The prophet laments the devastation of Juda. He foretells the deprivation of Sobna, and the substitution of Eliacim, a figure of Christ.
For the sinnes especially of chiefe officers, Sion and the temple shal be destroyed. 15. Sobna a wicked ruler shal be remoued, 20. and Eliacim put in his place.
1The burden of the valley of vision. What aileth thee also, that thou too art wholly gone up to the housetops?Annunzio pesante contro la valle di visione: Che hai anche tu, che ascende la gente tua sui solai tutta quanta?THE burden of the vale of vision. What aileth thee, that thou art also wholly gone vp into the house toppes?Onus vallis Visionis. Quidnam quoque tibi est, quia ascendisti / et tu omnis in tecta ? 2Full of clamour, a populous city, a joyous city: thy slain are not slain by the sword, nor dead in battle.Città piena di tumulto, piena di popolo, città esultante: i tuoi morti non sono stati uccisi di spada, né morti in battaglia.ful of clamour, a populous citie, reioycing: thy slaine are not slaine by the sword, nor dead in battel.Clamoris plena, urbs frequens, / civitas exsultans; / interfecti tui, non interfecti gladio, / nec mortui in bello. 3All the princes are fled together, and are bound hard: all that were found, are bound together, they are fled far off.Tutti i tuoi magnati d'accordo sono fuggiti, e sono stati crudelmente legati: tutti que', che sono stati trovati, sono stati insieme messi in catene, benché fuggiti lontano.Al thy princes are fled together, and are bound hard: al that were found, are bound together, they are fled far of.Cuncti principes tui fugerunt simul / dureque ligati sunt; / omnes qui inventi sunt vincti sunt pariter; / procul fugerunt. 4Therefore have I said: Depart from me, I will weep bitterly: labour not to comfort me, for the devastation of the daughter of my people.Per questo ho io detto: Ritiratevi da me; io piangerò amaramente: non vi studiate di consolarmi nella desolazione della figlia del popol mio;Therfore haue I sayd: Depart from me, I wil weepe bitterly: labour not to comforte me, for the destruction of the daughter of my people.Propterea dixi: Recedite a me: / amare flebo; / nolite incumbere ut consolemini me / super vastitate filiæ populi mei; 5For it is a day of slaughter and of treading down, and of weeping to the Lord the God of hosts in the valley of vision, searching the wall, and magnificent upon the mountain.Perocché giorno di strage, e di devastamento, e di gemiti fissato dal Signore Dio degli eserciti per la valle di visione. Egli va cercando le fondamenta della muraglia, e sta glorioso sul monte.For it is a day of slaughter, and conculcation, and weepings to our Lord the God of hostes in the vale of visitation, searching the wal, and magnifical vpon the mountaine.dies enim interfectionis, / et conculcationis, et fletuum, / Domino Deo exercituum, / in valle Visionis, / scrutans murum, / et magnificus super montem. 6And Elam took the quiver, the chariot of the horseman, and the shield was taken down from the wall.Ed Elam ha preso il turcasso, e il cocchio pel cavaliere, e si stacca dalla muraglia lo scudo.And Aelam tooke quiuer, chariote of the horsman, and the shilde hath made the wal naked.Et Ælam sumpsit pharetram, / currum hominis equitis, / et parietem nudavit clypeus.
7And thy choice valleys shall be full of chariots, and the horsemen shall place themselves in the gate.E le tue belle valli saranno piene di cocchi da guerra, e i cavalieri alloggeranno alla porta.And thy principal valleis shal be ful of chariots, and the horsmen shal place them selues in the gate.Et erunt electæ valles tuæ plenæ quadrigarum, / et equites ponent sedes suas in porta. 8And the covering of Juda shall be discovered, and thou shalt see in that day the armoury of the house of the forest.E sarà scoperto il velo di Giuda, e in quel giorno visiterai l'armeria del palazzo, che è nella selva.And the couering of Iuda shal be discouered, and thou shalt see in that day the armourie of the house of the forest.Et revelabitur operimentum Judæ, / et videbis in die illa / armamentarium domus saltus. 9And you shall see the breaches of the city of David, that they are many: and you have gathered together the waters of the lower pool,E osserverete le aperture della città di Davidde, che sono molte: e avete raunate le acque della pescaia inferiore,And you shal see the breaches of the citie of Dauid, because they are multiplied; and you haue gathered together the waters of the lower poole,Et scissuras civitatis David videbitis, / quia multiplicatæ sunt; / et congregastis aquas piscinæ inferioris, 10And have numbered the houses of Jerusalem, and broken down houses to fortify the wall.E avete contato il numero delle case di Gerusalemme, e avete distrutte delle case, per fortificare le mura,and haue numbred the houses of Ierusalem, and destroyed houses to fortifie the wal.et domos Jerusalem numerastis, / et destruxistis domos ad muniendum murum. 11And you made a ditch between the two walls for the water of the old pool: and you have not looked up to the maker thereof, nor regarded him even at a distance, that wrought it long ago.E avete fatto un lago tralle due mura presso la vecchia piscina, e non avete alzati gli occhi a colui, che la avea fatta; non avete neppur da lungi veduto il suo autore.And you haue made a lake betwen the two walles to the water of old poole: and you looked not vp to him, that made it, and the worker therof long before you saw not.Et lacum fecistis inter duos muros / ad aquam piscinæ veteris; / et non suspexistis ad eum qui fecerat eam, / et operatorem ejus de longe non vidistis. 12And the Lord, the God of hosts, in that day shall call to weeping, and to mourning, to baldness, and to girding with sackcloth:E il Signore Dio degli eserciti vi chiamerà in quel dì al pianto, e ai gemiti, e a rader la testa, e cingervi di sacco.And our Lord the God of hostes shal cal in that day to weeping, and to moorning, to baldnes, and to girdle of sackcloth:Et vocabit Dominus Deus exercituum / in die illa / ad fletum, et ad planctum, / ad calvitium, et ad cingulum sacci;
13And behold joy and gladness, killing calves, and slaying rams, eating flesh, and drinking wine: Let us eat and drink; for to morrow we shall die.Ed ecco tripudj, e allegrie, un ammazzar di vitelli, scannar capretti, mangiar le carni, e bere il vino. Mangiamo, e beviamo, che domane morremo.and behold ioy and gladnes, to kil calues, and to slea rammes, to eate flesh, and to drinke wine: Let vs eate, and drinke: for tomorow we shal die.et ecce gaudium et lætitia, / occidere vitulos et jugulare arietes, / comedere carnes, et bibere vinum: / comedamus et bibamus, / cras enim moriemur. 14And the voice of the Lord of hosts was revealed in my ears: Surely this iniquity shall not be forgiven you till you die, saith the Lord God of hosts.Ed è stata rivelata alle mie orecchie la voce del Signor degli eserciti: Non sarà perdonata a voi questa iniquità, fino che muoiate, dice il Signore Dio degli eserciti.And the voice of the Lord of hostes was reuealed in mine eares: If this iniquitie shal be forgeuen you vntil you die, sayth our Lord the God of hosles.Et revelata est in auribus meis vox Domini exercituum: / Si dimittetur iniquitas hæc vobis donec moriamini, / dicit Dominus Deus exercituum. 15Thus saith the Lord God of hosts: Go, get thee in to him that dwelleth in the tabernacle, to Sobna who is over the temple: and thou shalt say to him:Il Signore Dio degli eserciti dice: Va da colui, che abita nel tabernacolo, da Sobna preposto del tempio, e gli dirai:Thus sayth our Lord the God of hostes: Goe, get thee in to him, that dwelleth in the tabernacle, to Sobna the prouost of the temple, and thou shalt say to him:Hæc dicit Dominus Deus exercituum: / Vade, ingredere ad eum qui habitat in tabernaculo, / ad Sobnam, præpositum templi, et dices ad eum: 16What dost thou here, or as if thou wert somebody here? for thou hast hewed thee out a sepulchre here, thou hast hewed out a monument carefully in a high place, a dwelling for thyself in a rock.Che fai tu qui? O come tu qui, che ti se' preparata qui una sepoltura, hai fatto intagliare con gran diligenza in luogo elevato un monumento, un tabernacolo nel sasso.What doest thou here, or as if thou were some bodie here? because thou hast cut thee out a sepulchre here, thou hast cut out a memorial diligently in an high place, a tabernacle for thee in a rocke.Quid tu hic, aut quasi quis hic ? / quia excidisti tibi hic sepulchrum, / excidisti in excelso memoriale diligenter, / in petra tabernaculum tibi. 17Behold the Lord will cause thee to be carried away, as a cock is carried away, and he will lift thee up as a garment.Ecco che il Signore, ti farà portar via come si porta un gallo, e ti alzeranno come uomo imbacuccato.Behold our Lord wil cause thee to be caried away, as a cocke is caried, and he wil lift thee vp as a garment.Ecce Dominus asportari te faciet, / sicut asportatur gallus gallinaceus; / et quasi amictum, sic sublevabit te.
18He will crown thee with a crown of tribulation, he will toss thee like a ball into a large and spacious country: there shalt thou die, and there shall the chariot of thy glory be, the shame of the house of thy Lord.Darà a te corona di tribolazione, ti sbalzerà come palla in piazza larga, e spaziosa: quivi tu morirai, e quivi starà il cocchio della tua gloria, o vitupero della casa del tuo Signore.Crowning he wil crowne thee with tribulation, he wil cast thee as a bal into a brode and large countrie: there shalt thou die, and there shal the chariot of thy glorie be, the ignominie of the house of thy Lord.Coronas cornonabit te tribulatione; / quasi pilam mittet te in terram latam et spatiosam; / ibi morieris, et ibi erit currus gloriæ tuæ, / ignominia domus domini tui. 19And I will drive thee out from thy station, and depose thee from thy ministry.E ti caccerò dal tuo posto, e ti deporrò dal tuo ministero.And I wil expel thee from thy standing, and depose thee from thy ministerie.Et expellam te de statione tua, / et de ministerio tuo deponam te. 20And it shall come to pass in that day, that I will call my servant Eliacim the son of Helcias,E in quel giorno chiamerò il mio servo Eliacim figliuolo di Helcia,And it shal be in that day: I wil cal my seruant Eliacim the sonne of Helcias,Et erit in die illa: / vocabo servum meum Eliacim, filium Helciæ, 21And I will clothe him with thy robe, and will strengthen him with thy girdle, and will give thy power into his hand: and he shall be as a father to the inhabitants of Jerusalem, and to the house of Juda.E lo rivestirò della tua tonaca, e lo illustrerò col tuo cingolo, e la tua potestà porrò nelle mani di lui, ed ei sarà come padre agli abitatori di Gerusalemme, e alla casa di Giuda.and wil cloth him with thy coate, and wil strengthen him with thy girdle, and wil geue thy powre into his hand: and he shal be as a father to the inhabitants of Ierusalem, and to the house of Iuda.et induam illum tunica tua, / et cingulo tuo confortabo eum, / et potestatem tuam dabo in manu ejus; / et erit quasi pater habitantibus Jerusalem / et domui Juda. 22And I will lay the key of the house of David upon his shoulder: and he shall open, and none shall shut: and he shall shut, and none shall open.E porrò sull'omero di lui la chiave della casa di David, e aprirà, né altri potrà chiudere, e chiuderà, né altri potrà aprire.And I wil geue the key of the house of Dauid vpon his shoulder: & he shal open, and there shal be none to shut: and he shal shut, and there shal be none to open.Et dabo clavem domus David / super humerum ejus; / et aperiet, et non erit qui claudat; / et claudet, et non erit qui aperiat.
23And I will fasten him as a peg in a sure place, and he shall be for a throne of glory to the house of his father.E lo porrò come un chiovo fitto in luogo stabile, ed ei sarà quasi trono di gloria alla casa del padre suo.And I wil fasten him as a pinne in a sure place, & he shal be for a throne of glorie to the house of his father.Et figam illum paxillum in loco fideli, / et erit in solium gloriæ domui patris ejus. 24And they shall hang upon him all the glory of his father’s house, divers kinds of vessels, every little vessel, from the vessels of cups even to every instrument of music.E da lui penderà tutta la gloria della casa del padre di lui, arnesi di varie sorti, vasi piccoli d'ogni maniera dai crateri fino ad ogni strumento da musica.And they shal hang vpon him al the glorie of his fathers house, diuerse kindes of vessels, euerie litle vessel from vessels of cuppes euen to euerie instrument of musike.Et suspendent super eum omnem gloriam domus patris ejus; / vasorum diversa genera, / omne vas parvulum, / a vasis craterarum usque ad omne vas musicorum. 25In that day, saith the Lord of hosts, shall the peg be removed, that was fastened in the sure place: and it shall be broken and shall fall: and that which hung thereon, shall perish, because the Lord hath spoken it.In quel giorno, dice il Signore degli eserciti, sarà levato il chiodo fitto in luogo sicuro, e sarà rotto, e andrà per terra, e perirà tutto quello, che era ad esso attaccato; perocché il Signore ha parlato.In that day saith the Lord of hostes, shal the pinne be taken away, that was fastened in the sure place: and that which hong theron, shal be broken, and fal, and perish, because our Lord hath spoken.In die illa, dicit Dominus exercituum, / auferetur paxillus qui fixus fuerat in loco fideli, / et frangetur, et cadet, / et peribit quod pependerat in eo, / quia Dominus locutus est.
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Worthington
The valley of vision: Jerusalem. The temple of Jerusalem was built upon Mount Moria, or the mountain of vision. But the city is here called, the valley of vision, either because it was lower than the temple, or because of the low condition to which it was to be reduced, (Challoner) during the captivity. (Worthington)
Haydock
Vision. Septuagint, "Sion." (Haydock)
This prophecy regards the devastation caused by Sennacherib, (St. Jerome) Nabuchodonosor, (Sanctius) the Romans, (Eusebius) or by Assaradon, when he took Manasses, 2 Paralipomenon 33:11., and 4 Kings 21:10.
Tops, to weep.
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Battle. He taxes the king with cowardice.
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Calmet
People. He saw this in spirit, though he might not live to witness it. (Calmet)
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Haydock
Searching. That day beheld the Assyrians (Haydock) undermining the wall, and behaving with haughtiness (Calmet) on Mount Sion. (Haydock)
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Calmet
Wall. Arms were frequently hung thereon, Canticle of Canticles 9:4. (Calmet)
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Covering. Hebrew masac, (Haydock) "shade," for the convenience of the people, 4 Kings 16:18.
22:9
Haydock
Many, but you have neglected them, (Calmet) till it be too late. (Haydock)
Pool, communicating with Gehon on the west.
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Walls. Manasses enclosed the pool within walls, forming a second town, 4 Kings 22:29.
Ago. You have not imitated the piety of Ezechias.
22:13
Calmet
Die. Thus the pagans encouraged themselves to feast. (Calmet)
Petronius
Ergo vivamus dum licet esse bene. (Petronius)
Calmet
This conduct betrayed an entire want of faith. (Calmet)
St. Jerome
"Nothing offends God so much....as contempt proceeding from despair." (St. Jerome)
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Die. The repentance of Manasses, and the piety of Josias, could not avert the storm. Discite justitiam moniti et non temnere divos.
22:15
Worthington
Temple, in the place of Eliacim. He had been secretary before, (Calmet) and had intruded himself into some office in the temple, which he abused. (Worthington)
22:17
Haydock
Cock. St. Jerome's master assured him that the word which is usually rendered a warrior, has this meaning. (Haydock)
Calmet
The comparison agrees well with a proud man reduced to misery. (Calmet)
Haydock
Hebrew, "With the captivity of a man, and he will cover thee." Septuagint, "he will cast out and bruise the man, and will take away thy comely robe, and throw thee into," etc. (Haydock)
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Calmet
Lord; Manasses, who hath exalted thee. (Calmet)
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Eliacim, who had been displaced, ver. 15. He acted as regent after the departure of Manasses, who always followed his counsels at his return, Judith 4:5. The priesthood was not then incompatible with civil and military functions.
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Girdle, the badge of power, Job 12:18.
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Calmet
Shoulder. Here the marks of dignity were worn. Eliacim was appointed master of the palace, over all the other servants. (Calmet)
Haydock
Thus we may gather what power Christ conferred on St. Peter, when he gave him the keys of heaven, Matthew 16:19., and Apocalypse 3:7. (Haydock)
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Peg, on which whatever is placed shall be secure, 1 Esdras 9:8.
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House. He shall be the ornament of the priesthood.
Music. All affairs in church and state shall be at his disposal.
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Calmet
Fall. Sobna shall lose all his employments, and ruin others. (Calmet)
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The valley of vision.... Jerusalem. The temple of Jerusalem was built upon mount Moria, or the mountain of vision. But the city is here called the valley of vision; either because it was lower than the temple, or because of the low condition to which it was to be reduced.
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The ninth against the cheefe rulers of Ierusalem.
Sion situated on a hil, and often called a montaine is here called a vale, for the afflicted state wherin it was in the captiuitie.
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This Sobna had some of fi•e about the Temple, but by craftie intrusion and vniust vsurpation, rather then by lawful induction, was very couetous. & ambicious. & so by Gods iudgement fel into miserie.
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St Basil the Great † AD 379 The Letters 46.1
… If, to Jeremiah, it seemed that those whose bodies had been wounded in war, were worthy of innumerable lamentations, what shall be said of such a disaster of souls? “My slain men,” it is said, “are not slain with the sword, nor dead in battle.”
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St Basil the Great † AD 379 The Letters 44
… Beware lest, from your wish to keep certain obligations, you break the obligations to God which you professed before many witnesses. Pray do not hesitate to come to me for any earthly considerations. When I have recovered my dead I shall lament, I shall tend him, I will weep “because of the spoiling of the daughter of my people.”
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
3. Now if any should attempt to divert me from mourning, I shall reply to them in the words of the prophet, saying “Let me alone, I will weep bitterly; labour not to comfort me.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 18.8
… And what wonder that this should be the case with women, when you may even see a prophet affected in a similar manner? Therefore he was continually saying, “Suffer me—I will weep bitterly—labour not to comfort me, because of the spoiling of the daughter of my people.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… hence too they said, “In a contrite heart and an humble spirit let us be accepted.” ( Song. ver. 16 .) For them Joshua also rent his garments. ( Josh. vii. 6 .) For them Ezekiel too wailed and lamented when he saw them cut down. ( Ez. ix. 8 .) And Jeremy said, “Let me alone, I will weep bitterly.” (
St John Chrysostom † AD 407 Homilies on Colossians 12
Remember we then these tears of his, and we shall laugh to scorn all present things. These tears did Christ pronounce blessed, saying, “Blessed are they that mourn, and blessed are they that weep, for they shall laugh.” ( Matt. v. 4; Luke vi. 21 .) Such tears did Isaiah too, and Jeremiah weep; and the former said, “Leave me alone, I will weep bitterly” (
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St Jerome † AD 420 The Letters of St. Jerome 122.1
… “in that day did the Lord God of hosts call to weeping and to mourning and to baldness and to girding with sackcloth: and behold joy and gladness, slaying oxen; and killing sheep, eating flesh” and saying, “let us eat and drink, for tomorrow we die.”
St Jerome † AD 420 The Letters of St. Jerome 147.3
… and behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine; let us eat and drink, for to-morrow we shall die.” After these words filled with the recklessness of despair the Scripture goes on to say: “And it was revealed in my ears by the Lord of Hosts, Surely this iniquity shall not be purged from you till ye die.”
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Tertullian † AD 220 On Fasting 17
… Men of soul and flesh alone as you are, justly do you reject things spiritual. If the prophets were pleasing to such , my (prophets) they were not. Why, then, do not you constantly preach, “Let us eat and drink, for to-morrow we shall die?”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.61
In Isaiah: “Let us eat and drink, for to-morrow we shall die. This sin shall not be remitted to you even until ye die.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 2
… for the saints are the ministers of the truth, preaching the kingdom of heaven, but those who are borne in the opposite direction have nothing better than to eat, and think their end is that they shall cease to be, and they say, ‘Let us eat and drink, for to-morrow we die
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… But these kill the soul with lusts, and say nothing but, ‘let us eat and drink, for to morrow we die
St John Chrysostom † AD 407 Homilies on First Corinthians 40
… who say, Let us eat and drink, for to-morrow we die. These things are revealed to the ears of the Lord of Hosts, and this iniquity shall not be forgiven you, till ye die.” (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 24.3
… Suppose him to speak from his heart; he acquits his friend, and punishes his enemy. Suppose him to speak from the judge’s chair; he punishes his friend, and acquits his enemy. So with the Scribes; suppose them to speak out of their own heart; thou wilt hear, “Let us eat and drink, for to-morrow we shall die.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.27
For if there is no resurrection, let us eat and drink
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… But these kill the soul with lusts, and say nothing but, ‘let us eat and drink, for to morrow we die .’ And the kind of fruit those have who thus love pleasures, he immediately describes, adding, ‘And these things are revealed in the ears of the Lord of Hosts, that this sin shall not be forgiven you until ye die
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Origen † AD 254 Origen's Commentary on the Gospel of John 5.4
… This is true of every writing, for every written work needs the reason (Logos) which closed it to open it. “He shall shut, and none shall open,”
St Gregory Thaumaturgus † AD 270 The Oration and Panegyric Addressed to Origen 15
… and no one can rightly hear a prophet, unless the same Spirit who prophesies bestows on him the capacity of apprehending His words. And this principle is expressed indeed in the Holy Scriptures themselves, when it is said that only He who shutteth openeth, and no other one whatever;
Pope St Leo I the Great † AD 461 Sermons 59
And so the Lord was handed over to their savage wishes, and in mockery of His kingly state, ordered to be the bearer of His own instrument of death, that what Isaiah the prophet foresaw might be fulfilled, saying, “Behold a Child is born, and a Son is given to us whose government is upon His shoulders
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Mystically St. Bernard, in his tract On the Eleven Burdens of Isaiah, sermon 9, speaks thus: "There is added the burden of the valley of Vision: vision is referred to contemplation, valley to humility or dejection. For there is a contemplation of some that is humble, of others that is dejected. Humble in the saints, dejected in sinners. But the saints, the more they advance, the greater WHAT THEN HAST THOU HERE (O Jerusalem!), THAT THOU ART WHOLLY GONE UP, AND THOU ALL (all thy citizens, thy sons and daughters) UPON THE ROOFS? — that there ye might look on, and with common lamentation bewail the common burning of the city and the destruction of the nation: for the roofs in Judea were flat like platforms, so that they could walk upon them and behold the streets and the city. Thus Virgil speaks of the destruction of Troy: Not to thee is the face of the Tyndarid Spartan woman hateful, nor Paris blamed, but the cruelty of the Gods hath overturned these riches. Thus the Emperor Titus, to whom Eusebius refers these things literally, and from him Leo Castrius, when he entered captured Jerusalem and admired its fortifications and towers: "God," said he, "withdrew the Jews from these fortifications; for what hand of man, or what machines could avail against these?" Josephus is witness, book VII of the Wars, chapter xvi. I would prefer, however, with St. Jerome and others to take these things literally of the destruction of Jerusalem by the Chaldeans, which verse 15 and the following sufficiently indicate; typically, of the destruction of the same by Titus and the Romans. For that some refer these things to the devastation by Sennacherib, St. Jerome plainly rejects this, nor does it have probability, as is evident to one who weighs the words of the Prophet.
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SEARCHING THE WALL, AND MAGNIFICENT UPON THE MOUNTAIN. — Understand who, namely God the avenger, and the leader of the war of the Chaldeans, searches the wall of Jerusalem, that he may see by what part he can conveniently overturn and destroy it. For searching in Hebrew is מקרקר mekarker, which can be translated with Vatablus, the Lord hath broken down the wall, or undermined and scattered it; for He Himself is magnificent upon the mountain, that is to say, He is the one who hath the mountain of Sion and its glory subject under His feet, that He may cast it down and depress it as it were into a low valley.
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6. AND ELAM. — This Elam, says St. Jerome, was a city of the Assyrians. Secondly, Forerius: Elam, he says, is taken here metaphorically for any most skilled archer: for such were the Elamites or Persians, just as 'Arab' is taken for any robber. Thirdly and properly, Elam is a city of Persia, from which at that time horsemen were sent to the Babylonians, still the ruling power, in aid against Jerusalem. Thus Cyril. Secondly, Forerius: Elam, he says, is taken here metaphorically for any most skilled archer: for such were the Elamites or Persians, just as 'Arab' is taken for any robber.
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Secondly, Forerius explains it, that is to say, the Jews being besieged, that they may provide for the necessity of their city and pay their soldiers, shall reveal treasures hidden and concealed: for these were the covering of Judah. Thirdly, others understand by covering a bulwark, and other fortifications of the city, that is to say, These shall be revealed and taken by the Chaldeans. Whence the Septuagint for covering translate gates. This sense is clearer and more apt than the others. Fourthly, Vatablus explains it thus, that is to say, Judah seemed before to hope in God and to be under His protection, to whom God was in place of a covering: but then the enemy shall manifest that Judah is destitute of God's aid, because he sinned and did not repent. AND THOU SHALT SEE IN THAT DAY THE ARMORY OF THE HOUSE OF THE FOREST. — In Hebrew it is, thou shalt look upon the armory of the house of the forest. Thus Vatablus, Forerius and others, that is to say, That thou mayest resist the Chaldeans, thou shalt not have recourse to God, as is said in verse 11, but to the arms which Solomon laid up in the palace, which he called the house of the forest of Lebanon, because by the multitude of columns, trees and gardens it resembled the forest or wood of Lebanon, III Kings vii, 2. Thus Procopius and others. Otherwise St. Jerome, that is to say, Ye shall see, O Jews! the armory scattered by the enemy, and with the walls broken and scattered the enemies entering into the city. Whence the Septuagint refer these things to the Chaldeans, who shall see and occupy this armory, as well as the breaches of the walls of the city. But the former sense is more conformable to the Hebrew and to what follows.
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9. AND YOU SHALL SEE THE BREACHES OF THE CITY OF DAVID. — First, Adamus explains it, as if to say: The fortress of Sion, which seemed to be impregnable, shall be split by the Chaldeans and overthrown. Second, the Septuagint for "breaches" render κρυπτά, that is, caves, as if to say: When the enemy enters, you will look to the caves and hiding places into which you may hide yourselves; that they did this during the siege of the Chaldeans is evident from chapter ii, verse 10; of the Romans, it is evident from Josephus, book III of the Wars, chapter xiv. Third, and more aptly to what follows, as if to say: You shall look upon the breaches of the walls of Sion, so that you might restore and repair them. AND YOU GATHERED TOGETHER THE WATERS OF THE LOWER POOL, — namely to temper and moisten the earth, by which you might repair the walls that were split and broken, says Vatablus, or rather to quench the thirst of the citizens during the siege: for Jerusalem suffered from a scarcity of waters; hence Ezechias, IV Kings, xx, 20, made a pool of waters, and from it led waters into the city through channels. The Jews therefore, being besieged, made wells and cisterns in the city, as is evident from verse 11, and into these they diverted waters from Siloe and its pool, so that they might have water to drink, and which they might use for cooking food, washing, etc.
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10. AND YOU NUMBERED THE HOUSES OF JERUSALEM; — either for keeping watch in turn, or for measuring out water and provisions.
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11. TO THE WATER OF THE OLD POOL, — namely into these cisterns, to be received from the old pool. AND YOU DID NOT LOOK UP TO HIM WHO MADE IT, — namely the pool, as if to say: You were wholly intent upon seeking human resources, from which you especially neglected: for you did not look up to God, who gave the pool, water and other means of life to you through the pious kings David and Ezechias, and without whom those things are vain. Thus worldly men, like moles of the earth and grasping at the obvious comforts of life, do not look up to divine and heavenly things, which are more important; and therefore their counsels and attempts are vain and fruitless.
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It is a similar madness of the pleasure-seekers and Epicureans, who think that the soul perishes with the body, whence they pursue only present pleasures, which the Wise Man describes graphically, cap. ii, vers. 6, namely: Thus men live as though no death should follow, And as though hell were but an empty fable. The Apostle cites this passage, I Cor. xv, 32, and from it proves the resurrection of the dead, as I said there. See here how gluttony leads man: for in order that he might freely indulge in pleasures and remove the fear of future vengeance and hell, it persuades him that he himself has a mortal soul, like a beast and a pig. From this it persuades him that God has no care for man, or certainly no more than for a pig, nor will punish the glutton more than a pig. It thus removes from man the divine and the fear of the divine; it removes God's providence, judgment and vengeance; it finally removes God and divinity from the world. For, as Cicero says, if you remove the divine and providence from the world, you remove God as well. For who is God to be feared or worshipped by man, who does not care for his affairs, who has no providence for him? Thus gluttony leads to atheism and all crimes. The same was the sense, the same the voice of Sardanapalus, who when dying composed this epitaph: "Eat, drink, play: after death there is no pleasure." Concerning whom Cicero, in the Tusculan Disputations V: "How," he says, "can life be pleasant, from which prudence is absent, moderation is absent? From which the error of Sardanapalus, the most wealthy king of Syria, is recognized, who ordered to be inscribed on his tomb: These things I have which I have eaten, and which my sated lust Has consumed: but many great and noble things lie abandoned." "What else," says Aristotle, "would you inscribe on the tomb of an ox, not of a king? The dead man says he has these things, which even while living he did not possess longer than he enjoyed them." See here how much God hates and punishes the Epicureans, those devoted to gluttony and wine. Thus the feasting Philistines and those rejoicing over the captured Samson, when he thrust down the columns, were buried by the ruin of the house, Judg. xvi. Thus Benhadad, king of Syria, though drunk and surrounded by a great army, was overcome by the servants of the princes, III Kings xx. Thus Holofernes, drunk, was beheaded by Judith, Judith xiii. Thus to the rich man Epulone in flames thirsting, he granted not even a drop of water, Luke xvi. When Michael III, the Emperor, had accustomed himself to gorging himself with wine, at which time when drunk he commanded many absurd things to be done; for he ordered ears to be cut off from some, noses from others, heads from others, which Basil forbade, fearing not so much for others as for himself. When therefore Michael saw that Basil himself stood in his way, he plots such snares against him: he commanded someone to cast a spear by word against a beast, but in deed against Basil, and this was plainly done: for he who was commanded to do it, dying, confessed the matter. He cast therefore this spear, but it missed, and Basil was saved: who, having communicated with others the plan of bringing death to Michael, when Michael again at dinner was buried in wine and torpid, and led by hand into the chamber of the palace, which is at the Divine Mamantis, lay oppressed by the deepest sleep in it; first breaking out of the barriers of the Imperial chamber, lest the doors could be closed by the chamberlains, then came with his conspirators. But to those who kept watch before the chamber (who were few), when the assassins attempting to prevent them from entering, a tumult arose, the Emperor awoke, and a certain one with drawn sword cut off both his hands, and having done this returned to the others. But Michael, staggering from wine, unable to flee because drunkenness hindered him, lay miserably wailing: upon whom another of the Basilians, seeing him still alive, leaped, and drove his sword into his breast, so that even his belly was pierced through and his intestines Zeno, Emperor of the East, devoted to gluttony and drunkenness, was accustomed to be so affected by mental error, that when he collapsed he differed nothing from a dead man. But when he himself was hateful to his wife Ariadne, so drunk, he was thrown as a dead man into the Imperial monument by her with a great stone imposed as a cover: and becoming sober among lamentations and wailings, he was extinguished there by a miserable and horrible death, with Ariadne forbidding anyone to open the monument or extract him. Thus Zonaras, tom. III Annal. Emperor Phocas, on the day when equestrian games were being held, exceeded all measure in eating and drinking, and was noted by the common people with these words of ignominy: "Again you have drunk from the caneo (which is a type of cup, named from the sound which flows out together with the wine and air), again you have lost your mind." On account of this insult he punished many with death. Therefore, when the nobles and magistrates of the state saw a great multitude of men afflicted with many evils, their goods confiscated by public decree, their heads cut off, they sent letters to Heraclius, the praetor of Africa: who, moved by their prayers, immediately prepared a fleet, and set out against Phocas, bringing with him that image of Christ which was made by no hands. In this way, with Phocas defeated, a certain Photinus, one of the number of the great men, whose wife's chastity Phocas had previously laid snares against, suddenly burst into the palace, and led Phocas the Emperor, clothed in no garment, soon to Heraclius, who, when he addressed Phocas with these words: "Is this how, wretch, you have administered the state?" Phocas answered: "It is permitted to you through me to govern it more rightly." From this his right hand and feet were cut off, the skin was stripped from his back, his private parts were cut out and fixed to a spear, and finally his head was cut off by the sword: the remaining trunk of his body in the forum which they call the cattle market, was dragged here and there in contempt, and finally given to the fire. Thus Michael Glycas, IV part. Annals of Byzantium. In the year of the Lord 912, Emperor Alexander dies on the 6th day of the month of June with an infamous end; concerning him John Curopalates thus speaks: "Alexander on the sixth of the month, having bathed and dined, and drunk with wine, in the afternoon descended to play at ball, and when some exertion arose in his very intestines, on account of the foods with which he had gorged himself and the drunkenness, returning to the palace, with much blood flowing from his nostrils and private parts, he died the next day." Thus Baronius, vol. X, year 912. Hear another memorable account from St. Jerome, epistle 3 to Vitalis: "A certain little woman," he says, "when she was nursing an exposed infant, and pouring in food, and performing the office of a nurse, and sleeping with the little child, who had already reached his tenth year; it happened that, more than modesty allows, she gorged herself with unmixed wine, and inflamed with lust, led by obscene motions to intercourse— Do you want recent examples of our age? It is horrible what our Delrio relates, vol. II Disquisitions on Magic, lib. III, part. I, Question VII, concerning a certain Monk in Flanders devoted to gluttony, who, when the others wished to give thanks to God after the banquet, saying that thanks should rather be given to the demon, was seized by the demon, roasted alive, and reduced to ashes. Similar is what Gabriel Prateolus relates in the Chronicle in the year of the Lord 1580, concerning a certain drunkard at Nekerkov in Germany, who murmuring against God, and preferring to drink to him, and saying: "To you, God, if you had made the wine better this year, you would have drunk better," became stiff, and remained immobile: nor could he be drawn out or moved from the place by ropes or horses applied by the magistrate. A third account is related by Michael ab Isselt in the year of the Lord 1595, which happened in Baccharach, between Confluentium and Moguntia. A certain drunkard cursed a demon into his pregnant wife's womb: she suddenly gave birth to a monster. The drunkard returned home: soon the monster, like a falcon, leaped upon him and hissed, wrapped him in its tail, and pierced the man with venomous blows, and killed him.
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14. AND THE VOICE OF THE LORD WAS REVEALED IN MY EARS. — The Chaldean, Haymo and Forerius think the ears are those of the Prophet; the voice, of the Lord: and this is what our Version requires. The Septuagint, however, Hugo, Vatablus and Sanchez think the ears are those of God, the voice that of the sinning people, that is to say, The voice of the Jews full of impudence reaches my ears, I who am the Lord of hosts. IF IT SHALL BE FORGIVEN. — That is, I swear that this iniquity shall not be forgiven you; for, as St. Jerome says, "Nothing so offends God as an uplifted neck after sin, and contempt from desperation."
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15. ENTER TO HIM WHO DWELLS IN THE TABERNACLE. — In Hebrew it is, enter to סכן sochen, which some translate as apothecary; others as treasurer. Our translator most excellently renders it: "He that dwelleth in the tabernacle;" for from this the cities משכנות miskenoth are called cities of tabernacles, Exodus i, 11; and the Septuagint translates it, go into the pastophorion, that is into an exedra or chamber near the temple in which the priests dwelt, whence they are called pastophori: for πάστος signifies either a chamber or the priestly vestment, as I said from St. Jerome and others in III Kings vi, at the end; for this Shebna was the prefect of the temple; he dwelt therefore in the tabernacle, that is in the pastophorion of the temple. Wherefore most licentiously and boldly Adams here, as also elsewhere, censures our translator St. Jerome, saying: "St. Jerome does not consult the letter, but brought in the sense which he presumed." For St. Jerome expressly says in his Commentary: "Sochen or tabernacle they interpret, or pastophorion, that is the chamber in which the prefect of the temple dwells." He himself, equally as the Septuagint, was most learned in the Hebrew language. TO SHEBNA. — The Hebrews relate, says St. Jerome, that this Shebna was a High Priest, who betrayed Jerusalem to the Assyrians and Sennacherib. But because this is of Jewish tradition, and Scripture does not mention it, nay rather suggests the contrary, since it says Sennacherib so did not PREFECT OF THE TEMPLE. — In Hebrew, prefect of the house, that is of the temple; for this is called by antonomasia the house, because it is the house of God. Thus Foreri and others; whence also he dwelt near the temple in the pastophorion. Wherefore not rightly do R. Abraham and Vatablus for prefect of the temple render, prefect of the royal house, or of the court of Hezekiah. That this Shebna was a High Priest is evident from this place, and from verses 18 and following, or at least, as St. Jerome and Sanchez wish, the highest, to which verse 21 favors, where it is said: "I will clothe him with thy tunic, etc., and he shall be as a father to the inhabitants of Jerusalem," or certainly one of the more dignified priests, to whom the care of the temple and the sacred treasury was entrusted. Whence the Septuagint and St. Cyril call this Shebna a quaestor, and others a treasurer; for that he was not the High Priest seems to be persuaded from this, that he is called not High Priest, but prefect of the temple, and because Josephus, X Antiquities cap. xi, where he recounts the catalogue of High Priests, does not name this Shebna. Again, that at this time another was High Priest, namely Azariah, as is evident from II Paralipomenon xxxi, 13. Add that the high priesthood from the time of Aaron and Zadok was not transferred to another family, until the times of the Maccabees. But this office of Shebna is said to be transferred to Eliakim. Whether this Shebna is the same as Shebna the scribe, who was prefect of the court and steward of King Hezekiah, of whom IV Kings cap. xviii, verse 18, so that he was prefect both of the temple and of the court, is uncertain. Arias Montanus asserts it; for Eliakim seems to be the same here as there; for in both places he is called the son of Hilkiah. Others deny it from this, that it would have been inconvenient, and difficult for one and the same man to preside over both the temple and the court: unless you say with Sanchez that this Shebna, Hezekiah hearing this oracle of God, was deprived of the prefecture of the temple, which had been entrusted to him by the impious Ahaz. But Hezekiah, lest he should seem to reject him entirely, transferred him from the temple to the court, and made him his scribe. Moreover Josephus, lib. X Antiquities cap. i, Abulensis in lib. IV Kings, cap. xviii, Question xxxiii, and from these Torniellus in the year of the world 3322, think that both Eliakim and Shebna of Isaiah are different from Eliakim and Shebna, of whom IV Kings xviii, 18, and xix, 1, because, they say, these of Isaiah were priests; those in the books of Kings, laymen. For Shebna was a scribe; Eliakim was prefect of the house, namely the royal house, that is a royal steward, as Josephus says.
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OR AS IF SOMEONE HERE? — That is, Who thinks himself to be someone and great, when he is nothing, thinks himself to be a shepherd and prefect, and therefore a magnificent sepulcher has fallen to him as an eternal monument of himself, when he is only a phantom and shadow of a shepherd, according to that of Zechariah xi, 17: "O shepherd and idol!" where there is a hendiadys, that is, O shepherd! not a shepherd, but an idol and simulacrum of a shepherd, you are a feigned and painted shepherd!
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17. BEHOLD THE LORD WILL CARRY YOU AWAY. — The Hebrews relate that Shebna, when he saw Sennacherib, after Judæa was conquered, threatening Jerusalem, deserted to him with other Jews; but Sennacherib, having received a defeat from the Angel, was indignant and raged against the Jews, and especially against their prince Shebna, and then he was carried away to Nineveh, and suffered what Isaiah here predicts. Thus they. AS A COCK IS CARRIED AWAY, — Especially a castrated one, namely a capon, with wings and feet bound, so that it may be sold in the market; for this sufficiently represents the wretched lot of Shebna and the captives, who were to be led away into Assyria. In Hebrew it is גבר gaber, that is, a man; Vatablus translates it, a hero, as if Shebna were thus called glorious, who equaled himself to heroes and princes in the magnificence of his tomb and other things. But metaphorically gaber, that is, a man, is called Aptly Shebna, the proud one, is compared to a cock, who in his dunghill among hens is proud and raises his crests; but when conquered and captured he lowers his crests and wings, especially when bound he is led to the market to be sold. For such was Shebna; perhaps also it notes the luxury of Shebna, in that he lived among concubines as a cock among hens. AND AS A GARMENT SO SHALL HE LIFT YOU UP. — Garment, first, can be taken adjectively, so that it is the same as clothed, covered, veiled, as if to say: And, with head veiled, he will lift you from your land, and will carry you away, as those condemned to death are accustomed to be carried away, who have their foreheads and eyes veiled: for thus also the faces of captives were veiled, as is evident from Zedekiah, Ezech. cap. xii, vers. 6 and 12. Secondly, amictus can be taken as a noun, meaning the same as a garment or cloak. Whence St. Jerome, Haymo, Adam, Lyranus, and others explain it thus, as if to say: As easily, O Shebna, God will expel and carry you from your homeland, as easily as someone lifts up and carries away a folded cloak from the ground. Thirdly, Sanchez translates it, wandering he will cause you to wander; fourthly, the Syriac translates it, forgetting he will forget you; and the Arabic, blotting out he will blot out your name, and your memory, which you wished to make eternal.
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18. CROWNING HE WILL CROWN YOU WITH TRIBULATION. — The Chaldean: he will take from you the tiara, and your enemies will surround you as a wall; the Septuagint: he will take away your stole and your glorious crown, as if to say: Instead of a crown and pontifical tiara he will crown you, that is, he will surround you on all sides with tribulation and ignominy. Secondly, Vatablus and Forerius translate it, binding round he will bind you with a band, as if he will cast you like a wheel into a broad land, as if to say: O Shebna! who were clothed with a diadem, that is, a linen band, now he will wrap you like a band, so that like a globe or ball you may easily be rolled by the Assyrians, and turned and rolled in any direction or region, nor shall you remain fixed and stable in any place; whence follows: AS A BALL HE WILL CAST YOU INTO A BROAD LAND, — as if to say: He will give you the form of a ball, which is easily rolled through a broad field, and is thrown farther; for like a ball I will cast you into distant Assyria into exile. For ball Vatablus translates wheel; others translate it globe. For the Hebrew דור dur signifies everything round and revolving. Lyranus notes that a ball is thrown from hand to hand by those playing; others, that it is also accustomed to be thrown very far and very easily. Arias adds that a ball is not retained, but is struck back, and those playing especially strive that it nowhere comes to rest: thus is indicated to Shebna great wandering, easy expulsion, distant exile, constant vagrancy, and a certain perpetual instability and vexation. Morally, a ball signifies the voluble life of men, and subject to constant changes. Again, a man is cast hither and thither by God like a ball. Truly the Satirist: "For indeed the gods hold us like balls," nay the whole world is like a ball in the hand of God, with which "divine power plays in human affairs." Does not a ball play, when it casts crowns, scepters, tiaras, empires now in this direction, now in that? when it hurls most powerful tyrants from their thrones, and raising grooms and swineherds from the dust exalts them to monarchies? Why do I say a ball? God causes kingdoms to pass "as foam upon the face of the earth," Osee, cap. x, 7; and, as Philo says, lib. De Immutabilitate Dei, human affairs, and indeed the most flourishing empires, are but a shadow, and the lightest breeze, and go back and forth like the tides of the sea. Thus Zeno the Emperor, cast down from empire, said: "Man is a plaything of God." See Delrio, adagio 732. THERE (in a broad land, namely in Assyria, not in your tomb, which you have hewn out splendid for yourself) YOU SHALL DIE, AND THERE SHALL BE THE CHARIOT OF YOUR GLORY, THE IGNOMINY OF THE HOUSE OF YOUR LORD, — understand there shall be, and it will be manifest to all; or repeat, you shall die, as if to say: The ignominy of the temple, brought upon it through you, when you are carried away, shall die, and its former glory shall rise again. For worthy priests are the ornament, unworthy priests are the disgrace of the temple. Wherefore let a Bishop think that saying of Pius, a Pontiff, who was a martyr and fell in the year of Christ 167, in his epistle to Justus Bishop of Vienne, applies to him: "Let your whole people be protected by your holiness." Vatablus and others translate it, there shall be the chariot of your glory, O (Shebna, who are), ignominy, disgrace and reproach of the house of your Lord.
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20. AND IT SHALL COME TO PASS IN THAT DAY: I WILL CALL MY SERVANT ELIAKIM, — that is to say, In the office of the temple, I shall substitute the humble and pious Eliakim for the arrogant Shebna. When this took place is uncertain. It is probable, as Sanchez says, that this happened before the advent of Sennacherib; for when he came, Hezekiah sent to him Eliakim, the steward of the house (of the temple), and Shebna the scribe. Therefore Eliakim was already at that time steward of the temple in place of Shebna. Bellarmine also, in book I On the Word of God, chapter xii, reasonably judges this Eliakim to be he who in the time of Judith governed Judea and stirred up all to fight against Holofernes; for he was revered by all, even by King Manasseh, now returned from captivity and therefore repentant and pious, as a father. The reckoning of time favors this; for Manasseh succeeded to the kingdom his father Hezekiah, under whom were accomplished those things which Isaiah here relates concerning Eliakim. Whence it follows that the victory of Judith over Holofernes occurred under Manasseh, after his captivity and repentance. Thus also Serarius in Judith, chapter iv, Question I. Hence again some judge that in this chapter is treated of the calamity and captivity of Judea in the time of Manasseh, when he himself with others was bound and led away to Babylon. For then Shebna the high priest was likewise carried away with him, and Eliakim was appointed in his place. Allegorically, as the old priesthood and pontificate fell away, a new one succeeded through Christ, who is Eliakim, that is, God rising again. Thus St. Jerome and St. Cyril.
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Allegorically, Eliakim is Christ, to whom Cyril and Theodoret judge that by these words of Isaiah both pontifical and royal dignity are given by the Father. Indeed Castrius says these things are to be understood literally of Christ, but not rightly. Wherefore St. John, alluding to this allegorically, in the Apocalypse III, 7, says of Christ: "He that hath the key of David..., openeth, and no man shutteth." These keys of the Pontiff, Christ promised to resign to Peter, Matthew xvi, 19: "To thee I will give the keys of the kingdom of heaven." The origin therefore of the keys of the Church, of Christ the Lord and of St. Peter, is in these keys of the Synagogue and of Eliakim: thus throughout other passages of the New Testament allude to and are taken from the Old. UPON HIS SHOULDER. — The Scripture passes after its manner from the metaphor of a key to the metaphor of a scepter or rod; for a key is carried not on the shoulders, but in the hand; a scepter, however, on the shoulders, that is to say, I will give to Eliakim a scepter and rod, or pastoral staff, which the shepherd carries on his shoulder, while he leads the sheep to pasture. Thus some. But this exposition is opposed by what precedes and follows. For thus it is said: "I will give the key (not the scepter) of the house of David upon his shoulder; and he shall open, and no man shall shut," etc. Secondly therefore more aptly, Forerius: Keys, he says, great ones, such as those of cities, the keepers of keys are accustomed to carry upon the shoulder, just as the rods of lictors are borne on the shoulder before judges, and scepters before kings. Allegorically Procopius: This key, he says, is the cross of Christ, which he himself carried on his shoulder. Whence of him it was said, chapter ix, verse 6: "And the government was made upon his shoulder." For Christ by his cross and passion merited that this universal power of the empire of the Church should be given to him; whence the cross was to him as a key, by which he opened heaven, and as it were an instrument of the omnipotence of Christ, which is his royal key, by which all things can be shut and opened by him: in which matter there is an allusion to the best iron keys, which are seen to be ferreted in the form of a cross, says Alcazar in the Apocalypse III, 7. AND HE SHALL OPEN, — that is to say, Whatever Eliakim shall do, establish and sanction, and allegorically Christ; this shall be ratified, and there shall be no one who shall break it. He notes that this key, that is, the supreme power, is one; for where there are many, it ceases to be a key; since he who shut the door is not certain that no one will soon open it: that therefore he may be certain and secure concerning it, it is necessary that he alone have the key. Here therefore is the origin of the pontificate and of the ecclesiastical monarchy.
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23. AND I WILL FASTEN HIM AS A PEG IN A SURE PLACE. — He signified pontifical power by keys; now he signifies it by a peg, in Hebrew יתד jathed, that is, a nail, whether of iron or of wood, from which basins and all manner of vessels, and musical and culinary instruments, and all household goods are suspended, Ezekiel xv, 3, that is to say, Thus I will make it so that from Eliakim shall hang the highest, the middle, the lowest, and especially the singers and musicians of the temple, and the whole Church and Commonwealth. Wherefore not rightly do some think that the Pontiff is compared here to a peg, that is, to a very high and firm wood, which sustains the whole weight of the tent by means of sails and ropes, as a pillar and support. IN A SURE PLACE, — that is, in a strong and firm wall, from which it cannot be cut out or torn away. For in Hebrew נאמן neeman signifies faithful, stable, firm. He notes that Eliakim shall not be cut off from the pontificate as Shebna was cut off, but his lot and degree shall be stable. AND HE SHALL BE FOR A THRONE OF GLORY TO THE HOUSE OF HIS FATHER. — that is to say, Eliakim shall make his paternal family most noble and most splendid by his throne and pontifical dignity.
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24. VARIOUS KINDS OF VESSELS. — It persists between— Mystically, Jerome Prado in Ezekiel, p. 227: From the peg, he says, that is from Eliakim, that is from God sustaining, all the vessels of musicians hang, that is all the just, who are a solace to God himself by constant praises: and bowls, that is those who are devoted to temporal ministries and cares. Or the musical vessels are Angels, whose proper function is to sing praises to God, bowls are holy men, who unwillingly serve the necessities of the body.
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25. THE PEG (SHEBNA) SHALL BE REMOVED, WHICH HAD BEEN FASTENED IN A FAITHFUL PLACE, — namely in a place which seemed faithful and firm to Shebna, but was in reality unfaithful and weak; for he fell from it. Thus Vatablus. Whence, with him falling, the vessels also fell, that is his sons, friends, and all who depended upon him. Otherwise St. Jerome, St. Thomas, and Haymo: The peg shall be removed, he says, that is the pontificate of the Jews in the Babylonian captivity. But truly he calls the peg here throughout not the pontificate, but Shebna, who fell from it; or Eliakim, who was not led into Babylon, but died before that calamity; whence he was firm as pontiff even unto death. Morally, let Pontiffs learn here from the example of God substituting the unworthy Shebna with the worthy Eliakim, to replace scandalous Clerics and Pastors with pious and upright ones, who may build up the people by word and example. So did St. Dunstan: hear the author of his Life: In the time of the Emperor Otto, called the second by this name, in the eighth year of his reign, around the year of Redemption 970, the clerical order was greatly corrupted, and devoted to the pleasures of the flesh more than was fitting. Which evil St. Dunstan, Bishop of Canterbury, wishing to correct, obtained by the authority of John, Pontiff of the Apostolic See, with the king, that Canons who were unwilling to live chastely should be expelled from the Churches which they held; and monks should be admitted in their place. But when the Clerics protested against St. Dunstan, a calm Synod was convened: where, with the king absent on account of his tender age, sitting in the upper room of the whole— At the same time Ethelwold presided over the Church of Wentana, a man of outstanding holiness, and distinguished by the education of Father Dunstan. He, having learned of the Canons of his Church, that they were excessively worldly, by the will of Dunstan admonished them once and often to change their morals and conduct, to take up the paths of a more correct life, abandoning women. These same men, denying in the present that it was possible for them, with a raven's voice, always promised correction of themselves for tomorrow. Which he, knowing this, did not long endure. Having therefore prepared very many monks' cowls, on the day when the Communion "Serve the Lord in fear" was being sung, he entered the choir, having the garments which he had prepared brought with him; and casting them in the midst, he said to the Canons: "Have you noticed what you have just sung?" We have noticed, they say: "but," he says, "if you wish to serve the Lord in fear, and to exult in him with trembling, take up discipline, namely the monastic garment, lest you perish (as you have sung) from the right way." At which they, astounded, in their usual manner, seek a delay, promise that they will do this in the future. Then he: "Believe me, I shall no longer believe this raven's response of yours; but either you shall take up discipline in the present, or, eliminated from the benefits and fellowship of this place, you shall depart forthwith." And so some of these immediately, casting off the clerical habit, became monks, the rest being eliminated from the Church by the word of the Pontiff, the—
Moreover, because these who had been newly converted were unable to observe the norm of regular discipline without the teaching of others as masters; monks from Aberdeen were brought there by the same Pontiff, who might teach the path of monastic institution there.
Machine translation from the Latin, not reviewed.
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Hic comminatur contra illos qui populo Dei jugebantur praeclationis jure, et ipsum tamen rebus spoliabant: et primo quantum ad illos ad quos pertinebat praclatio in temporalibus; secundo contra illos ad quos pertinebat in spiritualibus: Haec dicit Dominus. Praclatio autem in temporalibus pertinebat ad reges: et ideo comminatur in prima parte contra Jerusalem, quae erat sedes regni: et circa hoc duo facit. Primo ponitur inscriptio, Vallis, idest Jerusalem, non propter situm loci, cum si: in monte; sed propter vilitatem, quia ad ipsam sicut ad vallem confluébant sordeo unidique, dum vicinarum gentium actum sequerentur. Ezech. 5: «Haec est • Jerusalem: in medio gentium posui eam.» Vel dicitur vallis propter infimam partem civitatis, quae a Sobna tradita fuit Senacherib. Visionis, propter sanctitatem templi: nam in ipso visiones prophetis fiebant a Domino; vel propter eminentiam loci, quia a remotis videri poterat; vel propter nomen quod loco illi imposuit Abraham, sicut dicitur Gen. 22: «Appellavitque nomen loci illius, In monte • Dominus videbit.» Secundo ponitur ipsa comminatio; et circa hoc tria facit. Primo arguit culpam; secundo comminatur poenam, ibi, Interfecti tui non interfeci gladio: tertio ostendit in ipsa poena, obstinationis pertinaciam, ibi, Et congregastis aquas piscinae inferioris. Circa primum duo facit. Primo arguit peccatum duplex. Idolatriae; Quidnam tibi, quia ascendisti in lecta, ad sacrificandum idolis, et tu, quae speciali actu sancti privilegii gaudebas? Oseae 4: «Si fornicaris, Israel, • non delinquat saltem Juda.» Et peccatum rixae, Clamoris plena. Supra 5: «Expectavi ut faceret uvas, • et fecit labruscas.» Secundo ad gravandam peccatum ponitur Dei beneficium duplex: scilicet multitudinis hominum, Urbis frequens: Thren. 1: «Quo- • modo sedet sola civitas plena populo?» et plenitudinis gaudiorum, Civitas exultans, quondam tempore Salomonis prae nimia prosperitate Psalm. 47: «Fundator exultatione universae terrae mons • Sion.» Interfecti tui non interfeci gladio. Hic ponitur poena: et primo et comminatur hominum destructionem quantum ad obssessos qui mortui sunt fame: Non interfeci gladio, sed fame et siti.
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Thren. 4: «Melius fuit occisis gladio quam interfecis • fame.» Quantum ad fugitivos principes, scilicet qui comprehensi et ligati, sicut legitur Jer. ult.: Cuncti principes. Thren. 1: «Facti sunt principes • ejus velut arietes non invenientes pascea.» Quantum ad comprehensos in captivitate, qui similiter captivati sunt: Omnes qui inventi sunt, procul fugerunt, in longinquam terram, in captivitatem ducti.
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Deut. 28: «Deductus Dominus in gentem • longinquam.» Secundo ponit prophetæ inconsolabilem compassionem: Recedite, vos prophetae consolantes, nolite incumbere, more conso-
lantium. Jer. 9: «Quis dabit capiti meo aquam, • et oculis meis fontem lacrymarum, ut possim • flere interfectos populi mei?» Tertio ponit poenae modum et ordinem: et circa hoc tria ponit. Primo Dei indignationem, Dies intersectionis, imminet. Scrutans, faciens scrutari ab hostibus, magnificus, faciens hostes magnificos: in montibus enim et muris confidebant. Soph. 4: «In tempore • re illo scrutator Jerusalem in lucernis, et visi- • tabo super viros defixos in faciebus suis.» Secundo ponit hostium superstitionem, Et Aelam, civitas Persidis, ex qua venerunt pugnatores cum Nabuchodonosor, qui et monarchiam orientis tenebat. Clypeus, portatus contra Jerusalem, nutavit parietem, ad quam suspensus erat ad ornatum domus. Jer. 46: «Praeparate scutum et clypeum.» Vel aliter. Clypeus, potentia Chaldaei, nudavit parietem templi auro quo vescebatur. Tertio ponit damni illationem quantum 3 quatuor. Primo quantum ad possessionum vastationem.
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Erunt electae valles tuae plenae quadrigarum. Babylonis, Jer. 49: «Quid gloriaris in vallibus? Defluxit vallis tua, filia • dilecta.» Secundo quantum ad civitatum captione, Equites in porta, ne quis effugiat. Jer. 59: «Ingressi sunt omnes principes Babylonis, et sedere- • runt in porta media.» Tertio quantum ad sanctorum profanationem: Et revelabitur, idest nudabitur, operimentum, idest sancta prius operta, quae nulli nisi sacerdoti licebat videre. Thren. 1: «Vi- • derunt gentes ignominiam tuam.» Quarto quantum ad armentarii destructionem, Videbis armamentarium, idest domus saltus, in quo arma reconddebantur, eversum; de cujus aedificia 5 Regum 7.
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Civitatis David, fortissimae; vel ipsa Jerusalem cum forti muro in pluribus locis. Cant. 4: «Tur- • ris David aedificata est cum propugnaculis.» Et congregastis aquas piscinae inferioris. Hic ponit obstinationis pertinaciam: et primo arguit obstinationis culpam; secundo ponit contra eos divinam sententiam, Et revelata est. Redarguit autem eorum pertinaciam quantum ad duo. Primo quantum ad divinum auxilium quod non invocabant, de suis viribus et ingeniis confidentes: Congregastis; in unum locum intra civitatem per occultos meatus, aquas piscinae inferioris, quae habebat aquas de terra fluentes, quae tamen ab hostibus prohiberi poterant.
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Numerastis, ut numero et mensura dispensaretur aqua; destruxistis domos, quae erant juxta murum, ut non impedirent defensores; lacum, piscinae inferioris, fecistis, fluere, inter duos muros, quibus eingebatur civitas, et aquam instaurastis, eum, scilicet Deum, eam, aquam. Ps. 15: «Deum • non invocaverunt.» Secundo quantum ad divinum consilium, quod contemnebant, Et vocabit. Et circa hoc tria ponit. Primo ipsum consilium: Ad flumen oculorum, ad planetum, manuum, ad calviliun, secundum morem antiquorum, qui in tristitia opera haec faciebant.
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Joel. 2: «Convertimini ad me in • toto corde vestro, in jejunio, fletu, et planctu.» Secundo ponit consilii contemptum, Et ecce gaudium. Supra 6: «Cythara et lyra in conviviis vestris.» Tertio contemnendi animum, Comedamus. 1 Corinth. 15. Sapien. 2: «Umbrae transitus est tempus nostrum.» Et revelata est in auribus meis vox Domini exercituum. Hic ponitur sententia; et potest legi ex persona Domini: Haec blasphemiam vestra revelata, i. dest ego audiui. Si dimittetur: quasi dicat, Non credatis Supra 2: «Ne ergo dimittas.» Vel ex persona prophetae: Haec vox domini revelata est. Et haec omnia quae dicta sunt pertinent ad captivitatem per Nabuchodonosor imperantem facta.
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Haec dicit Dominus Deus exercituum. Hic ponitur comminatio contra illos ad quos pertinebat praelatio in spiritualibus: et primo contra sacerdotem qui tunc erat; secundo contra totum sacerdotalem ordinem, ibi, In die illa dicit Dominus exercituum. Circa primum duo facit. Primo praedicit illius depositionem, quia civitatem terrore concussus tradidit Senacherib, idest inferiorem partem; secundo alterius substitutionem, ibi, Et erit in die illa, vocabo servum meum Eliacim filium Heliciae. Circa primum tria facit.
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Primo describit personam ex officio, Qui habitat in tabernaculo. Sacerdotum erat excubare in tabernaculo, ut habetur Num. 1. Praepositum, summum super decem. Secundo arguit culpam triplicem: indignae habitationis: Quid tu hic facis in domo mea, indignus tali habitatione?
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Jerem. 11: «Quid est quod dilectus meus in domo mea «facit scelera multa?» De se superbæ præsumptionis: Aut quasi quis hic? quasi dicat: Aestimas te ac si esses alicujus valoris, cum nihil sis. Zach. 11: «O pastor, et idolum.» Curiosi sepulcri ædificationis: Excidisti, hic in Jerusalem juxta templum, memoriale, idest epitaphium, in excelso, idest in supremo situ sepuleri; vel ad litteram, in alto sepulcrum suum collocaverat ad memoriam suam, sicut habetur 1 Mach. 13. Tertio comminator poenam triplicem, ibi, Ecce Dominus asportari te faciet.
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Primo captivationem, Sicut asportatur, ligatus, et sine labore, gallus gallinaceus, qui pullos ad modum gallinae nutrit, castratus existens, qui capones dicuntur; et quasi amictum, leviter super humerum levatus. Jerem. 20: «Tu Phassur, et «omnes habitatores domus tuae, ibitis in captivitatem et in Babylonem venies, et ibi morieris, «ibique sepelieris tu et omnes amici tui.» Secundo confusionis: Coronans, idest, loco coronae qua utebaris cultu pontificali, habebis tribulationem, quasi pilam, quae non invenit altam stationem.
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Currus gloriae tuae, qua ferebaris gloriosus, in confusionem tuam conversus est. Et ignominia domus Domini; idest, gloriam quam habuisti in domo Domini, vertetur tibi in ignominiam. Oseae 4: «Gloriam eorum in ignominiam commutabo.» Tertio poenam depositionis, Et expellam. 5 Regum 2: «Ejecit ergo Salomon Abiathar, ut non esset «sacerdos Domini.» Et erit in die illa. Hic ponit alterius substitutionem; et circa hoc tria ponit. Electionem, Invocabo, anum de vigintiquatuor, ut legitur 1 Par. 25, 1 Reg. 2: «Suscitabo mihi sa-
«cerdotem fidelem, qui justa cor meum sit.» Secundo ipsius consecrationem, Et induam eum; quia cum vestibus pontificalibus consecrabantur, sicut patet Levit. 18 de vestibus istis, et Exod. 28. Tertio confert jurisdictionem. Et potestatem. Et primo quantum ad potestatem quam habebat in populo, ponens potestatem, Et potestatem, scilicet dubo. Psalm. 108: «Fiant dies ejus pauci. et episcope «patum ejus accipiat alter.» Et erit quasi pater.
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Jerem. 5: «Dabo vobis pastores juxta cor meum, «et pascient vos scientia et doctrina.» Secundo quantum ad potestatem quam habebat ad templum: Et clavem, quae aurea erat, domus David, idest templi, ad quod aedificandum David impensas praeparavit, sicut patet 1 Paralip. in fine, super humerum, idest suam gubernationem: vel quia ea utebatur quasi quodam ornamento. Aperiet, quia sibi licitum erat intrare semel per annum in sancta sanctorum, ut dicitur Heb. 9.
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Tertio quantum ad potestatem quam habebat supra totum ordinem ministrantium: Et figam illum paxillum, diminitivum de palo: sicut enim super palum aliquando suspenduntur diversa vasa; ita ad curam ipsius pertinentibus diversa officia, quae habent usum diversorum vasorum in ministeriis domus Domini: in loco fidelium, scilicet templo. De hac potestate dicitur Numer. 3 et 4.
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In die illa dicit Dominus exercituum. Hic contra sacerdotium totum, quod destructum est tempore Sedeciae captivante Nabuchodonosor. Quae enim dicta sunt de Sobna pertinent ad tempus Senacherib. Auferetur paxillus. Et vocatur hic paxillus ipsum sacerdotium, quod cessavit tempore captivitatis. Oseae 5: «Dies mul-«tos sedebunt filii Israel sine rege et sine principe, et sine sacrificio et sine altari, sine ephod, «et sine teraphim.»
Nota super illo verbo, Qui habitat in tabernaculo, quia est multiplex tabernaculum. Primum carnalis concupiscentiae, quod est porcorum. Heb. ult.: «Habemus altare de quo edere non habent «potestatem qui tabernaculo deserviunt.» Secundo est temporalis et naturalis vitae, quod est hominis. 2 Pet. 1: «Certus sum enim quod velox «est depositio tabernaculi mei.» Tertium est militantis Ecclesiae, quod est pugnantium. Supra 4: «Tabernaculum erit in umbraculum diei ab aestu.» Quartum est contemplativae sapientiae, quod est quiescentium. Ps. 15: «Introibimus in taberna-«culum ejus.» Quintum est caelestis patriae, visionis aeternae, qua est omnium beatorum. Infra 53: «Oculi tui videbunt Jerusalem civitatem opulentam, tabernaculum quod nunquam transferri «poterit.»
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v. 4 « Quidnam quoque tibi est, quia ascendisti et. tu omnis. in tecta » ? — gentes perturbari non adeo est admirationi; at subito eandem cerni perturbationem et anxietatem ea in urbe quae sit sedes Domini et tot ac tantis firmata promissis, certe habet admirationem. Quare rem accidere quam a populo Dei perpetuo alienam fore iure quis exspectaverit, ipsa interrogatione vates declarat. In tecta autem ascendunt metu exanimati (Osor.) hostium adventum prospicientes et extrema mala timentes et si qua ratione mala possint propulsari timide inquirentes. Atque omnino adesse, cur expavescant et hostium adventu in summas coniiciantur angustias, praeclare ex calamitatibus quibus iam obruti sint exponitur
Anc. — Urbem Ierusalem nobis describit vates perturbatione et anxietate plenam ; nam magna militum pars morte ignobili est interfecta ; ipsi primores vel fuga dilapsi sunt vel vinculis iacent constricti. De tali miseria vates maximo dolore corripitur cernens diem ultionis Domini in urbem devolutum (22, 1-5). Postquam talem ruinae descriptionem proposuit, iam per quos et quomodo ruina ista effecta sit, accuratius enarrat. Et primo quidem ostendit Aelamitas urbem obsidentes eamque summa ignominia tractantes ; deinde cives hierosolymitanos nobis exhibet humana subsidia conquirentes et procurantes — arma scil. et munimenta urbis et copiam aquae — at Domini monita et praecepta contemnentes et sua lascivia Dominum ad iram provocantes ; quare ruinae traditum eos iri affirmat (22, 6-14). Contumaciae eius et contemptus rerum divinarum et minarum vatis exemplum proponitur in Sobna, qui ut minas de exsilio se spernere demonstraret sepulcrum sibi in rupe exscindendum curabat; huic denuntiatur captivitas et mors in aliena regione futura, postquam iam in patria dignitate sua sit spoliatus (22, 18-19). In locum et dignitatem eius succedet Eliacim, qui fidelis administrationem domus davidicae geret et civibus suis subsidio et gloriae erit priore illo remoto (22, 20-25). Urbs sancta in hac oraculorum serie media inter alienigenas collocatur, qua re illam in alienigenarum censu et ordine reponi (Euseb.) satis innuitur. Et merito quidem. Nam ut S. Cyr. advertit, quia urbs sancta moribus ac vitiis sese reddidit similem gentibus, a Deo quasi aliena urbs et peregrina ducitur, quae nulla secum necessitudine iuncta sit ; unde inter gentes enumerari ei magnae censetur esse reprehensioni et ignominiae. Quae igitur gentium mores aemulata est foedere Dei neglecto, etiam punitionem eandem quam gentes in se experiatur « et reputatur una de pluribus; aliis verbis hoc ipsum Ieremias loquitur, - quando accepit calicem plenum vini et dat universis gentibus ac novissime porrigit lerusalem, ut bibat et vomat et ruat et insaniat... ex quo intelligimus omnium creatorem aequaliter esse Deum et eodem cuncta dispensare iudicio iuxta illud quod ipse loquitur per Amos (9, 7) » (S. Hier.). Duabus igitur ex causis oraculum hoc loco apte insertum est : reprehenditur indoles gentilis quam Ierusalem induit et iudicium Dei unzversale quo omnia Deo inimica ubicumque demum reperiantur esse deiicienda demonstrari oportet, hoc oraculo addito praeclare illustratur.
Uti 91, 4. 41. (13?), ita hoc quoque loco titulus effertur symbolicus : « Onus vallis visionis » ; —eonomine designari Ierusalem, ex subiuncto vaticinio et praecipue ex v. 4. S. 9. 10 seq. 15 seq. certum est et maninutrix prophetarum vel ut S. Hier. loquitur, seminarium prophetarum, in qua visiones Domini multiplicatae sunt, pariter in aperto est positum et ab omnibus agnitum. Cum igitur ipso nomine mentio ingeratur, ibi esse visiones et revelationes Dei repositas et quasi in centro collocatas et ad eam urbem vaticinia pleraque referri, ad eius emolumentum et eruditionem dari, eo maior est reprehensio et ignominia, si urbs visionis iam quasi caeca inter gentes caecas recensetur, si ut caeca agit et manifestissima documenta divina se non intelligere ipsis operibus ostendit. Quod autem vallis visionis appellatur, id inde commode explicari videtur, quod vates tamquam custos et speculator in alta Dei specula constitutus (cf. 91, 6. Ez. 33, 2 seq.) terrena omnia et ipsam quoque urbem de qua visiones percipit quasi infra se collocata et in imum depressa cernit. Est igitur appellatio haec ab ipsa ratione visionis propheticae deprompta. Atque id eo facilius explicaveris, si quantopere descriptio subsequens ex modo visionis propheticae pendeat visionemque referat, tecum perpenderis. Rationem nominis vallis varie explicare tentarunt. Multis placet ratio ab ipsa regione situque pelita. Advertunt seil. urbem undique montibus cinetam esse instar vallis, uti dicitur Ps. 1294, 2 : « montes in circuitu eius et Dominus in circuitu populi sui », indeque apud Ieremiam quoque vocari habitatricem vallis (ler. 21, 13) ; vel ita appellari ex parte ratione habita montis Sion, cui fuerit subiecta, et ratione civitatis inferioris, quae etiam Soph. 1, 41 nomen mortarii sit sortita, quia ea pars urbis montibus Moriae, Sionis, olivarum fuerit circumdata (cf. Mald. Est. Men. Tir. Net. Rohl. Troch. Del.), immo quia in ea urbis parte domus vatis fuerit (Del.). Verum haec ratio mihi hoc loco minime probatur. Nam eum antea 21, 4. 11 nomina seligantur symbolica, et cum ratione visionis propheticae aliquid altius et sublimius expostulari videatur, aegre mihi persuadeo prophetam nihil aliud quam situm et conditionem loci spectasse; id respici in historia narrandà intelligo ; id autem tanti esse momenti, ut in ipsam visionem ingrediatur et nomen efformetur propheticum, nullus existimo. Alii nominis rationem inde petunt, quia urbs ab antiqua religione et sanctitate corruptis moribus, sive ab antiquo splendore et celsitudine hostilibus armis exciderit et iam humilis faeta sit et abiecta ct redacta ad contemptum, ae si esset humilis et abiectus loeus (cf. Osor. Sanct. Men. Gord.). Alii nomen exponentes prophetieum in eo futuram sortem urbis delineari volunt, urbem scil. esse coneuleandam et in vallem quodammodo redigendam (Mald. Pint.). Ad oracula divina appellationem refert For., quod in eam urbem veluti in vallem visiones prophetarum confluerent. Sed hae explicationes subtiliores sunt neque unde denominatio sit transsumpta facile cernitur. Neque enim vallis metaphora esse solet pro conditione abiecta et humili, neque oracula prophetarum aquarum instar in locum humiliorem confluere ullibi dicuntur ; quare eiusmodi tropus ut est plane inusitatus, ita nequit intelligi. Denique Iaeg. appellationem Is. 22, 1-3 419 vallis visionis connectendam esse censet cum valle Iosaphat et valle concisionis, de qua Ioel 3, 19. 14, indeque Isaiam designationem hausisse, potissimum ex 22, 5 concludit. Sed eum apud Ioel sermo fiat de iudicio in gentes devolvendo neque vallis illa sit vel ipsi urbs vel urbi vieina, quomodo inde vallis visionis explicetur, haud intelligitur. — Pluribus quoque visum est visionem e re olim gesta, ex historia Abraham et monte visionis i. e. Moria esse petendam (cf. Gen. 22, 14). At id longius esse quaesilum neque satis obvium ad appellationem illam statim declarandam, nemo non videt. Statim a limine propheta nobis ostendit furorem Domini in urbem effusum. Unde maximam perturbationem et miseriam ob oculos ponit. In medias res nos rapit, urbem describens multis calamitatibus transactis ultimum iam exitium praestolantem. Atque cum inter medias ,gentes ei tale spectaculum offeratur urbis sanctae, merito admirabundus exclamat
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v. 9 « clamoris plena, wrbs frequens, civitas exsultans! interfecti tui non interfecti gladio mec mortui in bello ;
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v. 8 cuncti principes tui fugerunt simul dureque ligati sunt; omnes qui inventi sunt, vincti sunt pariter, procul. fugerunt » ; — hebr. urbs strepitu plena, tumultuosa, lasciviens civitas scil. quae antea lascivae exsultationi et tripudiis indulgebat, veletiam ratione habita v. 43 quae mediis in calamitatibus desperantis in modum se lasciviae dedat et de Dei auxilio quaerendo parum sollicita vel potius nihil curans ineptam laetitiam affectare studeat. In rebus enim extremis facile fit ut summae aliorum desperationi fera quaedam et effrenata lascivia apud alios coniungatur. Sed cum appellatio haec in universum fiat, forte melius aptiusque ad conditionem pristinam ex qua nune quoque, urbi iuremerito reprehensio fit et macula inhaeret, effrena illa exsultatio refertur ; id quod plerique explicant. Iam qualis adest oppositio inter pristinum tripudium et conditionem praesentem ? Iam urbs est cadaveribus plena neque isti mortem obierunt gloriosam, non gladio hostium, non bello interempti sunt, sed fame, peste et si quod est aliud turpe mortis genus. Ita quidem vulgus occubuit. Neque minore opprobrio primores obstricti iacent. Vel enim turpiter fugiebant vel vinculis ligati servitenentur et captivi ; hostis eos persequebatur; partim capti in vincula coniiciebantur, partim fuga dilapsi in omnem late regionem dispersi latitant. Ad talem igitur ignominiam sunt redacti! Unde adest, cur contremiscant, cur strepitu et tumultu omnia impleantur et hoste ad ipsam urbem appropinquante, ut ultimum exitium et, excidium inferat, quotquot adhuc superstites sunt, extremo LXX et S. Hier. praebent cx»»póz dure ligati sunt ; reliqui testes (Syrus, Chald.) exprimunt textum hebr. rWjp'2 ab arcu ; ad LXX et 5. Ilier. versionem. compara nop durus. Textum hebr. explica cum recentioribus plerisque sine arcu li. e. capti et ligati sunt ita ut armis ad eos devincendos uli non oportuerit, tanta scil. ignominia et ignavia hostibus subiiciebantur, tanta facilitate superabantur, id quo.l ad augendam divinam ultionem confert ; cf. Deut. 28, 25. — Alii explieant : ab arcu i. e. a sagittariis capiuntur, iam primae hostium irruentium turmae, velites, illos capiunt et vinciunt (cf. Vat. Mald. Mar. Malv. Ges. Kn. Field). At ab arcu vinciri durius videtur diei et valde dubito, num arcus adeo simpliciler induat notionem sagittariorum, uli in ea explicatione supponitur; neque enim quae adducuntur exempla alia eam nolionem voci inesse certo efficiunt. Afferunt praeter locum nostrum 21, 17 et Ps. 78,- 51; ulimum exemplum sane non est ad rem ; eius loci sensum satis exprimit vulg. : conversi sunt in areum pravum i. e. idem quod Os. 7, 16 dicit : faeti sunt ut arcus dolosus, arcus fallax qui vitio quodam sagittas alio deflectit atque a sagittario intenditur (cf. ad Os. 7, 16). Et Is. 21, 17 commode vertitur : et reliquiae numeri arcuum lieroum filiorum Cedar erunt paucae ; unde si pauci areus heroum inveniuntur, utique colligitur paucos fore heroas, neque lamen stalim sequitur arcum idem significare Propheta autem cum talem stragem et ignominiam mentis acie cernat, intimis visceribus commovetur
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v. 4 « propterea dixi : recedile a me, amare ftebo , nolite incumbere ut. consolemini me super vastitate filiae populi mei »! — omnes recedere iubet, ne quis erumpentem doloris vehementissimi significationem prohibeat; vehementer enim dolentium levamen quoddam est libere indulgere dolori. Magnitudinem doloris vates declarat, quae tanta sit, ut ab aliis non rite possit aestimari; quare testes adesse doloris vetat. Insuper prohibet ne aliquod. doloris levamentum sibi admovere frustra tentent, « quia cur dolor mitigari debeat nihil videtur » (Sanct.). Verus hoc loco et intimus amor considerandus est, quo propheta patriam suam et populum suum prosequitur ; haec enim sunt, ut. For. notat, sanctorum viscera etiam in punitionibus peccatorum. Et certe qui miserias Moabitis infligendas lamentatus est (18, 9; 16, 9. 11) et qui in vastitate Babylonis lacrimatur, quanto magis nunc in urbis suae ruina dolore corripi censendus est (cf. S. Hier.) ? Semel hic apud Isaiam, frequentius apud Ieremiam (v. g. 4, 115; 6, 14; 8, 11. 19. 21. 22. 23; 9, 6; 14, 1'1. Lament. 2, 11 ; 3, 48 etc.) legitur filia populi mei ; figura enim personificationis vel populus vel etiam urbs Ierusalem tamquam filia vel virgo exhibetur; proinde explica genitivum appositionis : filia quae est populus meus ; filiae appellatio amorem spirat, virginis nomen urbem nondum ab hostibus captam et subiectam indicat. Quod populus tamquam filia consideratur, inde quoque enatum videtur quia populus foedere cum Deo inito ut uxor Domini exhiberi solet (cf. Os. 2, 2. Ez. 16, 8 etc. 23, 4 seq.). In ea miseriae contemplatione animum fixum habet vates, quare denuo eam describit rationem reddens doloris et Dominum iudicem et ultorem demonstrans
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v. 5 « dies enim | interfectionis et conculcationis et fletuum Domino Deo exercituum in valle visionis, scrutans murum et magnificus super montem » ; — de valle visionis cf. supra ; a Domino cui omnes exercitus in coelo et in terra ad ultionem capiendam parati adstant, dies cladis, iudicium severum in lerusalem devolvitur, ita ut qui superstites sint et testes stragis, multis lacrimis calamitates inflictas defleant ; dies iste (ex textu lat.) moenia urbis scrutatur, pertentat, eorum firmitatem in periculum vocat et quam nihil valeant manifestat et tamquam ultor terribilis imminet monti arcis regiae Sion. Alii supplent serutans Dominus (cf. Sanct. Mald. Men. Lap. Tir. Schegg), sed id longius a verbis recedit neque ullo modo necessarium est, cum bene et poetice ipse. dies Domini dicatur perscrutari et subruere moenia et terrifica quadam maiestate monti Sion illucescere. — Hebr. verte in ultimo membro : demoliens murum et clamor ad. montes (cf. Vat. Mald. Mar. Malv. Calm. et recentiores) ; clamores et lamentationes ex urbe ad montes vicinos feruntur.
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v. 6 « Et Aelam sumpsit pharetram, curvum hominis equitis, et parietem mudavit clypeus » ; —i. e. « ascendent Aelamitae arcu insignes et pharetra; assument quadrigas quibus viri bellatores inequitent et nudato pariete clypeos arripient, qui ex paxillis inde fixis ante pendebant ; tempore enim pacis arma bellica e paxillis in pariete defixis suspenduntur ; unde parietes nudari signum est parati et iamiam impendentis belli » (Sanct.). Aelamitae in inscriptionibus cuneiformibus socii Babyloniorum, nunquam vero Assyriorum, recensentur saepe; vide quae adnotat Delitzsch, Wo lag das Paradies? p. 231. Hebr. explica et Aelam. sumpsit pharetram (et venit) cum agmane virorum, equitum (cf. 291, 1. 9) et Kir. nudavit. clypeum ; de. Kir (Qir) nihil certi constat; vide quae notata sunt ad Am. 4, 5. Cum Kir h. lI. simul cum Aelam efferatur, forte regio quaedam Mediae vel Babyloniae intelligenda erit. Vocem p ut nomen proprium explicant Vat. Mald. Malv. For. et communiter recentiores idque ex parallelismo et colloealione vocis commendatur. Át veteres versiones, uti Syrus, S. Hier. Chald., nomen explicarunt appellativum murum ; LXX praebent xxi cuvzye «xoxvázsoc. Aliis in locis, uti Am. 1, 5; 9, 7. 4 Reg. 16,9 eliam veteres versiones nomen proprium exhibent. Clypeos nudare illi dieuntur qui, ut se ad cerlamen parent, sculis tegumenta detrahunt vel generatim scuta depromunt, expediunt (cf. Caesar, de bell. gall. 2, 21. Malv.) Forte inde h. 1. nata est explicatio de muro, quia v. 5 immediate procedit ?p "p^r diruens murum. — Dillicultate non caret media pars v. 6 aów^2 OTN 223; 10 eodd. et aliquae editiones inserunt 1 et equitum ; textum hebr. iam exprimit Ag. àv Zogazt àv0pózo» ixzíov; LXX. veriunt ac si legerunt 2z3| xxi &va6ácut &yüpwmot £o! Ixxow; Theod. oj» àwxfáia &vÜpcoxcv ixzíov. Sed quid sibi vult im curru hominum equitum (vel equorum) ? et quomodo hoc ad antecedentia apte adnecüitur ? Expliceant : sumpsit Aelam pharetram cum curribus plenis hominibus ; vel supplent: cum curribus veniunt plenis hominibus, vel cum curribus adsunt homines et sim. ; vcrum ea omnia non satis expedita sunt, quamvis eundem textum hebr. iam. Syrus, Aq. S. Hier. Chald. legerint. Sed valde dubito, num currus hominum apte diei possit, ut designetur currus bellieus eui milites insidegt; quare illam dedi notionem quae etiam 21, 7 exigi omnino videlur, nisi quis camelos ad eurrus trahendos adhibitos esse sibi persuaserit. — Alii textui mutandum esse censent ; iia floubig. legit Q?N pro Q"N et verlit et. Aramaeus conscendil equos, pro qua mutatione eliam provocat ad Am. 9, 7 .[ramaeum de Kir, censelque liomo nomen commune vix habere posse locum inter duo nomina propria Aelam et Kir. — Alii aliter quos vide v. g. apud ftos. Ges. Agmina haee hostium iam valles pulcherrimas prope Ierusalem occupant et ad ipsas urbis portas consistunt
Imaginem perturbationis et ruinae urbis nobis vates exhibuit talem qualem in visione percepisse censendus est. lam ad huius ruinae auctores et causas sermonem deflectit nobis exhibens quomodo illam quam viderat ruinam effectam esse oporteat nos considerare. Et primo quidem hostes nobis ob oculos ponit
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v. 1 « et erunt electae valles tuac plenae quadrigarum et equites ponent sedes suas in porta »; — in allocutione urbis vide affectum prophetae expressum; nominat delectum vallium (hebr.) i. e. valles amoenas, olim hominum cultura fertiles, Speciosas, quae iam quadrigis et equis conculcantur; ita v. g. urbi aderat orientem versus vallis Kidron, occidentem versus vallis Gihon, inter meridiem et occidentem vallis Raphaim (cf. 17, 5). etc. Equites ponendo ponunt portam versus (hebr.) i. e. habent stationem suam ibi, cingunt urbem ad expugnationem portarum accincti et parati ad fugitivos persequendos. Cum equites ad urbis expugnationem sane non sint valde apti, neque in regione circa lerusalem equitibus sit locus adeo consentaneus, per se intelligitur in visione id praesertim efferri ac repraesentari quo impetus hostilis, fuga interclusa, conculcatio ac vastatio regionis quam maxime designetur; ea autem per equites etc. optime exhiberi et quasi depingi certum est. Postquam igitur tale pondus bellieum incubuit urbi, ultimum exitium iam necessario ingruit
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v. 8 « et revelabitur operimentum Iudae »; .— hebr. et aufert velamen Iudae i. e. Iudae | summum opprobrium, ignominia summa infertur; filia populi irrisioni et illusioni hostium exponitur; de qua locutione vide Is. 47, 9. Ier. 13, 22 ; 49, 10. Ez. 23, 29. Nah. 3, 5 etc. Expugnatio urbis et excidium saepe comparari solet cum violatione et ignominia virgini illata. Ita vates ostendit ad quem tandem terminum apparatus ille bellicus a v. 6 seq. assumatur et alio modo, metaphora frequenter obvia, diem vastitatis, interfectionis; conculcationis, fletuum depingit. Interpretatio proposita ad sermonis progressum quam maxime congrua est; postquam enim urbs cincta est, valles repletae sunt quadrigis, equites praesidia collocaverunt ad portas, ultimus demum exitus iuremerito exspectatur i. e. urbis expugnatio et humiliatio. Neque minus ad verba apta est explicatio ; velamen auferri virgini summa est ignominia et eiusmodi comparationibus urbis alicuius vel populi cladem exprimi frequenter obvium est (cf. ad Os. 2, 10. Nah. 3, 5) neque desunt locutiones similes apud gentes cognatas, quas v. g. afferunt h. 1. Bauer, Ros. Ges. et quibus velum removere idem est quod miseria et ignomi-' nia extrema. Aliorum explicationes vel contortae sunt vel non satis ad rem. Ita v. g. sancta in templo esse aperta et gentibus pervia (S. Hier. Sanct. Men.), vel thesauros prodi inimicis (For. Mald.) vel munitiones ae propugnacula destrui (Sasb. Tir.). Recentioribus compluribus haec arrisit explanatio : velamen illud quod Iudaeos caecos reddiderit ne periculum adverterent esse nunc amotum (Kn. Del. Naeg. Rohl.) ; sed Iudaeos hostibus undique urbem cingentibus periculum advertere certe res estadeo obvia, adeo necessaria, ut quomodo in visione prophetica peculiari modo efferri vel debeat vel possit, non perspiciatur. Neque ullo pacto dici potest verba declarare caecitatem animorum esse ablatam ; nam hane non esse ablatam ea quae subsequuntur quam apertissime docent. Proinde ilia. quam supra dedi interpretatio cum Dauer, Ros. Ges. Drechsl. Net. est retinenda. Quod Troch. habet, velo retecto miseriam quae antea-latuerit iam omnibus apparere, non adeo in sensu ipso quam in modo explicationis ab exemplis allatis et reliquorum locorum analogia recedit. Excidio extremo commemorato et causa allata, quae in exercitu hostili reposita est vates exponit ruinae causas quas in ipso populo Dei reperit. Quem in finem manifestat, qua mente et quo modo periculo ingruenti obviam ierint. Ifumana quidem subsidia adhibent et anxie conquirunt v. 8-11, at Domini admonitiones quibus servatis unice salus iis esse potuerit spernunt atque contemnunt. Inter humana subsidia primum solliciti sant de armis et de moenium firmitate : « et videbis ín die illa armentarium domus saltus
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v. 9 et scissuras civitatis David videbitis quia. multiplicatae sunt » ; — domus saltus Libani vocabatur quia ligna cedrina ad aedificium adhibebantur (cf. 3 Reg. 71, 2-7); ibi arma servabantur (3 Reg. 10, 17. 21). Quare obsidione imminente non omittunt dispicere qua in conditione armorum apparatus sit, in eoque fiduciam suam et spem collocant (cf. Sanct. Osor. Lap. Men. Tir. Troch. Rohl.). Simili studio vident et reparare festinant quae in moenibus manca sunt. Civitas David appellatur arx Sion quae per Davidem Iebusaeis est bello erepta (cf. 2 Reg. 5, 1. 9) et quae in alto colle posita facile arte et natura ita muniri poterat, ut expugnari non posset nisi summa difficultate. Haec vident, repetito monet vates, forte ut innuat veras malorum impendentium causas illos nec vidisse nec videre et advertere voluisse. Praeterea quod pro obsidione maximi momenti est de aquae copia solerter prospiciunt et arce davidica firmata etiam reliqua urbis munimenta firmiora reddere et augere satagunt : « ef congregastis aquas piscinae inferioris,
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v. 10 et domos lerusalem mumerastis et destruzistis domos ad. muniendum murum; v. A1 et lacum fecistis inter. duos muros ad aquam. piscinae veleris »; — congregantur aquae in piscina, i omnes meatus et ductus quibus aquae effluunt obturantur. Si autem piscina haec inferior erat extra urbem, aquae in urbem erant ducendae, quia alias hostes non latuissent (cf. 2 Par. 93, 4). Piscinam inferiorem esse lacum illum qui hodie appellatar Birket es-Sultán multi censent (cf. Winer s. v. Teich; Riehm, Mandwoerterb. I p. 691. Del. Naeg. Troch.), qui lacus est in valle Hinnom inter meridiem et occidentem spectans (cf. Socin, Palaestina und Syrien p. 241). Domus vero numerantur; quare? vix ut videant si quae sint supervacaneae, ut eas ad muros reficiendos destruant (For. Mald. Kn. Del. Naeg. Troch.), id enim altero membro satis clare dicitur; sed potius, ut scirent quot essent domus, quot civium capita, ut indé cognoscerent quantum aquae foret obsessis necessarium, quantum annonae, qua ratione excubiae per vices essent curandae et sim. (cf. S. Hier. Sanct. Sasb. Lap. Tir. Men. Drechsl.). Aliae domus destruuntur, ut earum materia scissuras murorum et ruinas implerent (S. Hier. Sanct. Osor. Calm.) vel quod aliis praeplacet, « demolimini. domos quasdam ineptas videlicet et incommodas ad defensionem muri, quae stantes fuissent impediturae, quibus deiectis facilior redditur muri propugnatio ac munitio » (Malv. Mar. Drechsl.). Quae solerter. ac prudenter faciunt, longiore enumeratione recensentur, ut negligentia auxilii superni magis innotescat. Immo domicilia cara. destruunt; igitur norunt se etiam rebus caris privare — sed ad Deum oculos mentesque dirigere plane omittunt. Praeterea novis quoque adminiculis et aedificiis student : lacum faciunt inter duos muros ad aquas colligendas piscinae veteris. Piscinam veterem multi eundem censent lacum quem alias Isaias vocet lacum superiorem (1, 3; 36, 2), et qui sit superior Gihon (2 Par. 32, 30) hodieque vocetur Birket el-Mamilla in parte occidentali ab urbe eo fere loco, ubi vallis Hinnom finitur. Lacus inter duos muros ab iisdem censetur esse is qui vocatur Birket el-Batrak, lacus patriarcharum vel etiam lacus Ezechiae et apud Josephum Amygdalon ; lacus situs est inter duos muros i. e. a septemtrione murum habet Sionis, inter septemtrionem vero ét orientem muro cingitur qui Acram circumit (cf. Kn. Del. Naeg. Winer l. c.). Haie sedulitati et prudentiae hamanae negligentia opponitur et animorum caecitas qua verum adiutorem seponunt, negligunt, ignorant : « et non suspezxistis ad. eun qui fecerat. eam. et operatorem eius de longe non vidislis »; — non respicitis ad eum qui facit illud (hebr.) ! ; i. e. non consideratis Deum esse effectorem illius vexationis (apud Malv.), Dei decreto iusto haec omnia fieri. Lege enim fundamentali ita res israeliticae ab initio administrabantur, ut incursus hostiles et ceterae calamitates consequerentur vitia et peccata populi, dum fidelis mandatorum Dei observatio etiam prosperitatis praemio afficeretur. Verum alieni a spiritu theocratico hanc legem theocraticam iam non intelligunt et quia hostes solos malorum auctores et effectores putant, humanis remediis se omnibus obviam ire posse confidunt. Vocatur Deus formans e longinquo (hebr.), quia non subito calamitatem adducit et inexspectato, sed postquam diu per prophetas monuit et ruinam variis modis praedicendam curavit. Quae omnia cum a ludaeis negligantur quasi penitus ignorarentur, iure merito vallis visionis non sine sarcasmo mediis in gentibus collocatur: mentes enim et animos gentilium induisse videntur, quia in rerum cursu illam non vident providentiam quae tamen tantis ac tot luminibus in rebus anteactis Israelitarum fulget. Accedit quod ita impietate obcaecati sunt, ut etiamsi Dominus eos vocaturus sit per prophetas ad poenitentiam eosque de vera ruinae causa edocturus, tamen surdis auribus obedientiam detrectent, immo licentius se gerant et divina monita impudentissime irrideant
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v. 12 « et vocabit Dominus Deus exercituum in. die illa ad. fletum et ad. planctum, ad calvitium et ad. cingulum sacci ;
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v. 43 et ecce gaudium et laetitia, occidere vitulos et iugulare arietes, comedere carnes et bibere vinum : comedamus et bibamus, eras enim moriemur » | — vocat Dominus ad poenitentiam qua animi ita scindantur dolore scelerum et offensionum contra maiestatem divinam admissarum, ut externis quoque signis mentis habitus prodatur; tanta doloris magnitudine quam postulat et scelerum enormitatem declarat et admonitionis propheticae quam praecipit severitatem. Verum monita prophetica eum afferunt fructum quem vates iam in visione inaugurali fore viderat (cf. 6, 10; 5, 19). « Verum est, sicut scriptum est, impium cum in profundum malorum venerit contemnere» (S. Cyr.). Immo usque ad blasphemiam et irrisionem Dei procedunt; «cras moriemur» ita verbis ac minis Dei se fidem adhibere fingunt ; at acerrima irrisione aliam prorsus inde inferunt conclusionem : comedamus et bibamus! Istis verbis impii prophetas qui mortem denuntiabant irridentes optime depinguntur. Propter admonitionem in v. 12 expressam hisce in verbis non tam desperatio (S. Hier.) quam irrisio et sannae impudentissimae agnoscendae erunt. Longiore enumeratione lascivia eorum perstringitur; quattuor modis invitantur ad poenitentiam ; at octo modis contemptum suum et insolentiam explicant. Quare protervis illis ac contumacibus nuntius perfertur durus
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v. 14 «et revelata est in auribus meis vox Domini exercituum : si dimittetur iniquitas haec vobis donec moriamini! dicit Dominus Deus exercituum »; — hebr. et revelavit se in. auribus meis Iahve exercituum : profecto (iuro) non expiabitur ... BN sí adhiberi solet in imprecationibus et iurisiurandi formulis cf. Is. 5, 9. Ob tantam scelerum impudentiam indignatione commotus ids loquitur minisque ex minitantis omnipotentia et maiestate pondus additur. Irriserunt minas mortis (v 13), morte punientur; nihil enim, inquit S. Hier., sic offendit Deum quam post peccata erecta cervix et ex desperatione contemptus. Hac autem interminatione mortis vates rationem aperit, cur ab initio visionis tanta scena mortis et calamitatis fuerit ostensa; nunc animis incolarum sensibusque eorum patefactis (v. 8-13), quare tanta strage et clade urbs sit visitanda, explicatur. Ita ergo haec oraculi pars optime in se concluditur et quae a Minis sunt proposita, in ipso oraculo per suas causas declarantur. Consideratis oraculi verbis ut inquiramus restat, de qua clade propheta loqui censendus sit. Statim ab initio v. 2. 3. 5 exitium proponitur maximum : plurimos esse velinteremptos vel captos vel fuga dispersos; diem vates deflet interfectionis et conculcationis, diem quo mocnia urbis deiiciuntur'et destruuntur, tantoque dolore vates corripitur, ut nullam admittat consolationem v. 4; demum Iudae summa infertur ignominia v. 8. Iam ea omnia ita sunt conformata, ut ad cladem a Chaldaeis illatam unice pertineant : cogita obsidionem eiusque miserias, famem, mortes multiplices (cf. v. 2), cogita inter alia fugam Sedeciae regis et principum (cf. v. 3); lamentationes quas urbe capta Ieremias fudit iam habes praeformatas v. 4. 8; Aelamitae, ut Delitzsch asserit (Wo lag das Paradies? p. 231) nunquam socii recensentur Assyriorum, sed solum Babyloniorum ; animorum obcaecatio et obduratio satis describitur apud Ieremiam et cernitur iis ipsis quibus Ieremias ea rerum conditione a principibus et civibus est afflictatus et ad mortem quaesitus (cf. ler. 11, 19; 32, 2; 37, 14; 38, 4 etc.). Quare excidium per Babylonios futurum hoc oraeulo delineari, cum S. Hier. Sanct. Sasb. Pint. Mald. Lap. Men. Tir. Gord. Loch, Net. omnino assumendum est et illud quidem excidiuin quod Nabuchodonosor urbe expugnata intulit ; quae facta sunt sub Iechonia (S. Cyr.) minora sunt neque verbis accommodata. Simul eum clade a Chaldaeis illata coniungit Euseb. stragem ultimam ludaeorum tempore Vespasiani et Titi; excidium a Romanis illatum cernit h. l. Theod. descriptum. Sed ex 6, 10 et verbis ipsisoraculi etex serie oraculorum, in quibus omnibus de clade ab Assyriis et Babyloniis (cf. cp. 23) sermo texitur, in aetate Babyloniorum erit sistendum. Alii vaticinium hoc de clade ab Assyriis sub Sennacherib infligenda concipiunt (Ges. Del. Kn. Troch.). Sed perperam. Nam talis destructio et extrema miseria eo tempore non est illata; Aelamitae non erant socii Assyriorum ; animorum obcaecatio et insolentia tanta eo tempore non aderat, sed e contra rex et populus monitis Isaiae aures praebebant dociles. Praeterea omittendum non est, prophelam quotiescumque de invasione assyriaca mentionem faciat ruinam quoque Assyriorum subitam et praeclaram Dei victoriam magnifice celebrare ; cf. 8, 6- 10 ; 10, 5-34 ; 14, 24-971 ; 41, 19-14; 18, 5. 6. Verum hoc loco scenam proponi ab illa quam maxime alienam quis non viderit ? — Alii eam cladem describi existimant, qua Iudaea sub Manasse est afflicta ab Assyriis (Calm. Schegg, Rohl.). In quantum eo tempore Iudaea belli pondere fuerit devastata quamvis nesciamus, id tamen certo affirmari potest, talem cladem et destructionem (v. 5 hebr.) eo tempore non fuisse illatam. Ex mentione Aelamitarum ftoAl. de Assyriis esse sermonem infert ; illationem non consistere, iam dictum est. Sensus illos truces et insolentes quos modo descripserat vates iam tempore Isaiae multorum animis inhaesisse ac proinde urbem Ierusalem iuremerito in serie oraculorum contra gentes collocari, tum ex iis patet quae in visione inaugurali cap. 6, dein cap. 3 et 7 aliisque in locis describuntur ac reprehenduntur, tum ex exemplo quod vates h. 1. subiungit. Illustratur ergo ex una parte mentis habitudo quam modo depinxerat propheta, ex altera autem parte praesenti poenae denuntiatione malevolis falsa quaedam confidentia et securitas eripitur, ne dum videant excidium illud v. 2-14 propositum non statim devolvi se impunitos abire existiment. Uti ergo eventus post multum temporis futuros aliis iamiam imminentibus confirmare solet propheta (cf. 44, 94; 16, 14; 20, 1), ita quae modo minatus est. castigatione praesenti corroborat, ut ex eventu quem accidere ipsi mox videbunt discant ea quoque certissime fore quae pro tempore futuro ab eodem vate praenuntiata sunt. Quare ea pars pluribus nominibus apte hoc loco inseritur :
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v. 13 « Haec dicit Dominus Deus exercituum : vade, ingredere ad. eum qui habitat ?n tabernaculo, ad, Sobnam praepositum templi et dices ad eum : v. 46 quid in excelso memoriale diligenter, in petra tabernaculum tibi »; — ex textu hebr. Sobna non erat praepositus templi, sed praepositus domus regiae; verte hebr. ingredere ad, ministrum istum (regis, ad procuratorem hunc), ad Sobnam, praefectum palatio; quale sit munus eius qui est super domum, ex 2 Par. 26, 21 fere discitur; cum enim Ozias leprosus habitaret in domo separata, filius eius Ioatham dicitur fuisse super domum regis; eius igitur erat domum regiam administrare et regni quoque negotia gerere, uti v. 21. 22 quoque satis declaratur. Qui ergo in tali officio erat constitutus (cf. 3 Reg. 4, 6; 18, 3), regi quam maxime erat familiaris et apud eum consilio et auctoritate valebat. Unde eius contumacia et contemptus rerum divinarum maiori erat perniciel et exemplo peiori simulque argumento sensus vere theocraticos defuisse apud primores. Ad eius superbiam et arrogantiam deprimendam vates iubetur eum alloqui verbis indignatione plenis, quibus quanto cum contemptu fastus humanus apud Deum infimo loco reputetur statim innote- Scat. Invehitur itaque in eum : quid tibi negotii est bic, aut quem te esse hic putas, quia hic tibi sepulerum excidendum curas? Cum emphasi ter repetitur Aic; unde concluseris Sobnam ut ostenderet quam nihili duceret minas prophetae de clade et captivitate, sibi magnificum sepulcrum excidisse quo palam profiteretur nihil perturbationis sibi vel civitati esse obventurum ; atque quo magis arrogantiam suam publice ostentaret, in loco excelso, conspicuo sepulcrum sibi paranduni curat et efformandum in rupe, quod opus est magni laboris multique sumptus. Quo contemptu vates in eum invehatur, etiam personae enallage in hebr. ostenditur : excidens sepulcrum suum, incidens in rupe domicilium sibi. Theod. vocem hebr. retinuit coxív, Chald. recte explicat D2*5 gubernatorem, dispensatorem, ductorem. De voce 12D vide quae notavi ad Iob 15, 2 p. 900. Sunt qui thesaurarium intelligant (cf. Osor. Sasb. Mar.). Sobnam non templi praepositum fuisse, sed regiae domus, iam Sasb. Osor. Malv. Mald. Mar. Vat. Laude et admiratione digna est animi fortitudo atque libertas, qua propheta virum dignitate et auctoritate adeo valentem increpat eique intrepide sententiam a Deo latam denuntiat
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v. 11 « ecce Dominus asporlari (e faciet sicut asportatur. gallus gallinaceus et quasi amictum sic sublevabit te »; — comparatio in textu lat. proposita ita declarari potest : « ferox galli ingenium superbam Sobnae naturam affabre pingit et probrum galli victi et ligati vivam exhibet imaginem superbi hominis deiecü » (Calm.); ea facilitate qua gallus asportatur neque aliter quam ille solet venum proponi, ligatis scil. alis et vinctis pedibus et pendulus in caput vel cratibus vimineis inclusus, te exturbabit et deiiciet cum ignominia (cf. Sanct. Malv.) et « quomodo singuli hominum levant in scapula pallium suum, sic tua facilis erit in captivitatem translatio » (S. Hier.). — Paulo aliter in hebr. ecce Jahve proiiciet te protectione viri i. e. forti ac velrementi, uti vir validus solet proiicere et exturbare (cf. apud Malv. Sanct. et sim. recentiores) vel quod aliis praeplacet : proiiciet le, o vir (vel virum, LXX et reliqui) qui modo fidis viribus tuis et putas te magnum esse (apud Malv. Calm. Hitz. Ewald, Rohl. et iam apud Syrum) ; quae viri appellatio si cum sarcasmo et ironia legitur certe non est, ut Kn. vult, inepta et otiosa, verum ad irrisionem viri et reprehensionem facta (Cheyne, Diestel). Alterum membrum explica prehendendo te prehendet (ita ex arabico Kn. Del. Net. Rohl.) vel forte melius ex usu verbi hebr. operiet te operiendo i. e. obruet te ignominia, uti Chald. explicat (cf. For. Malv. Drechsl.) vel « sicut sarcinula operitur et obvolvitur, ut ab uno loco in alium transportetur » (Mald.). S. liier. notat ad versionem suam : « geber (333) omnes virum interpretati sunt. Hebraeus autem qui nos in veleris insirumenli lectione erudivit gallum gallinaceum iranstulit ». Sed in hebr. haec significalio non adest, adest vero in lingua. rabbinica (vide Geiger, Lesestücke aus der Miscbnah p. 24. 106; Levy, Chald. Woerterb. I. p. 124). LXX ita vertunt : &82Ast xxt &olet &v6ox xxi Aoshsi vv oxolá) coo. Syrus in uHimo membro : obliviscendo obliviscetur tai. Quomodo sit proiiciendus et operiendus clarius determinatur
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v. 18 « coronans coronabit te tribulatione, quasi pilam mittet te in terram latam et spatiosam ; ibi morieris et ibi erit currus gloriae tuae, ignominia domus domini tui »! — i. e. « habebis coronam tribulationis et angustiae ; sicut enim pila si mittatur in proclive stare non potest, sed veloci cursu volvitur, ita et tu ad terram latissimam deduceris » (S. Hier.). Hebr. verte convolvendo convolvet te convolutione tamquam pilam (cf. apud Malv. Mald. Vat. Sanct. Lap. et recentiores) : en quam facile est Deo virum potentissimum exturbare e statione, sicut globus vel pila a puero proiicitur! Simul perpende quanto contemptu habeatur apud Deum eiusque prophetam fastus ille atque insolentia Sobnae. Terra spatiosa intelligitur Mesopotamia. Cum Sennacherib invasione in Iudaeam facta se expugnasse glorietur quadraginta sex urbes munitas et oppida innumerabilia et captivos abduxisse hominum ducenta millia centum et quinquaginta (cf. Vigourouz l. c. IV p. 196), si non jam antea, eo saltem tempore etiam Sobna dignam superbia poenam luisse et in Assyriam migrasse censendus erit. Additur magna cum ironia; ibi, in captivitate, in morte ignominiosa, erunt currus tui superbi, ibi ostentet pompam suam et magnificentiam. Ignominia est domus regiae, quia regnum institutione ac destinatione est theocraticum ; unde praepositus domus adeo a sensu theocratico alienus non potest non esse illi domui dedecori, idque eo magis, quia Ezechias rex indole pia regnum administrabat. Ultimam sortem ei declaraverat. Iam quid proxime futurum sit aperit
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v. 19 « et expellam te de statione tua et de ministerio tuo deponam te »; — hebr. in ultimo membro et de loco tuo. deturbabit te; verba adhibentur quibus violentia, ignominia, indignatio vehemens declaratur. Facile patet Ezechiam regem postquam vates ita Sobnam a Domino esse abiectum ostenderat dedecus illud domus regiae e gradu et dignitate deiecisse. ' lem reprehensionem et abiectionem Sobnam munere alio honorifico ab Ezechia fuisse insignitum et tamquam nuntium ad [saiam missum.
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v. 20 « Et erit in die $lla, vocabo servum meum | Eliacim, filiwum Helciae,
'In locum superbi et impii eligitur Eliacim servus Domini, quo titulo iam mens eius theocratica et vera pietas declaratur et simul cur eligatur clare edicitur. Et reiectione prioris et electione huius teneram quam - gerit Deus de regia domo et populo curam mauifesto argumento comprobat hocque documentum eo est insignius, quia ponitur post oraculum, quo ruina urbis et populi praedicitur et quod terrore et minis plenum remedium salutis excludere videbatur: si dimittetur iniquitas haec vobis, donec moriamini (v. 14). Cernitur itaque in hac. quoque re Deus fidelis ac misericors, qui nunquam suo populo deest, sed qui continuo et punitione malorum et adhortationibus prophetarum et etiam per ministros mente theocratica imbutos populum suum regit, ducit, edocet. Quare post cladem v. 1-14 depictam promissio haec magnae est consolationis
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v. 91. et Ànduam illum tunica tua et cingulo tuo confortabo eum et potestatem tuam dabo 4n manu eius et erit quasi. pater habitantibus Ierusalem et domui Iuda » ; — servus Domini appellatio est honorifica, prophetis indita, Davidi regi frequenter addita ; talis. utique aptus est et dignus qui sit in domo David primus rerum administrator, Vocatione facta ad eum quoque insignia muneris et ornamenta transferuntur, quae in eo magistratu tunica et balteo continebantur. Huius magistratus potestatem amplissimam fuisse et regiae fere proximam, elucet ex nomine ipso qnowon dominationem tuam qua voce regia potestas et principatus haud raro designatur, et elucet ex cura illa quam habiturus praedicitur de civibus lerusalem, de omni populo luda. Qua mente munus illud obeundum sit, appellatione patris et amplissime et brevissime statuitur. Indicatur vera potestas et amplum dominium, sed principatus clementia, providentia, cura, amore exercendus, « qui habeat populum non subiectum sibi quasi servum, sed amatorem sui quasi filium » (S. Hier.). De Eliacim vide 4 Reg. 18, 18 seq. Is. 36, 3 seq. 31, 2. Eum fuisse ex genere sacerdotali, ex eo concludunt, quia fere omnes qui Helciae nomine in s. literis recensentur, ex stirpe sacerdotali vel levitica originem ducunt (cf. 4 Reg. 22, 4. 4 Par. 6, 13. 45; 9, 41 ; 26, 11. 2 Par. 34, 9. Ier. 1, 1. Esdr. 7, 1. Neh.8, 4; 41, 11; 19, 1—. at nihil constat de genere aliorum qui Helciae nomine vocantur Ier. 99, 3. Baruch 1, 1. Dan. 13, 2). Praepositum super domum plenam habuisse administrationem regni secundo loco a rege sibi commissam, symbolo clavis declaratur ; vel si eam potestatis amplitudinem non ad omnes pertinere censueris sed peculiarem dignitatem in Eliacim hoc symbolo conferri existimaveris, haud improbabiliter dicere poteris, oraculo hoc illud prospici tempus quo Manasse rege in Babyloniam abducto rerum summa potestas atque administratio fuerit penes Eliacim (cf. Calm.) ;
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v. 22 « et dabo clavem domus David super humerum eius, et aperiet et non erit qui claudat, et claudet et non erit:qui aperiat » ; — clavis symbolum est potestatis traditae quae quia tamquam onus et officium humeris incumbere concipitur, clavis super humerum dari dicitur ; vide similem locutionem ad 9, 6. Clavis autem traditione potestas declaratur etaperiendi domum et admittendi ad familiam vel excludendi domo clausa, designatur potestas et aditus ad ea quae in. domo sunt administranda et dispensanda et ita quidem ut is tamquam supremus oeconomus et domini vicem gerens statuat atque definiat neque quisquam contra eius administrationem et imperium quidquam valeat, sed quae ille vel dederit vel negaverit firma habeantur ac rata apud dominum. Haec est vis metaphorae : si ille aperit, nemo claudet etc. Hanc autem administrationem domus David esse et esse debere in bonum et utilitatem populi, ex nexu cum v. 24 elucet. Unde institutione Eliacim servi Dei facta aperte designatur fieri posse, ut quae bona pro populo Dei: reposita sunt ex promissione divina in domo David, ea et conserventur et populo distribuantur per eum qui non adipsam stirpem David pertineat. Quare reges e stirpe David admonentur cet edocentur, Deum quidem promissa maxima in domo David quasi in thesauro reposuisse, verum ea ita ad emolumentum reipublicae theocraticae derivari posse, ut reges ipsi davidici abiiciantur neque partem habeant in benedictione illa cum aliis communicanda. Ne igitur praerogativae generationis carnalis nimium - fidant ! Caveant sibi, ne impietate sua ipsi a theocratia excidant ; memores sint minarum quas olim Deus dederit : qui si inique aliquid gesserit, arguam eum in virga virorum (2 Reg. 7, 14), et in tanta potestatis amplitudine in Eliacim delata id cernant praeformari, posse Deum salvis promissis regnum et regiae potestatis administrationem ab iis qui sunt ex stirpe davidica auferre atque per alios populum regere theocraticum. Unde hoc quoque oraculo et dignitate in Eliacim collata ratio providentiae divinae illustratur, qua res disponi cernimus, ut quemadmodum divina promissa opere certissime complentur, ita tamen singuli sibj summopere cavere debeant, ne ipsi sua culpa ab illis excidant et abiiciantur. Ergo norma statuitur divina, qua gloriatio illa : filii Abraham sumus, funditus destruitur et illud potius exemplo praeformatur posse Deum ex lapidibus suscitare filios Abraham (cf. Matth. 3, 9). Sobna deiectus est propter insolentiam et superbiam, ruina urbis et est (v. 14) ; quae ut ex opposito illustrentur, in sola pietate esse conditionem firmam ac stabilem et divinae benedictionis abundantiam Deus praeclare effert ad servum suum Eliacim loquens
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v. 93 « et figam illum paxillum in loco fideli et erit in solium gloriae domui patris eius » ; — ]oco firmo ac tuto infigitur paxillus, ut et ipse firmus consistat inconcussusque et ut quae inde pendeant vel suspendantur vel sustineantur (sive de paxillo intellexeris tabernaculum fulciente, sive de clavo parieti infixo !), aequali firmitate ac securitate donentur. Ad hanc stabilitatem imperturbatam quae iam est maxima pars felicitatis accedit. eximia quaedam gloria, qua ipse Eliacim insignis erit et quae in eius domum ac familiam pariter redundabit. Uti thronus arte praeclara factus et ornatus in domo regia inter supellectilem praecipuum locum occupat et admirationem habet, ita Eliacim in familia regia honore eximio fulgebit et per ipsum et propter ipsum tota eius familia. En quid Deus pietati promittat! Conciliatar splendor ipsi pio eiusque domui. Comparatio quidem « humilis pro nostris moribus est, familiari veterum Hebraeorum stilo nobilis, qua non raro sacri scriptores utuntur, ubi phrases nobiles res ipsa postulat : Esdr. 9, 8. Ez. 13. Zach. 10, 4 » (Calm.). Eum suis fulero esse futurum imagine paxilli firmi latius exposita declaratur
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v. 24 « et suspendent super eum omnem gloriam domus patris eius, vasorum diversa genera, omne vas parvulum, a vasis craterarum usque ad. omne vas musicorum » ; — hebr. et suspendent ab eo omnem gloriam (omne pondus ?) domus patris eius, propagines ac posteritatem, omne vas parvum a vasis craterum usque ad vasa urceorum i. e. nobiliores atque ignobiliores eius familiae propagines, reliqui quoque ex populo sive sint plebeii sive primores, sed praesertim pauperes et infimo loco constituti apad ipsum invenient quo iuventur et firma felicitate constituantur. Omnium ordinum homines apud eum protectionem quaerent eique innitentur et ab eo habebunt gloriae ac pacis subsidia (cf. Sanct.). Notat ad hebr. Sanct. : « in voce hebr. aliquid est quod maiorem in modum commendat in subiectum populum sedulitatem, curam, amorem. Significat enim progeniem a parente propagatam aut propaginem e vite pullulantem aut quod alteri adhaeret tamquam ipsi cognatum, accommodate ad patris nomen quod a propheta datur Eliacim ; nam ut vitis propaginem et pater liberos, sic Eliacim sustentabit amplecteturque quos habebit subditos ». Ita ergo pro sua pietate omni populo Eliacim erit subsidio, fortitudini, gloriae ; non igitur in nobilitate stirpis, sed in mente vere pia et theocratica salutem esse repositam pro republica propheta . docet ; qui perituri sint, v. 9. 13. 14 declaratur; hic exhibetur, unde conditio firma sit petenda. A Pietati esse sua praemia, arrogantiam autem e loco et dignitate excidere quo magis et illustrius utriusque viri sorte et exemplo doceatur, vates concludit
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v. 23 « in die illa, dicit Dominus exercituum, auferetur pazillus qui fixus fuerat in loco fideli et l'rangetur et cadet et peribit quod pependerat in eo, quia Dominus locutus est » ; —— ruinam Sobnae denuo commemorat ; nam ille demum, non Eliacim, auferetur quia Dominus locutus est i. e. ex decreto et iudicio Dei iam antea edito et promulgato. Vatem autem eandem imaginem quo modo usus erat ad Sobnae conditionem accommodare eo facilius explicatur, quia Sobna in eadem dignitate est constitutus ; magistratum gerebat Zn loco firmo (hebr.) scil. in domo David, cui thronus perpetuus est promissus, cui igitur servire non solum honorem affert, verum etiam firmam ac stabilem felicitatem. Unde Sobna potuit esse paxillus eadem ratione eodemque pro se aliisque emolumento, quo Eliacim fore dicitur. Sed illius paxilli prorsus alia sors eveniet ; quae diversitas cum in eiusdem rei metaphora depingatur quam maxime apta est qua mentes sensusque percellantur. Et haec ratio esse videtur, cur vates in eadem imagine sistens casum et ruinam Sobnae denuo explicite proferat. Cum vates paxilli imaginem, quam de Eliacim adhibuerat retineat, aliqui ctiam v. 95 ita interpretantur, ut eiusdem Eliacim ruinam futuram praedici affirment. [ta iam Euseb. Chald. et ex recentioribus Drechsl. Hitz. Del. Naeg. Loch, Schegg, ltohl. Troch. Immo aliqui iam in v. 24 contineri volunt vituperium Eliacim, qui suis cognatis modo indebito faverit eosque quamvis indignos ad honores et dignitates promoverit (cf. Dei.). Verum hoc difficillime cum laude Eliacim tributa conciliari potest. Cum enim in v. 20 pietas eius commendetur et in v. 21 eius in omnes benignitas ac cura sedula et paterna, non intelligitur, quomodo subito ea in illo reprehendi censenda sint quae sine laesione pietatis et iustitiae a nullo fieri possunt. Pietas cius ratio est, cur vocetur a Deo; eum ab ea deficere non indicatur, ergo non licet supponere. Deus dicitur eum figere, eum stabili modo collocare ; ergo prorsus improbabile est eodem loco a propheta dici eum iri fractum. Sobna reiicitur propter arrogantiam, propter pietatem eligitur Eliacim ; cur.idem Eliacim etiam statim reiiciendus sit, nulla affertur ratio; nam quod munere paxilli fungatur, non potest ei vituperio verti, quia a Deo fixus est tamquam paxillus ; ergo id praestat, propter quod assumptus est ; quomodo autem id exhibiturus sit, in v. 91 dictum est nec licet supponere, eum contrarium esse factarum. Neque scio an unquam unus idemque interitus et impio praedicatur et ei qui eodem loco ut pius commendatus sit. Id certe a more prophetarum longissime abest. Unde alii rem ita temperant, ut solum minas proferri velint in Eliaeim, ne suis nimium favens ruinam sibi attrahat (cf. Naeg.). Sed haec explicatio cum a verbis nimis recedat arbitraria est; planum est enim in v. 19. 90. 95 eodem prorsus modo praedictionem enuntiari; immo cum in v. 25 duplici assertione praedietio referatur ad verbum Domini quod nunc fiat et quod iam factum sit, oraculum non potest concipi eo modo quo vult JVaeg. Adde quod supra iam monui, aperte dici Dominum iam antea illam ruinam annuntiasse, id quod ad Eliacim nullo modo referri potest, optime autem et unice ad Sobnam aecommodatur, cuius ruina revera iam praedicta est. Is enim v. 25 dicitur cadere, cuius ruina iam annuntiata est et quia iam annuntiata est; igitur quaero : quis est ille ? et ex oraculi verbis aliter respondere non poteris nisi unius Sobnae ruinam esse in antecedentibus declaratam. S. Hier. Thom. Osor. Net. incommoda huius interpretationis partim evitant, cum non de ruina Eliacim ipsius, verum de muneris cessatione quae tempore captivitatis futura sit ullimum versum explicent. Sed ne haec quidem expositio verbis oraculi commendatur. Nam non munus, sed is qui munus gerit, paxillo comparatur v. 23; quare arbitrarium est, in v. 25 paxillum de munere solo explicare; neque intelligitur, ubi hoc loco apud Isaiam illa cessatio iam sit praedicta, ità ut vates subito ad illam possit provocare. ; Quare cum plerisque interpretibus versus 25 de Sobna explicari debet. [ta v. acceperunt S. Ephr. Cyr. Theod. Lyranus, Vat. Sanct. For. Sasb. Mald. Sa, Malv. Lap. Men. Tir. Gord. Calm. Chardin, Martini ; ita Iarchi, Kimchi quos refert et sequitur Ros., Dauer, Ges. Lowth, Umbreit, Doederlein. Isaiam autem in fine oraculi rei summam iterato paucis complexam referre saepius adverti potest ; vide 19, 22; 91, 16. Nostro autem loco id fieri eo probabilius est, quia eadem formula in illa die et electio Eliacim indicatur et v. 95 reiectio illius de quo in v. 25 sermo fit; sed cum eadem formula unius Eliacim et electio et reiectio enuntiari censenda non sit, de illius reiectione sermo erit de quo in antecedentibus iam dictum est; insuper adverte ipsi Sobnae annuntiari electionem Eliacim v. 21; unde ad minarum pondus prorsus aptum est, ut eidem postquam ei ostensum est Eliacim mente theocratica officio suo esse functurum, oraculi summa et minae denuo in modum quasi sieilli appositi repetantur et inculcentur. Ita scil. oraculum ad id revertitur, unde initium est captum, et uti prior pars in v. 14 redit ad argumentum in v. 1 propositum, ita altera haec pars ad suum quoque initium reflectitur. Anc. — Calamitatem Tyri ita ad vivum describit vates, ut et iis qui procul absunt et iis qui ipsa in urbe incolunt lamentationem praecipiat commemorata antiqua gloria et divitiarum copia ; verum cum hisce omnibus urbs iam ignominiose sit spoliata, et extranei et indigenae iuremerito in lamenta prorumpunt et Tyrii sedibus pulsi in peregrinas regiones abire coguntur (23, 1-7). Tantam autem rerum secundarum eversionem et ruinam adeo pro pristina gloria et pompa inex- spectatam effecit rerum omnium moderator Dominus ; ille suis mandavit exercitibus, ut potentiam et pompam Tyri deiicerent et longe eos abigerent, ille mittit Chaldaeos qui ruinam et castigationem Tyriis afferant (23, 8-14). Verum post annos septuaginta Tyrus ad conditionem commercio florentem redibit in eaque prospere aget, si tamen negotiationes opesque Domino sacraverit (23, 15-18). Ut iudicium Dei universale ad vivum proponatur, postquam vates iis qui sunt procul positi ad septemtrionem et meridiem versus, iis quoque qui in vicinitate incolunt punitionem Dei denuntiavit, iam nihil aliud restat, nisi ut Tyriis qui ad occidentem late in mare et insulas dominantur eadem qua reliquis norma divinum in omnem superbiam et fastum decretum | innotescat. Phoenices autem eo potiore iure inter eos connumerandi sunt qui ut Dei regnum consistat deiiciantur oporteat, quia luxuria, idololatria impudentissima, immensa divitiarum et voluptatum cupiditate et studiis suis atque negotiis in una opum acquisitione haerentibus non minus exstiterunt inimici regni Dei quam armis bellicis Assyrii, Aegyptii, Babylonii ; immo eo magis perniciosos sese praestiterunt, quo maiore vl et fallacia voluptates blandae et rerum terrenarum illecebrae sese animis insinuant captosque servitute turpi simul ac dulci constringunt atque a rebus divinis omnino ac perpetuo avertunt. Unde ne quid desit in hac prostratione omnium inimicorum Dei, Phoenices nécessario erant commemorandi, qui artium ac voluptatum et divitiarum illecebris genus humanum eximio modo corrumpere satagebant. Id sacer vates iam innuit et praeformavit 9, 16, cum postquam apparatui bellico interitum denuntiavit, etiam diem Domini futurum esse praediceret « super omnes naves Tharsis et super omne quod visu pulchrum est ».
22:6
… Isaiah, Jeremiah, Ezekiel raise their voices against E., as against all the other regions then in prominence (cf. Is. 11:11; 21:2; 22:6; Ier. 25:25; 49:34 agg.; Ex. 32:24). A few years before the annihilation of E. the prophet Jeremiah announces it (Ier. 49:34-39); he foretells finally the return of the Elamite prisoners …
22:8
House of the Forest of Lebanon
… into 3 rows of 15 columns each (1 Kings 7:2-5). In the upper part, above the side aisles, there were chambers perhaps intended for the storage of weapons, while in the higher walls of the central nave there were perhaps the windows (1 Kings 10:17; Is. 22:8).
Isaias (HEB. JĒŠA-JĀH[Ā] "SALVATION [IS] YAHWEH", SEPTUAGINT 'HESAIAU)
Jerusalem was at this time a beautiful city, with perfected public services (Is. 7:3; 22:8-11; etc.), great palaces and much traffic, always an object of concern on the part of the kings for its defense (Is. 22:8; etc.). …
22:12
Sobna (Heb. Šebhnā', LXX Σόφυζε)
… Therefore Isaiah around the year 701 confronted him, foretelling his removal from office and that "he will roll like a ball into a broad plain (Egypt, Assyria?), where he will die dishonored." Eliakim will succeed him (Isa. 22:12-25).
22:13
… Theol., 1ᵃ-2ᵃᵉ, q. 34, a. 4; and qq. 31-35). Sacred Scripture too openly condemns this theory (Wis. 2:1-9; Is. 22:13; 56:10 ff.; I Cor. 15:32; Lk. 12:15-21; 16:19 ff.).
22:14
… Mic. 1, 1; 3, 5; 6, 1; Nah. 1, 12; Zeph. 1, 1; Hag. 1, 1; 2, 1, 11, 21; Zech. 1, 1; 7, 1 ff.) what he has written; reports visions, revelations or supernatural dreams (Num. 12, 6 ff.; Is. 6, 20; Jer. 1, 11-16; Ezek. 4, 1-5, 4; Jer. 4, 20 ff.; Is. 5, 9; 22, 14; Ezek. 9, 1; Jer. 20, 7-12; 23, 28; Mic. 3, 8; Is. 6, 6-9; Jer. 1, 17-19; Ezek. 3, 8-9). The hagiographer or biblical writer is therefore the intermediary through whom God speaks or …
22:15
Isaias (HEB. JĒŠA-JĀH[Ā] "SALVATION [IS] YAHWEH", SEPTUAGINT 'HESAIAU)
… Son of Amoz (not to be confused with the prophet of the same name), he was born in all probability in Jerusalem, which was the theater of his activity (Is. 7:3 ff.; 8:2; 22:15 ff.; 37:2 ff.). …
Sobna (Heb. Šebhnā', LXX Σόφυζε)
… Many identify the two S. In the demotion to secretary, Isa. 22:15-25 would have been fulfilled. …
22:20
ELIACIM. - Son of Hilkiah, chosen by God in place of the impious and proud Shebna, according to Is. 22:20-25. A faithful servant of Yahweh, he is worthy to serve as steward or prime minister in the house of David, under King Hezekiah. …
22:21
… people (Gen. 10, 21; 17, 5; 19, 37; 36, 9, 43), originator of a craft or art (Gen. 4, 20 ff.). 3) Creator (Iob 38, 28; cf. Jer. 2, 27), hence God (Deut. 32, 6; Is. 63, 16; Eccli. 51, 10). 4) Benefactor (Iob 29, 16), one who takes care of others (Is. 9, 5; 22, 21). 5) Teacher ('a. is an honorary title, given to priests and prophets even by kings: II Reg. 6, 21; 8, 9; 13, 14; Iudc. 17, 10; 18, 19), as in the title of the treatise Aboth (v.); …
22:22
Primacy of Saint Peter and of the Roman Pontiff
… Key in fact in Sacred Scripture is a synonym for authority (cf. Is. 22:22: "et dabo clavem domus David super humerum eius"; Apoc. 1:7 ff.; 3:7; 9:1; 20:1; the only exception Lk. 11:52: "clavis scientiae"). …
22:23
… With an image corresponding to the customs of the East, God says of him: "I will fasten him as a peg in a sure place, and he shall be for a throne of glory to his father's house" (Is. 22:23). II Kings 18:18 presents him as prime minister of King Hezekiah.
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.