A canticle of thanksgiving for God’s judgments and benefits.
The Prophet geueth thankes to God for his meruelous workes, 7. and great benefites, in lightning manie with faith, washing away sinnes, and geuing grace, and eternal glorie.
1O Lord, thou art my God, I will exalt thee, and give glory to thy name: for thou hast done wonderful things, thy designs of old faithful, amen.Signore, tu se il mio Dio; te io esalterò, benedirò il nome tuo, perchè hai eseguite cose ammirande, consigli antichi fedeli: così è.OLORD thou art my God, I wil exalt thee, and confesse to thy name: because thou hast done meruelous thinges, the old cogitations faithful, Amen.Domine, Deus meus es tu; / exaltabo te, et confitebor nomini tuo: / quoniam fecisti mirabilia, / cogitationes antiquas fideles. Amen. 2For thou hast reduced the city to a heap, the strong city to ruin, the house of strangers, to be no city, and to be no more built up for ever.Perchè in un sepolcro hai ridotta la città, la città potente, la casa d'uomini stranieri in una massa di rottami, onde non sia più città, e non sia rifabbricata in sempiterno.Because thou hast brought the citie into a heape, the strong citie into ruine, the house of strangers: that it be no citie, & that it be not built for euer.Quia posuisti civitatem in tumulum, / urbem fortem in ruinam, domum alienorum: / ut non sit civitas, / et in sempiternum non ædificetur. 3Therefore shall a strong people praise thee, the city of mighty nations shall fear thee.Per questo darà lode a te il popol forte, la città di genti robuste ti temerà.For this shal strong people prayse thee, the citie of strong nations shal feare thee.Super hoc laudabit te populus fortis; / civitas gentium robustarum timebit te: 4Because thou hast been a strength to the poor, a strength to the needy in his distress: a refuge from the whirlwind, a shadow from the heat. For the blast of the mighty is like a whirlwind beating against a wall.Perchè tu sei stato fortezza al povero, fortezza al mendico nella sua tribolazione: speranza nella procella, suo riparo dall'ardore del giorno; perocché l'impeto dei potenti è qual turbine, che fa traballare una muraglia.Because thou art become a strength to the poore, a strength to the needie in his tribulation: an hope against the whirlwinde, a shadow against the heate. For the spirit of the strong is as a whirlwinde beating against a wal.quia factus es fortitudo pauperi, / fortitudo egeno in tribulatione sua, / spes a turbine, / umbraculum ab æstu; / spiritus enim robustorum / quasi turbo impellens parietem. 5Thou shalt bring down the tumult of strangers, as heat in thirst: and as with heat under a burning cloud, thou shalt make the branch of the mighty to wither away.Abbatterai tu l'arroganza degli stranieri, come il violento ardore (abbatte) nella sete; e quasi con vampa di nube ardente farai seccare la propagine di questi potenti.As heate in thirst, shalt thou humble the tumult of strangers: and as with heate vnder a burning cloude thou shalt make the branch of the strong to wither.Sicut æstus in siti, / tumultum alienorum humiliabis; / et quasi calore sub nube torrente, / propaginem fortium marcescere facies.
6And the Lord of hosts shall make unto all people in this mountain, a feast of fat things, a feast of wine, of fat things full of marrow, of wine purified from the lees.E il Signore degli eserciti farà a tutti i popoli in questo monte un convito di grasse carni, un convito di vendemmia, di carni grasse midollose, di vino senza feccia.And the Lord of hostes shal make to al peoples in this mount, a feast of fat thinges, a feast of vintage, of fat thinges ful of marrow, of vintage purified from the dregges.Et faciet Dominus exercituum / omnibus populis in monte hoc / convivium pinguium, / convivium vindemiæ, / pinguium medullatorum, / vindemiæ defæcatæ. 7And he shall destroy in this mountain the face of the bond with which all people were tied, and the web that he began over all nations.Ed ei troncherà le funi, che stringevano tutti quanti i popoli, e la tela ordita contro tutte le nazioni.And he shal in this mount throw downe headlong the face of the bond, tied together vpon al peoples, and the webbe that he hath begune vpon al nations.Et præcipitabit in monte isto / faciem vinculi colligati super omnes populos, / et telam quam orditus est super omnes nationes. 8He shall cast death down headlong for ever: and the Lord God shall wipe away tears from every face, and the reproach of his people he shall take away from off the whole earth: for the Lord hath spoken it.Ei precipiterà la morte per sempre, e il Signore Dio asciugherà da tutti gli occhi le lagrime, e l'obbrobrio del popol suo torrà da tutta quanta la terra: perocché il Signore ha parlato.He shal cast death downe headlong for euer: and our Lord God shal take away teare from al face, and the reproch of his people he shal take away out of the whole earth: because our Lord hath spoken it.Præcipitabit mortem in sempiternum; / et auferet Dominus Deus / lacrimam ab omni facie, / et opprobrium populi sui auferet / de universa terra: / quia Dominus locutus est. 9And they shall say in that day: Lo, this is our God, we have waited for him, and he will save us: this is the Lord, we have patiently waited for him, we shall rejoice and be joyful in his salvation.Ed egli dirà in quel giorno: Ecco, questi è il nostro Dio; lo abbiamo aspettato, ed ei ci salverà: abbiam pazientato, ed esulteremo, e goderemo della salute, che vien da lui.And he shal say in that day: Loe this is our God, we haue expected him, and he wil saue vs: this is our Lord, we haue patiently wayted for him, we shal reioyce and be ioyful in his saluation.Et dicet in die illa: / Ecce Deus noster iste; / exspectavimus eum, et salvabit nos; / iste Dominus, sustinuimus eum: / exsultabimus, et lætabimur in salutari ejus.
10For the hand of the Lord shall rest in this mountain: and Moab shall be trodden down under him, as straw is broken in pieces with the wain.Imperocché la mano del Signore poserà sopra di questo monte: e sotto di lui sarà stritolato Moab, come è tritata la paglia sotto d'un carro.Because the hand of our Lord shal rest in this mount: and Moab shal be treshed vnder him, as straw is broken with the wayne.Quia requiescet manus Domini / in monte isto; / et triturabitur Moab sub eo, / sicuti teruntur paleæ in plaustro. 11And he shall stretch forth his hands under him, as he that swimmeth stretcheth forth his hands to swim: and he shall bring down his glory with the dashing of his hands.E stenderà le sue braccia sotto di lui, come uno le stende per nuotare. Ma il Signore umilierà il fasto di lui coll'infrangere le sue braccia.And he shal stretch forth his handes vnder him, as he that swimmeth stretcheth forth to swimme: and he shal humble his glorie with dashing of his handes.Et extendet manus suas sub eo / sicut extendit natans ad natandum; / et humiliabit gloriam ejus / cum allisione manuum ejus. 12And the bulwarks of thy high walls shall fall, and be brought low, and shall be pulled down to the ground, even to the dust.E le difese delle tue alte mura caderanno, e saranno abbattute, e gettate a terra, e ridotte in polvere.And the munitions of thy high walles shal fal, and be humbled, & shal be plucked downe to the grownd euen to the dust.Et munimenta sublimium murorum tuorum / concident, et humiliabuntur, / et detrahentur in terram usque ad pulverem.
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Menochius
City; Jerusalem, or rather Babylon, (chap. 21.) (Calmet) or every city (Haydock) in the world. (Menochius)
Strangers: the temples of idols.
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People; the Chaldeans, or their conquerors.
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Poor; Juda, whom Nabuchodonosor's fury could not exterminate.
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Haydock
Away. Cyrus (Calmet) shall reduce Babylon the great. (Haydock)
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Calmet
Mountain of Sion, a figure of the Church, and of heaven. The Jews shall feast: yea, some of all nations shall partake of the blessed Eucharist, and obtain heaven. The expressions are too grand for a corruptible feast. (Calmet)
Hesiod
Wine. Literally, "of vintage," (Haydock) on which occasion great rejoicings were made. (Hesiod, Hercul. 297.)
Haydock
Protestants, "of wines on the lees." (Haydock)
Calmet
In the East, the wines were very thick, Psalm 75:9. (Calmet)
Worthington
On the rejection of the Jews, the Gentiles were converted. (Worthington)
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Tied. He will open their eyes to the truth of the gospel. They shall be no longer as criminals, expecting death, or mourning.
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Ever. Hebrew, "he shall swallow up death in victory," 1 Corinthians 15:54. Christ, by dying, conquered death, and rescued us from its power, if we do not voluntarily subject ourselves to it again. This was faintly represented by the liberation of the captives.
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Calmet
Mountain: the Church. (Calmet)
Challoner
Moab. That is, the reprobate, whose eternal punishment, from which they can no way escape, is described under these figures. (Challoner)
The Machabees probably executed this vengeance on Moab, 1 Machabees 5:6.
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Haydock
Hands. All his exertions and fury will prove useless. (Haydock)
Moab shall lie prostrate.
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Moab.... That is, the reprobate, whose eternal punishment, from which they can no way escape, is described under these figures.
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The prophet and faithful people confessing Gods benefites, and perfect performance of whatsoeuer he promiseth, or determineth, conforming their desires to his pleasure, say: Amen: as wel in prosperitie, when he deliuereth, and blesseth them, as in aduersitie, when he punisheth: by the destruction of Ierusalem. which is here prophecied, and the like.
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After the reiection of the Iewes al Gentiles shal be conuerted to Christ.
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Concordance Apoc. 7. & •1.
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St Irenaeus of Lyons † AD 202 Against Heresies 3.20.3
… be ye encouraged, ye feeble-minded; be comforted, fear not: behold, our God has given judgment with retribution, and shall recompense: He will come Himself, and will save us.”
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St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.5
… Moses, for example, saith: “Thou art made my Helper and Protector, to save me;” and David: “Be unto me for a God of salvation, and an house of refuge, that Thou mayest save me;” and Isaiah: “He is become an Helper for every city that is lowly.”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 21.7
… they shall drink wine, they shall drink gladness, they shall anoint themselves with ointment
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 19
… His words are: “And the Lord of Hosts shall make a feast on this mountain unto all nations: they shall drink joy, they shall drink wine, they shall be anointed with ointment on this mountain. Deliver all these things to the nations.”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 21.7
… they shall drink wine, they shall drink gladness, they shall anoint themselves with ointment . And that he may make thee sure, hear what he says of this ointment as being mystical; Deliver all these things to the nations, for the counsel of the Lord is unto all nations
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St Irenaeus of Lyons † AD 202 Against Heresies 5.12.1
… For if death brings mortality, why should not life, when it comes, vivify man? Just as Esaias the prophet says, “Death devoured when it had prevailed.”
Tertullian † AD 220 The Five Books Against Marcion 5.10
… Rightly then does the apostle declare, “Flesh and blood cannot inherit the kingdom of God;” for this (honour) does he ascribe to the changed condition which ensues on the resurrection. Since, therefore, shall then be accomplished the word which was written by the Creator, “O death, where is thy victory”—or thy struggle?
Origen † AD 254 Origen's Commentary on Matthew 12.35
… death, it may not be out of place to bring forward and examine these passages along with the “taste.” In the Psalms, then, it is said, “What man is he that shall live and not see death?” And again, in another place, “Let death come upon them and let them go down into Hades alive;” but in one of the prophets, “Death becoming mighty has swallowed them up;”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.15
… is denoted by ‘Ye shall see your Life hanging,’ and the wound in the side by the spear answers to ‘He was led as a sheep to the slaughter ,’ and the resurrection, nay more, the rising of the ancient dead from out their sepulchres (for these most of you have seen), this is, ‘Thou shalt not leave My soul in hades,’ and ‘He swallowed up death in strength
St Basil the Great † AD 379 The Letters 46.6
… “O come, let us worship and fall down; let us weep before Him.” The Word Who invited us to repentance calls aloud, “Come unto me all ye that labour and are heavy laden, and I will give you rest.” There is, then, a way of salvation, if we will. “Death in his might has swallowed up, but again the Lord hath wiped away tears from off all faces”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.15
… For had they known it, they would not have crucified the Lord of Glory . His body therefore was made a bait to death that the dragon , hoping to devour it, might disgorge those also who had been already devoured . For Death prevailed and devoured ; and again, God wiped away every tear from off every face
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 19.10
10. Guarded therefore by these discourses, be sober . For our adversary the devil , as was just now read, as a roaring lion, walketh about, seeking whom he may devour . But though in former times death was mighty and devoured, at the holy Laver of regeneration God has wiped away every tear from off all faces
St Gregory of Nyssa † AD 395 On Virginity 13
… Can we expect it otherwise? When the verdict that was pronounced on the delinquents in the beginning is annulled, then too the mothers’ “sorrows ” are no longer “multiplied,” nor does “sorrow” herald the births of men; then all calamity has been removed from life and “tears wiped from off all faces
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.67
… “Thou shalt raise up this body of mine which has suffered many evils.” Isaiah also, proclaiming the resurrection to the people, says that he is the announcer of the Lord’s message, for we read thus: “For the mouth of the Lord hath spoken, and they shall say in that day.”
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… Who is it that lived with godly fear and offered supplication with strong crying and tears, not able to save Himself but appealing to Him that is able to save Him and asking for release from death? Not God the Word, the impassible, the immortal, the incorporeal, whose memory is joy and release from tears, “For he has wiped away tears from off all faces,”
Ecumenical Councils The Epistle of Cyril to Nestorius with the XII. Anathematisms 1
… And this: “In sorrow thou shalt bring forth children,” being removed through him, he showed the truth of that spoken by the prophet, “Strong death swallowed them up, and again God hath wiped away every tear from off all faces.”
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St Irenaeus of Lyons † AD 202 Against Heresies 4.9.2
… for they shall see God” ); neither shall we look for another Christ and Son of God, but Him who [was born] of the Virgin Mary, who also suffered, in whom too we trust, and whom we love; as Esaias says: “And they shall say in that day, Behold our Lord God, in whom we have trusted, and we have rejoiced in our salvation;”
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.21
In Isaiah: “I have spread out my hands all day to a people disobedient and contradicting me, who walk in ways that are not good, but after their own sins.”
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1. Thou hast made (that is, thou wilt certainly make, and in thy prescience and decree thou hast already made) thoughts ancient faithful (as if to say, Which from eternity thou hast thought and decreed, and which through the holy Patriarchs and Prophets thou didst formerly threaten and promise concerning the destruction of the world and the impious, and concerning the glory of the pious, those thou hast faithfully fulfilled, that is, thou wilt fulfill. Whence, wishing this to be done, he subjoins), amen,—that is, let it be done, as the Septuagint translates it. Secondly, Vatablus and Sanchez translate the Hebrew אמונה אמן emuna amen, thou hast made ancient thoughts, which are faithfulness faithfulness, that is, most faithful and most firm. It is remarkable that St. Thomas here at the end of the chapter expounds amen, as if it were a Greek word compounded from α privative and μήν, that is, moon, as if to say, Without moon, that is, without defect, namely solid and stable. For it is certain that amen is Hebrew, and has a Hebrew, not a Greek, etymology.
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2. Because thou hast made the city a heap. — By city he means the world, which in its greater part is a city of the impious; hence he gives thanks to God that it has been cut down and reduced "to a heap," that is, to a pile of stones. He calls the same thing a house (in Hebrew ארמון armon, that is, palace, denoting the proud houses of the powerful and rich in the world) "of strangers," that is, of the impious, as the Septuagint translates it; for the impious, although they have naturally become sons of God through regeneration in baptism or through the Sacrament of penance, have nevertheless by their own perverse will degenerated toward idols or vices, as if toward their gods, and have alienated themselves.
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3. Upon this the strong people shall praise thee, — namely the saints and the elect, who have strongly overcome themselves and their desires, the allurements of the world, and the temptations of the demon. Thus Lyran. Whence the Septuagint, for strong people, translates beggars and those enduring iniquity: for these are strong in beggary, and generously tolerate injuries and calumnies. They translate therefore, on account of this the poor people shall bless thee, and the city of men enduring iniquity shall bless thee; because, as follows, thou hast been made the strength of the poor, as if to say, These poor shall attribute this strength of theirs not to themselves, but to thy powers and thy grace: for they shall acknowledge the weakness of their nature, and that they are feeble of themselves, but strong from God. This therefore is Christian strength, which does not succumb to adversities, but like the palm tree raises itself up all the more. Just as lime is sharpened by water, fire by the bellows, iron by the whetstone, so the strength and patience of the Saints increase through afflictions and persecutions, and are inflamed all the more, namely "virtue grows green through the wound," and, as Cato used to say: Serpent, thirst, heat, sand / Are sweet to virtue: patience rejoices in hardships. The city of strong nations (that is, the Church gathered from mighty nations) shall fear thee, — shall revere thee, as children observe and revere their parents. Thus the Septuagint. Heaven therefore and the heavenly Jerusalem is the city of the strong, whose type were the mighty athletes of David, II Kings XXIII, 8. Hear on this matter the illustrious vision which John Moschus relates in the Spiritual Meadow, cap. X: "Abba Athanasius told us of himself: There came to me at some time, he says, a thought saying: What do you think will be the lot of those who strive and those who do not strive? And when I had been in ecstasy, there came to me someone saying to me: Follow me. He brought me to a certain place full of light and glory, and placed me beside a certain door, whose appearance cannot be described. But we heard within as it were an innumerable multitude praising God. And when we knocked, someone within heard, and said: What do you want? My guide said: We wish to enter. He answered: No one dwelling in negligence shall enter here. But if you wish to enter, go, strive, esteeming nothing the vanities of the world." Secondly, Vatable translates, the city of violent and tyrannical nations (for these in Hebrew are called עריצים aritsim, vers. 4 and 5, where likewise our author translates them as mighty or strong, as will be clear there) shall fear thee, as if to say, The city of the impious who have oppressed the pious, of which I have already spoken, seeing such great ruin of itself, shall servily fear the executioner: this sense agrees more with the Hebrew aritsim.
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4. Hope from the whirlwind, a shelter from the heat,—that is to say, God was to the Saints in every whirlwind, that is persecution, and in heat, that is temptation, a protector like a shelter, in which they hoped, and to which they fled. For the spirit of the mighty (in Hebrew aritsim, that is of violent tyrants) is like a whirlwind.—There is here a threefold sense: the first, that the Prophet may explain here how great was the whirlwind and heat of the impious against the pious, that is to say, the force and fury which violent men and demons brought upon the fragile faithful and saints, and in the time of Antichrist (for it is of him that he speaks) shall bring and will be strong and impetuous like a whirlwind, which also drives and casts down a wall, that is to say, Therefore I rightly said that thou alone wast to them strength, because amid the assaults of enemies, as it were amid whirlwinds and waves they stood immovable like rocks and stones. Their fury likewise was as "heat in thirst," that is as heat which wonderfully afflicts the thirsty. Wherefore thou, O Lord! rightly "shalt humble the tumult" of these "strangers." Thus these connect and punctuate Lyran, Vatable and Forerius. The second sense is, that these things pertain not to the impious, but to Christ, as if the Prophet were to explain how great shall be the whirlwind and heat, that is the fury, of Christ against the impious: for the word humiliabis, which follows, must be repeated by zeugma, that is to say, Thou, O Lord, shalt humble the lofty and proud spirits of the arrogant and tyrants, as a vehement whirlwind which drives and casts down a wall; and again "the tumult," that is the force and power, of them thou shalt humble, as excessive heat is wont to consume men in burning and thirsty sand. Thirdly, most aptly our version according to the Roman edition, and the Chaldean thus punctuate these things, that the former part pertains to the impious, according to the sense given in the first place; but the latter part pertains to Christ their judge and avenger, namely that which says: "As heat in thirst thou shalt humble the tumult of strangers." For there is the punctuation, and there verse 5 begins, that is to say, Because the spirit of the mighty, that is of the violent and impious, like a whirlwind raged against the pious, hence thou, O Christ judge! as heat in thirst, that is as the greatest heat, such as is in a dry and thirsty place (where there is no shade to temper the heat, or water to refresh the burning), wonderfully afflicts sweating and thirsty travelers: so also thou on the day of judgment shalt greatly afflict the strangers, that is the impious, who have alienated themselves from thee, on account of their tumults by which they vexed thy faithful, and thou shalt burn them with heat and eternal fire, and there thou shalt consume them with intolerable dryness and thirst, so that with the rich man Dives they may ask for water to cool their tongue, and shall not obtain even a drop.
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5. And as heat under a cloud bursting forth thou shalt make the branch of the mighty to wither (in Hebrew aritsim, that is of the violent, as above) to wither.—Pagninus translates, as heat under the shadow of a cloud the branch of the mighty shall be humbled, that is to say, As heat is broken by the coming of a cloud: so the branch of the impious shall be broken and weakened by God the avenger. But our version translates better. For the exposition of which, note that heat which comes from dense clouds is most vehement: for the solar rays confined and condensed by the straits of clouds act more powerfully, and strike men, fields and vineyards. Symbolically, this heat of the cloud denotes the sentence of Christ the judge sitting in a cloud, by which he shall torment and burn the impious, saying: Depart from me, ye cursed, into everlasting fire. Again, for branch in Hebrew it is זמיר zamir, that is a pruning, the produce of vines, namely grapes which are pruned, and wines which come from pruned grapes, by which synecdochically all the delights and pleasures of the impious are signified: for the voluptuous especially rejoice in wine and banquets. The sense therefore is, that is to say, As a cloud bursting with heat scorches the earth and vineyards, so Christ on the day of judgment shall destroy and burn all the delights of the impious, in which they delighted themselves. Wherefore aptly and piously Sanchez notes the illustrious distinction of heat, that is of tribulation, of the just and unjust. Let the just be heated, he says, by the pressing and burning of the impious: but that heat is brief, and tempered by God, who is to them a shelter from the heat, that is a cloud opposed to the burning of tyrants. Let the impious be heated, but with heat to pain and grievous burning, and to eternal duration: God impends over them as a burning and bursting cloud, which shall torment them with eternal flames; and shall make the branch to wither, that is, all the pleasures of the former life.
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6. And the Lord shall make, etc., on this mountain a feast of fat things, a feast of wine. — He contrasts this feast with the wine of the saints, the offspring, that is the wine and delights, of the impious withering and to be burned, of which the preceding verse. Note that he says, "on this mountain," Isaiah was then at Jerusalem, and he pointed with his finger to Mount Sion, or to the Mount of Olives near it. For near this mountain Christ, sitting in the air as if upon Sion, and over the same valley of Josaphat, and over the Mount of Olives, will execute judgment, and there will begin to glorify his elect, and to feed them with eternal delights, and he will continue to do this in heavenly Sion throughout all eternity. Now first, Eusebius, book I of the Demonstration, final chapter, Cyril, Procopius, Cyprian, or rather Rufinus in the Exposition of the Creed, and from these Leo Castrius, understand these things concerning the Eucharistic feast of the body and blood of Christ, which are the supreme delights of the Saints: wherefore by this feast of marrow and of the vintage of the saints are understood not carnal, but spiritual and supreme delights, by catachresis: delights, I say, of the Saints in heaven, which we here foretaste in the Eucharist. Whence he alludes here to the Eucharist, especially because the flesh of Christ in the Eucharist, on account of the hypostatic union with the Word, has the power, either physical, as some Doctors wish, or rather moral, of vivifying; so that by its virtue the bodies of the Saints, destined to rise to glory and immortality, and to heavenly delights, shall be vivified, as is evident from John VI, 50 and 57, as St. Cyril and Leontius explain. But I say truly that here the delights of the Blessed are treated of according to the letter: for he mentions both species, namely bread and flesh, when he calls it a feast of marrow; and of wine and the blood of Christ, when he calls it a feast of the vintage, that is of wine pressed from the vintage. For the Eucharist above all feasts fattens, enriches and inebriates the mind; so much so that a certain holy virgin was accustomed to say: "It is certain to me that even a single reception of the Eucharist, if it be done with true spirit and sense of devotion, is apt and suited to bring it about that the soul attains to great perfection of life and virtue." Whence also St. Monica, having received the Eucharist, as if with an inebriated mind exclaimed: "My heart and my flesh have rejoiced in the living God." Whence the Septuagint here translates, they shall drink in gladness, they shall drink wine, they shall be anointed with ointment. This unction some refer to the sacrament of Confirmation, in which we are anointed outwardly with chrism, and inwardly strengthened by the power of the Holy Spirit, so that as athletes of Christ, we may profess and defend his faith even unto death and martyrdom, St. Cyril of Jerusalem and of Alexandria, and after them Theophanes Bishop of Nicæa, in the Harmony of the New and Old Testament. Note: The delights of this heavenly feast are denoted by two things: first, by fat things (that is well fattened) of marrow; for the marrow of bones is most delicate, and shows the flesh to be most delicate. Second, by the vintage, that is, wine defecated, that is most pure, clearest and most sweet. For vintage in Hebrew is שמרים scemarim, that is, the lees which are at the bottom of the vessel, and which preserve the wines themselves, from the root שמר schamar, that is, he kept, he preserved: for the best wine is that which rests as it were in its own lees, and there retains and preserves its native flavor and vigor. Again in the cask the best wine, that is which is not far from the lees. For physicists say, and among them our Conimbricenses, treatise on Meteorology, chapter IX, in the cask of honey the best is that which is at the bottom or foundation: in the cask of oil the best oil is that which is at the top: in the cask of wine the best is that which is in the middle; and they give this reason for these things: because that honey is held to be best which flows least, and as it were congeals like sugar: such a thing by its weight sinks to the bottom. But oil excels in that it is clearer and more defecated, and more airy: this however, because it is lighter, floats. Finally, the force of wine consists in heat, which, in order to flee harm, is gathered especially around the middle: for the upper part is harmed by the nearby air, and becomes vapid. The sense therefore is, as if to say, In the heavens there will be the most sweet and most full delights, such as in this life are esteemed to be in a feast, where nothing but fattened poultry of marrow, and wine scemarim, that is the best and most delicate, are proposed to be tasted. The Prophet hints that wine, that is consolation, even spiritual, sent by God in this life is not altogether defecated, but is always mixed with some lees and bitterness of the cross and tribulation: for clear and limpid consolation is reserved for heaven. In like manner in this life the Saints acting in the Lord eat as it were flesh and bones, but in heaven they will eat marrow. Xenophon relates that Cyrus used this stratagem to incite his Persians to war and their labors: he ordered them to go into a forest, and there to cut wood with great labor the whole day; the next day he received all of them at a sumptuous and splendid banquet. Then he asked them which day seemed better to them, the previous one or the present one, which would they prefer? All answered immediately, the present one, as being one of joy and delights, whereas the previous one had been one of labor and affliction. Then Cyrus said: If you wish to have such a day perpetually, you must labor for a short time and contend with enemies; thus indeed you will conquer them, and will continually enjoy their immense riches and delights. Christ says the same thing to His athletes: You are they, He says, that have continued with me in my temptations; and I dispose unto you, as my Father hath disposed unto me, a kingdom, that you may eat and drink at my table in my kingdom: and may sit upon thrones, judging the twelve tribes of Israel, Luke XXII, 30. And elsewhere it is said that He shall make them recline in the kingdom of the Father, and passing by shall minister unto them. Come then, O Christian soldier! Fight manfully, conquer thyself, and thou hast conquered all things; endure for a little while, be cold, abstain, humble thyself, be sick, sweat, bear harsh words and blows; soon thou shalt be crowned, soon thou shalt feast at the table of Christ, and shalt abound in all good things: For that which is momentary and light of our tribulation worketh for us above measure exceedingly an eternal weight of glory.
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7. And he shall cast down the face of the bond bound together, — that is, the oppression of the devil, the bonds of errors, diseases, persecutions, miseries, tribulations and death, which as soon as Adam sinned, began to inflict upon all men, and by which men were held bound and tied together. And the web which he hath woven over all nations. — What he previously called a bond, here he calls by another metaphor a web: for from a web are made coverings, ropes and bonds. Thus the Poets explain fate, or the decree of God concerning any man, through the web and threads of the Fates, which they weave for each, that is dispense, a good or bad lot according to merits, and according to the will of God; concerning these it is said: Clotho spins the spindle, Lachesis weaves, and Atropos cuts. Secondly, Haymo translates, he shall cast down the face of the Ruler. Secondly, St. Jerome: He shall cause, he says, the face of death to be absorbed, and the bonds by which all peoples were bound; concerning which it is said in Ecclesiastes XL, 1: "A heavy yoke is upon the sons of Adam, from the day of their coming out of their mother's womb, until the day of their burial, into the mother of all." Thirdly and more fully, he shall cast down the face of the bond, that is the bond itself, that is original sin, and its effects and bonds: whence in Hebrew it is חלוט hallot, hallot, that is bond, bond, that is all and many bonds. Our translator renders it bound together, that is wrapped up and entwined, so that with many coils as it were with bonds it constrains man, and binds him more tightly: for all these evils and bonds depend, and are as it were bound together both among themselves, and with the first sin of Adam. These bonds therefore are the hardships of this life, and mortality after the fall of Adam, as if to say God shall break all these bonds.
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8. He shall cast down death forever. — Behold here he names and explains the principal part of the bond and web, namely death: St. Paul cites this passage, I Corinthians XV: Death, he says, is swallowed up in victory: for בלע billa in the piel, that is he shall cast down, he shall swallow up, he reads בלע bulla in the pual, that is it is cast down, it is swallowed up: then the Hebrew לנצח lanetsach can be translated both as in victory and as forever. And the Lord God shall take away the tear. — Behold another part of the bond, namely weeping, groaning and tears in so many hardships and afflictions of this life. To this St. John alluded, Apocalypse XXI, 4: "God shall wipe away all tears from their eyes: and death shall be no more, nor mourning, nor crying, nor sorrow shall be anymore." Behold the bonds which God shall take away from the Blessed.
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9. And it shall be said in that day: Behold this is our God (namely Christ Jesus, that is our Savior, to which the Hebrew יושיענו ioscienu alludes, that is he shall save us with eternal salvation, as if to say This salvation of Christ shall always endure: thus St. Jerome), and we shall rejoice (בישועתו biscuato, that is) in his salvation, — as Our translator rendered it, that is in his salvation, as the Septuagint translates it.
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10. The hand of the Lord shall rest upon this mountain. — "Hand," that is, the power of God, as if to say, God shall exercise His riches, His delights, His magnificence, and shall pour them forth powerfully and liberally upon the Blessed in Sion, that is, in heaven. Thus Adamus. This is the genuine sense. Secondly, Sanchez: "hand," namely the avenging hand of God, shall rest, that is, shall cease in heaven, as if to say, God shall no longer chastise His Saints in order to purify and expiate them, as He did in this world. Thirdly, others: as if to say, God with His hand, that is, His power, shall fill the Saints with immense joy, giving them eternal rest. And Moab shall be threshed under him. — St. Thomas properly understands by Moab the Moabites, as if here Isaias were predicting that they would be subdued by the Machabees. But it is not of the Machabees, but of the Blessed that the discourse is here, and of their enemies, namely demons and the damned, whom he calls Moab by synecdoche: because the Moabites were perpetual enemies of the people of God, or the Jews, and drew them to lust and the worship of their idol Beelphegor, that is, Priapus, Numbers XXV, as if to say: "Moab," that is, the people of the impious, and therefore of the damned, "under him," namely under Christ the judge, and His holy and blessed people, "shall be threshed," that is, shall be trampled and afflicted. As straw is threshed in a cart. — He alludes first to the Orientals, who, on account of the scarcity of hay, give straw to beasts of burden: They have, moreover, closed carts, with wheels turning through the middle in the manner of saws, which crush and comminute the stubble into straw, as St. Jerome says. Secondly, he alludes to David, the father and type of Christ, who cut down and trampled upon the Moabites, II Kings, chapter VIII, 2. For cart in Hebrew is מדמנה madmena, which is derived from the root דמה dama, that is, to cut down, and signifies a closed and cutting cart, as Our [translation] and the Septuagint render it. But the Chaldean, Symmachus, Vatablus and frequently the later Hebrews render madmena as a dunghill, from the root דמן domen, that is, dung, as if to say, God shall trample Moab, that is, the impious, as straw is trampled in a dunghill, so that it becomes dung.
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11. And he shall stretch forth his hands under him, as a swimmer stretcheth out his hands to swim. — For "under him" in Hebrew it is "in the midst of him." Whence Vatablus expounds this of Christ, as if to say: Just as a skilled swimmer is accustomed to stretch out and extend both hands along the water: so with both hands stretched forth shall Christ strike his enemies, namely the impious, and this by the virtue and merit of the cross, in which, stretching His arms upon the cross, He saved the elect, where He stretched forth His hands among the impious, as it were swimming in the water of sorrow, equally as of love. The cross therefore was the cart by which Christ crushed and comminuted the impious: whence for the striking of hands which follows, some render it, in the piercings of hands. But Our [translation], the Septuagint and others refer this to Moab, as if to say: Demons and all the impious shall thus be trampled by Christ the judge, that they present the appearance of a man utterly defeated, such as is the appearance of a swimmer, who, stretching out and throwing back his arms, exhibits the gesture of a man altogether desperate and defeated. Thus St. Jerome, Adamus and others. He compares them therefore to a shipwrecked man swimming in the sea; because, just as such a one is tossed about in the abyss of the sea, so the impious, having suffered the shipwreck of salvation, are tossed about in the abyss of the fire and torments of hell. Secondly, just as a swimmer in the vast sea stretches out his hands in every direction, that he may grasp a tree or a rock upon which he may escape, but in vain; for he finds nothing which he can seize, by which he might flee: so the damned in vain seek for relief or alleviation of their punishments; for wherever they cast themselves, they are surrounded and overwhelmed by flames. Thirdly, just as a swimmer in the sea despairs of life, so likewise the wicked despair of salvation. And he shall bring down (Christ) the glory thereof, — namely "Moab," that is, of the reprobate. For the Hebrews often silently change persons, as here there is a transition from Moab to Christ, see chapter XIV and XVI. Sanchez, however, continues to take these as referring to Moab, as if to say: Moab "shall bring down," that is, shall depress, the pride and "glory," that is, the glorying, thereof, that is, his own: for the Hebrew vau affixed signifies both his own and his.
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12. And the fortifications, — as if to say: O Moab! O reprobate! Christ on the day of judgment will overturn all things in which you now trust. It is an enallage of person: for he passes from the third to the second. Morally, St. Augustine or whoever is the author of the book On Soul and Spirit, vol. III of the works of St. Augustine, is certainly not unlearned, and contains much worthy of reading. Trithemius thinks it to be of Hugh of St. Victor: for that it is not Augustine's is evident from chapter XXXVII, where he cites Boethius, who was posterior to Augustine; this author, I say, graphically depicts the glory and joys of the Blessed in heaven, which Isaiah here touches upon, and reviews them in order thus. First, the mutual charity of all, and from this mutual joy: "Let us contemplate, he says in chapter XXXVII, what that very society of blessed spirits is, what the majesty of the vision of God is, and how God refreshes His Saints with the sweetness of His eternal vision: for no one in this life can worthily consider how great that happiness is, to see God face to face; how great the sweetness, to hear that angelic melody; how great the joy, to have the society of all the Saints: for each one will rejoice in the blessedness of another as much as in his own ineffable joy: and as many companions as he will have, so many joys will he have. In that glory I find nothing more delightful to contemplate than the affection of intimate love, by which each one will love another as much as himself, and God more than himself, and God loves them more than they love themselves; and this perpetual joy. Second, the abundance and affluence of all goods: Whatever, he says, is expedient, and whatever delights, is there, namely all riches and delights, all rest and all consolation: for what can be lacking there, where God is, to whom nothing is lacking? As many as are there, are gods: all know God without error, see without end, praise without weariness, love without disgust. Third, the delight which the Blessed perceive from the vision of God: "They always see, he says, and always desire to see; so desirable is it to behold: they always love, and always desire to love; so sweet is it to love. In this delight they rest full of God; always adhering to blessedness, they are blessed; always contemplating eternity, they are eternal; truly joined to light, they are made light. O blessed vision! to see the King of Angels in His glory, to see the Holy of Holies, by whom all things were made. Rejoice and exult, ye just, because ye see Him whom ye have loved; ye have Him whom ye have long desired; ye hold Him whom ye never fear to lose: He Himself is salvation, life, peace and all good." Fourth, most complete peace and sweetness: "How great is the peace there, where nothing repugnates to any of you, either from another or from yourself: but the Lord Himself rules you, and nothing shall be wanting to you: taste therefore and see that the Lord is sweet, sweet is He to taste. The magnitude of such sweetness, ye who have experienced it, cannot make known to us who have never tasted such a thing: as if someone should try to indicate the sweetness of honey by words to one who has never tasted anything sweet." Fifth, the possession of an immense good, which is God Himself: "Stir up now, he says in chapter LXIV, my soul, and raise up your whole intellect, and think as much as you can, what and how great this good is; for if individual goods are delightful, think carefully how delightful that good is, which contains the pleasantness of all goods, and not such as we have experienced in created things; but so different, as the Creator differs from the creature: for if created life is good, how good is creative life! if made salvation is so pleasant, how pleasant is the salvation that makes all salvation! if wisdom is lovable in the consideration of created things, how lovable is the wisdom that created all things from nothing! Finally, if there are many and great delights in delightful things, what and how great is the delight in Him who made those very delightful things!" O he who shall enjoy this good, what shall he be, and what shall not be his! Certainly whatever he shall will shall be, and whatever he shall not will shall not be. Sixth, the possession of beauty, health, wisdom, melody, honor, riches, and all goods which here we can either taste or conceive: In heaven, he says, is whatever you love, whatever you desire: if beauty delights, the just shall shine as the sun; if swiftness, or strength, or freedom of body, to which nothing can resist, they shall be like the Angels of God: because it is sown a natural body, and shall rise a spiritual body, in power certainly, not in nature; if a long and healthful life delights, there is sound eternity, and eternal health, because they shall live forever, and the salvation of the just is from the Lord; if satiety, they shall be satisfied when the glory of the Lord shall appear: if intoxication, they shall be inebriated with the abundance of the house of God; if melody, there the Angels shall sing without end to God; if any pure pleasure, the Lord shall make them drink of the torrent of His delights; if wisdom, all shall be taught of God; if concord, their food shall be one will of God; if power, they shall enter into the powers of the Lord, and shall be almighty in their own will, as God in His. For as God shall be able to do what He wills through Himself, so shall they be able to do what they will through Him; if honor and riches, God shall set His good and faithful servants over many things, heirs indeed of God, and joint heirs with Christ; if true security, certainly they shall be so certain that that good shall never fail them, as they shall be certain neither that they shall lose it of their own accord, nor that God their lover shall be taken away from His lovers against their will. Seventh, that each one shall rejoice not in his own beatitude alone, but also in the beatitude of each of the others, and shall be blessed not once, but a hundred thousand times: "Moreover in that perfect charity of innumerable blessed angels and men, where no one loves another less than himself, there shall be innumerable joy: if therefore the heart of man shall scarcely contain its own joy from so great a good, how shall it be capable of so many and such great joys in that perfect felicity? Certainly, since each one shall love God without comparison more than himself, and all others with him, so much more shall he rejoice beyond estimation in God's felicity, than in his own and the security of all others." Eighth, the enjoyment of God, and thence joy so great... that the human heart naturally cannot contain it, but would be burst and torn by this joy, unless God should strengthen and preserve it above nature in so great a joy: thus shall they love God with their whole heart, their whole mind, their whole soul, so that the whole heart shall not suffice for love; and thus shall they rejoice with their whole heart, so that the whole heart shall not suffice for the fullness of joy: so great is the joy. In that eternal beatitude and perfect enjoyment of God we shall enjoy, seeing Him in all creatures, and Him in ourselves, and, what shall be ineffably more joyful and blessed than all these things, knowing also the Trinity itself in itself, and contemplating it. For in this is eternal and perfect life, that we see God as He is in Himself. The peace of God is in that beatitude, which surpasseth all sense and understanding, and much more all our speech: what therefore no one has been granted to experience, let no one attempt to express. The Lord says, A good measure shall be given into your bosom, pressed down in the inner man, heaped up in the outer, overflowing in God Himself: there is the heap of felicity, there the surpassing glory, there the overflowing beatitude. Ninth, the gifts of the glorified body: speaking of these gifts he says: Our earth shall have immortality, lest it fear again to be reduced to dust: for our body rising shall no longer die: it shall also have impassibility, lest it be subject to miseries: for there shall be such agility in it, that the Blessed, if they will, can without any delay and difficulty follow even the swiftness of our thoughts to all things. Beauty is still lacking: we shall have this most beautiful. For we await the Savior, who shall reform the body of our lowliness configured to the body of His glory, exhibiting what He promised: For the just shall shine as the sun in the kingdom of their Father; and thus all the earth shall be filled with the majesty of the Lord. God shall be the end of our desires, whom we shall see without end, whom we shall love without disgust, whom we shall praise without weariness. The same author, chapter XXXVI: "Love," he says, "is a sense: for just as the exterior man is affected concerning these temporal things by a fivefold sense, that is, by sight, hearing, taste and the rest: so the interior man in the blessed life concerning five ineffable things of God will be affected by ineffable love. For when he shall love his God, he will love a certain light, a certain voice, a certain odor, a certain food, and a certain interior embrace: for there shines forth what no place can contain; there sounds what no time can seize; there smells what no wind can scatter; there tastes what no greediness can diminish; there cleaves what no satiety can tear away: there indeed God is seen without interruption, known without error, loved without offense, praised without weariness. From all which things St. Gregory rightly infers, homily 37 in the Gospel: Great rewards cannot be attained except through great labors: wherefore also Paul, that excellent preacher, said: He shall not be crowned unless he shall have striven lawfully. Let the greatness of the rewards therefore delight the mind, but let not the struggle of labors deter it.
Machine translation from the Latin, not reviewed.
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Hic ponitur gratiarum actio: et primo de populi exaltatione; secundo de ipsius justificatione: cap. 26: In die illa etc.; tertio de paterna corruptione: cap. 27: In die illa. Prima in duas. In prima ponitur gratiarum actio: Exaltabo te, idest in aliis alte te praedicabo. confitebor, in me ipso gratias agendo. Psalm. 9: « Confitebor tibi. Domine mine, in toto corde meo. » Secundo ponitur natura gratiarum actionis, Quoniam fecisti. Et primo in generali quantum ad magnitudinem factorum. Mirabilia. Job 5: « Qui facit magna et inscrutabilia. » Quantum ad impletionem promissionum, Fideles. Eccl. 56: « Da mercedem, Domine, timen-tibus te, ut prophetae tui fideles inveniantur. » Amen, id est vere. Secundo in speciali, ibi, Quia posuisti civitatem in tumultum. Et primo opera quae pertinent ad depressionem malorum; secundo quae pertinent ad exaltationem bonorum, ibi, Et faciet Dominus exercitum omnibus populis in monte hoc convivium pinguium. Circa primum tria. Primo comminator poenae flagellum; secundo poenae fructum ibi, Super hoc laudabit te populus fortis; tertio punitionis modum, ibi, Sicut aestus in siti. Dicit ergo primo, Civitas/em. Jerusalem; alienorum, a Deo. scilicet Judaeorum; in sempiternum non aedificetur: quia nec in eodem postea loco constructa est. Supra 17: « Ecce Damascus desinat civitas esse. » Mich. 5: « Sion quasi ager arabitur. et Jerusalem quasi acervus lapidum « erit. » Vel de Babylone, sive de qualibet alia civitate gentilium eis adversantium.
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Super hoc laudabit te populus fortis. Hie ponit fructum in subjectione hominum ad Deum. Et primo ponit duo signa subjectionis. Primo laudem, Laudabit fortis, quantumeque tibi subjectis; vel populus gentilis fortis in passionibus. Secundo timorem. Timebit te, quaecunque civitas.
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Infra 60: « Fortitudo gentium venerit tibi. » Secundo assignat rationem, quam primo ponit: Quia factus es fortitudo pauperi, qui parum habet, etsi sufficiens sibi, cgeno, qui eget. Psalm. 93: « Factus est mihi Dominus minus in refugium, et Deus meus in adjutorium « spei meae. » Secundo ponit similitudinem, Spes, defensionis, a turbine, propter violentiam perquentis, umbraculum, consolationis, ab aescu, propter afflictionem persecutionis. Infra 52: « Erit vir « sicut qui absconditur a vento et celat se a tempestate. » Tertio ponit expositionem. Spiritus, idest indignatio et superbia. Supra 21: « Sicut « turbinis ab africo veniunt, de deserto venit, « de terra horribili. » Sicut aestus in siti. Hic ponit punitionis modum quantum ad afflictionem, Sicut aestus in siti, affligit. Tumultum, superbam clamorem, quantum ad sterilitatem.
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Et quasi calore sub nube, adunata ex vento australi, qua etiam quandoque propter nimium calorem, fructus vitis destruuntur. Jac. 1: « Exortus est sol cum « ardore, et arefecit fenum, et flos ejus decidit.
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Et faciet Dominus exercitum omnibus populis in monte hoc convivium pinguium. Hic ponit ea quae pertinent ad exaltationem bonorum: et hoc tripliciter. Primo quantum ad abundantiam honoris, quam describit sub metaphora. Convivium, quod paratur de animalibus pinguibbus, et vino depurato, in monte hoc, quia ibi Christus passus est, unde nobis omnia bona provenierunt; vel quia ibi judicabit, ut dicitur Matth. 22: « Ecce prandium meum paravi, tauri mei et altilia sunt occisa. » Secundo quantum ad subtractionem malorum, Et praecipitabit, quantum ad mortis poenam, quam non inat vinculum, inquantum justa Dei sententia ordinata est. 1 Corinth. 15: « Absorpta est mors in victoria. » Oseac 13: « Ero mors tua, o mors; morsus tuus ero, inferne. » Doloris tristitiam, Et auferet. Apocal. 21: « Absterget Deus omnem lacrymam ab oculis sanctorum. » Confusionis ignominiam: Et opprobrium. Supra 3: Auferam sepem ejus, et erit in direptionem. » Quidam referunt hoc ad judicium praestitum in morte Holofernis, qui contra omnes gentes veniebat; et similiter de con-ivio. Et ponit gratiarum actionem. Et aicent, Sustiniumus, patienter expectando. Eccl. 2: « Mementes Don:inum sustinete misericordiam ejus. » Et ponit rationem, Quia requiescet, cum quo nihil malum potest esse. Psal. 151: « Haec requires mea « in saeculum saeculi. » Tertio quantum ad hostium oppressionem, scilicet Moabitaram, qui propter somnum maxime eis infest erant. Et primo ponit eorum afflictionem, Triturabitur. Amos 1: « Trituraverunt in plaustris ferreis Galaad. » Secundo plenariam subjectionem.
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Extendet manus, quasi prostratus, et petens misericordiam vel auxilium. Infra 49: « Vultu in terra demissio adorabunt te. » Et munitionum destructionem, Et munimenta, de quibus habetur supra.
Nota super illo verbo, Confitebor nomini, quia est multiplex confessio. Prima humilitatis. Jac. ult.: « Confitemini alterutrum peccata vestra. » Secunda veritatis. Rom. 10: « Corde creditur ad justitiam: ore autem confessio fit ad salutem. » Tertia laudis. Psalm. 52: « Confitemini Domino in « cithara. » Quarta gratiarum actionis. Supra 12: « Confitebor tibi. Domine, quoniam iratus es mihi: « conversus est furor tuus, et consolatus es me. »
Item nota super illo, Amen, quia Amen est Hebraeorum: et quandoque est verbum, idest fiat. Deut. 27: « Et dicet omnis populus, Amen. » Quandoque adverbium, idest vere. Joan. 6: « Amen « amen dico vobis. » Quandoque nomen, idest veritas. Apoc. 3: « Haec dicit Amen. » Quandoque est graecum, idest sine defectu, ab a, quod est sine, et men, quod est defectus. Rom. 9: « Qui est Deus « benedictus in saecula, amen. »
Nota super illo verbo. Convivium pinguium, quia est triplex convivium. Primum familiare militantis Ecclesiae: in quo proponit tria. Primo amaritudinem passionis. Exod. 12: « Comedetis illed « eum lactucis agrestibus. » 1 Cor. 11: « Quotiescumque manducabitis panem hunc, et calicem « bibetis, mortem Domini annuntiabitis donec veniat. » Secundo dulcedinem dilectionis. Sap. 16: « Panem de caelo praestitisti eis sine labore, omne « delectamentum in se habentem, et omnis saporis « suavitatem. » Tertio pinguedinem, quantum ad effectum. Psalm. 22: « Impinguasti in oleo caput « meum. » Secundum est convivium privatum animae: in quo proponit tria. Primo vinum amoris. Can. 1: « Meliora sunt ubera tua vino. » Secundo
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v. 1 « Domine Deus meus es tu, exaltabo te et confitebor nomini tuo, quoniam fecisti mirabilia, cogitationes antiquas, fideles, amen » ! — id statim efferunt, quod vates iam 2, 41. 177 tamquam effectum iudiciis progignendum declaraverat: exaltabitur autem Dominus solus in die illa; haec exaltatio autem convenientissime tum fit, quando homo nomen Dei i. e. id qu0d Deus de se manifestat Deumque ipsum laudibus et encomiis celebrat et Dei magnalia admirabundus agnoscit. Iudicia Dei et totum ordinem operum Dei et. administrationis rerum praedicant et extollunt tamquam miraculum N5D (cf. 9, 4), rem stupendam, vires hominum longe excedentem, sola potentia divina effectam. Ita iure deiectio dicitur regnorum et prostratio hostium theocraiiae, quae quandoque veris effecta est miraculis ; potiore iure id dicitur de fundatione regni messianici eiusque victoriis et de ultima rerum consummatione et instauratione coelesti. Haec opera Dei, quae brevi conspectu in cap. 24 oculis prophetae obversabantur, laudantur tamquam consilia Dei a longinquo (hebr.), quae Deus ab aeterno mente concepit et iam diu antequam ea opere compleret, cum suis prophetis communicavit; et quia suos ab aeterno dilexit et ab aeterno gloriam adeo eximiam praeparavit, affectus amoris eiusque teneritudo in talem Deum apud sanctos augeatur oportet. Porro laudantur tamquam fides, veritas (hebr.); in iis Deus fidem suam, fidelitatem, veracitatem et veritatem "praeclare manifestavit; fide summa stetit promissis; quamvis iniuriis peccatorum lacessitus, tamen inconcussa fidelitate et veritate cuncta praestitit e& maxima constantia perfecit (cf. Osor. Sanct.). Dei consiliis in universum delineatis, uti in se sunt atque in Deo ab aeterno exsistunt, ad eorum in opus deductionem et completionem transeunt laudantes ac primo quidem prostrationem hostium proferunt (v. 2), dein bona salvatis collata laudibus extollunt (v. 4; sim. Malv.);
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v. 9 « quia posuisti civitatem in tunulum, urbem fortem in ruinam, domum alienorum ut non sit civitas etl in sempilernum non aedificelur » ; — i. e. ea quibus inimici confidebant et superbiebant: urbes, urbes munitas, palatia (hebr. Deus convertit in acervum lapidum (hebr.), in rudera et ruinam, neque unquam iam instaurabuntur ; unde sensus facilis et obvius est non unam aliquam civitatem (v. g. Babylonem, ita Ges. Kn. Calm. Troch., lerusalem S. lHier.), sed quod ipsa iam enumeratione suadetur, omnem urbem inimicam, omnem arcem munitam hostium, omne palatium inimicorum a Deo esse destructum. Unde LXX bene sensum exprimunt vertenies m£Aete, zÍíAewg Oyopáz, item Chald. et Mald. : intelligit omnes nobiles civitates quarum excidium ante narravit, vel potius cum Sanct. : « gratiarum materiam indicat, quod potentes et ad quidlibet audendum prolectos abiecerit eorumque monumenta magno studio atque impensis excitata disturbarit » ; alii urbem dici volunt fere eodem sensu quo 94, 10 in eaque designari orbem terrarum vel generatim urbem illam mundi Deo inimici quae sit symbolum totius potestatis Deo adversariae eteius quasi centrum (cf. Sasb. Lap. Men. Tir. Gord. : illa sane est quam Augustinus toties in libris de duabus civitatibus opponit civitati Dei, civitas impiorum — sim. Drechsl. Del.) ; id quod non re et sensu, sed solum modo explicationis grammaticalis a priore acceptione quam praeferendam duco recedit. Talibus autem victoriis gloria Dei innotescit et cum cognitio Dei sit salus et vita, iudicia illa non solum ad poenam infligendam diriguntur, vate explicite moneatur, iam saepius notatum est (cf. 14, 1; 16, 5; 11, 1; 48, 1; 19, 18; 93, 1). Quare in hac Dei laude id quoque speciatim effertur, quo salutaris iudiciorum effectus designatur et Deus triumphator praedicatur talis qui devictis salutem praestat
25:3
v. 3 « super hoc laudabit te populus fortis, civitas gentium robustarwm timebit te » ; — gentes antea truces, viribus ac potentia elatae gloriam Dei iudicis edoctae adorant ; civitas, quae modo v. 2 in acervum lapidum convertenda dicebatur, Deum timebit; unde manifesto apparet vatem loqui de tali destructione qua non ipsum hostium urbiumque excidium, sed solum et per se animi hostilis interitus atque abolitio pugnae adversus Deum intelligitur. Aliis verbis : ad regnum Dei fundandum non opus est, ut gentium regna destruantur qua regna; id unum requiritur, ut Deo esse inimica desinant. Deum (mere generatim est Deum cum omni reverentia et observantia colere, proin eius observare mandata etc. unde timor Dei omnem gignit ac dicit virtutem. Hic vero a timore initium capitur, quia in iudicio quam maxime manifestatur Deus timendus ac terribilis, timor autem Dei initium est sapientiae. Atque electi et salvati id inter maxima Dei magnalia recensent quod afflictos et persecutione hostili oppressos erexerit, consolatus sit, quod regnum suum a parvis initiis et ex infestatione potentium ad tantum splendorem evexerit
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v. 4 « quia factus es fortitudo pauperi, fortitudo egeno in tribulatione sua, spes a turbine, wmbraculum ab aestu; spiritus enim robustorum quasi turbo impellens parietem » ; — potentes enim deiicit de sede et erigit humiles; cf. 14, 32; indoles est regni messianicl, ut pauperes evangelizentur, ut beati praedicentur mites, pauperes, lugentes, ii qui persecutionem sustinent; quare consonum quoque est, ut in hoc encomio peculiari ratione id Deo laudi vertatur. Praeterea prorsus est ad rem, ut electi qui revera veniunt ex magnis tribulationibus hane Dei opem benigne praestitam carmine et recordalione grata celebrent. In exaltatione enim debilium praeclare cernitur divinae potentiae sublimitas et lex quaedam generalis gubernationis divinae. Et quam potenter Deus oppressis opem tulerit, ultimo membro declaratur : impetus ferocium sicut imber parietis (hebr.) i. e. conatus ferocium tam parum valuerunt sicut imber parieti illisus parietem valet evertere;« quomodo enim si ventus impingatur parieti atque pertranseat, sic turbo blasphemantium illi nocere non potuit » (S. Hier. sim. RoAl.). Ita impotentiam hostium furentium describentes Dei maiestatem laudant et animorum laetitiam de parta salute produnt. Alii comparationem eo sensu accipiunt, ut solum impetus ac furor hostium et periculum gravissimum adumbretur : impetum hostium esse ut tempestatem Is. 25, 4-5 461 n parietem invectam eumque labefactantem et diruentem ; ita Osor. Malv. For. Lap. Calm. Troch. Ges. Ros. Kn.; sed turbo vel imber parietis solum est imber qui in parietem decidit, non autem qui evertit parietem ; dein parietem imbre (Q5) dirui certe non satis est probabile; paulatim utique imbre quoque appulso paries capere potest detrimentum ; at comparatione h. l. certe non dicitur impetum hostium lente ac sensim sine sensu damnum inferre; quare impotentiam hostium potius delineari censeo. Atque id quidem etiam magis consonum videtur ad ipsum carmen, quo auxilium Dei efficax adeo laudibus ornatur. Alio comparationem inflectit Sanct. : « quia spiritus superborum et potentium humiliabis, sicut turbo vehemens qui impellit prosternitque parietem » ; id quod a verbis longius abest. Aliis imber parietis tam singularis et a sensu alienus visus est, ut relicto pariete vocem retulerint ad ^p frigidus vel ^p frigus et imbrem vel turbinem brumalem vel autummnalem explicaverint (cf. Lowth, Bauer, Bred.) ; verum parietem iam tuentur Syrus et Chald. cum S. Hier. Sed negari nequit imbrem parietis satis singulariter dici et rationem comparationis non esse valde obviam ; comparant quidem similem ut aiunt locutionem 9, 3 virgam humeri ; at virgam impingi humeris servi eo loco satis clarum est, sed cur imber parieti allidatur, non ita in aperto est positum. — Multum atextu hebr. recedunt h. 1l. LXX '. Opem divinam ulterius praedicant
25:5
v. 8 « sicut aestus in siti tumultum alienorum hwmiliabis et quasi calore sub nube torrente propaginem fortium marcescere facies.» ; — victoriam Dei et prostrationem hostium celebrant; sicut nimio aestu homines conficiuntur et omnia exuruntur, ita Deus tumultum et impetum hostium reddit inefficacem, flaccum, impotentem eumque enecat; « sicut propago gravissimo torretur aestu atque flaccescit, ita tumultum et clamorem alienorum marcescere facies et perire » (S. Hier. sim. Malv. Mar. Lap. Men. Schegg). Alerum membrum verte ex hebr. (sicul) aestus per umbram nubis (ita) cantus triumphalis ferocium deprimitur (cf. Vat. apud Malv. Rohl. Net. Troch.); unde aliqui in priore quoque membro explicant : sicut. Deus aestum in loco arido minuere vel reprimere potest, ita quoque impetum hostilem (cf. Mald. Kn. Drechsl. Del. Naeg.); at non opus est utroque membro comparationem ad unam notionem redigere; qui hymnum concinunt, laetitia exsultant; unde potius varietas quaedam compara-. tionum exspectanda est et velox transitus, uti in versione S. Hier. bene exprimitur.
25:6
6 « Et faciet Dominus exercituum. omnibus populis in monte hoc convivium pinguium,conviviumvindemiae, pinguium medullatorum, vindemiae defaecatae » ; — cur mons Sion commemoretur, vide ad 94, 93 et 2, 2. Ibi bonorum divinorum participes redduntur populi omnes. Exhibetur ista participatio per convivium ad quod Deus amicos suos et familiares adhibet et quo lautissima quaeque apponuntur : convivium pinguium, convivium vini meri, pinguium medullatorum, vini percolati (hebr.) i. e. cibus potusque quam maxime exquisitus et abundans; « inter pinguia maxime laudantur medullata et inter vina purum ac defaecatum praestantissimum est » (Est. sim. ex hebr. Vat. Mald. Malv. Mar. Sanct); vinum in hebr. intelligitur quod diu faecibus incubuit et proin vetustissimum est ac nobilissimum. Idem convivii symbolum habes Prov. 9, 2. Ps. 21, 2'1. 30; 22, 5. Is. 55, 1; 65, 13 et praesertim Matth. 29, 4. Luc. 14, 16. Cum Deus ad mensam suam invitet, maximum edit amicitiae ac familiaritatis documentum. Id iam aliqua parte exprimitur in epulis sacrificalibus quae celebrabantur ad bonorum divinorum communicationem repraesentandam et familiare illud commercium adumbrandum quo Deus culpa dimissa iam cum suis utebatur. Sed notatu dignum est, hoc loco epulas exhiberi multo insigniores ; nam eae partes amicis Dei proponuntur accumbentibus quae in sacrificiis soli Deo reservandae, consecrandae, offerendae erant (cf. Num. 6, 11; 15, 5 etc.); unde Deus quam maxime perhibetur ex suis bonis amicos suos alere summoque honore convivas suos exornare. Aptam ct amplissimam huius symboli significationem ipsa docemur impletione. Nam utut verum est bona adumbrari messianica eaque uberrima et abundantissima (cf. Mald. Sa, Mar. Osor. Pint.), ita tamen in peculiari hac ratione quod partes in sacrificio oblatae in cibum proponuntur aliquid mysterii latere nemo facile negaverit, praecipue cum attenderit in novo foedere ipsam sacratissimam Victimam in epulis sacrificalibus comedendam tradi fidelibus. Unde S. Cyr. explicat : « per vinum mysticam eulogiam et incruenti sacrificii modum significat, quod in saeris ecclesiis consuevimus adimplere », sim. Euseb. ad h. l. et etiam clarius in demonstratione evang. 1, 10 (M. 92, 92)! ; sim. S. Thom. Malv. For. Salmeron (opp. t. 9 tract. 9) Net. — Quod alii 1. Complures aliorum locos recenset Tailhan in Analysi bibl. Kitber I p. 366. de coelesti convivio et aeterna. beatitate explicant (Sanct. Sasb. Est. Lap. Men. Tir.), primo aspectu magis consentaneum et contextui aptum videri potest, cum propheta a 94, 19 seq. de ultimo iudicio egerit. At utut hoc verum est, tamen non est oblivioni dandum, vatem non ita ultimum iudicium ob oculos habere, ut ad id unum omnia redigi possint, verum potius iudicium Dei depingere in universum, uti supra iam ad cap. 24 monui. Idque etiam hoc loco considerari oportere satis elucet ex v. 3, in quo talis iudicii fructus et effectus describitur, qui proxime et per se ultimo iudicio non conveniat. Idem advertere debebis etiam pro subsequentibus. Quae cum ita sint, ex contextu non prohibemur assumere describi convivium quod in regno messianico populis paratur iudiciis illis in gentes devolutis quibus regnum messianicum ex visione prophetica est praeparandum et introducendum (cf. 10, 34; 14,1; 11,1; 18, 1; 66, 15. Age. 2, 1. Dan. 2, 44). Sed cum propheta id potissimum agat, ut iudicium Dei in se ab omni tempore absolutum delineet, prout mente et cogitatione notio iudicii ex singulis colligi potest universalis quaedam et omnia complectens, fortasse ii rem bene declarant, qui convivium hoc eodem sensu generali accipiunt quo communicatio bonorum divinorum in se intelligitur expressa, prout et hisce in terris et demum in coelesti patria futura sit (cf. S. Hier. Gord. Pint. Calm.). Notio et symbolum convivii ad utrumque modum perfecte adaptatur et pro diversitate conditionis utraque communicatio apte ad tale symbolum revocatur, uti etiam in s. literis novi foederis fieri manifestum est. Ad tale autem convivium, ad bonorum divinorum communicationem efficaciter vocat nationes Deus, suis nimirum iudiciis auferens stuporem animorum et ignorantiam rerum divinarum
Carmine laudis persoluto sacer vates distinctius prosequitur quod 24, 93 de regno Dei in Sion et Ierusalem indicaverat; ostendit namque quomodo Deus suis regnum beatitatis praeparaverit eosque suis bonis ditet; unde sicut carmen ad 24, 14. 415, ita haec pars arcte ad 24, 93 adnectitur :
25:7
v. 1 « e£. praecipitabit in monte isto faciem vinculi colligati super omnes populos et telam quam. orditus est super omnes nationes » ; — hebr. in ultimo membro ef velamen quod velatum est (impositum) super omnes gentes ; vinculum illud vel ex hebr. iegumentum et velamen animorum est obcaecatio; haec tollitur in monte, qui est theocratiae sedes ac centrum i. e. Deus. dum regnum suum stabilit, cognitionem sui et desiderium rerum divinarum populis tribuit ; cf. 11, 9; antea permisit gentes ingredi vias suas, nunc vero tempora huius ignorantiae despiciens (Act. 11, 30) lucem cognitionis suae discussis tenebris omnibus affundit. Cognitio Dei et universalis et maior ratione constanti attribuitur tempori messianico. Velamine illo ablato (cf. 2 Cor. 3, 16) participes erunt divini convivii, quo vita sempiterna, beatitas summa et summus honor convivis praestatur
25:8
v. 8 « praecipitabit mortem in sempiternum et auferet Dominus Deus lacrimam ab omni facie et opprobrium populi sui auferet de universa terra, quia Dominus locutus est » ; — in convivio illo adest. pignus et alimentum vitae aeternae, nutrimentum vitae spiritualis et. gratiae, quae demum vita etiam corporis suscitati gloriosi absolvenda est; in eo Deus tribuit veram animorum consolationem, alacritatem, laetitiam suisque millies ac millies quae in servitio divino sustinuerint incommoda recompensat mira suavitate ; opprobriwm populi Dei est subiectio, qua propter peccata gentibus conculcandus tradebatur, et sunt variae punitiones propter infidelitatem inflictae; cum novus populus sanctus sit futurus, etiam vero honore fulgebit et honor permagnus iam in eo cernitur quod sint convivae Dei quibus lautissima quaeque a Deo apponuntur. Quantopere tria haec praesto sint et communicentur in s. eucharistia non tam expositione quam pila indiget meditatione. Adest valentissimum adversus op»robrium remedium, quia eo pane sanctitas alitur, confortatur et stabilis reddita miro modo augetur, sanctitas autem gloriae est radix et mensura. Atque quibus animorum sensibus convivae Dei bonis illis fruuntur ? Gratis animis salutem divinam et gaudia praedicant
25:9
v. 9 « et dices in die illa :ecce Deus nosler iste, exspectavimus eum et salvabit nos; iste Dominus, sustinuimus eum, exsultabimus et. laetabimur in salutari eius » ; — sustinere ilem est ac fiduciam ponere, cum spe et fiducia Dei opem ardenter desiderare et exspectare ; hebr. verte confidimus in ewn ut nos servaret... exsultemus et laetemur de salute eius! Quam bonus ac suavissit Dominus experiuntur ; quare laetabundi repetito exclamant et inter se ad laetitiam adhortantur. Hoc gaudium in salute a Domino praestita et in aeternum praestanda innititur, qua contra omnes inimicorum conatus et insidias in tuto collocantur
25:10
v. 10 « quia requiescet manus Domini in monte isto et triturabitur Moab sub eo, sicut teruntur paleae in plaustro » ; — hebr. sicut stramen trituratur in sterquilinium (cf. For. Mald. Mar. Malv. et recentiores); sub eo i. e. conculcabuntur adversarii in loco suo, ubicumque fuerint (Malv.). Manus Domini designat auxilium, operationem, gubernationem divinam, totum ordinem providentiae simul cum Dei ope semper parata ; requiescere significat illam Dei potentissimi administrationem adfore non ad breve tempus, verum continuo, ita ut potentia et auxilium Dei nullo modo separari . possit a theocratia (cf. Mald.); est praeformatio illius verbi Domini : portae inferi non praevalebunt adversus eam. Comparatione plena destructio et impotentia hostium declaratur. Ipsam comparationem ex usu Palaestinensium ita explicat S. Hier. : « hoc iuxta ritum loquitur Palaestinae et multarum orientis provinciarum quae ob pratorum et feni penuriam paleas praeparant esui animantium. Sunt autem carpenta ferrata, rotis per medium in serrarum modum se volventibus, quae stipulam conterunt et comminuunt in paleas. Quomodo igitur plaustris ferratis paleae conteruntur, sic conteretur Moab, ut nihil in eo integri remaneat ». Textu hebr. etiam magis exprimitur quanta cum ignominia penitus potentia hostilis destruatur. S. Hier. in sua versione magis secutus esse videtur LXX v &áyá£a«;. Cum convivium in monte Sion omnibus populis praeparetur, cum Moab iam 16, 5 ad salutem in Sion quaerendam remiserit vates (insuper cf. 2, 2 etc.), elucet non omnem gentem moabiticam ut Deo perpetuo inimicam et proinde conterendam exhiberi, verum eos solum qui indolem moabiticam in se exprimant expressamque pertinaciter retineant. Quae autem sit indoles moabitica, ex iis quae cap. 18 et 16 reprehunduntur et ex inimicitiis continuis et pessimis insidiis quas Moabitae Israelitis struxerunt (cf. Num. 95, 2 seq. Ios. 24,9. 9 . Reg. 8, 2. 4 Reg. 1, 1. 2 Par. 20 etc.), facile colligitur. Unde hoc loco Moab non ponitur ut natio quaedam singularis, sed ut eo nomine ii designentur qui inimici theocratiae a Deo sint reprimendi (cf. cap. 34 et 63 Edom); sumitur ergo, ut S. Cyr. dicit ex una regione exemplum, quo quales hostes Dei sint discamus, vel ut S. Hier : « nominatur Moab qui fuit inimicus Israelin tantum ut faceret eos fornicari cum Madianitis et consecrari idolo Beelphegor.... atque ex uno idolo et daemone qui huic idolo praesidebat omnes indicat contrarias fortitudines humiliandas et deducendas in tartarum et instar pulveris conterendas ». Atque quantumcumque inimici se manui ultrici ac. victrici Dei subducere conabuntur, nihil proficient
25:11
v. 14 « et. extendet manus suas. sub eo sicut extendit natans ad natandum, et humiliabit gloriam eius cum allisione manuum eius » ; — hebr. extendit manus suas in medio eius vel in eo scil. in sterquilinio, in fimeto, in aquis illis sordidis in quibus Moab trituratur; conatur ergo enatare, sese oppressioni et. demersioni eripere, at frustra ; Deus fastum Moab supprimet, manus eius allidet et conteret et ita natatori illi evadendi viam occludet. Comparatione igitur conamina indicantur et varia artificia quibus inimici theocratiae eam oppugnabunt et Dei voluntati obsistent — at irrito conatu; ipsis conaminibus maiora damna et maius opprobrium sibi infligent. Unde docemur fore ut theocratia non careat oppugnationibus, sed simul illas minime praevalituras adversus eam ; de utraque re vide Is. 49, 24; 51, 93; 60, 12. Ier. 30, 16. Ioel 2, 30; 3, 4. Mich. 4, 13; 5, 5. Soph. 3, 19. Zach. 9, 13-11; 12, 3 seq. — Indolem inimicorum depingi etiam ex altero membro constat, in quo fastus superbiaque commemoratur et conamina vel artificia manuum (cf. hebr.). Hebr. *"! T2?N; vox nzN explicanda erit ex 2*N nectere, insidias struere ; vocem quoque explicant vel de conaminibus Km. vel de artificis ac dolis plures apud Malv. Net. Rohl. Troch. Hits. Drechsl. Del. Naeg.; ali vertunt cum. cubitis; ita Vat. Mald. Mar. sim. Ewald, Eichhorn (qui etiam non fastum, sed tergum humiliari vult) ; varia vide apud Malv. Ros. Ges. Alia imagine prostrationem inimicorum vates delineat
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v. 12 « et munimenta sublimium murorum tuorum concident et. humiliabuntur et detrahentur in terram usque ad pulverem » ; — in allocutione quae subito fit triumphus ac iubilatio de victoria depingitur ; in hebr. uti v. 10. 41 Deus ut victor ac triumphator describitur deiicit, prosternit, deturbat in. terram usque ad pulverem i. e. ut munitio sublimitatis murorum (hebr.) redigatur in pulverem, penitus destruatur. Ergo quanto altius ac superbius se erexerint contra Deum, eo profundiore ruina concident. Victoria igitur Dei delineatur norma generali eiusque triumphus, qui revera adest post, unumquodque iudicium et modo perfectissimo post ultimum conspicietur. Eo autem quod salvati magnalia Dei canticis celebrant, etiam indicatur semper eos adfore qui in rerum cursu consilia divina comprehendant et administrationem Dei debitis laudibus prosequantur. Deiectionem hosjium S. Cyr. h. l. de cessatione idololatriae explicat : « ceciderunt fana et omnia quae in templis erant sublata e medio, nec sunt arae amplius, non sacrificia, non incantamenta, non hi qui erroris ludibria exercebant ; omnia vero per Christum cessarunt exortaque est hominibus terram incolentibus lux veritatis, invaluitque sol iustitiae corda credentium in ipsum collustrans ».
25:8
… Sadness amid the laughter of the world's revelers, shunned and hated by Jews and pagans, will be transformed into joy (Jn. 16:20-22; II Cor. 7:10; I Pt. 2:19; Apoc. 7:17; 21:4). The Messiah comes to console the afflicted (Is. 61:2 nāḥam, Septuagint τοὺς πενθοῦντας; cf. Is. 25:8). As a condition of eternal happiness, the cross of Christ already brings "peace and joy" (cf. Mt. 10:38; 16:24; Lk. 9:23; 14:27; I Cor. 1:17 ff.; Gal. 6:14).
… which St. Paul speaks in 1 Cor. 15:42-44; a) impassibility or incorruptibility (ἀφθαρσία) derived from the perfect subjection of the body to the soul (cf. St. Thomas, Sum. Theol., suppl., q. 82, a. 1), whereby they will be preserved from every pain (cf. Is. 25:8; 49:10; Rev. 7:16-17; 21:4); b) clarity (δόξα), which will reflect upon the bodies of the Saints the interior splendor of the soul (Sum. …
… In Is. 26:19 is the oldest explicit attestation of the resurrection (= "going up" from the f.: Job 7:9). The divine promises of redemption and spiritual restoration present themselves as liberation from the f. (Hos. 13:14 = I Cor. 15:55; Is. 25:8; 26:19, etc.; Ez. 37:1 ff.; Job 19:15 ff.; Dan. 12:2) as "resurrection from the dead" (Rom. 11:15); rising again from the abyss-necropolis ("from the dead") is the supreme …
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.