The restoration of Israel after their captivity. The parable or song insulting over the king of Babylon. A prophecy against the Philistines.
The Iewes shal be released from the captiuitie of Babylon. 12. Nabuchodonosor most proud and mightie, shal be throwne into extreme miserie. 24. In the meane time the Asirians beseging Ierusalem shal be defeated. 28. Neither shal the Philistims preuaile against the lewes, as they presume.
1Her time is near at hand, and her days shall not be prolonged. For the Lord will have mercy on Jacob, and will yet choose out of Israel, and will make them rest upon their own ground: and the stranger shall be joined with them, and shall adhere to the house of Jacob.Vicino a venire egli è il suo tempo, e i giorni suoi non son rimoti. Imperocché il Signore avrà misericordia di Giacobbe, e sceglierà ancor d'Israele una mano, e farà, che riposino nel lor paese. Congiungerassi a questi lo straniero, e farà lega con la casa di Giacobbe.IT is neere that the time therof shal come, and the daies therof shal not be porlonged. For our Lord wil haue mercie on Iacob, and wil yet choose out of Israel, and wil make them rest vpon their owne ground: the stranger shal be ioyned to them, & shal sticke to the house of Iacob.Prope est ut veniat tempus ejus, / et dies ejus non elongabuntur. / Miserebitur enim Dominus Jacob, / et eliget adhuc de Israël, / et requiescere eos faciet super humum suam; / adjungetur advena ad eos, / et adhærebit domui Jacob. 2And the people shall take them, and bring them into their place: and the house of Israel shall possess them in the land of the Lord for servants and handmaids: and they shall make them captives that had taken them, and shall subdue their oppressors.E i popoli faran loro onore, e gli accompagneranno al loro paese: e la casa d'Israele gli avrà per servi, e serve, ed eglino faran preda de' lor predatori, ed avranno per sudditi i loro esattori.And peoples shal hold them, and bring them into their place: and the house of Israel shal possesse them vpon the land of our Lord for seruants and handmaides: and they shallead captiue those that had taken them, & shal subdewe their exactours.Et tenebunt eos populi, / et adducent eos in locum suum; / et possidebit eos domus Israël / super terram Domini / in servos et ancillas: / et erunt capientes eos qui se ceperant, / et subjicient exactores suos. 3And it shall come to pass in that day, that when God shall give thee rest from thy labour, and from thy vexation, and from the hard bondage, wherewith thou didst serve before,E in quel tempo, allorché Iddio ti avrà dato di respirare da tuoi travaglj, e dalla tua oppressione, e dalla dura schiavitù, nella quale fosti tenuto,And it shal be in that day, when God shal geue thee rest from thy labour, and from thy vexation, and from the sore seruitude, which thou didst serue before.Et erit in die illa: cum requiem dederit tibi Deus / a labore tuo, et a concussione tua, / et a servitute dura qua ante servisti, 4Thou shalt take up this parable against the king of Babylon, and shalt say: How is the oppressor come to nothing, the tribute hath ceased?Ti servirai di questo cantico contro il re di Babilonia, e dirai: Come mai non si vede più l'esattore, è finito il tributo?Thou shalt take this parable against the king of Babylon, and shalt say: How hath the exactour ceased, the tribute rested:sumes parabolam istam / contra regem Babylonis, et dices: / Quomodo cessavit exactor; / quievit tributum ?
5The Lord hath broken the staff of the wicked, the rod of the rulers,Il Signore ha spezzato il bastone degli empj, la verga de' dominanti,Our Lord hath broken the staffe of the impious, the rodde of the rulers,Contrivit Dominus baculum impiorum, / virgam dominantium, 6That struck the people in wrath with an incurable wound, that brought nations under in fury, that persecuted in a cruel manner.La quale con ira percuoteva i popoli con piaga irremediabile, tiranneggiava furiosamente le genti, le straziava con crudeltà.that did beate peoples in indignation with vncurable wound, subdewing nations in furie, persecuting cruelly.cædentem populos in indignatione / plaga insanabili, / subjicientem in furore gentes, / persequentem crudeliter. 7The whole earth is quiet and still, it is glad and hath rejoiced.La terra tutta è in silenzio, ed in pace, e gode, ed esulta:Al earth is quiet and stil, is glad & hath reioyced.Conquievit et siluit omnis terra, / gavisa est et exsultavit; 8The fir trees also have rejoiced over thee, and the cedars of Libanus, saying: Since thou hast slept, there hath none come up to cut us down.Gli abeti ancora, e i cedri del Libano fanno festa sopra di te. Dacché tu ti se' addormentato, non verrà alcuno a tagliarci.The firre trees also haue reioyeed ouer thee, and the ceders of Libanus: since thou hast slept, there hath none come vp to hewe vs.abietes quoque lætatæ sunt super te, / et cedri Libani: / ex quo dormisti, non ascendet / qui succidat nos. 9Hell below was in an uproar to meet thee at thy coming, it stirred up the giants for thee. All the princes of the earth are risen up from their thrones, all the princes of nations.L'inferno laggiù al tuo arrivo si è commosso: ti ha mandato incontro i giganti: si sono alzati da' loro troni tutti i principi della terra, tutti i principi delle nazioni.Hel beneath is trubled to meete thy coming, it hath raysed vp the giants for thee. Al the princes of the earth are risen vp from their thrones, al the princes of nations.Infernus subter conturbatus est / in occursum adventus tui; / suscitavit tibi gigantes. / Omnes principes terræ / surrexerunt de soliis suis, / omnes principes nationum. 10All shall answer, and say to thee: Thou also art wounded as well as we, thou art become like unto us.Tutti quanti volgeranno a te la parola, e diranno: Tu pure se' stato ferito come noi, e se' diventato simile a noi.Al shal answere, and say to thee: Thou also art wounded euen as we, made like vnto vs.Universi respondebunt, et dicent tibi: / Et tu vulneratus es sicut et nos; / nostri similis effectus es.
11Thy pride is brought down to hell, thy carcass is fallen down: under thee shall the moth be strewed, and worms shall be thy covering.È stata cacciata nell'inferno la tua superbia, il tuo cadavere è steso per terra, tu avrai per coltre il fracidume, e tua coperta saranno i vermi.Thy pride is drawen downe to hel, thy carcasse is fallen: vnder thee shal the mothe be strawed, and wormes shal be thy couering.Detracta est ad inferos superbia tua, / concidit cadaver tuum; / subter te sternetur tinea, / et operimentum tuum erunt vermes. 12How art thou fallen from heaven, O Lucifer, who didst rise in the morning? how art thou fallen to the earth, that didst wound the nations?Come mai se' tu caduto dal cielo, o Lucifero, splendente al mattino? Sei precipitato per terra tu, che straziavi le genti?How art thou fallen from heauen Lucifer, which didst rise in the morning? art thou fallen to the earth, that didst wound nations?Quomodo cecidisti de cælo, / Lucifer, qui mane oriebaris ? / corruisti in terram, / qui vulnerabas gentes ? 13And thou saidst in thy heart: I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north.Tu che dicevi in cuor tuo: Salirò al cielo: sopra le stelle di Dio innalzerò il mio trono, salirò sul monte del testamento al lato di settentrione.Which didst say in thy hart: I wil ascend into heauen, aboue the starres of God wil I exalt my throne, I wil sitte in the mount of the testament, in the sides of the North.Qui dicebas in corde tuo: / In cælum conscendam, / super astra Dei / exaltabo solium meum; / sedebo in monte testamenti, / in lateribus aquilonis; 14I will ascend above the height of the clouds, I will be like the most High.Sormonterò l'altezza delle nuvole, sarò simile all'Altissimo.I wil ascend aboue the height of the cloudes, I wil be like to the Highest.ascendam super altitudinem nubium, / similis ero Altissimo ? 15But yet thou shalt be brought down to hell, into the depth of the pit.Tu però sei stato precipitato nell'inferno, nel profondo della fossa:But yet thou shalt be drawen downe to hel, into the depth oh the lake.Verumtamen ad infernum detraheris, / in profundum laci. 16They that shall see thee, shall turn toward thee, and behold thee. Is this the man that troubled the earth, that shook kingdoms,Quegli, che ti vedranno, ti si inchineranno, e ti considereranno: E egli questo quell'uomo, che ha conturbata la terra, che ha scossi i reami,They that shal see thee, shal turne toward thee, & behold thee: Is this the man, that trubled the earth, that shaked kingdomes,Qui te viderint, ad te inclinabuntur, / teque prospicient: / Numquid iste est vir qui conturbavit terram, / qui concussit regna, 17That made the world a wilderness, and destroyed the cities thereof, that opened not the prison to his prisoners?Che ha disertato il mondo, e distrutte le città, e a suoi prigionieri non aperse mai la carcere?that made the world a desert, & destroyed the cities therof, opened not the prison to his prisoners?qui posuit orbem desertum, / et urbes ejus destruxit, / vinctis ejus non aperuit carcerem ?
18All the kings of the nations have all of them slept in glory, every one in his own house.Tutti i re delle genti sono tutti morti gloriosi, ognuno è ito nella sua casa.Al the kinges of the nations euerie one haue slept in glorie, eche man in his owne house.Omnes reges gentium / universi dormierunt in gloria, / vir in domo sua; 19But thou art cast out of thy grave, as an unprofitable branch defiled, and wrapped up among them that were slain by the sword, and art gone down to the bottom of the pit, as a rotten carcass.Ma tu sei stato gittato lungi dal tuo sepolcro, quasi arbore inutile, e immondo, e confuso come putrido cadavere con quei, che sono stati uccisi di spada, e son discesi nel fondo della fossa.But thou art cast forth out of thy sepulchre, as an vnprofitable branche polluted, and wrapped vp with them that were slaine by the sword, and are gone downe to the fundations of the lake, as a rotten carcasse.tu autem projectus es de sepulchro tuo, / quasi stirps inutilis pollutus, / et obvolutus cum his qui interfecti sunt gladio, / et descenderunt ad fundamenta laci, / quasi cadaver putridum. 20Thou shalt not keep company with them, even in burial: for thou hast destroyed thy land, thou hast slain thy people: the seed of the wicked shall not be named for ever.Tu con quelli non avrai società neppur nel sepolcro: perocché hai distrutto il tuo paese, hai fatto perire il tuo popolo. Non sarà per sempre la stirpe de' malfattori.Thou shalt not keepe companie with them, neither in burial, for thou hast destroyed thy land, thou hast slaine thy people: the seede of the wicked shal not be named for euer.Non habebis consortium, neque cum eis in sepultura; / tu enim terram tuam disperdidisti, / tu populum tuum occidisti: / non vocabitur in æternum / semen pessimorum. 21Prepare his children for slaughter for the iniquity of their fathers: they shall not rise up, nor inherit the land, nor fill the face of the world with cities.Preparate i figliuoli di lui ad essere uccisi per l'iniquità de' loro padri. Non cresceranno, né saranno eredi della terra, e non empieranno il mondo di cittadi.Prepare his children to slaughter in the iniquitie of their fathers: they shal not rise vp, nor inherite the land, nor fil the world with cities.Præparate filios ejus occisioni, / in iniquitate patrum suorum: / non consurgent, nec hæreditabunt terram, / neque implebunt faciem orbis civitatum. 22And I will rise up against them, saith the Lord of hosts: and I will destroy the name of Babylon, and the remains, and the bud, and the offspring, saith the Lord.Io pure mi leverò a' danni loro, dice il Signor degli eserciti, e sperderò il nome di Babilonia, e gli avanzi, e il germe, e la progenie, dice il Signore.And I wil rise ouer them, sayth the Lord of hostes: & I wil destroy the name of Babylon, and the remaynes, and bud, and progenie: sayth our Lord.Et consurgam super eos, / dicit Dominus exercituum; / et perdam Babylonis nomen, et reliquias, / et germen, et progeniem, dicit Dominus;
23And I will make it a possession for the ericius and pools of waters, and I will sweep it and wear it out with a besom, saith the Lord of hosts.E la darò in dominio agli Ericj, e alle acque stagnanti, e la scoperò con iscopa devastatrice, dice il Signor degli eserciti.And I wil make it the possession of the hedgehog, & marri•es of waters, & I wil sweepe it with besome wearing it, sayth the Lord of hostes.et ponam eam in possessionem ericii, / et in paludes aquarum, / et scopabo eam in scopa terens, / dicit Dominus exercituum. 24The Lord of hosts hath sworn, saying: Surely as I have thought, so shall it be: and as I have purposed,Il Signore degli eserciti ha giurato, dicendo: Come io ho pensato, così sarà, e come nell'animo mio ho disegnato, così avverrà.The Lord of hostes hath sworne, saying: If it shal not be, as I haue thought: and so fal out, as I haue in mind consulted:Juravit Dominus exercituum, dicens: / Si non, ut putavi, ita erit; / et quomodo mente tractavi, 25So shall it fall out: That I will destroy the Assyrian in my land, and upon my mountains tread him under foot: and his yoke shall be taken away from them, and his burden shall be taken off their shoulder.Io distruggerò l'Assiro nella mia terra, e lo conculcherò sulle mie colline; e sarà levato da Israele il giogo di lui, e il peso di lui dalle sue spalle.That I destroy the Assirian in my land, and in my mountaines tread vpon him: and his yoke shal be taken away from them, and his burden taken of from their shoulder.sic eveniet: / ut conteram Assyrium in terra mea, / et in montibus meis conculcem eum; / et auferetur ab eis jugum ejus, / et onus illius ab humero eorum tolletur. 26This is the counsel, that I have purposed upon all the earth, and this is the hand that is stretched out upon all nations.Questo è quello, che io ho pensato, e risoluto riguardo a tutta la terra, e stenderò così la mano sopra tutte le genti;This is the counsel, that I haue deuised vpon al the earth, and this is the hand stretched forth vpon al nations.Hoc consilium quod cogitavi super omnem terram; / et hæc est manus extenta super universas gentes. 27For the Lord of hosts hath decreed, and who can disannul it? and his hand is stretched out: and who shall turn it away?Imperocché il Signore degli eserciti ha risoluto, e chi potrà dar di bianco? E la mano di lui è stesa, e chi potrà trattenerla?For the Lord of hostes hath decreed, and who can weaken it? and his hand is stretched out: and who shal turne it away?Dominus enim exercituum decrevit; et quis poterit infirmare ? / et manus ejus extenta; et quis avertet eam ?
28In the year that king Achaz died, was this burden:L'anno, in cui morì il re Achaz, tu fatto questo pesante annunzio:In the yeare, that king Achaz died, was this burden made.In anno quo mortuus est rex Achaz, factum est onus istud: 29Rejoice not thou, whole Philistia, that the rod of him that struck thee is broken in pieces: for out of the root of the serpent shall come forth a basilisk, and his seed shall swallow the bird.Filistei quanti voi siete, non vi rallegrate, che sia stata fatta in pezzi la verga, che vi batteva; perocché dal la stirpe del serpente nascerà un basilisco, e la stirpe di quello ingoierà gli uccelli.Reioyce not thou whole Philistaea, that the rod of thy striker is broken in peeces: for from the roote of the serpent shal issue forth a cockatrice, and his seede swalowing the bird.Ne lætaris, Philisthæa omnis tu, / quoniam comminuta est virga percussoris tui; / de radice enim colubri egredietur regulus, / et semen ejus absorbens volucrem. 30And the firstborn of the poor shall be fed, and the poor shall rest with confidence: and I will make thy root perish with famine, and I will kill thy remnant.E i primi tra i mendichi avranno del pane, e i poveri riposeranno con fidanza: e farò perire di fame la tua radice, e ucciderò tutto quello, che di te rimarrà.And the first borne of the poore shal be fed, & the poore shal rest considently: and I wil make thy roote to perish in famine, and wil kil thy remnant.Et pascentur primogeniti pauperum, / et pauperes fiducialiter requiescent; / et interire faciam in fame radicem tuam, / et reliquias tuas interficiam. 31Howl, O gate; cry, O city: all Philistia is thrown down: for a smoke shall come from the north, and there is none that shall escape his troop.Urlino le porte, alzino le loro strida le città: la Filistea tutta è per terra; perocché da settentrione verrà il fumo, e non è chi alle schiere di lui possa sottrarsi.Howle thou gate, crie out ô citie: al Philisthaea is throwen downe: for a smoke shal come from the North, and there is none that shal escape his troupe.Ulula, porta; clama civitas; / prostrata est Philisthæa omnis; / ab aquilone enim fumus veniet, / et non est qui effugiet agmen ejus. 32And what shall be answered to the messengers of the nations? That the Lord hath founded Sion, and the poor of his people shall hope in him.E che si risponderà agli ambasciadori delle nazioni? Il Signore ha fondata Sionne, e in lui spereranno i poveri del suo popolo.And what shal be answered to the messengers of nations? That our Lord hath founded Sion, and the poore of his people shal hope in him.Et quid respondebitur nuntiis gentis ? / Quia Dominus fundavit Sion, / et in ipso sperabunt pauperes populi ejus.
14:1
Calmet
Prolonged. Babylon was taken one hundred and seventy-two years after. (Calmet)
Worthington
Yet this time is counted short, compared with the monarchy, which had lasted a thousand years. (Worthington)
Ground. Cyrus restored the Jews; yet all did not return at that time.
14:2
Place. Cyrus probably granted an escort, as Artaxerxes did, 2 Esdras 2:7.
Servants. They had purchased many slaves, (1 Esdras 2:65.) as some were very rich in captivity, and were treated like other subjects.
14:4
Haydock
Parable. Septuagint, threnon. "Lamentation." (Haydock)
Or mournful canticle.
14:6
Persecuted. The Jews read incorrectly, "is persecuted."
14:7
Calmet
Earth. Subject to, or bordering upon the Assyrian empire. Under Darius the Mede, (the Cyaxares of Xenophon) and Cyrus, the people were little molested. (Calmet)
Haydock
The neighbouring princes (fir-trees, etc., ver. 8.) were also at rest. (Haydock)
14:9
Calmet
Hell is personified, deriding the Chaldean monarch, Baltassar, who perished the very night after he had profaned the sacred vessels, Daniel 5:3. He probably received only the burial of an ass, ver. 11, 19. (Calmet)
14:12
Calmet
O Lucifer. O day-star. All this, according to the letter, is spoken of the king of Babylon. It may also be applied, in a spiritual sense, to Lucifer, the prince of devils, who was created a bright angel, but fell by pride and rebellion against God. (Challoner) (Luke 10:18.) (Calmet)
Worthington
He fell by pride, as Nabuchodonosor did. (Worthington)
Homer (Iliad xix.) represents the demon of discord hurled down by Jupiter to the miserable region of mortals.
14:13
North. And be adored as God in the temple of Jerusalem, Psalm 47:3. The Assyrian and Persian monarchs claimed divine honours, 4 Kings 18:33., and Judith 3:13.
14:15
Calmet
Depth. Hebrew, "sides," (ver. 13.) or holes dug out of a cavern. (Calmet)
14:16
Turn. From their respective holes in the monument.
14:19
Arrian. vii
Grave. Strangers seized the crown of Baltassar, and neglected his sepulchre: or if we explain it of Nabuchodonosor, his tomb was probably plundered, (Calmet) as the Persians did not spare that of Belus. In the reign of Alexander, the tombs of the kings were covered with water, and filled with serpents. (Arrian. vii.)
14:20
Thy. Septuagint, "my." Thou hast been a murderer instead of a shepherd.
Ever. The children and monarchy of Nabuchodonosor presently perished. Evilmerodac and Baltassar reigned but a short time, and left no issue to inherit the throne.
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Name. It shall lose all its splendour, and be mentioned only with abhorrence, 1 Peter 5:13.
14:23
Watson
Besom. Reducing it to a heap of rubbish, (chap. 13:21.; Calmet) as the event shewed. (Watson)
14:25
Worthington
Assyrian. 4 Kings xix. (Worthington)
Calmet
Sennacherib, (St. Jerome) Cambyses, or Holofernes. The sight of their chastisement would be an earnest of the fall of Babylon. (Calmet)
Haydock
The allies of Assyria, (Menochius) or the enemies of God's people, will also be punished, Isaias 15. (Haydock)
14:28
Year of the World 3277, Year before Christ 727.
Achaz. When Ezechias was just seated on the throne. The preceding and subsequent predictions were then delivered, Isaias 13:20.
14:29
Rod. Achaz.
Calmet
Bird. Ezechias will openly attack thee, 4 Kings 18:8. (Calmet)
Calmet
Protestants, "shall be a fiery flying serpent," (Haydock) like that erected by Moses, Numbers 21:9. Sennacherib and Assaraddon shall lay waste Philistia, ver. 31., and Isaias 20:1. (Calmet)
Worthington
Though Achaz be dead, Ezechias and Ozias will destroy more of that nation, 4 Kings 18:8., and 2 Paralipomenon xxvi. (Worthington)
14:32
Calmet
Nations. Surprised that Ezechias should escape, while the power of the Philistines was overturned so easily; or when the king sent ambassadors to his allies, to announce the defeat of Sennacherib by the angel. All confessed that this was an effect of the divine protection towards Sion. (Calmet)
14:12
O Lucifer.... O day star. All this, according to the letter, is spoken of the king of Babylon. It may also be applied, in a spiritual sense, to Lucifer the prince of devils, who was created a bright angel, but fell by pride and rebellion against God.
14:1
Isaie prophecied the destruction of Babylon aboue 100. yeares before the Iewes were caried thither captiue, and their captiuitie indured 70. yeares VVhich was released by Cyrus, after he had ouercome the Babylonians. Yet this space of nere 200. yeares, is counted a short time in respect of so great a Monarchie as this was, which had now continued aboue a thousand yeares, from the time of Ninus, yea was begunne by Nemrod. Gen. 10. v. v.
14:12
As Lucifer the greatest diuel, so Nabuchodonosor king of Babylon fel through pride into extreme miserie.
14:25
The miraculous destruction of the Assiriansarmie beseging Ierusalem is recorded. 4. Reg. 19.
14:28
The second commination is against the Philistians.
Concordance 4 Reg 1•
14:29
Though Achaz was dead whom the Philistims feared, yet Ezechias a better king did afflict them more then the other had done 4. Reg. 18. v 8. Much more Ozias. 2. Par. 26
14:31
From Ierusalem which is situated on the north of Philistea.
14:1
St Justin Martyr † AD 165 Dialogue with Trypho 122
“You think that these words refer to the stranger
St Justin Martyr † AD 165 Dialogue with Trypho 123
… For the proselytes have no need of a covenant, if, since there is one and the same law imposed on all that are circumcised, the Scripture speaks about them thus: ‘And the stranger shall also be joined with them, and shall be joined to the house of Jacob;’
14:4
St Hippolytus † AD 235 Treatise on Christ and Antichrist 17
… As a garment stained with blood is not pure, so neither shalt thou be comely (or clean); because thou hast destroyed my land, and slain my people. Thou shalt not abide, enduring for ever, a wicked seed. Prepare thy children for slaughter, for the sins of thy father, that they rise not, neither possess my land.”
Origen † AD 254 Origen Against Celsus 6.43
… In the last (chapter) also of Job, in which the Lord utters to Job amid tempest and clouds what is recorded in the book which bears his name, there are not a few things referring to the serpent. I have not yet mentioned the passages in Ezekiel, where he speaks, as it were, of Pharaoh, or Nebuchadnezzar, or the prince of Tyre; or those in Isaiah,
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St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.10
119. Let those who oppose us on this ground tell us first what the Life of the Son is. Is it a life bestowed by the Father upon one lacking life? But how could the Son ever fail to possess life, He Himself being the Life, as He says, “I am the Way, the Truth, and the Life.”
14:10
St John Chrysostom † AD 407 Homilies on 1 Timothy 10
… would it not be of itself death to him? No doubt. And I will tell you how it is. If those who are not suffering, yet seeing those things are benumbed and faint with terror, much more will they be so affected, who are themselves sufferers. Wonder not at this. Hear a certain wise one saying, “Art thou become weak as we? art thou become like unto us?” (
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 11.4
… Hear, for instance, what the prophet says of a barbarian king, when seized with this frenzy. “I will exalt,” saith he, “my throne above the stars of heaven; and I will be like unto the Most High.” Afterwards, deriding him, and speaking of his death, he says, “Corruption is under thee, and the worm is thy covering;”
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Origen † AD 254 Origen De Principiis 1.5.5
… thou shalt not remain for ever, most wicked seed. Prepare thy sons for death on account of the sins of thy father, lest they rise again and inherit the earth, and fill the earth with wars. And I shall rise against them, saith the Lord of hosts, and I shall cause their name to perish, and their remains, and their seed.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.25
… and neither in judging nor in doctrine are they discordant, but in all things are obedient to their Maker. For they would not have remained in their own glory, unless, what the Father willed, that they had willed also. He, for instance, who did not remain, but went astray, heard the words, ‘How art thou fallen from heaven, O Lucifer, son of the morning
St Jerome † AD 420 The Letters of St. Jerome 15.1
… The fruitful soil of Rome, when it receives the pure seed of the Lord, bears fruit an hundredfold; but here the seed corn is choked in the furrows and nothing grows but darnel or oats. In the West the Sun of righteousness is even now rising; in the East, Lucifer, who fell from heaven, has once more set his throne above the stars.
St Jerome † AD 420 The Letters of St. Jerome 22.4
… It is the church of Christ that he “makes haste to spoil.” According to Habakkuk, “His food is of the choicest.” A Job is the victim of his machinations, and after devouring Judas he seeks power to sift the [other] apostles. The Saviour came not to send peace upon the earth but a sword. Lucifer fell, Lucifer who used to rise at dawn;
St Jerome † AD 420 The Letters of St. Jerome 22.40
… “The kingdom of heaven suffereth violence and the violent take it by force.” Still, unless you use force you will never seize the kingdom of heaven. Unless you knock importunately you will never receive the sacramental bread. Is it not truly violence, think you, when the flesh desires to be as God and ascends to the place whence angels have fallen
St Jerome † AD 420 Against Jovinianus 2.4
… “Shall mortal man,” he says, “be just before God? Shall a man be spotless in his works? If he putteth no trust in his servants, and chargeth his angels with folly, how much more them that dwell in houses of clay,” amongst whom are we, and made of the same clay too. “The life of man is a warfare upon earth.”
St Augustine of Hippo † AD 430 City of God 11.15
… for if sin be natural, it is not sin at all. And how do they answer the prophetic proofs,—either what Isaiah says when he represents the devil under the person of the king of Babylon, “How art thou fallen, O Lucifer, son of the morning!”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.18
… They did not “go about to establish their own righteousness,” that they might “submit themselves to the righteousness of God.” …Behold! you are mortal; and you bear about you a body of flesh that is corrupting away: “And ye shall fall like one of the princes. Ye shall die like men,” and shall fall like the devil.
John Cassian † AD 435 The Conferences of John Cassian 8.8
… how art thou fallen to the ground, that didst wound the nations? and thou saidst in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north. I will ascend above the heights of the clouds. I will be like the Most High.”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 9
… nevertheless that true confessor of Christ, after a few days, taking Him aside, began to rebuke Him, saying, “Be propitious to Thyself: this shall not be;” so that on that account he deserved to hear from the Lord, “Get thee behind me, Satan;
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Tertullian † AD 220 The Five Books Against Marcion 5.17
… Who then is he? Undoubtedly he who has raised up “children of disobedience” against the Creator Himself ever since he took possession of that “ air ” of His; even as the prophet makes him say: “I will set my throne above the stars ;… I will go up above the clouds; I will be like the Most High.”
St Hippolytus † AD 235 Treatise on Christ and Antichrist 53
… “Because thy heart has been lifted up, and thou hast said, I am God.” And to the like effect Isaiah says: “For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of heaven: I will be like the Most High. Yet now thou shalt be brought down to hell (Hades), to the foundations of the earth.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 54.3
… I will sit on a lofty mountain, above the lofty mountains to the north: I will ascend above the clouds; I will be like the Most High.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.4
4. Now Nebuchadnezzar said:— I will ascend to heaven and exalt my throne above the stars of God and sit in the lofty mountains that are in the borders of the North .
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 11.4
… to what a length of impiety would not many men have proceeded, if death had not gone on teaching all men the mortality and corruptibility of our nature? Hear, for instance, what the prophet says of a barbarian king, when seized with this frenzy. “I will exalt,” saith he, “my throne above the stars of heaven; and I will be like unto the Most High.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 25
Such an one was he that saith, “I will exalt my throne above the Heavens.”
St Jerome † AD 420 The Letters of St. Jerome 22.4
… and he who was bred up in a paradise of delight had the well-earned sentence passed upon him, “Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the Lord.” For he had said in his heart, “I will exalt my throne above the stars of God,” and “I will be like the Most High.”
St Jerome † AD 420 The Letters of St. Jerome 22.13
13. I cannot bring myself to speak of the many virgins who daily fall and are lost to the bosom of the church, their mother: stars over which the proud foe sets up his throne,
St Jerome † AD 420 The Letters of St. Jerome 133.1
… Already before the arrival of your letter many in the East have been deceived into a pride which apes humility and have said with the devil: “I will ascend into heaven, I will exalt my throne above the stars of God; I will be like the Most High.”
St Jerome † AD 420 Against the Pelagians 3.6
… For “the ransom of a man’s life is his riches.” You join the devil in boasting,
St Augustine of Hippo † AD 430 The Confessions 5.3
… But the Only-begotten has been “made unto us wisdom, and righteousness, and sanctification,” and has been numbered amongst us, and paid tribute to Cæsar. This way, by which they might descend to Him from themselves, they knew not; nor that through Him they might ascend unto Him. This way they knew not, and they think themselves exalted with the stars
St Augustine of Hippo † AD 430 The Confessions 10.36
… and take pleasure in being loved and feared, not for Thy sake, but in Thy stead, by which means, being made like unto him, he may have them as his, not in harmony of love, but in the fellowship of punishment; who aspired to exalt his throne in the north,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 1.4
… On his guard against which he, who was inebriated by the richness of the house of the Lord, and drunken of the torrent stream of its pleasures, saith, “Let not the foot of pride come against me.” From this earth pride cast forth him who said, “I will place my seat in the north, and I will be like the Most High.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 36.15
… When one hath begun to be plentifully overflowed with that Fountain, let him take heed lest he grow proud. For the same was not wanting to Adam, the first man: but the foot of pride came against him, and the hand of the sinner removed him, that is, the proud hand of the devil. As he who seduced him, said of himself, “I will sit in the sides of the north;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.3
… “the sides of the North:” the sides of the North are joined to the city of the great King. The North is wont to be contrary to Sion: Sion forsooth is in the South, the North over against the South. Who is the North, but He who said, “I will sit in the sides of the North, I will be like the Most High”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 60.10
… Thence the tribulation of the Church, thence the pot boiling up. Of this pot in a certain place of prophecy is said, “A pot heated by the North wind.” Whence but by the quarters of the devil, who hath said, “I will set my seat at the North”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.15
… Who but that very dragon? For “no one entereth into the house of a strong man that he may spoil his vessels, unless first he shall have bound fast the strong man.” This is that strong man on his own virtue relying, and forsaking God: this is that strong man, who saith, “I will set my seat by the north, and I will be like the Most High.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 89.12
… The world indeed may rage through its own malice, and the perversity of its will; does it nevertheless pass over the bound laid down by the Creator, who made all things? Why then do I fear the north wind? Why do I fear the seas? In the north indeed is the devil, who said, “I will sit in the sides of the north; I will be like the Most High;”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.4
… And because he “loved the words of ruin,” with which he had said, “I will ascend into heaven,” and the “deceitful tongue,” with which he had said of himself, “I will be like the Most High,”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.8
And so God, the Creator and Healer of all, knowing that pride is the cause and fountain head of evils, has been careful to heal opposites with opposites, that those things which were ruined by pride might be restored by humility. For the one says, “I will ascend into heaven;”
John Cassian † AD 435 The Conferences of John Cassian 5.7
… as he only conceived it in his heart and mind, as the prophet tells us: “Who saidst in thine heart: I will ascend into heaven, I will set my throne above the stars of God. I will ascend above the heights of the clouds, I will be like the most High.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.6
… and so he comes to be even like him of whom it is written, He beholdeth all high things: he is a king over all the children of pride ( Job xli. 25 ). Nay, aspiring to a singular eminence, and despising the social life of the angels, he says, I will place my seat in the north, and I will be like unto the Most High (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.18
… Who even said, I will ascend into heaven, I will exalt my throne above the stars of heaven: I will sit upon the mount of the testament, in the sides of the North: I will ascend above the heights of the clouds; I will be like the most High (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.21
… For in truth he is imitating him who, scorning social joy with the legions of angels, attempted to start up to a summit of singular eminence, saying, I will exalt my throne above the stars of heaven, I will sit upon the mount of the testament, in the sides of the North, and will ascend above the heights of the clouds, and I will be like the most High (
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Tertullian † AD 220 The Five Books Against Marcion 5.11
… A simpler answer I shall find ready to hand in interpreting “the god of this world” of the devil, who once said, as the prophet describes him: “I will be like the Most High; I will exalt my throne in the clouds.”
St Gregory Thaumaturgus † AD 270 Four Homilies 2
… “He hath scattered the proud in the imagination of their hearts;” yea, He hath scattered the devil himself, and all the demons that serve under him. For he was overweeningly haughty in his heart, seeing that he dared to say, “I will set my throne above the clouds, and I will be like the Most High.”
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 1.2
… that proud one is mocked as a sparrow . For now the infant child lays his hand upon the hole of the asp, and laughs at him that deceived Eve ; and all that rightly believe in the Lord tread under foot him that said, ‘I will ascend above the heights of the clouds: I will be like the Most High
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.25
… for it follows either that we too are proper to the Father’s Essence, or He foreign to it, as we are foreign.’ Thus they idly babble; but in this their perverseness I see nothing but unreasoning audacity and recklessness from the devil
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.19
238. But Arius was not caught up to heaven, although he followed him who with accursed boastfulness presumed on what was divine, saying: “I will set my throne upon the clouds; I will be like the Most High.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 20
… For recklessness of all things makes a person a fool. Wherefore the Prophet calls the barbarian by this name. But “the fool,” he says, “shall speak folly.” ( Is. xxxii. 6 .) But that you may see the folly of him from his own words, hear what he says. “Above the stars of heaven will I place my throne, and I will be like the Most High.” (
St Jerome † AD 420 The Letters of St. Jerome 61.4
… If your explanation has ever been accepted by any—I will not say Catholic but—heretic or heathen, let your words be regarded as pious. If on the other hand the Church of Christ has never yet heard of such an impiety, and if yours has been the first mouth through which he who once said “I will be like the Most High”
St Jerome † AD 420 The Life of S. Hilarion 4
… His food was only fifteen dried figs after sunset. And because the district was notorious for brigandage, it was his practice never to abide long in the same place. What was the devil to do? Whither could he turn? He who once boasted and said,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 17.16
… He did not make Himself equal, but the Father begat Him equal. Were He to make Himself equal, He would fall by robbery. For he who wished to make himself equal with God, whilst he was not so, fell, and of an angel became a devil,
John Cassian † AD 435 The Conferences of John Cassian 8.25
… So then the devil also in as much as he was created a spirit or an angel and good, had no one as his Father but God his Maker. But when he had become puffed up by pride and had said in his heart: “I will ascend above the heights of the clouds, I will be like the Most High,”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 4.9
… They shall walk after thee, bound with manacles, and they shall worship thee, and they shall make supplication to thee: for in thee is God, and there is no God beside thee. For thou art our God and we knew thee not, O God of Israel the Saviour.”
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 54.3
… I will sit on a lofty mountain, above the lofty mountains to the north: I will ascend above the clouds; I will be like the Most High.” And he added, saying, “Yet thou shalt descend into hell, to the foundations of the earth; and they that see thee shall wonder at thee.”
St Gregory Thaumaturgus † AD 270 Four Homilies 2
… For he was overweeningly haughty in his heart, seeing that he dared to say, “I will set my throne above the clouds, and I will be like the Most High.” And now, how He scattered him the prophet has indicated in what follows, where he says, “Yet now thou shalt be brought down to hell,”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.4
4. Now Nebuchadnezzar said:— I will ascend to heaven and exalt my throne above the stars of God and sit in the lofty mountains that are in the borders of the North . Isaiah said concerning him:— Because thy heart has thus exalted thee, therefore thou shalt be brought down to Sheol, and all that look upon thee shall be astonished at thee.
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.119
In Isaiah: “This is the man who arouseth the earth, who disturbeth kings, who maketh the whole earth a desert.”
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.4
… and hast said to the children of Jerusalem:— Can your God deliver you from my hand? And thou hast dared to say:— Who is the Lord that He shall deliver you from my hands? Because of this, hear the word of the Lord, saying:— I will crush the Assyrian in My land, and on My mountains will I tread him down.
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St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 2
… ‘For the Lord of hosts hath purposed, and who shall disannul it
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 52.3
… For an utter condemnation of the heresy of the Arians, it is sufficient for you to know the judgment given by the Lord in the death of Arius, of which you have already been informed by others. ‘For what the Holy God hath purposed, who shall scatter
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 3
… there were many before him, many after him. Listen to the voice of the Father to the Son: “Before Lucifer I have begotten Thee.” He who was begotten before Lucifer Himself illuminates all. A certain one was named Lucifer, who fell; for he was an angel and became a devil; and concerning him the Scripture said, “Lucifer, who did arise in the morning, fell.”
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1. THE TIME IS NEAR TO COME, — namely of the destruction of Babylon, concerning which the preceding chapter (whence the Hebrews join this verse to the preceding chapter), by which destruction God had mercy on the Jews, namely by loosing their captivity through Cyrus, and by making it so that the Jews, previously conquered, would insult and rule over the victorious Chaldeans, with fortune now changed for the vanquished, as follows.
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2. THEY SHALL TAKE, — that is to say, they shall honorably receive the Jews, as other nations did, as is evident from Cyrus and Artaxerxes in the book of Ezra I and II. Whence St. Jerome thus explains it, that is to say, many from the Gentiles, namely Medes, Persians, Babylonians, and others, invited by the example of the holy life of the Jews returning from Babylon, will come to Jerusalem abandoning idols. And thus the Jews will spiritually subject them, to whom they had previously been subject; but corporally they will subject those who voluntarily submit themselves to them, or pressed by poverty will sell themselves to them as servants and handmaids. Allegorically and more truly, all nations will obey Israel spiritual, that is the Church of Christ.
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4. You shall take up a parable. — He calls "parable" a parabolic, elegant and excellent song, a chant and a taunt (for this is what the Hebrew משל mascal signifies), which is as it were a mournful and pathetic epitaph of Babylon. How is the oppressor ceased? — It is a beautiful vivid description of tyrannical rule, by which the kings of the Chaldeans burdened and drained other nations with hard tributes and burdens. Whence he adds: "The tribute is ceased," in Hebrew מדהבד madheba, that is, tributary gold, as Vatablus says. Others translate it, the gilded one ceased, or the golden one, that is full of gold and proud, or greedy and desirous of gold. For which reason others translate it, she who gathered gold ceased.
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8. THE FIR TREES ALSO WERE GLADDENED OVER THEE, AND THE CEDARS. — He compares metaphorically the princes and kingdoms of the Gentiles to fir trees and cedars; but the king of Babylon to the woodcutter or feller, as if to say: The kings and princes subdued, afflicted and vexed by the king of the Babylonians, were gladdened at the destruction of Babylon and the death of the king, just as trees naturally rejoice, as it were, if their woodcutter or feller should die. Wherefore, rejoicing, they spoke what follows.
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9. HELL BELOW WAS DISTURBED. — This is sarcasm, or hostile mockery of the slain king of Babylon, and a poetic fiction, as St. Jerome says, by which the Prophet wishes to signify nothing other than that hell, that is, the inhabitants of hell, especially princes and tyrants of old, were amazed at the fall of the king of the Chaldeans, and mocked and derided him. Similar to this figure are the dialogues of Lucian, in which Alexander, Mausolus, and other princes are mocked by the dead. Furthermore, by hell understand both hell and the grave: for to the former he opposes the squalor of burial, to past delights he opposes the decay and putrefaction of the corpse, to former brightness and elegance he opposes worms and the bedding of maggots. The sense therefore is, as if to say: Just as a prince defeated and captured in war is met by other princes for the sake of novelty, amazement and mockery: so thou, O Nebuchadnezzar! or rather thou, O Belshazzar! when thou wast slain by Cyrus and didst descend to the infernal regions, wast met by princes and giants, that is, heroes, and strong and terrible men now dead and placed in hell, especially those whom thou hadst before despoiled of kingdom or even of life, these mocked thee and insulted thee, saying: Behold, thou art wounded and slain, as thou didst wound and slay us; thou hast descended to hell, as we also have: come therefore, O our prince! occupy first, that is, the lowest and worst place in hell: we yield that to thee, we offer it to thee, as to our conqueror, nay, our monarch. For thus when a king comes all princes rise, invite him to sit, and lead him to the first place, as it were to a royal throne. Note: These things befit Belshazzar rather than his father Nebuchadnezzar; for Nebuchadnezzar lived gloriously, died and was buried, and transmitted his kingdom to his posterity. But Belshazzar was shamefully conquered and slain by Cyrus, and in him the royal line failed, and the city and monarchy of the Babylonians were destroyed, Daniel v, 30 and 31. Add that many probably affirm that Nebuchadnezzar did not descend to hell, that is, to Gehenna, but was saved, as I have said, Daniel iv, 34. From what has been said it is clear that it is not fitting, nay, it is wrong, for Leo Castrius to understand these things of Christ crucified, as if he were Lucifer, who descended in body to the grave and in soul to hell, at whom, as if dead and death overcome, demons insulted. Leo cites Eusebius, lib. X Demonst. ult., but in vain and wrongly, as also many others. For Eusebius there says nothing other than that demons and Lucifer met Christ descending to hell, of whom Isaiah says: "How art thou fallen from heaven, Lucifer? hell below was disturbed, etc., thy pride is brought down to hell (to the grave, and also properly to hell)," in Hebrew נאונך geonecha, that is, thy glory; as the Septuagint and the Chaldean render it; likewise thy pride, exaltation, arrogance, as our version and others render it.
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11. THY CARCASS SHALL BE CAST OUT, — it is thrown like a dead dog or ass, which being cast into a dunghill there either rots away, or is devoured by dogs and wild beasts. Thus of King Joakim it is said, Jer. xxii, 19: "He shall be buried with the burial of an ass, rotten and cast out beyond the gates." The Interpreter reads for הסים hemiat, that is sound, with other punctuation המית hemit; that is he killed, namely God or Cyrus, that is it was killed, it fell. Again he reads נבלתך niblatecha, that is thy carcass: now they read nebalecha, that is thy nabla. Whence Vatablus and others translate, with the sound of thy harps; or, as the Chaldean, the noise of the music of thy praise; or as the Septuagint, thy great joy, as if to say, Thy glory, thy feasts and banquets, O Belshazzar! in which thou didst delight thyself with music and harps sounding, have failed, have been taken away from thee as thou diest and descendest to the underworld. BENEATH THEE SHALL THE WORM BE STREWED, AND THY COVERING SHALL BE WORMS, — as if to say, Dead kings are accustomed to be covered and adorned with a golden tapestry and covering; again the kings of Assyria, as Strabo testifies, lib. XVI, and the kings of Babylon, as Herodotus testifies, lib. I, are accustomed after death to be laid to rest with unguents and aromatics, so that they may not smell foul and rot, but so that they may be well-smelling and preserved for a long time. But thou, O Belshazzar! slain in the midst of the people, shalt have none of these things, but among the corpses of the slain thou shalt lie filled with filth and worms, which shall be born from thy putrid body and those of the other slain, as if to say, Thy carcass shall rot, and shall become food for worms, as also that of the others. Let the proud, the soft and the delicate note this: for what else do they accomplish by fattening the body than to prepare a sumptuous feast for worms, who gnaw and devour the fat by which they fatten themselves? Piously and wisely a certain young man not long ago, spurning the accustomed allurements of flesh and the world, became a Capuchin, and when afterwards visited by a companion heard: Alas! how pale, how thin thou hast become in the Order! He answered: I care for this, I am intent upon this, that by abstinence and mortification I may consecrate and exhaust the fat and blood to God: for I do not wish to fatten a body that will soon die for worms, so that they may feast upon it; I do not wish to prepare fat for earthworms; I do not wish to be a caterer and dinner for toads. Thus that secular man, whom our Platus mentions, lib. III De Bono status Relig., cap. ult., when he was living a soft life in delights and would not suffer any word of conversion to be made to him; a certain Religious man visiting him courteously said to him at last in parting: Knowest thou, who after death shall be thy bed? What coverings? Isaiah shall teach thee, saying: "Beneath thee shall the worm be strewed, and thy covering shall be worms:" which verse so pricked him that he could think of nothing else in his mind than those worms and those moths: nay, even when he tried to wipe away this troublesome remembrance with various games and the consolations of his equals, he profited so little that rather more and more it was driven in. Wherefore, considering this, if the very thought of that punishment was so intolerable, how much more intolerable would the punishment itself be; finally he gave his hand to God, and dedicated himself to Him in the Religious life. Finally, most excellently St. Peter Damian, lib. VII, epist. 19 to Bianca, before the end, teaches that flesh nourished more delicately in life, when dead, smells worse than other flesh; and he confirms this with examples of Sophia, Marchioness, Duchess of Venice, who when recently dead exhaled an intolerable stench, because she had nourished her body too delicately. Symbolically St. Athanasius, serm. De Passione et Cruce Domini: Beneath Satan, he says, rottenness is strewed, so that him now by the Passion of Christ as if dead, that is weakened and enfeebled, no one may fear; but let all adore Christ, and through Christ the Father.
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12. HOW ART THOU FALLEN FROM HEAVEN, LUCIFER, WHO DIDST RISE IN THE MORNING? — For Lucifer in Hebrew is הילל helel: which can be translated, wail; whence Aquila translates, wail, son of the dawn. Thus also the Syriac. But others commonly translate, Lucifer. You will ask first, who is this "Lucifer?" First, Leo Castrius, as I have said, understands Christ, as if this were the voice of demons mocking Christ crucified and dead. Second, Origen, Eusebius, Ambrose, Athanasius, and the ancients throughout, whom Leo Castrius cites, understand these things literally of the fall of the devil from heaven. Third, St. Cyprian, epistle 55 to Cornelius, by Lucifer understands the Antichrist. Fourth, and genuinely, St. Jerome, Cyril, Basil, St. Thomas, Haymo, and St. Augustine, book III On Christian Doctrine, chapter xxxvii, by Lucifer understand the king of the Chaldeans: for this is indeed the burden of Babylon, and of its king, concerning which he treated throughout chapters xiii and xiv. Furthermore, although St. Jerome and others by Lucifer understand Nebuchadnezzar, who like another Lucifer arrogated divinity to himself and wished to be worshipped as God in the golden statue which he erected, Daniel III, 1; yet it is more true that by Lucifer here is to be understood Belshazzar, as I have said. Presumptuously and ignorantly Calvin here censures the Church, because it calls the prince of demons Lucifer. For he says: There was also a grosser ignorance, in that they feigned that Lucifer was the king of the demons, and that this name was given to him by the Prophet. But since these fictions have absolutely no appearance of truth, as empty fables let us pass them by. For all the Fathers and Interpreters teach that by Lucifer here is to be understood the prince of demons; but by catachresis Lucifer is called the king of the Chaldeans, for the reason which I shall presently give. For to whom do those things which are here said of Lucifer apply, except to the prince of demons? such as: "Who didst say: I will ascend into heaven, I will exalt my throne above the stars of God, I will be like the Most High," etc. Therefore Isaiah properly gives this name Lucifer to the prince of demons, metaphorically to Belshazzar. You will ask, second, why Belshazzar is called Lucifer: is it because he was like the star of Venus, which is called Lucifer and Hesperus? or because he was like the devil, who is called Lucifer? I answer first that he is called Lucifer, because he was like the star of Venus. For the Prophet says: "How art thou fallen from heaven, Lucifer, who didst rise in the morning?" in Hebrew it is Lucifer, son of the dawn, that is Lucifer, who with the dawn and from the dawn as a son seemed to be born: whence the Septuagint for Lucifer translate, ἑωσφόρος, that is, dawn-bearer, who namely shines in the dawn and as it were bears it. Hence also the Arabic Alexandrian version has: How hath the star of the dawn (or the star of the breaking forth of the dawn) fallen from heaven, rising in the early morning? for this star in Hebrew is called helel, in Latin Lucifer, in Greek ἑωσφόρος, because in the morning it brings the first light and dawn to the world; the same is called Hesperus and Evening-star, because it brings the evening and night: for just as in the morning it precedes the rising sun, so in the evening it follows the setting sun. Wherefore this star presents an image of both fortune and condition, namely the dark and adverse, when it follows the setting sun and is called Hesperus; and the second and bright, when it precedes the rising sun and is called Lucifer. Hence Sophar says to Job, chapter xi, 17: "As the brightness of noon shall rise upon thee at eventide: and when thou shalt think thyself consumed, thou shalt rise as Lucifer." For, as Boethius sings: And he who in the first time of night Does drive the cold hours of Hesperus, Changes again the accustomed reins Of Phoebus, pale Lucifer at his rising. Hence also Virgil, in book VIII of the Aeneid, compares Pallas splendid to Lucifer, receiving the rays of the sun first in the morning, and shining thence, when he says: Pallas himself in the midst of the column conspicuous in his cloak and painted arms; Like when Lucifer, bathed in the waters of Ocean, Has lifted his sacred face to heaven. Wherefore just as Horace compares Julius Caesar to a star, saying: Among all shines the star Julius: so the most beautiful bride in the Canticles is compared to the dawn and to Lucifer, chapter vi: "Who is she, he says, that cometh forth as the dawn rising?" And Ecclesiasticus chapter L, verse 6, concerning Simon the son of Onias says: "As the morning star in the midst of a cloud, etc., so did he shine forth in the temple of God." Belshazzar therefore is called here "Lucifer," first, because he possessed a splendid and brilliant empire, so that his brightness, majesty and splendor seemed to be not so much earthly as heavenly and starry. Second, because he was a monarch, and among men and kings just as Lucifer among the stars shone forth and gleamed, as Cyril says. For this is what the Poet sings of Lucifer or Hesperus: "Hesperus, who shinest in the sky a more delightful fire," that is, a most delightful star: for the ancients believed stars to be fiery. Again, the course of Lucifer is coeval with the sun, firm and perpetual, as if to say: How incredible it is that Lucifer should fall from heaven, so incredible did it seem that Belshazzar could be cast down from his royal throne, his height, majesty and glory. Third, because, just as Lucifer shines first, and soon upon the coming of the sun does not appear; so the monarchy of the Babylonians was first, which soon vanished upon the coming of Cyrus, that is, the sun: for Cyrus in Persian signifies the sun, as Herodotus says. Fourth, because the kings of the Chaldeans took care to prefer light and fire, which they worshipped as a god, to themselves, as if they themselves were suns and gods, whom Lucifer would precede. The same was later imitated by the Roman Emperors; for they took care to have fire precede them, as Herodian testifies, because fire is a symbol of principality, happiness, power and glory. Thus Holofernes, as the Septuagint has it, Judith cap. x, last verse, when he went out to Judith in the forecourt, lamps of honor preceded him: for the sun had already risen, so that he had no need of lamps for light. For this reason the kings of the Chaldeans first placed upon their head a crown distinguished by rays, so that they might present the appearance of a radiant sun. Hence also they wished to be called and greeted by the name of the Sun, as Cyrus was called, as if you were to say sun. Thus by God the son of Manoah was called Samson, that is, little sun, who indeed to the Hebrews amid the darkness of afflictions, by which they were pressed by the Philistines, shone forth from heaven as it were a saving sun, and by his strength scattered and drove away those afflictions. Belshazzar therefore is called "Lucifer," because a radiant crown like the sun, shining brightly, preceded him with fire; just as Lucifer goes before the sun, as Sanchez says. Fifth, because, just as Lucifer rising in the morning becomes Hesperus in the evening, so also Belshazzar, as if to say: How is it, O Belshazzar! that thou, who in thy rising didst shine as Lucifer, art now in thy setting turned into Hesperus, nay hast fallen from heaven to earth as it were? namely the burden of Babylon, and of its king, concerning which he dealt throughout cap. xiii and xiv. Moreover, although St. Jerome and others understand by Lucifer Nebuchadnezzar, who as another Lucifer arrogated divinity to himself, and wished to be worshipped as God in the golden statue which he erected, Daniel III, 1; yet it is more true that by Lucifer here is understood Belshazzar, as I have said. Wherefore St. Bernard appropriately says, serm. 3 on the vision of Isaiah, cap. v: "Why," he says, "dost thou hasten to rise in the morning as Lucifer? why dost thou glory above the stars, by which thou sometimes seemest to shine more brightly? Thy glorying shall be altogether brief: the sun of justice follows, whom thou didst falsely boast to be, by whose heat and likewise splendor thou, being reduced to nothing, shalt altogether perish. How much better was John the Baptist a Lucifer, who, preceding Christ the sun of justice, strove to burn rather than to shine? It would have been good for thee, if thou wert rather fiery than shining." How therefore, O Lucifer! hast thou become a night-bringer, nay a gallows-bearer? How from heaven into mire, from the highest to the lowest, from life to death, from glory to hell hast thou fallen? See the same St. Bernard, serm. 17 in Cant., which is entirely on the casting down of Lucifer. I say, secondly, that Belshazzar is also compared to Lucifer, that is, to the devil: for he is called Lucifer, because grace and glory shone forth in heaven, like the star which is called "Lucifer"; but through his fall he became dark as Hesperus: for Belshazzar imitated the pride of Lucifer, and therefore descended to the infernal regions with a similar punishment: for the descent of stars does not suit here. Therefore in a poetic scheme he graphically depicts here the fall of the devil, and under it as a type understands literally the fall of Belshazzar, as is wont to happen in parables. I assert therefore that, just as in parables there is first the truth of the parable itself or of the history, or of the thing which is narrated parabolically; and secondly, there is the truth of the thing signified by the parable, which second is the literal sense of the parable itself: so in this schema the pride and fall of Lucifer is described in the manner of a parable, but through it is understood literally the pride and fall of Belshazzar. That this is the sense the context itself teaches, and unanimously the Fathers, such as St. Augustine, Ambrose, Cyprian, Tertullian, Athanasius and others, whom Arias Montanus cites here. To this Christ alluded, Luke x, 18, saying: "I beheld Satan as lightning falling from heaven." Mystically, there is signified here the mystical ruin of the devil, which happened in the dawn, that is in the beginning of his creation and of the world. Whence the Syriac has: How hast thou fallen from heaven? wail, in the morning thou art corrupted; and the Arabic of Antioch: How hast thou fallen from heaven upon the earth in the dawn, in the morning thou art corrupted? Furthermore Christ took away from him dominion over men and over the Church. Hence it is said in Scripture that accuser is already cast out, and by Christ bound with chains; indeed Foreri thinks this to be the literal sense of this place.
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13. I WILL ASCEND INTO HEAVEN, I WILL EXALT MY THRONE ABOVE THE STARS OF GOD. — St. John of Damascus, Book II On the Faith, chapter iv, holds that this proud demon was created in the air and placed over earthly things: "I will ascend into heaven." Secondly, St. Jerome holds that Lucifer was created in the firmament, and wished to ascend from there into the empyrean heaven: "Either he said this before he fell from heaven; or after he fell from heaven. If he was still placed in heaven, how did he say: I will ascend into heaven? But because we read: The heavens of heavens are the Lord's; when he was in heaven, that is in the firmament, he desired to ascend into heaven, where the throne of God is; not with humility, but with pride. But if, after he fell from heaven, he speaks these words, we ought to understand arrogance, in that he does not rest even when cast down, but still promises himself great things; not that he might be among the stars, but above the stars of God." But the common opinion is that Lucifer and all the angels were created in the empyrean heaven. Thus, from Strabo and Bede, the Master of the Sentences, Book II, distinction II; Janilius, at the beginning of the Hexameron; Hugh, Summary of the Sentences, tract. 3, chapter 1; St. Thomas, I part., Question LXI, article 4, and others. For the explanation therefore note: Just as in parables some things apply more, indeed only to the letter, that is to the parable itself; but some things apply more to the thing signified by it: so also it is here. For it is feigned parabolically that the star of Venus, which was in its own heaven, wished to ascend into the highest heaven above all the stars; because it was worshipped by the Saracens as a deity. Hear St. Jerome in the Life of St. Hilarion: "Hilarion," he says, "came to Elusa on that day by chance when the annual solemnity had gathered all the people of the city into the temple of Venus. And they worship her on account of Lucifer, to whose worship the nation of the Saracens is devoted." And Theodoret in the History of the Fathers, chapter xxvi, testifies that Simeon Stylites converted the Ishmaelites from the worship of Venus to the worship of Christ: "Breaking the images," he says, "and renouncing the rites of Venus (for from ancient times they had received the worship of this demon from on high), they receive the divine Sacraments." Hence also Mahomet in the Alcoran commanded his followers the worship of the star which they call Cubar, that is of Lucifer. This star is feigned therefore to have desired divinity, because namely Lucifer, that is the devil, desires the heaven of divinity and equality with God, and wished to ascend into it: thus also the king of Babylon, as another Lucifer, was not indeed so mad as to wish to fly properly into heaven; but he coveted the highest throne of glory, majesty and even divine honor, which properly is heaven: for he wished to be held and worshipped as God; whence explaining further he adds: "I will be like the Most High," that is to say, I will be worshipped by men with that honor and reverence with which God is worshipped in heaven: for this alone, nothing else, do all these parabolic and hyperbolic exaggerations signify. For tyrants wishing to be worshipped as gods, and then as sole gods, and therefore abolishing all other gods, in reality invaded the very throne of God, and wished as it were to ascend into heaven, and to cast God from his throne, or certainly to sit with him on the same throne. With a similar hyperbole Callimachus says: He touched the earth with his feet, the Olympus with his head. Whom Virgil imitated: And he strides on the ground, and hides his head in the clouds. And Horace: With sublime brow I will strike the stars. And Seneca: Touching the high pole with a proud head. How truly did Timon say: That man is a vessel most full of vain ambition. St. Thomas adds that the Gentiles were so vain and foolish as to believe that princes and heroes after death were placed among the stars, or numbered among the celestial gods; as Hercules, Castor, Pollux and others are said to be fixed and set in heaven. Finally, the swollen spirit of tyrants was so often inflated and exalted, and from this exaltation mad and foolish, that they boasted, indeed believed, that they could rule over the sea, the winds and the heavens; for Scripture relates this of Antiochus, II Maccabees chapter ix, 8: "Who," it says, "seemed to himself even to command the waves of the sea, filled with pride beyond human measure, and to weigh the heights of mountains in a balance, etc., and he who a little before thought he could touch the stars of heaven, no one could bear because of the intolerable stench of his decay." Thus Belshazzar this impious and mad man says: "I will exalt my throne above the stars of God, I will ascend above the height of the clouds," that is to say, I will rule over the stars and clouds, from there I will hurl thunderbolts and lightning, I will be Jupiter the thunderer on high. He had heard from the Hebrew captives that God had led them by a pillar of cloud, and that He had often appeared to Moses in a cloud. Whence David sings of Him, Psalm ciii: "Thou who makest the clouds thy chariot." For this reason St. Chrysostom, homily 2 on Acts, calls the cloud the conveyance of God. Hence also Christ, as God ascending into heaven, was borne thither by a cloud. Therefore Belshazzar was arrogating this same heaven to himself. Thus the swollen Pharaoh said: "The river is mine, and I have made myself," Ezech. xxix, 3. Thus the Emperor Diocletian after his triumph over the Persians, forgetful of human mortality, wished to be adored as God, and to be held as the brother of the Sun and Moon: whence before him men would prostrate themselves reverently to the ground, and fix kisses upon his feet. Accordingly this pride of his was severely punished by God: for his whole body swelled up, and then being variously ruptured, he wasted away so slowly that his blasphemous tongue brought forth a multitude of worms within his very throat, which creeping forth from his mouth filled the whole place of his dwelling with the foulest stench. Finally, like a barking dog, he breathed out his wicked soul. Thus Nicephorus, book VII, chapter xx; Sigonius, book I On the Western Empire, in the year of the Lord 297. Thus indeed, Lamentations II, 1, Jerusalem laid waste by the Chaldeans is said to be cast down from heaven to earth. In a precisely similar pattern Ezekiel, chapter xxviii, under the type of the angel Cherub, describes the glory and fall of the king of Tyre: for he himself was as it were another Cherub: so also Belshazzar was as it were a second Lucifer. See Canon XXII. Thus Virgil says: "Another Achilles now is born for Latium," namely Turnus, and again: "Then shall there be another Tiphys, and another ship to carry the Argo: 'Argo,' that is any ship; 'Tiphys,' that is any shipmaster and pilot. Wherefore St. Bernard fittingly says, sermon 3 on the vision of Isaiah, chapter v: "Why," he says, "do you hasten to rise in the morning as Lucifer? why do you glory above the stars, by which you sometimes appear to shine more brightly? Your glorying shall be altogether brief: the sun of justice follows, whom you vainly boasted yourself to be, by whose heat and brightness alike you shall be reduced to nothing and utterly perish. How much better was John the Baptist a Lucifer, who, preceding Christ the sun of justice, strove to burn rather than to shine? It would have been good for you to be more a fire-bearer than a light-bearer." How then, O Lucifer, have you become a night-bearer, nay a gallows-bearer? How have you fallen from heaven to the gutter, from the highest to the lowest, from life to death, from glory to hell? See the same St. Bernard, sermon 17 in the Canticles, which is entirely on the casting down of Lucifer. I say, secondly, that Belshazzar is also compared to Lucifer, that is to the devil: for he is called Lucifer because he shone forth in grace and glory in heaven, like the star which is called "lucifer"; but through his fall he became dark like Hesperus: for Belshazzar imitated the pride of Lucifer, and therefore descended to the infernal regions with a similar punishment to his: for the descent of a star does not fit here. Therefore in a poetic pattern he graphically depicts here the fall of the devil, and under it as a type understands literally the fall of Belshazzar, as is wont to happen in parables. I assert therefore that, just as in parables there is first the truth of the parable itself or of the history, or of the thing which is narrated parabolically; and secondly, there is the truth of the thing signified by the parable, which second is the literal sense of the parable itself: so in this pattern the pride and fall of Lucifer is described like a parable, but through it the pride and fall of Belshazzar is understood literally. That this is the sense is taught by the context itself, and unanimously by the Fathers, such as St. Augustine, Ambrose, Cyprian, Tertullian, Athanasius and others, whom Arias Montanus cites here. To this Christ alluded, Luke x, 18, saying: "I saw Satan as lightning falling from heaven." Mystically, the mystical ruin of the devil is signified here, which occurred in the dawn, that is in the beginning of his creation and of the world. Whence the Syriac has: How have you fallen from heaven? wail, in the morning you were corrupted; and the Arabic of Antioch: How have you fallen from heaven upon the earth in the dawn, in the morning you were corrupted? Moreover Christ took away from him dominion over men and over the Church. Hence it is said in Scripture that the accuser of the brethren is already cast out, and bound by Christ with chains; indeed Foreri thinks this is the literal sense of this place. Secondly, St. Jerome thinks that Lucifer was created in the firmament, from thence he wished to ascend into the empyrean heaven. But the common opinion is that Lucifer and all the angels were created in the empyrean heaven. when the sun arrives it does not appear; thus the first was the monarchy of the Babylonians, which soon vanished when Cyrus arrived, that is the sun: for Cyrus in Persian signifies the sun, as Herodotus says. Fourth, because the kings of the Chaldeans took care that the light and fire, which they worshipped as a god, should be preferred to themselves, as if they themselves were suns and gods, whom the morning star would precede. The same thing was afterwards imitated by the Roman Emperors; for they took care that fire should be preferred to themselves, as Herodian testifies, because fire is a symbol of principality, happiness, power and glory. some things suit the letters more, indeed only the letters, that is the parables; some things however suit more the thing signified by it: thus it happens here also. For it is feigned parabolically that the star of Venus, which was in its own heaven, wished to ascend into the highest heaven above all the stars; because it was worshipped by the Saracens as a divinity. Hear St. Jerome in the Life of St. Hilarion: "Hilarion," he says, "came to Elusa on that day by chance, when the anniversary solemnity had gathered all the people of the city into the temple of Venus. And they worship her on account of Lucifer, to whose worship the nation of the Saracens is devoted." And Theodoret in the History of the Fathers, cap. xxvi, testifies that Simeon Stylites converted the Ishmaelites from the worship of Venus to the worship of Christ: "Breaking the images," he says, "and renouncing the orgies of Venus (for from ancient times they had received the worship of this demon), they receive the divine Sacraments." Hence also Mahomet in the Alcoran appointed the worship of the star, which they call Cubar, that is Lucifer, to his followers. This star is feigned therefore to have desired divinity, because namely Lucifer, that is the devil, desires heaven and equality with God, and wished to ascend into it: thus also the king of Babylon, as another Lucifer, was not indeed so mad as to wish to fly properly into heaven; but he desired the highest throne of glory, majesty and even divine honor, which properly is heaven: for he wished to be had and worshipped as God; whence explaining he adds: "I shall be like the Most High," that is to say, I shall be worshipped by men with that honor and reverence with which God is worshipped in heaven: for this alone, nothing else, do all these parabolic and hyperbolic exaggerations signify. For tyrants, wishing to be worshipped as gods, and then as suns, and therefore abolishing all other gods, in reality invaded the very throne of God, and wished as it were to ascend into heaven, and to thrust God from his throne, or certainly to sit with him on the same throne. With a similar hyperbole Callimachus says: He touched the earth with his feet, the Olympus with his head. Whom Virgil imitated: And he treads the ground, and hides his head in the clouds. And Horace: With sublime vertex I shall strike the stars. And Seneca: Touching the high pole with a proud head. How truly did Timon say: A man full of vain ambition is a most swollen vessel. St. Thomas adds that the Gentiles were so vain and foolish, that they believed princes and heroes after death were placed among the stars, or numbered among the celestial gods; as Hercules, Castor, Pollux and others are said to be fixed and set in heaven. Finally, the swollen spirit of tyrants was thus sometimes so inflated and exalted, and from exaltation mad and foolish, that they boasted, indeed thought, that they could rule over the sea, the winds and heaven; for Scripture relates this of Antiochus, II Maccabees cap. ix, 8: "Who," it says, "seemed to himself even to command the waves of the sea, filled with pride beyond human measure, and to weigh the heights of mountains in a balance, etc., and he who a little before thought himself to touch the stars of heaven, no one could bear on account of the intolerableness of his stench." Thus Belshazzar here, impious and mad, says: "I shall exalt my throne above the stars of God, I shall ascend above the height of the clouds," that is to say, I shall rule over the stars and clouds, from thence I shall hurl thunderbolts and lightning, I shall be Jupiter the high-thunderer. He had heard from the Hebrew captives that God had led them by a pillar of cloud, and had often appeared to Moses in a cloud. Whence David sings of him, Psalm ciii: "Who makest the clouds thy ascent." For which reason St. Chrysostom, hom. 2 in Acts, calls the cloud the ascent of God. Hence also Christ, as God ascending into heaven, was carried there by a cloud. Belshazzar therefore arrogated this same heaven to himself. Thus the swollen Pharaoh said: "The river is mine, and I have made myself," Ezech. xxix, 3. Thus the Emperor Diocletian, after his triumph over the Persians, forgetting human mortality, wished to be adored as God, and to be held as the brother of the Sun and Moon: wherefore before him men, bowing in reverence, cast themselves to the ground and fixed kisses upon his feet. Therefore this his pride was sharply punished by God: for his whole body swelled up, and then being variously ruptured, he wasted away so slowly that his blasphemous tongue brought forth within his very throat a multitude of worms, which creeping forth from his mouth filled the whole place of his dwelling with the foulest stench. Finally, like a barking dog, he breathed out his wicked soul. Thus Nicephorus, lib. VII, cap. xx; Sigonius, lib. I De Occident. ses (Sion and Moria), which are to the North. Parabolically he notes first, under this figure, the pride of the devil, in that he wished to sit upon a throne equal with God both in heaven and on earth, namely in the temple, that he might be adored there. Hence St. Chrysostom, homil. De Adam et Eva, tom. I, holds that the angel speaking these things was called Sathael, that is, the position of God, or one who places himself as God: "One," he says, "the first angel, who is called Sathael, assuming a malign and wicked presumption, said: I will place my seat to the North, and I will be like the Most High." He therefore who is called in Latin Lucifer is called in Hebrew Sathael. "And thus for such presumption he fell irreparably, so that the first angel, cast down from the height of the angelic state, was named the devil." St. Bernard, serm. De S. Benedicto: "Lucifer said," he says, "(but no longer lucifer, but darkness-bringer and evening-star): I will sit upon the mount of the Covenant. Emperor, in the year of the Lord 297. Heliogabalus the Emperor assumed this name, because he wished to be and to be called the sun; for Heliogabalus means the sun: for before he was called Gabalus. Impure things it is to see most impure in Lampridius. C. Caligula wished to be held as God, and thus to be seen as equal with the Moon. Wherefore he asked the senator Vitellius whether he had seen him converse with the goddess? To whom Vitellius, astutely flattering, replied: "It is permitted, Lord, to you gods alone to see one another." Behold to what folly mortal pride drives! Dio is witness, lib. LIX. The reasoning of Caius Caligula, says Philo in lib. De Legat., was this: A shepherd of sheep is not a sheep, nor a shepherd of goats a goat; therefore a shepherd of men is not a man: what then? God. He therefore made himself a god. The insignia of the gods, the caduceus of Mercury, winged sandals, a cloak; the radiant crown of Apollo, bow and arrows; the breastplate of Mars, sword and shield he assumed, and by this means displayed divinity. Thus that madman made men beasts, that he might make himself God. Xerxes joined the Hellespont with ships, as with a bridge, and then casting earth upon it walked across it with his whole army. But when a storm scattered the bridge which he had made, Xerxes ordered that sea to be beaten with rods. Hear Herodotus, lib. VII: "Xerxes, taking it ill that the sea had scattered his ships, ordered three hundred blows to be inflicted upon the Hellespont and a pair of shackles to be cast into its waters. Already I have heard that he also sent someone to brand the Hellespont. Certainly he ordered that blows be struck upon the Hellespont, speaking barbarous and mad words: O bitter water! your master inflicts punishment upon you, because you have harmed him, who had done you no wrong. Yet you, King Xerxes, whether you will or not, shall be crossed." Julian the Apostate, that he might be held as a god, dying wished to pretend that he had vanished from the eyes of men, and as if had ascended into heaven, and therefore thought to plunge himself secretly into a river; but being prevented by his men who scented the matter, as St. Gregory Nazianzen relates, orat. in Julianum. Chosroes, king of the Persians, insolent from victories, wished to be worshipped as a god. Hence he fabricated a chariot from gold, in which by means of subtle and hidden conduits, as if from heaven he poured water, that he might appear to give rain: and in a subterranean cave horses drew the chariot in a circle, and produced a sound rivaling thunder, that he himself might appear to thunder. In such a shrine the profane one sat, as God the Father, and beside himself he placed the cross of the Lord on the right in the place of the Son, and a cock on the left in the place of the Holy Spirit; he therefore ordered himself to be named and worshipped as God the Father. Wherefore he was punished by God, defeated by Heraclius, and finally slain by his son. Thus Siffridus presbyter, lib. I Epitem., in the year of the Lord 612, and Baronius, in the year of the Lord 614. Hear what the Chronicles of the Danes write concerning King Canute, and from these Polydorus Virgilius: Canute, they say, king of Denmark and England, is reported to have said, sitting in a chair placed on the shore: "O Sea, you are part of my kingdom, therefore obey me;" but immediately, when the tide came in, it flooded his bosom with its waves. Wherefore the king, terrified, rose from his throne: "The power of all kings is vain," he said, "and God alone is almighty;" and placing his crown upon the cross, he afterwards became an outstanding cultivator of piety and modesty, more than before, and persuaded his own people (for whose sake he did this) to do the same. I WILL SIT DOWN IN THE MOUNT OF THE COVENANT. — Understand by a Hebraism, as if to say: Just as God was worshipped on the mount of the Covenant, that is in the temple of Jerusalem, before my father Nebuchadnezzar destroyed it: so also I Belshazzar shall be worshipped as a god on my throne, or in the temples of Babylon. Note: The temple of Solomon is called a mount, both because it was high like a mountain, and because it was situated on mount Sion. It is called of the Covenant, that is of the covenant, because in it the tables of the law and the ark of the covenant were preserved. The same temple is called "the sides of the north," because it was situated on the northern part of the city, as is evident from that Psalm 47:2: "Mount Sion, the sides of the north, the city of the great king." Whence the Septuagint here translates: Upon the high mountains. I WILL BE LIKE THE MOST HIGH. O shameless one! O shameless one! Thousands of thousands minister unto him, and ten hundred thousand stand before him: and you will sit? The Cherubim stood, and did not sit. What have you labored at, that you should now sit? Secondly, under this figure, say Jerome, Cyril and Basil, is signified the pride of the king of Babylon, as if he said: I will strive to exalt my name and kingdom above all things and all people, so that I may rule over the whole universe; and as if, having cast aside all reverence for God, he scarcely knew himself to be mortal, and thought that some divine power dwelt in him, and therefore wished to be worshipped and adored as a god in temples. The Hebrews add that Nebuchadnezzar wished to be adored and worshipped as a god in the temple of Jerusalem, which is scarcely credible: for he himself destroyed it. By a similar trope Ezekiel, chapter 28:14, speaks of the proud king of Tyre: "You are a Cherub spread out and protecting, and I set you on the holy mount of God: you walked in the midst of the stones of fire." Mystically, St. Augustine, book III On Christian Doctrine, chapter last, according to the seventh rule of Ticonius, understands this of the devil, that is of the devil's body, which is the assembly of the unfaithful, the impious and the reprobate; and St. Bernard, treatise On the Twelve Degrees of Humility, degree 1, at the end, understands by the North the reprobate: "O Lucifer!" he says, "who were rising in the morning, nay now no longer Lucifer, but noctifer, or even mortifer. Your course was straight from the East to the South, and you go in a perverse order to the North; the more you hasten to the heights, the more swiftly you decline to the west: namely the North here is cold, the reprobate; your seat, your power over them." The same, sermon 85 in the Canticles: "The devil," he says, "did not stand in truth, because he was not supported by the Word, who trusted in his own strength. And therefore perhaps he wished to sit, because he was not able to stand. For he said: I will sit down in the mount of the Covenant. But God judging otherwise, he neither stood nor sat, but fell, the Lord saying: I saw Satan as lightning falling from heaven. Therefore he who stands, if he does not wish to fall, let him not trust in himself, but lean upon the Word. The Word speaks: Without me you can do nothing." The same, sermon 4 On the Ascension: "Alas, wretched one," he says, "in the sides of the North! That mountain is cold, we do not follow you. You have a lust for power, you presume upon the height of power. Yet how many even to this day follow the foul and unhappy footsteps, or rather how few escape, whom the lust of ruling does not rule? Whom do you follow, wretched men, whom do you follow? Do you not see Satan as lightning falling from heaven? Is not this the mountain to which the angel ascended, and became the devil?"
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14. I SHALL BE LIKE THE MOST HIGH,—that is to say, in a word, I shall be the supreme and sacred Majesty, not merely human and royal, but also divine, and as such shall be adored. Belshazzar learned this from his father Nebuchadnezzar, who wished to be adored in a golden statue of the highest, namely sixty cubits, Daniel III. Thus the king of Tyre, Ezech. xxviii, 2, said: "I am God, and I sit in the seat of God in the heart of the sea;" to whom therefore God, verse 9, replies: "Thou art a man, and not God; thou shalt die the death of the uncircumcised by the hand of them that slay thee." Thus Augustus Caesar usurped divine honours, and wished altars to be set up for himself. Whence Horace, lib. I, epist. 16: He touches the throne of Jupiter, and attempts the heavens. and Virgil, ecloga 1: For he shall ever be a god to me: his altar oft shall a tender lamb from our folds bedew. Neither did that Phaethon, that Icarus of the Gentiles, signify anything else in their flight to heaven. Note "I shall be like": For Lucifer, or the devil, at the beginning was not so foolish as to wish to be God, or equal to God, and as it were a second god; for he knew this to be impossible and foolish: but at first, considering the remarkable beauty of his nature, his wisdom, power and grace, he was excessively pleased with himself: thence he was puffed up with pride, which growing increased to such a degree that, as if he were sufficient unto himself, he would not depend on God, would not submit to God, would not be subject to His law and dominion. Whence he was blinded, and this blindness was able to grow with pride to such a degree that he truly desired equality with God and divinity, as we see certain tyrants have desired it. But at the beginning, before he was blinded, he could not have aspired to it. Wherefore that opinion of the Doctors is probable, that the hypostatic union of Christ the man with the Son of God was revealed to the devil, and that he envied this to Christ, and desired it for himself. For he knew this could happen, and thought it ought to happen to himself, inasmuch as he, being an angel, was nobler than man. And indeed if this mystery of union was revealed to him, it is scarcely doubtful that that proud angel desired it, and envied it to Christ. But that it was revealed to him we may think probable, though we cannot demonstrate it from Scripture or the Fathers.
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15. BUT THOU ART BROUGHT DOWN TO HELL. — Note the just punishment of pride. Baltasar and the devil wished to ascend to the highest heaven; therefore they descended to the lowest pit: for the Prophet opposes the lowest to the highest, hell to heaven, the sides of the pit, as the Hebrew has it, to the sides of the North. To this pertains Homer's adage: "From Tartessus to Tartarus." For Tartarus is the place of misery, Tartessus of happiness; for Tartessus is a city in the borders of Spain, celebrated on account of the fertility of the place. Rightly does Climacus say, in the degree On Humility: "Pride, he says, makes demons out of angels; humility makes angels out of demons." Thus St. Michael, humbly saying מי כ אל, mi ec El, who is like God? obtained the seat of Lucifer, after he was cast down. For God put down the mighty from their seat, and exalted the humble. Rightly does St. John the Abbot, who predicted victory to the Emperor Theodosius against tyrants, relate in Palladius in the Lausiac History, cap. xliv, that a certain monk, being proud of his virtue, was tempted and overcome by a demon appearing to him in the form of a woman, and enticing him to lust. When at length he consented to it, the demon escaped and vanished from his hands like some shadow. But laughter was heard in the air of many demons crying out: "He that exalteth himself shall be humbled. Thou indeed wast exalted even to the heavens, but thou art humbled even to the abyss." Wherefore, rising up himself and lamenting and despairing of his salvation, he returned to the world. On the contrary, that old man in the Lives of the Fathers, lib. VII, cap. xiii: "Howsoever much, he says, a man shall humble himself in humility, so much also shall he profit on high; for as pride, if it ascend to heaven, is brought down even to hell: so also humility if it descend to hell, shall then be exalted even to heaven." Let the ambitious be tossed about by waves, like the sea; both on account of the many distractions and cares by which they wish to seek or maintain honor; and on account of rivals; and in order that they may flatter either their own people, or their Superiors, or their subjects. Tenthly, let them consider the example of Christ, who, when sought for a kingdom, fled, and lived a private life; indeed He was also subject to His parents. Eleventhly, that the Saints fled from dignities, and, when forced to undertake them, groaned as under a heavy burden. Ambrose, sought by the voices of the people to be Bishop of Milan, fled from the city by night. St. Chrysostom, fearing the episcopate, withdrew into solitude. St. Martin, as Sulpicius testifies, was unwilling even to accept the diaconate, much less the episcopate, unless forced. St. Gregory, elected to the Pontificate, not only fled, but also wrote to the Emperor Maurice, begging him not to consent to his election. St. Ammonius the hermit cut off his own ear lest he should become a Bishop. St. Malachy, as St. Bernard writes in his Life, would not have accepted the episcopate unless the assembled Bishops had threatened him with anathema. "For, says Bernard, he feared every exalted place as a precipice." St. Augustine, learning of the death of his Bishop, fled from the city. Hear him, serm. 1 On the Common Life of Clerics: "In what place I knew there was no Bishop, I took care not to go there; and I did this as much as I could, that I might be saved in a humble place, lest I should be in danger in a high one." St. Fulgentius did the same, who was at length made Bishop of Ruspe by force. Thus also St. Leo, elected to the Supreme Pontificate, shuddered. Hear him, sermon 2 on his Assumption: "Lord, I have heard thy hearing, and I was afraid; I considered thy works, and I was amazed. For what is so unusual, so fearful, as labor for the weak, sublimity for the humble, dignity for the unworthy?" Truly Seneca in Hercules Furious: "Rule proudly, bear a lofty spirit. God the avenger follows the proud from behind." On the contrary, "humility" and flight from dignities, first, "is the safest treasure of all virtues," says St. Basil, cap. xvii of the Monastic Constitutions. Secondly, "it is the guardian of chastity, and the mother of patience," says St. Bernard, treatise On the Order of Life. Thirdly, "it is the most solid foundation of the whole spiritual structure," says Cassian, Collation XIX, cap. xii. Fourthly, "it is the whole discipline of Christian wisdom," says St. Leo, serm. 7 On the Epiphany. Fifthly, God exalts the humble, humbles the proud, says Christ. Sixthly, humility is the most efficacious conciliator of grace and divine aid. For as rain and rivers flow down into valleys, so the grace of God flows down and descends into a humble soul. Seventhly, all the gifts of God and all virtues perish, unless humility be present, says St. Gregory, XXVII Morals, cap. ult. Eighthly, the humble man is lovable to God and men, the proud man is hated by all. Ninthly, let him consider that saying of Christ, Luke vi: "Woe to you, when men shall have blessed (praised) you." Learn therefore morally here what pride is, what ambition is: namely, it is the sin of Lucifer, which made him from the most beautiful angel into the most foul devil. Those therefore who desire bishoprics, prelacies, or principalities, let them know first that they desire the governance of souls, concerning which God will demand an account from them, and whose damnation, if they perish, He will impute to them: therefore prelacy is a burden to be feared even by angelic shoulders. Secondly, let them know that ambition, equally as avarice, brings many sins with it: for the ambitious are almost always prepared to seize any occasions for advancement by fair means and foul. Thirdly, let them know that most heresies have arisen from ambition; for the ambitious, when they could not attain to their hopes and dignities, which they claimed in the Church, became enemies of the Church and heresiarchs, and truly like Lucifer. Fourthly, let them consider that saying of St. Chrysostom, homily 34 on the epistle to the Hebrews: "It is wonderful if many Prelates are saved," for more are damned; and let them know that many are damned who are placed in dignity, who would be saved if they lived in a private state; for proportionally far more are saved in the humble state of subjects than in the high state of Prelates; namely, many are lifted on high, that they may fall with a heavier crash, and the highest mountains are struck by lightning. Fifthly, let them consider that saying of the Wise Man: "The mighty shall be mightily tormented." Let them hear Origen: "All ambition for ecclesiastical honor would be cut off," he says, "if those who wish to preside over peoples would think of themselves as about to be judged rather than as about to judge." Sixthly, let them know that ambition is never satisfied; because it always tends toward greater things: just as Lucifer did not rest until he invaded the throne of God; for, as Seneca says, "it is not so pleasant for the ambitious to see many behind them as it is troublesome to have someone before them." Thus the proud Haman was more tormented by one Mordecai placed above him than he was delighted by all the peoples and princes submitting themselves to him. Seventhly, let them consider that saying of Julius Caesar: "Those who live in high places, their deeds are noted by all;" and they are exposed to the censure, envy, detraction, and hatred of many. Eighthly, let them consider that honor and dignity quickly perish, like a flower; whence the Psalmist says: "Their memory perished with a crash." Ninthly, that they are subject to various Tenthly, let him consider that saying of St. Augustine, epistle 56 to Dioscorus: Do not prepare for yourself any other way to seek and obtain the truth than that which has been prepared by Him who sees the weakness of our steps, the true God. Now the first is humility, the second humility, the third humility; thus it will come to pass that that saying of Anna is fulfilled: "The barren has borne many, and she that had many children is weakened." Finally, the humble man is as it were another Michael, the proud man is as it were another Lucifer: just as St. Francis through humility became Seraphic, and through a Seraph received impressed upon him the stigmata of Christ, and after death was lifted up in heaven to the choir of Seraphs, as was revealed in a vision to a certain holy man, as St. Bonaventure testifies. Thus Pharaoh, Arius, Calvin through pride were plunged into the abyss, and cast down into the lowest depths of hell, that they might sit with Lucifer in seats of fire. Hear the sayings of the Fathers in the Lives of the Fathers, book VII, chapter xiii: "A certain one of the Fathers said: Humility is the precursor of charity, as John the Baptist was of Christ; and thus it draws to God: because God is charity;" another, being asked what humility was, said: "It is a tree of life growing upward;" another: "It is the earth in which God commanded sacrifice to be offered to Him;" another: "The perfection of man is humility;" another: "Humility neither grows angry, nor permits others to grow angry." Furthermore, Albert the Great describes the signs of humility in few words in the Paradise of the Soul, chapter ii: True and perfect humility, he says, is when glory that is shown is despised, and glory that is to be shown is not desired. Secondly, the truly humble man always fears lest any glory be shown to him; and when it has been shown to him, trembling in his inmost being he is saddened. Thirdly, the truly humble man never glories in any glory or grace, unless he intends by this to give confidence to those hearing to turn to God. Fourthly, the truly humble man compares himself neither to the greater, nor to the lesser, nor to the equal: nay, he believes no one inferior to himself, despises no one at all, and despises himself alone from his heart, and earnestly desires to be despised by all, and rejoices when he has been despised: such a one fears no insult, because he loves no glory. Thus Albert.
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18. ALL THE KINGS OF THE NATIONS, etc., SLEPT IN GLORY, — were buried gloriously, namely not with the common people, but in a house, that is in the sepulcher or mausoleum of their parents and kings.
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19. BUT YOU (O Belshazzar!) HAVE BEEN CAST OUT OF YOUR SEPULCHRE, — Belshazzar could not be drawn from his sepulchre, because he lacked a sepulchre. The sense therefore is, as if to say, You, O Belshazzar! slain by Cyrus have been cast out, and not laid in the sepulchre of kings, which your ancestors had prepared for you and which you yourself had destined for yourself and magnificently adorned. Whence Vatablus translates, you have been cast out of the sepulchre, that is, you have been cast out far from the sepulchre, lest you be laid in it. The Hebrews understand these things of Nebuchadnezzar, whom they fable to have been drawn from his sepulchre by his son Evil-merodach, so that thus he might show to the Babylonians that the father had not been changed into a beast, as before, but was truly dead, and thus by them in the succession of the kingdom, as a son and heir, he might be admitted; and that he did this by the counsel of Jeconiah, and for that reason exalted him. Thus St. Jerome reports here. The Abulensian adds in the fourth book of Kings, cap. xxv, Question XXXVII, Haymo and Hugo here, that by the same counsel the corpse was divided into three hundred parts, and these were distributed to as many vultures (so that they might devour them), lest there be any hope of his return. I believe these three hundred to be, not prodigies, but lies. AS AN UNPROFITABLE BRANCH, — as a sterile shoot, or one bearing bitter and evil fruit, which is not grafted into the earth, and if grafted is torn out. POLLUTED AND WRAPPED — in filth and blood and the corpses of the slain, and worms teeming from them; this is what he said, verse 11: "The worm shall be spread under you, and worms shall be your covering." THEY DESCENDED TO THE FOUNDATIONS OF THE PIT. — Thus he calls the depth both of the sepulchre and of hell; for it is likely that the corpse of Belshazzar, with the other corpses of the slain Babylonians, was cast into a lake or some great ditch. Whence what follows: "You shall not have a place with them, nor (even) with them in burial: with them," understand "with the kings of the nations;" for he opposed him to these, verse 18, but not to those slain by the sword; for to these he compares him in this verse.
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20. THE SEED OF THE WICKED SHALL NOT BE CALLED FOR EVER, — that is to say, the memory of the seed and stock of the impious shall be blotted out; for to Belshazzar no one of the stock of Nebuchadnezzar succeeded, but with him the whole royal stock was extinguished. Thus St. Jerome.
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21. PREPARE HIS SONS FOR SLAUGHTER. — Hence it is clear that Belshazzar's sons, whether natural or adopted, namely those destined by him as heirs of the kingdom, were likewise slain; that he had several natural sons, since he had so many concubines, is sufficiently probable. AND THEY SHALL NOT FILL THE FACE OF THE WORLD WITH CITIES. — That is, they shall not fill the surface of the cities of the world, that is, they shall not fill the cities of the world; this is hypallage; or the world of cities, that is, the world which abounds in cities, as if to say, God shall cut them off, lest they fill the world and cities with prefects and men like themselves, namely the impious, and hateful to God: for such as the king is, such also are the courtiers and the people and the cities. Thus Vatablus. Secondly, Arias and Forerius translate, they shall not fill the face of the world with cities, so that namely they might found or illustrate many cities in it. Thirdly, Sanchez explains, as if to say, The sons of Belshazzar shall not fill the face of the world, that is, the whole world, with their cities, that is, they shall not have under their dominion the cities of the whole world, as they boasted; for the face of the world, winds, swords, is called the world itself, wind, sword. Holofernes: for he was sent by Nebuchadnezzar reigning in Assyria, namely in Nineveh, and was crushed in the mountains of Israel near Bethulia with his whole army, when his head was cut off by the heroine Judith.
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23. AND INTO POOLS OF WATERS. — For Babylon is in marshes near the Euphrates, which the Persians had diverted into various streams and ditches: Babylon itself therefore being overthrown, there remained only the marshes and streams of the Euphrates. AND I WILL SWEEP IT WITH THE BESOM OF DESTRUCTION. — That is, as Vatablus says, I will sweep it with a destroying broom, as if to say, Thus carefully and exactly shall the Persians lay waste and plunder Babylon, just as carefully a maidservant sweeps the pavement with brooms, so that by sweeping and rubbing she almost wears it away, as the Dutch maidservants do, most fond of cleanliness. With a similar trope Plautus says: "He would sweep me away entirely with the dust"; and of Tyre Ezekiel says, cap. xxvi: "I will scrape her dust from her."
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24. THE LORD HAS SWORN, ETC.: IF NOT, AS I HAVE THOUGHT, SO SHALL IT BE, — that is to say, He swore saying: If it shall not come to pass as I say, let me not be God, let me not be held truthful. For the word if in Hebrew is a mark of an execratory oath, in which they pass over the very curse itself by euphemism.
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25. THAT I MAY BREAK THE ASSYRIAN, — that is, Sennacherib: for God indeed broke him in his own land, that is, in Judea. For the Prophet returns to his own times, and to Sennacherib already pressing upon the city, concerning whom he dealt in chapter vii, and thereafter: so that namely the Jews, seeing that Isaiah truly foretold the destruction of Sennacherib, would also believe those things which he foretold concerning the Babylonians and other things to come far in the future, and that they would truly come to pass and happen. Some others understand by Assyrian Otherwise the Chaldean, the Septuagint and Pagninus, reading צרים tsarim, that is adversaries, for ערים arim, that is cities, translate, shall not fill (the son of Balsasar's) world with hostile camps, as his parents did, who by warlike movements disturbed all things, so that they might recover and extend the lost kingdom. Thus St. Cyril.
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26. THIS IS THE COUNSEL THAT I HAVE PURPOSED UPON ALL THE EARTH, ETC., AND UPON ALL NATIONS. — Conveniently take this for the subject matter, namely all the earth and all nations subject to the Assyrians, or confederated with them, who took up arms with them against the Jews, as were the Syrians, Samaritans, Moabites, Idumeans, Philistines and Egyptians: to whom therefore the Prophet denounces destruction in the following chapters from the mouth of God. Thus St. Jerome.
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28. IN THE YEAR THAT KING AHAZ DIED, — to whom his son Hezekiah succeeded: therefore in the 1st year of King Hezekiah, this prophecy was made against the Philistines, enemies of the Jews, so that by it the spirits of the Jews might be lifted up, and they might know that the new kingdom of the pious king would be happy and auspicious. From this place St. Jerome judges that all the oracles thereafter even to the end of the book were made under Hezekiah, as I said, cap. I, vers. 1.
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29. REJOICE NOT, THOU PHILISTIA, ETC., BECAUSE THE ROD OF THY STRIKER IS BROKEN. — He calls the striker not King Achaz, as St. Jerome, Haymo and St. Thomas wish; for Achaz indeed received a great defeat from the Philistines, II Paralipomenon xxviii, 18; but Samson, David, and Ozias the grandfather of Achaz: for he greatly afflicted the Philistines, as is evident from II Paralipomenon xxvi, as if to say, Rejoice not, O Philistines! because your former strikers are dead, namely Samson, David and Ozias, who seemed to you to be serpents, that is, harsh and cruel, wounding and striking you with their touch and blow; because from them shall be born Ezechias son of Achaz, great-grandson of Ozias, like a little king, that is a basilisk, far more harmful to you. For just as a basilisk kills men not only by touch, but also by sight, namely by a pestilent breath which it emits from its eyes, and even kills flying birds, indeed draws them to itself and absorbs them: so also Ezechias by his strength and arms shall penetrate all your possessions, and the most powerful of you, as if from a distance by sight alone, by his presence and command shall strike down and absorb, says St. Jerome. That this happened is narrated in the fourth book of Kings, chapter xviii, when it says: "He (Ezechias) smote the Philistines even unto Gaza, and all their borders from the tower of the watchmen unto the fenced city." The Prophet alludes first to the rod of Moses, which was turned into a serpent, and again into a rod, which struck and inflicted so many plagues upon Egypt, as if to say, Such a rod and serpent shall Ezechias be to you, O Philistines! Second, to Samson, who greatly afflicted the Philistines, concerning whom Jacob prophesied, Genesis xlix: "Let Dan be a serpent in the way, a cerastes in the path," as if to say, That serpent has not yet perished, which raged against you, O Philistines! and vomited deadly poison: from him shall be born, that is, shall succeed him, not now a serpent, but worse than that, a basilisk, namely Ezechias. Note: Among the Hebrews it is a proverb: "From the root of a serpent shall come forth a regulus;" which they use when to a lesser plague, calamity, enemy or devastation succeeds a greater and more troublesome one; to which is similar that of Roboam: "My father chastised you with whips, but I will chastise you with scorpions;" such is that: "He fell upon Scylla, wishing to avoid Charybdis;" and that: "Fleeing from a lion he met a bear;" and that: "They that fear the frost, the snow shall fall upon them," Job vi, 16. Thus Sanchez. regulus, that is a basilisk, far more harmful to you (for this is the Hebrew שורף saraph, killing and absorbing the Philistines, as I said. Similar to this proverb is that of the poet Eubulus: "A locust having eyes, not moving on both sides with mouth extended, a fighter destroying the seed of the naturally born sons:" by which is signified the ichneumon, an Egyptian animal, which breaks through and consumes the eggs of crocodiles, before they become wild beasts from seed. For it has a two-edged mouth: for it stings from below, but bites with its lips. The Seventy translate, and his seed a winged serpent. For serpent in Hebrew is saraph, that is a burning and scorching serpent, such as were those sent upon the Hebrews murmuring, Numbers xxi. Moreover that some serpents are winged and fly is certain, and such Solinus asserts the dragons of Arabia to be, chapter xxxv, against which ibis birds fight; whence the Egyptians worshipped them as gods. This therefore winged serpent is the same as the regulus called a little before: for Isaiah also, chapter xxx, verse 6, asserts the regulus to have wings and to fly. Such therefore was Ezechias to the Philistines. Such also allegorically is Christ, biting the devil and the reprobate, but saving the faithful and the pious: hence as a winged serpent he was exalted on the wood, that whosoever believeth in him may not perish, but may have life everlasting; and under him the princes Apostles, the poorest of the poor, lived securely. The Syriac interpreter translated somewhat differently, namely: From the root of a serpent comes forth a two-headed serpent (amphisbæna, concerning which Solinus, chapter xl, and Pliny, book XX, chapter xx), and its fruit is a flying regulus; and the Arabic Antiochene: From the stock of a serpent comes forth a viper, and from the offspring of a deaf serpent a flying serpent; and the Arabic Alexandrian: From a serpent comes forth a basilisk, and a flying serpent devouring the firstborn. AND THE FIRSTBORN OF THE POOR SHALL FEED. — In Scripture the firstborn is often called that which is chief and primary, say Forerius, Vatablus and Sanchez: for such is the firstborn among the sons in a house: the firstborn therefore of the poor and successors of the poverty of their parents, are the Jews under Ezechias already a little before laid waste by various nations, as is evident from II Paralipomenon xxviii, as if to say, There shall be peace and abundance of things in Israel, even among the poor, when Philistia shall be consumed by famine; for this is what follows: AND I WILL MAKE THY ROOT TO PERISH WITH FAMINE. — He speaks of Philistia, as of a tree to be dried up, or cut down root and branch, as if to say, When I shall dry up the strength and resources of the Philistines, and consume all their remnants; then my people the Jews, formerly wretched and poor, shall rest and rejoice.
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31. ULULATE, GATE; CRY OUT, CITY. — Ululate, O gates and cities of the Philistines. He notes in the gates the magistrates and princes (for these sat and judged in the gates), in the city the common people and multitude, as if to say: Ululate, both princes and all citizens alike. AND HIS SEED DEVOURING THE BIRD. — The seed of the serpent is the regulus, namely Hezekiah the son of Uzziah, breathing forth as it were by spirit and breath alone, burning. Mystically St. Bernard, in the tract On the Eleven Burdens, sermon 2, thus says: "There follows the burden of the Philistines, who are interpreted as those falling by drunkenness, signifying those who, intoxicated by pride, have fallen from their heavenly dwelling. These now burden the wretched with temptation, now with affliction. They burdened the Egyptians with many and great plagues, as you have in the psalm: He sent upon them the wrath of his indignation, indignation and wrath and tribulation: sendings forth by evil angels. They burdened the heart of Judah with avarice, and the heart of the Pharisees with envy, and the heart of Pilate with foolishness. They burden the hearts of the faithful with many temptations: insulting the soul that consents, and saying: Bow down, that we may pass over. " To these therefore attribute the threats of Isaiah against the Philistines. Whether the Philistines, or the Jews overcome and conquer: or rather, so that they congratulate Hezekiah on the victory already won; to whom Hezekiah and the Jews, attributing the victory not to themselves but to God, will respond with what follows: FOR SMOKE SHALL COME FROM THE NORTH, — as if to say: From Jerusalem, which is to the north of the Philistines, there shall come not Sennacherib, as St. Jerome wishes; but Hezekiah (for it is clear from what has been said, and from what precedes and follows, that the Prophet speaks of him) with a numerous army of soldiers, which by its feet advancing will stir up great dust and smoke. Whence this dust and smoke is that of the approaching army; hence Virgil, Aeneid IX: What globe, O citizens! rolls wrapped in dark mist?... The enemy is at hand.
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32. WHAT SHALL BE ANSWERED TO THE MESSENGERS OF THE NATION, — that is, of the nations, who namely will come in the usual manner from neighboring provinces and nations to inquire about the state of the war, whether BECAUSE (that) THE LORD HATH FOUNDED SION, AND IN HIM THE POOR OF HIS PEOPLE SHALL HOPE, — as if to say: We give thanks to God, who has given us this victory, because he loves Sion and Jerusalem, and has destined to strengthen and establish it: wherefore henceforth the poor and afflicted in our people, seeing and considering this, in any calamity will hope in him more ardently, and will invoke him. Allegorically and tropologically, this is easily to be applied to spiritual Sion, that is, the Church, and the faithful soul.
Machine translation from the Latin, not reviewed.
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In parte ista promittit Judaeis liberationem per Babylonis destructionem, quam supra comminatus est: et dividitur in partes tres. In prima promittit liberationem; in secunda praecidit liberatorem
contra oppressorem insolationem, ibi, Et erit in die e’c.; in tertia ponit insolationis confirmationem, ibi, Non vocabitur in aeternum semen pessimorum. Circa primum tria ponit. Temporis brevitem. Prope est dies Domini, cui omnia sunt praesentia, vel post nostram captivationem, dies ejus, captivationis. Deuter. 52: « Juxta est dies » perditionis, et adesse festinant tempora. » Secundo ponit liberationis modum et ordinem: et primo quantum ad revelationem miseriae, Miserebitur: Michaeae 7: « Miserebitur nostri: » quantum ad recuperationem divinae gratiae, Et elegit, aliquos scilicet: Deut. 7: « Te elegit Dominus: » quantum ad restitutionem patriae, Et requiescere. Ezech. 34: « Inducam eos in terram suam, et pascam eas in montibus Israel. » Tertio describit liberatorum dignitatem, quantum ad extraneorum adhaesionem, Adjungetur. Luc. 4: « Appropinquante Deo, et ipse appropinquabit vobis. » Quantum ad honorificam retentionem, Tenebunt eos, scilicet Judaeos, populi, apud quos erant captivi, quasi portandos. Infra 49: « Et afferent filios tuos in ulnis, et filias tuas » super humeros portabunt. » Vel aliter: quantum ad deductionem eorum qui adhaeserunt, Populi, scilicet Judaei, tenebunt, idest retinebunt, eos, secum ducendos, qui sibi adhaeserunt. Quantum ad hostium subjectionem, Et possidebit ad eos, versa vice. Joel. 3: « Convertant retributionem vestram in caput vestrum. » Et erit in die illa etc. Hic ponitur insultatio populi liberi contra captivitatem jam destructam. Et primo ponitur titulus sue inscriptionis continens tria. Tempus, Cum requiem dederit a labore, quo laborasti bellando, et concussione, captivitatis, qua tenebaris carcere, servitute, qua oppressa es in terra captivitatis, sumes parabolam, idest sermonem similitudinariam, qui aliud dicit, et aliud significat: per ea enim quae dicuntur significatur conditio Nabuchodonosor quantum ad potentiam, culpam et poenam, propter quae potuerunt haec contingere, etsi non contigerunt: circa regem Babylonis. Michaeae 2: « In die illa sumetur, super nos parabola, et cantabitur can-ticum cum suavitate. » Habacuc 2: « Numquid non omnes isti super eum parabolam sumet? » Secundo ponitur ipsa insultatio, ibi, Quomodo cessavit exactor, quivit tributum? Et primo vivorum; secundo mortuorum, ibi, Infernus subter te conturbatus est. Insultatio vivorum tria continet. Ejus destructionem cum culpa, quam commisit in exactione tributorum. Quomodo cessivit, in punitione hominum per poenas: Contrivit, quasi solutio praemissae quaestionis; in impugnatione regnorum, Subjicientem. Jer. 50: « Quomodo contractus est » et contritus malleus universae terrae? » Secundo continet subsecutam pacem, Conquievit, ab illo tumultu; siliut, a fletu; gavisa est, in tui destructione, et exultavit, in sua liberatione. Psalm. 37: « Laetabitur justus cum viderit vindictam. » Tertio continet principum alacritatem: Abietes quoque, per quas significantur sublimes indignitatis. Simile habetur Ezech. 52: « Cedri non fuerunt altiores illo in Paradiso Dei. » Dormisti, somno mortis, Succidat nos, idest occidat.
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Infernus subter te conturbatus est. Hic ponitur insultatio mortuorum contra Nabuchodonosor. Et primo principum et potentum; secundo aliorum, ibi, Qui te viderint ad te inclinabuntur. Circa primum duo facit. Primo ponit infernalia occursum, quantum ad ministros poenarum, sive officiales: Infernus, idest diabolus, qui praepositus est inferis, subus, quia infernus deorsum est, conturbatus est, idest in tumultum versus; quasi diceret: Numquid hoc potuit fieri? Infra 50: « Sperastis in calumnia et in tumultu, et innixi estis super eo. » Item quantum ad alios potentes decurrentes, Suscitabit tibi gigantes, faciens secus tibi assurgere. Gigantes, quantum ad fortes corpore. Infra 26: « Morientes non vivant, et gigantes non resurgent. » Omnes principes terrae, quantum ad reges, quorum est sedere in soliis; Principes nationum, quantum ad alios potentes, surrexerunt. Universi, scilicet infernales gigantes, respondebunt, quasi convenisses eos, vel quasi flenti. Secundo ponit eorum improperium: et improperant tria; scilicet poenam quam invenit.
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Et quantum ad mortem, Vulneratus es, morte, vi divinae potentiae. Psal. 88: « Tu humilitasti sicut vulneratum superbum. » Tum quantum ad mortui humilitatem; et in anima, Dectracta est; et in corpore, Concudit cadaver, mortis. Tum etiam quantum ad mortui afflictionem in inferno, Subter te. In quibus omnes poenae inferni designantur. Judith ult. « Dabit ignem et vermes et carnes eorum ut urantur, et sentiant usque in sempiternum. » Secundo improperat gloriam quam amisit.
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Tu, quantum ad dignitatem regni, Lucifer, pulcher inter homines et alios reges, mane, ante omnes alios monarchas; et quantum ad potentiam belli, Corruisti in terram. Dan. 2: « Tu es caput aureum, o rex; et post te resurget aliud regnum minus te. » Tertio improperant superbiam cordis quam habuit, quantum ad tria: quantum ad superbam cogitationem; secundo quantum ad perversam intentionem, Ero similis; tertio quantum ad propositi frustrationem, Veruntamen. Cogitatio autem erat superba, quia cogitabat usurpare quae Dei sunt, secundum errorem gentilium, qui credebant homines in Deos mutari, et ex principibus fieri stellas, sicut dicitur 1 Mach. 14: « Patre nostro inter deos translato. » Cogitabat etiam usurpare divinum locum: Conscendam in caelum, super astra caeli: quia sicut sum sum super alios principes in terra, ita ero super alias stellas in caelo. Et divinum cultum.
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Sedebо, idest in templo Dei, quod erat in monte Sion, in quo erat testamentum legis, in lateribus aquilonis, idest in Jerusalem, quae erat ad aquilonarem partem montis. Et divinum actum.
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Super altitudinem nubium; quasi dicat: Ut tonem, fulminem. Vel per nubes prophetas; per caelum regnum Judaeorum; per astra Judaeos fulgentes Dei cognitione. Similis. Ecce perversa intentio. Ezech. 28: « Numquid dicens loqueris, Deus ego sum? » Veruntamen. Ecce frustratio intentionis.
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In profundum laci, idest in diversissimis penis. Job 21: « Ducunt in bonis dies suos, et in pacto ad
inferna descendant. » Qui te viderint. Hic ponitur insultatio aliarum communium personarum. Et primo describit eorum occursum. Omnes alii qui te viderint, in poenís, ad te inclinabuntur; quasi dicat: Tantum eris infra alios quod oportebit eos inclinari, ad hoc ut te videant. Sap. 6: « Potentes potenter tormenta patientur. » Secundo ponit eorum improperium. Et tria improperant.
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Primo culpam quam committit: Conturbavit, in bellis, concussit, mutando dominia: posuit orbem desertum, exulando homines: urbes, subvertendo civitates: vincits non aperuit, ut possent lumen videre. Ezech. 52: « Dederunt terrorem in terra viventium. » Secundo improperant sepulturam qua caruit, quia extumulatus a filio suo, qui divisit cadaver in ducentas partes, et alligavit totidem avibus de diversis terris congregatis, ne posset resurgere. Pollutus, sanguine eorum quos occidisti. Jer. 52: « Sepultura asini sepelietur. » Tertio improperant damnum quod regno suo intulit. Perdidisti, quia Chaldaei plus tenuissent regnum, nisi fuissent peccata Nabuchodonosor: punitor enim populus pro culpa principis, sicut patet Proverb. ult. Cu jus ratio est, quia populus solet imitari culpam regis. Proverb. 29: « Principes qui libenter audít verba mendacii, omnes ministros habet impios. » Totum istud mystice exponitur de diabolo. Concudit regna, quasi minister poenae, et culpe, cujus potentia per Christum diminuta est, et in die judicii ex toto in inferno detrahetur, qui voluit in caelum ascendere, et ad aequalitatem majestatis divinae venire, secundum quod exponitur in Glossa.
Nota super illo verbo, Super astra Dei, quia sancti comparantur stellis primo propter numerum. Ps. 146: « Qui numerat multitudinem stellarum. » Dan. 7: « Millia millium ministrabant ei, et decies milles centena millia assistebant ei. » Secundo propter situm. Eccl. 43: « Species caeli gloria stellarum. » Phil. 3: « Nostra conversatio in caelis est. » Tertio propter gradum. 1 Cor. 15: « Stellа a stella differt in claritate. » Quarto propter splendoris rutilum. Dan. 12: « Qui ad justitiam erudient plurimos, quasi stellae in perpetuas aeternitates. » Quinto propter ordinatum motum. Judicum 5: « Stellae manentes in ordine et cursu suo, adversus Sisaram pugnaverunt. » 1 Cor. 14: « Omnia honeste et secundum ordinem fiant in vobis. » Sexto propter visum. Eccl. 50: « Quasi stella matutina in medio nebulae. » 1 Joan. 3: « Nondum apparuit quid erimus. » Septimo propter figurae circulum. Apoc. 12: « Mulier apparuit in caelo.... et in capite ejus corona stellarum duodecim: » in quo significatur perfectio gloriae.
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Non vocabitur in aeternum semen pessimorum. Hic confirmat insultationem: et primo per prophetas vaticinium; secundo per divinum propositum, ibi, Et consurgam super eos; tertio per divini propositi firmitatem, ibi, Dominus exercituum decrevit. « Circa primum commemorat tria. Et primo regni amissionem: Semen pessimorum, idest filii Nabuchodonosor et filiorum suorum, non vocabitur in aeternum, idest non supererit, et nomen ejus in honore regni. Secundo filiorum ocisionem a Medis et Persis: Praeparate filios ejus occasioni in iniquitate; idest pro iniquitate. Tertio impossibilem recuperationem, Non consurgent.
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Faciem orbis, idest Babylonis, quae supra dicta est orbis. Exod. 20: « Ego sum Deus zelotes, visitans peccata pa- trum in filios. » Sap. 4: « Ex iniquis nascetur iniquitas. » Et consurgam super eos. Hic ponitur divinum propositum ad complendum. Et primo ad destruendam Babylonem quantum ad destructionem hominum, Super eos, scilicet filios Nabuchodonosor. Nomen Babylonis, idest famam potentiae suae, reliquias filios, et progeniem, nepotes et deinceps.
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Job 18: « Non erit semen ejus, nec progenies in populo suo. » Inquantum ad bestiarum habitationem: Ponam cam in possessionem ericii. Infra 54: « Ibi habuit foveam ericius, et enutrivit catulos, et circumfodit, et fodit in umbra ejus. » Quantum ad destructionem mororum, scopalo, ut non remaneat nisi pavimentum, sicut in domo quando purgatur scopa. Secundo ponit propositum ad destructionem Assyriorum, ut sit in exemplum. Et primo ponit juramentum. Juravit, idest immobilter statuit, si non ut putavi, idest statui. Psal. 109: « Juravit Dominus, et non poenitebit eum. » Secundo destructionis locum, In terra mea: quia juxta Jerusalem destructus est exercitus Senacherib. Infra 23: « Faciet Dominus in monte hoc convivium pinguium. » Tertio describit poenae fructum, Aufretur. Supra 9: « Jugum enim oneris ejus, et virgam humeri ejus et sceptrum exactoris ejus superasti. » Tertio ponit propositum de destructione omnium popularium: Hoc consilium quod cogitavi super omnem terram, destruendam, quantum ad deliberationem. Manus ejus, idest potentia, quantum ad executionem. Jer. 25: « Sume calicem vini furoris hujus de manu mea. » Vel omnem terram, protegendam ab Assyriis.
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Et haec manus extenta, quae destruca est. Et sic erit fructus poenae in omnibus gentibus.
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Dominus exercituum decrevit. Hic ostendit divini propositi stabilitatem. Et quantum ad decretum sapientiae, Decrevit; et quantum ad expletionem potentiae: Et manus ejus extenta, et quis avertet cam? Job 25: « Ipse solus est, et nemo potest avertere cogitationem ejus; et anima ejus quodcumque voluerit hoc facit. » In anno. Hie comminatur contra hostes de afflictione Judaëorum gaudentes: et primo contra Philistaeos, qui gaudebant de minoratione eorum per mortem Ezechiae: secundo contra Moabitas, qui gaudebant de eorum destructione per Assyrios vel Chaldaeos. Cap. 13: Onus Moab etc. Prima in duas. In prima ponitur tempus comminationis: In anno, cujus tempore Philistaei occupaverant quasdam civitates de regno Judaëorum, ut dicitur 2 Paral. 28: et tamen Achaz eis resi-
stebat; et ideo in morte ejus laetabantur quasi licentius Judaeos infestaturi. Secundo ponitur comminatio, Ne laeteris. Et primo comminatur afflictionem quam passi sunt sub Assyriis, ibi, Ula porta, clama civitas. Circa primum tria facit.
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Primo enim excludit stultum gaudium: Ne laeteris, de hoc, quoniam virga, idest potestas, percussoris tui, idest Achaz, comminuta est, per mortem. Eccle. 2: « Risum reputavi errorem. » Secundo comminatur poenae augmentum: De radice enim colubri egredietur regulus,: quasi dicat: Sic ut regulus, qui et basiliscus, plus nocet quam alius coluber, qui etiam visu et flatu interficit non solum animalia, sed etiam aves volantes, unde absorbens volucrum; ita Ezechia filius Achaz plus ceteris vos affliget. 5 Reg. 12: « Pater meus imposuit vobis onus grave; ego superaddam. » Tertio praedicit poenae effectum, Et in cunctis, quantum ad terrae ubertatem. Et pascuntur primogeniti, idest Judaei, de quibus Exo. 4: « Primogenitus meus Israel. » Et quantum ad pacis securitatem, Fiduc aliter.
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Infra 52: « Sedebit populus meus in pulchritudine pacis, in tabernaculis fiduciae. » Et effectum in Philisthaeis per contrarium, scilicet fames, contra primum: Introire faciam in fame radicem. Idest cos etiam qui alii nutrimenta ministerare debeant. Et uccisionis, contra secundum: Et reliquias, ab Ezechia, interfciam, per Assyrios et Chaldaeos.
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Infra 63: « Servi mei comedent, et vos esurietis; servi mei bibent, et vos sitietis. » Ula porta, clama civitas. Hie comminatur destructionem per Assyrios: et primo comminatur eorum destructionem; secundo Judaëorum liberationem, ibi, Et quid respondebitur nuntiis gentis? Circa primum tria ponit. Primo comminatur naturalem destructionem. Per a, idest judices sedentes in portis. Jer. 5: « Vox in viis audita est, ploratus et ululatus filiorum Israel. » Hostium multitudinem. Fumus, excitatus ex multitudine exercitus propter pulverem ab aquilone, propter situm Assyriorum ad Philistaeos. Jer. 1: « Ab aquilone pandetur omne malum super omnes habitatores terrae. » Tertio evasionis impossibilitatem, Et non erit qui effugiat. Thren. 2: « Non fuit in die furoris recordatus tu scabellum pedum ejus. » Et quid respondebitur: Hic promittit liberationem. Et primo ponit interrogationem: Nuntiis, Angelis praepositis diversis provinciis, vel de eorum statu sollicite inquirentibus; vel nuntiis missis ad consulendum Isaiam, sicut legitur de Jeremia 37.
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Secundo ponitur responsio: Quia Dominus fundavit Sion; idest, sua protectione firmavit.
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v. 4 « Miserebitur enim. Dominus Iacob et eliget adhuc de Israel et requiescere eos faciet super humwm suam ; adiungetur advena ad eos et adhaerebit domui Iacob » ; — i. e. per iudicium via sternitur ad salutem quam Deus per Israel omnibus largiturus est; quare duo annuntiantur : restitutio Israel et ea facta aliarum nationum ad Israel adunatio, ut una demum Dei familia, una exsistat theocratia. Prior praedicatur ut Dei miserentis operatio ; idque optimo iure; populus enim foedere violato iustas abiectionis poenas incurrit; verum Deus fidelis memor est foederis initi cum patribus et uti olim elegit populum in suam peculiarem possessionem de cunctis gentibus (Deut. "1, 6 riz), ita denuo eliget sibi Israel ; haec autem nova assumptio iterum eo demonstrabitur, ut terram promissam, pignus gratiae divinae, illis incolendam concedat, quemadmodum olim concesserat. Haec est mira illa conformitas inter foedus olim initum cum populo et eius restaurationem (cf. ad Os. 2, 44 seq.). lam 5, 5. 14; 6, 11 Isaias exsilium fore innuit ; idem clare praedixeruni Os. 9, 44 ; Mich. 9, 4 seq. 3, 12 ; quare hoc loco exsilii mentionem inferri minime potest censeri ab Isaia alienum. Foreautem restitutionem Israelis et ipse Isaias iam in antecedentibus innuit et explicite asseruit (1, 96 ; 4, 956, 13 ; 9, 6 etc.) etOsee, Amos, Michaeas clare annuntiant aequales Isaiae ; vide Os. 9, 14; 83, 8. Am. 9, 12. Mich. 2, 19; 4, 4 ; 11, 11. Haec autem restitutio id demum secum adducet, ut in Israel benedicantur omnes gentes; unde adiungetur advena ; cf. 2, 2; 41, 10; 44, 5; 49, 12; 56, 3 etc. Hisce iam tangi tempus instaurationis messianicae certum videtur. Nam eo demum tempore et apud Isaiam et apud alios prophetas fore praedicitur, ut reliquae quoque nationes accenseantur ad populum Dei (cf. Am. 9, 13). Quamvis in proselytis ex gentibus qui ubique Iudaeis se adiungebant parva quaedam initia cernere sit ; quare haud immerito oraculum hoc explicant Aistorice de temporibus Zorobabelis, Esdrae, Nehemiae, mystice autem vel plene valere aiunt de periodo messianica S. Cyr. For. Mald. Malv. Lap., dum alii solum detempore exsilii soluti interpretentur (cf. Euseb. S. Hier. Theod. Procop. Thom. Sanct. Calm. Troch.). Vates igitur in hoc quoque vaticinio a reditu in Palaestinam exorsus totam epocham subsequentem una quadam norma generali delineat, quae completur et in tempore praeparationis et tempore messianico pro indole utriusque temporis varia vario quoque modo. Idem valet de sequenti
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v. 2 « et tenebunt eos populi et adducent eos in locum suum et possidebit eos domus Israel super. terram. Domini in. servos et ancillas et erunt. capientes eos qui ceperant et subiicient exactores $u0$ »; — primo describitur prompta gentium voluntas qua Iudaeis in terram reducibus opem praestant et subsidium (cf. 11, 19; 49, 92; 53, 5560, 4. 9); id quod suo modo revera cernitur in decreto Cyri, in vasis templi redditis, in subsidiis Esdrae et Nehemiae praestitis ete. cf. Esdr. 4, 2-11; 2, 65; '1, 12 seq. : « sed et cetera quibus opus fuerit in domum Dei tui, quantumcumque necesse est ut expendas, dabitur de thesauro et, de fisco regis et a me; ego Artaxerxes rex statui atque decrevi omnibus custodibus arcae publicae qui sunt trans flumen, ut quodcumque petierit a vobis Esdras sacerdos, scriba legis Dei coeli, absque mora detis usque ad argenti talenta centum » etc. ; Neh. 2, 7. 8. Deinde populus Dei dicitur fieri reliquarum nationum dominator. Quo autem sensu, intelligi potest ex antecedentibus, v. g. 9, 6 quia in populo Israel adest thronus David sempiternus eumque tenebit Emmanuel cuius regni pacis non erit finis et 14, 1 seq. Inde quoque explica servitutem qua reliquae nationes tenebuntur; est scil. servitus illa quam Dei lex et scientia omnibus imponit (11, 9. 10). Salus enim erit ex Iudaeis; quare iuremerito Iudaei considerantur positi in capite gentium (cf. Ier. 31,77 hebr. Zach. 8, 22. 23) idemque cernis, si v. g. Paulus apostolus gentibus conversis inculcat eos. esse debitores Iudaeorum iisque ex suis opibus succurrere debere, ut pro spiritualibus quae acceperint bonis rependant ! carnalia (cf. Rom. 15, 21. 1 Cor. 9, 41. Gal. 2, 10). Non autem intelligendum esse dominationem quandam temporalem vel regnum quoddam iudaicum eo sensu quo Iudaei posteriores periodum messianicam sibi finxerunt, iam eo quoque elucet quod (praeter 2, 4; 9, 6 ; 11, 4 seq.) propheta 19, 24. 95 populum Dei novum recenset eodem ordine ac sensu conflatum quasi partibus aequalibus ex Assyriis, Aegyptiis, Israel ?. Praeclare quoque in eo elucet providentia divina et vera oraculi huius impletio : erunt capientes eos qui se ceperant, quod Iudaei perterras dispersi cognitionem veri Dei eiusque cultum inter gentes propagantes sublimiore modo dominos suos et victores subegerunt (cf. ad Zach. 10, 9). Eius rei exemplum ad veteris foederis indolem accommodatum habes in turba illa promiscua quae simul cum Israelitis ex Aegypto egressa est, habes in aliquibus Chananaeorum reliquiis quae templi servitio addictae sunt (cf. Ios. 9, 21. 3 Reg. 9, 20. 91. Ps. 61, 19) vel tempore Machabaeorum in Idumaeis subiectis et ad circumcisionem adactis (losephus, Ant. 13, 9, 4 ; 15, 1,9). — Ceterum hi duo versus quasi 4n nuce complectuntur ea quae multo accuratius et distinctius a cap. 40 et deinceps explicantur. Unde iam suo modo ad partem illam praeludunt, quemadmodum 411, 12 clarius proponunt; qua in re iterum non obscurum colligitur iesaiani dicendi generis indicium
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v. 3 « Et erit in die illa, cum requiem dederit tibi Deus a labore tuo et a concussione tua et a servitute dura qua ante servisti,
Cum prostratione inimicorum Dei regnum et salus populi instauretur, merito celebratur strages illa epinicio. Cernitur quippe in illa sublimitas ac maiestas Dei, cui omnes nationes subduntur, cernitur amor eius ac fidelitas in populum electum, qua pignus exhibet maiorum bonorum, ergo abundans adest laudis materia et exsultationis argumentum. Si vero propheta tale carmen h.l. inserit, non obscure significasse videtur, in tali inimico prostrato omnem potestatem adversariam conculcatam a se considerari. Ita scil. denuo nobis clare ob oculos ponit, qua ratione theocratica hostium ruina multiplex debeat concipi. Verum ipso carminis prooemio denuo monet, iudicio ac dura calamitate demum perveniendum esse ad salutem promissam ; unde hoc quoque loco praecavet, ne propter futuri temporis beatitatem promissam instantes calamitates et viam obliviscantur duram per quam emergendum sit ad lucem ; quod quam apte et concinne ad 4, 97; 3, 1; 6, 12; 8, 41 seq. moneatur, non opus erit pluribus ostendere. Igitur adverte, quantopere ubique vates idem con. silium constanter prosequatur. Unde propheta et sui temporis necessitatibus consulens et futurae aetati prospiciens pergit
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v. 4 sumes parabolam istam contra regem Babylonis »; — cf. de acerba calamitate quae immineat 7, 11; 9, 4. Uti liberatio ex illa cum liberatione aegyptiaca saepius aequiparatur, (cf. àd 12, 4), ita ipsa oppressio quoque ad modum aegyptiacae quae est omnium quasi typus exhibetur iisdem fere verbis sententiisque adhibitis ; cf. Ex. 1, 145; 2, 23; 5, 95; 6, 9. Deut. 26, 6 etc. Parabola, hebr. ma- Schal, ut Sanct. For. Malv. rite advertunt, non solum sermonem dicit similitudinibus vel comparationibus distinctum, verum etiam gravem : aliquam et illustrem sententiam designat et sermonem figuratum, dicterium, apophthegma exprimit et generatim quaecumque acute et sententiose dicuntur, in parabolis proponi censentur. Hoc ergo loco carmen lyricum, irrisorium, acute dictis et comparationibus illustre ita appellatur. " Carmen ipsum iterata particula quomodo (quae lamentationibus est propria, hoc autem loco lamentatio instituitur in Chaldaeos irrisoria) in duas partes dividitur 4-11; 12-20. Priore parte primum describitur quod psychologice animos ex servitute modo ereptos quam maxime tangit : quam crudelis fuerit tyrannus quem Dominus subito contriverit (v. 4-6) et quanta iubilatione et irrisione ruina eius excipiatur et in terra (v. 7. 8) et in inferno (9-11). Liberati ab oppressione « per admirationem videntur omnes quaerere, qui potuerit fieri ut tantum regnum subito concideret » (Malv.). Unde eorum prima vox in exclamationem solvitur : « et dices : quomodo cessavit exactor, quievit tributum »? — optime ea voce mirus eventus; omni exspectatione maior et subitam afferens salutem depingitur, sunt esse censeant (1. D. Michaelis, Ges. Kn. Meier, Cheyne, Naeg.), uti teste Doederlein reyera fert editio Isaiae cum comment. thessalonicensis ex anno 1600 (ef. de Rossi). Interpretatione Aquilae vox vel sumitur pro nayw2 vel cum hoc audacius esse videatur pro naN'T2 à 2N7 languere (cf. Naeg.). Hane derivationem a PI vel 237 etiam Del. adoptat vocemque cum mem locali formatam explicat locum tormentorum, loeum languoris. Veteres aliqui sequentes Kimchi transtulerunt * derivantles ab aramaico Aiy3 aurum, auri cupidum i. e. Babylonem quae tributum auro pendendum exegerit ; ita For. Mald. Mar. et alii plures quos recensent Malv. Vat. Ros. At monet Delitzsch (Prolegomena zu e. n. aram. hebr. Woerterb. p. 1) eiusmodi aramaismos apud Isaiam non esse quaerendos. — Unde quid vox proprie significet, nondum est erutum, nisi in quantum ex parallelismi lege coniiei possit, nisi priorem coniecturam a 2m ortam sequi malueris, quae monente Naeg. eo quoque commendatur quod non solum veteres versiones ita legisse videntur, sed quod etiam 3, 5 am et va in membris parallelis iater se subsequuntur. (Quáns eam sequuntur Hii. Ewald, Umbreit, Drechsl. aliique. Ut dicit poeta : et haec meminisse iuvabit, ita sacer vates exsultationem de liberatione accepta eum quoque in modum depingit, ut quantopere. hostis saevierit pluribus proponat
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v. 5 « contrivit Dominus baculum impiorum, virgam dominantium,
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v. 6 caedentem populos in indignatione plaga insanabili, subiicientem in furore gentes, persequentem cru- . deliter » ; — cf. 9, 4; 10, 5; hebr. v. 6 caedentem populos in indignalione plaga sine cessatione 1. e. plagis continuis; conculcantem in furore gentes persecutione (violentia) non parcente; quo maior aderat crudelitas, eo maior laus et triumphus victoris qui talem deiecit hostem ; unde contrivit Dominus ; tyrannis describitur baculo et virga, quibus gvaviter, continuo, sine ulla remissione gentes affligebantur ; bonis debitis privabantur, dura servitute premebantur. Durum autem iugum optime et cum gradatione describitur eo quod ipsa terra et arbores, cypressi et cedri (hebr.), exhibentur laetantes et plaudentes de dura servitute et tyrannide ablata
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v. 71 « conquievit et siluit. omnis terra, gavisa est et exsultavit ;
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v. 8 abietes quoque laetatae sunt super te et cedri Libani : ez quo dormisti, non ascendet qui succidat nos » | — (ugo ablato et pondere remoto terra pulchre exhibetur quasi denuo respirans et colligens animum et tranquillitatem captans, mox autem in gaudium et exsultationem vocem solvens ; iucunda prosopopoeia arbores Libani proponuntur inter se gratulabundae : ex quo accubuisti, iam quiete degimus. Idque eo melius fit, quia reges babylonici pretiosis Libani lignis ad aedificia revera utebantur ^. Ceterum etiam hoc dicendi schemate nexus ille indica- 1. Similiter vocem explicat Field, Origenis Hexapl. II p. 4536 : aurum ezxigens. tur qui est inter creaturam et hominem, et illa terrae arborumque exsultatione optime illustratur quod S. Paulus dicit creaturam vanitati subiectam esse non volentem, eam subdi servituti corruptionis et ingemiscere (Rom. 8, 20-22) ; invita scil. servit peccato et tyrannidi; bellis et vastationibus ipsa quoque affligitur et conteritur ; sicut cum populo punito ipsa est punita, ita cum liberato et triumphante ipsa quoque respirat et gaudet in praeludium quasi et typum illius gloriae quae in revelatione gloriae filiorum Dei etiam in ipsam naturam, comitem hominis ac sociam, redundatura sit. — Cum igitur talis adsit nexus ex rebus gestis et s. Scripturae doctrinis (cf. ad 11, 6) petitus, cum insuper talis personificatio et valde poetica sit et sermonis aptam gradationem prae se ferat, minime oportet cypressos et cedros metaphorice de regibus explicare (cum Euseb. Theod. S. Hier. Cyr. Thom. Chald. For. Mald. Sanct. Sa, Sasb. Pint. Men. Lap. Tir. Calm. Ros.) — neque unquam cedri etc. pro regibus et sim. immediate ponuntur et immerito pro tali appellatione aliqui provocant ad 2, 13 ; 10, 33. 34. Zach. 11, 1. 2— sed sensus proprius retineri debet (cum Osor. Malv. Mar. Rohl. Troch. et generatim cum recentioribus). Ceterum vide 35, 1. 2 ; 44, 93 ; 49, 13; 52, 9; 55, 12. Ez. 31, 13 etc. Iubilatio in terra iam aliqua conditur irrisione contra Chaldaeum qui e fastigio adeo subito est deturbatus. Ruinae magnitudo ipsius inferni obstupefactione egregie describitur
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v. 9 « infernus subter conturbatus est in occursum adventus tui, suscitavit tibi gigantes ; omnes principes terrae surrexerunt. de soliis suis, omnes principes nationum » ; — in hebr. audax personificatio orci etiam in altero membro retinetur, id quod est magis elegans et poeticum : Seleol suscitans tibi umbras (manes), hircos (principes) terrae, excitans e thronis suis omnes reges gentium ; notat S. Hier. «haec emphaticos legenda sunt et scenae modo, non quod facta sint, sed quod fieri potuerint ; nisi forte animas regum quos interfecerat insultantes regi babylonio occurrisse credamus ; solatium enim malorum est, cum inimicos viderint eadem sustinere ». Scena sane audax est et poetica valde : cum nuntius in Orcum perfertur de adventu Chaldaei, ipse Orcus commovetur in eius occursum et obstupescit ; ut dignam tanto principe pompam celebret, manes principum excitat, reges demortuos e soliis suis surgere iubet, « utsolent commoneri homines alicuius praepotentis tyranni inopinato adventu ; deinde honoris causa admista irrisione vehementi fingit excitantem manes, ut obviam prodeant the portico of the temple of Merodach » (in 3 col. lin. 30-24). Ad quod optime congruunt veradventanti regi et ut omnes mortui reges ei assurgant » (For. Malv. sim. S. Cyr. Sanct. Sasb. Pint. Lap. Men. Tir. Calm.) ; locum hunc imitatione expressit Ez. 31, 1; 33, 19 (Calm.). Hebr. b*Nb^ S. Hier. vertit gigantes ; cum Raphaim, antiqua. Palaestinae natio, procera statura fuisse tradantur (cf. Deut. 2, 11; 3, 41 hebr.), mirum non est nomen hoc Raphaim saepius et apud LXX et in vulg. explicari gigantes, de iis vide Gen. 14, 5; 15, 20. Ios. 12, 4 ; 13, 12 ; 17, 5. 2 Reg. 21, 16. 1 Par. 20, 4. Sed si inferorum incolae, si mortui hoe nomine appellantur, certe de voce alia erit cogitandum. Inferi vocantur rephaim (a voce N21 arab. quietum esse) i. e. quieti, debiles, flaccidi, quemadmodum Scheol regio designatur quietis, oblivionis, perditionis (cf. Ps. 87, 135; 113, 17. Iob 26, 6; 28, 22. Prov. 15, 11), uti vulg. Prov. 2, 18 vocem reddit : ad inferos semitae ipsius. Si autem mortui gigantes dicuntur, forte cogitare licet et explicare de horrore quem manes inspirare solent vivis (cf. For.). Verum salutatio illa in amarulentam vertitur.irrisionem, qua toti defanctorum sodalitio vates vocem dat et artem (Sasb.)
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v. 40. « universi respondebunt et dicent tibi : et tu vulneratus es sicut et nos ; nostri similis effectus es ;
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v. 414 detracta est ad. inferos superbia tua, concidit cadaver tuum ; subter te sternetur. tinea, et operimentum tuwm erunt vermes »; — l. e. itane attritus es (hebr.) debilitatus, ad umbrae scil. conditionem redactus es ; siccine immensa quoque Chaldaeorum gloria et potentia et pompa plane concidit ? Qui se olim regem regum nominavit, iam eum sarcasmo salutatur : siccine nostri similis factus est? Et in quantum fuerit attritus et abiectus, v. 11 depingitur : maiestas il- Ja et magnificentia detrusa est in orcum, in terram horroris, tenebrarum, oblivionis ; item strepitus nabliorum tuorum (hebr.) i. e. ingens ille tumultus instrumentorum musicorum, quibus Chaldaeus gloriam celebravit et voluptatum incitamenta auxit, pariter in orcum deturbatus iam cessavit (cf. 5, 12. 14) ; qui olim fastu vestibusque pretiosis ac splendida colorum varietate insignibus ad luxum et superbiam abutebatur (cf. Ez. 23, 6), iam habet subter se stratum vermem et tegumentum suum vermieulos, foedam corruptionem ; cadaver est putiduim, horrore et foetore plenum. Ita e celsissimo loco in infimum est deturbatus, ex summo fastu et pompis inauditis in opprobrium summum. Uti supra laetitiam et exsultationem terrae arborumque non ad meram fictionem figuramque poeticam referendam esse diximus, ita multo minus haec inferni personificatio et irrisio quae fit ab inferorum turbis censeri potest inanis loquendi forma. Subest enim symbolico loquendi generi doctrina de adaequata apud inferos retributione et de opprobriis quibus potentes potenter cruciabuntur. Quaeenim seminavit homo, haec et metet. Ad quae sane etiam ludibria et opprobria pertinent, quibus reprobi inter se invehuntur. Quo quis magis fastu et superbia elatus fuerit in terris, eo magis eum deprimi et subsannationibus oppleri aequum erit. Iam Daniel quoque monuit, evigilaturos esse alios 2n opprobrium ut videant semper (12, 2) ; quale futurum sit ex parte opprobrium, hac inferorum scena nobis exhibet Isaias; et si in Apoc. legimus : quantum glorificavit se et in deliciis fuit, tantum date illi tormentum et luctum (48, '1), in hac scena et irrisione inferorum exemplum cernimus eius rei symbolice repraesentatum. Insuper addere licebit, uti beatitudo accidentalis ex doctrina theologorum varia est atque alia pro varia beatorum conditione, officio, munere, quibus hisce in terris defuncti sint, ita pro alio et alio culparum genere aliam quoque fore punitionem et ignominiam apud inferos subeundam. Sunt qui verba inferorum ad v. 10 restringant (cf. Rohl. Del. Naeg.). At aptius videtur cum aliis, ut S. Hier. Sasb. Troch. Net. etc. etiam ad v. 14 ca extendere. Nam vix poterit supponi vatem solum dicere velle per inferos, Chaldaeum iis factum esse similem; tota irrisio acerbius quid spectat et infimam superbi abiectionem designat; haec autem demum v. 11 pronuntiatur. Deinde cum a v. 12 quomodo (cf. v. 4) altera epinicii pars inchoetur, magis concinnum esse videtur atque grave, ut prior pars egregia illa personificatione concludatur, quam ut figura haec adeo ad artem facta consideratione quadam ab aliis adiecta suo robore et amoenitate privetur. — Interpretationis latinae concidit cadaver tuum originem bene explicat For.; legit S. Hier. n2 n0; in textu mas. de nabliorum sonitu qui conciderit sermonem esse iam rite explicant Osor. («cantus et symphonia qua aedes tuae personabant obmutuit ») For. Mald. Malv. Mar. etc. LXX habent 7, «0227, £9opooóvi cou. Considerationem ab inferi habitatoribus invectam sacer vates denuo proponit scil. maximam illam superbiam, cui ima obtigerit depressio. . Id summatim iam v. 12 proponitur, quo quasi complexu quodam tota iam irrisio continetur : ex qua scil. altitudine quam sibi arrogaverit in quam profundam abyssum deturbatus fuerit, qui dicendi modus plane ad Isaiam factus est ;
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v. 12 « quomodo cecidisti de coelo lucifer, qui mane oriebaris ? corruisti in terram. qui. vulnerabas gentes » ? — hebr. lucifer (stella splendens), filius aurorae, prostratus in terram, domitor gentium. Sidus fulgens, stella matutina in coelo amico fulgore splendens apta est imago splendidi regni, eo aptior quia Chaldaei astrologiae multum studebant. Quantam autem splendoris et dignitatis eminenuam Chaldaeus appetierit, vates declarat
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v. 13 « qui dicebas in corde tuo : in coelum conscendam, super astra Dei exaltabo solium meum, sedebo in monte testamenti, in lateribus aquilonis,
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v. 44 ascendam super altitudinem nubium, similis ero Altissimo »! — quinque assertionibus fastu plenis immensa depingitur superbia, cuius fastigium in eo cernitur, quod reges tamquam numina praesentia honorem et adorationem expostularent atque in deorum concilio praecipuam sedem sibi attribuerent. Hoc numen divinum sibi adscribunt, dum Babyloni nomen inditur : ego sum et non est praeter me amplius (Is. 47, 8 ; cf. ad Soph. 2; 15), dum v. g. Nabuchodonosor statuam auream omnibus adorandam proponit et cum ingenti fastu asseverat ; et quis est Deus qui eripiet vos de manu mea (Dan. 3, 13) ? Atque similem gloriationem | inscriptionibus quoque euneiformibus servatam habemus a Theglathphalasar I quisea diisad sedem vocatum ait in domicilio montis terrarum in sempiternum i. e. se vocatum ad imperium aeternum dei instar (cf. Delitzsch, Wo lag das Paradies ? p. 118). Unde simul explicatur mons conventus (hebr. mons congregationis Mald. Mar. Malv.), scil. in. opinione fuisse populari exsistere montem altissimum deorum domicilium, qui mons apud Babylonios Aralu vocabatur et qui ex Isaiae hoc loco in septemtrionali parte collocabatur (cf. ad Iob 37, 22). Neque tamen contentus est, ut sit quasi unus ex lis ; in ipsoillo deorum domicilio locum eminentissimum affectat, deo supremo aequari appetit. Interpretes veteres montem testamenti concorditer explicant montem Sion, laterà aquilonis (cf. Ps. 47, 3), quem montem Babylonius expugnare et ubi pro cultu veri Dei suam adorationem cupiat stabiliri; nomen montis testamenti aptum quidem est pro Sion ratione multiplici : ibi enim tabulae erant legis et testimonii, ibi Deus sua edidit continuo testimonia, ibi sacrum illud inter Deum populumque commercium, uti olim coram arca testimonii (Ex. 25, 92 ; 26, 33; 9/1, 91 ; 28, 43 etc.) celebrabatur; sed cum Babylonius loquens fiat, aptius ex Babyloniorum mythologia verba explicantur; insuper verba plus prae se ferunt quam merum consilium de occupatione montis Sion ; deinde non intelligitur, quomodo Babylonius montem Sion in lateribus aquilonis collocare potuerit. Hoc loco intelligi generatim regem babylonium qui imperium babylonium et fastum in se uno repraesentare et exhibere a vate proponitur, res est ex contextu satis explorata et agnita quoque a S. Hier. Cyr. Euseb. Theod. Thom. et plerisque interpretibus, quamvis alii id speciatim de Nabuchodonosore, de Baltassar alii valere velint. Sed praeterea vix non omnes in hae superbiae et elationis loquela et in abiectione in profundissimum barathrum diaboli figuram, elationem, punitionem expressam cernunt; immo sunt ex veteribus qui unice de diabolo explicare videntur. Bene advertit Sanct. : « communiter interpretes haec de rege Babylonis accipiunt historico sensu ! ; allegorico tamen de diabolo, quod credo etiam dicerent auctores superioris sententiae (qua in lucifero intelligitur satan apud Origenem, Tertullianum, Cyprianum, Ambrosium etc.), si de ea re plura, aut non casu in illum locum incur« rentes pauca dixissent ». Et revera qui hune locum ex serie interpretantur, primo et per se de rege babylonico explicant; dein vero addunt, uti v. g. S. Cyr. : « adaptare autem quis poterit et valde merito haec quae dicta sunt historice capiti eius qui omnia comminuit, draconis inquam, principis malorum » ; vel Euseb. : « restat ut totam prophetiae sententiam quae de Babylonis rege prolata est in illam virtutem referamus, quae quia Dei gloriam apud sibi subditum populum altum sapiebat iure arguitur his Scripturae verbis » ; similiter notat Mald. theologos hunc locum ad luciferum malorum angelorum principem transferre, et Est. omnes fere de principe daemoniorum exponere, qui haud dubie vel literalis vel saltem mysticus sit huius loci sensus. Sed sensus literalis certe non est de diabolo; in ruina autem regis babyloniei agnoscere fypum casus diaboli, cum notione typi non potest conciliari (cf. Cornely, Introd. I p. 530 seq.) ; unde sensus quoque mysticus quomodo 'eruatur non intelligitur ; neque dici potest cum Lap. graphice hoc loco depingi casum diaboli et sub eo quasi typo intelligi ad literam casum regis babylonici; nam primo et per se casum diaboli describi, a contextu alienum est; dein hunc diaboli casum considerari quasi typum ruinae regni babylonici, etiam a notione typi usitata nimium recedit et videtur esse incredibile. Unde restat inquirendum, quo modo acceptio illa adeo communis suaderi possit ita, ut neque multiplicem sensum literalem, neque novam typi rationem, neque aliaset novas regulas interpretationis in medium proferamus. Veram explicandi viam iam ingressus est Theod, scribens ad h. l. : « haec vero non hie solus (rex babylonius) animo agitavit, sed et qui ipsum hoc docuit » ; regem esse imitatum eam superbiam, quam in veritate diabolus prae se tulisset. Consideratur h.1. ut variis indiciis ostendimus, Babylon tamquam in se repraesentans et exhibens omnem | potestatem Deo adversariam ; sed ex s. Scripturae doctrina a primo peccato et deinceps in aperto est positum caput et belli ducem huius contra Deum pugnae esse diabolum, malosque considerari tamquam semen diaboli (Gen. 3, 15), eum esse principem huius mundi, deum huius saeculi ; pugnam ergo inter theocratiam et regna mundana esse ultimatim pugnam inter Deum et diabolum, uti aperte professus est Christus qui cum pugnam illam in sua passione subiret, nunc, inquit, princeps huius mundi eiicietur foras. Proinde oppugnationi et rebellioni adversus Deum eiusque regnum subest vis diabolica ; diabolus est uti primus rebellionis incitator, ita eius motor ac rector continuus. Unde qui regnum Dei oppugnant, discipulos se diaboli exhibent qui quod a magistro edocti sunt et dicunt et agunt. Quare iuremerito cernere licet in verbis his superbia et arrogantia plenis et in hac rebellione adversus, Deum doctrinam diaboli suo discipulo instillatam. Ex discipuli proinde rebellione discenda est ipsius magistri contra Deum rebellio; in modo agendi et loquendi discipuli cernitur ipse modus diaboli imitatione expressus. Hoc sensu nexus adstrui potest inter verba regis babylonici et diaboli superbiam et contra Deum rebellionem, et ni fallimur adstrui debet; igitur explicatione illa adeo communi de diaboli peccato et casu revera edocemur, ut quod in se verissimum est rite deprehendamus, in illo scil. contra Deum certamine potissimas agere partes diabolum. Jactantiae et arrogantiae fastigium enuntiatur in ultimo membro : similis ero Altissimo; quibus verbis blasphemia in verum Deum continetur quippe cum apud Babylonios Deus Iudaeorüm eo nomine i appellaretur (cf. Dan. 3, 26. 32 hebr. 93. 99 vulg. ; 8, 18. 21). Verum hunc fastus cumulum excipit abyssus perditionis
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v. 15 « verumtamen ad. infernum detraheris in. profundum laci »; — hebr. immo vero... ad latera foveae allusione scil. aptissima et gravi ad latera aquilonis v. 13; locum deorum excelsum appetiit; in imum orci barathrum detruditur; poena igitur ad amussim respondet peccato; bene S. Hier.: « non solum ad infernum, sed ad infernum ultimum detrahitur; hoc enim significat laci profunditas ». Ruinam adeo praecipitem consequitur irrisio omnium et contumelia, qua ei rependitur.quidquid adeo fastuose corde volverat (v. 183. 14) :
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v. 16 « quite viderint, ad te inclinabuntur teque prospicient : numquid. iste est vir qui conturbavit terram, qui concussit regna, v. A1 qui posuit orbem desertum et urbes eius destruxit, vinclis eius non aperuit carcerem »? — ex ipso corporis habitu intuentium et oculorum acie iterum iterumque intenta bene depingit vates rem stupendam et pene incredibilem et omnium admira- : tionem; énclinabuntur : « quasi dicat : tantum eris infra alios quod oportebit eos inclinari ad hoc' ut te videant » (S. Thom.), et For. : '« gradus sunt in his tribus verbis, quibus significat tantam futuram commutationem gloriae in ignominiam, dignitatis in abiectionem, superbiae in subiectionem, ut vix credi possit unum et eundem essequi utramque hanc fortunam experiatur ». Uti est obstupescentium de casu subito et tanta sortium mutatione, sibi singula quaeque recensent, quibus illius potentia summa, crudelitas, tyrannis, dominandi destruendique libido describitur. Simul hisce optime delineatur flagellum illud quo Deus per Chaldaeorum dominationem gentes punire intendit; cf. Ier. 25, 11 : « et erit universa terra haec in solitudinem et stuporem et servient omnes gentes istae regi Babylonis septuaginta annis ». . Quam ignominiose corruerit regnum babylonicum, symbolice exhibetur in cadavere regis quod honesta careat sepultura et foedum in modum abiectum sit, dum tamen reliqui nationum reges vita functi honoribus debitis decorentur :
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v. 48 « omnes reges gentium universi dormierunt in gloria, vir in domo sua »; — i. e. unusquisque regiam nactus est sepulturam in suorum sepulcro, in superbo mausoleo; ibi dormiunt adhuc cum gloria, cum monumenta eorum gloriam posteris annuntient ; aliter vero actum est cum Chaldaeo :
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v. 49 « tu autem proiectus es de sepulero tuo quasi stirps inutilis, pollutus et obvolutus cum his qui interfecti sunt. gladio et descenderunt ad. fundamenta. laci, quasi cadaver putridum »; — en sidus refulgens, filius aurorae, gentium domitor, similis Altissimo iacet cadaver putridum infimo loco coopertum cadaveribus putrescentibus occisorum. Sepultura carere vel e sepulcro iterum proiici pro summa censebatur ignominia: cf. 34, 3. Ier. 22, 19. Ez. 99, 5 ; stirps inutilis hebr. surculus abominandus (Mald. Mar. puter Malv.) ; « 3i proprie virgultum appellatur quod ad radices arborum nascitur et quasi inutile ab agricolis amputatur; possumus id ipsum saniem tabemque intelligere » (S. Hier.); Sym. enim vertit. £zeoua, Aq. tyóg, LXX vsxp2g £Q3eAoyuivoz. Atquetali opprobrio in sempiternum obvolvetur
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v. 20 « non habebis consortium neque cum eis in sepultura ; tu. enim terram tuam. disperdidisti, tu populum tuwm | occidisti ; non vocabitur in aeternum semen pessimorum »; — par pari referetur ; uti ipse omni moderatione abiecta in populum ipsamque regionem crudeliter saeviebat, ita aequa poena in ipsius genus stirpemque devolvitur. In afflictione et occisione regioni et populo illata graviter adumbratur maledictio tyrannici imperii. — S. Hier. bis coniungit : quasi cadaver putridum non habebis consortium( .M.24, 162. 224); id quod ad abominationem augendam confert, quasi dicat : adeo est abominabile ut reliqua cadavera ipsum nolint admittere in sepulcrum. Poena augetur, quia simul totum genus regis babylonici exstinguetur. Ultimam v. 20 partem exsequitur vates
14:21
v. 21 « praeparate filios eius occisioni in iniquitate patrum suorum; non consurgent nec hereditabunt terram neque implebunt faciem orbis. civitatum »! — genus .exscindi, deleri nomen, spem posteritatis auferri in maximi infortunii loco reputabatur apud veteres. Hac ergo maledictione bene carmen irrisorium absolvitur; exhibetur enim malorum genus plane contritum et exstinctum, dum populus Dei pace fruitur et beatitate (v. 3). Ita finis proponitur et terminus dispar ad quem tandem regni utriusque sortes deventurae sint : regni mundani interitus, opprobrium; regni Dei pax et splendor. Cum integra regis chaldaici stirps sine ulla recuperationis spe interitui devoveatur, carmen redit ad id unde exordium duxit, quia nunc demum plane patet, quomodo cessaverit exactor. Insuper neminem fugere potest, hunc versum arcte adnecti ad ultimam praecedentis partem eamque explicare; quare fieri nequit, ut cum Kn. Schegg, RoM. carmen v. 20 absolvatur. Neque obstat indoli carminis praeparate etc. Nam in ultima carminis parte proponitur cadaver regis abiectum et proculeatum ; unde scena expugnationis urbis Babylonis oculis quasi subiicitur; in tali autem carminis lyrici conformatione nunc fieri acclamationem et exhortationem ad hostes, ut simul cum rege omnem eius stirpem funditus exscindant, ne unquam talis malorum progenies in terra ultra serpat, tantum abest ut offensioni esse debeat, ut prorsus apte ac facillime fluat. Hoc demum totius progeniei excidio tamquam digno supplicio fastus ille immensus, arrogantia, tyrannis vindicatur. Quare talis conclusio carminis gravitate et pondere excellit.
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v. 99 «Et consurgam super eos, dicit Dominus exercituum, et perdam. Babylonis nomen et. reliquias et. germen et progeniem, dicit Dominus;
Quod tanta cum asseveratione propheta Dei vaticinatur, ut iam carmen irrisorium condiderit, id oraculum Dei et effatum corroborat verbis planis. Atque saepe apud Isaiam deprehendimus longiori expositioni brevem subdi rei summae repetitionem, metaphoram tropumque excipi ac declarari propria locutione (cf. 1, 6. 92. 25; 9, 14; 5, 1. 48; 7, 90; 8, 15; 9, 44; 31, 33 ete.). Quare haec quoque iteratio quemadmodum oraculo addit gravitatem, ita ad Isaiae dicendi genus plane est accommodata;
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v. 23 et ponam eam in possessionem ericii et in paludes aquarum et scopabo eam 1n scopa terens, dicit Dominus ezercituum» ; — ipse omnium agminum coelestium ac terrestrium moderator contra eos prodit (cf. 13, 3); "interitum declarat quam maxime completum et universalem dynastiae regiae et regionis. Urbe vastata aggeres quoque concident, unde regio inundationibus patebit et stagnorum efficietur multitudo, «ut quae regio olim clara et celeberrima erat et reliquarum regina et gloriosissima dicebatur, ea luti barathrum ac puteus evaderet corruentibus in perditionem» (S. Cyr.). Cum emphasi ter repetitur dicit Dominus; vastatio declaratur : everram eam everriculo devastationis (hebr.). Etiam hic cernitur nexus ille inter hominis peccatoris punitionem et terrae desolationem; ubique scil. valet «maledicta terra in opere tuo». "bp cf. 34, 44. Soph. 9, 14; forte intelligi debet echinus aquaticus qui teste Strabone (16, 4) in insulis Euphratis satis frequens et peculiari magnitudine inveniebatur Altera subditur confirmatio praecedentium etiam gravior «primum a iuramento Dei, deinde ab exemplo iudicii praecedentis contra Assyrios » (Malv. sim. Sanct. Osor. Sasb.) :
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v. 24 « iuravit Dominus ezercituum. dicens : si non, ut putavi, ita erit et quomodo mente tractavi, sic eveniet!
14:25
v. 95. ut conteram Assyrium in. terra mea et in montibus humero eorum lolletur »; — si non sS572w particula est asseverationis et iuramenti : profecto, certe, ita iuro (cf. 5, 9); ita Deus humano modo sese accommodans maximam addit oraculo firmitatem, ea formula declarans vaticinium non esse conditioni alligatum, verum absolute ita fore.(cf. ad Ioel 2, 1. 19; 3, 10. Hab. 2, 3). Iurat scil Deus, «ut per duas res immobiles quibus impossibile est mentiri Deum fortissimum solatium habeamus » (Hebr. 6, 18). Repetit autem oraculum in Assyrios ea affirmatione, ut certum esse constet ea in Chaldaeum comminatione nihil mutatum esse vel detractum in priore illo contra Assyrios; dein ut rem post longum demum tempus futuram eventu quodam propiore confirmet; «cum ergo videritis illud fieri, certo credite et hoc eventurum» (Sasb.). Vaticinium ergo in tempus longinquum prospectans alio oraculo mox eventuro roboratur; «ut fidem faciat, aliud adiungit quod mox erat eventurum » (Sasb.); est ergo, ut S. Thom. dicit, oraculum in Assyrios h. l. iteratum, ut sit in exemplum. Quod confirmationis genus non est absimile ei, quod consideravimus ad 7, 14 Deum scil. praedictionem datam corroborare tamquam signo quodam eventu postmodum futuro. Demum oraculo in Assyrios h. l. interposito etiam iuvamur, ut illud prope est 14, 1 rite percipiamus; prius scil. fore ut Assyrius deiiciatur, tum demum Chaldaeum ad potentiae fastigium ascensurum ; proinde oraculum hoc iam non statim proximo tempore iri opere completum. — Notari debet loquendi modus in terra mea, in montibus meis; optime Tir. allegat 8, 8 : implens latitudinem terrae tuae, o Emmanuel. Prophetam ad oraculum in Assyrios reverti aliqui tam parum intellexerunt, ut varias excogitarent coniecturas ad rem explicandam. Considerant enim quidam haec verba uti perperam ad hunc locum reiecta, quae potius sint statim post cp. 10 eollocanda, ubi scil. sermo sit de Assyriis (Ros. Ges. Maurer, Bickell in Zeitschrift f. kath. Theolog. 1886 p. 546) ; alii ea pertinere volunt ad cp. 19, ex qua sede propria (?) avulsa sint insertione oraculi de Babel pseudo-iesaiani (Hitz. Kn. Meier, Cheyne) ; Ewald proprium denique oraculi locum odoratus est post 18, 7; alii esse effatum proprium et oraculum independens sine ullo cum antecedentibus nexu (Umbreit). Sed quam inutiliter haec excogitentur, explicatione supra proposita satis ostenditur. Ea autem valide confirmatur, quia Isaias saepius oraculum in longum tempus prospiciens corroborare assolet pro- phetia rei mox futurae ; ita habes additum ad oraculum de Moab 16, 13. 14; ita ad effatum contra Aegyptum (cp. 19) eventum mox futurum (cp. 20), ita ad onus in Árabia 21, 16. Quod igitur conceptis verbis leremias dicit : « ecce ego visitabo regem Babylonis et terram eius, sicut visitavi regem Assur » (ler. 50, 18), idem collocatione hac et repetitione Isaias indicari voluit. — Ceterum quantopere haec pars contexta sit verbis priorum oraculorum, legentibus obvium est ; cf. 14, 94 et 7, 5. 1; 8, 10; — 14, 93 et 9, 8; 10, 97; — 14, 96 et 7, 5; 8, 10; 9, 41. 16. 20 ; 10, 4; 11, 11; — 14, 21 et 8, 10 (Drechsl.). Utriusque autem ruina, Babylonii et Assyrii, confirmatur norma generali quam Deus iam 2, 12; 8, 10 etc. statuit, omne quod extollatur contra Dominum esse subvertendum :
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v. 26 « Aoc consilium quod cogitavi super omnem terram et haec est manus extenta super universas gentes ;
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v. 91 Dominus enim exercituum decrevit et quis poterit infirmare? et manus eius extenta, et quis avertet eam »? — cf. 9, 19. 11. 21; 10, 4. Consilium suum declarat immobile, potentiam suam asserit victricem omnium ; vult et potest perficere; triumphantis in modum utrumque asserit, ut pusillanimis et potentiam hostium timentibus vires addat et animos. Utique, si quis unice exercitus hostium, bellicum apparatum, victorias iam partas regnaque deiecta consideraverit, oraculum de pleno excidio poterat videri audacius, incredibile ; quare ad divinam considerationem provocamur. Eadem veritas omni tempore solatio esse debet, nunquam fore, ut portae inferi praevaleant adversus Dei consilium, — Notari velim iterum in huius oraculi fine sermonem fieri in universum ; arbitrarie enim sententias verbaque adeo ampla post 8, 9. 10 etc. cum S. Ilier. Cyr. Sasb. Sanct. aliisque ad solos Assyrios Babyloniosque limitaveris ; uti ergo oraculum inceptum est, ita concluditur, ambitu quodam universali in se exhibens omnium temporum omniumque populorum sortes divinitus decretas. Quare novo indicio collegeris iuremerito, Babel hoc oraculo modo quodam proponi universali tamquam in suo exemplo typoque omnium hostium Dei conamina adumbrans atque sinu suo complectens. Quam considerationem si adoptaveris, mecum fateberis prophetam in hoc primo oraculo magnificum prologum ac sublimem condidisse, quo ad iudicia particularia praefatus omnia et singula uni normae divinae substare egregie manifestaverit. Anc. — Vates declarat non esse cur exsultent Philisthaei, quod fracta sit virga qua antea percussi fuerint; fore enim ut durior impendat plaga. ludaeos pace et securitate esse fruitumos ; Philisthaeos autem tempestate ab aquilone veniente iri prostratum ; tunc omnes intellecturos Sionem peculiari Dei protectione muniri. Modo v. 96. 27 Dei norma generalis statuta est. Iam illam applicat vates ad Philisthaeam, « quae ut proxima Iudaeae est, ita saepius ac durius illam vexavit » (Sanct.) ;
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v. 28 « In anno quo mortuus est. rez Achaz factum est onus istud :
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v. 99 ne laeteris Philisthaea omnis tu, quoniam comminuta est virga percussoris tui ; de radice enim colubri egredietur regulus et semen eius absorbens volucrem » ; — onus cf. 13, 1. Nah. 4,1. Philisthaea a quinque regulis occupabatur qui in Gaza, Azoto, Ascalone, Geth, Accarone dominabantur (cf. Ios. 3, 3. Iud. 8, 3. Am. 1, 6-8) ; istis cunctis interitus annuntiatur ; unde ne laeteris omnis tu ; ità communiter. At iam For. advertit : « existimo esse phrasim qua nos utimur : totus gaudio perfundor, ut non ad quantitatem Palaestinae sed gaudii potius referatur : ne tota gaudio perfundaris, ne omnibus partibus vel modis gaudeas, ne nimium exsultes » ; et sic explicant Kn. Del. Rohl. Fit allusio ad 2 Reg. 1, 20. Ex inscriptione consequi posse videtur virgam percutientem' (hebr. Osor. Mald.) esse ipsum Achaz regem (uti censent S. Hier. Thom. Mald. Sa, Tir.). At tempore Achaz Philisthaei non solum iugum ab Ozia iis impositum excusserunt, sed etiam regiones quasdam iudaicas occuparunt : « Philisthiim quoque. diffusi sunt per urbes campestres et ad meridiem Iuda ceperuntque Bethsames et Aialon et Gaderoth, Socho quoque et Tamnan et Gamzo cum viculis suis et habitaverunt in eis » (2 Par..28, 18) neque supponere possumus cum T'/r restauratis viribus ab Achaz postmodum infestatos et afflictos fuisse Philisthaeos ; quare cum plerisque virga percutiens intelligatur oportet regnum Iuda vel domus David generatim, cuius percussionem autem sub Davide, Ozia, experti sunt sed cuius potestas, iam confracta et comminuta iacuerit et iaceat (cf. Sanct. Malv. Lap. Men. et recentiores). Verum, inquit vates, praepostere exsultant de potestate deiecta ; virga enim et sceptrum David non interibit; surget denuo et maiore clade hostes prosternet; id proverbiali fere forma enuntiatur : de radice colubri — an quod virga iam per colubrum explicetur, allusio erit ad virgam Moysis in colubrum versam? ita For. Lap. Kn. — vel coluber ille Gen. 49, 1'1 adhuc in Israel adest, ex radice (cf. 41, 4) eius egredietur regulus vel basiliscus qui multo nocentior est colubro. Hunc basiliscum plerique intelligunt, Ezechiam regem (cf. S. Hier. Thom. Malv. Sa, Mald. Men. Tir. et recentiores), qui revera Philisthaeos domuit : « ipse percussit Philisthaeos usque ad Gazam et omnes terminos eorum » (4 Reg. 18, 8). Virgam domus David non esse ita confractam ut non denuo potenter inimicos percutiat, vates altero quoque membro cum gradatione effert : et fructus eius serpens volans hebr., uti iam hebr. ipse S. Hier. explicat scribens : « pro eo autem quod nos transtulimus absorbens volucrem et in hebr. scriptum est saraph mopheph piv nw? interpretari potest. serpens volans, ut sit sensus : de radice colubri nascetur regulus et fructus. illius i. e. reguli serpens volans, ut draconem volantem intelligas » ; de y? cf. 6, 2. Num. 21, 6. 8. Deut. 8, 13. Iam opinione populari draco volans terribilior est regulo. Ipsis comparationibus Philisthaeos nullo inodo pares fore resistendo edicitur; domum autem davidicam fore invictam et hostibus suis quam maxime terribilem et perniciosam. Ita tangi promissa messianica certum est ; ex radice enim Isai exsurget ille « qui percutiet terram virga oris sui et spirita labiorum suorum interficiet impium » (11, 4), uti veteres basiliscum quoque halitu interimere dieebant. Messiam in hoc quoque oraculo designari iam docet Chald. : « defiliis filiorum lesse egredietur Messias et erunt opera eius ut serpens volans » et explicant Mar. Drechsl. Del. Naeg. Troch. Ceterum non una est huius loci quaestio disceptata. Primo iam disputatur, ad volunt. Huius interpretationis iam meminit S. Cyr. ; semen serpentis esse Theglathphalasar et fetum aspidis Salmanasar ; aliter Barh. : « ne laeteris.. quia Sargon qui te servitute tenet mortuus est, quia e rádice eius Sennacherib, sicut e serpente aspis, prodibit » ; fortasse 20, ! in ea explicatione ob oculos habuit. Atque de Assur quoque intelligunt Calm. Kn. Yet. Rol. ; et Calm. quidem Seunacherib et Asarhaddon, Vet. virgam intelligit Sargon, regulum Sennacherib et draconem volantem Asarhaddon. Rem eo declarant, quia per Achaz Assyrii conducti sunt, ut invaderent Syriam et Israel ; inde autem Assyriis occasionem esse oblatam ad Philistaeam subiiciendam ; exiisse ergo dominationem Assyriorum ex [udaea (ita fere iam S. Cyr. Kn. Rohl.. At quis non videt, quam improprie ea conditione dicatur ex Iudaea exiisse dominationem Assyriorum ? Alii (Calm.) provocant ad v. 31, malum scil. Philisthaeis obventurum esse ab aquilone, ergo ab Assur, ergo regulum esse Assur. Id verum esset, si in utraque oraculi parte de uno eodemque hoste, de una eademque clade esset sermo. ld autem non obtinet ; saltem nullo modo obtinere debet, ergo clades v. 31 relata non potest adhiberi ad explanationem v. 29. [nsuper advertatur oportet rirgam illam cum radice colubri intime iungi, ita ut ipsa virga sit et habeatur radix colubri ; sed quis tali imagine exprimeret opportunitatem illam, quae Assyriis sit oblata Philisthaeam occupandi ? Dum regulus et draco volans inimicis Dei exitium affert, populus Dei bonis ac pace fruitur
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v. 30 « e£ pascentur primogeniti pauperum et pauperes filucialiter requisscent ; et interire faciam in fame radicem tuam et roliquias tuas interfi*iam » ; — radix et germen Iuda prosperabitur, faciet fructum (cf. 11, 1); radix Philisthaeorum interibit, progenies et germea nona lezit. Ita vates exsultationi Püilisthaeorum ultimum rerum exitum quippe qui vaticiniis messianicis et Dei in inimicos norma tamquam totidem documentis stabilitus sit, opponit : primogeniti pauperum sunt pauperrimi, qui in ordine pauperum primum quasi locum occupant et non simpliciter filii pauperum sed primogenitorum dignitate et plena herelitate consütuti sunt. Ita populum Dei quoque fore afflictum et oppressum indicat simulque innuit etiam regnum messianicum non fore splendore mundano conspicuum icf. Soph. 3, 11). Isti - beati pauperes » pascentur ; cf. 11, 6 ; rex theocraticus, erzo a forüore Messias, dieitur pastor, pascere populum ; populus est grex Domini ; bonis ac securitate, pace abundabunt (cf. Mich. 7. 14). In oppositione ad ubera pascua populo Dei concessa ex omni calamitatum zenere quo gens solet interire fames effertur (cf. Is. 65, 13): et pro pace ac securitate in eos saeviet gladius: hebr. reliquias tuas interficiet scil. draco volans i. e. ultor ille ac vindex ex radice Iuda oriundus. Haie denuntiationi generali et ultimum rei eventum spectanti aliam addit propheta quae proximo iam tempore adireplenda sit ae proinde prioris confirmatio quaecam ac pignus haberi possit. Mcxenim PhiliSthaea experietur, quam diversa a Iudaea sorte utatur. Calamitatem insignem magna doloris ac lamentationis significatione declarat
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v. 31 « ulula porta, clama civitas ! prostrata est Philisthaea omnis; ab aquilone enim. fumus veniet et non est qui effugiet agmen eius » ; — hebr. nec est separatus in. coetibus eius i. e. nullus remanet, omnes conferto agmine incedunt, uno impetu exercitus hostilis irruit (b, 27); eodem sensu etiam versio vulg. accipi potest (cf. For. Malv. Mald.). Vastatio indicitur et ululatio portis i. e. arcibus et munitis urbibus et civitatibus, incolis. generatim. Magni incendii instar quod fumum longe lateque spargit exercitus ab aquilone appropinquat i. e. non rex Iuda (uti volunt Mald. Sanct. Sasb. Pint. For. Lap. Mar. Malv. Tir. Troch.) ab Ierusalem, sed Assur ab aquilone regionem vastaturus invadet omnia immensi incendii instar ruinis et fumo obvoluturus; ita S. Ephr. Hier. Cyr. Euseb. Theod. Thom. Calm. et recentiores, et ad Assyriam ipsa locutio ab aquilone usu constanti refertur (cf. ler. 1, 13. 14. 15; 4, 6; 6, 1; 15, 12; 46, 6 etc.). Atque Philisthaeam ab Assyriis varie esse afflictam, monumentis quoque assyriacis aperte proditur. Sargon in pugna ad Raphiam Hanonem regem Gazae divicit (anno 719) et anno regni eius undecimo (110) bellum denuo motum est in Philisthaeos iique pluribus cladibus prostrati; ita devictus est Azuri, rex Azoti, cum Sociis suis; mox nova rebellione contra Assyrios ortarex Yavan cum exercitu fusus fugatusque est; eius idola, uxores, filii et filiae, thesauri abducti, urbes captae, incolae in captivitatem abducti (cf. Vigourouz, la Bible et les découv. mod. 3 éd. IV p. 164-161). Etiam tempore invasionis a Sennacherib factae non parcebatur Philisthaeis. Maior enim , eius exercitus pars per Beth-Dagon, Accaron et Azotum iter arripuit (cf. ad 10, 28-34). In ea rerum perturbatione omnibus clare manifestabitur Deum peculiari cura Sionem protegere et sui populi esse tutorem fidelem
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v. 32 « et quid respondebitur nuntiis gentium ? quia Dominus fundavit Sion et in ipso sperabunt pauperes populi eius » ; — hebr. nuntiis gentis ; unde valde probabile est, sermonem esse de nuntiis Philisthaeorum, qui foederis concludendi causa lerusalem adierint, quos vero tali responsione remitti re infecta propheta iubeat. Etiam Sargon in suis inscriptionibus nobis narrat Azuri regem Azoti ad reges vicinos, ad inimicos Assur misisse malumque perpetrasse. Ne tali foederi se committant, propheta suos monet neque id ullo pacto opus esse; quare id unum effert Sionem esse fundatam a Domino ; quis igitur contra Sionem praevalebit ? neque populo alium opus esse defensorem ; nam et si sint afflicti omnes in solo Domino spem ac fiduciam collocare nomine omnium propheta profitetur et ita faciendum esse docet. Responsio ea quam maxime est. ad normam theocraticam exacta et optima formula complectitur Dei circa Sionem consilium immotum et inde consequentem populi theocratici fiduciam ac spem inconcussam. lis verbis simul admonentur extranei, ubi vera salus sit speranda ; sic praeparatur via qua « advena adiungatur ad eos » (14, 1); deinde elucet ex iis res afflictas pro populo Dei certum esse salutis et auxilii divini pignus : pauperes, afflicti sperabunt in ipso ; ea enim rerum necessitate adimitur fiducia humana et agnoscitur infirmitas propria; ex hac autem enascitur fiducia in Deum credentibus in Dei promissa. Nuntios a Philisthaeis esse missos, ut Ezechiam ad foedus ineundum invi— tarent contra Assyrios, explicant Malv. Kn. Rohl. 'Yaeg. Alii intelligunt nuntios Assyriorum qui ut urbs lerusalem regi Assur tradatur postulent (Drechsl. Loch); vel eum admiratione interrogent cur una haec urbs exitium evaserit (S. Hier. sim. Vet.) ; alii nuntios gentium vicinarum qui veniant gratulabundi ad Ezechiam et iis a quibus missi sint hoc referant responsum, quod ipsi a civibus Sionis acceperint; ita S. Ephr. : « quid respondebit Ezechias legatis gentium » ? vel Sanct. : « gentium legatis qui gratulatum venerint ad Ezechiam ob victoriam de Philisthaeis comparatam respondendum esse illam acceptam esse referendam fei benignitati atque potentiae » ; sed ex contextu proximo v. 31 responsio refertur ad invasionem Assyriorum qua Philisthaei sunt prostrati, dum Sion salva consistebat. Unde melius generatim exponunt: nuntiabunt populis a quibus missi sunt Deum fundasse Sion, evertisse Philisthaeos (Mar. Men.) vel : quae fama toto orbe spargetur (Tir. Lap.)? Aliter Mald. : « quid dicetur nuntiis qui ad exteras gentes mittentur, ut belli exitum nuntient » ? Sed a Iudaeis mitti nuntios et hos dici propterea nuntios gentis, videtur esse satis improbabile; eos mitti ad foederatos principes cladem Sennacherib nuntiaturos Calm. vult. Demum alii vertunt : quale respousum afferent nuntii (cf. Chald. For. Del. Net. Troch.). Sim. iam LXX ; vertunt enim « dxoxotütaovzzt xaiiet; vOv ; sed versio vulg. est praeferenda ; iungitur enim nz7 accusativo duplici ; cf. 1 Sam. 20, 10. Mich. 6, 3. Ier. 23, 37; et formam tertiae pers. sing. adhiberi sensu generali et impersonali notum est (cf. Kn. Naeg. Rohl..
14:2
… But B. renews his gesture a fourth time, proclaiming among other things: "A star shall rise out of Jacob, a scepter shall arise from Israel" (24:17); an oracle announcing the appearance among the chosen people of a personage distinguished for his splendor (symbolized by the star: cf. Gen. 49:10; Is. 14:2; Apoc. 22:16), a powerful king ("scepter").
14:4
The Prophets highlight the hostility of the Gentiles, whose kings represent peoples rather than individuals (cf. Is. 34): "Pharaoh" is the first enemy king conquered by Yahweh; there follow the king of Babylon (Is. 14:4-17; 21:1-10), Sennacherib, Nebuchadnezzar, Antiochus IV Epiphanes, Pompey. …
… A popular saying is also called a m. (1 Sam. 24:14); an apologue, a witty saying (synonymous with hīdhāh; cf. Ezek. 17:2); a satirical saying (Isa. 14:4; Ezek. 13:22 ff.; 16:44; 18:2 ff.). …
14:8
… interpreted allegorically the prologue of the Gospel of John (C. Noet., 11; 14; 15), while he appealed to the passages of Scripture that inculcate the uniqueness of God (e.g., Ex. 3, 6; Is. 44, 6) and the union of the Son with the Father (e.g., Is. 10, 13; 14, 8 f.; Philos., IX, 10; X, 27). Noetus was examined and then condemned by the "presbyters" of Smyrna (ca. 200), who opposed to him the simple rule of faith (C. Noet., 1).
14:9
Is. 14, 9; Ez. 31, 15. Others prefer to give the root ἐδ'ῶ the meaning popascit, which would indicate an insatiable abyss that devours men, or even a place of interrogation, as it were …
… Abel, etc.), the term would have been used first for an important class of the dead: heroes, warriors, of imposing appearance (Isa. 14:9; cf. Ezek. 32:21-24) and therefore applied to the aforementioned pre-Semitic race; only later would it have been extended to all the dead. …
"descends" or "plunges" (Is. 14:9-15; 57:9; Ez. 31:15-17; 32:21; Am. 9:2; Ps. 85:13; 138:8; Prov. 15:24). The deep f. is a synonym of "death" that sweeps away (Job 24:19; Ecclus. 14:12; 51:2-9; cf. Apoc. 1:18 and 20:13-14), …
… Gigantes, e.g., Is. 14:9). The names T., 'Urīm and Tummīm, Sanuērīm seem not to be plurals, but singulars with mimation: the presence of this phenomenon in the north-western Semitic languages around 2100-1800 …
14:12
it translates the Hebrew hélèl ("shining one," Is. 14:12) or maz-πάνθι (Job 38:32) or bôger ("morning," Job 11:17) or šábar ("dawn," Ps. 109:3), corresponding to ἐωσφόρος of the Septuagint; it also occurs there, metaphorically, …
14:13
Summa Theol., 1a, q. 63, a. 3). This opinion, moreover, has as its sole foundation a reflection that Is. 14, 13-14 attributes to the king of Babylon and that has been applied to Satan. …
… XXIII, ch. 6: PL 76, 258-59). Such was the sin of Lucifer, who dared to set himself in opposition to God himself with the blasphemous challenge: I will ascend into heaven, ... I will exalt my throne above the stars of God, I will be like the Most High (Is. 14, 13-14); and he was at once punished with hell (cf. ibid., 14, 15 and Lk. 10, 18). Such too is the sin of those who refuse to submit to the authority of the Church, or to accept her magisterium.
… Indignant at such titanic pride (cf. Is. 14:13-15), God (Yahweh throughout the passage, which O. Happel, following H. Gunkel, wrongly wants to divide into two documents: J¹ and J²) confounds the languages, that is, the common agreement …
14:14
Lk. 10:18 and Apoc. 9:1-11 (the L. that plunges into the abyss is Abaddon [v.]) seem to allude to the fall of L. expressed in Is. 14:12. Some (G. Eatio, A. Calmet, etc.) see in Phil. 2:6-11 a contrast with the titanic ascent attempted by L. (Is. 14:14); thus St. Bernard (PL 183, 36; cf. 184, 793 ff.; 184, 684: he opposes Mary's "Magnificat" to the canticle of L.).
14:15
… They held that all the dead (Ps. 89, 49; Job 3, 13-19) descended into sheol, an immense cavern, as large as a region (Job 10, 21-22; Ps. 88, 13), divided into sectors of varying depth (Is. 14, 15; Ez. 32, 23), poetically conceived as a deep abyss, almost an insatiable monster (Ps. 144, 7; Prov. 1, 12; 27, 20; 30, 15), which no longer gives back its prey (Job 7, 9; 14, …
… who dared to set himself in opposition to God himself with the blasphemous challenge: I will ascend into heaven, ... I will exalt my throne above the stars of God, I will be like the Most High (Is. 14, 13-14); and he was at once punished with hell (cf. ibid., 14, 15 and Lk. 10, 18). Such too is the sin of those who refuse to submit to the authority of the Church, or to accept her magisterium.
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.