Judgments upon Damascus and Samaria. The overthrow of the Assyrians.
Damascus with other Syrians shal be afflicted, 4. likewise the tenne tribes of Israel. 7. Of which some few persons wil returne to God. 12. And finally their enimies the Assirians shal be ouerthrowne.
1The burden of Damascus. Behold Damascus shall cease to be a city, and shall be as a ruinous heap of stones.Annunzio pesante contro Damasco: Ecco che Damasco finirà d'esser città, e resterà come un mucchio di pietre di una rovina.THE burden of Damascus. Behold Damascus shal cease to be a citie, and shal be as an heape of stones in ruine.Onus Damasci. Ecce Damascus desinet esse civitas, / et erit sicut acervus lapidum in ruina. 2The cities of Aroer shall be left for flocks, and they shall rest there, and there shall be none to make them afraid.Le città di Aroer sono lasciate ai greggi, ed ivi riposeranno, né saravvi chi ne gli scacci.The forsaken cities of Aroer shal be for flockes, and they shal rest there, and there shal be none to terrifie them.Derelictæ civitates Aroër / gregibus erunt, / et requiescent ibi, et non erit qui exterreat. 3And aid shall cease from Ephraim, and the kingdom from Damascus: and the remnant of Syria shall be as the glory of the children of Israel: saith the Lord of hosts.Ed Ephraim non avrà più il suo sostegno, né Damasco il reame; e sarà degli avanzi della Siria, come de' gloriosi figliuoli d'Israele, dice il Signore degli eserciti.And ayde shal cease from Ephraim, and the kingdom from Damascus: and the remnant of Syria shal be as the glorie of the children of Israel: sayth the Lord of hostes.Et cessabit adjutorium ab Ephraim, / et regnum a Damasco; / et reliquiæ Syriæ / sicut gloria filiorum Israël erunt, / dicit Dominus exercituum. 4And it shall come to pass in that day, that the glory of Jacob shall be made thin, and the fatness of his flesh shall grow lean.E in quel giorno sarà annichilata la gloria della casa di Giacobbe, e la pinguedine della carne di lei smagrirà.And it shal be in that day: the glorie of Iacob shal be diminished, and the fatnes of his flesh shal become leane.Et erit in die illa: / attenuabitur gloria Jacob, / et pinguedo carnis ejus marcescet. 5And it shall be as when one gathereth in the harvest that which remaineth, and his arm shall gather the ears of corn: and it shall be as he that seeketh ears in the vale of Raphaim.Ed ei sarà come uno, che va a spigolare dopo la messe, e colla mano raccoglie le spighe, che restano, ed ei sarà come uno, che vada in cerca di spighe nella valle di Raphaim.And it shal be as one gathering in haruest that which remayneth, and his arme shal gather the eares of corne: and it shal be as he that seketh eares in the vale of Raphaim.Et erit sicut congregans in messe quod restiterit, / et brachium ejus spicas leget; / et erit sicut quærens spicas / in valle Raphaim.
6And the fruit thereof that shall be left upon it, shall be as one cluster of grapes, and as the shaking of the olive tree, two or three berries in the top of a bough, or four or five upon the top of the tree, saith the Lord the God of Israel.E rimarrà di lui quasi un raspollo, e come dopo scosso l'ulivo due, o tre ulive rimangono alla punta di un ramo ovver quattro, o cinque de' frutti di lu alla vetta della pianta, dice il Signore Dio d'Israele.And the fruite therof shal be leaft, as it were a cluster of grapes in it, and as the shaking of the oliue tree, of two or three oliues in the toppe of a bough, or foure or fiue in the toppes therof, sayth our Lord the God of Israel.Et relinquetur in eo sicut racemus et sicut excussio oleæ / duarum vel trium olivarum in summitate rami, / sive quatuor aut quinque in cacuminibus ejus fructus ejus, / dicit Dominus Deus Israël. 7In that day man shall bow down himself to his Maker, and his eyes shall look to the Holy One of Israel.In quel giorno si umilierà l'uomo dinanzi al suo Fattore, e gli occhi di lui saranno rivolti al Santo di Israele:In that day man shal incline himselfe to his maker, and his eies shal looke to the holie one of Israel.In die illa inclinabitur homo ad / factorem suum, / et oculi ejus ad Sanctum Israël respicient; 8And he shall not look to the altars which his hands made; and he shall not have respect to the things that his fingers wrought, such as groves and temples.E non si incurverà davanti agli altari, che furon lavoro delle mani, e non darà più un'occhiata a' boschi, e a' delubri, che furon fatti da lui.And he shal not incline to the altars, which his handes made: and the things that his fingers wrought he shal not regard, as groues and temples.et non inclinabitur ad altaria quæ fecerunt manus ejus; / et quæ operati sunt digiti ejus non respiciet / lucos et delubra. 9In that day his strong cities shall be forsaken, as the ploughs, and the corn that were left before the face of the children of Israel, and thou shalt be desolate.In quel giorno le sue città forti saranno abbandonate, come gli aratri, e le biade furono abbandonate all'arrivo de' figliuoli d'Israele: così tu sarai abbandonata.In that day the cities of his strength shal be leaft, as the ploughes, and the corne that were leaft before the face of the children of Israel, and thou shalt be desolate.In die illa erunt civitates fortitudinis ejus / derelictæ sicut aratra, et segetes / quæ derelictæ sunt a facie filiorum Israël; / et eris deserta.
10Because thou hast forgotten God thy saviour, and hast not remembered thy strong helper: therefore shalt thou plant good plants, and shalt sow strange seed.Perchè ti se' scordata di Dio tuo Salvatore, né avesti in memoria il forte tuo difensore: per questo tu pianterai pianta fedele, e seminerai semenza straniera.Because thou hast forgotten God thy fauiour, and hast not remembred thy strong helper: therfore shalt thou plant a faythful plant, & shalt sow a strange seede.Quia oblitus es Dei salvatoris tui, / et fortis adjutoris tui non es recordata: / propterea plantabis plantationem fidelem, / et germen alienum seminabis; 11In the day of thy planting shall be the wild grape, and in the morning thy seed shall flourish: the harvest is taken away in the day of inheritance, and shall grieve thee much.E allorché tu piantasti, venne fuor la lambrusca, e la tua semenza al mattino fiorì: la messe è a te tolta quando dovea raccogliersi, e ti dorrà grandemente.In the day of thy planting shal be the wilde grape, & in the morning thy seede shal florish: the haruest is taken away in the day of inheritance, and he shal be vehemently sorie.in die plantationis tuæ labrusca, / et mane semen tuum florebit; / ablata est messis in die hæreditatis, / et dolebit graviter. 12Woe to the multitude of many people, like the multitude of the roaring sea: and the tumult of crowds, like the noise of many waters.Guai alla moltitudine del popolo, numeroso come i molti flutti del mar fremente: e alla turba romoreggiante, come romoreggian le molte acque.Woe to the multitude of manie peoples, being as the multitude of the sounding sea: & the tumult of multitudes, as the sound of manie waters.Væ multitudini populorum multorum, / ut multitudo maris sonantis; / et tumultus turbarum, / sicut sonitus aquarum multarum. 13Nations shall make a noise like the noise of waters overflowing, but he shall rebuke him, and he shall flee far off: and he shall be carried away as the dust of the mountains before the wind, and as a whirlwind before a tempest.I popoli faran romore, come le acque, che inondano. E Dio gli sgriderà, ed ei fuggiranno lontano, e saran dispersi, come sui monti la polvere al soffiare del vento, e come un globo di fumo al levarsi della bufera.Peoples shal sound as the sound of waters ouerflowing, and he shal rebuke him, and shal flee far of: and he shal be violently taken away as the dust of the mountaines at the face of the wind, and as a whirlewind before a tempest.Sonabunt populi sicut sonitus aquarum inundantium, / et increpabit eum, et fugiet procul; / et rapietur sicut pulvis montium a facie venti, / et sicut turbo coram tempestate.
14In the time of the evening, behold there shall be trouble: the morning shall come, and he shall not be: this is the portion of them that have wasted us, and the lot of them that spoiled us.Al tempo della sera, ecco ch'ei danno turbamento, alla mattina ei più non sono. Tale è la mercede di quelli, che ci han devastati, e la sorte di quelli, che ci han saccheggiati.In the euentide, and behold truble: in the morning, and he shal not be. this is the portion of them, that haue wasted vs, & the lot of them that spoiled vs.In tempore vespere, et ecce turbatio; / in matutino, et non subsistet. / Hæc est pars eorum qui vastaverunt nos, / et sors diripientium nos.
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Calmet
Damascus. When it was taken by Theglathphalassar, or rather by Sennacherib, Isaias 10:8. It was again ruined by Nabuchodonosor, Jeremias 49:24. But after the first taking, it never regained its power. Magni nominis umbra. (Calmet)
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Haydock
Aroer. Chaldean, "abandoned, shall be folds for sheep." Septuagint, "left for ever a resting place for flocks and herds, and none shall pursue." The tribes on the east of the Jordan shall be led captive, as well as those on the west, Ephraim, etc. (Haydock)
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Damascus. Their too great union proved their ruin. Sennacherib took Damascus, as Salmanasar had done Samaria.
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Lean. All the power of the kingdom shall fail, as in a mortal illness.
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Haydock
It will be equally difficult to find any men left in the kingdom of Israel. (Haydock)
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Calmet
Israel. They obeyed the summons of Ezechias and of Josias, (2 Paralipomenon 30:1., and 34:6.) and every after followed the same worship as Juda. (Calmet)
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Challoner
Left. By the Chanaanites, when the children of Israel came into their land. (Challoner)
Their consternation was become proverbial, Josue 2:9., and 5:11.
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Calmet
Good. Septuagint, "fruitless." Israel had abandoned the Lord; and could expect nothing but the fruits of death. (Calmet)
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Haydock
Much. Thou hast laboured earnestly, but reaped no benefit. (Haydock)
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Calmet
Multitude, etc. This and all that follows to the end of the chapter, relates to the Assyrian army under Sennacherib, (Challoner) or rather to that of Israel and its allies. (Calmet)
Worthington
After the Assyrians had afflicted Israel, they were also punished. (Worthington)
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Spoiled us. The kingdom of Achaz, 4 Kings 17:5.
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That were left.... Viz., by the Chanaanites, when the children of Israel came into their land.
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The multitude, etc.... This and all that follows to the end of the chapter, relates to the Assyrian army under Sennacherib.
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The fourth prophetical commination vvas against the Syrians.
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Concordance Iosue 10. 11. &c.
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After that the Assirians had afflicted the Israelites, and their confederates, them selues were also afflicted.
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1. The burden of Damascus. — Note: The prophecies of Isaiah, as also of the other Prophets, are not published in the order in which they are collected in this volume: for Damascus was destroyed by the Assyrians before the death of Ahaz, and consequently before the calamity of the Philistines; which was brought about by Hezekiah the son of Ahaz, of which he treated in cap. XIV, vers. 29, and much more before the calamity of Moab, of which chapters XV and XVI treat; for this happened long after, namely in the time of Nebuchadnezzar. The Prophet therefore predicts here the impending destruction of Syria, whose capital was Damascus, by Tiglath-pileser, IV Reg. XVI, 9; who nevertheless left certain remnants in it, which after 134 years Nebuchadnezzar destroyed, as Jeremiah predicted, cap. XLIX, vers. 23; but afterwards Damascus was restored under the Macedonians and Ptolemies, says St. Jerome, and is even now a noble city of the East, of which more in Jerem. XLIX. Mystically St. Bernard, tract. On the Eleven Burdens of Isaiah, thus expounds this burden of Damascus: "Damascus is interpreted as shedding blood, expressing that corruption innate in us, which in a certain way draws us unwilling and unwitting to sin. It is the law in our members, warring against the law of our mind, and leading us captive to the law of sin, which is in our members. Every vital sense in the body is from blood; but vital sense in the soul is from reason. And you know how the natural motion of sin sometimes absorbs reason itself into a certain punishment of pleasure, and renders the whole soul, so to speak, bloodless. But some feel, but do not consent; they are assailed, but not overcome; they are burdened, but not prostrated. These indeed sustain a burden from Damascus; but they are not Damascus. But he who consents, and furnishes weapons of unrighteousness to sin, is truly a Damascene, shedding his own blood, and destroying himself by his own hands; he, without doubt, shall know himself to be oppressed by the weight of punishment, which is described in the burden of Damascus."
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2. AROER. — This city was of Syria, different from the city Aroer of Judaea: so called because it was dry like a desert, in which tamarisks grow. For "Aroer" in Hebrew signifies a tamarisk. "Aroer" therefore to the Syrians was such as Campania is to the Belgians. 3. HELP SHALL FAIL FROM EPHRAIM. — For Ephraim (that is, the ten tribes) is wont to be confederated with the Syrians and Damascenes, especially in fighting against Judah. For Samaria, which is soon called "the glory of the children of Israel, and the glory of Jacob," at the same time, namely in the sixth year of Hezekiah, was laid waste by the same king of the Assyrians; whence then the Syrians could no longer expect help from Ephraim, that is, from the Samaritans.
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5. And it shall be as one gathering in the harvest. — Note, with St. Jerome and Haymo, that here the want and fewness both of the Israelites or Samaritans and of the Syrians, to which they shall be reduced by the Assyrian devastator, is described by a threefold comparison: the first is, that they shall be so few, as few are the ears of grain which after harvest remain in a very large field, for example the plain of Rephaim, and are gathered by the poor; secondly, that they shall be so few, as few are the grape clusters which vintagers leave behind and which remain after the vintage; thirdly, that they shall be so few, as four or five olives which remain on a shaken olive tree, either because they are hidden under the leaves, or because they are on the top or summit of the tree, so that the hand of the gatherer cannot reach them. Allegorically, so few shall be saved and elect, as few ears of grain, grapes and olives remain after harvest, and, as St. Jerome says from other passages, the remnant of Israel shall be saved; for many are called, but few are chosen. Thus Blessed Nilus, a man of wonderful holiness, who flourished six hundred years ago, and was the founder of the monastery of the Crypta Ferrata near Tusculum, in which I have seen and venerated his tomb; when he was visited by the chief men of the Emperor Constantine, from the book and teaching of St. Simeon said to them: "Understand, that unless you are endowed with virtue, and great virtue, no one shall deliver you from the punishments of hell;" and he added: "Out of ten thousand men scarcely one is saved," and he asserts that St. Basil, Chrysostom, Ephrem and others say this. And when those chief men asked him whether Solomon was saved or not, he answered: "We read nothing in Holy Scripture that after his sin he did penance, as Manasses did. Who therefore could say of him that he is saved?" Thus his Life has it, and from it Cardinal Baronius, in the year of Christ 976, vol. X. See the sayings at Num. XIV, 30 and 38.
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6. OR FOUR OR FIVE ON THE SUMMITS OF IT (of the olive) ITS FRUIT, — that is, of the olive, as if to say, As four or five fruits of the olive, that is, of the olive which remain on the olive tree. Our text reads פריה piria, that is, its fruit; others read פוריה poria, and translate, on the fruitful summits of it (of the olive). Thus Vatablus.
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7. ON THAT DAY IT SHALL BE BOWED DOWN, — that is to say, The remnant of the Samaritans from this slaughter, and also some Syrians, who shall have escaped the hands of the Assyrians, abandoning the deceptive idols which were not able to save them from this destruction, shall flee to God, the true refuge and protector in adversities, and shall embrace His faith and worship. This came to pass, with Hezekiah admonishing and stirring them up, II Paralipomenon XXX and XXXI. Thus St. Jerome. Whence he adds: "And they shall look upon the Holy One of Israel," that is, they shall turn back and be converted, from whom they had previously been turned away. 9. THE CITIES OF HIS STRENGTH SHALL BE FORSAKEN, — that is to say, The Assyrians like a torrent shall overrun and lay waste Syria and Samaria with great force, so that from fear and dread of them the most fortified cities of the Israelites shall be abandoned by their fleeing inhabitants, just as formerly when the children of Israel came from Egypt, the terrified Canaanites and Amorites abandoned their ploughs and fields and fled into forests and hiding places. Thus St. Jerome. 9 and 10. And thou shalt be desolate (O Samaria!), because THOU HAST FORGOTTEN THY GOD, — because thou hast abandoned the ancestral faith of the true God, who is wont to be thy protection in adversities, and His religion. 10. THEREFORE THOU SHALT PLANT A FAITHFUL PLANTING. — First, St. Jerome holds this to be irony. Whence the Septuagint for "faithful" render "unfaithful," which is soon called a strange seed, that is, spurious and adulterous. By these things, however, he understands degenerate plants and trees, namely that God on account of the sins of the inhabitants shall bring sterility upon them. Second and more aptly, Sanchez: A field, he says, is faithful which does not deceive the farmer's hope and labor, but returns to him what it received with increase and abundant fruit; unfaithful is that which either returns nothing, or if it produces anything, produces it not for the master but for another. Whence for "a strange seed," from the Hebrew it could be translated, "thou shalt sow seed for another": and this is what came to pass; for what the Israelites sowed, this the foreigners, namely the Assyrians, reaped. The sense therefore is, that is to say, Upon thy fields planted and cultivated by thy hand foreigners shall encroach; and although the plant itself shall be faithful and shall return fruit, yet it shall be unfaithful to thee, because not thou but foreigners shall gather it. The Lord had threatened this to them, Deut. XXVIII, 51. Third, some refer these things to the sons of the Israelites, whom they themselves, most wicked, generated most wicked, and degenerate from the sanctity of the Patriarchs and as it were spurious. But this sense is not literal, but symbolic.
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11. IN THE DAY OF THY PLANTING A WILD VINE (that is to say, When thou shalt have planted a vineyard, thou shalt find growing from it not a vineyard but a wild vine): AND IN THE MORNING THY SEED SHALL FLOURISH, — that is to say, It shall flourish before its time, and therefore shall be premature, nor shall it ripen. Such tropologically are those who are wholly in studies, nor shall they refer them to the glory of God, to their own and others' salvation, nor shall they season them with virtue and piety; for by these they give flower, but not fruit; for it vanishes, and all labor is consumed in a certain vain knowledge and empty speculation. Second, that is to say, On the day when thou seemest to plant and sow a faithful and fertile vine, thou hast in truth planted a wild vine, which shall delight thee with vain hope and appearance; but it shall give thee bitter fruit; for that indeed shall flourish, but when it shall come to fruit and harvest, the enemy shall take it away, which shall bring thee heartache and bitterness. For the Prophet speaks after the manner of parables. IN THE DAY OF INHERITANCE. — That is, when the time shall have come of possessing and inheriting it, namely the time of harvest and vintage. AND IT SHALL GRIEVE, — namely the harvest, that it is plucked by another and an enemy; it is a prosopopoeia. Or "it shall grieve," that is, thou shalt grieve, seeing thy harvest gathered by strangers; so that it is an enallage of person; third, and most plainly, "it shall grieve," that is, it shall cause thee to grieve, for in Hebrew it is כאב kieb, in the Piel, which is active.
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12. WOE TO THE MULTITUDE (thus the Roman edition, not multitude, as Plantina has it) OF PEOPLES. — Some think that Isaiah here passes over to Sennacherib and predicts his punishment; for he himself laid waste Judaea and Syria. Whence he says, "and he shall rebuke," that is, God shall restrain and check him in the evening, that is, at night, by slaying 185,000, so that in the morning he himself must flee with the greatest confusion. But this transition seems harsh and unusual. Wherefore we shall better say that the Prophet here continues to threaten woes to the Damascenes and Israelites, who often conspired against Judah. Whence he compares the multitude, force and roaring of their army to the waves of the sea; these indeed God rebuked, that is, struck and shattered through the Assyrians; just as dust is scattered by the wind and a whirlwind by a violent tempest, and that "in the evening and morning," that is, in the shortest time; for this proverb signifies that, cap. XXXVIII, 12, and Psalm LXXXIX, 6. Note: Concerning this army he now speaks in the singular, saying: "He shall rebuke him;" now in the plural, saying: "Many peoples shall make a noise." 13. AS A WHIRLWIND BEFORE A TEMPEST. — The Septuagint translates, as the dust of the wheel of the tempest driving; Vatable, as a globe before a whirlwind. For the Hebrew גלגל galgal signifies a rolling thing, such as a whirlwind, a wheel and a globe, which, when seized by the whirlwind, is entirely turned and cast about by its force. The army therefore of the Damascenes appeared to be a huge, proud and immovable mountain: but behold before God it was as a wheel and globe, not only movable, but also rolling and unstable.
Machine translation from the Latin, not reviewed.
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Hic incipit comminari contra illos qui praeparabant populo Dei occasionem peccandi, dum per confidentiam auxilii ipsorum de Deo confidere non curabant. Et dividitur in duas. In prima contra Syros, qui populo decem tribuum auxilium conferebant; in secunda contra Aegyptios, qui duabus tribubus. Cap. 18: Vae terrae cymbalo alarum etc. Prima in tres. In prima comminatur destructionem Syrorum auxilium promittentium; in secunda decem tribuum in promissu auxilio confidentium, ibi, Et erit in die illa, attenuabitur gloria Jacob; in tertia Assyriorum utrosque destruentium, ibi, Vae multitudini populorum multorum. Circa primum duo. Primo comminatur destructionem; in secunda describitur destructionis effectum, ibi, Et cessabit adjutorium ab Ephraim. Destructionem autem comminatur primo quantum ad regiam civitatem: Desinet esse civitas, per depopulationem hominum; erit sicut acervus, per destructionem murorum. Mich. 5: « Sion erit quasi ager. » Secundo quantum ad adjacentem regionem, Aror, idest illius regionis Syriae, in qua multae civitates sunt, vel Aror, myrica; quasi: Sicut loco in quibus abundant myricae quae sterilis sunt, et derelicta in pastum gregum; ita civitates Syriae. Non erit qui exterreat: quia propter solitudinem etiam latrones non erunt ibi: vel quia non erunt ad alium fructum utiles; sicut exterrentur greges a vineis et locis cultis. Infra 54: « Orientur in domibus eorum urticae. » Et cessabit adjutorium ab Ephraim. Ille ponitur effectus destructionis: et primo in decem tribubus Ab Ephraim; secundo quantum
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ad regiam civitatem, Et regnum a Damasco, cessabit, et non erit ulterius caput regni; tertio quantum ad totam regionem, Et reliquiae Syriae sicut gloria filiorum Israel, ironice; idest, erunt ignominiosi sicut filii Israel.
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Infra 51: « Dominus in clinabit manum suam, et corruet auxiliator. » Et erit in die illa, attenuabitur gloria Jacob. Hic comminatur destructionem decem tribuum, in eorum auxilio confidentium: et primo quantum ad oppressionem hominum; secundo quantum ad desolationem civitatum, ibi, In die illa erunt civitates fortitudinis ejus derelictae; tertio quantum ad sterilitatem agrorum, ibi, Propterea plantabis plantationem fidelem, et germen alienum seminabis. Circa primum duo facit. Primo comminatur poenam; secundo ostendit poenae fructum, ibi, In die illa inclinabitur homo ad factorem suum. Commi-natur autem poenam in hominibus primo contra elationis gloriam, Atenuabitur, idest ad modicum, et quasi ad nihilum redigetur, gloria, destructis his in quibus gloriabantur. Secundo contra divitiarum opulentiam, Et pinguedo, idest divitiae quibus carnem deliciose nutriebant. Supra 10: « Mittet dominator Dominus exercituum in pinguidbus ejus te nuitatem, et subtus gloriam ejus succensa ardebit, quasi combustio ignis. » Et infra eodem capít. « Ecce dominator Dominus exercituum confringet lagunam in terrore, et excelsi statura succedient et sublimes humiliabuntur. » Tertio contra populi abundantiam comminatur hominum paucitatem, quam describit sub triplici metaphora, secundum quod in tribus benedictio Jacob in abundantia fuit. Gen. 27: « Abundantiam frumenti, vini et olei. » Quantum ad primum ponit paucitatem spicarum post messionem, quae vel congregantur ab ipso messore, et sic, Et erit, paucitas reliquiarum decem tribuum, sicut quando aliquis est congregans in messe quod restiterit in prima messione, et brachium ejus, de congregatis, spicas leget, idest colliget.
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Et iste congregans fuit Ezechias, qui convocavit reliquias decem tribuum, sicut legitur 2 Paral. 50, quasi spicas relictas quae congregantur ab aliquo paupere, sicut dixit Ruth 2: « Vadam in agrum colligere spicas. » Et quantum ad hoc dicit: Sicut quaerens spicas in valle Raphaim, quaedam vallis fertilissima. Contra abundantiam vini ponit paucitatem uvarum post vindemiationem. Et relinquetur in eo sicut racemus. Michaeae 7: « Vae mihi, quia factus sum sicut qui colligit in autumno racemos vin-demiae. » Contra abundantiam olei ponit paucitatem olivarum post excussionem: Et sicut excessio oleae. Olea, ut dicit Papias, est fructus olivarum; sed hic, secundum expositionem Glossae, videtur poni pro ipsa arbore.
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Duarum vel trium olivarum in summitate rami. Deuter. 28: « Remanebitis pauci numero. »
Nota super illo verbo, Et pinguedo carnis etc. quia divitiae dicuntur pinguedo: primo propter sterilitatem. Matth. 13: « Fallacia divitiarum. » Secundo propter ventositatem. 1 Tim. ult.: « Diviti- bus hujus saeculi praecipe non sublime sapere, nec sperare in incerto divitiarum. » Tertio pro- pter inutilitatem. Eccl. 5: « Divitiae conservatae in malum domini sui. »
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In die illa inclinabitur homo ad factorem suum. Hic ponit poenae fructum. Inclinabitur ad facto- rem suum, exhibendo debitum servitutis cultum, homo, de decem tribubus quicunque fugerit ad Ezechiam.
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Ad sanctum Israel respicient, expectando aliquod auxilium: non respicient lucos et delubra, templa in quibus erant fontes, quasi ad abludendum Infra 51: « In die illa abjiciet vir idola argenti sui et idola auri sui, quae fecerunt vobis manus vestrae in peccatum. » In die illa erunt civita- tes fortitudinis ejus derelictae. Hic comminator de- solutiones civitatum. Et primo comminator ipsam desolationem, Sicut terrae. Tangitur historia, quo- modo ad adventum filiorum Israel, Amorrhaei fu- gerunt, relinquentes omnia in agris. Supra 1: « Terra vestra deserta, civitates vestrae successae igni. » Secundo ponitur desolationis ratio. Et eris de- serta, quia oblita es Dei salvatoris tui. Deuter. 52: « Deum qui te genuit dereliquisti, et oblitus es Domini creatoris tui. » Propterea plantabis plan- tationem infidelem. Hic comminator sterilitatem fructuum: et circa hoc tria facit. Primo ostendit cul- tus inutilem laborem, quantum ad vineas: Plan- tabis plantationem infidelem, quia non reddet fru- ctum secundum laborem: vel fidelem ironice; quasi dicat: Aut propter mala quae fecisti erit plantatio tua fidelis?
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Quantum ad agros, Germen alienum, quod alii colligent.
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Supra 3: « Decem jugera vinea- rum faciens lagunculum unam. » Secundo quantum ad fructus peritionem: In die plantationis tuae labrusca, idest quando de plantatione fructum su- mere debebas; et hoc quantum ad vineas; quantum autem ad agros, Mane senum tuum florebit; idest primo pulchrum erit, ut magis doleas; vel quia ante tempus florebit, et inutile erit. Proverb. 20: « Hereditas ad quam festinatur in principio, in novissimo benedictione carebit. » Ablata est mes- sis, ab hostibus, in die hereditatis, quando in hor- reo debuit recondi, quasi fructus hereditatis. Jer. 12: « Seminaverunt triticum, et messuerunt spinas. » Tertio comminator pro amissione dolorum, Dolebit, qui seminavit; vel dolebis tu.
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Vae multitudini pu-
pulorum multorum. Hic comminator Assyriorum exercitui: et circa hoc duo ponit. Primo describit exercitus multitudinem quantum ad strepitum in- cedentium, Vae multitudini populorum, venientium cum Senacherib; quantum ad tumultum colloquen- tium, Tumultus, qui est locutio confusa praecipue multorum; quantum ad clamorem pugnantium, So- nabunt, in pugna.
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Supra 8: « Ecce adducet Dominus super aquas fluminis fortes et multas. » Jerem. 6: « Vox ejus sicut mare sonabit. » Apoc. 17: « A- quae multae, populi multi. » Secundo commi- natur destructionem: circa quam primo ponitur ipsa destructio, Et increpabit, occidendo exercitum per Angelum, et fugiet procul, in terram suam cum paucis: ut supra 10, habetur. Psalm. 9: « In- crepasti gentes, et periit impius. » Secundo po- nitur similitudo respondens conditioni, quia super- bus erat, Rapietur sicut pulvis. Psal. 1: « Tam- quam pulvis quem projicit ventus a facie ter- rae: » respondens temporis, Sicut turbo, quia de nocte fuit percussus exercitus ejus, quem vocat tempestatem, cujus praeambulum in pulvere est turbo ex ventis, qui sunt causa pluviae. 4 Reg. 19: « In nocte illa venit Angelus, et percussit ex- ercitum Assyriorum. » Tertio ponitur destructio- nis consummatio: Et non subsistet, quia ipsemet interfectus fuit. Ezech. 29: « Nihil factus es. » Quarto ponitur destructionis ratio.
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Haec est pars eorum qui vastaverunt nos, idest possessiones, et sors diripientium, res mobiles. Psal. 10: « Ignis, sulphur, et spiritus procellarum pars calicis eo- rum. »
Nota super illo verbo, Oculi ejus ad sanctum Israel, quia oculi debent inclinari ad Dominum primo per fidei adhaesionem. infra 50: « Oculi tui vi- debunt praeceptorem tuum. » Secundo propter spei expectationem. Psalm. 144: « Oculi omnium in te sperant Domine. » Tertio propter amoris con- templationem. Job 59: « Inde contemplatur escam, et de longe oculi ejus respiciunt. » Quarto pro- pter gloriae fruitionem. Matth. 15: « Beati oculi qui vident quae vos videtis. »
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v. 1 « Onus Damasci. Ecce, Damascus desinet esse civitas et erit sicut acervus lapidum $n ruina » ; — cum mox (forte iam v. 2) sermo fiat de regno israelitico, aliqui titulum in dubium vocarunt vel ad compilatorem imperitum qui oraculum haud bene intellexerit reiecerunt vel casui cuidam attribuerunt, quia Damascus primo loco nominata sit(cf. Ges. Kn. Drechsl. Naeg.). Sed titulus suo iure optime constat. Est enim Damascus, uti cp. 1 elucet, pars maior in illa contra regnum iudaicum coalitione ; Syria ibi 7, 2. 5. i primo loco nominatur, Syriae auxilium Israel expetebat ut bellum inferret Iudae. Quare propheta dum Syriae interitum annuntiat, etiam Israelis foederati sortes describit. Praeterea sortem Israelis adeo arcte connectens cum Syria et Israelem exhibens cadentem per Syriam et cum Syria, ita ut infortunium uno nomine oneris Damasci repraesentetur, simul indicat regnum israeliticum exuta indole theocratica plene quasi in gentilium ordinem et censum transiisse et cum iis esse annumerandum. Quare titulus non uno nomine bene positus est. Ecce, qua voce admirationem vestit vates, rem magni momenti, rem certo futuram esse declarat ad quam ut sedulo mentes advertant exhortatur. Damascus e numero civitatum removebitur (cf. hebr.); qui thronum davidicum subvertere conabantur (1, 6), suam ipsorum civitatem ac regni caput et decus mox cernent misere dirutum et destructum : erit acervus ruinae, cumulus ruderum; ecce, ad quid recidet potestas theocratiae adversaria ? attende paronomasiam ?Z22,."72i. e. quasi dicat : ex urbe (meir) fit acervus (mei). Ex capite et centro regni ruina serpet in regiones vicinas et in confoederatos ; pro splendore, bellico tumultu, multitudine hominum aderit vastitas et desolatio
A regione moabitica, quae est ad orientem Iudaeae, sacer vates sermonem transfert in septemtrionem et regno damasceno eiusque foederato regno israelitico ruinam annuntiat
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v. 2 « derelictae civitates Aroer. gregibus erunt et requiescent ibi et on erit qui exterreat » ; — duo oppida Aroer nomine in regione transiordanica aderant : Aroer in tribu Gad in valle Gad orientem versus a Rabbath Ammon (cf. Ios. 13, 95. 2 Sam. 94, 5), et alterum in dextera Arnon ripa, quod oppidum modo ab Israelitis occupatum (Deut. 2, 36 ; 3, 12 ; 4, 48. Iud. 11, 26), modo Moabitis cedebat (Ier. 48, 19). Cum vates nominet urbes Aroer forte utraque erit. intelligenda eo sensu, ut omnem ditionem transiordanicam ab oppido in septemtrione et ab oppido in meridie comprehensam velit vel urbes omnes circa Aroer designet. Attende paronomasiam in "Z^2 "77; Aroer praeterea nomen et omen habet, cum sono suo accedat ad "TUS nudus v2 inops etc. Si utrumque Aroer ! hic cernimus, certo iam transit sermo ad ditionem israeliticam ; si autem prius Aroer solum intelligimus, fieri posset ditionem damascenam ut vates designaret; nam eas urbes forte a Syris esse occupatas negari non poterit (cf. Drechsl.); sed plerique interpretes iam h. l. ditionem tangi israeliticam affirmant. Regiones 1. LXX habent pro Aroer zi; aioyx ij. e. 3 Y "77 ct ita legendum censet de Lagarde 77. olim fertiles et ab hominibus cultae, ipsae urbes iam desertae et destructae gregibus cedent qui placide ibi accubabunt, cum in regione deserta nemo sit qui eos exterreat, vel quia in campis vastis nulli sint agri culti, a quibus eos arcere oporteat (Osor.). Hac descriptione urbes dirutas, homines in captivitatem abductos esse dicit. Atque cur Damasco ea instet ruina, in ruinae descriptione delarat
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v. 3 « et cessabit adiutorium ab Ephraim et regnum a. Damasco et reliquiae Syriae sicul gloria filiorum Israel erunt, dicit Dominus exercituum »; — bene rem proponit S. Hier. : « quia semper decem tribubus contra Iudam praebebat auxilium, ut Regum et Paralipomenon narrat historia, etiam ipsis vastitatem ab Assyriis appropinquare significat » ; Syria inimicitiis Ephraim contra domum davidicam opem praestitit : ergo vincimini, quia Emmanuel (8, 9. 10); qui viribus iunctis ordinem rerum et regnum a Deo institutum impugnarunt, iidem una quoque ruina cadent, ut sicut pares fuerint in superba contra Deum elatione, ita pares quoque sint et inter se assimilentur in abiectione. Unde multa cum ironia dicitur reliquiae Syriae sicut gloria ; qualis haec gloria futura sit, vates iam exposuit 1, 8. 9; 8, 7; utriusque regni fastus et pompa maxima cum ignominia concidet. LXX sensum referunt : neque enim tu melior es filiis Israel et gloria eorum. — Alii explicant : munimentum cessabit ab Ephraim i. e. Samaria urbs et arx principalis ruet vel generatim urbes munitae destruentur (cf. Malv. Sa, Ges. Kn. Drechsl. Del. Naeg. Rohl. Troch.); in qua acceptione ipsa annuntiatio a Damasco transit in regionem transiordanicam, dein in Samariam et demum Damascum revertitur (cf. JVaeg.) ; sed idem etiam adest in priore explicatione ; nam eo ipso quod fulcrum et munimentum i. e. Syria recedat ab Ephraim, Ephraim quoque concidere intelligitur. Adde quod hac explanatione optime ratio redditur, cur Damascus ruat, dum in altera de tali nexu et mutua inter se habitudine nihil afferatur ; praeterea perpende, Damascum ex titulo et ex i, 2. 5 in foedere illo locum occupàre eminentem, qui explicatione hac optime hic quoque, uti exspectari debet, exprimitur. Quare interpretationem iam a S. Hier. For. Sanct. Mald. Sasb. Pint. Mar. propositam esse praeferendam censeo; est h. l. nervosior, uberior. — Demum dicit Dominus exercituum Dei potentia et voluntate ostensa quasi sigillo effatum munitur; « hoc totum fiet quia Dominus locutus est, cuius verba irrita esse non possunt » (S. IHier.). Quod modo ironice dictum est de gloria Israel, iam accuratius per singula declaratur ut ostendatur omnem potentiam quae sese erigat conira ordinem a Deo institutum suam ipsius moliri perniciem et misere demum esse collapsuram. En quam constanter vates vestigiis semel impressis inhaeret; unde
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v. 4 « et erit 2n die illa, attenuabitur gloria Iacob et pinguedo carnis eius marcescet » ; — in die illa qua scil. Damascus concidet; iterum nexus effertur fatalis ille cui se Israel foedere funesto innodavit; utique « qui adhaeret labili, cadet cum labili »; ad hoec tandem spes in hominibus posita recidet! Gloriae nomine omnia comprehenduntur, quibus regnum floret et auctoritate pollet : incolarum multitudo et prosperitas, apparatus bellicus, splendor et magnificentia urbium, ditionis latitudo atque ubertas etc.; haec omnia parva et exilia reddentur; pinguedine designari solet insolentia, arrogantia, fastus superbiaeque tumor, quo quis divina iura et humana spernit et contumaciter in ea invehitur (cf. Ps. 2, "1. Iob 15, 27). Unde ea comparatione ratio quoque ruinae assignatur. Quanta vero tabe futurum sit, ut pinguedo illa evanescat, iam tribus comparationibus illustratur, quibus paucas reliquias salvas fore conditione valde humili constabit : v. 4;
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v. 5 « et erit sicut congregans in messe quod restiterit el brachium eius spicas leget, et erit sicut. quaerens spicas in valle Raphaim » ; — hebr. et erit sicut colligere in messe culmum i. e. sicut si quis tempore messis colligit segetem in culmis stantem ef brachium eius spicas demetit et erit sicut colligens spicas in valle Raphaim i.e. Israel maturus est iudicio, ager plenus segete; veniet ergo messor, Assyrius, et bene fungetur munere. Instituitur messis cum alacritate et cum sedulitate magna omnes fruges colliguntur; ita Assvrius prompte et penitus exercet iudicium exercebitque facile, sicuti segetes facile faleibus demetuntur sine ullo messorum vel periculo vel labore magno : « ergo sicut messor omnes spicas metit et alio comportat, sic Assyrius omnes Israelitas captos ducet alio » (Mar. sim. For. Malv. Mald. Rohl.). Imaginem messis de tali iudicio abscissionis et destructionis adhiberi, vide Os. 6, 11. Ioel 3, 413. Vallis Raphaim inter Ierusalem et Bethlehem, cuius pars septemtrionalis contermina erat utrique tribui Beniamin et Iuda (cf. Ios. 15, 8; 48 46. 2 Reg. 23, 13 — Iosephus, Ant. '1, 12. 4) magna olim fertilitate celebris fuisse videtur; unde sicut illuc ob segetum abundantiam messores accurrebant (For.), ita Assyrii ad spolia gloriae Iacob colligenda festinabunt alacres. In messe praeter abductionem fere omnium paucas quasdam reliquias relinqui ex Israel cernere poteris. Ita textum graecum concipit S. Cyr. : « quod et facile et sine sudore victuri essent Samaritanos Assyrii bellantes et ad haec rursus quod non in totum ac prorsus in interitum ruerent, sed futurum esset residuum pusillum, denotavit manifeste nobis hisce verbis sermo prophetieus. Nam qui metendi spicas habent peritiam, artificiose demessum frumentum colligunt, semper autem post se stipulam velut inutilem relinquentes totam segetum latitudinem percurrunt » — habent quippe LXX xi xzzaAeic07, £y abcr; xaAáya. Utique ea ipsa messis mentione suggeruntur et sequentibus explicite declarantur. A messis imagine non est aliena comparatio venationis vel piscationis, qua hostes omnia spoliare dicuntur; cf. ler. 16, 16 : « ecce ego mittam piscatores multos, dicit Dominus et piscabuntur eos, et post haec mittam eis venatores et venabuntur eos de omni monte et de omni colle et de cavernis petrarum », Hab. 1, 18. Quod Ieremias inserens post haec indicat, apte quoque ac facile ex duplici vel triplici comparationis membro h. l. colligitur; fore scil. plures Assyriorum vel generatim hostium incursiones, quibus messis illa abscindatur; unde Men. : « rex Assyriorum semel et iterum cladem inferet non solum messem faciens, sed etiam spicilegium paucorum illorum qui superfuerint congregans » ; de iterata irruptione explicant Osor. Mald. eaque revera habetur temporibus Theglathphalasar, Salmanasar, Sargon. Cum :v2p culmus, seges in culmis stans, in vulg. translatum, sit h. 1l. quod restiterit (alias seges quoque cf. Ex. 22, 5. Deut. 16, 9; 23, 26. Iud. 15, 5; culmus Os. 8, 7) alii cam S. Hier. iam hunc versum de solis reliquiis paucis accipiunt : « et est sensus : tam pauci remanebunt in Damasco quam solent post messores paucae remanere spicae, quas in valle Raphaim latissima et potentissima solent pauperes legere » (S. Hier. sim. Haim. Herv. S. Thom. Sanct. Pint. Lap. Tir. Calm.). Sed alia explicatio verbis hebr. magis est consentanea. Singularis est acceptio Sasb. : « Damasceni et filii Israel erunt quasi vulgo esse solent qui spicas legunt post terga metentium, hoc est, tam miseri erunt et pauperes ». ; Alii textus hebr. prinum membrum vertunt : et erit ac si messor spicas colligit (cf. Del. Rohl. Net.); explicant sp messor vel supplentes Vw (Ges.) vel vocem eadem significatione accipientes qua "Xp. Sed vocem alia notione quam qua semper occurrat accipere minime omui est. Unde vox in significatione messis retinenda est. Alii accipiunt i?2p tamquam nomen appositum ad messem i. e. messem quae in segetibus consistat colligere (LXX, Kn. Drechsl.) ; verum simplicius est ac melius in "p agnoscere accusativum temporis, uti S. Hier. explicavit (ita Naeg. — vide Ewald, Lehrb. 2. 204 b.). Paucas remansuras esse reliquias iam explicite statuitur comparatione ex agro in vineam et hortum translata
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v. 6 « et relinquetur ín eo sicut racemus el sicut excussio oleae duarum vel trium olivarum in summitate rami sive quattuor aut quinque in cacuminibus eius fructus eius, dicit Dominus Deus Israel » ; — hebr. et relinquentur in eo racemationes, sicut in excusstone olivae duae vel tres baccae in. summitate. cacuminis, quattuor, quinque in ramis eius, arboris frugiferae; in vindemia unus alterve racemus fugit oculos et attentionem colligentium ; duae vel tres olivae in summo cacumine latitant vel in ramis absconsae fefellerunt sedulitatem decutientium — ita erunt reliquiae Israel paucae, dispersae, pauperes. Ita concidet gloria Israel et ita quoque erunt reliquiae Syriae (cf. v. 3. 4). Notatu dignum est quam crebro prophetae reliquias salvas fore moneant ; hac enim doctrina clare ostendunt et inculcant, liberationem illam et salutem post peccatum concessam, assumptionem in regnum messianicum, non generationi et descensui ab Abraham, verum soli gratiae et benignitati Dei esse adscribendam. Hac monitione toties repetita (cf. Am. 3, 12; 5, 3; 9, 8. Mich. 5, 3. 1; 1, 1. Soph. 3, 43. Ier. 4, 21; 5, 10 et supra ad 1, 9; 4, 1; 6, 13; 10, 20. 21) in antecessum condemnant gloriationem illam et fiduciam carnalem: filii Abraham sumus. Uti leremias postquam omnem pompam deiectum iri ac. conculcatum ostendit, ruinis illis imponit quasi epitaphium magnificum de hominis vilitate et de maiestate Dei (Ier. 9, 23. 24), ita Isaias ad quem fructum efficiendum humiliatio illa tendat sui propositi tenax declarat v. 'i « in die illa. inclinabitur homo ad. Factorem suum et oculi eius ad Sanctum Israel respicient.
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v. 8 et non inclinabitur ad altaria quae. fecerunt manus eius et quae operati sunt digiti eius non. respiciet, lucos et delubra » ; — cf. 2, 41; vexatio ergo dedit intellectum (28, 19) ; illis iudiciis quae Deus diu praedixit se Deum vivum et omnium rerum administratorem declaravit ; animos rebelles afflictionibus contrivit et « oculos fornicantes post idola » (Ez. 9, 6); in summa rerum angustia homines afflicti facilius recordantur Dei unici Salvatoris, et si omnia fulera humana ablata sunt, atque simul potentia et pompa hominum deiecta solus Deus excelsa maiestate triumphator exsistit, felici quadam necessitate fieri concipitur, ut animi hominum rerum humanarum inanitate perspecta ad Dominum convertantur. Duo Dei tituli proponuntur, . alter pro integro genere humano valens et quo ultima ratio ipsius nostrae exsistentiae ad eum refertur, specialis alter qui populi electionem atque elevationem, brevi ordinem supernaturalem ultimatim spectat (cf. 6, 3). Hac Dei cognitione practica imbuti iam avertuntur a creaturis, ab idolis quorum impotentiam practice didicerunt, quorum cultus stultitiam vates breviter sed nervose describit : et quae operati sunt digiti eius (non respiciet) ascherim et simulacra (solis); illa ad cultum Astartes pertinent, statuae eius, arbores ei sacrae, luci ; haec. ad cultum Baal spectant deum solis. Vide quae de Aschera latius adnotavi ad Mich. 5, 13 (Comment. in Proph. min. I p 481) ; de Baal cfamman vide Scholz, Goetzendienst p. 140. 142. 156; appellatio haec satis frequens est in incriptionibus punicis et ea Baal ut Deus solaris declaratur ; G'z8n columnae vel stelae erant in eius honorem erectae arisque appositae columnae solares (cf. Riehm, Handwoerterb. I p. 197). Idololatria Phoenicum iam diu egerat apud Israelitas radices tam altas quam funestas (cf. Iud. 2, 13 ; 3, 1; 6, 27; 10, 6. 1 Reg. 7, 4) neque mirum, quia cum effusis voluptatibusiungebatur. In regno israelitico eam praecipue quoque fovit "lezabel (3 Reg. 16, 31 eto.).
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v. 9 « In die illa erunt. civitates fortitudinis eius derelictae, sicut aratra et segetes quae derelictae sunt a. facie filiorum Israel, et eris deserta » ; — i. e. urbes quibus nunc famquam munimentis firmissimis atque invictis gloriantur ac confidunt (cf. 9, 10: lateres ceciderunt, sed quadris lapidibus aedificabimus), erunt derelictae ; eadem ratione iis adimentur, ut olim priscis habitatoribus Chanaan ea quae possederunt adempta sunt, cum filii Israel, divini iudicii exsecutores ac vindices, terram occuparunt. Hac comparatione admonentur, terram sibi a Domino esse concessam eo pacto, ut foedus initum servarent ; quo violato se iam eodem ordine esse quo fuerint prisci incolae, qui propter scelera abominanda eiecti fuerint et deleti. Sicut ergo divina potentia sese manifestaverit in illorum exstirpatione, ita Deum, cum similibus sceleribus terram polluerint, denuo simile vastationis iudicium in illorum criminum socios ac participes iamiam parare. Qua comparatione qui olim fuerint peccatorum vindices et ultores Dei nomine, iam ad Chananaeorum quos exstirpaverint conditionem et censum delapsos esse acerba reprehensione effertur ; insuper Israelitarum cladem fore ignominiosiorem ; Chananaei enim devicti sunt a populo electo ; populus vero electus devincetur ab idololatris qui ultione peracta a Deo ut virga iam inutilis confringentur (cf. 10, 5). Uti Amorrhaei etc. fugerint pavore perterriti, ita Israelitas in omnem partem coram Assyriis esse fuga dilapsuros. silva et 2 Chron. 27, & aman in saltibus ; *n2N quae vox hic et v. 6 occurrit, hie explicant de cacumine montium. Alii interpretantur verba sicut relictum silvae et rami de iis quae relinquere solent qui arbores in silvis caedunt vel fructus colligunt et quae reliquiae pauperibus ex filiis Israel cedunt, uli praescribitur de messe Lev, 19, 9. 10. Deut. 24, 19 seq. et uti fecit Ruth (2, 2 seq.) ; ita Mald. Malv. Ges. Ros. Troch., vel etiam integram sententiam de fructibus immaturis in virgullo el ramis relictis intelligunt. Voces alii melius interpretantur ut nomina propria; ita LXX 2v xoázo) bvuaiiliuxoY oi "Apoppato: «xi oi E9xtot '; videntur YY2N de Amorrhaeis intellexisse (*i2N mons? ergo montani ?) et vjwi de Evaeis (Hevaeis) explicasse (ob Iud. 1.252 Ros.) ; nomina propria etiam Syrus deprehendit. De varia veterum acceptione refert S. Hier. esse interpretatum Aquilam festam et. Emir, Symmachum silvam et Amir, Theodotionem verba posuisse hebr. ars et emir « quod apud eos emendatius legitur hores et amir id est vomeres et acervi segetum » ; ob oculos ergo babuit S. Hier. verbum vin aravit ; 2x v. 6 transtulit ramum ; hic vocem explicasse videlur ac si scriberetur vxo manipulus. — Explicatio textus hebr. communior apud recentiores de ruinis in sallibus ct montium verüieibus relielis satis consentanea est ; reiici vero debet illa de paucis reliquiis quae caesis arboribus ete. remaneant; nam praeter alia huie non potest aptari id quod additur a facie filiorum Israel. Qua vero via ingredientes talem sibi ruinam ac poenam machinentur ipsi, vates intrepide docet
Iterato inculeat vates ruinam eiusque causam. Regno enim tum satis firmiter consistente (cf. 7, 1. 2) ruinam fore quis tam facile animo conceperit? Unde necesse erat iterum iterumque etiam invitis auribus et animis incredulis nexum illum necessarium ingerere qui adsit inter impietatem et ruinam et prosperitati fallaci qua sese fortasse iactabant et contra reprehensiones prophetae satis se munitos existimabant larvam detrahere. Utrumque hac in parte vates egregie praestat. Incipit a ruinae descriptione simili modo uti
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v. 10 « quia oblita es Dei salvatoris tui et fortis adiutoris tui non es recordata, propterea plantabis plantationem fidelem et germen alienum seminabis » ; — hebr. ideo plantas plantationes amoenas et vilibus peregrinis conseris eas ; uti S. Hier. adnotat ad plantationem fidelem esse hoc pressius et per ironiam legendum, idem valet de plantationibus amoenis in textu hebr. saltem si quid demum mali istis populo sit inferendum consideraveris. Dicit ergo vates : Dei qui vere salutem praestat et forti adiutorio suos et vult et potest protegere obliti sunt; e& ideo quia tamen animi hominum numine quodam indigent, deflexerunt ad cultus peregrinos; hos tamquam germen et semen peregrinum intulerunt in plantationem et vineam Domini ; cultus peregrini genera, quae voluptatibus plena erant, censebant plantationes iucundas, deliciis plenas, vel (ex textu lat.) stabiles, permanentes ?, securitatem praebentes. Comparatione hac male feriata illa sedulitas mores gentilium imitandi et iniuria indicatur, quam Deo foederis, fonti omnium bonorum, pacto turpiter violato intulerunt. Verum omnis plantatio quam non plantavit Deus eradicabitur. Brevi luxurie quadam fallaci et mendaci florebit, at nihil demum afferet nisi dolorem et ruinam :
17:11
v. 14 « Zn die plantationis tuae labrusca et mane semen, tuum florebit ; ablata est messis in die hereditatis, et dolebit graviter » ; — i. e.-id quod plantabas non erat vitis vera et generosa, sed « revera amari plantam fructus et labruscam plantasti » (Sanct.) ; crevit quidem haec plantatio et specie tenus statim florebat; sed cum tempus adesset percipiendi fructus, non modo non aderat messis ulla, verum dolor et aegritudo gravis. Imitatio illa cultus peregrini morumque aliorum utique attulit, quibus sensus oblectarentur et pascerentur voluptates ; insuper foedus antitheocraticum cum Syris non caruit commodis ; at quam cito transiit prosperitas haec et illa voluptas! Quando plena exspectabatur perceptio commodorum, Deus subita ruina omnia abstulit et miserrima calamitate populum infidelem prostravit. Ita satis bene fluit textus lat. neque multum abesta textu hebr. in die plantationis tuae sepiebas (vineam) et mane satum tuum fecisti efftorescere — acervus messis in die calamitatis et doloris acerbissimi i. e. cum sedulitate et cura cultum moresque extraneos fovebant et revera per aliquod tempus prosperitas inde in populum redundare videbatur ; verum egregie decepti sunt ; tandem aliquando nihil aliud inde metebant nisi cumulum malorum et dolorum. Messisfit mentio qua et nexus inter culpam et poenam optime declaratur et deceptio illa dolore plena, quia eo momento quo optima quaeque abundantissime se percipere sperabant, pessima quaeque et acerbissima experti sunt. Mane explicabis : proximo tempore atque celeriter post sementem factam (Sanct.), vel statim regno israelitico exorto etiam idololatria radices egit et funeste floruit. De cultu icololatrico recentiores versum hunc exponunt et quod ei coniunctum est de amicitia et foedere cum extraneis. lta Calm. : « Israelitae qua tenebautur numinum superstitione ef extraneorum amore letiferi fructus arborem sibi serebant » ; sim. Osor. Loch, Net. Rohl. Troch. Del. Naeg. etc. lnterpretes lat. autem communiter duce S. Hier. hunc versum et praecedentem de messe intclligunt, quae non ab [sraelitis, sed ab hostibus colligatur, ita ut Israelitae frustra in agris colendis operam posuerint. Át haec interpretatio iure merito est relicta- Nam « germen alienum seminare » non est ita serere, ut alieni demum fruges metant; dein quomodo ad hanc explicationem commode fluat primum merbrum v. 14, non facile videtur ; praeterea post accusationem v. 10 enuntiatam sola amissio messis non est poena adaequata neque aegritudo gravis et dolor v. 11 satis congruit cum tali iactura. Demum postquam v. 9 desolatio ae vastitas tanta praedicta est, amissio messis esset anticlimax h. 1. intolerabilis. De interpretatione S. Hier. hoc fert iudicium For. : « fateor me non intelligere, quare labruscam dixerit vulg. Forte ità eum docuerunt illius temporis Iudaei, a quibus se doctum hoc loco Hieronymus ipse fatetur ». Versio alterius membri facile explicatur ; est enim 712, T4 fugere, noni possessio, hereditas ; unde verti quoque potest : fugit messis (cf. Drechsl. Kn.); communius autem retinent 43 ca notione qua reliquis quinque locis (Ex. 15, 8. Ios. 3, 13. 16. Ps. 33, 71; 18, 13) indubie pollet : cumulus, acervus messis (cf. Net. Rohl.); pariter possessionem retinent etiam aliqui (ef. Drechsl.), dum frequentiores legunt vel explicant n2n2 morbum, aegritudinem, perniciem (cf. Net. RoAl. Del. Naeg.). Interpretationem textus hebr. quam supra dedi iam proponunt Vat. Malv. Mald. Mar. Pro 53 Syrus legit 7z.
17:12
v. 12 « Vae multitudini populorum multorum, ut multitudo maris sonantis, et tumultus turbarum sicut sonitus aquarum multarum » ; — hebr. vae, tumultus populorum multorum, sicut tunultus marium. tunultuantur ; strepitus nationum, sicut. strepitus aquarum magnarum perstrepunt; aeque nervose atque eleganter multitudinem et impetum hostium describit et potentiam talem, cui nemo obsistere possit; cf. 5, 30; apte comparatio adhibetur ad exercitum Assyriorum multis constantem nationibus describendum. Iterato omnem eius terrorem, pompam, magnificentiam comparatione effert, quo magis potentia Dei nutu eos deiicientis ipsa. oppositione illu- Sstretur.
Damascus et Israel cadent et punientur per Assyrios, uti iam cp. 71 et 8 clare praedictum est. Assur est enim virga furoris Domini; verum uti vates 10, 9S ipsos exsecutores vindictae divinae allocutus est vae Assur, lisque postquam munere suo functi fuerint, interitum instare praedixit (10, 12. 18. 21. 33), ita hoc quoque loco castigatione Israelitis denuntiata statim transitad perniciem annuntiandam ipsis castigatoribus triumphantis in modum. Hac ratione populum Dei non posse interire, verum calamitatibus et afflictionibus solum purgari clare illustratur. Ingreditur vates in medias res prius insigni adumbratione nobis exhibens quanta cum fortitudine et copia, quanto tumultu et strepitu hostes quas invieti sint irrupturi;
17:13
v. 43 « sonabunt populi sicut sonitus. aquariim inundantium — et increpabit eum et fugiet procul et rapietur sicut. pulvis montium a facie venti et sicut turbo coram tempestate » , — antea fremitus ingens sicut fremitus fluctuum maris turbulentissima tempestate iactati, antea incursus et impetus sicuti vehementissimae aquarum inundationis qua omnia abripiuntur, operiuntar — at una Dei increpatio — et tanta molis cum trepidatione subito procul fugit et rapitur, dispellitur wt glima, montium a. facie venti et sicut. stipula a turbine (hebr.) : quid imbecillius quam gluma et stipula? quanta facilitate pulvis vel gluma in montibus ventorum impetui quam maxime expositis rapitur, propellitur! En quae ingentia sunt hominibus iam nihil reputantur coram Deo! Optime vates comparationibus illustrat quam inanes sint et vacui et impotentes maximi hominum conatus, ingentes virium eorum ostentationes, horrendae eorum minae sine Dei ope ac voluntate — cf. Ex. 18, 9: « dixit inimicus : persequar et comprehendam ; dividam spolia, implebitur anima mea ; evaginabo gladium meum, interficiet eos manus mea — flavit spiritus tuus et operuit eos mare; submersi sunt quasi plumbum in aquis vehementibus ». Quam subita rerum conversione potentia hostilis sit prosternenda et qua lege constanti id fiat, praeclare explicatur
17:14
v. 14 « in tempore vespere, et ecce turbalio; in matutino, et mon subsistet; haec est, pars eorum qui vastaverunt nos et sors diripientium nos »; — modus loquendi proverbialis (Ps. 29, 6; 89, 6. Soph. 3, 3. Is. 38, 12) ad celeritatem designandam (For. Lap. Men. Tir. Sanct.) ipsa impletione verbotenus expressus est; vide Is. 31, 36. Talis autem strages hostibus inferetur ex lege Dei constanti ; unde beneficium illud particulare optime refertur et digne computatur ad universam illam Dei gratiam et benignitatem qua populum semel electum aeterno foedere conservat et erigit. Hac etiam strage innotescet quia Emmanuel 8, 9. 10; 9, 6 et 14, 32 quia Domimus fundavit Sion. Atque hac formula generali eo melius hoc oraculum concluditur, quia revera in eo complures hostes Sion (et Sionitae demum ut populi Dei pars praecipua loquuntur) potentia deiici describitur ; nam, uti S. Thom. oraculum hoc complectitur, in eo habetur destructio Syrorum auxilium promittentium, Israelitarum auxilio confidentium, Assyriorum utrosque destruentium ; sed uti olim arca ferebatur super aquas terrae superficiem operientes et omnia sepelientes, ita super casum et ruinam gentium inimicarum una elevatur et consistit theocratia ; quare qui ad eam pertinent, inconcussa fiducia dicunt omnibus agressoribus eodem exemplo :haec est sors díripientium nos. Referri autem versus hos ad Assyrios plerique interpretum veterum et recentiorum agnoscunt; ita S. Ephr. Hier. Cyr. Haim. Procop. Thom. Osor. Sasb. Pint. Mald. Sa, Mar. Malv. Vat. Loch, Rohl. Troch. Del. Naeg. ete. Idque recte. Nam de Syris et [sraelitis, uti volunt For. Sanct. Lap. Tir. Calm. Hitz. sermo esse non potest ; ii enim tamquam populi multi etc. non designari possunt eo modo, ut fit v. 129. 13 ; neque clades eorum ullo pacto tam subito accidit, uti v. 14 exhibetur, neque ita dispersi sunt et fugerunt in regionem suam, ut v. 18 indicatur ; quae omnia praeclare adsunt in clade Assyriorum. Si autem quaesieris, quomodo ea quae ab initio oraculi de vastatione Damasci dicta sunt opere sint expleta, referre iuvat quae in inscriptione a Theglathphalasar narrantur, qui expeditione bellica per duos annos bellum intulisse se dicit regno damasceno eo quidem effectu, ut maximam populi multitudinem trucidaret, urbem damascenam et palatium regium expugnaret et quingentas (et 18?) urbes ditionis damascenae devastaret (cf. Vigourouz, la Bible et les découvertes mod. 3. éd. IV p. 141; Schrader l. c. ad 2 Reg. 16, 9). Regionem autem israeliticam partim ab eodem Theglathphalasar esse vastatam, incolas abductos, partim a regibus Assyriorum eius succesoribus, s. literae clare tradunt ; cf. 4 Reg. 15, 29; 17, 6. 4 Par. 5, 926.
17:1
… Then he took and devastated Damascus (cf. ibid. 16:9; Is. 17:1 ff.), killed the king and deported the population to Kir.
17:5
RAPHAIM, Valley of. - Fertile (Is. 17:5) plain southwest of Jerusalem, called today Baqā (in Hebrew 'ēmeq rêphâ'im).
17:8
… Distinct from the m. are the solar stelae in honor of Baal: hammānim (Lev. 26, 30; Is. 17, 8; 27, 9; Ez. 6, 4, 6; II Chron. 14, 4; 34, 4, 7), placed above the altar.
17:10
… These are the gardens of A. (cf. Is. 17, 10), generally clay vessels sown with plants of rapid growth and brief duration (wheat, fennel, lettuce) which were then thrown into the water of the sea or of the nearest river. …
T. had been introduced among the Israelites, in Jerusalem itself (Is. 17:10 ff.), through contacts with the Syro-Phoenicians and through the Assyro-Babylonian conquerors. …
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.