The punishment of the oppressors of God’s people. The Lord’s favour to his church.
God comforteth the faithful, promising to destroy the wicked. 3. Christs coming is againe prophecied, with propagation of his Gospel, and conuersion of al nations.
1In that day the Lord with his hard, and great, and strong sword shall visit leviathan the bar serpent, and leviathan the crooked serpent, and shall slay the whale that is in the sea.In quel giorno il Signore colla sua spada tagliente, e grande, e forte farà vendetta di Leviathan grosso serpente, di Leviathan serpente tortuoso, e ucciderà la balena, che sta nel mare.IN that day our Lord wil visite with his sore, and great, and strong sword vpon Leuiathan the serpent, the barre, and vpon Leuiathan the crooked serpent, and shal kil the whale that is in the sea.In die illa visitabit Dominus / in gladio suo duro, et grandi, et forti, / super Leviathan, serpentem vectem, / et super Leviathan, serpentem tortuosum, / et occidet cetum qui in mari est. 2In that day there shall be singing to the vineyard of pure wine.In quel di si canterà (un cantico) alla vigna del vino prelibato.In that day the vineyard of pure wine shal sing to it.In die illa vinea meri cantabit ei. 3I am the Lord that keep it, I will suddenly give it drink: lest any hurt come to it, I keep it night and day.Son io il Signore, che la custodisco ed io assiduamente la irrigherò: perchè ella non sia danneggiata, di notte, e di giorno la custodisco.I the Lord that keepe it, I wil sodenly drinke to it: lest perhaps there be visitation agaynst it, night and day I kepe it.Ego Dominus qui servo eam; / repente propinabo ei. / Ne forte visitetur contra eam, / nocte et die servo eam. 4There is no indignation in me: who shall make me a thorn and a brier in battle: shall I march against it, shall, I set it on fire together?Non è in me iracondia: Chi mi farà una spina, e un pruno? Le anderò io contro a farle guerra? Le metterò io anche il fuoco?There is no indignation in me: who wil geue me to be thorne and bryer in battel: to goe vpon it, to set it on fyre together?Indignatio non est mihi. / Quis dabit me spinam et veprem in prælio ? / gradiar super eam, / succendam eam pariter. 5Or rather shall it take hold of my strength, shall it make peace with me, shall it make peace with me?O piuttosto non ratterrà ella la mia possanza, farà pace a me, a me farà pace?Or rather shal he hold my strength, shal he make peace with me, shal he make peace with me?An potius tenebit fortitudinem meam ? / faciet pacem mihi, / pacem faciet mihi. 6When they shall rush in unto Jacob, Israel shall blossom and bud, and they shall fill the face of the world with seed.Quelli, che con fervore vengono a trovar Giacobbe, faran fiorire, e pullulare Israele, e riempiranno tutta la terra di posterità.They that goe in with violence to Iacob, Israel shal florish and spring, and they shal fil the face of the world with seede.Qui ingrediuntur impetu ad Jacob, / florebit et germinabit Israël, / et implebunt faciem orbis semine.
7Hath he struck him according to the stroke of him that struck him? or is he slain, as he killed them that were slain by him?Dio lo ha forse percosso, com'ei lo maltrattò? Od è egli stato ucciso, com'egli uccise i morti del Signore?Hath he striken him according to his stroke that stroke him? or as he killed his slaine, is he killed?Numquid juxta plagam percutientis se percussit eum ? / aut sicut occidit interfectos ejus, sic occisus est ? 8In measure against measure, when it shall be cast off, thou shalt judge it. He hath meditated with his severe spirit in the day of heat.Con misura rimisurata farai giudizio contro di lei quand'ella sarà rigettata. Egli ha fatte col suo spirito di rigore le sue risoluzioni pel dì dell'ardore.In measure against measure, when it shal be cast of, thou shalt iudge it. He hath meditated in his hard spirite during the day of heate.In mensura contra mensuram, / cum abjecta fuerit, judicabis eam; / meditatus est in spiritu suo duro / per diem æstus. 9Therefore upon this shall the iniquity of the house of Jacob be forgiven: and this is all the fruit, that the sin thereof should be taken away, when he shall have made all the stones of the altar, as burnt stones broken in pieces, the groves and temples shall not stand.Per questo così sarà perdonata la sua iniquità alla casa di Giacobbe, e tutto il frutto è questo, che sia tolto il peccato di lei, quando (Dio) avrà ridotte tutte le pietre dell'altare come si stritolano le pietre ridotte in calcina, e aneleranno per terra i boschetti, e i templi profani.Therfore vpon this shal the iniquitie be forgeuen to the house of Iacob: and this is al the fruite that the sinne therof be taken away, when he shal haue layd al the stones of the altar, as stones of ashes broken, the groues & temples shal not stand.Idcirco super hoc dimittetur iniquitas domui Jacob; / et iste omnis fructus: ut auferatur peccatum ejus, / cum posuerit omnes lapides altaris / sicut lapides cineris allisos: / non stabunt luci et delubra. 10For the strong city shall be desolate, the beautiful city shall be forsaken, and shall be left as a wilderness: there the calf shall feed, and there shall he lie down, and shall consume its branches.Imperocché la città forte sarà desolata, la città bella sarà abbandonata, e sarà lasciata vuota come un deserto: ivi pascerà il vitello, ed ivi si sdraierà, e mangerà le punte de' suoi tralci.For the defensed citie shal be desolate, the beautiful citie shal be forsaken, and shal be left as a desert, there shal the calfe feede, and there he shal lie, and shal consume the toppes therof.Civitas enim munita desolata erit; / speciosa relinquetur, et dimittetur quasi desertum; / ibi pascetur vitulus, / et ibi accubabit, et consumet summitates ejus.
11Its harvest shall be destroyed with drought, women shall come and teach it: for it is not a wise people, therefore he that made it, shall not have mercy on it: and he that formed it, shall not spare it.Le sue ricolte saranno guaste per la siccità. Verran delle donne a farla con lei da maestre. Imperocché questo popolo non è saggio; per questo colui, che lo fece, non né avrà misericordia; e colui, che lo formò, non gli perdonerà.The haruests therof shal be destroyed in drught, wemen coming and teaching it: for it is not a wise people, therfore shal not he that made it, haue mercie on it: and he that formed it, shal not spare it.In siccitate messes illius conterentur. / Mulieres venientes, et docentes eam; / non est enim populus sapiens: / propterea non miserebitur ejus qui fecit eum, / et qui formavit eum non parcet ei. 12And it shall come to pass, that in that day the Lord will strike from the channel of the river even to the torrent of Egypt, and you shall be gathered together one by one, O ye children of Israel.E in quel di il Signore farà sentire il suo flagello, dall'alveo del fiume fino al torrente di Egitto, e voi vi raunerete ad uno ad uno, o figliuoli d'Israele.And it shal be, in that day our Lord wil strike from the chanel of the riuer, euen to the torrent of Aegypt, and you shal be gathered together one and one ô children of Israel.Et erit: in die illa / percutiet Dominus / ab alveo fluminis usque ad torrentem Ægypti; / et vos congregabimini unus et unus, filii Israël. 13And it shall come to pass, that in that day a noise shall be made with a great trumpet, and they that were lost, shall come from the land of the Assyrians, and they that were outcasts in the land of Egypt, and they shall adore the Lord in the holy mount in Jerusalem.E in quel dì suonerà una gran tromba, e verranno dalla terra degli Assiri gli esuli, e que' che erano stati gettati nella terra d'Egitto, e adoreranno il Signore sul monte santo di Gerusalemme.And it shal be: in that day a sound shal be made with a great trompet, and they that were lost, shal come from the land of the Assirians, and that were cast out, from the land of Aegypt, and shal adore our Lord in the holie mount in Ierusalem.Et erit: in die illa clangetur in tuba magna; / et venient qui perditi fuerant de terra Assyriorum, / et qui ejecti erant in terra Ægypti, / et adorabunt Dominum / in monte sancto in Jerusalem.
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Calmet
Hard. Septuagint, "holy." (Calmet)
Challoner
Leviathan. That is, the devil, the great enemy of the people of God. He is called the bar serpent from his strength, and the crooked serpent from his wiles, and the whale of the sea, from the tyranny he exercises in the sea of this world. He was spiritually slain by the death of Christ, when his power was destroyed. (Challoner)
Calmet
It may also literally refer to Nabuchodonosor, and the king of Egypt, or rather to Cambyses, or Holofernes, but particularly Cambyses. (Calmet)
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Calmet
Vineyard; the Church of Christ, (Challoner) or Judea. It may be the beginning of a noted song. (Calmet)
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Challoner
Drink; or, as the Hebrew may also be rendered, I will continually water it. (Challoner)
Calmet
God will protect his people. (Calmet)
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Challoner
In me, against the Church; nor shall I become as a thorn or brier in its regard; or march against it, or set it on fire: but it shall always take fast hold of me, and keep an everlasting peace with me. (Challoner)
Calmet
God rather speaks of the enemy. If he attempt to lay waste this vineyard, I will chastise him. (Calmet)
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Challoner
Rush in. Some understand this of the enemies of the true Israel, that shall invade it in vain. Others of the spiritual invasion made by the apostles of Christ. (Challoner)
Haydock
Protestants, "He shall cause them that come of Jacob to take root." Septuagint, "those who come are children of Jacob." (Haydock)
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Challoner
Struck. Hath God punished the carnal persecuting Jews, in proportion to their doings against Christ and his saints? (Challoner)
Calmet
God punished Israel as a father: but he will destroy the Chaldeans, etc. (Calmet)
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Challoner
Cast off. When the synagogue shall be cast off, thou shalt judge it in measure, and in proportion to its crimes. (Challoner)
Calmet
The Israelites have been rigorously punished. (Calmet)
Challoner
He, etc. God hath designed severe punishments in the day of his wrath. (Challoner)
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Challoner
Jacob; viz., of such of them as shall be converted. (Challoner)
Calmet
Altar, dedicated to idols: then he shall obtain pardon. (Calmet)
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City. Jerusalem, (Challoner) or more probably Babylon, of which he is going to speak.
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Calmet
Women. The princes shall be weak and irresolute. (Calmet)
Septuagint, "Hither, ye women, coming from the shew. For it is not an intelligent people."
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Calmet
Nabuchodonosor laid waste all the intermediate countries. Afterwards Cyrus gave the people liberty. On the death of Cambyses, the nations were in consternation; and it was only during the peaceable reign of Darius that Israel returned, though not in a body, as the Jews had done twenty years before, Isaias 26. (Calmet)
Menochius
By one, into the Church of Christ, John xi. (Menochius)
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Challoner
Trumpet. The preaching of the Gospel for the conversion of the Jews. (Challoner)
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Leviathan.... That is, the devil, the great enemy of the people of God. He is called the bar serpent from his strength, and the crooked serpent from his wiles; and the whale of the sea, from the tyranny he exercises in the sea of this world. He was spiritually slain by the death of Christ, when his power was destroyed.
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The vineyard, etc.... The church of Christ.
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I will suddenly give it drink.... Or, as the Hebrew may also be rendered, I will continually water it.
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No indignation in me, etc.... Viz., against the church: nor shall I become as a thorn or brier in its regard; or march against it, or set it on fire: but it shall always take fast hold of me, and keep an everlasting peace with me.
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When they shall rush in, etc.... Some understand this of the enemies of the true Israel, that shall invade it in vain. Others of the spiritual invasion made by the apostles of Christ.
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Hath he struck him, etc.... Hath God punished the carnal persecuting Jews, in proportion to their doings against Christ and his saints?
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When it shall be cast off, etc.... When the synagogue shall be cast off, thou shalt judge it in measure, and in proportion to its crimes.—Ibid. He hath meditated, etc.... God hath designed severe punishments in the day of his wrath.
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Of the house of Jacob.... Viz., of such of them as shall be converted.
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The strong city.... Jerusalem.
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A great trumpet.... The preaching of the gospel for the conversion of the Jews.
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Concordance Iob. 40.
Tyrants are called serpents for their suttle poysenful malice, and barres because they hold men fast inclosed in bondage. And for the same reasons the diuel is called a serpent, and a barre.
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St Justin Martyr † AD 165 Dialogue with Trypho 112
… and then he himself made a brazen serpent and set it on a standard, and bade those who were bitten look at it: and they were saved when they looked at it. Will the serpent, then, which (I have already said) God had in the beginning cursed and cut off by the great sword, as Isaiah says,
Tertullian † AD 220 The Five Books Against Marcion 4.24
… “Upon the asp and the basilisk shalt Thou tread; the lion and the dragon shalt Thou trample under foot.” So also Isaiah: “In that day the Lord God shall draw His sacred, great, and strong sword” (even His Christ) “against that dragon, that great and tortuous serpent; and He shall slay him in that day.”
Origen † AD 254 Origen De Principiis 2.8.3
… In the sea also the dragon is said to reign. For the prophet intimates that the serpent and dragon, which certainly is referred to one of the wicked spirits, is also in the sea. And elsewhere the prophet says, “I will draw out my holy sword upon the dragon the flying serpent, upon the dragon the crooked serpent, and will slay him.”
Origen † AD 254 Origen De Principiis 3.2.1
… In the book of Ecclesiastes, too, Solomon says, “If the spirit of the ruler rise up against thee, leave not thy place; for soundness will restrain many transgressions.” In Zechariah we read that the devil stood on the right hand of Joshua, and resisted him. Isaiah says that the sword of the Lord arises against the dragon, the crooked serpent.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.1.42
42. As none of the wild beasts at that time touched her, she was taken down from the stake, and cast again into prison. She was preserved thus for another contest, that, being victorious in more conflicts, she might make the punishment of the crooked serpent irrevocable;
Eusebius of Caesarea † AD 339 The Life of Constantine 3.3
… and I am filled with wonder at the intellectual greatness of the emperor, who as if by divine inspiration thus expressed what the prophets had foretold concerning this monster, saying that “God would bring his great and strong and terrible sword against the dragon, the flying serpent; and would destroy the dragon that was in the sea.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril procatechesis-or-prologue-to-t.16
… And if thou find any shameful thought rise up in thy mind, turn to meditation upon Judgment to remind thee of Salvation. Give thy mind wholly to study, that it may forget base things. If thou find any one saying to thee, Art thou then going in, to descend into the water? Has the city just now no baths? take notice that it is the dragon of the sea
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.2
… For holy Job prophesied of the coming of the Lord; of Whom he said in truth that He would vanquish the great Leviathan, and it was done. For that dread Leviathan that is, the devil, He smote, and struck down, and laid low in the last times by the adorable Passion of His own Body.
St John Chrysostom † AD 407 Homilies on Ephesians 24
By the “word of God” in this place, he means on the one hand the ordinance of God, or the word of command; or on the other that it is in the Name of Christ. For if we keep his commandments, by these we shall kill and slay the dragon himself, “the crooked serpent.” (
St John Chrysostom † AD 407 Homilies on Philippians 6
… civ. 26 .) Scripture everywhere calleth him a dragon, and a crooked serpent, and an adder ( Ps. lxxiv. 13, 14 .); he is a beast of many folds, and varied in his devices, and his strength is great, he moves all things, he disturbs all things, he turns all things up and down. (
Pseudo-Irenaeus Pseud-Irenæus 1
… When none of the wild beasts at that time touched her, she was taken down from the stake and conveyed back to prison. She was thus reserved for another contest, in order that, gaining the victory in many preparative conflicts, she might make the condemnation of the Crooked Serpent
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St Irenaeus of Lyons † AD 202 Against Heresies 4.4.1
… Even as Esaias saith, “The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
“As Isaiah saith ‘He shall cause them that come of Jacob to take root. Israel shall blossom and bud and fill the face of the world with fruit.’
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Tertullian † AD 220 The Five Books Against Marcion 4.43
… “Two angels however, appeared there.” For just so many honorary companions were required by the word of God, which usually prescribes “ two witnesses .” Moreover, the women, returning from the sepulchre, and from this vision of the angels, were foreseen by Isaiah, when he says, “Come, ye women, who return from the vision;”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
14. Though, therefore, Chief Priests and Pharisees through Pilate’s means sealed the tomb; yet the women beheld Him who was risen. And Esaias knowing the feebleness of the Chief Priests, and the women’s strength of faith, says, Ye women, who come from beholding, come hither
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 30
… for it is a people that hath no understanding.”
St Jerome † AD 420 The Letters of St. Jerome 69.5
… Concerning whom it is written in Isaiah, “Make haste ye women and come from the show, for it is a people of no understanding.”
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1. HE WILL VISIT (punish and as it were slay) WITH HIS SWORD — with his strength, his powers and his arms; for the arms of God are his very power, which is omnipotent and efficacious in itself, and has no need of external arms. Theodoret, Gregory of Nazianzus, Basil, Tertullian, and from these Leo Castrius, understand by the sword Christ, who cuts away in us the desires of the soul, and will slay the demon, that is, will take from him all power of harming. Theodoret, Gregory of Nazianzus, Basil, Tertullian, and from these Leo Castrius, understand by the sword Christ, who cuts away in us the desires of the soul, and will slay the demon, that is, will take from him all power of harming LEVIATHAN — is a whale or sea-monster, so called on account of the vastness of its body; for Leviathan in Hebrew signifies a coupling of them; but the whale has vast parts of its body joined together and coupled to one another; or because it draws all things to itself and drags them, so as to fill its gullet, as powerful men and tyrants do. Hence "Leviathan" signifies here a most powerful and most proud demon, namely Lucifer, who in this world, like a whale in the sea, roams about to devour all things, and who is the head of demons and the impious, and has as it were incorporated them to himself; for the proud cleave as it were to the head of this dragon, the luxurious to the belly, the rapacious to the hands and feet, which wander toward vain and wicked things. Thus Leo Castrius. The sense is, as if to say, Come, strive, my chosen ones, with the devil; for although the struggle with him is difficult, yet I will be with you, and shortly, namely at the end of the world, I will take from him all his power and might, and will overthrow him. Some of the Moderns understand by Leviathan the Turk. For he has coupled many kingdoms and peoples to himself; and he is a serpent elongated, on account of his far-extended empire; and he is tortuous, if you regard the situation of the regions which he occupies. For a swelling as it were appears as a head in Greece, Thrace, Macedonia, and the rest of Europe; an extended body is seen in Asia Minor, which is now called Anatolia; a belly turning in a coil appears through Syria and Phoenicia; a tail follows with a long train through Egypt and the Libyan shore, where as it were it coils itself into a spiral. It has its seat in the sea, namely in the very straits of the Pontus and Propontis, that is, Constantinople. This one God, at a time determined by himself, will visit and destroy. This is an ingenious accommodation. For literally the matter here concerns the destruction of the world and the devil, as I have said. THE SERPENT, THE FLEEING ONE. — The devil is called a serpent, on account of his cunning and the poison of sin, which he craftily pours into men. He is called fleeing, first, on account of strength; whence Theodotion translates, the robust serpent; secondly, because he will shut up many in his power and the prison of hell; whence Symmachus translates, the serpent that shuts in. For the devil, says Sanchez, like a bar more than iron has blocked the doors of hell and sin (so that no one may emerge from there) and consequently of heaven, so that no one may penetrate there, and that so firmly and narrowly, that only by the hard sword of God and a great bar could that one be broken or torn away, for free and unobstructed entrance to men; thirdly, because he passes from one end of the world to the other; whence others translate, the long serpent; others, the penetrating one, either on account of venomous bites, or on account of violence; the Septuagint, the fleeing serpent, that is, quickly passing from place to place; although mystically St. Jerome thus explains it: Because the devil, he says, on the day of judgment will flee, he who was never accustomed to flee. Finally, for fleeing Forerius translates, the smooth one, or the slippery one, who easily flees and escapes (for this is what the root barach signifies); for such is the serpent, and its antitype the devil; the Syriac translates, the serpent leaping up. Hear what a bar, and how long and terrible the devil is. Theodosius the Abbot in Sophronius, St. Hilarion, as St. Jerome says in his Life, one night began to hear the crying of infants, the bleating of sheep, the lowing of oxen, a wailing as of women, the roaring of lions, the murmur of an army, and again various portents of voices, so that, terrified by the sound before the sight, he would retreat. He understood it to be the mockery of demons; and falling upon his knees, he signed the cross of Christ upon his forehead; armed with such a helmet and girded with the breastplate of faith, lying down he fought more strongly, henceforth desiring to see those whom he had dreaded to hear, and looking about with anxious eyes hither and thither; when suddenly, with the moon shining, he sees a chariot with fiery horses rushing upon him; and when he had cried out to Jesus, before his eyes all that pomp was suddenly swallowed up by a chasm in the earth. Then he said: He hath cast the horse and his rider into the sea. And: Some trust in chariots, and some in horses; but we will call upon the name of the Lord our God. On another occasion a demon raging in the form of a camel, and laying waste all the inhabitants, was going about; St. Hilarion went forth to meet him: Do not terrify me, said he, devil, with so great a mass of body; in a fox and in a camel thou art one and the same. On another day a demon sent by a lover through a love charm into a girl was mocked by the Saint, who heard: Great is thy strength, who art bound by a thread and a thin plate. Tell me why thou didst dare to enter a girl of God? That I might keep her a virgin, said he. Thou wouldst keep her, betrayer of chastity? Why didst thou not rather enter into him who sent thee? Why, he answered, should I enter into him, who has my colleague, the demon of love? A CROOKED SERPENT. — The Syrian, a serpent boiling up, incited, moved; the Arabic, a crooked serpent, insidious, cunning. The devil is crooked, first, on account of the depravity of his mind; for he has nothing straight in himself, as St. Jerome says, indeed he can love or will no work, even if only morally good and honest. The cause of this is the extreme hatred with which he pursues God, who inflicts upon him the greatest and eternal torments; because he hates God supremely, hence he also hates all things that are pleasing to God, such as are all acts of good and honesty. Despair and rage drive him to this. Second, on account of frauds; whence also in his oracles he is involved, deceitful and lying; for which reason Apollo was called λοξίας, that is, oblique and crooked. Third, because, as St. Basil says in Psalm XXXII, he has various turnings, by which he invades man, and impels him to various and contrary kinds of vices. AND HE SHALL KILL — with eternal death, by relegating and binding him in hell, where he shall always be tormented by fire and the pains of immortal death; for those who are in it always die, but are never dead.
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Others and better think these are not threats, but praise and congratulation of the Church, that it did not produce wild grapes, as the Synagogue (against which therefore, in chapter V, he expostulated, and condemned it to thorns and to trampling), but grapes and pure wine. Thus Sanchez, Dionysius and Adams. You will ask, who sings this song, and to whom? Note that תי in Hebrew is feminine; תי la; wherefore not God, but the vineyard, that is the Church, is the object; for although כרם kerem, that is vineyard, is masculine, nevertheless כנסת kehala, that is Synagogue, which is here understood in the vineyard, is feminine. Now first, some think the vineyard itself, that is the Church, sings, as if to say, the Church, in which there is pure wine of grace and good works, gladdening the heart, "shall sing to it," that is to itself; because namely it shall rejoice with itself concerning Leviathan slain. Second, others think it is the song of Angels to the Blessed, or to the Church triumphant: for in Hebrew for "shall sing," it is "sing ye"; whence Vatablus thus translates, on that day sing alternately to the vineyard of pure wine, as if God should say to the Angels: Sing, Angels, to it (namely to the vineyard, as is clear from the Hebrew): O vineyard, excellent, bearing pure wine! But our Interpreter for ענו לה anu la, that is sing ye to it, reads ענה לה ana la, that is shall sing to it. Third therefore and most fittingly, Sanchez thinks it is the song of God; for it follows:
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3. I am the Lord, who keep her, etc. — From this verse 3, therefore, up to verse 6, is a song of God. The sense therefore is: In that day, namely of judgment, when Leviathan and the wicked shall go into eternal death, "shall sing," that is shall proclaim with public and joyful voice and sentiment, namely God, "to her," namely to the vineyard, that is to His Church, praising her and saying: O my vineyard! (for here there is a metathesis, or transposition of words) which hast brought forth to me pure wine, blessed and happy art thou. For henceforth I shall keep thee, make thee blessed and inebriate thee, as follows. Suddenly (in Hebrew לרגעים lirgaim), which can be translated first, "suddenly;" because in a short time this pleasure comes to the Blessed; secondly, "continually," constantly, at every moment; because it shall be eternal. "I shall give her to drink" sweet and generous wine; such as she herself brought forth, as if to say, Because this vineyard of the Blessed brought forth excellent fruits of good works, therefore with excellent happiness and pleasure I shall adorn and give her to drink; this is what the Psalmist says: "Thou shalt make them drink of the torrent (not with a cup, not with a goblet, but with an entire torrent) of thy pleasure," Psalm XXXV, 9. Vatablus translates it, I water her seasonably; and thus our "I shall give her to drink" can be taken for "I shall water"; for what is giving to drink to a man, this is watering to the earth; and just as a man drinks wine, so the earth drinks rain when it is watered. For watering is properly suited to a vineyard, not giving to drink. LEST PERHAPS IT BE VISITED AGAINST HER, — lest anything be done against her, lest any evil befall her: for this reason I keep and guard her night and day. Vatablus translates it, lest perhaps the enemy visit her.
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4. THERE IS NO INDIGNATION IN ME, — I cannot be angry and indignant at a vineyard so good, so fertile, as I was indignant at the barren vineyard, namely the Synagogue, chapter V. WHO SHALL GIVE ME THE BRIER AND THE THORN? — as if to say, Who shall make me turn such a chosen vineyard into thorns? who shall make me become prickly toward her on account of her slight sins so that I may trample her and burn her? as if to say, No one. Note that God as if does violence to himself when he punishes. Whence St. Jerome thus explains it: Who shall make me hard and cruel, so that I overcome my nature? God therefore departs as it were from his nature, when he goes from clemency to vengeance. This is what the Church sings: God, to whom it is proper always to have mercy and to spare. Whence the proper virtue of princes and of a generous spirit is clemency. Others translate it, who commits me with the brier and thorn? that is with the wicked, who are in the world what thorns and briars are in a chosen vineyard, and one fertile of the best wine. Others, who opposes to me the brier, so that I may contend with it as with a thorn? But our Version is better and truer; for the Hebrew יתן iitten means "shall give," not "commits" or "opposes." Whence Vatablus also translates it, who shall make me to be as a brier and thorn? and the following words require this. SHALL I MARCH AGAINST HER IN BATTLE, SHALL I BURN HER LIKEWISE? — as if to say, Not at all. For she is a vineyard beloved and chosen by me; I shall not therefore assail her in battle, or burn her, as I burned Jerusalem and the Synagogue: for all these things are to be read interrogatively.
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5. OR RATHER SHALL SHE TAKE HOLD OF MY STRENGTH? — as if to say, She shall altogether take hold, namely this vineyard of mine shall by her grace and beauty hold my strength, that is my strong vengeance, so that I may not exercise it against her; because she, even if she sins venially from time to time, shall make perpetual peace with me, shall always serve me, shall be my friend, and shall bring forth fruits most pleasing. Secondly, Sanchez takes strength to mean clemency: for thus strength is taken, Num. XIV, 17, as if to say, This vineyard shall not hold my strength, that is my clemency, that is shall not make it so that I am not merciful to her. Thirdly, others refer these things to Leviathan, and understand the contrary, namely, she shall not hold, as if to say, Let Leviathan and his ministers be assured that my strength, which I shall show against him for the Church, they shall not be able to overturn, but I shall exercise it against him, and then there shall be no hope of peace.
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6. WHO ENTER WITH IMPETUOSITY TO JACOB. — Thus the Roman [version], not "from Jacob," as the Syriac translator rendered it; for it has thus: "who are of the root of Jacob shall gain profit; and Israel shall sprout, and shall fill the face of the earth with fruits"; and the Arabic and Alexandrian [versions]: "who are of the root of Jacob shall be doubled, and the house of Israel shall sprout, and shall fill the orb with fruits." Moreover, St. Jerome also in his Commentary (where he not rarely dissents from the text of Scripture which he himself translated and which the Church approved), translates: "Who shall go forth from the root of Jacob, that is, the Apostles born of the Jews, etc., these shall fill the orb with the seed of the Gospel." In the text, therefore, he rendered the sense paraphrastically, not the words; for word for word in the Hebrew it is: "The Apostles coming or entering, Jacob shall take root, and Israel shall sprout and flower, so that the produce shall fill the face of the orb." For all these things happened so suddenly, [which] signifies that there was great fervor and impetuosity in them in preaching: otherwise "impetuosity" is not in the Hebrew. Here the canticle ends. Otherwise Sanchez; for he himself continues to understand these things of the Blessed: "The Prophet shows," he says, "who those shall be to whom He shall be angry no longer, but shall embrace them forever; namely, that it shall not be a carnal, but a spiritual Israel, namely that the Gentiles shall be converted to Christ and the Church." He therefore arranges it thus: "From the number of those who shall come in great multitude to Jacob, and shall fill the earth (these indeed are those who shall embrace the religion of Christ), he shall flower and sprout who can truly be called an Israelite." Again Forerius translates by the subjunctive in this manner: "If they who come should make peace with me, the Jacobites would take root, the Israelites would flower and sprout, and would fill the surface of the orb with produce."
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7. HAS HE STRUCK HIM ACCORDING TO THE STROKE OF HIM THAT STRUCK HIM? — namely Israel and the people of the Jews. He passes from the remnants of the faithful Jews to the remaining unfaithful Jews, according to Can. VII, q. d. Has God punished the Jews equally according to the law of retaliation, so that just as they themselves grievously vexed, scourged and killed Christ and His Saints; so also He scourged and killed them? q. d. By no means: He has not yet done this, but there shall be a time when
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8. IN MEASURE AGAINST MEASURE (in Hebrew, in measure measure, that is in equal and counterposed measure (or double measure, or measuring once and again), so as to signify keen and exact examination by God in judging and punishing. Thus Prado in Ezech. cap. V, at the end) THOU SHALT JUDGE (O Lord!) HER (namely the vineyard of the Jews, that is the Synagogue; since she shall be utterly cast off by Thee: for God has meditated hard things against her) IN HIS HARD SPIRIT BY THE DAY OF HEAT, — that is in the time of vengeance to be wrought by Him, so that namely He may cut off and scatter her citizens through Titus and the Romans, exiles throughout the whole orb. Thus St. Jerome, Cyril, Procopius. In Hebrew it is, according to measure in sending her away (it can also be translated, in her offspring) thou shalt contend with her: He shall take her away with His heavy wind in the day of the East wind, q. d. God like the East wind shall take away the offspring of the Jews, just as they strove to take away the offspring of Christians, and thus He shall render like for like to them. Otherwise Sanchez: him, he says, namely Leviathan, so as to return to verse 1, as if you were to say: God shall strike Leviathan not with that blow by which someone is accustomed to strike himself; which because it brings pain to him who strikes, is not wont to be grievous and hostile: but with such a blow God strikes His friends; nor shall God kill Leviathan in the manner in which He kills friends and those who die in Him: for these shall sometimes rise again; but he shall never not die, according to that of Jer. XXX, 14: "The blow of an enemy have I struck thee with the chastisement of a cruel one."
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9. THEREFORE THE INIQUITY SHALL BE FORGIVEN TO THE HOUSE OF JACOB. — He returns to verse 6, and to the remnants of the Jews believing in Christ, especially those who are converted from the slaughter and terror of their destruction, of which the preceding verses treated. For St. Jerome says that he gives the reason why, after the Jews killed Christ, they shall obtain pardon if they are willing to repent. The reason is: because through the Apostles, who shall be of the stock of Israel, the Gospel shall be sown throughout the whole world, idolatry shall be destroyed, the altars and temples at that time when Jerusalem likewise, and its temple and altar shall be destroyed, and the knowledge of the one and triune God shall be preached, with this one end and fruit that the sin of infidelity and other sins of the Jews shall be taken away. For when the Jews shall see altars and idols destroyed everywhere among the Gentiles at that time when their own temple and altar shall be turned to ashes by Titus, and temples erected by the Gentiles, and in them one God worshipped piously and holily; then they shall be incited, so that they themselves also believe in Christ, and thus obtain the remission of sins and grace: these altars and temples therefore are of the Gentiles, not of the Jews: for in the time of Christ we read nowhere that the Jews had altars and idols. Whence Forerius, who concedes that these altars are of the Jews, understands them symbolically as avarice, envy, pride, and other vices of the Jews. Note the Hebraism: "When he shall have set all the stones of the altar as stones of ashes beaten small," that is, when God shall have turned the temple and altar of the Jews to ashes, by burning it through Titus, and beating, grinding and incinerating its stones.
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10. FOR THE FORTIFIED CITY SHALL BE DESOLATE. — Jerusalem, which killed Christ, shall be made desolate by the Romans, so much so that not men, but calves and beasts shall feed in it, as in a vineyard, and shall eat the tops of the vines, which are called shoots, as if to say: This desolation shall drive the remnants of the Jews to repentance, and to Christ.
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11. IN DROUGHT ITS HARVESTS SHALL BE BROKEN (as if to say: The inhabitants of Jerusalem shall be afflicted by drought, want and famine; and thus they shall be destitute of counsel, as may be seen). WOMEN COMING, AND TEACHING IT, — Jerusalem namely, that is, so that foolish women teach their husbands, and give them counsel: or he calls women the effeminate princes, Prophets and teachers, who destroyed Judaea by their softness, cowardice and folly, as I said in chapter III, verse 12. Otherwise Sanchez: for he refers this to the slaughter of the Jews under Josiah by Pharaoh, and afterwards by Nebuchadnezzar, as if women here are invited to mourn, and teach others the slaughter and lamentation of so great a calamity. The Septuagint translates: women coming from a spectacle, or from a vision, come hither, be enlightened: which St. Jerome, Cyril, Origen, Theophilus, Ambrose, Procopius, Tertullian, whom Leo Castrius cites, understand of Mary Magdalene and her companions, who coming from the sepulchre, having seen the Angels and Christ, testified to all that Christ had risen, as if they here are commanded to enlighten all, even the Jews, by faith in the resurrection of Christ. Whence for women teaching, Pagninus, Forerius and Vatablus translate, women approaching. It is known how Magdalene as a torch, and her companions inflamed the Apostles and others with this message, with love of Christ equally and with joy. But these things pertain to the destruction of Jerusalem: wherefore the first sense is the literal and genuine one. FOR IT IS NOT A WISE PEOPLE (therefore it deserves to be ruled by women); THEREFORE HE THAT MADE IT SHALL NOT HAVE MERCY ON IT, — namely God its maker and creator, who shall punish this folly of the people.
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12. AND IT SHALL BE: IN THAT DAY HE SHALL STRIKE. — In Hebrew it is מבוט iachbot, that is, he shall shake out, just as olives are shaken out from the olive tree. Whence the Royal Bible, for "he shall strike," reads, "the Lord shall shake out from the riverbed as far as the torrent of Egypt," that is to say, God shall strike all Judaea, which once was the land of promise, so that nothing of faith, nothing of knowledge of the Scriptures, nothing of true piety shall any longer be found in it: for such indeed the Jews now are. Thus St. Jerome, Cyril, Procopius. He speaks, as I have said, of the destruction of Jerusalem by Titus: although Sanchez thinks Isaiah speaks of the destruction, both of the ten tribes by the Assyrians and of the two by the Chaldaeans. Whence Aquila and Theodotion for "he shall strike" translate palliav, that is, a rod shall strike; the Septuagint, συμφράξει, that is, he shall shut up; others, συθράξει, that is, he shall dash together. Note that by "river," the Jordan, or rather, as the Chaldee and St. Jerome interpret it, the Euphrates is meant: by "torrent of Egypt," the Nile: for between these two rivers Judaea is enclosed, and these two are elsewhere set down as the boundaries of the Holy Land. The Nile, I say, or rather the stream of the Nile, which is a torrent coming from the desert, which enters the sea between the city of Rhinocolura and Pelusium: whence elsewhere it is called the torrent of Egypt, elsewhere the torrent of the desert: hence the Septuagint here translate it, as far as Rhinocolura. For Rhinocolura is a city of Arabia Petraea, and is the boundary of Judaea toward the South, or toward Egypt and Arabia. It received its name, says Strabo, lib. XVI, from ῥίν, that is, nose, and κολούρω, that is, trunk: because the Egyptians or Ethiopians led a colony of criminals and malefactors there, and, sparing their lives, cut off only their noses, and relegated them to this place as it were into exile, so that others would not be offended by their deformity, and so that they themselves, conscious of their crimes and already marked by so infamous a punishment, would thereafter abstain from wrongdoing, and be an example and terror to others. AND YOU SHALL BE GATHERED TOGETHER ONE BY ONE. — In Hebrew, to one one, that is, one to one, that is, one by one you shall all be gathered together. It notes that there shall be few Jews remaining, who are gathered by Titus, so that they may either be sold or led in triumph. Secondly, and perhaps more aptly, Adams thinks Isaiah speaks of the gathering to Christ and Christianity, of which it is said, John cap. XI: "That the children of God, who were scattered, he might gather together in one," that is to say, Whosoever you are, true Israelites not in flesh but in spirit, each one, though few, then shall you be gathered to Christ in the Church. Whence it follows:
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13. AND IT SHALL BE: IN THAT DAY A GREAT TRUMPET SHALL BE SOUNDED, AND THEY SHALL COME THAT WERE LOST FROM THE LAND OF ASSYRIA, — that is to say, the trumpet of evangelical preaching being sounded, "they shall come" and shall flow together to Christ and the Church, the children of Israel who had been led captive into Assyria and Babylon by Shalmaneser and Nebuchadnezzar: these, I say, shall come and shall return "from the land of Assyria:" likewise those who at the same time were fugitives and cast out from Judaea fled into Egypt, these "from the land of Egypt" shall come and shall return to Mount Sion, and to Jerusalem, that is, to the Church of Christ, and there shall adore the Lord. Thus St. Jerome, Cyril, Theodoret. What is said here of the Jews, take equally, nay more so, of the Gentiles: for the Prophets are wont to describe the redemption of Christ through the figure of a return from Babylonian or Assyrian captivity: for this was most welcome and most desired by the Jews, to whom the Prophets spoke; just as the redemption of Christ from the captivity of sin and the devil is most joyful to the faithful. Sanchez takes these things literally of the return of the Jews from Babylonian captivity and from Egypt. To me, with others, it seems more true that there is only an allusion to this: for the Prophet speaks of the redemption of men through Christ, as I have said. Anagogically, take these things of the trumpet of the Archangel, which shall summon the elect from among both Jews and Gentiles to the heavenly Sion, that is, to the kingdom of heaven. Thus St. Jerome.
Machine translation from the Latin, not reviewed.
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In parte ista commemorat divinam et paternam correctionem: et primo flagellis alienis; secundo flagellis propriis, ibi, In die illa percutiet Dominus. Unde dicitur Sapient. 11: « Hos quidem tamquam pater monens probasti. » Circa primum ponit flagellum Babylonis. Gladio, scilicet vindicta, Leviathan, scilicet Nabuchodonosor, propter additiones regnorum quae sibi subjugaverat, serpentem, propter virulentam tyrannidem, vectem, propter populorum correctionem a Deo. Supra 10: « Vae Assur, virga
vel ratio: Quia ros lucis, scilicet divina benignitas, Tertio ostenditur hostium destructio, Terra gigantum, idest superborum et potentium. Supra 17: « Erit quasi acervus lapidum in ruina. » Secundo ponit populi Dei immunitatem, Vade populus meus. Cubicula, sepulcra; vel ad litteram, munitiones in quibus interdum se caute custodiunt. Infra 34: « In momento indignationis abscondi faciem meam paramper a te; et misericordia sempiterna misertus sum tui. » Apocal. 7: « Dictum est illis, ut quiescant adhuc modicum, donec completeretur numerus fratrum suorum. » Tertio ponit destructionis ordinem, quia per judicium: unde ponit judicis adventum, Ecce enim Dominus. Michaeae 1: « Ecce Dominus egredietur, et omnes Angeli ejus cum eo. » Et maturationis terminum, Et revelabit terra sanguinem. Job. 16: « Terra ne operias sanguinem meum, neque inveniat in te locum latendi clamor meus. »
« furoris mei. » In die illa visitabit Dominus in gladio suo. ille ponitur correctio per propria flagella. Unde primo prosequitur castigationem; secundo consolationem, ibi, Et erit in die illa, clangetur in tuba magna. Circa primum duo facit. Primo praedicitur castigatio; secundo modus inquitur, ibi, Indignatio non est mihi. Circa primum tria. Primo praedicit doloris canticum, Vinea, quondam in prophetis et patriarchis, vini meri.
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Supra 5: « Vinea Domini sabaoth, domus Israel est. » Secundo ponit punientis propositionem: Ego Dominus, qui servo eum. Infra 51: « Bibisti de manu Domini mini calicem irae ejus. » Tertio ponit beneficium, cui ingrati fuerunt: Ne forte visitetur. Sapient. 16: « Serum tuus, Domine, qui sanat omnia. » Indignatio non est mihi. Hic inquitur punitionis modus et primo ponitur judicis deliberatio; secundo deliberati executio, ibi, Civitas enim munita desolata erit. Circa primum tria. Primo proponit severum judicium, proponens saevientis iram, Indignatio non est mihi; quasi dicat: Immo juste indignor, quia beneficiis ingrati sunt. Infra 51: « Pleni indignatione Domini. » Et ex ira determinat austeram poenam: Quis dabit mihi spinam et veprem? quantum ad praecedentes angustias communiciter in ipsis ad invicem exortas. Supra 5: « Ascendent super eam vepres et spinae. » In praelio, quantum ad impugnationem hostium. Jerem. 21: « Debellabo ego vos in manu extenta et in brachio forti, et in furore et in indignatione et in ira grandi; et percutiam habitatores civitatis hujus. » Succendam, quantum ad destructionem domorum et civitatum. Jerem. 21: « Egredietur ut ignis indignatio mea. » Secundo ponit sententiae temperamentum: An potius tenebo? quasi dicat:
Retinebo iram meam per oppositionem. Jerem. 50: • Non avertet iram indignationis Dominus donec faciat, et compleat cogitationem cordis sui. • Et ponit temperamenti fructum quantum ad bonos, quem quilibet faciet.
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In comparatione ad Deum, Faciet pacem; quasi dicat: Pacificabit me bonis operibus. Infra 52: « Erit opus justitiae pax. » In comparatione ad seipsum, Florebit, fide, vel bono proposito: germinabit, operis consummatione.
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Infra 53: « Florebit Jerusalem quasi lilium. » Et in comparatione ad proximum, Implebunt faciem orbis semine, qui ingredientur, scilicet Apostoli. Supra 2: « De sion exibit lex, et verbum Domini de Jerusalem. » Psalm. 18: « In omnem terram exivit sonus eorum, et in fines orbis terrae verba eorum. » Ponit etiam poenae supplementum quantum ad ingratos.
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Numquid juxta? in quo impropertat tempera-ae poenae beneficium. Psal. 102: • Non secundum peccata nostra facies nobis. » In mensura in quo comminatur adaequatum judicium, Cum abjecta, a cultu Dei per infidelitatem non credentes Christo. Deut. 23: « Secundum men-suram peccati sic erit et plagarum modus. » Meditatus: in quo ostendit sententiae firmitatem. Duro, quia non placabitur. Supra 2: « Quiescite ergo ab homine, cujus spiritus in naribus ejus est. » Tertio explicat motivum ad temperandum ne tunc omnino destrueret, quia scilicet ex illa gente Christus et Apostoli descendere adhuc debe-bant, per quorum praedicationem, idolorum cultus derelinquendus erat. Et hoc est quod dicit, Cum posuerit. Supra 17: « Inclinabitur homo ad factorem suum; et oculi ejus ad sanctum Israel respicient. » Civitas, scilicet Jerusalem. Thren. 1: « Quomodo sedet sola civitas plena populo? » Quantum ad hostium potestatem. ibi pascetur, quasi sine timore requiescet, viulus, hostium exercitus: summitates, metaphorice, idest spicas, per quas significantur principes. Supra 15: « Requiescent ibi bestia. » Vel ad litteram, ut sit desolationis signum. 1 Mach. 4: « Viderunt pastophoria diruta. » Et hominum destructionem. In siccitate: metaphora est, idest sicut pisces teruntur in sicci-tate aesiatis. Mulieres doctes, a quibus maxime in peccata populus praecepitabatur. Supra 3: « Populum meum exactores sui despoliaverunt. » Vel quia ipsae mulieres docebant eos, sicut Debora
Judic. 4. Et Athalia 4 Reg. 11. Secundo ponitur poenae aequitatem per comparationem ad culpam: Non est enim populus. Supra 5: « Propterea captivus du-ctus est populus meus, quia non habuit scientiam. » Tertio destructionis magnitudinem.
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Et quantum ad universalitatem locorum, Et erit in die illa, percuetit Dominus ab alveo fluminis usque ad torrentem Aegypti; idest ab uno capite usque ad aliud. Supra 1: « A planta pedis usque ad verticem non est in eo sanitas. » Et quantum ad paucitatem hominum remanentium, Et vos congregabimini. Deut. 28: « Remanebitis pauci numero. » Et erit in die illa, clangetur in tuba magna. Hic ponit consolationem per reductionem ad ipsum. Tuba, praeceptum regis. Infra 2: « Levabit signum in nationibus, et congregabit profugos Israel. » Nota super illo verbo, Vastabit Dominus in gladio, quia vindicta Dei dicitur gladius primo durus propter poenae acerbitatem. Secundo magnus propter punitorum universalitatem. Apoc. 6: « Datus est illi gladius magnus. » Tertio fortis propter punitentis potestatem. Job 19: « Fugite a facie gladii. » Quarto acutus propter ipsius penetrabilitatem, quia usque ad animam. Hebr. 4: « Vivus est sermo Dei, et efficax, et penetrabilior omni gladio ancipiti. » Quinto lucens propter acqui-tatem. Nahum 5: « Peribis gladio; devorabit te ut bruchus. »
Item super illo verbo, Leviathan, nota, quod diabolus dicitur Leviathan, quia addit primo humanae nequitiae. Psalm. 68: « Appone iniquitatem super iniquitatem. » Secundo propriae potentiae. Math. 4: « Haec omnia tibi dabo, si cadens adoraveris me. » Tertio divinae justitiae. Genes. 4: « Major est iniquitas mea quam ut veniam merear. » Quarto divinae misericordiae. Gen. 34: « Tristem blanditiis delinivit. »
Item nota super illo verbo, Serpentem, quia diabolus dicitur serpens primo propter renovationis ingenium: 2 Corinth. 11. « Ipse satan transfigurat se in Angelum lucis. » Secundo propter incedendi modum. Job 1: « Circuii terram, et perambulavi eam. » Tertio propter venenosum morsum. Prov. 25: « In novissimo mordebit eum coluber. » Quarto propter involutionis modum. Job 40: « Stringit caudam suam quasi cedrum. »
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v. 9 « n di^ illa : vinea meri—cantabit ei » ; — hebr. canite ei i. e. congratulamini ei, laudeseius annuntiate (cf. Mald. Sanct, Malv. Mar. For.) vel cantando vocate eam vineam optimam quae vinum optimum afferat (Vat.) et iam inter delicias Domini recenseatur. Hoc exprimitur lectione 2n (pro v27) quam LXX, Chald. codices quoque aliqui manuscripti sistunt (cf. de Rossi) et quam multi praeferunt (cf. Houbig. Lowth, Doederlein, Hitz. Ewald, Umbreit, Drechsl. Del. Naeg. Bred. Rohl.) et quae etiam ex Am. « germen delectabile », quod ut esset, a Domino erat plantata (cf. Is. 9, 'I). Quod vulg. habet cantabit, explica, uti in eiusmodi formis sae pius in vulg. obtinet cantabunt (on. chantera; man singt; cf. Is. 15, 9. Ps. 86, 5. Gen. 16, 4; de qua re vide Kaulen, IHlandbuch z. Vulg. p. 192). Prior pars vinea mer? vel vinea deliciarum per modum laetae exclamationis effertur ad affectus vehementiam et gaudium declarandum. Iam qualis gratulatio et iubilatio laetis vocibus sit proferenda, egregie exprimitur, dum Dominus ipse in cantico loquens inducitur qui maximum suum in populum electum amorem, suum de vinea hac instaurata beneplacitum profitetur v.'3 « ego Dominus, qui servo eam, repente propinabo ei ; ne forte visitetur contra eam, mocte et die servo eam » ; — ipse Dominus erit custos vineae et hane curam suam ac sedulitatem eo demonstrat, ut singulis momentis (hebr.) indesinenter (Sanct.) vineam riget i. e. abundantissime ei cuncta provideat, quae ad eius culturam et amoenitatem utilia sunt; antea minatus erat: mandabo nubibus ne pluant (8, 6), nunc autem donis suis iam non praefigit limitem semper paratus et promptus ad fluenta gratiae suae profundenda ; unde adeo emphatice in. hebr. ad momenta i. e. singulis momentis (assidue ; cf. Mald. Mar. Malv. Tir. For. etc.) irrigabo eam, imbribus gratiae meae frequenter effusis illam fecundam et uberem efficiam (Osor.) atque ne quidquam adversi ei accidat, perpetuas super eam agam excubias neque ullo unquam tempore meum erga illam studium intermittam (Sanct.). Est visitare h. 1. affligere, infestare ; ab hostili incursu ac molestia Deus vineam tuetür continuo ; proinde innuitur etiam theocratiae instauratae suos fore hostes, suas impugnationes (ef. 25, 10 et ad Ioel 3, 9), verum valere illud non praevalebunt. Hoc carmine praeformantur et optime indicantur verba illa suavitate plenissima, quibus Messias pro suis orat ad Patrem : serva eos ; servabam eos, quibus se vitem esse: profitetur, quae continuo palmitibus succum et vigorem communicat (cf. Ioan. 47, 14. 42; £5, 1). Vinea ita constituta iam Dominus alta voce suum proclamat amorem, suam testatur aemulationem et zelum, quo paratus est quaecumque vineae nociva esse possunt auferre; ita v. 4 in hebr. ?ndignatio non est mihi ; quis dabit me spinam et veprem ? in bello gradiar contra eam (spinam), suecendam eam simul !i. e. si adessent spinae et, vepres, Deus statim ea deleret, ne vineae nocere possent; inducitur Deus quasi exoptans ut adsint qui vineae nocumentum velint inferre, ut eorum impugnatione celerrime et fortiter facta ostendere possit, quo ipse ardeat zeload vineam custodiendam et bonum eius promovendum. In textu vulg. Deus etiam amorem suum in vineam profitetur simul declarans nunquam fore, ut contra eam indignatione et ira agere debeat, sed illam. sibi fore semper carissimam ;
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v. 4 « indignatio non est mihi ; quis dabit me spinam et veprem in proelio? gradiar super eam, suecendam eam pariter »? — quam versionem S. Hier. ita explanat : « quis me docebit, ut durus sim et meam vincam clementiam et in proelio atque certamine truculentus incedam, ut gradiar super vineam quam ante servavi et succendam eam quam meo sepseram muro »? Talis igitur castigatio qua olim afflixerat vineam iam non erit; nemo efficere poterit, ut Deus id inferat vineae quod spinae et vepres inferre solent i. e. devastationem et ruinam, ut quasi pugnam contra eam ineat et eam igne deleat. Aliis verbis, in novo Dei populo florebit gratiae Dei ope (v. 3) continuo vera sanctitas; quare eversio vineae iam non erit; Deus ipse suo amore et zelo populi suisanctitatem efficaciter tuebitur et conservabit (cf. Sanct. Mald. Sasb. Pint. Lap. Men. Tir.). Idque etiam enuntiatur
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v. 5 « «n potius tenebit fortitudinem meam, faciet pacem mihi, pacem faciet mihi »? — i. e. tantum abest, ut gradiar contra vineam meam, ut illa vinea eonstanter adhaereat fortitudini meae, ut continuo mea paee et amicitia fruatur. Nemo illos poterit rapere de Dei manu; ipsa enim fortitudine Dei quam amplexati sunt fuleientur, hane fortitudinem retinebunt quasi ipsius Dei virtutis atque constantiae participes et ideo pace cum Deo inita muneribus pacis et dulei eum Beo inita familiaritate potientur. Potest entm «n eodem sensu explicari sieut alias monne adhibetar, qut usus etiam apud profanos invenitur ! et hoc loco in vulg. post v. Á optimum fundit sensum. Populi electi fidelitatis quasi pignus adstruitur fortitudo Dei, quae cum sit immutabilis immotos illos reddit in amore Dei, in pacto pacis ac beatitatis in Deo iis manifestatae, — Secundum textum hebr. Deus hostes et adversarios quos v. 4 a se deletum iri minatus ést invitat, ut potius divina ope implorata secum in gratiam et amicitiam redeant : aut apprehendat protectionem meam. et. faciat pacem mecum i. e. nisi illi quos metaphora spinae designaverat opem Dei imploraturi in gratiam cum eo redierint, illos bello conteret et igne succendet. S. Hier. vertit : an potius tenebo fortitudinem meam, et ita etiam quidam legunt ; ef. Pint. Mald. — LXX et Syrus in v. 4 non rarilegerunt, verum man murus, id quod etiam Houbig. restitui vult, qui cum aliquibus etiam hoc loco dialogum deprehendit inter Deum et vineam : « conqueritur vinea quod non claudatur muro (murus non est mihi), quia tunc regnum luda patebat incursionibus Assyriorum. Respondet Deus se non modo murum nec sepem vineae suae additurum, sed facturum ut conculeetur ab Assyriis; postea pacem rogat vinea (v. 3) » ete. sim. For. — Alii autem in v. 4 peculiarem curam quam Deus impensurus est vineae exprimi censent hoc modo : dicit Deus adeo esse cultam atque purgatam vineam, ut nemo possit ei vel spinam unam in ea vel veprem ostendere, quam non ille statim comburát, ut suam in vinea colenda diligentiam commendet (cf. Mald. Osor.) ; Deum scil. quaecumque imperfecta sint et a. virtute degenerent a sacro suo coetu sedulo remoturum, ut sanctus sibi sistatur populus. Alii spinam et vepres intelligunt inimicos theocratiae qui inter ipsuin populum Dei surgant, hostes internos, ut distinguantur ab hostibus alienigenis externis, quia spina et vepribus vinea pessumdetur ab interno, ab externo autem bestiis ; sed si respicitur parabola de vinea, uti 3, 6 proponitur, non adest ratio, cur metaphora ad unum hostium genus restringatur. Carmen finitur v. 5; id iam eo indicatur quia versus quinque syllabis constantes qui a v. 2 facile fluunt, iam nullo modo deprehendi possunt (cf. Bickell, Carmina vet. test. p. 204); indicatur quoque argumento versus sequentis, quo non carminis continuatio sed explicatio quaedam parabolae proponitur. Ita quidem in hebr. v. 6 tempore venturo radices aget Iacob, florebit et. propagines emittet. [srael et replebunt. faciem orbis proventu vel fructibus (cf. Vat. For. Mald. Malv. Mar. et recentiores) ; i. e. populus Dei in se firmiter consistet et iam non e sua sede evelletur ; in hac autem firmitate et pace laete prosperabitur et crescet et dulces proferet fructus et longe lateque propagines emittet, theocratia propagabitur et fructibus ac proventu theocratiae, vera Dei cognitione et sanctitate implebitur orbis. En ad hoc vocatur populus Dei, hic est finis ac terminus iudiciorum Dei, talem demum populum Deus sibi comparat et ita complebitur illud : plena est omnis terra gloria eius (6, 3). Ad imaginem vide Soph. 3, 19. Mich. 5, 12. Itain Israel adimpletur: in te benedicentur omnes gentes. Complectitur iste versus, totum carmen praecedens : firmitas consistit in. Dei custodia; florebit autem quia Deus continuo irrigat vineam; propagines emittet iam propter irrorationem et quia Deus v. 4 (hebr.) ipsos etiam inimicos invitat, ut theoeratiam ineant; Dei autem invitatio effectu non poterit carere. Intelligitur ergo vinea meri vel vinea deliciarum Iacob et Israel, populus Dei electus eodem modo, uti 5, 1: vinea Domini exercituum domus Israel est. Praeterea adverte quomodo hoc carmine vinea Domini describatur Deo carissima, ita ut accurate oppositio efferatur ad 5, 2 seq. Ibi cap. 5 vinea affert labruscas, quare ablata sepe direptioni et vastationi traditur et divino oneratur maledicto; — hoc loco ei contingit cura Dei amantissima, fluenta uberrima, amor Dei studio et aemulatione excellens et fructus exoriuntur laetissimi, quibus demum totus orbis ditescit. En cap. 9 vinea ante iudicium et hoc loco vinea post iudicium : Sion in iudicio redimetur! et : restituam iudices tuos ut fuerunt prius (1, 23. 26), sed simul theocratiam per orbem esse diffundendam declaratur. Eandem populi electi florentem conditionem et propagationem etiam cernere licet in textu. vulg.
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v. 6 « qui ingrediuntur impetu ad. Iacob, florebit et germinabit Israel et implebunt faciem orbis semine »; — explica ingredi ad Iacob, uti 9, 3; 14, 1 etc. similis habetur locutio ; unde : qui studio magno et amore se populo Dei adiungunt, cum hoc ipso populo tawquam Israel florebunt : aliis verbis Israel erit benedictio in medio populorum. Hoc sensu si verba latina acceperis, quam proxime ad textum hebr. accesseris, id quod in explicatione versionis semper primo loco erit attendendum. Ceterum si quis existimaverit, in textu corrupto laborem explanationis perperam collocari, equidem minime refragabor. In antecedentibus propheta exposuit totam agendi rationem Dei cum populo. Iam hanc pia consideratione secum revolvens vates immensam Dei benignitatem admiratur, qui inimicos populi iusta castigatione interimit, populum vero electum quamvis multis se sceleribus inquinaverit, tamen ad tale gloriae fastigium promovere vult. Unde admirabundus effert, quam benigne Israel habeatur aliorum comparatione instituta v. '1 « Numquid iuxta plagam percutientis se percussit eum ? «aut. sicut. occidit. interfectos eius, sic occisus est »? — Deus erat in hostes severus, benignus in suos; « non eodem modo percussit Israel, quo percussit alios hostes qui percutiebant Israel » (Mald.); hostes enim ad internecionem usque percussit (sim. Osor. Malv. Calm. Ro. Troch.). Comparatio igitur fit inter deletionem a Deo hostibus Israel inflictam et inter eruditionem qua Deus populum suum rebellem castigavit et emendavit. Alii inter se comparari censent plagam qua hostes percusserint Israel et plagam qua Deus castigaverit; hostes scil. plágas inflixisse sine ulla misericordia, Deum autem punitionem clementia temperasse; « num Deus percussit lerusalem, ut eam percutere solent percussores eius » (For. Mar. Del.)? At cum hostes Israel tamquam ministri vindictae a Domino immittantur et Dominus per eos populum suum castigare dicatur (cf. 10, 5; 1, 16 etc.), prior expositio magis est ad rem. Inter se enim confertur excidium et interitus hostium et eruditio Israel i. e. plaga utrisque illata, minime autem comparatio instituitur inter furorem quo hostes conterere voluerint Israel et inter salutarem eruditionem a Domino factam. Deum enim uti in castigatione Israel moderatione et benignitate vates asserit
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v. 8 « in mensura contra mensuram cum abiecta. fuerit iudicabis eam ; meditatus est in spiritu suo duro per diem aestus »; — meretur Israel quidem abiectionem et revera emittetur in exsilium ; at punietur adhibito modo et regula quadam quasi ab eo « qui non punire ex ànimo velit sed iustum iudicium exercendo ad poenitentiam adducere » (For.); quae moderatio alias dicitur arguere in iudicio, non in furore (cf. Ier. 10, 24; 39, 11; 46, 28. Ps. 6, 1. Mar. Malv.). Eodem modo et sensu intellige membrum alterum : « non praecipitanter eam vineam depopulatus est, sed meditato consilio moderationem adhibuit irae suae, cum eam punivit » (Mald.); igitar id sibi populus in omni calamitate persuadeat, se mitius a Domino adhiberi quam meruerit, iudicia Dei et castigationes fieri in misericordia, non in severitate. Idem habetur ex hebr. modice dum diümitteres eam punis (iudicas) eam, expellit in vento duro in die venti urentis; cum Deus dimitteret Israel, uxorem infidelem eamque inter gentes abiiceret (cf. 50, 1), nihilominus modice eam castigavit, quamvis magna ira provocatus ventum urentem, i. e. calamitatem magnam super eam induxerit (cf. Vat. Mar. Malv. Hebr. nNoOND2 plerumque explicant quasi contractum ex ND 7 nIND3 ad mensuram, mensuram i.e. modice; est ND terlia pars ephae; ita quoque vocem intellexerunt Aq. Sym. &v o&vo a&tov et Theod, &v u£spe p£zpov (cf. M. 16, 1762; Field, Hexapl. ad h. L), ita S. Hier. et mensurae notionem etiam Syrus et Chald. efferunt. Intelligitur parva mensura et tota locutio videtur esse popularis et proverbialis. Ita explicant Vat. Malv. et plerique recentiorum (cf. Rohl. Del. Naeg.). Alii vocem explicant jnNONO2 infini. pilpel a N*O q. e. yw: dum inquietaretur, id quod vel de migratone in exsilium intelligunt (Houbig. Hitz. Ewald) * vel de vexatione quae bello facta sit (In.). Sed haec explicatio et artificiosa est nimis et a veterum explicalione satis concordi recedit. In altero membro legitur na, quod 5. Hier. transtulit meditatus est. ; a melius vox intelligitur, uti Prov. 25, 4 aufer rubiginem de argento, et ita iam vocem acceperunt Vat. Mald. Mar. Malv. Pint. et intelligunt recentiores amovere, separare ; solum Naeg. ibi videt verbum onomatopoeticum spirare; sed demum ad eandem notionem revertitur explicans spirando auferre. Ad quid autem Deus ventwm urentem (v. S8) induxerit et quid castigatione immissa obtinere voluerit, declaratur
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v. 9 « idcirco super hoc dimittetur iniquitas domui lacob et iste omnis fructus ut auferatur peccatum eius, cum posuerit omnes lapides altaris sicut lapides cineris allisos, non stabunt luci et delubra » ; — ideo, quia Deus non puniet po- " pulum suum, sicut eius hostes; super hoci. e. hac de-causa, hac conditione, si idololatriam reliquerit, propitiabitur i. e. expiabitur iniquitas Iacob (ita Mald. Malv. Osor.), super hoc conditionem subsequentem inducit : eum posuerit etc... altaria idolorum everti oportet, lapides altaris fieri debent tamquam lapides calcis dispersi vel confracti i. e. eos in pulverem redigi oportet (cf. Mald. Mar. Malv. Vat. et recentiores ex hebr.). Atque in eo praecise consistit fofus fructus et finis vexationis a Deo immissae ut peccatum auferatur i, e. ut apostasia a Deo adeo fatalis et idololatria, ad quam Iudaei tantopere pronos ac promptos se eousque praestiterunt, funditus exstirpetur, neve unquam resurgant et iterum erigantur et colantur ascherim et simulacra solis (hebr. vide quae notata sunt ad 1*1, 8). Sed ut fructus iste obtineatur et idololatria, quae est per emphasin peccatum lsrael (cf. Os. 10, 8), auferatur, necesse est ut vastitas illa ac desolatio terrae inferatur quam vates jam in visione inaugurali fleri debere acceperat (6, 11) et quae in ipsius urbis Ierusalem ruinis expressa cernetur. Idololatria enim commissa populus pactum cum Deo initum quam maxime violavit, abiecit et quantum in se erat destruxit; unde Deus ex sua parte documentum foederis violati exstare vult in destructione urbis, centri ac sedis regni, et in abductione populi; ea autem destructione id demum efficietur, ut idololatria quoque apud populum Dei exscindatur; unde
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v. 40 « civitas enim munita desolata erit, speciosa, relinquetur et dimittetur quasi desertum ; ibi pascetur vitulus et ibi accubabit et. consumet summüitates eius » ; — cf. ad Mich. 3, 49 : mons templi in excelsa silvarum ; frustra fiduciam ponent in munitionibus urbis; erit.civitas domicilium disiectum et derelictum sicut desertum (hebr.), redigetur in pascuum (cf. "1, 21), ubi vituli accubabunt et comedent ramos eius (hebr.). Tali autem sorte ipsa idola esse interitura, vates - jam 2, 20 dixerat; calamitate enim ingruente impotentia eorum deprehendetur, quare cultores illorum indignabundi et pudefacti illa proiicient. Eam calamitatem ulterius proponit
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v. 41 « àn siccitate messes illius conlerentur ; mulieres venientes ct docentes eam » ; — si messes pereunt, fames in regione orietur, quae est una ex poenis in expugnatione urbis a prophetis descriptis (cf. Lament. 1, 11; 2, 12; 4, 4. Ez. 5, 12. 16 etc.). Ad magnitudinem calamitatum describendam mulieres inducuntur lamentatrices, quae veniant ad urbem eamque carmina lugubria doceant ; ita textu lat. aptus funditur sensus, qui Ier. 9, 20 confirmari potest ; sim. S. Hier : « magna infelicitas populi, a mulieribus lamentationis carmina discere ». In hebr. pergitur in descriptione vastitatis : cum surculus eius aruerit, frangetur ; mulieres venient et incendent eum (cf. Vat. For. Málv. Osor. et recentiores) i. e. lerusalem ita vastata est et in regionem silvestrem conversa, ut pauperes ibi ligna colligant ad cibos coquendos. Cur autem ad tale excidium perveniendum sit, ratio redditur eadem, quae iam 6, 10 reddita est, populi obduratio et excaecatio, qua Deo repugnat : « non est enim populus sapiens, propterea non miserebitur eius qui fecit eum, el qui formavit eum non parcet ei » ; — i, e. populus non est docilis, doctrinam Dei non vult suscipere, frustra erant monita et minae prophetarum ; quare Deus iam non gratia et cle- sacpe occurrit et ita vocem hoe quoque loco S. flier. accipit. Verum idem eliam bene novit eiusdem vocis notionem frondis ; cf. Iob 14, 9; et haec notio eliam nostro loco erit adoptanda, quia in antecedentibus modo de ramis crat sermo, quia francere ad ramos siecos optime accommodatur et quia accendere ligna sicca esse collecta omnino innuit. Est "wn accendere ; cf. Mal. 1, 10. SS. Ilier. vocem accepit sensu translato illuminare, docere ; unde multeres docentes. Sed haec notio non convenit textui ; ramis vero siccis optime congruit, ut mulieres ex iis ignem accendant ; de usu vocis vide quoque Num. 8, 2. S. Hier. in sua versione vesligia pressit Sym. et Theod. Ad literam, ut solet, vertit Ag. e«sitouciv auci. Iudicium delineavit quod in lerusalem et populum devolvetur. Sed lege constanti iudicium subsequitur instauratio, ad quam ipso iudicio via sternitur. Unde
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v. 19 « et erit n die illa, percutiet Dominus ab alveo ftuminis usque ad. torrentem. Aegypti et vos congregabimini wnus et unus filii Israel » ; — hebr. exculiet; dicitur verbum de granis excutiendis et de fructibus ex arboribus decutiendis (cf. 28, 21. Deut. 924, 20). Deus igitur maximam quandam messem instituet ab Euphrate usque . ad fluvium Aegypti, qui est prope Rhinocoruram. Unde S. Hier. notat: « pro torrente Aegypti LXX Rhinocoruram transtulerunt, quod est oppidum in Aegvpti Palestinaeque confinio, non tam verba Scripturarum quam sensum verborum exprimentes ». Limites illi indicantur quibus regnum israeliticum ex vaticinio Gen. 15, 18 edito constare debuit et quibus revera tempore Salomonis continebatur, qui « exercuit potestatem super cunctos reges a flumine Euphrate usque ad terminos Aegypti » (2 Par. 9, 26 ; cf. 3 Reg. 8, 65). Hanc regionem commemorat, üt instauratio theocratiae splendidissimis veteris regni temporibus comparetur. In hane regionem messem suam Dominus quasi comportat. Notione autem messis ct delectum fieri et electorum congregationem institui declaratur. Delectus is erit, ut nullum granum repudietur, sed ad unum unum i. e. omnia et singula colligantur; ciectio enim in exsilium fiet, quemadmodum iam Amos quoque docuit (9, 9), ut palea separetur a iritico, ità tamen, ut ne unum quidem granum pereat. Vocem nom explicant fluvium (cf. Ps. 69, 3. 16) ! ; vox communiter spicam significat, quae notio etiam hoc loco retineri potest : colliget Deus et excutiet omnes spicas a spica fluminis Euphratis i. e. quae est ad flumen etc. (cf. Naeg.), in quam rem iam bene notat Malv. : « eleganter propheta usus est voce ambiguae significationis schibboleth, qua fluxum et culmen spicae significat, ut persisteret in allegoria messis et triturae; faciet enim trituram et seliget suos ab aliis gentibus more agricolae excu- üientis triticum a palea » (sim. For.). Ita Deus eos assumet qui vere Israelitae intra fines olim promissos invenientur. Hisce autem etiam adiungentur alii qui in regiones peregrinas et longinquas eiecti fuerunt
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v. 13 « et erit in. die illa clangetur in tuba magna, et venient qui perditi fuerant de terra. Assyriorum et qui eiecti erant in terra Aegypti et adorabunt Dominum in monte sancto in lerusalem » ; — ipse Dominus signum reditus edet (11, 12), hic clangore tubae, alias signo vel vexillo erecto (cf. 13, 2 ; 18, 3), quibus symbolis actio Dei longe lateque conspicua et eius rerum administratio designatur. Dispersi autem et iamiam perituri, interitui expositi et excidio quasi iam proximi colligentur a septémtrione et a meridie ; Assyria et Aegyptus nominantur, altera in quam exsules abducentur, altera in quam multi Iudaeorum aufugient (cf. 4 Reg. 25, 26. Ier. 26, 21; 43, 3 etc.); vide 11, 11; 19, 23; 27, 1. Redibunt exsilio et miseriis edocti veri cultores Dei et veri aestimatores promissionum divinarum ; i. e. adorabunt Dominum in monte sancto in Ierusalem ; ad hunc cultum Dei efficiendum omnia convergunt ; hic est omnis fructus (v. 9) et finis operum divinorum in gubernatione populorum ; hie vero cultus Dei adnexus est monti Sion (cf. 2, 2 seq.), quia ibi centrum theocratiae, quia ibi vaticinia messianica recondita sunt. Unde vaticinia contra gentes, quibus eis et interitus annuntiatur rebellibus in Deum et salus promittitur accedentibus ad Deum, aptissime concluduntur ostensa adoratione Dei in monte sancto in lerusalem. Ad hunc enim montem omnium gentium viae diriguntur ; hic mons in visione prophetica constitutus est finis et terminus operum Dei, ad quem igitur vaticinia omnia necessario redeunt et in quo tamquam centro et symbolo theocratiae absolvuntur. Quare iam supra 24, 23 iudicium Dei universale concluditur ostenso regno Dei et gloria in Sion et hoc loco Israelitarum sortes et omnium populorum fata ad id demum a Deo dirigi docemur, ut Deus in regno suo agnoscatur, laudetur et tota mentis devotione adoretur. Quae adoratio si ei ab omnibus gentibus penditur, erit canticum seraphim impletum : plena est omnis terra gloria eius (6, 2). Viam ad hunc finem nobis demonstravit vates : Sion in iudicio redimetur ; quare iudicium devolvitur in Sion (cap. 1 et seq.), in omnes gentes (cap. 13 et seq.), in universum mundum (cap. 24); sed iudicio facto Dominus erit rex et coram senibus eius gloria. Uti vaticinia secundae seriei (cap. 7-12) tempori Achaz regis attribuenda sunt, ita quae iam prae manibus habemus tempus spectant Ezechiae regis. Tempore autem Ezechiae regis pii et vere theocratici id agebatur ut quae Achaz impietate sua pessumdederat instaurarentur. Quemadmodum pro tempore Achaz iis quae cap. 7 referuntur occasio continetur et argumentum oraculorum subsequentium, ita qua mente et quo consilio Isaias munus suum obierit tempore Ezechiae potissimum ex eventu illo discimus quem ipse statim post hanc oraculorum seriem nobis narrat (cap. 36, 31). Achaz impietate sua iugum assyriacum regno et populo imposuit ; Theglathphalasar enim « afflixit eum et nullo resistente vastavit; igitur Achaz spoliata domo Domini et domo regum ac principum dedit regi Assyriorum munera et tamen nihil ei profuit » (2 Par. 28, 20. 21); atque in eius impietatis poenam inundationem aquarum fluminis fortium et multarum Isaias praedixerat, quae iturae sint per Iudam inundantes et transeuntes usque ad collum (Is. 8, 8). Calamitas haee per incredulum regem inducta erat expianda et avertenda per regem credentem ac pium. Id factum est per Ezechiam. Et ut nexus ille inter Achaz impietatem et calamitatem ignorari non posset, Rabsaces eodem loco, quo Achaz opem Dei repudiarat (1, 3), manu gravi consistit minas et opprobria iactans in regem et populum et ruinam regni populique abductionem intentans (Is. 36, 2). Sicut igitur calamitas ideo illata est quia ope Dei spreta ad foedus, et auxilium extraneorum confugerat rex, ita vincenda erat eo £juod rex alius simul cum populo spreta fiducia subsidiorum humanorum in Deo solo firmam fidem et spem collocaret. Hic ergo erat labor Isaiae, haec eius cura assidua, ut contra ignaviam et machinationes multorum foedus cum externis impediret, ut animos omnium ad spem in unum Deum habendam excitaret. Atque ad hunc scopum et terminum recta tendunt et diriguntur orationes propheticae subsequentes. Novum enim hoc loco incipere argumentum a praecedente distinctum iam veteres interpretes agnoverunt (cf. Sasb. Sanct.); pariter agnoverunt narrationem illam cap. 36. 37 ideo demum apponi, ut lucem superioribus prophetiis inferret (Malv.), ut ostenderet vates ea quae praedixisset reipsa fuisse impleta vel ut exhiberet historiam rerum quas praecedentidus capitibus praedixisset (ita Lap. Calm. sim. Sasb. Sanct.. Atque hisce ipsae orationes quam maxime adaptantur. Omni enim sermonis vi ac pondere aequales suos alloquitur duo potissimum vario modo versans ac pertractans : ut abiecta impietate in uno Deo omnem collocent spem, et foedera et machinationes cum extraneis fugiant. Ad prius potissimum pertinet quod vates eadem norma et formula qua tempore Achaz prosperitatem ac salutem populi contineri dixerat, etiamnum omnem spem ac felicitatem constitui saepius edicit : qui crediderit non festinet (28, 16); si revertamini et quiescatis. salvi eritis, in. silentio et in spe erit. fortitudo vestra (30, 43) ; beati omnes qui exspectant ewm (30, 18). Frustra id dictum erat Achaz regi; interea experti sunt quam malum ac grave sit in hominibus spem posuisse. Ut ergo moniti et calamitatibus edocti iam melius sapiant quam olim, propheta eadem documenta iis ob oculos ponit et insuper praedictione saepius repetita de victoria gloriosa qua Deus deiecturus sit Assyrios animos ad laetem spem et fiduciam excitat. Ad alterum vero spectant crebrae illae minae ac reprehensiones, quibus foedus cum externis perstringit (28, 15; 29, 15; 30, 1-18; 31, 1-9), spectant vaticinia quibus Assyrios non ope hominum, sed una Dei manu esse prosternendos asserit (cf. 28, 21; 29, 6-8; 30, 31; 31, 8. 9; 33, 3). Transitus a tertia vaticiniorum serie ad hane quartam est idem qui iam habetur supra cap. 8; postquam enim 8, 10. 11 omnes populos esse vincendos propter Emmanuel dictum est, vates ad sua tempora suosque aequales revertitur eosque docet 8, 13-18, quomodo in ingruente calamitatum tempestate sese fide ac spe armare debeant. Prius egregie explicatum habes in tertia serie, alterum iam nune praestat propheta. i Quae igitur Ezechiae tempore propheta docuit, hisce orationibus comprehensa habemus. In iis admirari licet cum sublimitatem ac maiestatem, copiam et ubertatem dicendi, tum praecipue miram illam artem qua maxima affectuum varietate animos omni ex parte aggreditur modo terrens et increpans, modo suaviter alliciens, modo ad sensus sublimes evehens, ut demuin eos eloquentia victrice subactos ad id quod sibi proposuit assequendum secum rapiat. Atque primo quidem sex orationibus, quas ipse particula vae distinxit, omnia adminicula destruit quibus prudentia humana in rerum difficultate inniti cupiat, et ubi verum et unicum sit auxilium ostendit varias rationes eloquenter proponens quibus ad divinam opem efflagitandam et amplectendam omnes efficaciter permoveat (cap. 28-33). Deinde subdit duas orationes (cap. 34, 38) quibus praeclara inter se oppositione depingit quae sit ultima sors impiorum, quae piorum; quanta illos maneat miseriarum abyssus, quanta hi bonorum abundantia a Domino sint exornandi ; proponit ergo eis, ut' olim Moyses, mortem et vitam; elisant quid sibi agendum censeant intuentes exitum incredulorum et salutem beatissimam bonis et credentibus a Deo praeparatam. Demum cap. 36 et 31 refert qualem fructum orationes hae attulerint, quomodo calamitas gravissima ab Assyriis illata demum fide et pietate regis populique superata et aversa fuerit. Unde hanc vaticiniorum seriem tribus sectionibus constare facile concipitur. Anc. — Propheta vaticinatur ruinam ac destructionem Samariae propter superbiam et temulentiam incolarum ; suis se sceleribus perdent; Dominus vero reliquiis populi sui erit in gloriam et fortitudinem (28, 1-6). Sed Iudaei quoque, immo etiam sacerdotes et duces populi, Ephraimitas imitantur temulentia et irrisione et contemptu minarum ac monitionum divinarum ; quare poena suae impietati plane accommodata perstringentur (28, 7-13). Ab ea autem poena non liberabuntur suis machinationibus, e contra magis magisque implicabuntur, dum Dominus modo miro et inexspectato credentes e periculo erepturus sit (98, 14-92). Summa enim sapientia et provido consilio Deus suis et calamitates immittit et laetam fortunam concedit; id quod vates similitudine ab agricolis petita qui pro rerum varietate variis utantur agendi modis illustrat (28, 23-29).
27:1
The tannin (from tnn "to stretch out lengthwise") was a sea monster or cetacean (Gen. 1:21 is translated κῆτος; but Aquila, Symmachus, Theodotion: δράκων; Ps. 148:7; cf. Job 7:12; Is. 27:1), or a fearsome serpent (Ex. 7:9-12; Deut. 32:33; Ps. 91 [90]:13). …
… Livjāthān). - A fabulous aquatic monster, akin to the tannin, or tannim, to which it is joined by parallel synonymy in Is. 27:1 (cf. DRAGON), applied to the crocodile (Job 40:25 [Vulg. 40:20]; cf. Is. 27:1) and to a generic great sea monster (Ps. 104:26; 74:14; cf. Am. 9:3).
27:9
… Distinct from the m. are the solar stelae in honor of Baal: hammānim (Lev. 26, 30; Is. 17, 8; 27, 9; Ez. 6, 4, 6; II Chron. 14, 4; 34, 4, 7), placed above the altar.
27:12
… Sometimes it symbolizes Babylonian power (cf. Jer. 2, 18; 13, 4 ff.; Is. 8, 7; 27, 12). Often the E. is recalled in boundary delimitations. …
Torrent of Egypt (Heb. Naḥal Miṣráyim)
following the Septuagint, writes on Is. 27:12: « pro torrente Aegypti LXX Rhinocoruram transtulerunt; quod est oppidum in Aegypti Palestinaeque confinio » (PL 24, 33). The city 'Ρενοχορόρα was the first to the east of Egypt; its …
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.