God’s heavy judgments upon Jerusalem, for their obstinacy: with a prophecy of the conversion of the Gentiles.
The Prophet bewaleth the Iewes destruction, 9. for their blinde obstinacie; 17. prophecying the Gentiles conuersion.
1Woe to Ariel, to Ariel the city which David took: year is added to year: the solemnities are at an end.Guai ad Ariel, ad Ariel città, che fu espugnata da Davidde: un anno si aggiunga ad un anno: le solennità saranno finite.VVOE to Ariel, Ariel the citie, which Dauid ouercame: yeare is added to yeare: the solemnities are at an end.Væ Ariel, Ariel / civitas, quam expugnavit David ! / additus est annus ad annum: / solemnitates evolutæ sunt. 2And I will make a trench about Ariel, and it shall be in sorrow and mourning, and it shall be to me as Ariel.Ed io circonderò Ariel d'assedio, ed ella sarà in duolo, ed in afflizione, e per me sarà come Ariel.And I wil make a trench about Ariel, and it shal be sorowful & moorning, and it shal be to me as Ariel.Et circumvallabo Ariel, / et erit tristis et mœrens, / et erit mihi quasi Ariel. 3And I will make a circle round about thee, and I will cast up a rampart against thee, and raise up bulwarks to besiege thee.E te cingerò tutt'all'intorno quasi di corona, e alzerò terra contro di te, e fabbricherò dei fortini per assediarti.And I wil compasse as a sphere round about thee, and wil cast a rampier against thee, and place munitions to besiege thee.Et circumdabo quasi sphæram in circuitu tuo, / et jaciam contra te aggerem, / et munimenta ponam in obsidionem tuam. 4Thou shalt be brought down, thou shalt speak out of the earth, and thy speech shall be heard out of the ground: and thy voice shall be from the earth like that of the python, and out of the earth thy speech shall mutter.Tu sarai umiliata, da terra aprirai tua bocca, e dalla polvere si faran sentire le tue parole: e dalla terra scapperà fuor la tua voce come di pitonessa, e dalla polvere la fioca tua voce.Thou shalt be humbled, thou shalt speake out of the earth, and out of the gronnd thy speach shal be heard: and thy voice shal be out of the earth as the Pythons, and out of the ground thy speach shal mutter.Humiliaberis, de terra loqueris, / et de humo audietur eloquium tuum; / et erit quasi pythonis de terra vox tua, / et de humo eloquium tuum mussitabit. 5And the multitude of them that fan thee, shall be like small dust: and as ashes passing away, the multitude of them that have prevailed against thee.E la moltitudine di que', che ti sbatteranno sarà come minuta polve: e la moltitudine di que', che ti han soggiogata come svolazzante favilla:And the multitude of them that fanne thee shal be as smal dust: and as issles passing away, the multitude of them, that haue preuailed agaynst thee.Et erit sicut pulvis tenuis multitudo ventilantium te, / et sicut favilla pertransiens multitudo eorum qui contra te prævaluerunt;
6And it shall be at an instant suddenly. A visitation shall come from the Lord of hosts in thunder, and with earthquake, and with a great noise of whirlwind and tempest; and with the flame of devouring fire.E sarà cosa repentina, e di un momento. Il Signore degli eserciti la visiterà in mezzo a' tuoni, e a' terremoti, e romorio grande di turbini, e di tempesta, e di fiamma di fuoco divoratore.And it shal be sodenly forthwith. It shal be visited of the Lord of hostes in thunder, and earth quake, and with great voice of whirlewind and tempest, and with flame of deuouring fyre.eritque repente confestim. / A Domino exercituum visitabitur / in tonitruo, et commotione terræ, et voce magna / turbinis et tempestatis, et flammæ ignis devorantis. 7And the multitude of all nations that have fought against Ariel, shall be as the dream of a vision by night, and all that have fought, and besieged and prevailed against it.E la moltitudine di tutte quelle genti, che han combattuto contro Ariel, e tutti i soldati, che la hanno assediata, e la hanno vinta, saran come un sogno, e visione notturna.And the multitude of al nations, that haue fought agaynst Ariel, shal be as the dreame of a vision in the night, and al that haue waried, and beseged & preuailed agaynst it.Et erit sicut somnium visionis nocturnæ / multitudo omnium gentium quæ dimicaverunt contra Ariel, / et omnes qui militaverunt, et obsederunt, / et prævaluerunt adversus eam. 8And as he that is hungry dreameth, and eateth, but when he is awake, his soul is empty: and as he that is thirsty dreameth, and drinketh and after he is awake, is yet faint with thirst, and his soul is empty: so shall be the multitude of all the Gentiles, that have fought against mount Sion.E come uno, che ha fame, si sogna di mangiare, e svegliato che è, si sente vuoto, e come uno, che ha sete si sogna di bere, e svegliato che è il meschino, tuttora ha sete, e trafela; così avverrà a tutte quelle genti, che han preso a combattere contro il monte di Sion.And as he that is hungrie dreameth, & eateth, but when he is awake, his soule is emptie: & as he that is thirstie dreameth, and drinketh, and after he is awake, faint as yet thirsteth, and his soule is emptie: so shal the multitude be of al the Gentiles, that haue fought agaynst mount Sion.Et sicut somniat esuriens, et comedit, / cum autem fuerit expergefactus, vacua est anima ejus; / et sicut somniat sitiens et bibit, / et postquam fuerit expergefactus, lassus adhuc sitit, / et anima ejus vacua est: / sic erit multitudo omnium gentium / quæ dimicaverunt contra montem Sion. 9Be astonished, and wonder, waver, and stagger: be drunk, and not with wine: stagger, and not with drunkenness.Restate stupidi, e fuori di voi, ondeggiate, e barcollate, siate ubriachi, ma non di vino: traballate, ma non per ebbrezza;Be astonied, and meruel, wauer, and stagger: be ye drunke, and not of wine: be moued, & not of drunkenes.Obstupescite et admiramini; / fluctuate et vacillate; / inebriamini, et non a vino; / movemini, et non ab ebrietate.
10For the Lord hath mingled for you the spirit of a deep sleep, he will shut up your eyes, he will cover your prophets and princes, that see visions.Perocché il Signore ha mesciuto a voi lo spirito di sonnolenza, e chiuderà gli occhi vostri, e velerà i profeti, i principi vostri, che veggono delle visioni.Because our Lord hath mingled vnto you the spirit of drowsines, he wil shut your eyes, he wil couer your prophetes and princes, that see visions.Quoniam miscuit vobis Dominus / spiritum soporis; claudet oculos vestros: / prophetas et principes vestros, qui vident visiones, operiet. 11And the vision of all shall be unto you as the words of a book that is sealed which when they shall deliver to one that is learned, they shall say: Read this: and he shall answer: I cannot, for it is sealed.E la visione di tutti questi sarà per voi come parola di libro sigillato, il quale ove diasi a uno, che sa di lettera, e se gli dica: Leggilo; egli risponderà: Non posso, perché è sigillato.And the vision of al shalbe vnto you as the wordes of a booke sealed: which when they shal geue to him that knoweth letters, they shal say: Read this: and he shal answer, I can not, for it is sealed.Et erit vobis visio omnium / sicut verba libri signati, / quem cum dederint scienti litteras, / dicent: Lege istum: / et respondebit: Non possum, signatus est enim. 12And the book shall be given to one that knoweth no letters, and it shall be said to him: Read: and he shall answer: I know no letters.E se sarà dato ad uno, che non sa leggere, e se gli dica: Leggilo; risponderà: Non so leggere.And the booke shal be geuen to one that knoweth not letters, and it shal be sayd to him: Reade: and he shal answer: I know not letters.Et dabitur liber nescienti litteras, / diceturque ei: Lege; / et respondebit: Nescio litteras. 13And the Lord said: Forasmuch as this people draw near me with their mouth, and with their lips glorify me, but their heart is far from me, and they have feared me with the commandment and doctrines of men:E il Signore ha detto: Perchè questo popolo colla bocca si appressa, e colle sue labbra mi onora, ma il cuor di lui è lungi da me, e a me rendon culto secondo i riti, e i documenti degli uomini;And our Lord sayd: Because this people approcheth with their mouth, and with their lippes glorifieth me, but their hart is far from me, and they haue feared me by the commandement and doctrines of men:Et dixit Dominus: Eo quod appropinquat populus iste ore suo, / et labiis suis glorificat me, / cor autem ejus longe est a me, / et timuerunt me mandato hominum et doctrinis,
14Therefore behold I will proceed to cause an admiration in this people, by a great and wonderful miracle: for wisdom shall perish from their wise men, and the understanding of their prudent men shall be hid.Per questo, ecco, che io novellamente farò in questo popolo cosa mirabile, prodigio grande, e stupendo; imperocché perirà la saggezza de' savj, e il sapere de' suoi prudenti svanirà.therfore behold I wil adde to make admiration to this people, by a great and wonderful miracle: for wisdom shal perish from their wise men, and the vnderstanding of their prudent shal be hid.ideo ecce ego addam ut admirationem faciam / populo huic miraculo grandi et stupendo; / peribit enim sapientia a sapientibus ejus, / et intellectus prudentium ejus abscondetur. 15Woe to you that are deep of heart, to hide your counsel from the Lord: and their works are in the dark, and they say: Who seeth us, and who knoweth us?Guai a voi, che vi rintanate nel vostro cuore, per celare al Signore i vostri disegni: costoro fanno i fatti loro nelle tenebre, e dicono: Chi ci vede, e chi ci scuopre?Woe vnto you that are deepe of hart, to hide your counsel from our Lord: whose workes are in darkenes, and they say: Who seeth vs, and who knoweth vs?Væ qui profundi estis corde, / ut a Domino abscondatis consilium; / quorum sunt in tenebris opera, / et dicunt: Quis videt nos ? / et quis novit nos ? 16This thought of yours is perverse: as if the clay should think against the potter, and the work should say to the maker thereof: Thou madest me not: or the thing framed should say to him that fashioned it: Thou understandest not.Perversa immaginazione, che è questa vostra! come se la terra impastata si inalberasse contro il vasaio, e il vaso dicesse a lui, che formollo: Tu non m'hai fatto: e l'opera a colui, che la fece: Tu non hai intelletto:This your cogitation is peruerse: as if the clay should thinke against the potter, and the worke should say to the maker therof: Thou madest me not: or the thing formed should say to the fashioner therof: Thou vnderstandest not.Perversa est hæc vestra cogitatio; / quasi si lutum contra figulum cogitet, / et dicat opus factori suo: Non fecisti me; / et figmentum dicat fictori suo: Non intelligis. 17Is it not yet a very little while, and Libanus shall be turned into charmel, and charmel shall be esteemed as a forest?Non è egli vero, che tra poco, ed in breve il Libano diventerà il Carmelo, e il Carmelo diventerà un bosco?Shal not yet within a litle while, and in a short time Libanus be turned into Charmel, & Charmel reputed for a forest?Nonne adhuc in modico et in brevi / convertetur Libanus in carmel, / et carmel in saltum reputabitur ?
18And in that day the deaf shall hear the words of the book, and out of darkness and obscurity the eyes of the blind shall see.E udiranno in quel dì i sordi le parole del libro, e dalle tenebre, e dalla caligine riavranno la luce gli occhi de' ciechi.And in that day the deafe shal heare the wordes of the booke, and out of the darkenes and mist the eies of the blinde shal see.Et audient in die illa surdi verba libri, / et de tenebris et caligine oculi cæcorum videbunt. 19And the meek shall increase their joy in the Lord, and the poor men shall rejoice in the Holy One of Israel.E i mansueti si rallegreranno ogni dì più nel Signore, e i poveri esulteranno nel Santo di Israele;And the meeke shal adde ioyfulnesse in our Lord, and the poore men shal reioyce in the holie one of Israel.Et addent mites in Domino lætitiam, / et pauperes homines in Sancto Israël exsultabunt; 20For he that did prevail hath failed, the scorner is consumed, and they are all cut off that watched for iniquity:Imperocché il soperchievole è abbattuto, lo schernitore è consunto, e sono sterminati tutti coloro, che vegliavano per mal fare:Because he hath fayled that did preuaile, the scorner is consumed, and they are al cut downe that watched vpon iniquitie:quoniam defecit qui prævalebat, consummatus est illusor, / et succisi sunt omnes qui vigilabant super iniquitatem, 21That made men sin by word, and supplanted him that reproved them in the gate, and declined in vain from the just.Quelli, che colla parola inducevano gli uomini a peccare, e supplantavano chi alla porta li riprendeva, e senza ragione si sono allontanati dal giusto.that made men sinne in word, and supplanted him that reproued them in the gate, and declined in vayne from the iust.qui peccare faciebant homines in verbo, / et arguentem in porta supplantabant, / et declinaverunt frustra a justo. 22Therefore thus saith the Lord to the house of Jacob, he that redeemed Abraham: Jacob shall not now be confounded, neither shall his countenance now be ashamed:Per questo il Signore, che riscattò Abramo, alla casa di Giacobbe dice questa parola: Non adesso sarà confuso Giacobbe, e non arrossirà adesso il volto di lui;For this cause, thus sayth our Lord to the house of Iacob, he that redemed Abraham: Iacob shal not now be confounded, neither shal now his countenance be ashamed:Propter hoc, hæc dicit Dominus ad domum Jacob, / qui redemit Abraham: / Non modo confundetur Jacob, / nec modo vultus ejus erubescet; 23But when he shall see his children, the work of my hands in the midst of him sanctifying my name, and they shall sanctify the Holy One of Jacob, and shall glorify the God of Israel:Ma allorché vedrà i suoi figliuoli, opera delle mie mani, che glorificheranno il nome mio in mezzo ad essi, e glorificheranno il Santo di Giacobbe; e celebreranno il Dio d'Israele:but when he shal see his children, the workes of mine handes in the middes of him sanctifying my name, and they shal sanctifie the holie one of Iacob, and shal preach the God of Israel,sed cum viderit filios suos, / opera manuum mearum in medio sui / sanctificantes nomen meum, / et sanctificabunt Sanctum Jacob, / et Deum Israël prædicabunt;
24And they that erred in spirit, shall know understanding, and they that murmured, shall learn the law.E quelli, de' quali spirito vivea nell'errore, avranno scienza, e quelli, che mormoravano, appareranno la legge.and they that erre in spirit, shal know vnderstanding, and the mutteters shal learne the law.et scient errantes spiritu intellectum, / et mussitatores discent legem.
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Challoner
Ariel. This word signifies the lion of God, and here is taken for the strong city of Jerusalem. (Challoner)
Worthington
It was destroyed by the Chaldeans, (4 Kings xxv.) and still more by the Romans, 40 years after. (Calmet) (Worthington)
Haydock
Took. Septuagint. The Hebrew means also "inhabited." (Haydock)
The invasion (Haydock) of Sennacherib is here foretold (Forcr.[Forerius?]) two years before, Isaias 31:10.
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Trench. Sennacherib did not besiege the city, Isaias 37:33. But he made preparations for it, and his sentiments are expressed, (Calmet) together with the fatal consequences which he felt, when his army was offered up (Haydock) as a victim on the altar of holocausts, ver. 1.
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Calmet
Circle. Thus provisions were cut off. (Calmet)
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Challoner
The Python. The diviner by a spirit. (Challoner)
Calmet
Jerusalem shall hardly dare to make a noise. (Calmet)
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Haydock
Away. The numbers, and speedy downfall of the Assyrians, are described. (Haydock)
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It, in their dreams.
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Haydock
Be, etc. Though God spared the city, for the sake of the good, He will not fail to punish scoffers, in due time, as He now declares. (Haydock)
Drunkenness. You shall suffer for your crimes, (chap. 28:7.) or be affrighted.
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St. Chrysostom
Sleep, or compunction, (Romans 11:8.; Calmet) denoting their obstinacy. (St. Chrysostom)
Haydock
Visions. Protestants, "the seers." (Haydock)
Haydock
The Jews perceived but very imperfectly the meaning of the prophets, when they spoke of a future Redeemer, God and man. They are now more infatuated, (Calmet) having a veil on their hearts, 1 Corinthians 4:3. Both learned and ignorant refuse to believe, excusing themselves, ver. 12. (Haydock)
Calmet
The more they read the Scriptures, the less do they understand. (Calmet)
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Calmet
Men. Our Saviour applies this to the Jews. The evangelists follow the Septuagint, Matthew 15:8., and Mark 7:6. (Calmet)
Haydock
"This people approacheth to me, (Grabe adds, with its mouth and with) their lips they honour me, but their heart is far from me. Yet in vain do they honour me, teaching the commands of men and doctrines." (Haydock)
They still continue to corrupt God's word by their false interpretations.
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Calmet
Hid. At the approach of Sennacherib, the politicians were confounded. But the obstinate blindness of the Jews in the midst of such a blaze of predictions, which are evidently accomplished in Jesus Christ, excites admiration. That their ancestors should have found them obscure, is not so wonderful. The prophets foretold this event; and the reprobation of the synagogue, which had been so highly favoured, is a proof of the truth of the Christian religion, 1 Corinthians 1:18. (Calmet)
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Haydock
Not. So it is in vain to think that your hypocrisy or excuses will deceive God, Isaias 28:15. (Haydock)
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Challoner
Charmel. This word signifies a fruitful field. (Challoner)
Shall Carmel be presently a forest or barren mountain? No. But I will work a greater miracle, ver. 18. Jerusalem shall rejoice, and Sennacherib shall be filled with dismay.
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Prevail. Wicked princes, scoffers, etc., (ver. 10., and Isaias 28:7.) shall be exterminated. Ezechias promoted piety with greater zeal after his deliverance.
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Calmet
Gate. False prophets rose up against those who spoke the truth, and condemned them unjustly. (Calmet)
Menochius
The just, Christ. (Menochius)
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Calmet
Israel. They shall serve God with fidelity and gratitude, Isaias 30:22. (Calmet)
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Calmet
Murmured. Magicians, (Grotius) or false sages, Isaias 28:9. (Calmet)
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29:17
Charmel.... This word signifies a fruitful field.
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Ari signifieth a lion, El God: So Ierusalem called the lion of God, to witte a strong citie, is threatned with destruction, which happened first by the Babylonians. 4. Reg. 25 againe more miserably by Titus & Vespasian, 40. yeares after Christs death.
Concordance 2. Reg. 5. 1 Par. 11
Concordance Luc. 19.
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Scribes and Pharises pretending knowlege of Scriptures, can not read Christ in the Prophets, because these bookes are sealed (or loeked) and they haue not the key. Apoc. 3.
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The Gentiles could not read Christ in these bookes, because they knew not letters of the holie Scriptures. S. Ierom Praemio. in Isaiam.
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Concordance Mat. 15.
Concordance Mar. 7.
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Concordance 1. Cor. ••.
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Concordance Eccli. 29.
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St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 1.13
… “A Hebrew stated this to me,” or “I heard from a Hebrew,” or, “That is the opinion of the Hebrews.” Origen certainly speaks of the Patriarch Huillus who was his contemporary, and in the conclusion of his thirtieth Tome on Isaiah (that in the end of which he explains the words
St Jerome † AD 420 The Letters of St. Jerome 108.9
… Going out thence she made the ascent of Zion; a name which signifies either “citadel” or “watch-tower.” This formed the city which David formerly stormed and afterwards rebuilt. Of its storming it is written, “Woe to Ariel, to Ariel”—that is, God’s lion, (and indeed in those days it was extremely strong)—“the city which David stormed:”
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St Gregory of Nyssa † AD 395 Against Eunomius 2.11
What, moreover, is the high estate of the Almighty in which Eunomius affirms that the Son has no share? Let those, then, who are wise in their own eyes, and prudent in their own sight , utter their groundling opinions—they who, as the prophet says, “speak out of the ground
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Origen † AD 254 Origen's Commentary on Matthew 10.24
… the things which are actually true, but deceived by what appears in their vain imaginations, in regard to whom it is said in Isaiah, “Like as when a thirsty man dreams that he is drinking, but when he has risen up is still thirsty, and his soul has cherished a vain hope, so shall be the wealth of all the nations as many as have warred in Jerusalem.”
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Origen † AD 254 Origen's Commentary on Matthew 11.11
… And this book will be given into the hands of a man who does not know letters, and one will say to him, Read this, and he will say, I know not letters. And the Lord said, This people is nigh to Me,” etc., down to the words, “Woe unto them that form counsel in secret, and their works shall be in darkness.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.10
10. What are we to do now, my brethren, when crushed, cast down, and drunken but not with strong drink nor with wine,
John Cassian † AD 435 The Conferences of John Cassian 9.5
… “Awake, ye that are drunk but not with wine;” and another: “Be astonished and wonder and stagger: be drunk and not with wine: be moved, but not with drunkenness.”
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 54.13
… Finally, their mind is smitten by these things, and their spirit is dull, and their sense of right is estranged: it is God’s wrath that they do not perceive their sins, lest repentance should follow as it is written, “And God gave them the spirit of torpor,”
St Cyprian of Carthage † AD 258 On the Lapsed 33
33. Neither let that imprudent error or vain stupor of some move you, who, although they are involved in so grave a crime, are struck with blindness of mind, so that they neither understand nor lament their sins. This is the greater visitation of an angry God; as it is written, “And God gave them the spirit of deadness.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 19
Ver. 8 . “According as it is written, God hath given them the spirit of slumber.” (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.19
… responds, “If a man purge not himself he will be a vessel to dishonour, unmeet for the master’s use and fit only to be broken in pieces.” Wherefore this passage that we have quoted and this, God hath concluded them all in unbelief , and this, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear
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St Hippolytus † AD 235 On Daniel 2.19
19. And that the things spoken of old by the law and the prophets were all sealed, and that they were unknown to men, Isaiah declares when he says: “And they will deliver the book that is sealed to one that is learned, and will say to him, Read this; and he will say, I cannot read it, for it is sealed.”
Origen † AD 254 Origen's Commentary on the Gospel of John 5.4
… “The judgment was set, and the books were opened.” But Moses also bears witness to the unity of the sacred book, when he says: “If Thou forgive the people their sins, forgive, but if not, then wipe me out of the book which Thou hast written.” The passage in Isaiah,
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.5
In Isaiah: “And all these words shall be unto you as the words of a book that is sealed, which, if you shall give to a man that knoweth letters to read, he shall say, I cannot read, for it is sealed. But in that day the deaf shall hear the words of the book, and they who are in darkness and in a cloud; the eyes of the blind shall see.”
St Gregory Thaumaturgus † AD 270 Four Homilies 3
… for one who was espoused was pledged in fine to be her husband’s. “In the sixth month the angel Gabriel was sent to a virgin espoused to a man whose name was Joseph.” Hear what the prophet says about this man and the virgin: “This book that is sealed shall be delivered to a man that is learned.”
St Jerome † AD 420 The Letters of St. Jerome 53.5
5. In the apocalypse a book is shewn sealed with seven seals, which if you deliver to one that is learned saying, Read this, he will answer you, I cannot, for it is sealed.
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.14
… of Isaiah, who said, Behold a virgin shall conceive and bare a Son and shall call His name Emmanuel, which is, being interpreted, ‘God with us ,’ in order that he who taketh the wise in their own craftiness may deceive him who always glorieth in his wisdom, the maiden is given in marriage to Joseph by the priests, a new book to him who is versed in letters
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 15
Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it. For [the Scripture] saith in a certain place, “This people honoureth Me with their lips, but their heart is far from Me.”
Pope St Clement I † AD 99 The Second Epistle of Clement 3
… But in what way shall we confess Him? By doing what He says, and not transgressing His commandments, and by honouring Him not with our lips only, but with all our heart and all our mind. For He says in Isaiah, “This people honoureth me with their lips, but their heart is far from me.”
St Justin Martyr † AD 165 Dialogue with Trypho 48
And I replied to this, “I know that the statement does appear to be paradoxical, especially to those of your race, who are ever unwilling to understand or to perform the [requirements] of God, but [ready to perform] those of your teachers, as God Himself declares.
St Justin Martyr † AD 165 Dialogue with Trypho 78
… but in vain they worship Me, teaching the commands and doctrines of men. Therefore, behold, I will proceed to remove this people, and I shall remove them; and I shall take away the wisdom of their wise men, and bring to nothing the understanding of the prudent men.’ ”
St Justin Martyr † AD 165 Dialogue with Trypho 140
… And we are such; but you cannot comprehend this, because you cannot drink of the living fountain of God, but of broken cisterns which can hold no water, as the Scripture says. But they are cisterns broken, and holding no water, which your own teachers have digged, as the Scripture also expressly asserts, ‘teaching for doctrines the commandments of men.’
St Irenaeus of Lyons † AD 202 Against Heresies 4.12.4
… And for this reason were they held as being unrighteous as respects God, and as respects their neighbours. As also Isaiah says: “This people honoureth Me with their lips, but their heart is far from Me: howbeit in vain do they worship Me, teaching the doctrines and the commandments of men.”
Tertullian † AD 220 The Five Books Against Marcion 4.12
… Now, although He has in a certain place expressed an aversion of Sabbaths, by calling them your Sabbaths , reckoning them as men’s Sabbaths, not His own, because they were celebrated without the fear of God by a people full of iniquities, and loving God “with the lip, not the heart,”
Tertullian † AD 220 The Five Books Against Marcion 4.17
… He could then upbraid them with disobedience, even if He had no ground at any time else for His reproof. The fact is, that He who was then imputing to them their ancient obstinacy was none other than He who, before the coming of Christ, had addressed to them these words, “This people honoureth me with their lips, but their heart standeth far off from me.”
Tertullian † AD 220 The Five Books Against Marcion 4.41
… The Christ of the prophets was destined, moreover, to be betrayed with a kiss, for He was the Son indeed of Him who was “honoured with the lips ” by the people.
Tertullian † AD 220 The Five Books Against Marcion 5.11
… “In whom God hath blinded the eyes of the unbelievers of this world.” “In whom” means the Jewish unbelievers, from some of whom the gospel is still hidden under Moses’ veil. Now it is these whom God had threatened for “loving Him indeed with the lip, whilst their heart was far from Him,”
Tertullian † AD 220 The Five Books Against Marcion 5.14
… But so does the Creator Himself testify to their ignorance concerning Him: “Israel hath not known me; my people have not understood me;” and as to their preferring the establishment of their own righteousness, (the Creator again describes them as) “teaching for doctrines the commandments of men;”
Origen † AD 254 Origen's Commentary on Matthew 11.11
And, after this, wishing to refute completely from the words of the prophets all these traditions of the elders among the Jews, He brought before them a saying, from Isaiah, which in the exact words is as follows: “And the Lord said, This people draws nigh to Me with their mouth,” etc.;
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 62.14
… Neither is it becoming to follow the practice of man, but the truth of God; since God speaks by Isaiah the prophet, and says, “In vain do they worship me, teaching the commandments and doctrines of men.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 67.2
… “This people,” he says, honoureth me with their lips, but their heart is widely removed from me; but in vain do they worship me, teaching the doctrines and commandments of men.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 73.3
… But in vain do they worship me, teaching the doctrines and commandments of men.”
St Hilary of Poitiers † AD 367 Homilies on the Psalms 53.3
… But this people, like the people of the Ziphims, being sprinkled on their face and not in their faith, and receiving the cleansing drops on their lips and not in their hearts, turned faithless and traitors towards their David, as God had foretold by the Prophet: This people honoureth Me with their lips, but their heart is far from Me
St Gregory of Nyssa † AD 395 Against Eunomius 1-2.37
… Should both be at hand, a man may certainly be ready in both, in clever thinking and clever expression; but if the one should be wanting, the loss to the illiterate is slight, if the knowledge in his soul is perfect in the direction of moral goodness. “This people honoureth me with their lips, but their heart is far from me
St Gregory of Nyssa † AD 395 Against Eunomius 4.7
… but now leaving only the name, and changing the signification of it to express creation, he at once sets up his idolatry, and fraudulently hides its reproach. But since we are bidden not to honour God with our lips
St Ambrose of Milan † AD 397 Concerning Repentance 1.5
24. But if He brings not down every sinner with His whole heart, how much less does He bring down him with His whole heart who has not sinned with his whole heart! For as He said of the Jews: “This people honoureth Me with their lips, but their heart is far from Me,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 11
… And not even so is there any profit, but if you have joined in chanting two or three Psalms, and making the accustomed prayers at random and anyhow, are so dismissed, ye think this enough for your salvation. Have ye not heard the prophet, saying (or rather God by the prophet), “This people honoreth me with their lips, but their heart is far from me?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… For the former insolence did not show us so ungrateful as that committed after honor and much attention shown us. Let us then flee those things from which we have been set free, and not give thanks with our mouths only, lest it be said of us also, “This people honoreth Me with their lips, but with their heart is far from Me.” (
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.55
… Zilpah, her handmaid, is, interpreted, an open mouth. So Leah’s handmaid represents those who are spoken of in Scripture as engaging in the preaching of the gospel with open mouth, but not with open heart. Thus it is written of some: "This people honor me with their lips, but their heart is far from me."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 7.44
… of whom, however, it is clear that they both have and confer baptism without remission of sins, when even from themselves it is received by men, who, being not changed for the better, honor God with their lips, while their heart is far from Him.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.13
… The multitude rebuked them as they cried out; but did not overcome their cries. Let them who wish to be healed understand what they have to do. Jesus is now also “passing by;” let them who are by the way side cry out. These are they “who know God with their lips, but their heart is far from Him.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 4.6
… or, repent ye, that is, be ye angry with yourselves for your past sins, and henceforth cease to sin. “What you say in your hearts:” there is understood, “say ye:” so that the complete sentence is, “What ye say in your hearts, that say ye;” that is, be ye not the people of whom it is said, “with their lips they honour Me, but their heart is far from Me.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.11
“The law of his God is in his heart” ( ver. 31 ). Lest haply thou shouldest think him to have that on his lips, which he hath not in his heart, lest thou shouldest reckon him among those of whom it is said, “This people honour Me with their lips, but their heart is far from Me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.16
… Who were in the body so near to Him as those who lifted Him on the Cross? Who in heart so as those who blasphemed Him? Hear this sort of distance described by the Prophet Isaiah; observe this nearness and distance at one and the same time. “This people honours Me with their lips:” behold, with their body they draw near; “but their heart is far from Me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.1.4
… 3 ). And this repetition is perhaps made, lest perchance if he had said only “my mouth,” thou shouldest suppose that one spake to thee who had understanding but in his lips. For many have understanding in their lips, but have not in their heart, of whom the Scripture saith, “This people honoureth me with their lips, but their heart is far from me.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.7
So these men concealed their unsoundness through fear of the majority, and gave their assent to the decisions of the council, thus drawing upon themselves the condemnation of the prophet, for the God of all cries unto them, “ This people honour Me with their lips, but in their hearts they are far from Me
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St Justin Martyr † AD 165 Dialogue with Trypho 32
… All this I have said to you in digression, in order that you at length may be persuaded of what has been declared against you by God, that you are foolish sons; and of this, ‘Therefore, behold, I will proceed to take away this people, and shall take them away; and I will strip the wise of their wisdom, and will hide the understanding of their prudent men;’
St Justin Martyr † AD 165 Dialogue with Trypho 123
… You are not ashamed though you often hear these words. You do not tremble at God’s threats, for you are a people foolish and hard-hearted. ‘Therefore, behold, I will proceed to remove this people,’ saith the Lord; ‘and I will remove them, and destroy the wisdom of the wise, and hide the understanding of the prudent.’
Tertullian † AD 220 The Five Books Against Marcion 3.6
… This is quickly done, since the passages indicate that the entire power of understanding was by the Creator taken from the people. “I will take away,” says He, “the wisdom of their wise men; and the understanding of their prudent men will I hide;”
Tertullian † AD 220 The Five Books Against Marcion 4.25
… and lastly, He is a jealous God. Accordingly, that which Christ thanks God for doing, He long ago announced by Isaiah: “I will destroy the wisdom of the wise, and the understanding of the prudent will I hide.”
Tertullian † AD 220 The Five Books Against Marcion 5.19
… At this, philosophers, and heretics, and the very heathen, laugh and jeer. For “God hath chosen the foolish things of the world to confound the wise” —that God, no doubt, who in reference to this very dispensation of His threatened long before that He would “destroy the wisdom of the wise.”
Origen † AD 254 Origen's Commentary on Matthew 11.11
… Wherefore, when these things happen to them, God has removed the people of the Jews, and has caused to perish the wisdom of the wise men among them; for there is no longer wisdom among them, just as there is no prophecy; but God has utterly destroyed the prudence of the prudent and concealed it,
St Cyprian of Carthage † AD 258 On the Advantage of Patience 2
… but in their case the patience is as false as their wisdom also is. For whence can he be either wise or patient, who has neither known the wisdom nor the patience of God? since He Himself warns us, and says of those who seem to themselves to be wise in this world, “I will destroy the wisdom of the wise, and I will reprove the understanding of the prudent.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 3.8
… Thus Neither is perfect, for the Begetter has lost His fulness, and the Begotten has not acquired it. This is that wisdom of the world which was foreseen by God even in the prophet’s days, and condemned through him in the words, I will destroy the wisdom of the wise, and reject the understanding of the prudent
St Jerome † AD 420 The Letters of St. Jerome 133.12
… I have not followed the philosophers in their discussions but have preferred to acquiesce in the plain words of the apostles. For I have known that it is written: “I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent,”
St Augustine of Hippo † AD 430 City of God 10.28
… for Him you despise on account of the body He took of a woman and the shame of the cross; for your lofty wisdom spurns such low and contemptible things, and soars to more exalted regions. But He fulfills what the holy prophets truly predicted regarding Him: “I will destroy the wisdom of the wise, and bring to nought the prudence of the prudent.”
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Origen † AD 254 Origen's Commentary on Matthew 11.11
… Wherefore, although they may seem to form some counsel in a deep fashion, because they do it not through the Lord they are called miserable; and even though they profess to tell some secrets of the Divine counsel they lie, since their works are not works of light, but of darkness and night.
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.54
… “He who walketh with simplicity, walketh trustfully.” Also in the same: “Seek not things higher than thyself, and look not into things stronger than thyself.” Also in Solomon: “Be not excessively righteous, and do not reason more than is required.” Also in Isaiah: “Woe unto them who are convicted in themselves.”
St Basil the Great † AD 379 De Spiritu Sancto 5
… and if a son, then an heir through God.” And “like as Christ was raised up from the dead by ( διά ) the glory of God the Father.” Isaiah, moreover, says, “Woe unto them that make deep counsel and not through the Lord;”
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Tertullian † AD 220 The Five Books Against Marcion 4.26
… only He (could do so), who, having a scorpion, yet gives it not. In like manner, it is He who will give the Holy Spirit, at whose command is also the unholy spirit. When He cast out the “demon which was dumb” (and by a cure of this sort verified Isaiah),
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Tertullian † AD 220 On Modesty 8
… “Behold, in how many years do I serve Thee, and Thy precept have I never transgressed.” For when has the Jew not been a transgressor of the law; hearing with the ear, and not hearing; holding in hatred him who reproveth in the gates,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.18
… Another has turned aside the way of the meek, and turned aside the just among the unjust; another has hated him that reproveth in the gates,
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 8
… idolatry, sorcery; enmity, jealousy, rivalry, wrath, disputes, dissensions, ill-will; drunkenness, revelry; buffoonery, foolish talking, boisterous laughter; backbiting, insinuations; bitterness, rage; clamour, abuse, insolence of speech; malice, inventing of evil, falsehood; talkativeness, babbling; threatenings, gnashing of teeth, readiness to accuse,
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St Methodius † AD 311 Oration on the Palms 1
… But when they see their children doing my works, they shall for me sanctify My name, and sanctify the Holy One of Jacob, and shall fear the God of Israel. They also that err in spirit shall come to understanding, and they that murmured shall learn obedience, and the stammering tongues shall learn to speak peace.
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1. WOE TO ARIEL, ARIEL THE CITY, WHICH DAVID TOOK BY ASSAULT. — Ariel here signifies Jerusalem, as is evident from what follows. Thus St. Jerome, Cyril, Procopius. It is called Ariel, that is, the mountain of God, says R. David; but then Ariel should be written with he, and should be called hariel: but now it is called Ariel with aleph. Ariel therefore is the same as the lion of God, and that first, on account of strength and principality. For just as the lion is the beast of beasts, so Jerusalem was the prince of cities, and among them so fortified by art and nature, that the Jebusites occupying its citadel Sion mocked the forces of David attacking it, and placed on the walls the blind and the lame, as if the city could be defended by them alone, II Kings V. Thus Judah, whose seat was in Jerusalem, was called a lion or lioness by Jacob the patriarch, Genesis XLIX, 9, and by Balaam, Numbers XXIII, 24, to which Isaias here alludes: hence it is called the lion of God, because the things which are God's are great. Thus cedars and mountains of God are called, that is, great. Again, of God, because it was a people devoted to the worship of God: whence Secondly, Jerusalem is called Ariel, on account of the temple and altar existing in it, which in Ezekiel cap. XLIII, 15, is called Ariel, because in the altar especially shine forth the strength, majesty and worship of God: and because Ariel, with the letter yod transposed, as Ezekiel transposes it, signifies the ram of curse or sin, which namely was accustomed to be offered for sin on the altar from the root ארר arar, that is, he cursed, and איל el, that is, ram. Thus Arias. Vilalpando adds, tom. II, pag. 208 at the end, that it is the common opinion of the Doctors that the temple had the form of a lion: for in front it was broad, and in the rear narrow like a lion, says Vatablus: hence it is called Ariel, that is, the lion of God: just as Belgium by its situation represents a lion; whence it is called the Belgian Lion. Belgium therefore can be called Ariel, and to it thus already laid waste the things which Isaias in this chapter predicts to Ariel rightly belong. By a similar scheme Apollonius, according to Strabo, called the city of Alabanda "a basket full of scorpions inverted"; by this riddle signifying the citizens of Alabanda to be most wicked. For that city appears to be so situated under mountains, that it imitates the form of a basket: that region also abounded in scorpions. Thirdly, if for Ariel with one point changed you read אריאל uriel, that is, the light of God, or the fire of God, it will denote Prophecy and Prophets, likewise the knowledge of the law and Prophets, which was in the Scribes and Pharisees, and the Priests of Jerusalem: for the High Priest carried in his breast the urim and thummim, that is, doctrine and perfection, as I said in Exodus, cap. XXVIII, 30. Whence in IV Esdras V, 20, Uriel is the name of an Angel revealing secrets, as are Gabriel, Raphael, Michael. Whence the Syriac Lexicon: Ariel, it says, was called a city from the name of its founder, who was called Ariel; and Ariel, that is, the light of God, is Jerusalem. But all Interpreters read Ariel, that is, the lion of God, not Uriel, that is, the light of God. The sense therefore is, as if to say, Woe to Ariel, that is, Jerusalem, which occupied by the Jebusites David took by assault, which once like a most fierce lioness roared against the nations, that now most miserably shall be laid waste by the Chaldeans, and afterwards by the Romans: for just as first David took it by slaying the blind and the lame, whom the Jebusites, trusting in the fortification of the place, had stationed to mock David: so secondly the same shall be taken by Christ another David, and the son and heir of David, and through Titus and the Romans he shall slay the blind and the lame in the paths of God, the mockers of Christ. Thus St. Cyril, St. Jerome, Procopius. A CITY, WHICH DAVID TOOK BY ASSAULT. — Aquila translated, polignion aulisthanou david, that is, a little city (as St. Jerome translated it) of the encampment of David; Symmachus, the camp of David; Theodotion, the circumvallation of David. YEAR SHALL BE ADDED TO YEAR: THE SOLEMNITIES SHALL BE COMPLETED. — First, the sense is, as if to say, After two, that is, few, years the majesty of Jerusalem shall be overthrown, and then its feasts shall be completed and shall cease. Thus Adam and Forerius. This sense is the genuine one; for it follows: "And I will make a camp against Ariel," etc. Secondly, Dionysius, as if to say, "Year shall be added to year," that is, the years decreed by God for the destruction of Jerusalem have already passed. Thirdly, St. Thomas, Haymo, Hugo and Sanchez think that here is signified the duration of the calamity and desolation of Jerusalem, as if to say, Years shall succeed years, and times shall succeed times; and yet the desolation of Jerusalem shall not cease, nor the long silence of its solemnities, as if to say, For many years and feasts in exile and filth shall the Jews remain.
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2. AND I WILL MAKE A CAMP AGAINST ARIEL,—namely Jerusalem, first, by the Chaldaeans, says St. Jerome; secondly, by the Romans, says the same St. Jerome and Cyril. To this Christ alluded in Luke cap. XIX, vers. 43, foretelling the siege and destruction of Jerusalem by Titus. Foolishly Calvin infers from the destruction of Ariel, that is Jerusalem, the destruction of the Roman Church. Hear him in his usual manner jeering and mocking: will be with the corpses of citizens. Again others: "It shall be to me as Ariel," that is to say, I will besiege this city, as a fierce and harmful lion is accustomed to be surrounded and attacked by shepherds: I will treat it not as עריאל ariel, that is as the city of God, but as אריאל ariel, that is as the lion of God. Fourthly, and better, the Chaldaean, Vatablus, Lyran and Adam: Ariel, they say, is here called an altar, as also in Ezech. XLIII, that is to say, As an altar is surrounded by the blood of victims, and in it as it were swims: so I God through the Chaldaeans as it were my priests, this city, as an altar, will stain with the blood of impious citizens, and as it were consecrate to God, that is to myself and to my vengeance (see Can. XXXVI), so that, as near an altar slaughtered beasts lie strewn, so in Jerusalem may the corpses of inhabitants lie strewn. Thus says Jeremiah cap. XII, vers. 3: "Gather them together as a flock to the victim, and sanctify them in the day of slaughter." And Isaiah, cap. XXXIV, 6: "For the victim of the Lord is in Bosra." Fifthly, very aptly Arias Montanus explains, that is to say, Jerusalem, which once was Ariel, that is the mightiest lion, now will be Ariel, that is a curse for its sin as a ram is sacrificed to God and slain. Whence the Arabic version renders, and it will be (let it be) as the land of Ariel. He plays elegantly on the word Ariel, as if you were to say: "An altar by the enemy has been made a curse." Thus the Poet plays on the word lifted, when he says: Who denies that Nero from the line of great Aeneas? He lifted his mother, he lifted his father. For Nero lifted his mother, that is killed her: Aeneas however lifted his father Anchises on his shoulders, so that he might lead him out from the destruction of Troy. Thus he played on the word extinguish, Argeus making a journey through Selinuntum. For when in a certain monument he had seen this elegiac verse written: These extinguishing, Mars, perhaps tyranny, cruel, Place the walls of Selinuntum, laid low. "Justly you perished," they say, "who attempted to extinguish the burning tyranny: on the contrary it was necessary to allow it, until it should be entirely consumed." He seized upon the jest from the occasion of the word extinguish: for what is oppressed is extinguished; and a fire is extinguished, while all things being burned up it ceases. Allegorically Leo Castrius: The Jews, he says, who once were Ariel, that is the lion of God, now will be Ariel, that is a lion against God; because they will kill and crucify Christ the lamb of God, indeed God, and the Son of God. Whence of him it is said Psalm. XXII, 14: "They opened their mouth against me, as a lion ravening and roaring;" and vers. 22: "Save me from the mouth of the lion."
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3. I WILL COMPASS THEE LIKE A SPHERE IN A CIRCLE AROUND THEE, — that is, on all sides, says Vatablus, through the Chaldeans like a sphere or crown I will encircle and besiege thee. The Septuagint for כדור caddur, that is, like a sphere, read כדויד caddavid, with the points changed, and for resch reading the related daleth: whence they translate, and I will compass thee like David over thee, as if to say, Just as David besieged and took Sion, so I, O Jerusalem, O Sion! will besiege and take thee. Secondly, others take Ariel in the dative, as if to say, Ariel, that is, Jerusalem, will be, or will meet me, God, as if it should meet Ariel, that is, the strongest lion, by which it should be torn: for I will be cruel to it like a lion, nay like a lioness, while she nurses her cubs, as it is said in Osee chapter V, 14. Whence Forerius: God compares himself, he says, to a lion, the city to prey, as if to say, Thou who wast a lion and a plunderer to others, to me now like a lion and plunderer shalt thou in turn be prey. Thirdly, others: Jerusalem, they say, "will be to me like Ariel," that is, like a lion; for just as a lion has many corpses around it, so Jerusalem full "Hence it can be gathered how ridiculous are the Romanists of today, who fasten the Church to the chair of Peter, as if God could nowhere find a dwelling place in the whole world except in the Roman See. Was any such promise given to Rome as was given to Jerusalem? This is my rest forever and ever: here will I dwell, because I have chosen it, Psalm CXXXI, 14. But if it had been given, do we not see what Isaias pronounces concerning Jerusalem? Namely, that God is driven out where there is no place of doctrine, where the worship of God is corrupted? What then of Rome, which has no testimony? Foolishly, I say; for Rome is one thing, another is the Roman Church and the chair of Peter. We acknowledge that Rome, equally as Jerusalem, can be overthrown, and has often been overthrown: we deny that the Roman Church and the chair of Peter can be overthrown. For firm and clear is the promise of Christ to Peter, and to his See and successors given: "Thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it," Matthew XVI, 18. The old and Jewish Church heard from God: "This is my rest forever and ever," namely, so long as the Mosaic law and the old state of things and shadows shall endure. For in Jeremias XIII, 10, and elsewhere, God teaches and predicts that it is to be abrogated through Christ and the Christian Church, as the Apostle demonstrates in Hebrews VII, 7. But truly no Scripture teaches that the Church of Christ is to be abrogated by another which is to succeed it: nay rather all assert that it is to be perpetual and altogether eternal. Moreover the Church is the monarchy of Christ, who in his place in this monarchy established St. Peter and his successors as his head and vicar. For the visible Church cannot be without a head and without a visible head and cannot be ruled: just as a kingdom cannot be without a king, or without the king's vicar and cannot be ruled. Therefore if the Church of Christ is eternal, the Roman Pontiff also is eternal, who is its head and ruler: eternal also is the Holy Spirit, the director of both, lest it err in faith and religion. AND IT SHALL BE TO ME LIKE ARIEL. — Otherwise is Ariel taken here than in verse 1. First, St. Jerome thinks that here is treated of the restoration of the temple and city, and he predicts that it does not attain to its former splendor, whence it is not called Ariel, but as it were Ariel. But here is treated not of restoration, but of the overthrow of the city. I will compass thee like David over thee, as if to say, Just as David besieged and took Sion, so I, O Jerusalem, O Sion! will besiege and take thee.
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4. THOU SHALT SPEAK OUT OF THE EARTH, etc., AND THY VOICE SHALL BE AS THAT OF A PYTHON OUT OF THE EARTH, — as if to say, O Sion, O people of Juda! who before didst hold up thy head, and didst thunder with great eloquence equally as with pride, now in desolation thou shalt seek crypts and caverns, and there found by the enemy and wounded unto death, thou shalt groan from the earth into which thou shalt fall, and thy voice shall be like that of a python, that is, thin and mournful, such as is that of spirits or shades, which a python, that is, a necromancer (for python is said from pythanomai, that is, I question, because he evokes the souls of the dead, and questions secrets; which he desires to know) evokes from the infernal regions, and makes speak from under the earth, or from the belly of a man or animal (which are therefore themselves also called pythons); for the voice of these is thin, tearful, gaping, confused, groaning: such shall be thy voice also, O Sion! dying under the earth. Thus Ovid, in book V of the Fasti, says of the shade of Remus: The bloody shade of Remus was seen to stand by the bed, And with a faint murmur to speak these words. And Virgil of the souls, or shades of the princes of the Greeks meeting Aeneas in the infernal regions says: Some raise their voice Thin; the cry begun fails those gaping.
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5. AND IT SHALL BE AS FINE DUST THE MULTITUDE OF THOSE WINNOWING THEE. — That is, the forces of the Chaldeans winnowing and harassing the Jews shall be innumerable, most swift and most violent like dust, which is raised by a whirlwind, and ashes, which are stirred up by wind in a fire. Thus St. Jerome. Secondly, and better, that is to say, the Chaldeans, who "against thee" O Sion! "prevailed," and winnowed thee, shall soon be crushed and scattered by thy destruction, God avenging, like dust and ashes scattered and vanishing by the wind. Thus Adam, Sanchez and others. The Prophet here digresses, and begins to prophesy against the Babylonians, destroyers of the Jews, and continues in this until verse 9.
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6. HE SHALL BE VISITED IN THUNDER AND IN THE SHAKING OF THE EARTH. — Some refer these things to Jerusalem: whence Adam thinks it to be a catachresis, by which is signified only that this destruction of it shall be most cruel: or, as Vatablus and Castrius hold, that properly thunders, earthquakes, etc., occurred in the assault of Jerusalem, although they are not narrated in Scripture. For thus Josephus, book VII of the Wars, chapter XII, narrates that before the siege of Titus, there were seen in the air at Jerusalem battles and chariots of horses, a comet shaped like a sword, the voice of Angels saying: "Let us depart hence;" the very heavy gates of the temple shaking and opening of their own accord. But, as I have said, these things up to verse 9 pertain to the Babylonians, not to the Jews, that is to say, the Babylonians like dust and ashes shall be scattered; because God shall shake them as with thunders and destroy them, and shall also terrify them with a horrible shaking of the earth, shall wrap them in a whirlwind and violent storm, and shall consume them with flame bursting forth from above. When and how these things came to pass, Scripture does not narrate. Wherefore, secondly, we shall more certainly and truly understand these things by catachresis, so that they signify only that the plague of the Chaldeans shall be severe and grievous: for Scripture signifies this plague, whatever it may be, by fire, sword, thunder, earthquake, whirlwind and storm; especially because these things are observed in the mind and imagination of afflicted, fearful and astonished men, so that they think themselves struck from every side by every plague, according to Canon XXXII.
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7. AND IT SHALL BE AS A DREAM, — that is to say, the Chaldeans, conquerors of the Jews, shall not be enriched, nor shall they rejoice for long: for like a dream they shall vanish, both they themselves and their riches and spoils which they carried off from the Jews. Thus also Vespasian and his son Titus, who destroyed Jerusalem, perished quickly, as is evident from Dio and Suetonius. Thus St. Jerome. Whence Ambrose, in the book On Joseph, chapter VI, teaches from this passage that the goods and delights of this world feed us like a dream: because after they have passed, they leave us equally hungry; just as he who dreams that he has eaten, after the dream finds himself empty. Thus rightly said Plato and Philo: "The hopes of mortals are dreams of the waking." Thus the demon and magicians often deceive, and through their tricks cause others to think they see wonders, feast wonderfully, be at banquets furnished with every kind of delight: but, shortly after the tricks cease, by which the demon deceives their imagination, all things vanish, and they find themselves empty and hungry, and see that they have truly not eaten.
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9. BE ASTONISHED. — He returns to the desolation of the Jews: for Christ teaches that these things pertain to the Jews in Matthew chapter XV, 8, where, from this passage of Isaiah, he reproves the Jews saying: "This people honoureth me with their lips, but their heart is far from me." Here the zealous Prophet rises to the third tone of his discourse, that is to say, O stupid, wavering, blind, and drunk not with wine but with madness, deceiving Jews, both modern and of the future time of Christ: God indeed justly punishing you with this blindness on account of your sins.
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10. BECAUSE THE LORD HATH MINGLED FOR YOU A SPIRIT OF DEEP SLEEP. — For sleep first, the Chaldean translator renders it error; second, Theodotion, ekstasos, that is, a going out of the mind; third, Aquila, kataphoron, that is, heavy sleep. For the Hebrew תרדמה tardema signifies the deepest sleep, and as it were a torpor, which takes from a man the use of eyes and ears and every sense, such as was that sent upon Adam, so that he did not feel his rib being taken from him, from which Eve was formed, Genesis cap. II, and the sleep sent upon Jonah, cap. I, 5, and upon Abraham, Genesis cap. XV, vers. 12. Whence fourth, the Septuagint renders it, katanuxen: for they themselves seem to have put katanuxin for katanystaxin, that is, a putting to sleep, as Leo Castrius wishes. Our Interpreter, however, in Romans XI, 8, renders it, "of compunction," not that which pricks the soul and leads to repentance, but rather that which pierces the mind in evil and fixes it there. See what is said there. "Of compunction" therefore, that is, of stubbornness fixed in evil. Whence it follows: HE SHALL SHUT YOUR EYES, YOUR PROPHETS AND YOUR PRINCES THAT SEE VISIONS, HE SHALL COVER, — that is to say, God shall blind your hearts, shall veil and cover from you Isaias and other Prophets, so that you may not understand them. Thus St. Jerome, Cyrillus and Procopius. See Can. XXVII. For to cover the Prophets is to so conceal their meanings that, even if you hear or read them, you do not understand, but it seems to you as if you were reading Hebrew or foreign words, or as in a sealed book, as follows. What he adds, "your princes," is added by accumulation, as is evident from what follows: "who see visions;" for it was frequent among the Jews that the leaders and princes of the people received visions and revelations from God, and were Prophets. Thus Adamus. Second, Forerius thinks it is an apposition, and by "your eyes" understands "your Prophets and your princes." For Prophets are, he says, the eyes of the people, through which it sees: just as the sun is called "the eye of the world, through which all the earth sees." It is therefore a sign of God's wrath, as is often said in Scripture, to take away Prophets, and to cause the people to lack a teacher; nor should this be less troublesome to men than to be deprived of the eyes of the body. Thus for princes the Hebrew is your heads, because princes look out for the whole people as heads, and govern it. He also said "shall cover," persisting in the metaphor of the head: for those who have their whole head wrapped up see nothing. Therefore on account of the sins of the people, Prelates and princes are blinded, so that they may not understand what they ought to provide for the whole body, that is, the commonwealth. Those therefore who note the errors of princes and detract from them would act more wisely if they bewailed their own sins, from which the darkening of princes often has its origin. Thus far Forerius, and so also Vatablus. Third, others understand these things of false prophets: for God covers their eyes, so that from the spirit of error and falsehood they may prophesy falsely. But the first sense is the genuine one; for he speaks of true Prophets, who had a covering or veil, so that, when they were read by the Jews, they were not understood: this is what follows:
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11 and 12. AND THE VISION OF ALL SHALL BE TO YOU AS THE WORDS OF A SEALED BOOK (that is to say, The writings and oracles of the Prophets shall be to you so obscure, hidden and not understood, as if they were the words of a sealed book, folded up and closed, which when they shall have given to those who profess knowledge of the law, namely to the Scribes, Pharisees and Rabbis, and shall say): Read (and interpret for us the prophecies of this book and Prophet, they shall answer): I cannot; for it is sealed (but if they shall have given it to one who knows not letters, that is, to an unlearned and rude person to read, he shall answer): I KNOW NOT LETTERS, — that is to say, These oracles shall be obscure and unknown both to the wise and to the foolish. Second, "sealed," that is, written by secret marks, characters and signs, so that it cannot be read except by him who knows the secret art of marks, as the ancient Roman notaries wrote all the sayings of the Martyrs and their torturers by ciphers and other signs. Thus Pineda, lib. V De Rebus Salomonis, cap. XIII. Concerning these signs Martial says, lib. XIV, epigram. 179: The words may run, but the hand is swifter than they: The tongue has not yet finished its work, the right hand has already done it.
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13. BECAUSE IT DRAWETH NIGH (Here he gives the reason for the blindness of the Jews; namely, that they named and honored God with their lips, but their heart was far from him and turned away); AND THEY FEARED ME WITH THE COMMANDMENT OF MEN AND DOCTRINES. — That is, they worshipped (for to fear God is to revere and worship God) me not according to what was commanded by me, but according to the traditions of men and their Scribes, partly futile, partly perverse, and contrary to my law, as when they taught their children to say to needy parents, Corban, Matt. cap. VII, 11. Therefore the heretics have nothing here to oppose to the traditions of the Church: for these are commandments, not of men, but of Christ, who either by himself, or through the Apostles and their successors (of whom he himself said: "He that heareth you heareth me, and he that despiseth you despiseth me") established and delivered them to the Church. cipes to the whole people as heads look out, and govern it. He also said "shall cover," persisting in the metaphor of the head: for those who have their whole head covered see nothing. Therefore on account of the sins of the people, Prelates and princes are blinded, so that they do not understand what ought to be provided for the whole body, that is, the commonwealth. Those therefore who note the errors of princes and detract from them would act more wisely if they bewailed their own sins, from which the darkening of princes often has its origin. Thus far Forerius, and likewise Vatablus. Note how fittingly and justly these mockers are punished: for just as they themselves gave only their lips to God, praising him with their mouth, but gave their heart to vanity and the world: so God in turn gave them letters only, namely voices and the bark of the Scriptures as it were a letter that kills; but the marrow, namely the mind, spirit and sense of them, he took away from them, so that they might not taste it. Thus aptly Sanchez. Observe: The Septuagint, whom Christ follows in Matt. cap. XV, 9, add maten, that is, in vain, uselessly, without cause, because this is understood, or rather read in the Hebrew. For although they now read: ותהי יראת אתי מצות אנשים מלמדה vattehi iratam othi mitsuot anashim melummada; that is, and their fear of me shall be the commandment of men taught; nevertheless these words seem discordant and to lack sense, unless you explain to me as toward me, and they erase to maten, that is, in vain, on which the force of Christ's argument rests. Therefore with the Septuagint and Christ, the letter iod alone being drawn out to the neighboring vau, thus with other points it is to be read: ותהי יראתם אתי מצות אנשים מלמדה vattohu ieretim othi mitsuot anashim malmada, that is, and in vain you feared (that is, worshipped) me with the precepts of men and doctrine.
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14. WONDER. — In Chaldee, a blow. Shall perish. — The Septuagint and from them St. Paul translate: I will destroy the wisdom of the wise, and the prudence of the prudent I will reject. This is a miracle, which he said: for wisdom is of the wise; therefore it is as it were a miracle to separate and tear away wisdom from the wise; just as if you were to tear away vision from the eye, whiteness from the swan, sweetness from sugar, especially if you were to transfer these to other and contrary things, for example, if you were to place sweetness in wormwood, whiteness in a raven, vision in a stone, as God did here: for he transferred this wisdom from the wise Jews to the foolish, blind and deaf Gentiles, as is said in verse 18. By wisdom, he means the Pharisaic and Rabbinic wisdom, as if to say, I will make it so that the teachers of the Jews, who seemed to be wiser than others, become foolish, and act stupidly, while they substitute their doctrines and commandments of men for the doctrine and law of God. Paul extends this same thing to the wisdom of the Gentiles, for example, the Stoic, Platonic or Epicurean: for this is vain: nor can it make a man good, or lead him to blessedness: for true and Christian wisdom is found in the Gospel and in Christ crucified, as St. Paul teaches.
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15. WOE TO YOU THAT ARE DEEP OF HEART, TO HIDE YOUR COUNSEL FROM THE LORD. — In Hebrew, Woe to you who deepen, or, as Vatablus says, thrust yourselves into the deep, as if to say, Woe to you who enter into such deep and secret counsels, that you think the eyes of God cannot penetrate to perceive them, but that they can be hidden from them. Note, "hide," that is, you think they are hidden, either practically, or even speculatively: for a non-real act is signified, because this is impossible, but a mental one, according to Canon XXIX. Behold to what impiety and folly of the wise and mockers it has come, that they say: There is no God, there is no judge, there is no avenger of crimes; so that they may thus freely rush into all lusts and crimes. Thus Job cap. XXII, 14, the impious say: "Clouds are his covert, neither doth he consider our things, and he walketh about the poles of heaven;"; and Ezech. cap. IX, 9: "The iniquity of the house of Israel and Juda is exceeding great, and the land is filled with blood, and the city is full of perversity: for they said: The Lord hath forsaken the earth, and the Lord seeth not." WHOSE WORKS ARE IN DARKNESS, — who flee the light, seek darkness, so that they may do shameful things, which they hide from men and God, that is, they think they hide themselves.
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16. As if clay, — that is to say, these impious and atheistic men, denying the knowledge and providence of God, act as if blind clay were to say to the potter: You do not have eyes, you do not have knowledge and skill to form me and to make me a clay vessel; whence he says: "You do not understand," Chaldean, you do not understand me; the Septuagint, you did not make me wisely.
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17. SHALL NOT YET IN A LITTLE WHILE LIBANUS BE TURNED INTO CARMEL, AND CARMEL SHALL BE REPUTED AS A FOREST? — that is to say, After a little and brief time Carmel, that is Judaea, shall be laid waste by the Chaldaeans, so that it may be like Libanus, an uncultivated and desert mountain. Thus Sanchez. Secondly and genuinely, that is to say, After a brief time, namely after 700 years (for these are a small thing in the eye of the Prophet elevated before God, with respect to eternity, as St. Jerome says, and with respect to the time during which the law of Christ shall endure), "Libanus," that is the sterile and uncultivated nations shall be cultivated by the Apostles, and shall become fertile in good works through the faith and grace of Christ: and conversely "Carmel," that is a field formerly fertile, namely the Jews, once abounding in holy Patriarchs, Prophets and other worthy men, shall become sterile, and shall degenerate into an unfruitful and uncultivated forest. Note: Isaiah here prophesies the rejection of the Jews and the calling of the Gentiles. Thus St. Jerome, Cyril, Procopius, Theodoret and Castrius, who also add that "Carmel" signifies Judaea, because Carmel is a mountain in Judaea, and it is fertile, whence in Scripture it is a symbol of fertility, concerning which Jer. II, 7, and because Carmel in Hebrew is composed of כר car, that is, lamb, and מול mol, that is, circumcised; whence if that state displeased them, as if God had erred, and they themselves could by their own hand overturn the decrees of God's prudence, they took counsel to kill him, so that the inheritance would never be taken from their hands. Therefore the discourse is concerning conspiracies against the Lord and against His Christ. Into what folly I understand them to have fallen on account of hypocritical righteousness: for they exhibited a specimen of their blindness and ignorance by this one thing alone. (Forerius.) signifies sacrifices, and circumcision and the old law: but "Libanus" signifies the Gentiles. First, because Libanus was a mountain in Phoenicia, and was inhabited by Phoenicians and Gentiles. Secondly, because, as Libanus abounds in pines, cedars and other fragrant and aromatic trees (whence Libanus is called לבנן lebanon, that is, frankincense, says Masius); so the Church flourishes with the fragrance of virtues and the holiness of illustrious men. Thirdly, "Libanus" in Hebrew can be derived from לבן laban, that is, white, because it always grows white with white frankincense or snow; whence by prolepsis or anticipation, it signifies the Gentiles to be whitened by the baptism of Christ. Fourthly, לבנה lebana (whence Libanus) is called the moon, because it receives brightness and light from the sun: thus the Church receives the light of faith from Christ, who is the sun of justice, says Leo Castrius. But this seems more remote: for what has the moon to do with Mount Libanus? Tropologically, Carmel, that is men and minds which before through diligent cultivation were fertile in good things, through sloth become Libanus, that is sterile, snowy, cold. Again, if you take Libanus for a mountain, Carmel for a plain, thus you may expound it, that is to say, The senses of the proud shall be humbled, the humble shall be exalted, that is, rough places shall become plain ways. Rabbinic interpretations may be seen in Pagninus in the word כרמל.
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18. AND THE DEAF SHALL HEAR IN THAT DAY. — The deaf and blind are here called the Gentiles, on account of the ignorance and darkness of infidelity; but these through Christ heard, saw and understood the words of the book, namely the oracles of Holy Scripture and the Prophets, which were veiled and unknown to the Jews. Thus St. Jerome, Procopius, Cyril, Theodoret and others throughout. This is what Christ says, John IX, 39: "For judgment I am come into this world: that they who see not may see; and they who see may become blind." Behold this is the miracle which he spoke of in verse 14, namely that through Christ the learned became foolish and rustic, and fishermen and rustics became wise and learned.
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19. And the meek shall add to them joy in the Lord, — that is to say, The Gentiles made gentle through Christ, who with meek spirit obey the Gospel, and commit themselves to him to be formed and taught, these shall "add," that is increase, "joy" to the Church: these same "poor" both in wealth and in spirit; those who before were destitute of faith and grace, and oppressed by sins as if by debt to the devil; these now through Christ freed from them shall "exult in the Holy One of Israel," that is in God, who sanctifies true Israelites, and is worshipped by them. Thus Christ says: "I confess to thee, Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to little ones."
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20 and 21. Because he that prevailed hath failed. — That is, because the prince of this world, namely the devil, who most arrogantly mocked them, hath been cast down. Secondly, and properly, as if to say: Because the Jews, who were ministers of the devil, and prevailed over the Gentiles in religion and knowledge until Christ, and who were mockers of the Prophets, saying: "Command, re-command," etc., have failed and been cut off (by Titus): THEY THAT WATCHED FOR INIQUITY (that is, who were wholly intent upon evil, so that at early morning they thought of nothing else than how day and night to fulfill their desires): WHO CAUSED MEN TO SIN BY WORD (namely by teaching others the doctrines and commandments of men, not of God; and by turning men away from piety and the worship of God through their flatteries, evil counsels, threats and mockeries): AND HIM THAT REPROVED IN THE GATE THEY SUPPLANTED (that is, the Prophets, who reproved their crimes in the gates, that is publicly even before the judges (for judgments were held in the gates of cities) and princes, they mocked, harassed, laying snares for them and false accusations, by which they drove them to condemnation and death. For thus they killed Amos, Jeremiah, Isaiah, Zacharias and others): AND THEY TURNED ASIDE THE JUST FRIVOLOUSLY (rashly, without cause) FROM JUSTICE, — that is from equity and justice; or rather "the just" as an adjective (for this is what the Hebrew tsaddiq signifies), that is lest they should hear the just, namely the Prophets justly reproving them, and especially Christ, who is the just of the just, as St. Jerome says.
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22. Who redeemed Abraham, — who freed Abraham and led him out of Ur of the Chaldees. Now he shall not be confounded. — First, Cyril and St. Thomas expound it, as if to say: "Now he shall not be confounded," that is, Israel shall do penance for his sins, and for the slaying of Christ, but at the end of the world, when the fullness of the Gentiles shall have entered into the Church: for then, recognizing his crimes, he shall be confounded and shall repent. Secondly, Procopius, Adams and Pintus take these things of the Gentiles, as if to say: Jacob, that is the Jacobites, or Jews, shall not be confounded now, that is not in the time of Isaiah, but in the time of Christ, "when" they shall see "his sons," that is the Apostles, sprung from his stock, sanctifying, that is preaching and celebrating the name of the Lord and of His Christ. He calls the Apostles works of the hands of God, namely of Christ, because Christ had first instructed them when rude and formed them into Apostles. Saint Jacob and God of Israel is called Christ, because He was born of Jacob, and because Jacob and all holy Jacobites received their sanctity from Christ. This sense is the genuine one. Thirdly, Forerius expounds: "Jacob shall not be confounded," as if to say: The conversion of the Gentiles shall not be a shame to Jacob and the Jews, but a glory; because the Gentiles, aggregated to the family of Abraham, Jacob and his posterity through faith, shall increase it both in number and in glory. 22. Who redeemed Abraham, — who freed Abraham and led him out of Ur of the Chaldees. Now he shall not be confounded. — First, Cyril and St. Thomas expound it, as if to say: "Now he shall not be confounded," that is, Israel shall do penance for his sins, and for the slaying of Christ, but at the end of the world, when the fullness of the Gentiles shall have entered into the Church: for then, recognizing his crimes, he shall be confounded and shall repent.
Machine translation from the Latin, not reviewed.
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In parte ista ponit comminationem contra populum, sive contra civitatem; et dividitur in partes duas. In prima comminator poenam temporalis destructionis; in secunda poenam spiritualis exacerbationis, ibi, Obstupecite et admiramini Circa primum duo Primo comminatur destructionem; in secundo ponit qualemcumque consolationem, ibi, Et erit sicut somnium visionis nocturnae multitudo omnium gentium. Prima in duas. In prima ponit destructionem Jerusalem per Babylonios. In secunda per Romanos, ibi, Et circumdabo quasi sphaeram in circuitu tuo. Circa primum tria. Primo commemorat pristinam dignitatem. Ariel, idest leo Dei, quia Dei virtute temporibus David et Salomone nullum timebat, sicut nec leo. Proverb. 30: « Leo fortissimus bestiarum, ad nullius pavebit occursum. » Vel propter altare holocaustorum, quod ibi erat, quod consumebat animalia sicut leo. Et sic sunt itur Ezech. 45: « Ipse autem Ariel qua- tuor cubitorum etc. » Vel forte propter figuram, quia erat sita in modum leonis. Expugnavit. 1 Reg 17: « Nam leonem et ursum expugnavi. » Secundo ponit destructionem, ponens trium festorum cessationem, Additus, quasi dicat, multis annis. Evolutae, idest perierunt. Oseae 5: « Sedebunt dies multos absque sacrificio et ephod. » Obsidionem, Et circumvallabo, scilicet Chaldaeis. Ezech. 4: « Et ordinabis adversus eam obsidionem etc. » Et innuit expugnationem ex tristitia, Et erit tristis. Tertio ponit reparationem factam sub Jesu sacerdote magno et aliis, de qua habetur in Esdra per totum. Et erit mihi; quasi dicat: Umbram pristinae dignitatis retinens.
Sed contra. Aggaei 2: « Magna est gloria domus istius novissimae, plusquam primae. »
Et dicendum, quod hoc dicitur propter hoc quod fuit visitata ab ipso filio Dei corporaliter.
Et circumdabo. Hic comminatur destructionem per Romanos; et circa hoc quatuor ponit: scilicet obsidionem, Et circumdabo quasi sphaeram, idest in circuitu. Lue. 19: « Circumdabunt te inimici tui vallo. » Habac. 1: « Super omnem munitionem ridebit, et comportabit aggerem. » Secundo ob-sessorum humiliationem, Humiliaberis; et humiliationis signum de terra loqueris, idest, ita ac si sub terra esses, etiam audieris humiliiter, verba ferens pythonis, qui silenter incantabant.
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Soph. 5: « Auferam de medio tui maliloquos superbiae tuae. » Vel humiliationis meritum, arguens in eis peccatum avaritiae, De terra loqueris; et idolatriae, Et erit quasi pythonis. Tertio ponit hostium multitudinem, Et erit sicut pulvis: Joel. 1: « Gens ascendit: » vel hostium destructionem, sicut supra 17.: Rapietur sicut pulvis montium a facie venti.
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Quarto ponit ipsam destructionem, Eritque repente: metaphorice, propter hostium ferocitatem.
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Jerem. 4: « Quasi nubes ascendent,¹ et quasi tempestas: currus ejus velocires aquilis. » Et erit sicut somnium visionis nocturnae multitudo omnium gentium quae dimicaverunt contra Ariel. Hic adhibet quamdam consolationem ex hostium poena. Et sicut somnii esuriens vana, in nihilum ibunt non reportantes aliquod commodum de destructione Judaeae, sicut nec esuriens vel sitiens ex cibo vel potu somniato. Eccl 54: « Vana spes et mendacium insensatum viro, et somnia extollunt imprudentes. » Zach. 12: « Ponam Jerusalem lapidem oneris cunctis populis. »
Nota super illo verbo, Et erit sicut somnium, quia aliquid dicitur somnium primo propter vanitatem. Eccli. 54: « Quasi qui apprehendit umbram et persequitur ventum, sic et qui attendit ad visa mendacia. » Et secundum hoc visa somniorum. Secundo propter brevitatem. Job 20: « Velut somnium avolans non invenitur. » Tertio propter cognitionis obscuritatem. Job 53: « Per somnium in visione nocturna, quando solet sopor occupare homines, et dormiunt in lectulo suo; tunc aperit aures virorum, et erudiens eos instruit disciplina. » Quarto propter animae perversitatem. Infra 56: « Dormientes et amantes somnia. »
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Obstupescite, et admiramini. Hic comminator poenam execacationis: et primo praedicit execacationem Judaeorum; secundo conversionem gentium, ibi, Nonne adhuc in modico convertetur Libanus in Carmel, et Carmel in saltum reputabitur? Circa primum duo facit. Primo ponit execacationem; secundo ipsius rationem assignat, ibi, Et dixit Dominus: Eo quod appropinquat populus iste ore suo etc. Circa primum tria. Primo praedicit execacationem; ponens ea quae perturbant judicium rationis, Obstupescite, ex consideratione malorum culpe vel poenae. Jerem. 2: « Obstupescite caeli super hoc, et portae caeli desolamini vehementer. » Et admiramini, ex consideratione magnorum. Psal. 118: « Mirabilia opera tua. » Fluctuate, ex incertitudine eligendorum. Jac. 1: « Qui enim haesitat, similis est fluctui maris, qui a vento movetur et circumfertur. » Vacillate, ex inconstantia propositionum. Job 4: « Vacillantes confirmaverunt manus tuae. » Inebriamini, ex anxietate dolorum. Habac. 2: « Bibe tu quoque, et consopire; circumdabit te calix dexteræ Domini. » Secundo ponit execacationis modum, Quoniam misceit; idest, sicut vinum mixtum propinavit.
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Oculos vestros, scilicet prophetas. Supra 19: « Dominus miscuit in medio ejus spiritum vertiginis. » Tertio ponit execacationis effectum, quia librum sacrae Scripturae in visione omnium prophetarum non intelligent. Et erit vobis. Apoc. 5: « Vidi in dextra sedentis librum signatum sigillis septem. » Et dixit Dominus etc. Hic ponit causam execacationis, scilicet peccatum ipsorum: et primo in affectu; secundo in intellectu, ibi, Vae qui profundi estis corde. Circa primum duo facit. Primo ponit culpam divini contemptus, Cor autem ejus, quia palliant verbis, labiis, humanis observantiis. Et timuerunt. Jer. 12: « Prope es tu ori eorum, et longe a renibus eorum. » Matth. 15: « Irritum fecistis mandatum Dei propter traditiones vestras. » Secundo poenam, Ideo ecce ego. Grandi, secundum eorum reparationem, vel quondam.
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Peribit enim sapientia. Ab-dias: « Perdam sapientiam sapientium, et prudentiam prudentium reprobo: » 1 Cor. 1. Vae qui profundi estis corde. Hic ponit peccatum ex parte intellectus, quia non credebant Dei providentiam, quod sciret ea quae nos aguntur: et circa hoc duo facit. Primo ponitur erroris excogitatio.
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Dicebant autem Deum latere, propter cordis profunditatem, ubi sua prava consilia pertractabant: unde dicit: Vae qui profundi estis corde. Jerem. 17: « Profundum est cor hominis et inscrutabile; quis cognoscet illud? » Et propter obscuritatem locorum in quibus prava opera exercerant: unde dicit: Quorum sunt in tenebris opera. Joan. 5: « Omnis qui male agit, odit lucem. » Eccl. 16: « Non dicas, A Deo abscondar. » Secundo ponitur justa increpacio, Perversa est. Non fecisti me, quia Deus cognoscit inquantum est causa rei.
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Infra 45: « Vae qui contradicit factori suo. » Infra 64: « Et nunc, Domine, pater noster es tu, nos vero lutum; et fictor noster tu, et opera manuum tuarum omnes nos.
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Nonne adhuc in modico? » Hic praedicit gentium conversionem: et circa hoc tria facit. Primo praedicit conversionem ad gratiam. Libanus, idest gentes, quia mons erat in terra gentium, in Carmelum in gratiam, quam Judaei per circumcisionem habebant, quia inter scientiam circumcisionis. In saltum, idest in sterilitatem, in qua prius erant gentes. Infra 57: « Saltum Carmeli ejus: ego fodi, et bibi aquam. » Ad sacram scientiam, Surdi, scilicet gentiles, qui prius non audierant verba legis.
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Matth. 2: « Caeci vident. » Joan. 9: « In judicium veni in hunc mundum, ut qui non vident videant, et qui vident caeci fiant. » Ad spiritualem laetitiam, Et addent. Psal. 9: « Laetabor et exultabo in te, psallam nomini tuo, Altissime. » Secundo assignat conversionis occasionem, vel rationem, ex casu diaboli: Quoniam defecit qui praevalcbat, per potentiam, illusor, deceptor per astutiam. Supra 16: « Consummatus est miser, defecti qui conculcabat terram, » caecitate Judaici populi: quia caecitas ex parte contigit in Israel: Rom. 11. Succisi sunt qui vigilabant: studiositer ad malum. Prov. 4: « Non enim dormiunt, nisi male fecerint. » Qui peccare, pravis exemplis et doctrinis. Arguentem, quantum ad disciplinae contemptum. Amos 5: « Odio habuerunt corripientem in porta. » Declinaverunt, quantum ad peccati vanitatem, quia frustra est quod non consequitur finem.
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Sap. 5: « Quid nobis profuit superbia, aut divitiarum jactantia quid contulit nobis? » Tertio ponit Judaeorum reversionem in fine mundi, cum dicit: Propter hoc haec dicit Dominus... qui redemit Abraham, Gen. 12. Non modo, idest in hoc tempore, confundetur, bona confusione. Eccl. 4: « Est confusio adducens gloriam et gratiam. » Filios Apostolos, mussitatores, idest qui primo murmurabant. Supra 27: « Qui egredientur impetu a Jacob, et florebit et germinabit Israel. » Vel potest aliter exponi de prosperitate, quae eis promittitur destructo Senacherib vel Nabuchodonosor. Carmelus in saltum; idest, tanta erit fertilitas terrae promotionis, quod fertilitas Carmeli reputabitur sterilitas in comparatione ejus. Illusor, Senacherib vel Nabuchodonosor.
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Filios suos, tres pueros in camino ignis: vel quia pueri ipsorum facient laudem nominis mei, quod ipsi in juventute sua non fecerunt.
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v. 1 « Va? Ariel, Ariel cjvitas, quam expugnavit David ; additus est annus ad annum, sollemnitates cvolutae sunt,
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v. 9 et circumvallabo Ariel et eril lrislis el moerens et erit mihi quasi Ariel » ; — hebr. vae Ariel civitas (in qua) resedit. David; ad:lite annum. ad. annum, festa in. orbem redeant i. e. post unum annum, postquam adhuc semel dies festi ac sollemnes in orbem circumierunt, Deus immittet angustias urbi. Du;lici titulo urbem compellat : Arie! vel focum (altare) Dei, quae appellatio explicatur 31, 9 : Dominus cuius ignis est in Sion et caminus eius in Ierusalem, et iam 10, 47 innuitur : et erit lumen Israel in igne et Sanctus eius in flamma ; ita Ariel vocatur altare Domini apud Ezechielem 43, 18 seq. ; designatur ergo urbs ubi est ignis sacrificalis et altare Domini, ubi cultus Dei exercetur e& Deus suam domum habet; dein urbs, in qua David commoratus vel castrametatus est, quae ergo est sedes David ; duplici hoc titulo quam maxime urbs tuta esse debuit ab omni infestatione; verum cum Deus a vae exordiatur, in ea compellatione potius cernitur animus Dei propter beneficia spreta summopere offensus, cernitur indignatio Dei quod urbs talibus exornata Dei donis infidelitate sua duram in se provocavit punitionem. Brevi enim, circiter post annum angustabo, in angustias redigam Ariel (hebr.), quae quantae. futurae sint verbis additis declaratur e£ erit moestitia et moeror vel gemitus ac singultus (hebr.) et tunc erit Domino quas? Ariel, erit alio quodam sensu locus ignis, caminus et altare Domini, quatenus igne iribulationis divinitus immissae devastatur et ibi ira Domini ardet in castigatione et vindicta vel ut sit altaris instar, iuxta quod mactantur strataeque' iacent et laceratae victimae, i. e. impii et rebelles vindicta Dei per hostes occisi (cf. Sanct. For. Gord. Rohl.). 9 : catulus leonis Juda; ad praedam ascendisti ; requiescens aecubuisti ut leo ete. Sed cum haec omnia summatim comprehendantur in appellatione civitatis David, alia explicatio de foco Dei etiam ea consideratione commendatur, ut scil. duobus istis nominibus plena urbis dignitas significetur, qua in ea contineatur cultus Dei et regnum David, sacerdotium et imperium sacrum, 4omus Dei et domus regis theocratici. Nimis argute explicat Naeg. vocem prius ac si scriberetur 5x *Y urbs Dei, uti dicitur Ar Moab, deinde autem v. 2 altare Dei. Iu v. 2 ipse aliique iam faustam cernunt annuntiationem : erit mihi sicut caminus sacer et ut talem se exhibebit; hostes devorans ; ef. 10, 41 ; 31, 9. Sed cum ab oppressione urbis sermo inchoatus sit et in eadem oppressione oratio v. 3 pergat, haec explicatio qua "series rerum adeo interrumpitur non placet. Adde quod cum dicatur sicut Ariel, vates innuere videtur vocem ad alium parumper sensum deflecti. Etiam argutius rem concipit Drechsl. retinens notionem leonis Dei, fore urbem tamquam leonem cum Deum precibus ac poenitentia victura sit, sicut olim praevaluerit Iacob adversus Deum. At explicatio haec ex duplici capite reiicienda est; neque enim lerusalem tantam fidei fortitudinem unquam exhibuit, ut Deum quasi invitum in suas pertraheret partes, neque Deus urbis perdendae consilium cepit, a quo quasi reluctans esset dimovendus, ergo lucta illa urbis cum Deo, in qua urbs se leonem praebeat, nullatenus cogitari potest. — LXX omittunt sicut Ariel et pro TWON etc. legisse videntur YN robur, opes ; habent enim xo &ovot obv?s *, ioc x«i Ó xÀoUrog &got ; in v. sequenti ?172 legerunt 1172 óc Aautó. Atque quantopere ira Dei et igne tribulationis urbs sit exurenda declaratur
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v. 8 « ef circumdabo quasi sphaeram in circuitu tuo et iaciam contra te aggerem et. munimenta ponam in obsidionem tuam »; — « Dominus comminatur quod circumdet. Arielem sphaera » (S. Hier.) i. €. obsidione perfecta ut quasi corona et circulo sit circumvallàáta Sanct.), et arctabo te statione militum (hebr.) !. Haec praeclare illustrantur iis quae Sennacherib ipse de sua in Palaestinam expeditione narrat : « ipse (Ezechias) in urbe sua principali Ierusalem inclusus fuit sicut avis in cavea » (cf. Vigourouz, la Bible et les découvertes modernes 3 éd. IV p. 198. 199 ; Schrader, Keilinschr. und A. T. ad h. 1.) atque etiam terroris incussi mentionem facit : « Ezechias ipse magno timore maiestatis meae correptus est, uti etiam eius praesidium et milites! et viri quos ad defendendam urbem principalem lerusalem assumpserat » (l. c.), quemadmodum terror iste etiam 37, 3 describitur ; dies autem afflictionis erit talis :
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v. 4 « Aumiliaberis, de terra loqueris et de humo audietur eloquium tuum, et erit quasi pythonis de terra vox tua et de humo eloquium tuum mussitabit » ; — lerusalem humi prostrata viribus exhaustis vocem edere non potest nisi tenuem, exilem, fere iam emortuam, sicut obscure mussitare solent umbrae vel potius vates necromantici; de pythone 2ix vide ad 8, 19. Magna igitur exhibetur oppressio, afflictio, impotentia urbis. Ad tantas angustias erit reducenda, quasi iamiam moritura ultimum suspirium trahere videatur, ut tandem quam impotens sit prudentia hamana, omnibus innotescat. Antea enim nihil audiebatur nisi strepitus et gloriatio illusorum : « flagellum non veniet super nos, mendacio protecti sumus » (28, 15 ; cf. 7 seq.). Haec insolentia iam erit expianda gemitu hoc urbis in pulvere iacent's, voce flebili ac lamentabili qua impotentiam demum suam fateri cogentur ; ita scil. flumen Assyriorum inundans et transiens usque ad collum veniet 8, 8. Lugentium moris cst humi sedere et pulvere obvolvi; cf. 3, 26. 2 Reg. 12, 16. Sed summis in angustiis ipse Dominus opem feret subito, modo inexspectato, uti iam indicatum erat 98, 21 et 10, 33; 17, 44; 18, 5, et ita quidem ut contra impotentiam humanam summa Dei potentia mirifice extollatur
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v. 3 « et erit sicut pulvis tenuis multitudo ventilantium te et. sicut favilla pertransiens multitudo eorum qui contra te praevalue- Tunl »; — en, urbs pondere illo pressa et humi iacens vix gemere potest, nedum pondus excutere; verum ingens illud pondus coram Domino censetur pulvis tenuis, gluma transvolans (hebr.). Est enim Dominus coelitum imperatorsummusque dux huius certaminis arbiter; unde
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v. 6 « eritque repente confestim ; a Domino exercituum visitabitur in to- &Uruo et commotione terrae et voce magna turbinis et tempestalis et flammae ignis devorantis » ; — ad Domini maiestatem adumbrandam militia eius describuntur tonitrua, terrae motus ac fremitus, procellae et flammarum incendia, uti in psalmis et apud prophetas fieri assolet; ef. 5, 29; 43, 9. P&. 17. 95. Mieh. 4, 3. Hab. 3, 6 ete. Unde visitatio haec est gratiosa pro urbe (et ita visitabitur de urbe explicant liberanda Del. Naeg.), fatalis pro hostibus, de quorum punitione alii verbum accipiunt (cf. For. Sanct. Calm. RoM. Troch.); neque tamen potest cum aliis (S. Jfier. Mald. Sa, Mar.) de punitione urbis intelligi, cum series orationis mire esset interturbanda. Animadversio enim in hostes iam v. S habetur eademque in v. 7 quoque describitur; unde in v. 6 apte exhibetur iudicis punientis potentia, qua illae metaphorae in v. 3 et illud repente confestim optime declarantur et etiam subsequentia inducuntur. Atque revera si Deus potentissimus defensor exsistit et pugnator, quis resistere poterit? si ipse pro Ariel, pro aris et focis dimicare vult, quid erit timendum? Unde v. "1 « et erit. sicut. somnium visionis nocturnae multitudo omnium. gentium quae dimicaverunt contra Ariel ct omnes qui militaverunt et. obsederunt. et. praevaluerunt. adversus eam »; — ultimum hemistichium. verte ex hebr. e£ omnes qui militaverunt. contra cam et contra arcem cius et. coangustaverunt cam , « somnio comparatur illa multitudo, quia fügiet aut solvetur, quemadmodum vanescunt somnia, cum primum dormiens cvigilaverit » (Sanct. sim. Men. foAl.); potentia eorum nihil habet validi ac solidi; primo afflatu quasi in aera difflait, uti somnia; in sommio visionis nocturnae id quoque pro civibus hierosolymitanis forte exprimitur fore quidem, ut quemadmodum in somnis conlingat angoribus ac timore corripiantur et exerceantur, at mox pavores illos cum laetitia fore commntandos, uti quis experiatur evigilans terriculamentis somniorum evanescentibus. Promissio haec generali ratione profertur et ita quoque intelligatur oportet; recurrit ergo vales ad Dei normam generalem, qua Arieli. e. sedem suam ac domum ab hostibus defendere statuit pro sua fidelitate, quae: propter urbis infidelitatem (cf. v. 4 vae Ariel) eo magis illucescit. Quam vana spe hostes inflentur et quanta cum confusione ab urbe repellendi sint, ex iis quae somniantibus eveniunt illustratur
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v. 8 « cf sicul somniat esuriens et comedit, cum autem fuerit expergefactus, vacua est anima etus ; et sicut somnial sitiens et Libit, et postquam fuerit erpergefactus, lassus adhuc sitit et anima eius vacua est, sic erit mul- Liludo omnium gentium, quae dimicaverunt contra montem Sion » ; — eliam magis ad vivum res exprimitur in hebr. sicut somniat famelicus et ecce manducat etc. et sicut somniat sitiens et ecce bibit et expergiscitur et ecce lassus el anima cius avida etc. ; cui ita in somnio ! conlingit, is vana spe delusus magis afilietatar, quia vigilans ab eo vacüus est quod se habuisse in somniis iam laetatus est voluptate percepta ( Sanct.). Uti in v. 4 duo urbis ttuli proferebantur, ita hic quoque v. 7 et 8 Ariel nominatur et mons Sion, quibus appellationibus cur urbi salus ac liberatio ab omn?um hostium insidiis concedatur egregie continetur (cf. 2, 2 seq. 4, 2 seq. 9,15; 11, 9; 14, 32; 16, 5; 98, B etc.). Quater in v. 5-8 multilido impugnantium effertur, quae tamen quam impotens sit comparatione pulveris et glumae et somnii et descriptione maiestatis tremendae iudicis Dei praeclare exhibetur; unde vatem omnes intendere vires intelligimus, ut fidem ac spem in animis nutantium excitet. Verum apud plerosque in vanum effundi monita eius (secundum id quod habetur 6, 10), sequentibus docemur.
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In fide unicam salutis spem esse repositam propheta monuerat (28, 16) et qua ratione fides Deo sit exhibenda, docuerat modo salutis proposito (28, 91; 99, 5-8). Verum tale vaticinium fide non amplectuntur, quia aliam salutis ac liberationis viam prudentia humana necessario exigi sibi persuaserunt (cf. 28, 15; 29, 15; 30, 1 seq.). Quare ne- - cesse est ut calamitates experti dedoceantur. Quid ergo suae prudentiae consilia sequentes sibi ipsi molituri sint, propheta proponit v. 9 « Obstupescite eL admiramini, fluctuate et vacillate, inebriamini et non a vino, movemini et non ab ebrietate »! — hebr. obstupescite et. attoniti estote, excaecamini et caeci estote (oblinite oculos vestros)! ebrii sunt, at non vino; titubant, at non. sicera; magna quaedam afflictio qua sensus mentesque obstupescunt et perturbantur terrore, ebrietati comparari solet; cf. 19, 4. Ier. 95, 15. Quid futurum sit, vates per impe- - rativum edicit; cum enim sola vexatio det intellectum (28, 19) et cum frustra moniti non resipiscant, iam sermone duriore ut afflictiones experiantur propheta exoptat; unde indignabundus in eos invehitur, ut obcaecationis suae effectus funestos in se sentiant! Sermo in hebr. assonantiis et paronomasiis distinguitur. Stupore illo et ebrietate et titubatione ea designantur quae 28, 48. 19; 29, 2-4 praedicta sunt et quae statim infra v. 14 tanguntur; hisce non iam eorum conditionem praesentem describi (uti volunt Drechsl. Kn. Del. Naeg. Bred. Rohl. Troch.), qua solum vaticinio incredibili audito ita sint stupore perculsi, verum futuram delineari afflictionem, et verborum gravitate suadetur et commendatur addito illo a£ non « vino, quo sane aliud iam tempus quam quod nunc fluat (cf. 28, 1) indicatur et probatur sequenti versu, quo explicatur, cur tandem ad illud malorum fastigium perventuri sint. Id autem eveniet quia Dominus eos in ea quam amplexi sunt obduratione relinquet
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v. 10 « quoniam miscuit vobis Dominus spiritum soporis, claudet oculos vestros, prophetas et principes vestros qui vident visiones operiet » ; — hisce eorum conditio praesens exhibetur : mente stupidi nolunt vaticinium fide amplecti ; oculis occlusis ea non vident quae adeo perspicue in rebus gestis regni iudaici eminent, a solo scil. Domino salutem esseexspectandam ; etiam ii qui duces populisunt vel se esseiactant tenebris opertos oculos habent ; quomodo autem ad talem obeaecationem pervenerint, declaratur 28, 1-14 et vide 6, 10; 1, 2. Inde simul patet, quo sensu Deus spiritum soporis effudisse etc. dicatur. Haec autem mentis obtenebratio in eo consistit, quod vaticinium adeo clare propositum et monita prophetae non intelligunt; id quod similitudine quadam effertur
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v. 41 « et erit vobis visio omnium sicut. verba libri signati, quem cum dederint scienti literas dicent : lege istum, et respondebit : mon possum, signatus est enim;
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v. 19 et dabitur liber nescienti literas diceturque ei: lege, et respondebit: nescio literas » ; — uti in v. 10, ita hic quoque populus et duces commemorantur vel ignobiles qui nesciunt legere et nobiles qui literis sunt eruditi. Utrique autem prophetiam non intelligere perhibentur; nobilibus est liber signatus, clausus, quem aperire non volunt; unde eorum culpa maior reputabitur. Ceterum cf. 8, 16. 90. Cum enim tanto cum studio ad avertendam calamitatem assyriacam humana conquirant subsidia (cf. 28, 15; 29, 15; 30, 1 seq.), revera opere produnt prophetiam esse librum clausum neque a se attendi posse vel debere, Forte continetur in libro signato irrisoria quaedam principum allusio, esse scil. omnem prophetiam obscuram, saepe vagam, ita ut non sit consultum in rerum gerendarum dispositione et praecipue in apparatu bellico conquirendo vatieiniorum habere rationem. Quodsi ita est, illusores illi cum contemptu et risu modum salutis a Deo electum repudiant simul peccantes contra normam theocraticam iam dudum a Deo stabilitam et a propheta iterato inculcatam (cf. Deut. 28, '1). cerdoles vel duces, difficile dixcris ; quare ipse modus loquendi insolitus non tam glossatorem prodere, quam ipsum prophetam innuere videtur. Duplex nomen ita explieat Naeg. ut duplicem quasi ordinem prophetarum statuat : propletas primarios, uti Isaiam, corum quasi interpretes ad populum, videntes, qui illorum effata populo exp'iearent. Verum. dubito, num ullum talis ordinis duplicis ac distinctionis vestigium ullibi inveniatur. Car vero adeo hebetes sint ad doctrinam Dei percipiendam, rationem sj(am ess? in vero cultu Dei neglecto, vates aperit; qui enim ad Deum accedere reauunt, quid mirum est, si ab ipso iam non illuminentur neque cius vocem intelligant? Unde
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v. 18. « ct dixit Dominus: eo quod appropinquet populus iste ore suo et labiis suis glorificat me, cor cutem eius longe est a me et timuerunt! me mandato hominum et «octrina,
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v. 4& ideo ecce ego addam ut admirationem faciam populo huic miraculo grandi et stupendo; peribit enim sapientia a sapien- Lbs eius et. intellectus prudentium eius abscondetur » ; — uti 4, 10, caltam solum externe exhib:tum reprehendit, laudes Dei sc.l. illas, quae ore solum labiisque proferuntar, neque tamen ex animis piis Deoque subiectis procedunt. Cor illud longe est a Deo, quod voluntati eius obsequi renuit; hebr. timor eorum erga me 1. e. cultus eorum ac religio iiandatim hominun. institutum, praeceptis continetur et exercetur hamanis, ritibus externis consuetudine et usu traditis quos obeunt siuc animorum pietate ac devotione. Quemadmodum propheta verae pietatis. defectum ct. cultum Dei neglectam tamquam causam assignat hie, cur hebetes facti sint et. stupidi ad verbum Doi intelligendum, ita S. Paulus in eodem cultu Dei neglecto ultimam cernit rationem, qua gentes ad enormem illam morum corruptionem descenderint et mentis in rebus religionis stapiditatem (cf. Ihom. 1, 91. 24. 96. 98). Hestituerat. quidem Ezechias cultum. Dei (4 Reg. 18, 3-6. 9 Par. 29-31); sed post funesta Achaz regis exempla certe non deerant qui solum externe cultum a rege imperatum ob.rent, interne autem mentem idololatricam retinerent vel qui ritibus quibusdam Deo satisfieri sibi persuaderent. Contra hos merito invehitur propheta. Remedium indicat quo Deus usurus sit ad eos sanandos, dummodo velint; quam impotes sint illis ostendet. et eas adducet. rerum angustias et perturbationes, ut quo se vertant plane nesciant et sapientia humana penitus confundatur et obruatur. Vide rei eventum. 31, 3. Ilisce opprobriis et hae confusione simul poenas luent (v. 44 ideo) verbi Dei spreti animique increduli. Is. 99, 13-16 325 3. Tertium vae 99, 15-9. Anc. — Invehitur propheta in eos qui consilium suum perversum ct. 3 Dai norma alienum. abscondere nituntur coram Domino, quod quam stultum sit et inutile exagitat, ITuic consilio stulto opponit Dei consilium, quo magna rerum conversio et populi exaltatio futura sit tvrannide et iniquitate deleta. Deus enim fidelis qui Abraham elegit populum suum non tradet opprobriis, verum eum ad sanctitatem et pacem adducet. Arcte hoec va? ad antecedentia adnectitur; perstringuntur enim ii quos propheta iam saepius accusaverat nimiae fiduciae quam in subsidiis humanis et prudeatia sua collocant. Cceculte machinantur, foedus aegyptiacum coram propheta abscondere nituntur; putant se secreto ct inscio propheta omnia moliri et censoriam eius virgam effugere ; at
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v. 48 « Vae qui profundi estis corde, ut a Domino abscondatis consilium, quorum sunt in tenobris opora et dicunt : quis videl nos et quis novit nos »? — hebr. al verbum qui profund»wm faciunt a Domino. ad tegendum | consilium i. e. omai studio consilium suum occultare et celare nituntur et tenebris obvolvere, quo conatu iam produnt se mer:to timere reprehensionem prophetae et. conamina sua non sequi normam theocraticam. Ceterum molitiones illae furtivae ad ordiendum foedus aegyptiacum etiam tegendae erant ne suspicionem incurrerent Assyriorum, qui mulüpliei experienta edocti bene noverant quam p:ronae essent gentes palaestinenses ad foedera contra ipsos nectenda. Sed quam ineptum sit vel popalum velle sospitem reddere sine Deo vel modum illum quo servare velit Deus spernere, similitadine adhibita propheta demonstrat
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v. 16 « perversa est hacc vestra cogitatio, quasi si lutum. coutra, füigyulum. cogitet et dieat opis factori suo. : non fecisti me, et figmenbnn. dicat fistori. suo : non intelligis »; — hehr. o perversitatem. vestram ! avum sicut lutum figulus reputabitur, ut. dicat opis... Deas enim sibi popalum formavit; quare Dei ratio potissimum est habenda in r»bus gorendis et s/2ne Deo velle populum e pericu!o eripera aeque stultam — est, atque impium, quasi-opus negaret se a factore esse faetum. Cam ig tar plane in omnibus penitus dependeont a Deo, a quo ii| habent, ut sint et vivant et a quo theocratia est instituta, eius gubernationi sese subtrahere nequeunt. Etiam magis ridiculum est consilio Dai quo ipse salutem dare iam constituerit nolle acquiescere, quasi minus esset aptum et prudens. I[anc animi contra Deum elationem vates castigat altera comparatione, quasi dicat. figmentum fictori : nihil intelligis! Unde quanta submissione sap:entiae Dei et eius benignitati fidendum sit docet simul perstringens intolerabilem arrogantiam, si quis consilia Dei ad trutinam suam revocare ausus fuerit. Eorum consilia Deus ita subvertet, ut res contra omnem exspectationem humanam cadant. Id proverbiali locutione designatur
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v. 17 « nonne adhuc in modico et in brevi convertetur Libanus in Carmel et Carmel in. saltum reputabitur »? — explica ex hebr. appellative convertetur Libanus in campum frugiferum etfrugifer campus pro saltu reputabitur i. e. rerum conversio exsistet praeter omnem exspectationem: quod sterile videbatur, fructum afferet; quod aetas fruges promittebat, horridum erit ut silva. Ita revera accidit. Foedus aegyptiacum a quo omnia sperabantur, inutile erat Aegyptiis turpiter fusis fugatisque et omnis regio circa urbem vastatione hostili affligebatur oppidis plurimis expugnatis et multis hominum millibus captis — en quos fruetus attulerit campus frugifer qui sperabatur! verum ex miseria et deiectione Deus populum suum ad salutem et prosperitatem evexit ; ita silva sterilis in campum frugiferum vertitur. Cum hac rerum conversione intime nectitur interna quaedam animorum sententiarumque mutatio, quam propheta indicat
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v. 18 « et awlient in. die illa surdi verba libri et de tenebris et caligine oculi caecorum videbunt » ; — en, sola vexatio dabit intellectum! antea verba prophetiae audire et intelligere noluerunt : cf. 29, 41. 12; iam calamitate eruditi maiestatem Dei venerantur et e tenebris et caligine infidelitatis et animi increduli ad lucem et agnitionem Dei salvatoris ac vindicis populi sui emergunt. Unde nova quadam ratione id fit quod illo proverbio indicatur : silva mutatur in agrum frugiferum. Suum igitur fert calamitas fructum apud eos qui antea surdi erant et caeci. Pii autem qui ipsi quoque rebus adversis affligebantur et impiorum irrisione impetebantur optimam fidei suae mercedem reportabunt ea videntes impleta quae firma fide fore semper crediderant;
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v. 19 « ef addent mites in Domino laetitiam et. pauperes homines in Sancto Israel exsultabunt »; — mites i. e. ex hebr. afflicti, humiles, qui fide et spe fulti in Domino etiam medias inter calamitates gaudebant, iam nanc augent laetitiam in Domino, quae scil. in Domino fundatur et de Domino eiusque gloria versatur ; eousque a sapientibus illis et dominantibus habebantur despectui — pauperes — ; at nunc fidei praemium reportantes gloriosa victoria divinitus concessa iubilant in Sancto Israel (cf. 6, 3), quem quia populi sui vindicem et verae pietatis auctorem semper sincere venerati sunt, modum agendi illusorum semper erant aversati. Nunc enim iniquitate devicta et tyrannide suppressa Sanctus Israel gloriam suam manifestavit et zelam illum denuo exhibuit quo populum sibi sanctum efficere gestit. Unde iuremerito in eo exsultant
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v. 20 « quoniam defecit qui praevalebat, consummatus est illusor et , succisi sunt omnes qui vigilabant super. iniquitatem,
29:21
v. 94 qui peccare faciebant homines in verbo et arguentem in porta supplantabant. et declinaverunt frustra a. iusto »; — hebr. explica quia defecit (periit) tiolentus, consumptus est irrisor, excisi sunt omnes. invigilantes iniquitati 1.'e. qui sedulo vigilant ne quid boni praevaleat, 'sed ut iniquitas obtineat, qui propterea homines perdunt in. causa (eos reos iniuste peragunt et in iudiciis condemnant) et disceptanti in porta, in foro, in iudicio rem suam et ius proponenti et defendenti /nsidiantur, ei laqueos. tendunt, ut causa cadat, et mendacio iustum opprimunt, proprie per nihilum, per rem inanem i. e. fraude, calumniis, mendaciis insontem qui causam habet iustam perdunt. Eminet ergo in hostibus violentia, tyrannis, rerum divinarum contemptus et irrisio, studium quoddam et cura, ut iniquitas dominetur, oppressio insontis et iusti, iniusta iudicia. Assyrii quidem describuntur (cf. 10, | seq.) sed ita, ut comprehendantur in tam generali adumbratione ii quoque ex Iudaeis qui vita et moribus ad eorum partes accensendi sunt (cf. 28, "| seq. 5, 8 etc.). Adversarii igitur Dei, qui nunc tanto strepitu impietatem suam et arrogantiam in Deum et homines produnt, delebuntur; innuit vates simul cum Assyriis interituros esse qui ex Iudaeis mentis morumque cognatione lis sunt coniuncti, nisi resipuerint. Ita complebitur suo modo proverbium campus frugifer vertetur in silvam : quae magnifica, splendida, . potentia videbantur, ipsius iniquitatis pondere oppressa corruent. In hebr. proprie habetur peccare facientes hominem in verbo, in causa, id quod significare potest : seducentes homines, ut peccent in iure dicendo; unde illi invigilantes iniquitati tamquam tales depinguntur qui alios impellunt ad iniustitiam in foro committendam. Verbum wun in hiphil frequens est in notione ad peccandum inducen- 53. 2 Reg, 3, 3; 10, 29 etc. etiam Ter. 32, 35. Sed significat etiam peccati reum facere; cf. Deut. 24, &. Eccl. 5, 5; unde hoc loco plerique verbum notione condemnandi, reum declarandi capiunt ; in verbo autem varie explicant: propter verbum eum condemnant, propter minimam causam vel unicum verbulum (Del.), vel verbo mendaci efficiunt, ut reus agatur (Naeg.). In ultimo membro plerique snnm explicant de falso testimonio, mendaciis et calumniis, iniusto iudieio (Vat. Mald. Malv. et recentiores) ; Kn. vertit expellunt iustum in desertum ; verba quidem ità possunt intelligi; 5n cf. Deut. 32, 10. Iob. 6, 18 ; 12, 94. Is. 24, 10; 45, 18. Ps. 107, 40 et rvo31 hiph. significat removere, expellere (ler. 5, 25); sed frequentius adhibetur. sensu translato, qui hoc loco magis consentaneus est, nisi 317) sensu generaliori de miseria, inopia, desolatione explicare malueris ; nam iustum expelli n desertum singulare quidem genus oppressionis est, sed num etiam: usitatum ? Hanc autem rerum conversionem efficiet Deus fidelis, memor foedederis sui et promissionum, qui opus in vocatione et electione Abraham inceptum ad exitum perducere vult; ita
29:22
v. 22 « propter hoc haec dicit Dominus ad. domum [acob, qui redemit Abraham : non modo confundetur Iacob. nec modo. vultus eius erubescet »; — refer propter hoc ad ea omnia quae a v. 171 proposita sunt; quia igitur Deo constitutum est ita agere cum populo sao, ideo verba consolationis ad eum dirigit et eos profert titulos quibus fidelitas ipsius est obstricta; unde domum commemorat /acob (cf. Gen. 49) et electionis Abraham mentionem infert, in qua primum quasi fundamentum operis divini positum est. Dei autem dona sine poenitentia sant et quae promisit et incepit, fideliter exsequetur. Quare mentione operam Dei antiquorum necesse est fiducia in Deum fidelem quam maxime excitetur. Qua re simul egregie demonstratar, quomodo Deus saa salutis consilia iam a saeculis instituerit ac praeparaverit; id quo. vates etiam saepius monet; cf. 41, 8; 31, 9. Cernitur enim in Abraham pignus quoddam Dei fidelis qui cum eum elegisset et in eo semen eius, hoc idem semeu non abiiciet; quare ei prom:ttitur fore, ut ab ignominia et opprobriis eripiatur; neque enim permittet Deus Comum lacob a gentibus conteri vel a. sede et dignitate sua de.icl, sed efliciet ut conditione fraatur elec.ioni suae consentanea. Unde quid ignominia ablata in populo Dei procreandum sit, vates exsequitur
29:23
v. 23 « sed cium viderit filios suos, opera manuum mearum, in medio sui sanctificantes nomen meum, et sanctificabunt Sanctum Iacob et Deum zsrael praedicaóunL » ; — hebr. vorte et explica : namsi ipse, i. e. filii elus viderint opera manuum mearum in medio ipsius, sanctificabunt nomen mewnm et sanctificabunt Sanctum facob et Deum f[srael timobunt ; ipse est facob et. declarationis causa additur filii eius, quia posteri Iacob intelliguntur. Denuo ergo fides Abraham et lacob reviviscet in eorum filiis. Dei enim magnalia cernentes filii Israel Deum eglorificabunt et sanetitata vitae et. vera pietate euin colent; exsistet populus sanctus. Ece2 quis sit fructus ex calamitate oriundus et ex praeclara illa victoria qaa Deas hostes prosternet (cf. 28, 3. 16; 29, 19). Hebr. 50x72 aliqui explicant, ut supra verti (cf. Del. Nueg.); potest etiam cum aiiis (Ges. Fiol.) ita aeeipi, ut obieetum quod videatur quasi praeoccupelur ; ponitur erio 3 pleonastiee et id quod sequitur opera manuum mearum suo modo introducit. Praeterea versiculus varie aecipitur ; aliqui enim. pronomen suflixum non legisse videntar, cum vertant &zzy Yos: cà zx avo) và So1& W90; ita LXX, Syrus ; utrum. versio Sym. eodein modo accipienda sit necne, quaeri t Qov50 seta yztzey) woo (el. Procop.) ; uequa desunt qii vertaut versieuluin nost uin, uti eua Li vulg. vide.nus expressuin : si Iacob viderit filios suos, opera manuum mearum ; i. e. dicuntur filii Iacob opus manuum Dei, quia periculis erepti ad novam quandam reipublicae vitaeque conditionem eamque práeclaram (cf. v. 17 seq.) translati sint et quasi regenerati (cf. Ros. Drechsl. Net.); in medio sui i. e. in domo sua, quasi intra sinum suum et in nullo a vere filiis suis discrepantes (For.). Sed in hac acceptione apodosis non facile adiungitur, cum nexus inter utramque sententiam clarus et obvius non appareat ; neque enim commode dixeris, cur illi nomen Dei sint celebraturi, si lacob eos viderit Dei ope in statum meliorem translatos. Quodsi nihilominus eam verborum rationem retinere volueris, rem potius ita accipe et explana : lacob non eonfundetur; nam cum filios suos videat restitutos, eos simul cernet sanctificantes nomen Dei; in qua acceptione alterum sententiae membrum et sanctificabunt etc. commode explicare poteris cum JDrechsl. de aliis nationibus, ad quas ex Iudaeorum pietatate restituta gloria Dei sit propaganda. Verum explanatio quam supra proposui est magis obvia magisque eum antecedentibus et tota rerum serie cohaerere videtur. Saepius enim inculcatum est fore ut visis Dei magnalibus gloriam Dei laudemque celebrent; cum ergo verba ipsa quam facillime eum fundant sensum, is quoque relinendus erit. Ad quem proxime accedit Chald. : « sed cum viderit (domus Iacob) magnalia quae faciam filiis suis, benignitatem Abraham pro semine eius post eum in terra sua, inter se sanctificabunt nomen meum ». — Alii demum omissa particula *2 primum hemistichium v. 23 ad antecedentia adnectunt ; Iacob non confundetur ; nec modo vultus eius erubescet, cum viderit filios suos, opera manuum mearum i. e. ope Dei restitutos ; sensus quidem haud erit spernendus ; at particulam *? tuentur LXX, Sym. Theod. vulg. Chald. ; quare audacius est eam expungere. Hisce autem Dei magnalibus efficietur quoque, ut multi ex iis qui nunc rerum peregrinarum studio abrepti a norma theocratica aberrant et contra prophetarum monita obstrepunt ad meliorem frugem convertantur
29:24
v. 24 « et scient. errantes spiritu. intellectum. et mussitatores discent legem » ; — hebr. discent doctrinam; cf. v. 48; prudentia illa humana, de qua v. 14, hoc loco error dicitur, quo remoto animus vera intell'gzentia sit imbuendus, ut. ad normam theocraticam omnia exigant et diiudicent ; qui errantes spiritu dicuntur, iidem sunt murmuratores, verbis prophetarum obstrepentes eaque indigne ferentes; sed rerum eventu edocti institutioni divinae per prophetas communicatae iam faciles aures praebebunt. Ita rerum iudaicarum conditio in melius vertetur. Hac igitur certa spe piorum animi erigantur! Vatis vero est et pios consolari et reluctantium quoque animos fructu qui exoriturus est salutari commemorato ad eundem fructum percipiendum pàulatim praeparare.
29:1
4. Jerusalem is called symbolically A. five times in the menacing oracle - the first outline of an apocalyptic description - of Is. 29, 1-7, in the most probable sense of "hearth of God," to which verse 6 § seems to allude. …
29:9
… hill of Moriah (II Par. 3:1 and 5:2), this hill was in the poetic language of the Psalms and the Prophets called S. (Ps. 73:2; Is. 8:18; 10:12; Jer. 31:13; Joel 3:17); indeed the glorious name was used, symbolically, for the whole city of Jerusalem (Is. 29:9;
29:15
Isaias (HEB. JĒŠA-JĀH[Ā] "SALVATION [IS] YAHWEH", SEPTUAGINT 'HESAIAU)
… The data of the book do not confirm the Talmudic tradition that Isaiah was of royal stock, but they show in him an aristocrat, who was familiar with the court (cf. especially chs. 7 and 36-39), well informed about the backstage of politics (a symptomatic case: ibid. 29:15 ff.). …
29:19
… Although the concepts are in embryo in the prophetic literature (cf. Is. 29:19; 35:4; 61:1) and in the Psalms, the beatitudes are, in their entirety, of a unique originality, of a boldness and power such as to overturn the moral outlook of humanity. …
29:20
… trample them: he will be their redeemer and avenger (gō'ēl: Is. 43:1; 44:22, etc.; Ps. 71:14). Jesus introduces into the Kingdom of happiness the great mass of the wretched, exploited and deluded by the cunning and greedy minorities of the powerful (Is. 29:20 f.). Since the rich, militant slaves of triumphant matter, have formed for themselves a kingdom and a happiness here below, Jesus elects the derelict (cf. Lk. 14:21) relegated to the …
29:23
… Moreover, for some petitions of the P. the parallels with the Old Testament hold good (for the Name of God: Lev. 22, 32; Is. 29, 23; Ez. 36, 23; for the Kingdom: Ps. 21, 29; 103, 19; Abd. 21; Tob. 13, 1, etc.), from which likewise descend, mingled with much dross, the rare felicitous expressions of the rabbinic texts.
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.