. And it shall be as a doe fleeing, — that is to say, The army of the Chaldeans will flee when Cyrus comes, just as a doe and a defenseless and unarmed sheep flees at the roar of a lion or wolf. Each one shall turn to his own people. — He speaks of foreign and auxiliary forces, which had come from other subject or allied provinces to the aid of Babylon against the Persians; these, seeing the camp of Cyrus, fled and returned to their own.
13:16
16. Their infants (of the Babylonians) shall be dashed. — This is a sign of extreme hatred and cruelty, and it was done by the just judgment of God, who avenged the crimes of the parents even upon their innocent infants. The same was foretold in Psalm cxxxvi, 9: "Blessed is he that shall take and dash thy little ones (O Babylon) against the rock."
13:19
19. And Babylon that glorious. — Supply, thus cut off and overthrown, "as Sodom." Babylon here is called "glorious in kingdoms," in Hebrew צבי tsebi, that is, beauty, delights, glory, magnificence of kingdoms. The renowned pride of the Chaldeans. — Thus St. Jerome reads in his Commentary, the Complutensian, the Plantinian and others throughout; in Hebrew it is, the glory of pride (that is, of magnificence) of the Chaldeans, that is, on account of which the Chaldeans are wont to glory and be proud, says Vatablus; so also Pagninus. The Zurich version: the splendor and beauty of the Chaldeans. Babylon is the renowned, proud and magnificent city of the Chaldeans. Nevertheless the Roman reading, as it is more forceful, so it appears more genuine. For Babylon is called the renowned pride, that is, the renowned glory and magnificence of the Chaldeans, on account of which, namely as a most proud and magnificent city, they themselves are wont to glory and boast among all nations; that is, it was "the dwelling place of pride and the seat of luxury," as Cicero speaks, book II of the Laws. Thus also Virgil says, II Aeneid: "The barbaric gates, spoils and proud ornaments fell." Thus are called proud cities, proud fields, a proud marriage, a proud form, proud fortune, proud honor, proud scepters, and "the proud ensign of war," Aeneid viii. "Babylon, the greatest of all cities which the sun has looked upon, says St. Jerome, now has nothing left but its walls."
13:20
20. Neither shall the Arab pitch his tents there,—who is accustomed to dwell in tents, and to wander through pasture lands (such as many now are in Africa, who migrate from place to place, and are called Arabs Scenites, or Nomads), for the sake of the cattle and flocks which they raise; and this because on account of the ruins of Babylon there will be many caves and caverns, in which lions and beasts hostile to flocks are wont to hide; and because Babylon burned will be turned into a dry mound, nor will it produce herbs or grass. He mentions the Arabs before others, both because Arabs are shepherds of cattle, as I have said; and because the Desert of Arabia is neighboring to Chaldea. This prophecy endures even to this day, and experience makes it clear. A learned and religious man told me at Rome, who recently traversed those places, that the ruins of Babylon are still seen, and they are vast and immense, and extend for three days' journey, and are completely deserted and desolate. I asked the reason, he said, and especially why Arabs and shepherds in places so empty and suitable for pasture would not at least pasture their flocks there? Who immediately answered me that those places are full of the specters of beasts and demons, which Isaiah here recounts, and therefore no one dares to approach them more closely. Demons therefore possess Babylon, which is owed to them by so many names and vices, and therefore given to them by so just a judgment, so that they strike terror into men, lest they follow the crimes of Babylon, and know that if they do so, they will likewise be the habitation of demons, and a mockery equally and food in hell, according to that of Psalm 48:13: "They are laid as sheep in hell: death shall feed upon them." said, because it always groans and wails. Thus it happened to Babylon; for, as St. Jerome says: "We have learned from a certain brother, a hermit, who departing from those regions, now lives the life of monks at Jerusalem, that the king's hunts are in Babylon, and all kinds of beasts are contained only within the circuit of its walls." Mystically, Babylon is the world, owls are worldly and secular men, who on account of the cares of the world, disgust, quarrels and a thousand troubles constantly groan and wail, but nevertheless like owls in their caverns in Babylon they are unwilling to depart: nay, if you draw them out, they resist: so worldly men are unwilling to be removed from the miseries of the world which they love to perdition, so that they might pass to a quiet and religious life, but they wish to live and remain in them. This is the curse of Babylon, that is, of the world. Sirens.—The Chaldean, dragons; the Septuagint, hedgehogs; in Hebrew it is תנים tannim, that is, as St. Jerome says, demons, or monsters, or great dragons, crested and flying; for these truly are in desert places, and demons often assume their form. Our translator rendered the species for the genus. For a siren is a species of aquatic and marine monster, a virgin from the mouth and pubis downward, below a fish; such as in our age was captured in Frisia, lived among men for many years, and learned to spin. By this form also the demon deceives men. The Greek Scholiast on Isaiah 34:23 less correctly says: "Sirens, he says, are called those which among flying creatures emit at night a querulous voice, and nearly wail, as an owl, and similar things." Note: By this phrase the Prophet signifies the extreme desolation of the place, namely that it is to be so laid waste as to become the habitation of demons and monsters, so that no one dares to go there. Tropologically, a Siren, says St. Basil, is a demon, who entices and deceives the soul by pleasure. Whence concerning the fable of Sirens and Ulysses, and its mystical mythology, and victory through the cross, see St. Ambrose, book IV on Luke, at the beginning.
13:22
22. And owls shall answer there. — The Septuagint: onocentaurs. The owl is a nocturnal bird that moans, so called because it always moans and shrieks. Hairy ones. — Fauns and Satyrs, concerning which Pliny, book vii, chapter ii, that is, as the Chaldean and Septuagint say, demons, namely those who appear in forests and deserted places with a hairy appearance of goats, as if gods of the groves, concerning which more at chapter xxxiv, verse 14. This is what St. John says alluding to this, Apocalypse xviii: "Babylon the great is fallen, is fallen: and is become the habitation of devils, and the hold of every unclean spirit." They shall leap. — He alludes to the sport by which wanton kids, sent forth in military fashion from different stations, meet with opposing fronts, leap upon and butt with their horns. In the temples of pleasure. — Vatablus: in voluptuous palaces. For Babylon was built and prepared for every pleasure and pomp; but after its destruction, in place of delights there will be dragons, in place of harpists owls and horned owls, in place of servants and attendants horrible Fauns and Satyrs. Mystically, St. Bernard, tract. On the Eleven Burdens of Isaiah, sermon 1: "The first," he says, "burden of Babylon is that which must necessarily be taken from our shoulders. Babylon signifies the world, whose love is cupidity; therefore a heavy burden, pressing down many and bending them toward lower things. But it burdens the wretched in three ways, with labor, with fear, with sorrow. With labor man arrives at what he desires, with fear he possesses it, with sorrow he loses it. Come now, brothers, who does not acquire a kingdom with labor which he desires? who of kings is so secure that he fears nothing? who does not lose something with sorrow? But let us turn this parable back upon ourselves. Is there none of us who sighs under the weight of this burden? Have not worldly delights settled in us? What of those who have abandoned their own things, do not fear to seek the things of others, for which they are wearied with labors, tortured with sorrows, worn down with fears? Is he truly free from this burden who, although he brought little or nothing into the monastery, nevertheless ceases not to take whatever he can from the monastery to give to others; who asks importunately; who grows angry if he does not receive; grieves if he is corrected; rages if he is rebuked? What of those who are so bound by affection for their parents that they do not hesitate to undertake the loss of their Religion and the greatest labors for them, and on this account also spend empty days and sleepless nights? What shall I say of those who seek honors? what burden do they not bear? now they flatter, now they detract, now they rage for the promotion of others; now frustrated in their hope, they even rise up with curses against their own fathers. Therefore, brothers, all these are conformed to this age. Whence also they are reckoned by the name of Babylon, by that burden of punishments which the Prophet describes over Babylon, miserably oppressing them." Therefore adapt to these individual sentences and threats against Babylon in this chapter and the following of Isaiah, and especially that one at chapter xiv, 11: "Thy carcass is cast down, the worm is spread under thee, and worms are thy covering. Thy pride is brought down to hell. How art thou fallen from heaven, O Lucifer, who didst rise in the morning," etc.
Machine translation from the Latin, not reviewed.
13:2
Hic comminator contra Babylonios, qui duas tribus captivaverant. Et dividitur in partes duas. In prima comminator hostium destructionem; in secunda promittit ex hoe Judaeorum consolationem, cap. 14: Prope est ut veniat tempus ejus. Prima dividitur in duas. Primo ponitur comminatoris titulus, et increpatio, Onus, idest miseria opprimens. Jer. 25: « Si interrogaverit populus iste, vel » propheta, aut sacerdos, dicens: Quod est onus » Domini? dices ad eos: Vos estis onus: projiciam » quippe vos, dicit Dominus. » Secundo ponitur ipsa comminatio, ibi, Super montem caliginosum levate signum. Prima ergo dividitur in partes tres. In prima ponit vastantis exercitus convocationem, scilicet Medorum et Persarum sub Cyro et Dario, qui ceperunt Babylonem, sicut legitur Dan. 5. In secunda ostendit poenae afflictionem, ibi, Ululate etc. In tertia subsequentem ejus desolationem, Et erit quasi damula fugiens. Circa primum tria ponit. Primo convocat exercitum; secundo describit vocatorum adventum, ibi, Vox multitudinis in montibus; tertio inducitur venientibus praeciptum, ibi, Dominus exercitum praecipit militiae belli. Circa primum duo facit. Primo ponit convocationem, et convocat ad agredieundum et obsidendum: Levate signum, idest vexillum, super montem Babylonis caliginosum, propter fumum incendii, quando combusta fuit. Vel super montem, civitati adjacentem, caliginosum, propter altitudinem nubibus oper- tem, vel caligare facientem visum. Ad exclamandum, Exaltate vocem, ut hostes conveniant. Ad congregandum, Levate manum. Ad pugnandum, et ad capiendum, Et ingrediuntur.
13:3
Jer. 51: « Levate si- » gnum super muros Babylonis. » Secundo ponit vocatorum conditionem quantum ad idoneitatem propter officii injunctionem, Sanctificatis meis; quasi dicat: Quos ad hoc officium peragendum sanctificavi; et quantum ad potestatem fortes et quantum ad jucunditatem exultantes. Soph. 1: « Sanctifi- » cavit Dominus vocatos suos. » Vox multitudinis in montibus. Hic describit vocatorum adventum: et primo quantum ad minores.
13:4
Vox multitudinis; secundo quantum ad majores, Vox sonitus regum. Jer. 50: « Vox eorum quasi mare sonabit. » Infra 17: « Tumultus tubarum veniet. » Dominus exercitum praecipit militiae belli.
13:5
Hic indicit praeciptum: et primo ponit divinum praeciptum, Dominus praecipit; secundo divinum auxilium ad complemen- dum, A summitate caeli, quasi ad adjuvandum, Et vasa, quaelibet arma.
13:6
Ululate, qua prope est dies Domini. Hic describet poenae afflictionem: et circa hoc tria ponit.
13:9
Primo puniendorum timorem; secundo afflictionem, ibi, Ecce dies Domini veniet crudelis, et indignationis plenus; tertio punientium ferocitatem, ibi, Ecce ego suscitabo super eos Medos. Timor autem exprimitur primo quantum ad gemitum oris, Ululate. Ezech. 50: « Ululate, vae, » vae diei: quia juxta est dies, et appropinquat » dies Domini, dies nubis. Tempus gemitum » erit. » Secundo quantum ad remissionem operis: Propter hoc omnes manus dissolventur. Jer. 50:
Audivit famam ejus rex Babylonis, et dissolutae sunt manus ejus. Tertio quantum ad turbationem cordis; quod turbatur tripliciter secundum interiorem statum: vel quantum ad jucunditatem, Tabescet; vel quantum ad magnanimitatem: Et conteterut; quasi in parva diviseum; vel quantum ad securitatem per timoris angustias, Torsione. Psal. 47: « Ibi dolores ut parturientis. » Secundo turbatum quantum ad auxilii defectum, Stupebit ad proximum suum; quasi prae stupore non poterunt auxilium ferre. Quantum ad exterius signum, Facies combusta, propter pallorem timoris; vel ad litteram, quia tali morte sunt interfecti. Thren. 4: « Denigrata est super carbones facies eorum. » Ecce dies Domini veniet crudelis. Hic describit poenam afflictionum; et circa hoc tria ponit. Primo poenae magnitudinem, indignationis, quantum ad misericordiae subtractionem; irae, quantum ad poenae delectionem. Philosophus: « Irati contristantur, punientes vero gaudent: » furoris, quantum ad impetuosam ultionem, quia furor est ira accensa. Infra 50: « Ardens furor ejus, et gravis ad portandum. » Exprimitur etiam in consolationis subtractione: Quoniam stellae caeli et splendor earum, non expandent lumen suum. Vel ad litteram, quantum ad eorum reputationem; quia afflictis omnia videntur tenebrosa.
13:10
Vel stellae principes, sol in ortu suo, rex, luna regina. Apoc. 6: « Sol factus est quasi saccus cilicinus. » Secundo ponit acquietatem, ordinans poenam contra culpam quam committent in scipsis.
13:11
Visitabo, vindicabo, super orbis mala, idest Babylonis: quia erat in ea monarchia. Vel propter multitudinem unique concurrentiam. Et quantum ad culpam quam etiam committent in subditos, per malorum oppressionem, Et contra impios. Vel pactorum irritationem, infidelium. Per meliorum molestationem, Arrogantiam, qua praesumebant omnes subjugare. Tertio ponit paenitionis moderationem; et ponit quatuor. Primo defendentium paucitatem, Pretiosior, idest rarior. 1 Reg. 3: « Sermo Dei erat pretiosus: » erit vir, qui possit defendere per consilium, obrizo, idest auro rubeo, quod optimum est. Supra 10: « Reliquiae saltus ligni ejus prae paucitate numerabuntur. » Secundo elementorum commotionem, Super hoc: quantum ad litteram, potuit esse tempestas in aere, et terrae motus in terra. Vel est hyperbole, prae magnitudine malorum. Jer. 4: « Aspexi terram, et ecce vacua erat et nihil; caelos, et lux non erat in eis. » Tertio quantum ad fugientium dispersionem, tam civium et bellatorum, quam etiam captivorum, Damula, velox animal.
13:14
Proverb. 6: « Eruere quasi damula de manu. » Quarto quantum ad remanentium oppressionem, quae fuit in tribus.
13:15
In nece hominum: Omnis qui inventus fuerit, quantum ad cives, supervenerit, quantum ad extraneos, infantes quantum ad pueros. Jerem. 51: « Collidam in te senem et puerum. » Secundo fuit in rerum direptione, Diripientur. Thren. ult.:
Hereditas nostra versa est ad alienos, domus nostra strae ad extraneos, Tertio quantum ad violationem mulierum. Uxores eorum.
13:17
Thren. ult.: « Mulieres in Sion humiliaverunt. » Ecce ego suscitabo super eos Medos.
13:18
Hic describit hostium ferocitatem, quae non placatur muneribus, Qui argentum non quaerant; nec flectitur misericordia sed sagittis parvulos interficient; nec impotentibus viribus, et lactentibus; nec filiis parvulis, et super filios. Jer. 49: « Ecce ego adducam super eos omnem malum. » Et erit Babylon etc. Hic describit subsequentem desolationem. Et primo civitatis destructionem, Versa, idest subversa, sicut Sodomaa, de qua Apoc. 18: « Vae, vae, civitas illa Babylon, civitas illa fortis, quoniam una hora venit judicium tuum. » Secundo quantum ad ejus perpetuam solitudinem, Non habitabitur.
13:21
Jer. 51: « Non habitabit qui tendet arcum suum, et non ascendent loricae. » Tertio quantum ad solitudinis horrorem, quod ostenditur ex fuga pastorum, Nec ponet ibi tentoria, quia certas mansiones non habet, sed per desertum vagatur, Nec pastores ovium, quantum ad habitationem bestiarum et mortuorum; sed requiescent ibi bestiae, solitudinem amantes. Draconibus, qui secundum quosdam sunt serpentes alati magni; secundum alios sunt pisces magni, habentes humidas squamas: secundum alios, serpentes cubitales, comedentes alios serpentes, et ex hoc flatu oris inficientes. Struthiones, animalia quae habet pennas, sed non volant, immo pedibus gradientur. Job 59: « Penna struthionis similis est pennis herodii. » Pilosi, idest animalia pilosa, ut vulpes, lupi et hujusmodi: vel homines sylvestres, pilosi et hispidi, qui a quibusdam dicuntur non veri homines, sed figuram hominis habere, vel daemonis in tali figura assumentis corpus. Domos desertas tales frequentantes sunt, qui et ambulant per noctem, et inquietant homines diversis modis. Ululae, aves quantitatis corvinae, maculis conspersae, ex hoe dictae quod vocem habeant ad modum ululantium luporum.
13:22
Syrenae, secundum quosdam serpentes christi et alati; vel pisces marini ad similitudinem mulierum; vel aves dulciter cantantes, In delubris voluptatis, idest locis in quibus luxuriabantur. Infra 34: « Et erit cubile draconum, et pasqua struthionum, et occurrent daemonia, onocentauros, et pilosus. »
Nota super illo verbo, Super montem caliginosum, quia est multiplex caligo. Primo ignorantiae. Thren. 2: « Quomodo obtexit caligine in furore suo Dominus filiam Sion! » Secunda culpe. Psal. 17: « Caligo sub pedibus ejus. » Tertia praesentis poenae. Thren. 4: « Quomodo obscuratum est aurum, mutatus est color optimus. » Quarta futurae miseriae. Matth. 22: « Ligatis manibus et pedibus mittite eum in tenebras exteriores. » Et Luc. 16: « Inter nos et vos chaos magnum firmatum est, ut hi qui volunt hinc transire ad vos, non possint. »
13:1
Anc. — Deus milites suos quibus vindictae ministris utitur ad expeditionem bellieam contra Babylonem evocat, iique magno strepitu ad opus accurrunt (13, 1-5); vaeeis contra quos evocantur; iis ingruit dies Domini crudelis, quo vindictam sumet de universis iniquitatibus omnia terrore et horrore complens (13, 6-13) ; quo iudicio Babylon misere interibit e& demum ad vastam ac horridam solitudinem redigetur (13, 14-22). Hac vero ruina via panditur populo Dei simul cum alienigenis ad salutem (14, 1-2) ; ab hoste tyrannico liberati eius interitum, pristinam superbiam, arrogantiam, oppressionem tyrannidemque et summum quo nunc prostratus sepultusque iaceat opprobrium carmine prosequuntur epinicio (14, 3-21); cui iterata praedictione et oraculo Dei iureiurando confirmato calculus adiicitur (14, 92-21). Vates ita iudicium in Babylonem describit, ut in eo simul iudicium in omnem potestatem Deo inimicam adumbret eique hoc oraculo quasi praeludat. Id praesertim ex 13, 10. 13 elucet. Ad quod consequens est, etiam Babylonem h. l. considerari quasi in se exhibentem et exprimentem ad instar exemplaris vel typi omnem potentiam Deo adversariam, quae edocta a satana superba rebellione contra Deum assurgat. Id enim 14, 12 etc. commendatur. Ut autem talis typus et complexus in Babylone describatur, ex iis facile intelligitur quae et olim in illa regione gesta sunt et postmodum in theocratiam impie ac crudeliter perpetrata. Ibi enim interra Sennaar rebellio in Deum exorta est quam Deus confuso labio prostravit, ita ut ipsum Babel nomen eius rei documentum sit (Gen. 11, 9), ibi Nemrod « robustus venator coram Domino » qui « coepit esse potens in terra » i. e. alios subiugare et tyrannide coercere, regni sui principium fundavit (Gen. 10, 9. 10); regnum demum babylonieum templo et urbe sancta destructis ultimum excidium intulit theocratiae, et ita sicuti primus exstitit hostis Dei et tyrannus hominum, ita has in Deum inimicitias in populi Dei ruina absolvit et quasi ad fastigium perduxit. Quare Babylon in se omnem potestatem Deo adversariam complecti ac repraesentare iure dici potest, unde in Apocalypsi quoque symbolum potestatis tenebrarum et principis huius mundi ministra praecipua describitur Babylon. Cum oraculum hoc a rationalistis Isaiae esse negetur, in eius expositione ad ea quoque advertere oportet quae magnam cum dicendi genere Isaiae similitudinem prae se ferunt et quae a prophetis subsequentibus, praecipue Ieremia et Ezechiele, imitatione expressa sunt. Si enim oraculum hoc eo iam tempore exstitit, fieri non potest, ut aut ignoratum sit cuius esse censeri debeat aut falso sit Isaiae attributum. Quam sedulo enim minora quoque oracula suis servata et, adscripta sint auctoribus, documento sunt quaedam in libris historicis oracula relata et ipse minorum prophetarum liber, in quo cernere est quanto studio minima quoque oracula, v. g. Abdiae, suis adscripta et attributa sint auctoribus. Praeterea nostrum de Babel oraculum explicite inscriptione ipsa attribuitur Isaiae; ergo adest testimonium historicum gravissimum. Inscriptionem enim esse genuinam, eo quoque suadetur, quia cum in subsequentibus v. 2-18 Babylon non nominetur, necessaria est ad oraculum intelligendum ; deinde non immerito etiam asseri potest, si esset ad interpolatorem referenda, similes inscriptiones ab eodem interpolatore non - uni alterive oraculo, verum omnibus futurum fuisse ut apponerentur. — Offensioni praecipuae illud est rationalistis, quod in hoc oraculo sermo fit de regno babylonico et de eius per Medos excidio, cum uti volunt, Isaias solum de regno assyriaco agat. Sed id arbitrarie asseritur. Uti Michaeas exsilium vaticinatus est babylonicum, uti ipse Isaias Ezechiae regi exsilium praedicit babylonicum (39, 6. 4 Reg. 20, 1'1. 18), ita eadem ratione hoc de Babylone oraculum. fundere poterat. Obiectio illa solum eo orta est quod omnem veri nominis prophetiam de re futura perfracte negant.
Praemittitur totius oraculi titulus: v- 4 « Onus Babylonis quod. vidit Isaias filius Amos» ; — notat S. Hier. : « verbum hebraicum messa NU'2 vel onus vel pondus intelligi potest; et, ubicumque praepositum fuerit, minarum plena sunt quae dicuntur ; unde miror LXX translafores in re tristi voluisse ponere visionem » ; et recte onus explicatur; cf. ad Nah. 1, 1; ita vox hebr. intelligitur a Syro, Chald. Aq. eiusque notio colligitur 2 Reg. 5, 17; 8, 9 hebr. 2 Chron. 35, 3, Is. 46, 1. Num. 414, 41. Ad oneris significationem oraculum minis plenum ac triste plane adaptatur, atque revera ubique tale oraculum ea voce declaratur, etiam Zach. 12, 1 (vide quae ad h. 1l. notavi). Quare onus retinendum est neque cum aliquibus « effatum » verti oportet. Statim vates in medias res ingreditur. Quo maior sit vehementia, commotio, attentio, nullo nomine prolato neque invitantis neque eorum qui convocantur abrupte incipitur ab acri exhortatione
13:2
v. 2. « super montem caliginosum levate signum, exaltate vocem, levate fnanum, et ingrediantur portas duces » ! — hebr. in monte plano (seu laevi) levate vezillum, ut scil. longe lateque conspicuum omnes ad expeditionem bellicam. celeriter aggrediendam admoneat ; ex textu lat. de signo ignibus accensis in vertice montis cogitandum erit, quo ex condicto fiat militum concursus. Quanto cum impetu ac festinatione convocandi sint, triplici membro explicatur ; vexillo erecto, alta voce, manuum agitatione excitantur; solent enim qui negotium urgent et voce uti et gestibus. Quo alacrius fortiusque rem aggrediantur, statim rei eventus subditur : e£ ingredientur portas principum, vel ut introeant portas principwm (hebr.) scil. portas urbis celeberrimae cuius incolae quasi principes aestimantur et nobiles (cf. 23, 8), vel in arces et palatia principum. Unde certa iam victoria promittitur eaque facilis ; sufficit enim, ut agmine collecto veniant ; et cum portarum principum mentio fiat, spolia opima tamquam expeditionis praemia proponuntur. Ita simul statim ab initio summa oraculi paucis exhibetur. Quis autem ea agmina convocaturus sit,explicatur
13:3
v. 3. « ego mandavi sanclificalis meis el vocavi fortes meos in ira mea, exsultantes in gloria mea » ; — « quo autem pugnantium insuperabilem manum demonstret, adnectit et dicit : ego instruo et ego adduco eos » (S. Cyr.); sun sanctificati, quia a Deo ad hoc munus et negotium Dei gerendum electi sunt ; quidquid enim pro Deo seponitur et a reliquis rebus separatur, ut in Dei servitium cedat, sanctum vocatur ; « sanctificavi dicit pro segregavi et veluti selegi ad ea gerenda quae in vos statui » (S. Cyr. sim. Theod. Thom.), sicut Nabuchodonosor qui vindictam et punitionem Dei in gentes exercebat simili modo servus Domini vocatur (S. Hier. cf. Ier. 25, 9; 27, 6; 43, 10). A Deo prae ceteris electi ad tale negotium, Deo auctore et auspice (Sanct.) illud aggressi invicti sunt ; praeterea Deus fortes, heroes vocat ad iram suam (hebr.), scil. ut ministri sint vindictae Dei iraeque exsequendae et in tali officio se fortes ac heroes praebeant ; neque frustra, nam iam describuntur ezsultantes de gloria mea vel de maiestate et sublimitate mea (hebr. Deus enim per illos se sublimem ac potentem declarare vult, quare eos summa quadam alacritate, fortitudine, bellandi cupiditate inspirat, ita uttriumphatorum instar maxima laetitia et tripudio ad proelium currant ; vel verte hebr. exsultantes sublimitatis meae i. e. exsultantes gloriosi mei (For.), tales sunt quales decet meam maiestatem milites conscribere, de quibus scil. belli dux possit gloriari, et qui ipsi exsultabundi et roboris sui invicti conscii ad certamen properent. En quibus titulis praeclarus Domini exercitus commendatur ! Atque statim post hanc annuntiationem divinam vates mentis acie ingentem percipit exercitus fragorem et tumultum, quo omnia circumquaque perstrepunt : grandi enim Dei verbo grandis scena respondeat necesse est; unde
13:4
v. 4 «voz multitudinis in montibus quasi populovum frequentium, vox. sonitus regum, gentium congregatarum : Domimus exercituum praecepit militiae belli,
13:5
v. 5 venientibus de terra procul a summitate coeli ; Dominus et vasa furoris eius, ut disperdat omnem terram» ; — hostes igitur montani sunt, duri et asperi; ergo eo maiorem horrorem Babyloniis luxu et mollitie diffluentibus incutient; iam montes qui ad orientem planitiem babylonicam cingunt strepitu hostium resonare vates percipit; strepitus regnorum gentium congregatarum (hebr.) i. e. innumerabilis multitudo ibi collecta est; neque de tanto apparatu mirandum est, nam Dominus exercituum, cui agmina omnia et coelestia et terrestria subserviunt (cf. ad Os. 12, 5. Mich. 4, 4) lustrat copias suas bello paratas. Ad horrorem augendum veniunt de terra longinqua, de extremis terrae plagis; « summitate coeli i. e. extremitate terrae, ubi videtur tangere coelum (Sa, Malv. Men. Tir.) vel ab iis regionibus quas definire videtur pars illa coeli quam extremam videmus (Sanct.), vel ab ea terra quae tam longe distare videtur quam summum coelum (Mald.); hebr. « fine coeli i. e. ab extrema terra qua scil. coelum super nos expansum finitur, suum habet finem. Tale agmen ducit Dominus, in eo adsunt vasa i. e. instrumenta furoris eius, quibus uti vult ad perdendam universam terram. Unde quae ter: rifica sunt in coelo et in terra quasi impetu facto irruunt. Verum hisce ultimis verbis iam indoles generalis iudicii innuitur. De sola enim expugnatione urbis babylonicae a Medis Persisque facta non apte diceretur gentes advocari de terra procul, de fine coeli; idem cernitur in ultimo membro, quo instrumenta furoris a Domino praeparari dicuntur ad perdendum universum orbem (cf. Kn. Del. MNaeg. Rohl.). Ad quod etiam subsequens horroris descriptio omnino adaptatur. Neque a visione prophetali (18, 1 : onus quod vidit) alienum est, ut effectus particularis iudicii, quia est pars iudicii Dei generalis, conditionibus et coloribus quasi delineetur iudicii universalis. In visione enim propheta non intervalla temporum considerat, sed illum percipit nexum sine temporis intervallo quem Deus inter eventus varios ex rerum similitudine secundum eandem normam divinam enata statuit. Unde satis est frequens, ut iudicia particularia forma et schemate universali repraesententur; de qua re vide quae alias iam monui ad Ioel 9, 10 et Abd. 48 et Mich. 1, 2 et Hab. 3, 8. describatur, ab Isaia alienum est; sed cum a cap. 24 iudicia particularia generali et universali iudicio comprehensa et absolvenda describautur, et ita finis isti iudiciorum seriei imponatur, potius congruum esse videtur, ut prologus i.e. cap. 13 accommodetur et efformetur ad modum epilogi i. e. ut sicut in fine seriei iudicium universale exhibetur, ità idem euam in initio non plane omittatur, quo melius statim ab omnibus percipiatur, quem in finem et sub qua norma ista iudiciorum series proponatur.
13:6
v. 6 « Ululate quia prope est dies Domini, quasi vastitas a Domino veniet » ! — cf. Ioel 4, 5. 41. 13. 15; dies Domini est dies iudicii, quo Deus ultionem capit de inimicis et suum ius repetit et statuit, ubi hominis opera Deo adversaria pereunt et unum Dei opus consistit ; ceterum cf. Ioel 2, 1. 44. 31; Am. 5, 18. Abd. 15. In hebr. adest paronomasia : "T2 792 sicut vastitas a Deo , vastatore (For. Malv.), a Deo praepotente et insuperabili ; quasi (3 veritatis)i. e. vastitas talis, qualem decet supremum vastatorem inferre (Malv.), qualis ipsius furorem et potentiam decet (Sanct.). Quantus ea vastitate terror incutiatur et quam impotes futuri sint homines ad evadendum, graphice depingitur v. "1 « propter hoc omnes menus dissolventur et omne cor hominis contabescet
Si Dominus talem conscribit exercitum et instrumenta immittit furoris sui, quid restat nisi ut omnia terrore corripiantur ? Unde sonitui illi bellicoque tumultui subiunguntur effectus in miseris conspicui, quibus voci illi (v. 4) quasi respondent
13:8
v. 8 et conteretur ;. torsiones et dolores tenebunt, quasi parturiens dolebunt ; unusquisque ad. proximum suum stupebit, facies combuslae vultus eorum » ; — metu et terrore omnia languescunt et stupefiunt : manus /laccescunt (hebr.), ad quodcumque opus ineptae torpescunt; est scil. indicium externum abiisse omnem vim, vigorem, studium omne ; ab externo indicio sermo progreditur ad internum omnis roboris defectum (id quod principale est) : cuiusque cor liquescit (hebr.), cor, sedes intelligentiae et affectuum ex Hebraeorum modo considerandi, diffluit i. e. omnis consilii et fortitudinis sunt expertes, quo se vertant plane nescii ; unde consequens est quod sequitur in hebr. et conturbabuntur, perplexitate obruti, intricationi et praecipitantiae obnoxii, sui plane non compotes, quasi insania et amentia perculsi. Ad quam perturbationem accedunt torsiones et dolores, tormenta et cruciatus corporum, quae, uti parturienti accidit, et subito ingruunt et acutissima sunt ac vehementissima (cf. Ier. 30, 6; 49, 24). Unde consequens est, ut prae nimia perturbatione et dolore quisque ad alterum s(upeat, sine voce, expers consilii stupens ac stolidi in morem alterum intueatur ; angoribus et doloribus excruciatae facies eorum et, vultus facies sunt. flammarum (hebr.), i. e. facies anxietatibus quasi ignibus succensae vel prae confusione ac pudore erubescentes. Bene adnotat Sanct. : « optima hypotyposis hominum, quorum animus gravi dolore metuque concutitur, in quo neque consilium est ullum neque spes effugii, sed aestus atque angor, ex quo nascitur manuum dissolutio quae nihil audent vel moliuntur, et mentis caligo quae nihil videt aut cogitat opportunum, ac tandem desperatio, qua robustorum etiam animus solvitur ac tabescit ». Quid sint facies flammarum, varie explicant; sane mirum est aliquos ex flammis pallorem deduxisse ; ita iam Mald. « facies pallidae vel ustulatae » et e recentioribus Kn. Hitz. qui acute perspicientes flammam etiam lumen afferre ac claritatem statim ,de claritate et albo colore palloris interpretantur, sane artificio interpretationis haud invidendo! Verum quidem est ad antecedentia bene adaptari pallorem ; sed aeque bene adaptatur angor et anxietatis aestus, quo ardent et rübeseunt sanguine in vultus vehementer ascendente. — Alii explicant facies flammarum, facies exustas, luridas, aridas, inde fumo et ustione nigras, ergo moerore et dolore et inedia nigrescentes et exsiecatas, pallidas, exsangues (ef. Sa, Malv. Mar. Men. For.) et comparant Ioel 2, 6. Nah. 2, 10 (Sanct. Calm.). Sed flammae ardorem, aestum insinuant neque inusitatum est, ut quis prae nimia anxietate quasi ardoribus quibusdam uratur et crucietur; ergo flammae in sua obvia significatione retineantur oportet, neque opus erit cum Rol. (id quod in priore commentarii editione etiam Del. docuit) recurrere ad id quod « flamma modo rubeat ut sanguis, modo ut luna pallescat ». Talibus autem terroribus homines concuti et iis horroribus periodum illam vestiri aequum est ; nam
13:9
v. 9 « ecce dies Domini veniet, crudelis et indignatione plenus et irae furorisque ad ponendam terram in solitudinem et peccatores eius conterendos de ea » ; — indolem iudicii generalem vates describit ; quare nos monet, ut quae iudicia singula annuntiantur, ea sub generali Dei norma consideremus ; hebr. crudelis et ezcandescentia et ardor furoris ; fervor irae divinae etin res creatas fertur et in peccatores qui peccatis terram polluere dicuntur et peccando abutuntur rebus. Etiam hic nexus ille effertur inter hominem et mundum adspectabilem, qui simul cum homine peccatore affligitur (cf. ad Os. 4, 3. Hab. 3, 1'1. Soph. f, 3). Et quantopere in ipso mundo ira Dei iudicis conspicua ad omnium terrorem reddatur, explicatur
13:10
v. 10 « quoniam stellae coeli et splendor earum non expandent lumen suum ; obtenebratus est sol in ortu suo etluna non splendebit in lumine suo» ; — tenebris et caligine augescunt horrores ; uti lux metaphora est et. imago gratiae, felicitatis, beatitatis, ita tenebrae miseriam et calamitates adumbrant ; unde nox atra sine ulla stellarum vel lunae luce (cf. 8, 22) aptum est ingruentium malorum augurium. Uti enim Deus iusta vindicta lumen vultus sui i. e. favorem et benignitatem subtrahit tempore iudicii, ita aequum est, ut etiam lux creata, quae est quasi imago reflexa lucis increatae eiusque symbolum, cesset et obscuretur. Hebr. stellae coeli et Oriones eius 1. e. sidera quae splendore et pulchritudine sunt sicut Orion, ^c» cf. ad Iob 9, 9. Talibussignis in coelo astrisque dies iudicii exhiberi solet ; vide quae dixi ad Ioel2, 30. 31. Quare cum tanto apparatu inducatur, non solum iudicium in Babylonem devolvendum h. l. concipi potest, verum concedi oportet hoc iudicium saltem coloribus ab universali depromptis depingi. Id autem facilius explicatur, si Babylonem h. l. typum et complexum quendam esse dicimus omnis potestatis Deo inimicae. Tunc enim in deiectione Babylonis iam adumbratur prostratio omnis potentiae quae Deo obnitatur; cum autem talis prostratio complete fiat in iudicio universali, intelligitur, quomodo typus ut hanc suam indolem reddat manifestam, ad antitypi formam | exhibeatur. Qua re simul nexus declaratur qui adest inter omnia Dei iudicia et scopus ille omnibus communis. In visione autem prophetica nexus iste et scopus ita ad visionem mentisque intuitionem accommodate repraesentatur, ut singula iudicia cernantur quasi substare illi universali, ab eo compleri, ad id referrii. e. eius vestiri coloribus quasi unum cum eo efficerent remoto temporis intervallo. est et pluribus nominibus respuendus. Quare locum nostrum ex illa de stellis locutione ad iudicium universale pertinere rite perspexerunt et docuerunt Euseb. Basil. Herveus; alii saltem in eo typum et figuram iudicii universalis agnoseunt (cf. Lap. Troch.). Sed forte quis dixerit : at quomodo verba illa Christi de stellis cadentibus sensu quodam literali poterunt concipi ? Audi quae Epping respondet: quid putas futurum esse, si densa quaedam turba illarum stellularum quas meteorita vocamus concitato impetu in nostram ferretur terram ? Tum ad verbum impleretur illud Christi vaticinium Matth. 24, 29. Et addit : Wenn die Meteore in der Ebene der Ekliptik dicht geschaart zwischen Mond und Erde durchziehen, so ist nichts natürlicher, als Verdunkelung von Sonne und Mond ; an Sternschnup penregzen wird es dann sicher auch nicht fehlen. Was die Erschütterung der Rraefte des Himmels betrifft, so brauchen wir nur vorauszusetzen, dass ein Haufen, dessen Masse ein Tausendstel der Mondmasse betraegt, der Bewegung der Erde gerade entgegengesetzt mit der gewcehnlichen Geschwindigkeit von 6 Meilen auf sie losstürzt, und wir haben eine Revolution in unserer Átmosphaere wie unsere Einbildungskraft sie kaum fassen kann. Eine solche Masse würde ploetzlich eine Waerme erzeugen, die im Stande waere eine Eiskugel von 5? Kaelte und von der Groesse unserer Erde vollstaendigin Wasser zu verwandeln (cf. Stimmen aus Maria-Laach 1886, XXX p. 303). Uti v. 10 in externa mundi specie immutata et in tenebris adumbratus est furor et irae ardor (v. 9) iudicis, ita nunc exponitur in quos furor ille proprie et per se dirigitur
13:11
v. 11 « et visitabo super orbis mala et contra impios iniquitatem eorum et quiescere faciam superbiam infidelium et arrogantiam fortium humiliabo »; — primo generatim enuntiatur, Deum visitaturum i. e. animadversurum esse zn malitiam super terram ; nota 522 dici quae vox non unam aliquam regionem designat, sed cizzo»ivq» sensu generali ; quare hie quoque explicatio supra proposita confirmatur. Ex culpis impiorum speciatim tamquam iudicio conculcanda effertur superbia arrogantium (hebr.) et fastus violentorum (hebr.) i. e. eorum qui insolentia elati superbiunt et potestate ad oppressiones et violentias abutuntur. Ergo id fiet quod 2, 192 seq. dicitur. Utroque vitio, superbia et tyrannide, Babylon plurimum peccavit ; haec duo etiam apud suos propheta maxime accusat (cf. 5, 8; 10, 1. 2) ; iis ergo iudicium maxime severum instare minatur. Bene delineatur effectus iudicii divini qui in eo consistat, ut insolentia hominum qua in Deum et contra homines efferuntur de gradu deiecta misere pereat. Est enim superbia et elatio sicut peccati initium exstitit, ita omnis peccati et radix et culmen. — Et quousque tandem recidet elatio hominum et superba iactantia et ostentatio? Omnia interitu et ruina absorbebuntur, quod excidium per proverbium vates describit
13:12
v. 19 « pretiosior erit vir auro et homo mundo obrizo » ; — hebr. pretiosiorem faciam hominem quam aurum. (depuratum) et virum quam aurum Ophir ; i. e. « pretiosum dicitur omne quod rarum est » (S. Hier. sim. Cyr. Thom. For. Sa, Malv. Mald. etc. et fecentiores). Norma scil. illa reliquiae salvabuntur etiam ad iudicium in universum si consideretur extendatur necesse esse vates docet, uti in particularibus valet (cf. 10, 16 seq. 16, 144; 17, 4; 24, 6. 13; 30, 17). Alii, sed multo pauciores, locutionem proverbialem ita accipiunt, ut nemo neque nobilis neque plebeius redimi posse i. e. excidium effugere dicatur; nullas scil. opes, divitias nullas sufficere, quibus 'vita salusque redimatur (cf. v. 41; ita Osor. Mar. Sanct.) ; neque haec explicatio a scopo aberraverit. et partem Arabiae meridionalem occidentem versus spectantem (Wo lag das Paradies ? p. 99). — Sed haec pro loco sufficiant. Simul eum iudicio in homines ira Dei in mundum adspectabilem devolvitur; quae autem in creaturam fiunt, terrorem et magnitudinem vindictae adumbrant;
13:13
v. 13 « super hoc coelum turbabo et movebitur terra de loco suo propter indignationem Domini exercituum. et propter diem irae furoris eius » ; hebr. propterea movebo nexus arctus indicatur qui intercedit inter hominis punitionem et signa tremenda in mundi machina; haec concutitur propter illum. Ita dies Domini crudelis sese in terra et in coelo manifestat ; cf. v. 10. 94, 1. Quae si de iudicio universali acceperis, de quo sine dubio 24, 1 etc. agitur, explicationem habent non adeo difficilem ; difficillimam vero, si de solius Babylonis ruina cogitaveris. Cum enim iudicis adventus describitur, terra dicitur tremere, montes fumigare, valles scindi, montes liquescere etc. (cf. Ps. i5, 9 et ad Mich. 1, 3) et sane si virtutes coeli commovebuntur, etiam terram concuti ac tremere quis mirabitur? ceterum vide ad v. 40. Imaginem iudicii universalis hisce absolvi etiam eo commendatur, quia in v. 43 ad v. 9 reditus fit. Terroribus hisce maiestas « Domini exercituum » describitur et apte post tale prooemium singula iudicia particularia introducuntur. Eo enim proscenio praeclare docetur, ad quem finem et quo exitu singula exerceantur et quid documenti in singulis ob oculos habeatur necesse sit, ut wmwn Dei consilium rite agnoscatur.
13:14
Post iudicii terrores modo descriptos iam illustriore etiam modo patet, milites a Domino evocatos stragem ingentem esse illaturos neque quemquam iis resistere posse. Primus effectus expeditionis contra Babylonem a Deo excitatae est, ut quotquot eousque ex variis regionibus populisque quasi admirabundi et venera3bundi Babylone degerint ; ii omnes subito fuga celerrime arrepta dilabantur v, 44 « Et erit quasi damula fugiens et quasi ovis — et non erit. qui congreget — unusquisque ad populum suum convertetur et singuli ad. terram suam fugient » ; — Babylonem, maximum scil. emporium Asiae interioris et caput regni vastissimi, magna multitudo hominum ex dissitis quoque regionibus confluere solebat; insuper habebatur quasi miraculum mundi propter moenia et aedificia. Sed omnem splendorem uno ictu exstingui posse propheta minatur. Quam primum iudicia Domini ingruunt, urbs ab admiratoribus, adulatoribus, amicis turpiter deseritur ; aufugiunt omhes fuga praecipiti terrore insani; damulae et oves animalia sunt timidissima, quae si terrore percelluntur, in fugam praecipitem ruunt et quam facile terrentur. Ecce tales.sunt ad Domini nutum, qui Babyloni et decori et praesidio firmissimo fore censebantur. Neque quisquam opem ferre Babyloniis suscipiet. Tanta gloria adeo subito corruit ! Babylon ab omnibus derelicta iam crudeli sorte occumbet et hic est alter effectus expeditionis quam Dominus evocat
13:15
v. 15 « omnis qui inventus fuerit occidetur, et omnis qui supervenerit cadet in. gladio ;
13:16
v. 16 infantes eorum allidentur. in. oculis eorum ; diripientur domus eorum, et uxores eorum violabuntur » ; — nemini parcitur ; « tanta erit urbis vastitas et victorum saevitia, ut nec innoxiae parcatur aetati, ut cunctae domorum diripiantur opes, et in conspectu maritali uxorum violetur pudicitia » (S. Hier.); tantus scil. hostium furor, tanta etiam Babyloniorum impotentia, qui antea orbis victores iam nunc extrema quaeque pati et carissimorum caedem et oppressionem oculis cernere coguntur nec possunt impedire. Ita furore hostium descripto iam ipsos vates nomine effert et horrores quos undique spargunt iterata assertione et descriptione proponit etiam magis ad singula descendens v. 1'1 « ecce ego suscitabo super eos. Medos qui argentum non. quaerant nec aurum velint,
13:18
v. 48 sed. sagittis parvulos interficient et lactantibus uteris non blandiantur Babylonii ope divitiarum se posse suam, suorumque vitam redimere ; tales sunt hostes qui non sacra auri fame, verum sanguinis caedisque siti teneantur in tantum, ut ne tenera aetate quidem infantium ad misericordiam flectantur. « Tantam scribit Medorum Persarumque saevitiam, ut ardore sanguinis effundendi aurum argentumque contemnant et oblatas opes pro luto reputent » (S. Hier). Praeclara oppositione ferocitas eorum notatur : aurum non cupiunt, sed crudelem parvulorum caedem quasi lusum sagittariorum affectant. In hebr. arcus pueros diffindent et fructus ventris non miserebuntur (cf. For. Malv. Mald. Mar.) i. e. « praegnantium uteri secabuntur elidenturque infantes » (S. Hier.). Crudelitas ea est, qua omnes gradus vitae enecantur : iuvenes robusti, infantes adhuc in utero, « filii ad ubera pressi » (S. Hier.). Medi cum Persis coniuncti regno babylonico finem fecerunt ; de Medis vide Delattre S. Y., le peuple et l'empire des Médes, mémoire couronné par l'académie de Belgique, Bruxelles 1883. Etiam veteres dicunt eos sagittandi arte eminuisse (cf. Herod. 1, 61. Xenoph. Cyrop. 2, 1. 7). splendore commemorato ruina et caJamitas magis sentitur et effertur; cf. Nah. 2, 41; hebr. Babel decus regnorum et magnificentia pompae Chaldaeorum. sicut. subversio Dei, qua subvertit.... qualis oppositio ! pro splendore et gloria instat maledictio, vastitas summa, incendium et foetor, verbo talis clades qua illae civitates, documenta irae divinae sempiterna, funditus sunt eversae et eversae etiam horrorem, mortem spargunt. En quomodo propheta in specula Dei constitutus etiam quae longe absunt quasi praesentia et instantia considerat neque pompa humana tangitur, sed ad Dei normam et mensuram cuncta revocat. Tempore Isaiae Babslon « decusregnorum erat et magnifica pompa Chaldaeorum » ; eius laudes et splendorem monumentorum ruinae praegrandes, inscriptionum praeconia, veterum scriptorum testimonia concordi encomio celebrant (cf. Herod. 1, 418. Curtius 5, 41. Stimmen aus Maria-Laach 1813 IV p. 155; Riehm, Handwoerterb. I p. 132 ; Vigourowr, la Bible et les découvertes modernes 3 éd. IV p. 305; Kaulen, Assyrien und Babylonien p. 16; Opper!, Expédition en Mésopotamie I p. 135 seq.). Augetur maledictio et desolatio, quia vastitas erit sine ulla reparationis spe; non modo non assurget aliquando ad pristinam gloriam, sed ne vilis quidem oppiduli species ei unquam concedetur, verum in tanto horrore et in tanta desolatione erit regioilla, ut ne nomades quidem ibi tentoria figere vel greges ducere velint. Sic enim illa solitudine et vastitate prae se. feret superba illa et. copiosa civitas vestigia vindictae divinae et monumentum erit aeternum et illustre : « quia dies Domiui exercituum super omnem superbum et excelsum » Is. 2, 12. !dque magis etiam illustratur, quia « decus regnorum et pompa magnifica » erit in diversorium bestiarum
13:21
v. 91 « sed requiescent ibi bestiae et replebuntur domus eorum draconibus et habitabunt ibi struthiones et pilosi saltabunt ibi,
13:22
v. 22 et respondebunt ibi ululae in aedibus eius et sirenes in. delubris voluptatis » ;, — hebr. (in quantum probabilius nomina bestiarum explicari possunt) et accubabunt ibi bestiae. deserti et implebunt domus eorum bubones et habitabunt. ibi struthiones et capri saltabunt ibi et respondebunt. ibi thoes (ululabunt alternis vicibus) im palatiis eorum, et canes feri. in palatiis voluptatis; ubertate quadam dicendi ferarum genera recensentur, quo illustrior vastitatis et. horroris imago exhibeatur. Uti olim terra maledicto percussa est, « spinas et tribulos germinabit tibi » (Gen. 3, 18), ita palatiis deliciarum similes dirae intentantur, dum bestiarum latibula fore dicuntur. bimur qui cristali sunt et volantes. Per quae omniae vastitatis et solitudinis signa monstrantur, quod tanta sit depopulalio urbis quondam potentissimae, ut prae mulli- : tudine daemonum ac bestiarum nullus in eam audeat pastorum, id est, deserti appetitor intrare. Didicimus a quodam fratre Elamita qui de illis finibus egrediens nunc lerosolymis vitam exigit monachorum, venationes regias esse in Babylone et omnis. generis bestias murorum eius tantum ambitu coerceri ». . De veterum interpretationibus haec advertit S. lier. : « siim (mw) soli LXX bestias (0noíz) transtulerunt ; alii ipso nomine quod apud Hebraeos scriptum est volentes genera daemonum intelligi vel phantasmata. Et replebuntur, inquil, domus, ut nos diximus, draconibus, ut Aquila transtulit, typhonibus, ut Symmachus ohim (oxsip, Qü*TiM) ipsum verbum hebr. exprimens, LXX vero et Theodotio clamores vel sonitus (o9) interpretati sunt; pro ululis quoque omnes verbum hebr. iim, (am), soli LXX enocentauros bas bles ». Geterum Oy h. 1. S. Hier. transtulit . - bestias, Is. 34, 414 daemonia, ler. 50, 39 dracones, Ps. 12, 9 et 7A, 1& Aethiopes, Dan. 11, 30 trieres. Etiam LXX valde variant; praeler 05oíov etiam praebent Aiftom&z, Üxtpóvtov, (vox. Syrus h.l. exprimit animalià; Chald. habet vocem vA quam ex etymologia explicant vel de animali pavido vel e contra de feroci quod horrorem incutiat (cof. Levy, Chald. Woerlerb. II p. 343). mn& Syrus expressit. filias vocis, ergo ?xoc uti LXX ; Chald. vocem hebr. relinuit; vox nn sonum imitari videtur gemitus vel ululatus ; unde explicant vel generatim de ferarum ululatu, vel speciatim de bubonibus (ita Aurivillius quem. sequuntur Ros. Ges. Del. Naeg. Net. Rohl.) vel ululis, vel de martibus (Kimchi, Abarbenel apud Ges. Thes. I p. 69). Vox vy frequentissima est et vertitur a. S. Hier. hircus, hoedus, pilosus; Lev. 17, 7 et 2 Par. 11, 15 vox redditur daemones LXX ot uisziot, x (0012; verum etiam ibi sermo est de cultu aegvptiaco hireorum ; ergo exprimitur illa versione, in cultu illo coli daemones, id quod etiam' S. Paulus de cultu gentilium in. universum pronuntiat (1 Cor. 10, 20), vel opinio redditur popularis etiam apud veteres pervulgata daemones speciem formamque hircorum induere; cf. P. Scholz, Goetzendienst p. 131; Riehm, Handwoerterb. I p. 428. Similiter apud LXX : ó«eoz, «p&yoz, 7ipxooz, &ptgos, «t£, Gxwoytov. — Vocem n**u S. Hier. hic vertit ululas; Bed infra 34, 1& onocentauros et Ier. 50, 39 faunos ficarios ; Chald. exprimit s nn quam vocem felem vel martem QUIM tur. Theod. onocentauros «ov LXX veteres appellasse dicit empusas, nunc vocari onoscelidas, cruribus asininis incedentes. Syrus h. l. praebet sirenes i. e. ut DBarh. interpretatur ad h. l. aves suavisonas in locis desertis nidificantes; sed alio in loco (Chron. syr. p. 333 1. 18) videtur canes silvestres intelligere ; dicit enim : « sirenesin Odessam urbem ad carnem occisorum vorandam noctu ingrediuntur et facta est habitaculum Nov » i. e. canibus aureis vel thoibus; cf. Tullberg, Barh. scholia in Ies. p. 10; Bernstein, lex. syr. Chrest. Kirsch. p. 220. Et ita recentiores quoque ex arabico de thoibus (Schakal) interpretantur ; Arabes vocant ibnu awa filium ululatus, quia canes aurei noctu praesertim ingentes édunt ululatus. — De ultima demum voce D'3n quomodo a LXX et S. Hier. aliter in aliis locis explicetur (dracones, lamiae) iam egi ad Iob. 30, 29 (Comment. p. 353 in nota 1.) et ad Mich. 1, 8 (Comment. in Proph. min. I p. 402) et ad Mal. 1, 3 (Comment. II p. 425) ; sufficiat ergo h. l. adnotasse LXX vertere Eyívov;, Chald. N11 quam. vocem de fera ululante, de dracone explicant : cf. Levy, Chald. "Woerterb. I p. 344. Syrus eandem h. 1l. vocem adhibet quam Chald. praebet. Recentiores h. 1. interpretantur canes feros (Del. Naeg:y vel canes aureos (Net. Rohl.). — Legitur v. 22 viiacoNa in qua voce aliqui singulare dicendi aeumen deprehendunt ; dici scil. in viduis scil, palatiis viduatis, a domino vacuis; at non desunt codd. qui ^w formam usitatam pro palatio exhibent (ef. de Rossi) et ita quoque veteres versiones vocem intellexerunt. Concludit propheta hoc vaticinium iterata affirmatione qua simul ad aliud caput scil. ad salutem ex prostratione urbis inimicae consequentem sibi viam sternit; haec pars in editionibus hebr. ad finem huius capitis additur (uti iam Sasb. For. Lap. adnotant), in vulg. vero ad initium capitis sequentis ponitur. Utraque collocatio bona est quia et vaticinium antecedens absolvitur et gressus fit ad oraculum subsequens : « prope est ut. veniat tempus eius et. dies eius non elongabuntur » ; — utique illud prope ita intellige, ut regnum babylonicum postquam fastigium gloriae attigit, non diu ratione habita regni durationis, in illo culmine splendoris permaneat. Sub Nabuchodonosore illud culmen attigit; quis regno adeo florenti non longissimam quandam durationem praedixisset? verum iam Ieremias praedicit post septuaginta annos Deum visitaturum esse super regem Babylonis iniquitatem (Ier. 25, 12). Iam duratio per annos tantum septuaginta, non utique pro homine, sed pro regno et dynastia potentissima sane brevis dicenda est, praesertim si aegyptiacum, assyriacum et priscum babylonicum et per quae ipsum stetit iudaicum in una Davidis familia. Unde hac consideratione adhibita illud prope iam non potest iure esse offensioni; de qua enim materia subiecta agatur attendi oportet. Quam in rem bene notat S. Hier.: « post captivitatem quippe lerusalem non multum tempus in medio et a Medis Persisque vastata est »; tempus autem Nabuchodonosoris designat regnum babylonieum destructa urbe Assyriorum Ninive independens et florentissimum. Ita vero prophetam intelligi debere elucet ex v. 19; elucet ex 14, 4 seq. hisce enim aperte Babylonem supponit in ea potestatis amplitudine constitutam quam non attigit nisi regno assyriaco destructio; proinde ipsi Isaiae aequales intelligere poterant, oraculum hoc longius complecti tempus, scil. prius eo praedici Babyloni supremum quoddam amplissimumque dominium, deinde autem illum regni splendorem non diu permansurum. Quamdiu, definit Ieremias ; unde quoquenon inepte concluseris nostrum vaticinium, utpote magis generale, in universum et indefinite dictum, antiquius esse debere quam illud Ieremiae. Bene advertit Tir. tempus illud breve esse respectu durationis alicuius regni et Malv. dies non protrahi quibus futurum sit ut floreat regnum (sim. Mald.). Iam Sanct. in memoriam revocat oraculum hoc de ruina Babylonis completa pedetentim et per gradus quosdam longo temporis intervallo esse opere expressum. Quae Sanct. in hunc locum collegit, hodie quoque merito proponuntur et huius interpretis eruditionem ostendunt ac sedulitatem : « quomodo vero quove cursu funditus Babylon perierit, haec carptim ab auctoribus accipe. Imprimis a Daniel cp. 6 habemus a Dario Medo et Cyro ablatum esse sub Baltasare Chaldaeorum imperiam et ad Persas translatum. Deinde ab Herodoto (lib. 3) domitos esse rursus rebellantes Chaldaeos et dirutos magna ex parte babylonicos muros. Praeterea ut tradit hic Hieronymus et Plinius lib. 6 cap. 26 et Iustinus lib. 4, cum exstructa esset a Nicanore seu Nicatore Seleucia et a Parthis non longe a Babylone Ctesiphon, illuc habitatoribus commmigrantibus pene exhausta est a civibus Babylonia. Denique Adriani tempore, ut refert Pausanias, nihil erat reliqui praeter muros : « Babylon omnium quas sol aspexit urbium maxima iam nihil praeter muros reliqui habet » - ... constat in Scriptura omnium concessu esse locutiones hyperbolicas. . . quare licet muri reliqui fuerint et rarae atque ruinosae domus, non ideo Babylon in solitudinem redacta non est. Accedit quod ex Scripturae sacrae usu nihil relictum esse dicitur, quando ex magna aliqua multitudine parum relictum est. Quapropter cum ex tam frequenti atque opulenta civitate reliquiae tantum exiguae superfuerint, iure in solitudinem redacta dicitur Babylonia » !. Tempore Strabonis ad Babylonem applicabatur effatum &eayíz pey4^m £29 6 ue(Rn Ius (cf. Pausan. 8- . 983, 1. DIo Cass. 18, 9; Winer, bibl. Reahwoerterb. s. v. Riehm, Handwoerterb. I p. 135; de Hummelauer in Stimmen aus Maria-Laach 18714, IV p. 156). Hoc oraculo etiam docemur prophetas in mentis visione ea saepe videre coniuncta et quasi sine intervallo inter se excipientia, quae tamen in rerum cursu longo inter se spatio distant. Proponitur enim ruina Babylonis quasi uno ictu efficienda, quamvis paulatim et solum per gradus quosdam ad vastitatem illam et solitudinem redacta fuerit. Verum attendere oportet prophetas normas Dei exhibere ab omni tempore absolutas, decreta divina uti sunt in se; per quot gradus t intervalla, per quot eventus similes inter se succedentes illa opere sint exsequenda non ita tangunt. Simile iam habuimus 1, 27 : Sion in iudicio redimetur; norma statuitur generalis; quoties illa sit in opus deducenda, donec plenus iudicii fructus obtineatur, non dicitur. Huic intime cognatum est prophetas ea inter se immediate coniungere quae nexu quodam interno inter se copulentur, etsi in natura rerum et eventuum serie longiore intervallo separentur. Potissimum enim cogitationes et decreta et consilia Dei tradunt, quae in se plurima complectuntur sed quae ut opere et vita exprimantur, multis indigent conatibus, longa annorum serie; ad idem caput v. g. refertur quod toties apud prophetas invenimus, praeparationem temporis messianici eiusque perfectionem absolutionemque uno proponi complexu ; de qua re plura iam adnotanda erant ad Os. 2, 18; 11, 11. Ioel 2, 2. Mich. 1, 9. Soph. 3, 20. Zach. 2, 4; 10, 10 etc. stimonium fert ? Neque id omittas velim, v. 17 Medos appellari ;;nam si vaticinium hoc, uti rationalistae volunt, tempore exsilii esset editum vel ut aliis placet post exsilium, certo certius Persae nominati fuissent, iam propterea quia qui sub nomine Isaiae vatieinium falso edidisset, id certe quam maxime observasset, ut praedictio quam optime eventui responder et, ne suspicio fraudis oriretur; notum est enim quantopere eiusmodi falsarii praedictiones suas (fictas eventibus accommodent, ne falsarii deprehendantur. Unde quod soli Medi nominantur, non exiguum est ex internis rationibus momentum, oraculum hoc esse satis antiquum (ef. Naeg.). In v. 19 adest ea verborum consociatio quae solum 4, 2 invenitur, i. e. in loco qui Isaiae negari nequit. Ad v. 90 cf. Ier. 50, 39. Nomina autem bestiarum v. 21. 22 recensita fere etiam inveniuntur apud Is. 34, 13. 14; 35, 1; 43, 90. Ex quibus satis patet neque in dicendi genere vel stili conformatione, neque in usu vocabulorum quidquam inveniri posse quo oraculum hoc [saiae esse iure negetur. Ceterum interpretes quoque protestantes, uti Drechsl. Del. Naeg. strenue Isaiam esse auctorem tuentur idque argumentis haud infirmis demonstrant, inter quae nor ultimum locum illud occupat, oraculum hoc iam Ieremiae fuisse notum. Cum iudicio in potestatem Deo inimicam intime conseritur redemptio et salus Israel. Ita iam 1, 2'1 enuntiatur ; ita elucet ex 4, 1. 2; 6, 13; ita. ex 8, 9. 10 quia Emmanuel; ex 9, 5. 6; ex nexu qui adest inter cp. 10 et 11; isque nexus praesertim in altera Isaiae parte lucidissime effertur, quare verba quae hic consideranda offeruntur, argumentum alterius Isaiae partis praeoccupant et praeformant. Unde in aperto positum est, quantopere nexus hic et transitus ad salutem Israel ex Isaiae vaticinandi genere sit. depromptus. Immo eadem quoque particula qua nexus adstruitur inter ruinam hostium et Israel salutem adhibetur, uti 8, 10; 9,6:
13:5
… If in Scripture there is mention of the flooding of the "earth" (Gen. 6, 7, 10; 7, 4, 18, 19; 8, 9), geographical universality does not necessarily follow, because "idioma est s. Scripturae (observes St. Jerome, In Is. 13, 5; PL 24, 456) ut omnem terram illius significet provinciae de qua sermo est". …
13:6
… The p. is the renewing theophany that fills "the day" of the Lord, which is "the day of Yahweh" of the Prophets (Is. 2:12; 13:6, 10; etc.). …
13:9
… (12, 4), the announcement of the universal judgment becomes increasingly precise in the vivid descriptions of the prophets (Is. 13, 9; 66, 15; Joel 2, 1; Zeph. 1, 2; Dan. 7, 8) and of Wis. (5, 1-13). The whole New Testament is dominated by this great prospect. …
… After the region was conquered by the Hebrews, Moses gave the city to the tribe of Reuben (Is. 13:9, 16). In the war of Ammon against Israel, during the reign of David, the Aramean army called in by the Ammonites encamped near M., but was defeated by Joab (I Par. 19:7). Mesha (lines …
13:10
The expressions used by the prophets to announce the "day of Yahweh," that is, the various manifestations of Yahweh's justice against the nations ("the sun will be darkened," "the stars will fall," etc.; Isa. 13:10; 24; 34; Ezek. 32:7 f.; Joel 2:10; 3:15; Zeph. 1:15; etc.) are merely grandiose metaphors (J.-M. …
Joel (Heb. Yôʾēl "Yahweh Is God")
The prodigies of nature described here are already traditional images (cf. Is. 13:10; Ez. 32:7 ff.), and indicate the grandeur of the divine intervention in the outpouring of the Spirit, without reference to real cosmic changes and to the end of the world. …
… In the customary biblical apparatus of theophanies (trumpet, cry, cloud, smoke, storm), amid human calamities and the convulsions of the entire cosmos (Mt. 24:6-9, 29: prophetic images from Is. 13:10; 34:4; Am. 8:9; etc.) — which has also reached its final goal — Jesus with his own destroys in the parousia all hostile forces (flesh, sin, death in the individual sphere; evil spirits …
13:12
OPHIR. - Region reached by Solomon's fleet (1 Kings 9:28; 10:22), which King Jehoshaphat attempted to renew (ibid. 22:49) — with its base at the port of Ezion-geber (v.) on the Gulf of Elath — to load various merchandise (ibid. 10:11) and especially gold, a typical product of the place (Isa. 13:12; Job 28:16; Ps. 45:10; 1 Chron. 29:4; Sir. 7:18; in Job 22:29, O. in the sense of "gold").
13:13
… G. sings his glory, in the style of the Prophets and the Psalms (9:6 = Is. 13:13; 9:8 = Am. 4:13...), in creation (9:4-13) and in the upheavals he works in society (12:13-25; cf. Ps. 106 [107]:40). …
13:19
The four cities became the type of perversity and of the ruin that follows it (Deut. 29:22; Sodom, Ex. 16:79; Sodom and Gomorrah Is. 1:9; 13:19; Jer. 23:14; 48:18; 50:40; Am. 2:9; Admah and Zeboiim Hos. 11:8). "A witness to so much wickedness remains a smoking wasteland and trees that bear unripe fruit, and, in memory of an …
The catastrophe, already presented by Moses (Deut. 29:22) as an image of the punishments that would strike the enemies of God, is often evoked in biblical tradition either with the name of S. alone (Ezek. 16:49; Matt. 11:23-24; Luke 10:12) or associated with G. (Amos 4:11; Isa. 1:9; 13:19; Jer. 23:14; 49:18; 50:40; Matt. 10:15; Rom. 9:26; Jude 7; II Pet. 2:6: an example for those who would live wickedly in the future).
13:21
… dwelling in the desert: also in the apocryphon Enoch, 'Ažā'zēl is the name of a demon or of Satan (8, 1; 12, 13; 13, 1; 15, 9); add that in Sacred Scripture the desert is often depicted as an image of desolation and death and as the dwelling of demons (Is. 13, 21; Bar. 4, 35; Tob. 8, 3; Mt. 12, 43; Apor. 18, 2; cf. Enoch, 10, 4; 'Ažā'zēl bound in the desert of Dudael). …
… Sē'ir; cf. Sā'ir "hairy, shaggy" and "goat"; also "wild demonic being": Is. 13:21).
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.