Ezechias being advertised that he shall die, obtains by prayer a prolongation of his life: in confirmation of which the sun goes back. The canticle of Ezechias.
Ezechias being sick and advertised by the prophete that he shal then dye, by prayer 〈…〉 prolongation of life: 6. with promise of victorie, confirmed by a signe. 9. For which he rendereth thankes to God with a Canticle of praise.
1In those days Ezechias was sick even to death, and Isaias the son of Amos the prophet came unto him, and said to him: Thus saith the Lord: Take order with thy house, for thou shalt die, and not live.I que' giorni ammalossi Ezechia a morte; e andò da lui Isaia figliuolo di Amos profeta, e gli disse: Queste cose dice il Signore: Dà sesto alle cose della tua casa, perocché tu morrai, e non viverai.IN those dayes Ezechias was sick euen to death, and Isaie the sonne of Amos the prophet, went in vnto him, and said to him: Thus sayth our Lord. Take order with thy house, for thou shalt die, and shalt not liue.In diebus illis ægrotavit Ezechias usque ad mortem; et introivit ad eum Isaias, filius Amos, propheta, et dixit ei: Hæc dicit Dominus: Dispone domui tuæ, quia morieris tu, et non vives. 2And Ezechias turned his face toward the wall, and prayed to the Lord,E volse Ezechia la sua faccia al muro, e fece orazione al Signore,And Ezechias turned his face to the wal, and prayed to our Lord,Et convertit Ezechias faciem suam ad parietem, et oravit ad Dominum, 3And said: I beseech thee, O Lord, remember how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. And Ezechias wept with great weeping.E disse: Ricorditi, ti prego, o Signore, come io ho camminato dinanzi a te nella verità, e con un cuore perfetto, ed ho fatto quello, che era giusto negli occhi tuoi. E pianse Ezechia a cald'occhi.and said: I besech thee Lord, remember I pray thee how I haue walked before thee in truth, and in a perfect hart, and haue done that which is good in thine eies. And Ezechias wepte with great weeping.et dixit: Obsecro, Domine, memento, quæso, quomodo ambulaverim coram te in veritate et in corde perfecto, et quod bonum est in oculis tuis fecerim. Et flevit Ezechias fletu magno. 4And the word of the Lord came to Isaias, saying:E il Signore parlò ad Isaia, dicendo:And the word of our Lord was made to Isaie, saying:Et factum est verbum Domini ad Isaiam, dicens: 5Go and say to Ezechias: Thus saith the Lord the God of David thy father: I have heard thy prayer, and I have seen thy tears: behold I will add to thy days fifteen years:Va, e dì ad Ezechia: Il Signore Dio di Davidde tuo padre dice così: Ho udita la tua orazione, e ho veduto le tue lagrime: ecco che io aggiungerò alla tua vita quindici anni:Goe, & tel Ezechias: Thus saith our Lord the God of Dauid thy father: I haue heard thy prayer, and seene thy teares: Loe I wil adde vpon thy dayes fiftene yeares:Vade, et dic Ezechiæ: Hæc dicit Dominus Deus David patris tui: Audivi orationem tuam, et vidi lacrimas tuas; ecce ego adjiciam super dies tuos quindecim annos,
6And I will deliver thee and this city out of the hand of the king of the Assyrians, and I will protect it.E dal potere del re degli Assirj libererò te, e questa città, e la proteggerò.and out of the hand of the king of the Assirians wil I deliuer thee: and this citie, and wil protect it.et de manu regis Assyriorum eruam te, et civitatem istam, et protegam eam. 7And this shall be a sign to thee from the Lord, that the Lord will do this word which he hath spoken:E che il Signore sia per fare quello, ch'egli ha detto, ne avrai tu da Dio questo segno:And this shal be a signe to thee from our Lord, that our Lord wil doe this word, which he hath spoken:Hoc autem tibi erit signum a Domino, quia faciet Dominus verbum hoc quod locutus est: 8Behold I will bring again the shadow of the lines, by which it is now gone down in the sun dial of Achaz with the sun, ten lines backward. And the sun returned ten lines by the degrees by which it was gone down.Ecco, ch'io farò, che l'ombra del sole, che è calata dieci gradi sul quadrante di Achaz, ritorni in dietro dieci gradi. E il sole tornò indietro dieci gradi, che aveva discesi.Behold I wil make the shadow of the lines returne, by the which it is now gone downe in the dyal of Achaz in the sunne, backward ten lines. And the sunne returned ten lines by the degrees whereby it was gone downe.ecce ego reverti faciam umbram linearum per quas descenderat in horologio Achaz in sole, retrorsum decem lineis. Et reversus est sol decem lineis per gradus quos descenderat. 9The writing of Ezechias king of Juda, when he had been sick, and was recovered of his sickness.Cantico scritto da Ezechia re di Giuda quando s'infermò, e guarì della sua infermità:The scripture of Ezechias the king of Iuda, when he had bene sicke, and was recouered of his infirmitie.Scriptura Ezechiæ, regis Juda, cum ægrotasset et convaluisset de infirmitate sua. 10I said: In the midst of my days I shall go to the gates of hell: I sought for the residue of my years.Io dissi: Alla metà de' giorni miei anderò alle porte del sepolcro. Cercava il resto degli anni miei:I haue said: In the middes of my daies shal I goe to the gates of hel. I haue sought the residue of my yeares.Ego dixi in dimidio dierum meorum: / Vadam ad portas inferi; / quæsivi residuum annorum meorum. 11I said: I shall not see the Lord God in the land of the living. I shall behold man no more, nor the inhabitant of rest.Io dissi: Non vedrò il Signore Dio nella terra de' vivi. Non vedrò più uomo, né quelli, che abiteranno nella pace.I haue said: I shal not see our Lord God in the land of the liuing. I shal behold man no more, and the inhabiter of rest.Dixi: Non videbo Dominum Deum / in terra viventium; / non aspiciam hominem ultra, / et habitatorem quietis.
12My generation is at an end, and it is rolled away from me, as a shepherd’s tent. My life is cut off, as by a weaver: whilst I was yet but beginning, he cut me off: from morning even to night thou wilt make an end of me.Il vivere è a me tolto, ripiegato il mio tabernacolo come tenda di un pastore. La mia vita è troncata, come dal tessitore la tela: quand'io ordiva, tuttora ei mi recide: tu dal mattino alla sera mi finirai.My generation is taken away; and is wrapped together from me, as the tent of shepehards: My life is cut of, as by a weauer: whiles I yet began he cut me of: from morning vntil night thou wilt make an end of me.Generatio mea ablata est, et convoluta est a me, / quasi tabernaculum pastorum. / Præcisa est velut a texente vita mea; / dum adhuc ordirer, succidit me: / de mane usque ad vesperam finies me. 13I hoped till morning, as a lion so hath he broken all my bones: from morning even to night thou wilt make an end of me.Sperai fino al mattino; egli quasi lione stritolò tutte le ossa mie: Dal mattino alla sera tu mi finirai:I hoped vntil morning, as a lion so hath he broken al my bones: From morning vntil euening thou wilt make an end of me.Sperabam usque ad mane; / quasi leo, sic contrivit omnia ossa mea: / de mane usque ad vesperam finies me. 14I will cry like a young swallow, I will meditate like a dove: my eyes are weakened looking upward: Lord, I suffer violence, answer thou for me.Io strideva come un tenero rondinino: gemeva come colomba: Si debilitarono gli occhi miei col mirar su all'alto. Signore lo stato mio è violento; prendi il patrocinio di me.As a yong swallow so wil I crie, I wil meditate as a doue: Mine eies are weakened, looking on high: Lord I suffer violence, answer for me.Sicut pullus hirundinis, sic clamabo; / meditabor ut columba. / Attenuati sunt oculi mei, suspicientes in excelsum. / Domine, vim patior: responde pro me. 15What shall I say, or what shall he answer for me, whereas he himself hath done it? I will recount to thee all my years in the bitterness of my soul.Che dirò io, o come prenderà egli il mio patrocinio, quand'egli ha ciò fatto? Io ripenserò dinanzi a te a tutti gli anni miei nell'amarezza dell'anima mia.What shal I say, or what shal he answer me, wheras him self hath done it? I wil recount to thee al my yeares in the bitternes of my soule.Quid dicam, aut quid respondebit mihi, / cum ipse fecerit ? / Recogitabo tibi omnes annos meos / in amaritudine animæ meæ. 16O Lord, if man’s life be such, and the life of my spirit be in such things as these, thou shalt correct me, and make me to live.Signore, se tale è la vita, e se in tali cose è posta la vita del mio spirito, tu mi correggi, e tu mi ravviva.Lord if mans life be such, and the life of my spirit in such thinges, thou shalt chasten me, and shalt quicken me.Domine, si sic vivitur, / et in talibus vita spiritus mei, / corripies me, et vivificabis me.
17Behold in peace is my bitterness most bitter: but thou hast delivered my soul that it should not perish, thou hast cast all my sins behind thy back.Ecco, che l'amatissima amarezza mia è in pace: E tu hai liberata l'anima mia dalla perdizione, ti se' gettati dietro le spalle tutti i peccati miei.Behold in peace is my bitternes most bitter: But thou hast deliuered my soule that it should not perish, thou hast cast al my sinnes behind thy backe.Ecce in pace amaritudo mea amarissima. / Tu autem eruisti animam meam / ut non periret; / projecisti post tergum tuum / omnia peccata mea. 18For hell shall not confess to thee, neither shall death praise thee: nor shall they that go down into the pit, look for thy truth.Perocché non canterà tue glorie il sepolcro, né la morte darà laude a te: non aspetteranno que', che scendonon dalla fossa l'adempimento di tue veraci promesse.Because hel shal not confesse to thee, neither shal death prayse thee: they that goe downe into the lake, shal not expect thy truth.Quia non infernus confitebitur tibi, / neque mors laudabit te: / non exspectabunt qui descendunt in lacum / veritatem tuam. 19The living, the living, he shall give praise to thee, as I do this day: the father shall make thy truth known to the children.I vivi, i vivi daran laude a te, com' io pure in questo giorno: annuncerà il padre a figliuoli come verace se tu.The liuing the liuing he shal confesse to thee, as I also this day: the father shal make thy truth knowen to the children.Vivens, vivens ipse confitebitur tibi, / sicut et ego hodie; / pater filiis notam faciet / veritatem tuam. 20O Lord, save me, and we will sing our psalms all the days of our life in the house of the Lord.Salvami, o Signore, e noi canteremo i nostri cantici per tutti i giorni di nostra vita nella casa del Signore.O Lord saue me, and we shal sing our psalmes al the dayes of our life in the house of our Lord.Domine, salvum me fac ! / et psalmos nostros cantabimus / cunctis diebus vitæ nostræ / in domo Domini. 21Now Isaias had ordered that they should take a lump of figs, and lay it as a plaster upon the wound, and that he should be healed.E Isaia comandò, che prendessero una quantità di fichi, e ne formassero un impiastro alla piaga, la quale sarebbe guarita.And Isaie commanded that they should take a lumpe of figges, & plaster it vpon the wound, and he should be healed.Et jussit Isaias ut tollerent massam de ficis, et cataplasmarent super vulnus, et sanaretur. 22And Ezechias had said: What shall be the sign that I shall go up to the house of the Lord?Ed Ezechia disse: Qual segno avrò io, ch'io sia per andare alla casa del Signore?And Ezechias sayd: What shal be the signe that I shal goe vp into the house of our Lord?Et dixit Ezechias: Quod erit signum quia ascendam in domum Domini ?
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Year of the World 3291, Year before Christ 713.; 4 Kings xx.
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Worthington
Ezechias was afflicted lest he should give way to dangerous joy. (Worthington)
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St. Jerome
He was afraid to die without issue. (St. Jerome; ver. 12.)
Calmet
Manasses was born three years later. (Calmet)
Worthington
The king would naturally have died. (St. Augustine, de Gen. ad lit. 6:17.) (Worthington)
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Living. I shall not assist at the festivals of the Lord in the temple.
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For me. He represents his disease, as an inexorable creditor.
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Truth. He speaks only of the body.
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Calmet
Lord. The answer is given, (4 Kings 20:9.) which seems to evince that this is only an extract. (Calmet)
Worthington
The prophet prescribed the medicine, and the king asked for a sign before he sung the canticle. (Worthington)
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After the Assyrians were slaine king Ezechias was visited vvith dangerous sicknes, to keepe him in the feare of God le•t much ioy should bring him into obl•••on, of his dutie.
Concordance 4. Reg. 20.
Concordance 2. Par. 32.
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It was first reueled to the Prophet that the kings sicknes was deadlie.
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Secondly that God would adde 15. yeares to his life: which could not be sayde, to be added, except his life according to natural causes, had bene at an end. S. Aug. li. 6. c. 17. de Gen. ad •••.
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In this Canticle the king reciteth his afflictions of mind, for that he should part out of this world, in the flowre of his age.
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And without children. for Manasses was borne three yeares after being 12. yeares old when he begane to reigne. 4. Reg. 21.
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The prophet ordayned this medicine:
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and the king also demanded a signe before he song the Canticle.
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St Hippolytus † AD 235 On Isaiah 1
… “I have seen thy tears, and I have heard thy voice. Behold, I add unto thy time fifteen years. And this shall be a sign to thee from the Lord: Behold, I turn back the shadow of the degrees of the house of thy father, by which the sun has gone down, the ten degrees by which the shadow has gone down,”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 2.15
… Then art Thyself the Lawgiver according to Thy Will.” And he, who could not hope to live because of the prophetic sentence, had fifteen years added to his life, and for the sign the sun ran backward in his course. Well then, for Ezekias’ sake the sun turned back but for Christ the sun was eclipsed, not retracing his steps, but suffering eclipse
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 18.29
… To me this seems no less remarkable than the miracle in the case of Hezekiah, who was glorified by God in his sickness and prayers with an extension of life, and this was signified by the return of the shadow of the degrees,
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Tertullian † AD 220 On the Resurrection of the Flesh 28
… The flesh will be raised up in order that the blood may be punished. There are, again, some statements (of Scripture) so plainly made as to be free from all obscurity of allegory, and yet they strongly require their very simplicity to be interpreted. There is, for instance, that passage in Isaiah: “I will kill, and I will make alive.”
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Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 8.2
… xxi. 18 )? But in saying this I recollect that your Holiness even from your youth has toiled under many adversities. Say then with the good king, I will think again over all my years in the bitterness of my soul (
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 7
… but we who live will bless the Lord, from henceforth even for ever .’ So was it with Hezekiah, who was delivered from death, and therefore praised God, saying, ‘Those who are in hades cannot praise Thee; the dead cannot bless Thee; but the living shall bless Thee, as I also do
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… And if they be as scarlet, I will make them white as wool.” ( Is. i. 18 .) But when it is God that promiseth, doubt not, but do those things whereby thou mayest draw to thee these promises. Are they unnumbered, the fearful and outrageous acts done by thee? And what of this? For hitherto thou art not gone away into the grave where no man shah confess. (
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Origen † AD 254 Origen Against Celsus 8.46
… and there are other instances of the same thing. Let him also read the account of Hezekiah, who not only recovered from his sickness, according to the prediction of Isaiah, but was also bold enough to say, “Afterwards I shall beget children, who shall declare Thy righteousness.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.14.4
… Thus Hezekiah, as it is written in Isaiah, said in his prayer, ‘From this day I will make children, who shall declare Thy righteousness, O God of my salvation
St Jerome † AD 420 Against Jovinianus 1.5
… Why he mentioned this he does not say. It can hardly be that he thinks Elijah and Elisha, like the rest, were married men. The next step is to Hezekiah, upon whose praises he dwells, and yet (I wonder why) forgets to mention that he said,
St Jerome † AD 420 Against Jovinianus 1.25
… Then the passage relating to Hezekiah might be adduced (though Jovinianus with his wonted stupidity did not notice it), in which after his recovery and the addition of fifteen years to his life he said, “Now will I beget children.” It must be remembered, however, that in the Hebrew texts the passage is not so, but runs thus:
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 10
… nor, again, should he at any time give thanks more than when he finds rest from toil and temptations. As Hezekiah, when the Assyrians perished, praised the Lord, and, gave thanks, saying, ‘The Lord is my salvation ; and I will not cease to bless Thee with harp all the days of my life, before the house of the Lord
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Tertullian † AD 220 The Chaplet, or De Corona 8
… Nay, if he also first strung the chord to give forth melody, I will not deny, when listening to David, that this invention has been in use with the saints, and has ministered to God. Let Æsculapius have been the first who sought and discovered cures: Esaias
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St Augustine of Hippo † AD 430 City of God 17.5
… For in that priesthood after the order of Aaron men did not come to the temple or altar of God for the purpose of worshipping the priest. But what is that he says, “With a piece of money,” if not the short word of faith, about which the apostle quotes the saying, “A consummating and shortening word will the Lord make upon the earth?”
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1. IN THOSE DAYS, — namely in the fourteenth year of the reign of Hezekiah, when Sennacherib departed from Jerusalem against Tirhakah king of the Ethiopians. That this is so is evident from the fact that after Hezekiah lived and reigned fifteen years, as is promised to him in verse 5; but it is established from IV Kings XVIII, 2, that he reigned twenty-nine years: now subtract fifteen from twenty-nine, and fourteen will remain. Therefore in his fourteenth year, these things happened before the complete liberation of Jerusalem and the defeat of the Assyrians: for these are promised to Hezekiah in verse 6. Josephus therefore errs, X Antiq. III, who writes that these things happened after this defeat. For God promises him by the sign of the sun's return, and likewise promises liberation from the Assyrians to Hezekiah, verse 5; therefore he had not yet been liberated from them. HEZEKIAH BECAME SICK. — That this sickness was sent upon Hezekiah lest he should become arrogant from so great a victory against Sennacherib, not obtained, but to be obtained, as it was promised by God in the preceding chapter, is taught by St. Jerome, Cyril and Theodoret; for thus Hezekiah became puffed up as soon as he recovered from the sickness, as is evident in the following chapter, and it is expressly said in II Paralipomenon XXXII. The author of De Mirabil. S. Scripturæ, in St. Augustine, tom. III, lib. II, cap. XXVIII, adds a second cause of the sickness: Because perhaps, he says, on account of this promise and prophecy the king had not been sufficiently grateful to God, nor had rendered worthy thanks to God. Add that God wished to purify, test and perfect the pious king by this affliction, so that he might join himself more ardently to God and invoke him, as he did; and thus God illustrated both his own glory and that of Isaiah and Hezekiah with new miracles, as we shall see in the course of the text. Because thou shalt die and not live, — namely if thou regard nature and natural causes, as if to say: Thy sickness is lethal: there is no medicine that will cure thee; unless God heal thee by miracle, thou shalt die from it. Thus St. Augustine, lib. VI De Genes. ad litteram, cap. XVII, tom. III: "According, he says, to certain lower causes the king had already ended his life: but according to those which are in the will of God and his foreknowledge, who from eternity knew what he would do at that time, and this was truly to be, then he would end his life when he ended his life." For there is a twofold period of life: one constituted by nature, the other by God: this is always certain and fixed, nor can it be increased or diminished; that one God has shortened or lengthened or shortened. First: "That all things perish and are torn apart." Second: "Yet the smith has more strength in him." Third: "Finally the fever and this one to tame." Just as therefore the three Hebrew youths among the Darius disputed what was the strongest? and the first said: "Wine is strong;" the second: "The king is stronger;" the third, namely Zerubbabel: "Women are stronger: but above all things truth conquers," III Esdras III, 10; so also here let us say: Iron is strong, hard and untamable; but the smith is stronger, who forges and tames it: and fever is the strongest, which tames and destroys the smith and all men and kings; and therefore compels them, though proud, to weep and beseech. Antigonus the king after he recovered from a grave sickness: "This sickness, he said, warned us not to become arrogant in spirit, since we are mortal." Thus Plutarch in Apophthegm. Thus often a lighter sickness of the body drives away a greater sickness of the mind, namely pride and arrogance. Anaxarchus mocked Alexander, because he made himself a god: but when Alexander fell into sickness, and the physician ordered a potion to be made for him, mocking Anaxarchus said: "But for our God all hope is placed in the potion of the bowl." Namely, sickness taught Alexander that he was not a god, but was mortal and would die. Thus Aelian, lib. VIII. Thus Blesilla, struck by fever, learned to despise the world and its pomp. Hear St. Jerome to Marcella, epistle 19: "Hezekiah, he says, is terrified by approaching death: and poured out in tears, he is prolonged for a space of fifteen years. Thus also now, my Marcella, we saw our Blesilla burning with the heat of fevers for nearly thirty days continuously, so that she might know that the delights of the body, which shortly after will be devoured by worms, were to be rejected. And Jesus came also to her, and touched her hand; and behold rising up she ministered unto him. There was something of negligence, and bound in the bands of riches, she lay in the grave of the world: but Jesus groaned, and being troubled in spirit, cried saying: Blesilla, come forth. And she being called rose up, and going out with the Lord ate with him, etc. Our widow before was adorned more tediously, and the whole day, what was lacking to her, she sought at the mirror: now she hastens to rise for prayer, and with tinkling voice snatching Alleluia before the others, she is first to begin to praise her Lord. Knees are bent upon bare ground, a dark tunic less, when she lay on the ground, is soiled," etc. Theodoric Archbishop of Cologne, illustrious in prudence and sanctity, when Sigismund Caesar asked him what was the straight way that led to heaven, answered: "If thou shalt order thy life so that thou wouldst do as thou didst promise when the gout, or the podagra, or some other grave sickness oppressed thee." Namely, sickness warns, and almost compels one to undertake a better life. Thus Aeneas Sylvius, lib. II Comment. De Gestu Alphonsi. But in many it is true that common saying: The demon was sick, then he wished to be a monk: But when he recovered, he remained as he was before.
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2. TOWARD THE WALL. — Because he could not go to the temple, he turned his face toward the wall of the temple, according to what Solomon had built the palace; or absolutely "toward the wall," so that he might not seem to display his tears to those sitting by, says St. Jerome. Add a third reason, so that he might pour forth his prayers to God more attentively and freely. For nature is so constituted that if anyone hears our prayers to God, we are ashamed by an innate sense of shame; and this shame distracts the mind of the one praying, depresses it, and diminishes and dulls its strength and fervor.
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3. I beseech You, O Lord, remember, I pray, how I HAVE WALKED BEFORE YOU IN TRUTH, AND WITH A PERFECT HEART. — A mind well conscious of itself gives great confidence in praying and obtaining: "If our heart do not reprehend us, we have confidence toward God; and whatsoever we shall ask, we shall receive of him," says St. John, Epistle I, chapter III, verse 21. Similar passages are found in Tobias, chapter IV, verse 12; Esdras, book II, chapter XV, verse 19; Esther, chapter XIV, verse 6. Whence St. Jerome here: "Blessed," he says, "is the conscience which in the time of affliction remembers good works," and St. Augustine, Preface to Psalm XXXI: "In place of hope," he says, "he put conscience: for he hopes who bears a good conscience. For as an evil conscience is wholly in despair, so a good conscience is wholly in hope;" and St. Cyprian, sermon On Works and Almsgiving: "A glorious and divine thing is the work of salvation," he says, "a great consolation of believers, a wholesome protection of our security, a fortification of hope, a protection of faith, a remedy for sin." With a perfect heart, — destroying idols, opening the doors of the temple, breaking the brazen serpent, etc. For in this he was distinguished and perfect in the worship of the one God; in some other things, however, he fell short, which he mourns in verse 15. AND HEZEKIAH WEPT, — both because he was young, of thirty-nine years: for to the young death is more bitter; and because he had no son whom he might leave as heir. We gather this from the fact that Manasses, his firstborn, and successor in the kingdom, began to reign when his father died at the age of twelve. But Hezekiah after this illness reigned still for fifteen years; therefore he had not yet begotten Manasses, but he was born three years hence: for thus when his father died he was twelve years old. Thus St. Jerome, Josephus, Abulensis, Cajetan and others. Whence the Author of Wonders of Holy Scripture, book II, chapter XXVIII: "The king wept," he says, "not because he, being perfect, was uncertain of his standing before his Creator; but because in the generation of Christ to come he did not leave a lamp of his own lineage on the throne of David." He wept therefore because he had no offspring from which Christ would be born, promised to Abraham and David. See here how disease tames and humbles even the powerful and kings. There exists an enigma of Diphilus concerning three most strong things, iron, the smith and fever:
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5. BEHOLD, I WILL ADD TO YOUR DAYS FIFTEEN YEARS. — From this it is clear that Hezekiah knew the years of his life, and consequently the year of his death, namely that he would die sixteen years hence. How diligently therefore did he prepare himself for death in that year! If we had such a fatal year, and knew it, how would we prepare ourselves for it? Now it is uncertain whether it will be fatal: why do we not with equal diligence prepare ourselves for it? why in so great a matter from which our eternal salvation depends, do we not choose the safer part in doubt? Thus if a Pontiff reaches the twenty-fourth year of his pontificate, he is almost certain that year will be his last. For the experience of 1600 years teaches that what is said to the Pontiff is true: "You shall not see the years of St. Peter:" for St. Peter sat in Rome for twenty-five years.
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8. BEHOLD I WILL MAKE THE SHADOW GO BACK, etc., IN THE DIAL OF ACHAZ,—that is, constructed by command of Achaz the father of Hezekiah. This is the first sciotheric dial, or one that shows the hours by means of shadow, which we read of in histories, whether sacred or profane. Pliny therefore errs, lib. II, cap. LXXVI, when he says: The method of shadows, and what they call Gnomonics, was invented by Anaximenes of Miletus, the disciple of Anaximander, and he first showed the dial which they call sciotheric in Lacedaemon. For Achaz preceded Anaximenes by a long time: for Achaz lived in the first Olympiad; but Anaximenes, like the other wise men of Greece, lived about the fiftieth; therefore Achaz preceded Anaximenes by almost two hundred years. Wherefore I would believe that this method of dials had its origin from those first patriarchs (which Josephus also affirms of other sciences), and that it gradually passed to the Egyptians, from them to the Greeks, and from the Greeks finally to the Latins. Thus our Clavius, lib. I of Gnomonics, pag. 7. For Pliny teaches that the Latins began to use dials later, lib. VII, cap. LX: "He says, The first to set up a sundial for the Romans, twelve years before the war with Pyrrhus, was L. Papirius Cursor at the temple of Quirinus, when he dedicated it, vowed by his father, as Fabius Vestalis reports." This was in the first Punic War. Hence again from the Hebrew אור or, that is light and shining sun, the Egyptians called the year and sun Horus. From this the Greeks called the four principal parts of the year, and finally the day, and then a part of the day, which we call an hour, ωρα. Thus from Fr. Clavius our Voellus, lib. I On the Dial, cap. I, in the scholia. And from this Horus the Egyptian, who wrote the Hieroglyphics, was called Horus Apollo. For Horus is the same as Apollo, that is, the Sun. It is asked, first, whether only the shadow receded in the dial of Achaz, or whether also the sun itself, and consequently its shadow throughout the whole world? Vatable, Burgensis, Arias Montanus, and certain others think that only the shadow receded in the dial of Achaz. For Isaiah proposes only this, and the dying king could see only this from his bed, and this Sanchez proves at length. God could indeed have made the shadow of the sun recede, not the sun itself. For He could easily have prevented the solar rays from spreading light upon the style of the dial, except from that part alone from which the opposite shadow would fall upon the lines designated by Isaiah: which being done, it was necessary that the shadow fall upon those lines, not upon others, and thus as it were recede. But the contrary, namely that not only the shadow, but the sun itself was turned back and restored by God, is commonly taught by the Fathers and Interpreters, such as St. Jerome, Cyril, Procopius, Haymo, Lyra, Hugh, Adam and others, and notably St. Dionysius to Polycarp, and Fr. Clavius in the place about to be cited. This opinion is proved first from II Paralipomenon XXXII, 31, where it is said that the Babylonians came to Ezechias to inquire about the portent which had occurred upon the earth ("But this portent cannot be anything other than the regression of the sun, as interpreters commonly teach: for the slaughter of the army of Sennacherib happened later," namely in the second year from then, "as I said in chapter XX, 2"); therefore also in Babylon the regression of the shadow was seen, proceeding from the regression of the sun: when the Babylonians had perceived the cause of this miracle in Judea by rumor, they sent legates to inquire about it. Second, because Isaias himself clearly says this here, saying in verse 8: "And the sun returned ten lines," etc. The same thing is expressly asserted by Ecclesiasticus, chapter XLVIII, verse 26. Third, because such dials, in which only the shadow recedes, can naturally be set up anywhere "namely, if they are set up in such a way that they have a height of the pole less than 23 1/2 degrees. Hence where this height is, namely between the Equator and either of the Tropics, of Cancer namely or of Capricorn, this naturally occurs." Our Father Clavius has the demonstration of this matter in the Fabric of the Instrument for Dials, chapter XXI (where he also rightly refutes Peter Nonius asserting that such and therefore natural was the regression of the shadow in this dial of Achaz, when it is established that it was miraculous). Nor is this wonderful: for just as according to the reason of position, some regions have shadows to the right, others to the left; hence that saying of Lucan: Unknown to you, Arabs, you came into the world, Marveling that the shadows of groves do not go to the left. (Where he asserts that the Arabs who came to the aid of Pompey against Caesar, the southern shadows were suddenly changed to northern, or ours. For these Arabs, before they had gone out of the torrid zone, shadows followed them, but after going out they preceded them. For poets call the whole hemisphere from the Equator to the North right, and the other and opposite one they call left; although otherwise, indeed in a completely opposite way, geographers and astronomers name these things.) Thus also in a certain position of place and a certain respect of the sun it can happen that the shadow now appears to advance as the sun advances, now to recede as the sun turns. This therefore is natural. But here not something natural, but a stupendous miracle was given to Ezechias as a sign. Finally from this history poets had taken the fable about the sun's chariot turned backward. Hence he sings: While we turned back the horses of the sun. It is asked, second, whether these ten degrees by which the shadow receded are ten hours? Cajetan and Abulensis deny it, and Cajetan thinks they were only half hours. "The reason is, because if ten degrees were ten hours, the shadow could not have advanced ten hours, and also receded ten hours, as Isaias proposes:" for either one of these happening, namely either in the advance or in the recession of the shadow to ten hours, there would have been profound night, since there is no shadow. On the other hand, that the sun receded ten hours is taught by St. Dionysius, epistle to Polycarp; the Author of Wonders of Holy Scripture, book II, chapter XXVIII; the Chaldean, Bede, Angelomus and Eucherius in IV Kings chapter XX, 7. The reason is, because 10 degrees or lines ordinarily in dials signify whole hours. To the reason of Cajetan they respond that shadow is taken metonymically for the sun, as if to say: Do you wish that the sun advance ten hours, and there be profound night; or that it recede from the place where it already is, namely near setting, to the place where it was in the morning ten hours before? But the opinion of Cajetan is more conformable to the words of Scripture, by which it says in IV Kings XX: "Do you wish that the shadow return?" not however that the sun, and this in the dial: but this could not happen at night. Therefore ten lines are five hours, by which during the day the shadow could both ascend and recede; and this is what Isaias says: "And the sun returned (namely by its shadow) ten lines by the degrees which it had descended" (in the dial). Add, that this descent by ten lines was given to Ezechias as a sign; therefore it could be noted and observed by him fully and in all respects: but this could only happen in the opinion of Cajetan. Finally in Joshua X, it is said that at the command of Joshua the sun stood still, "and one day was made as if two, there was not before nor after so long a day." But this will be false, if this day of Ezechias was of 32 hours: for thus this day would have been almost as long as three days. To the reason of St. Dionysius I respond, in the dial of Achaz, as also in some of ours, hours were marked by halves, that is, by half-hours. It is asked, thirdly, whether the regression of the sun took place suddenly, or by successive ordinary motion of the sun? St. Dionysius in the place cited thinks that the sun receded gradually, and spent ten hours in this recession, and again in the same number of hours progressed in the same way, so that this day was increased to twenty hours, and was universally of 32 hours. Others, and perhaps more probably, think that the sun receded in a moment; or certainly more quickly than usual, for example spending five hours in the regression; so that with ten others, by which it again descended according to them, fifteen hours might be made, by which this day was greater than others; so that as many hours were added to the day as years to the life of Ezechias: "The reason is, because if the sun had moved by ordinary motion, Isaiah would not aptly propose whether he wishes the sun to regress or progress ten hours, as if either were a miraculous sign; because in the ordinary progress of the sun there is no miracle, but only in the momentary or sudden." Therefore this day according to them was either of 22 or 27 hours. Furthermore Torniellus, in the year of the world 3322, no. 6, thinks this day was greater than others by ten hours. You will say: Ezechias in the progress of the shadow seems to acknowledge no miracle; for he says: "It is easy for the shadow to grow." I answer: Perhaps he did not sufficiently grasp the mind of Isaiah. Secondly, I answer "easy," that is, it is easier for the shadow to grow, namely in a moment, than to regress in a moment: because that is a miracle only as to the manner, this as to the manner and as to the thing itself. Thus Cajetan, Procopius and others. It seems more true that in the briefest time Isaiah, by raising his hand and as it were drawing back, caused that shadow to return, so that thus the miracle of Ezechias, beholding this sudden reduction of the shadow, might be ocular and clear: for "I will cause to return" can be referred both to Isaiah and to the Lord. Thus therefore this day by ten lines, that is five hours, was only greater than other days: to which add ten hours natural to it, there will be 15 hours, as many as the years added to Ezechias. It is permissible to conjecture this probably: for there is nothing certain here. It is asked, fourthly, what hour of the day it was when this miracle began, and therefore in what place was the sun when it began to regress? I answer: It seems it was midday, when the sun receded: for up to that point the shadow had descended, as is evident from verse 8; but in the future an ascent remained, as is evident from the same place. Therefore at the midpoint of ascent and descent the shadow was, at that time when Isaiah offered the miracle to Ezechias: and no point of the day, except midday, seems able to bring about this diversity of shadow, especially in a clock denoting ten hours at minimum, such as that of Achaz in every opinion; and in a place under 33 or thereabouts degrees of elevation of the pole — as is Palestine (where the shortest day is a little less than 10 hours, the longest a little more than 14); therefore, etc. For whatever other point of the day you assign besides midday, from which the shadow begins to ascend, either it will be concluded that it did not always descend before, or the clock does not contain ten hours. Add, at midday alone the shadow could either ascend or descend by ten degrees, that is five hours. From which similarly chapters, namely first, that it was ascent and descent of the shadow; secondly, that at minimum ten hours were denoted: add thirdly, that the shadow ascending would grow; it seems to be gathered that this clock was a vertical southern one, or certainly a hemispherical concave one similarly southern, erected to the elevation of the pole; in which two alone those three things can be conveniently preserved; and it is more probable that it was vertical, first, because this is more conspicuous, and more suited to the common use of the palace of Ezechias; secondly, because it is rare to find an open and elevated place, such as that hemispherical one requires, in which hours from sunrise to sunset are designated: but a vertical one is most conveniently described on any wall; thirdly, because there is not so properly an ascent, nor so properly an increase of shadow in a concave as in a vertical one; fourthly, because Procopius makes the steps of the house of the father of Ezechias those steps of the clock, which suits a vertical one, not a concave one: for there is no ordinary part of a house, suited to describing concave clocks. Hence note: Isaiah does not say: Do you wish it to ascend, or to descend? but: "Do you wish it to ascend, or to return backward?" For it was midday: therefore the shadow was at the lowest point of its descent, so that from noon it ought again to ascend until evening, just as returning likewise to morning it ought to ascend. Whence Hezekiah says: "It is easy for the shadow to grow" (to ascend therefore is to progress, and thus to grow: it is opposed to go backward and return), because namely it naturally grows ascending from midday always until evening, when it is greatest and longest. Just as therefore in the morning the shadow is greatest, which gradually decreases, so that at midday it is least: so again from midday it gradually grows toward sunset, when it is equally as in the morning greatest. There exists an elegant riddle concerning the shadow by Theodectes in Hermippus, in the book On the Disciples of Isocrates: "There is," he says, "a certain thing, which around rising and setting is greatest: around standing still and vigor however least." Namely this shadow is a symbol of our brief and soon vanishing age. Wherefore God willed that in the shadow of the human body, indeed even of the nose and fingers, there should exist a perpetual and natural clock, which would always admonish man of his flowing life and time. To pass over other things, this is known: If your nose be placed toward the sun, with mouth open, you will learn from your teeth what hour it is. It is asked, fifth, whether the sun alone went backward? Abulensis answers and St. Dionysius indicates, that all the celestial spheres went backward with the sun, just as when the sun stood still under Joshua the moon stood still, as it is said in Joshua X, 12; and consequently all the celestial spheres stood still. The reason is, because otherwise the whole order and harmony of the heavens would have been disturbed, and a greater miracle would have been necessary. Note these three miracles, namely first, the sun standing still under Joshua; second, the sun going backward under Hezekiah; third, the sun being eclipsed at full moon when it is opposite the moon, as happened in the passion of Christ; these three, I say, occurred in the very heavens and stars: but the star which led the Magi to the manger of Christ, and the fire from heaven descending at the prayers of Elijah, did not occur in the starry heaven, but in the air, or in the air itself. It is asked, sixth, why God used this sign? The Hebrews fable that ten hours were taken away from that day on which Achaz was buried; lest royal funeral rites be paid to so impious a king according to custom: wherefore lest the series of times remain disturbed, so many hours were added to the day on which pious Hezekiah, son of Achaz, was healed. But these are the usual lamentations of the Jews. I answer therefore that God used this sign in order to show both to the Jews and to the Babylonians and other nations, that He is the true God, Lord of heaven and earth, and by this means to call them to faith in and worship of Him, just as He called the three Magi by a star to Christ. Second, He wished to declare how much He values His "elect," worshippers "and friends," in that for them He reverses the whole course of nature. Thus St. Dionysius, who says: "This miracle indeed then justly terrified the Babylonians, and without battle subjected them to Hezekiah (as one who was thought equal to God, and to excel other mortals in power)." Perhaps then the Babylonians, emerging and raising their crests, were thinking of subjugating Judea, as they did not long after; but by this sign they were restrained by God. Dionysius adds that hence the Persians celebrate a threefold "a mitri," that is of the sun, memory, namely progressing, regressing, progressing again; or rather because this day was in a manner threefold, as he himself thinks. "God used this sign of shadow and sun rather than another: because, as Angelomus and the Author in St. Augustine teach, in book II of Marvels of Scripture XXVIII, this sign was a type of present and future time; so that just as the sun would return to the beginning of its course, so also the life of Hezekiah would return to the rewoven years (as the king hints here, verse 12), and to us living in the week and octave (for fifteen are divided into seven and eight, each of which signifies eternity, or eternal sabbath, and the eighth of rest) through the resurrection of Christ the spaces are extended." This sign therefore literally as it were signified the rewoven web of the life of Hezekiah, and that our life is not true life, but only a shadow of true life and eternity, say Angelomus and the Author of Marvels of Holy Scripture. Lyranus adds in IV Kings, chapter XVI, 15, where Achaz ordered the altar of God to be removed, and concerning it he says: "But the brazen altar shall be ready at my will," which Lyranus explains thus: "They say, he remarks, commonly the expositors, that from this altar Achaz made that famous sundial, of which chapter XX." Which if it be true, God rightly wished to give this sign to Hezekiah, the son of Achaz, in this his sundial, as being made from his own property, namely from his altar; and at the same time tacitly admonished him, that he should restore the sacred thing sacrilegiously usurped by his father, and return it to the temple. Finally, just as God added 15 years of life to Hezekiah on account of his piety: so He took away and takes away the same from impious kings. Thus the Emperor Anastasius, as Zonaras says, saw a terrible man with a book, who said to him: "Behold, on account of the perversity of your faith I blot out fourteen years of your life." And when he learned from the oracle that he must perish by fire, he opened a cistern which is called the Cold one, with many passages in the palace, so that by it he might extinguish the fire, if it should come upon him, but in vain: for he was struck by heavenly fire, namely by lightning. Thus also Cedrenus. Morally, this sign indicated how much God esteems His own, how powerful, how merciful, and consequently how much He ought to be loved and worshipped. Tropologically, it hinted that to those converting themselves to God with Hezekiah through penance, their former merits and perfection should be restored. Anagogically, in eternity there should be restored to us fifteen years of life, that is, eternal: for fifteen are compounded of seven and eight: the seventh day is the Sabbath, the eighth is the Lord's Day: both of which are symbols of resurrection and eternal rest. Thus Angelomus and the Author of the Marvels of Holy Scripture already cited. Allegorically, it represented Christ about to descend by ten lines, that is, most far below all the choirs of Angels and men in His passion; thence again to ascend to the Father. Thus Angelomus, Eucherius and Bede, whom hear: "The first degree of the descent of Christ from God was in the Angel; because He was the Angel of great counsel (and the Angel held the place of God and Christ in the Old Testament). The second was from the Angel in the Patriarchs: because in all things, as the Apostle says, I Corinthians XII, He Himself worked. The third was in the giving of the law. The fourth in Jesus Nave, so that He might lead the people into the promised land. The fifth in the Judges; because in them He Himself reigned. The seventh in the Prophets; because through them He was announced. The eighth in the High Priests; because through them He Himself, the supreme High Priest, was represented. The ninth was in the man whom He assumed. The tenth in the passion which He endured. By these same degrees He Himself again ascended into heaven."
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9. THE WRITING OF HEZEKIAH THE KING, — that is to say, This is the hymn of thanksgiving, which the pious Hezekiah either by himself, or rather through Isaiah, composed, in gratitude to God for his restored health, and which he ordered to be written, or engraved in bronze, and publicly set forth, as a perpetual proclamation and monument of divine clemency. Thus also the Gentiles, by painted tablets hung up in the temples of the gods, testified that they had received the benefits depicted in them from the gods, as Mercurialis teaches at length, in his On Gymnastics. Note: The style and polish of the hymn seems to argue that Isaiah is its author, who what the king had said in plain and unadorned speech, he converted into an elegant poem. Many, however, wish Hezekiah to have composed all these things word for word: indeed there are those who think the book of Judges was written by Hezekiah, as testified by Sixtus Senensis, book II, under the word Hezekiah. Moreover Hugo thinks that the Proverbs of Solomon, and the books of Kings were collected and arranged by him into one. This indeed is hinted at in Proverbs XXV, 4. But there it is said that this was done not by Hezekiah, but by men appointed by him for this purpose.
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10. I SAID — both by mouth and by heart, that is to say, I thought it was altogether finished with my life; that I must die an untimely death in the flower of my age. In this canticle of Hezekiah, St. Bernard wrote a sermon, which is extant, page 91, in which he expounds the whole thing mystically. Furthermore, in this canticle the king, first, describes his pains in sickness, his despair of life, his groans and penance; secondly, verse 17, he relates how he was marvelously healed by God; whence he celebrates His clemency, and promises that he will celebrate it throughout his whole life. IN THE MIDST — For Hezekiah was already thirty-nine years old, which age is as it were the middle of human life; for the full span is that which is noted in Psalm LXXXIX, 10: "The days of our years in them are seventy years; but if in the strong, eighty years;" secondly, it can be turned with Forerius, into silence, or into rest; for death is called "sleep" and silence, and the dead are silent. Whence Aquila, Symmachus and Theodotion, as St. Jerome says, reading דומי dumi for דמי demi, translate, in infirmity and silence of mine; others reading דמי dami, translate, in blood of mine; so that the sense is, as St. Jerome says: "in the blood of the days of my years, when my blood and my destruction shall be awaited;" Pagninus translates, in the cutting off of the days of my years; Clarius, in the cutting down; the Zurich Bible, in the cutting short; Arias, in the subtraction and healing; Marcerus, in silence and cessation; Brixianus, in imagination; Agellius, in my stupor, that is to say, While terrified by the unexpected thing, and fixed in stupor, I thought I must die. The Hebrew word דמי dami is found nowhere except here: hence so many varied interpretations of it; but before all others we must believe St. Jerome, who translates, "in the midst." For many words and meanings of Hebrew words have already fallen into disuse and are hidden from us, which were common and familiar among the ancients. Our Augustinus de Quiros conjectures here that demi is translated by our author "midst," because it properly signifies "rest; cessation, silence:" but Hezekiah was 39 years old, which is an age of rest and cessation, that is, full, mature, vigorous and flourishing, and therefore the same is the midst of human life, which is circumscribed by 80 years; and for this reason he thinks our author translates, "in the midst." But what I have said is clearer; and perhaps from the Hebrew demi the Latin dimidium and medium have been derived, which accordingly passed into many other languages by common usage: as also the Hebrew sac, that is, sack; and keran, that is, horn, and some similar words. For the Hebrews seem to have called demi, that is, cut off, the midst, because the midst is the cutting off of the whole in half; and because many things, when they are divided, are usually cut in the middle. Finally, the whole, when it is cut, is thereby halved, and divided into two halves (whether they be equal or unequal). For thus we commonly speak. For the root דמה dama signifies to cut off, to cut, to cut asunder, and from it to halve. Morally, St. Jerome teaches that the Saints are given by God a long life, so that like Abraham, Isaac and Jacob they may die in good old age, satisfied and full of days: but to sinners life is cut off in its very course, and as it were halved. The same is taught by St. Gregory, XXXIII Morals, chapter XXIV. The Septuagint translates, in the high place: for taking the cognate ר resch for ד daleth, reading ברמי beromi for בדמי bidmi, that is, in the midst, they read, that is, in the high place. The sense comes to the same thing: for in the middle age there is vigor, that is, the vigor of age; and then it is as it were at the summit, where it takes its stand and remains for some years, after which it gradually decreases and fails. Thus Leo Castrius. But Cyril thus expounds τὸ in the high place, that is to say, Raised to the pinnacle of kingdom, glory and happiness, behold I fall. But Theodoret thus, that is to say, When I swelled up and proudly lifted myself on high, then I was humbled by God and struck down by a deadly disease. I SHALL GO TO THE GATES OF HELL — I shall go to the sepulcher in body, my soul to hell; for before Christ heaven was closed, and all, even the Saints, descended to hell, namely to the limbo of the Fathers. Therefore to go to hell was then the same as to die and to go to the sepulcher. I SOUGHT FOR THE RESIDUE OF MY YEARS — The Interpreter reads pakadti, that is, "I sought, I required," that is, I saw myself deprived and lacking. It is a metalepsis; for those things which are lacking or lost, we are accustomed to seek. Thus Forerius. So we commonly say: I desire or require diligence in you, that is, I see diligence to be lacking in you. Now they read passively פקדתי puckadti, that is, as Vatablus translates, I am deprived of the residue of my years. Whence the Septuagint translates, I shall leave the remaining years. For pakad, that is, to number, to require, in the passive conjugation Niphal (the same reasoning applies to Pual, which puckadti is) signifies to be taken away, to be subtracted, or to be withdrawn from the sum or place, so that something is lacking, as Forerius demonstrates with many examples in his Lexicon. Whence also Pagninus in his Lexicon asserts that pakad in Niphal signifies to fail, to be lacking.
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11. I SHALL NOT SEE THE LORD GOD IN THE LAND OF THE LIVING,—namely in this mortal life, that is I shall not live among the living, nor shall I see the Lord, that is the Lord's temple, or the Lord dwelling in the temple, speaking, and showing himself through a cloud, as if to say: I shall no longer act, I shall no longer dwell with the Lord in the temple, as I am accustomed to do. Whence the Chaldean translator renders it, I shall no longer appear before the ark of the Lord, in the land of his tabernacle. This is the genuine sense. Thus Lyra, Adam, Foreri and Jansenius, in this canticle. Secondly, Vatable and Hugo: "I shall not see God," that is the illustrious works of God, which he does daily, and will do for his people, especially the victory over Sennacherib, and the slaughter of the Assyrians, which he promised in chapter XXXVII; for the works of God are to him as a garment and veil, through which he himself shows himself and is seen. Thirdly, more precisely and piously Leo Castrius understands by the Lord Christ; for the Septuagint for "the Lord God" render "the salvation of God," as they commonly call Christ; and in Hebrew, it is אי יי ia ia, which can be translated: God of God, or God from God, as if to say: Now I am about to die; therefore I shall not see Christ made man from my line and blood, whom I hoped would be born shortly and be seen by me. Whence St. Jerome: The king fears, he says, that Christ will not be born from his seed: to this also Theodoret and Hugo incline. Fourthly, Haymo (and St. Jerome indicates this) thinks that the king feared on account of his sins that he would not see God after death in the land of the living, that is in heaven. But this is scarcely probable; for Hezekiah lived piously, and therefore he himself says, verse 3, that he walked before God in truth and in a perfect heart. I SHALL NOT BEHOLD, etc., THE INHABITANT OF REST,—as if to say: Henceforth my people and my Jerusalem, freed from the Assyrians, will enjoy rest: this I shall not see, for behold I am dying. Secondly, Foreri and Vatable for "of rest" render "of the age"; others, "of the world," as if חדל chadel, that is "of rest," by metathesis is put for חלד chaled, that is "of the age." Thirdly, Leo Castrius, as if to say: I shall not see the Messiah, or Christ, as I hoped, who will be the inhabitant of rest, that is will be a peaceful and glorious king; for he will be both blessed and a wayfarer, and will be the inhabitant of the world, namely of the earth, made man. But in Hebrew it is, I shall not see man any longer with the inhabitants of rest, or of the world; wherefore the first sense is the literal one. The Septuagint renders, I shall not see man any longer, I have failed (thus St. Jerome reads it, and the Complutensian edition does not have "failed," as Caraffa reads) from my kindred; but St. Cyril reads thus from the Septuagint: I shall not see man any longer from my kindred. The Septuagint adds: I have left the remainder of my life.
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12. Generation (that is, life, or age and era; for this is in Hebrew דור dor) HAS BEEN TAKEN AWAY FROM ME; (for generation is often called the age of anyone, or the time of anyone's life): AND AS IF ROLLED UP FROM ME. — He says the same thing: for he alludes to the tents of shepherds or soldiers that are spread out, which those departing are accustomed to roll up, so that they may carry them away with them, and transfer them from one place to another. Thus St. Cyril, Theodoret, Forerius, Adams. Note: Age or the time of life is rightly compared to a tent; because just as a tent surrounds us as a place: so age or the age of life encompasses and measures spaces as time; secondly, because like a tent it is small, movable, uncertain and perishable; thirdly, because like a tent it is rolled and rolled up; for our whole life is conducted in continual revolutions and vicissitudes, says Forerius. Fourthly, because in this life we are occupied as guests and pilgrims in a tent; for we tend toward our home and heavenly homeland, in which we are enrolled as citizens of the saints, and members of the household of God, Ephesians II. Secondly, "generation," that is, my stock, and the hope of my posterity has been taken away, I am bereft of offspring from which Christ, promised to David, and consequently to my seed, might be born: wherefore I shall not build myself a house, that is, a stable family, but it like a tent will soon be rolled up and taken away. Thus St. Jerome, Lyran, St. Thomas, Haymo and others. MY LIFE IS CUT OFF AS BY A WEAVER, — that is to say, Just as a weaver weaves cloth, and a spider weaves its net continually: so man has woven the years, works and pursuits of his life. But, just as handmaids cut the cloth of spiders, soldiers cut the cloth of weavers and carry it away, nor do they allow it to be completed: so also God will cut off my life, so that I do not complete it to a just age and old age. Thus the Poets feign the Fates to spin and break the threads of our life. Secondly, and more genuinely, that is to say, Just as one weaving, or a weaver, when a soldier comes, or another necessity presses, hastily cuts off the cloth begun: so also I, like a weaver, pressed by disease, am forced to cut off and break the thread of my life begun. Whence in Hebrew it is, I cut off as a weaver my life. Thus Vatablus and Forerius. Morally Theodoret: "The saint," he says, "wove a robe, placing around his soul an ornament by his rightly done deeds:" but the impious like spiders have disemboweled themselves, so that they might weave for themselves a garment most foul of vices by which they will be burned in hell. WHILE I WAS YET BEGINNING. — In Hebrew, in my thinness, that is, in thin and first threads he cuts off my cloth; which Our [translator] rendered: "While I was yet beginning," namely, a life established, manly and perfect; for this is under the thirty-ninth year, which Hezekiah had; or: "While I was yet beginning," namely, great works, which I had designed in my mind, and namely generation, and through it the propagation of my stock and posterity; for the king was striving to weave this cloth; but in the very striving he was oppressed by disease unto death. FROM MORNING UNTIL EVENING THOU WILT MAKE AN END OF ME,—that is, within the space of one day thou wilt end my life, as if to say: My life was brief, so that it seemed to have been but one day; secondly, St. Jerome, Adam and Vatablus, as if to say: The sickness was so severe that I thought I would live only that one day, and would die in the evening. Aristotle relates (as Cicero says in I Tusculan Disputations) that near the river Hypanus, which flows into the sea near Thrace, certain animals are born which live for only a single day. Physicians also write that there are herbs which grow in the morning, but wither in the evening, so that they last for only one day. Here is a type of human life, which, though it may reach the eightieth or hundredth year, is like a single day if compared with eternity: when the course of this life is completed, the Blessed await salvation; but eternal punishment remains for the wicked. This is what Hezekiah says here: "From morning until evening thou wilt make an end of me;" and the Psalmist, Psalm LXXXIX: "A thousand years before thy eyes are as yesterday which is past. In the morning let it flourish and pass away: in the evening let it fall, grow dry and wither. Our years shall be meditated upon as a spider's web." What does a spider meditate upon? That with the utmost diligence it continually draws forth threads from its entrails, which it weaves together and interweaves, so that it may complete its web. To what end? That it may catch flies. And what does the greater part of mankind meditate upon and labor at throughout their whole life? What do they strive for? That one may exhaust himself by labor in sewing, another in building, another in writing, another in teaching, so that he may complete his work. To what end? That he may catch flies. For what else are the honors and riches of this life? Is not therefore our meditation, like that of the spider, vain, our labor vain, our life vain? And Psalm CI: "My days have declined like a shadow; and I have withered like grass," and Psalm CXLIII: "Man is made like to vanity: his days pass away like a shadow;" and Psalm CII: "He remembered that we are dust: man, his days are as grass, as the flower of the field so shall he flourish;" and Job cap. XIV: "As a flower he cometh forth," etc. This is what Horace says, lib. IV, ode 7: "We are dust and shadow." Theophrastus, the successor of Aristotle, is said to have accused nature when dying, because she had given a long life to crows and ravens, to whom it mattered nothing; but to men, to whom it would have mattered most, she had given so brief a life: if their age could have been longer, it would have come to pass that all the arts perfected, all human learning would have enriched human life, and they would have reaped more abundant fruits of the labors of their youth. Thus Cicero, lib. III Tusculan Disputations, Diogenes Laertius, lib. V, in his Life, the Divine Jerome, epistle 2 to Nepotian, tom. I, who ascribes this to Themistocles (unless it be a fault of the copyists). But Sallust answers this Philosopher's complaint in the Jugurthine War: "Falsely," he says, "does mankind complain of its nature, that weak and of brief age, it is ruled by chance rather than by virtue; for on the contrary, considering the matter, you will find nothing greater or more excellent; and rather does the industry of men fail nature, than force or time." 13. I HOPED UNTIL MORNING.—First, Vatablus explains, as if to say: When I saw that I had escaped that day, of which I said: "From morning until evening thou wilt make an end of me;" and that I had reached the evening, I hoped, or, as it is in Hebrew, שויתי sciuviti, that is, I reckoned and determined that I would live until morning. The context, says Vatablus, teaches that Hezekiah labored under this plague for two days, one natural, the other artificial. On the second day, Isaiah came to him announcing death, soon the king wept and obtained his life, and on the same day was healed by Isaiah, as is said in IV Kings XX, 5. The sense therefore is, as if to say: When in the evening and night I was in good hope of recovering my health, in the morning I began to despair; for then the sickness plainly cast me down and overcame me, like a lion devouring all my strength. Thus Adam, and genuinely. Secondly, and on the other hand Sanchez, as if to say: When I was grievously vexed by sickness in the night, I did not promise myself life beyond the dawn of the following day.
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AS A LION HE HATH BROKEN ALL MY BONES. — "Hath broken," namely the disease, and God through the disease: this is the sense, says Adam, which those experience who are burning with great fevers; for the internal fire of these, like a lion, consumes all the strength of the body, the juices and the bones, so that on account of the greatness of pain and weakness of strength they think they will not live any longer. The disease therefore raging sharply is compared to a lion, tearing and lacerating a man with its claws: for like a lion it strips a man of his bones and consumes him. Whence also Isaiah announced to the king impending death, verse 1, and this so that the miracle might be clearer: for on the same day the king was healed, as I have already said. FROM MORNING EVEN TO EVENING THOU SHALT MAKE AN END OF ME, — as if to say: When I saw the disease a second time in the morning thus breaking out afresh, and raging like a lion, then again I said: From morning to evening, that is, in this space which passes from morning to evening, thou shalt cut me off, as if to say: On this second day of my sickness before evening thou shalt end my years. Thus Vatablus. For "thou shalt make an end of me," in Hebrew it is תשלימני taslimeni; which can be translated, thou shalt establish me in peace, that is in death; for this is called peace, equally as rest and silence, especially if it be the death of the pious. Whence we pray for the dead: "May he rest in peace." Thus Sanchez. 14. AS A YOUNG SWALLOW, — as if to say: I said: Then I shall moan as a young swallow in the nest without feathers, shivering and hungry moans; and as a dove which meditates, that is moans, from the depths not only of the throat, but also of the breast. For this reason Varro calls young swallows talkative and querulous, chirping. For thus it has from Nonius: "And she bore young chirping."
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Mystically, St. Bernard, explaining this canticle, brings forth three senses: First, as if to say, "When the grace of morning shall have smiled upon me, exulting and crying out in the manner of a swallow, I shall give thanks for the visitation: and when evening shall come, there shall not be lacking an evening sacrifice, when like a dove I shall shed tears in tribulation: I shall mourn in the evening, that I may rejoice in the morning. Both please God, both the contrite sinner and the devout just man; to whom on the other hand displeases both the ungrateful just man and the secure sinner." Second, as if to say, "Like a young swallow running hither and thither, I shall bind myself to the offices of Martha, showing myself a cheerful giver to all who suffer necessity;" and again, "I shall meditate like a dove," that is, with Magdalene I shall return to the leisure of contemplation. Third: "It can also be," he says, "by the chattering little bird, the singing of those singing psalms together in the church; and by the moaning dove, the private sighs of prayers are designated." Thus also St. Cyril and Eusebius refer these to thanksgiving, not to lamentation. But plainly according to the letter it is evident that these querulous utterances are the voices and groans of an afflicted king; not the psalmody of one exulting, or the hymn of one jubilating or giving thanks. It is therefore remarkable that Cyril says the swallow and dove here are a type of those singing psalms and always praising God. Note: For young swallow in Hebrew it is סוס sus; which Leo Castrius, Vatablus, Pagninus and the Moderns translate crane, as if the king compares his lamentation to the mournful voice of a crane, swallow and dove. But the Septuagint, Theodoret, Symmachus, the Chaldean and St. Jerome consistently translate it swallow, or young swallow, both here and in Jeremiah cap. VIII, vers. 7. See the remarks there. It is onomatopoeia. For the voice of young swallows is sus, or as Marinus and others read, sis sis; just as that of a sparrow is tsaphtsaph; whence the swallow sis, the sparrow tsaphtsaph is called in Hebrew. Whence some derive from the Hebrew sis the name Isis, and sistrum; for the sistrum clatters like sis, that is, a swallow: but the Egyptians worshipped Isis by the striking of the sistrum, because Isis was believed to be the inventor of the sistrum. MY EYES ARE GROWN WEAK, — both from the force of disease, but rather from the weariness of prayer and looking upward to God; for it follows: "Looking up on high," as if to say, I have constantly, intently and mournfully looked toward the Lord, so that my eyes, wearied and weakened by disease, grew weak. Thus Adam. Second, Sanchez, as if to say, See, O Lord, how weak my eyes are, which I lift up to thee; he moves pathos, showing his appearance and leanness, especially of the eyes, which in the dying are wont to grow weak and hide inward. O LORD, I SUFFER VIOLENCE, — because undeservedly, and without my fault I suffer so much, as if to say, By my sins I did not deserve such pains: therefore I suffer this innocently, and it becomes violence to me. Thus St. Jerome, Haymo and St. Thomas. Second and better, by violence is understood the vehemence of the disease, as if to say, I am cruelly tortured by this disease, so that I cannot bear it. Answer for me, — as if to say, Since I am unequal to the pain and suffer violence, do thou take up my defense, and as a patron protect me; avert and repel this evil, this force of disease. Second, the Hebrew ערבני arbeni can be translated, be surety for me, or pledge for me, and thus read Jansenius, Vatablus, Forerius, Montanus and others, which St. Thomas, Hugo and Haymo explain, as if Hezekiah here invokes the Messiah, or Christ to come; for his office is, as mediator and sponsor, to take up the cause of the laboring. Third, arbeni can be translated with Vatablus and Leo Castrius, make me rest, delight me, be sweet to me, give me such great joy, namely life, and from it offspring and Christ; for these things I beseech. 15. WHAT SHALL I SAY? (Hezekiah here, returning to himself from the force of pain, corrects himself, as if to say, What shall I complain against God my maker?) OR WHAT SHALL HE ANSWER ME, WHEN HE HIMSELF HATH DONE IT? — Thus it is to be read with the Romans, not shall I do, as if to say, When God himself hath done what he willed, when by his just and secret counsel he sent this disease upon me, why do I complain? what answer do I expect from him, except this: "O clay, in the hand of the potter, be silent, and suffer." From the Hebrew, otherwise obscure, taking the vau causally, thus clearly translates and explains Sanchez: "What shall I say? because God will say, whom against the smiting patron I invoke, because he himself did it." In a similar way he corrects the complaint and dispute with God, Job cap. XIII, vers. 2 and seq.
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I WILL RECOUNT TO THEE ALL MY YEARS IN BITTERNESS, etc. — First, St. Jerome and Adam omit the word "to thee," whence they expound it, as if to say, While dying I recollect the prosperity and delights of past years, my soul becomes bitter and grieves; for it sees that these have slipped away, and have now been turned into mourning, and therefore I must die, according to that passage in Ecclesiasticus XI, 29: "The wickedness of an hour maketh one forget great luxury," as if to say, When the time of tribulation has come, it surpasses and extinguishes all past happiness. Second and genuinely, especially because the Roman texts read "to thee," as if to say, Since I cannot contend with thee in litigation and by right, I turn as a suppliant to penance and tears, that by these I may obtain from thy mercy not what is owed, but grace; for all these are the words and groans of Hezekiah lying in sickness, and invoking God's clemency: "I will therefore recount to thee all my years," that is, all the sins which I committed in each year, I will recall to memory, I will grieve over them, and begging pardon will entreat. St. Bernard, in his sermon On Virgins, presses the word "recount," that is, "I will think again," he says, "lest perhaps I have forgotten something, nor lest something remain unavenged and undiscussed." Hence D. Soto thought in IV, dist. XVII, Question II, art. 3, that for true contrition which destroys sin, it is necessary that the penitent recall each sin to memory, and then be contrite for all. But this is refuted on all sides by other theologians, who teach that it suffices to grieve confusedly for all. See Suarez, On Penance, disputation IV, section VI, no. 9. I answer therefore that Hezekiah recounted all his years, not from obligation, but from devotion (and this indeed befits one truly penitent to do), so that he might more conciliate God's grace and favor to himself, and thus escape the sickness and death impending upon him foretold by Isaiah. Thus all these years are years elapsed and years of guilt: although Leo Castrius takes these of future years of penance, as if to say, Through all future years, and throughout my whole life henceforth I will recount past sins, and do penance; for this is the spirit of holy penitents, that sin once committed they mourn and bewail throughout their whole life, as St. Peter, Paul, Magdalen and many others did, and that this ought to be done St. Chrysostom teaches, hom. 3 on the saying of St. Paul: "Would that ye could bear with me a little!" See also St. Gregory in I Kings, lib. IV, cap. IV, a little before those words: "When they salute thee, they will give thee three loaves of bread." Hence it is clear against Luther, that penance is not merely change of mind, but sorrow and detestation of sins: "For no one can begin a new life, unless he repent of his former life," says St. Augustine, lib. On Penance. Morally, note that good and just men, such as Hezekiah was, who in verse 1 says he walked perfectly before God, nevertheless slip and sin. Again, they often do not acknowledge this their lapse, especially if they make it a habit, until they are warned by sickness or other affliction, so that they return to their heart, and pray and invoke God. For in prayer especially is the mind illuminated, so that it may see offenses, even the least, committed against so great a Majesty whom it invokes. This is what St. Augustine says: "Woe even to the praiseworthy life of men, if thou shouldst judge it with mercy removed!" Whence St. Augustine, dying, continually read the penitential psalms, and said "no one, however rightly he lived, ought to depart this life without penance." The same did St. Fulgentius. 16. LORD, IF THUS ONE LIVES. — The word "if" is not in the Hebrew, nor in St. Jerome if it be correctly edited, as Jansenius rightly observed. The Roman texts, however, read "if thus," and the sense comes to the same thing. Various ones translate these words variously and obscurely. More clearly and weightily, first, the Septuagint thus translates: Lord, of this it is spoken to thee, and thou hast raised up my spirit, and I lived comforted. Second, the Chaldee: Lord, of all the dead thou hast said that thou wouldst quicken them, and before all thou hast quickened my spirit; for thou wilt heal me, and sustain me, as if these were the words of Hezekiah now healed, or after he had received the message of health from Isaiah. Third, Forerius and Vatable: Lord, beyond these years they live, and to all things within themselves the life of my spirit: thou wilt make me sleep, and wilt quicken me, as if to say, Whoever shall live after these years, and shall trust in thee, and shall invoke thee, shall feel the same benefit which I do, and such shall be their life, namely healthy and vigorous, such as I now healthy and cheerful live. Fourth, more plainly, and more accommodated to the Vulgate, Sanchez translates: Lord, upon this and that evil I have reflected, yet the life of my spirit shall live and flourish: thou wilt make me sleep, and wilt quicken me, as if to say, In so many causes and so efficacious for dying, I shall live a life, that is, there shall be for me a vital and desirable life. To this version he thus adapts the Vulgate version, as if to say, Lord, if thus one lives, namely a life so vital, after so many perils, anguishes and troubles, supply, what is not to be hoped for from thy clemency?
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Fifth, most plainly from the Hebrew you should translate thus: O Lord, by these things men live, and in all these things is the life of my spirit: thou shalt oppress me with a heavy sleep, and thou shalt quicken me, which Our [Vulgate] clearly translates: "O Lord, if thus men live, and in such things is the life of my spirit, thou shalt correct me, and thou shalt quicken me," as if to say: If such and so miserable is the condition of human life, "thou shalt correct me," that is I permit myself to thee, nay I pray and beseech that thou correct and chastise me for my sins, and as it were oppress me with a heavy sleep, provided thou quicken me, that is preserve me in life. Thus St. Jerome and Adam. For these things still pertain to the time of sorrow, and amplify the sickness, and terminate it. In the Hebrew the Prophet uses the masculine gender first, then the feminine, saying first, בהן bahen, in them; secondly, בהם bahem, that is in those (feminine), as I might say, as if to say: In all those miseries and troubles of this life men live. For the Hebrews when they wish to signify all things in some gender, join the feminine gender with the masculine. See Can. LXI. THOU SHALT CORRECT ME, AND THOU SHALT QUICKEN ME. — For "thou shalt correct me" in Hebrew is תחלימני tachalimeni, that is thou shalt cause me to dream, that is thou shalt correct me by this sickness as it were by a dream, thou shalt cause this sickness and correction to pass away like a dream and vanish, and soon I shall be restored to health. Thus Forerius. For the Hebrew הלם chalam signifies to thicken, to condense what is liquid and thin: whence חלמות chalamut is called the coagulum of an egg, or the yolk, just as ריר rir is called the fluid part of an egg, namely the white: and חלום chalum is called a dream thick like a yolk. Thus Forsterus. He alludes therefore to a heavy and troublesome sleep, which among the Latins is called Incubus, among the Greeks Ephialtes (and perhaps Hezekiah suffered from this or a similar soporific disease, as is wont to happen to those with lethargy and the dying from an abundance or thickness of humours), which arises from thick blood and melancholic humour filling the organs of the brain, and exciting sad and heavy phantasms in the imagination; so that the dreamer thinks himself to be suffocating, strangling, oppressed, in danger of ruin, submersion, or similar death, from which he seems unable to escape; whence he groans, sobs, nay cries out: but when awakened he sees it was a dream; whence he lives, and rejoices with this fear and anguish of the dream dispelled, as if to say: In like manner I Hezekiah in my sickness thought myself desperate of life: but this sickness soon passed, and from it as from an incubus I awoke, and was restored to myself: healed therefore, now again I live cheerfully and rejoice with all fear of death and sickness dispelled. Thus Sanchez. Who secondly, tachalimeni, some translate, thou shalt cause me to sleep, that is thou shalt lead me to death: for death, especially a brief one from which one soon rises, is called sleep, as if to say: Thou didst lead me, O Lord, to the threshold of death; but soon thou didst lead me back from it and quickened me. You will say: It should have been said thus, thou didst correct me, namely by sickness and danger of death, not however "thou shalt correct me." I answer: The Hebrews often interchange tenses, and take the future for the past, especially when the vau conversive is prefixed to it. For this was invented in order to turn the past into the future: but this vau conversive is here, if you read it with another pointing, namely vattachalimeni for vetachalimeni. Third, Vatablus and Forerius also translate, thou shalt cause me to sleep and thou shalt heal me; for the king did not sleep at night. God therefore restored to him sleep and through sleep strength and life: for this is the power of sleep. Whence the disciples said to Jesus about Lazarus dead, whom Jesus said was sleeping: "Lord, if he sleep, he shall do well," John XI, 12. Fourth, perhaps Our [Vulgate] for chet read the related he, namely for tachalimeni, read tahalimeni, that is thou shalt strike, thou shalt beat, thou shalt shake me, that is thou shalt correct me: this indeed seems the most expedient way to reconcile our Latin version with the Hebrew text. 17. BEHOLD, IN PEACE MY BITTERNESS IS MOST BITTER, — as if to say: In the midst of peace, in the flower of my age and kingdom, in which men are wont to be healthy, unharmed and vigorous, I suffer most bitter things, namely the agonies of death, and I die. Thus St. Jerome and Vatablus.
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Secondly, Sanchez, as if to say: This affliction which I have suffered is now at peace: for it has been turned for me into joy, because I am healed. For he himself refers these things to the time when the king was cured of his disease, and this is sufficiently probable: for in the preceding verse, the king's complaint in his disease was finished; but in this verse, 17, his joy begins from restored health. Whence in Hebrew it is לשלום leschalom, that is to peace, namely this bitterness has been turned: Our translator however rendered it, "in peace," because often lamed is taken for beth, that is in. You, however (bent by my penance, prayer and tears) HAVE DELIVERED MY SOUL (from present and future death: for, as follows), YOU HAVE CAST ALL MY SINS BEHIND YOUR BACK (that is, you have forgiven, removed from your sight, forgotten) ALL MY SINS. — It is a catachresis: for those things which we forget and blot out, we cast behind our back. The king here illuminated by God in prayer, and recalling the past years, seems to acknowledge that he had at some time committed graver sins, for which he would have been guilty of death; when before this prayer and examination of conscience he had spoken as if secure, verse 3, that he had walked before God in truth, and in a perfect heart. See the remarks on verse 15. But all these sins his contrition and prayer have wiped away, as he says here. 18. FOR THE UNDERWORLD WILL NOT CONFESS TO YOU, — as if to say: For this reason you have restored to me life and strength, so that I might praise and celebrate your mercy to those who serve you, and invoke you in this life; for those who are in the underworld and death cannot praise you, that is, celebrate your name among men, especially in the temple, of which the king says, verse 20: "We shall sing our psalms in the house of the Lord." See the remarks on Baruch II, 17.
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Morally note: This life is desirable to the pious for two reasons, first, so that they might praise God, as Hezekiah says here; secondly, so that they might mourn their sins: for which reason Job wished his life to be prolonged for himself, cap. X, verse 20. The first arises from God, the second from knowledge of oneself. Thus Sanchez. THOSE WHO DESCEND INTO THE PIT (into the grave and underworld) WILL NOT EXPECT YOUR TRUTH, — that is your happiness, namely that first, you granted to Jerusalem dwelling in safety from the Assyrians, and to me health promised by Isaiah in your name; secondly, "truth," namely that which pertains to the promised Messiah, whom we expect to be born from my seed and that of David, so that we might see him being born, and hear him teaching: for which reason you have preserved me in life: for only the living can accomplish this, but not the dead. Whence he says: 19. THE LIVING, HE HIMSELF SHALL CONFESS TO YOU, — for example, a father while he lives will tell his sons of God's benefits, so that he might celebrate God, and invite them to the praise of God: but the dead cannot do this.
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20. Save me, — preserve me in the health received; for he had already been healed of his disease. Secondly, "save me" completely from the Assyrians, by striking down their camps, as you promised.
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21. AND HE COMMANDED. — This is a hysteron proteron: for these things happened before Hezekiah's song: for he sang this after he was healed by this poultice, as is clear from verse 9, wherefore "he commanded," that is he had commanded. THEY SHOULD MAKE A POULTICE, — that is a poultice, or plaster made from figs, which they should apply to the wound, by which the king would be healed, as in fact he was healed. In Hebrew it is, let them pound upon the sore, that is let them apply the pounded thing upon the sore: therefore this wound of the king was a sore, as Aquila, Symmachus and Theodotion translate, and our Interpreter, IV Kings cap. XX, 7. For the Hebrew שחין sechin signifies a sore.
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Note: Figs by themselves are rather harmful than beneficial to an ulcer; for although Galen, lib. II De Arte curativa, cap. VII, commands the use of a poultice made from dried figs or figs for those tumors which neither easily come to suppuration nor are easily dispersed, yet the case is different in ulcers: for these demand evacuation and drying, not dispersion, softening or suppuration: for these are the reasons for tumors, not for ulcers. By accident, however, if a tumor and inflammation should come to the ulcer (as could have happened in the disease of Hezekiah), figs are effective for either resolving or suppurating it. Some think this ulcer was not formed and properly called an ulcer, but an aposteme, by which the body swelling internally and putrefying with pus is filled: which if true, the pus or discharge could be drawn to the surface of the skin by drier and crushed figs, and there be discharged: and thus figs naturally benefited the king's disease. But our Interpreter thought the ulcer was formed and open; hence he translated it as a wound, wherefore figs were not needed to draw the discharge to the skin. Whatever the case, it is certain that figs did not have such power as to restore a dying man to life and health, and so quickly, namely so that on the third day he went to the temple, as is said in IV Kings XX, 5. Wherefore this cure is rather to be attributed to a miracle than to figs. Thus Valesius, Sacræ Philos. cap. XXXIX, Vatablus, Adams and others. Thus Christ, applying clay to the eyes of the blind man, illuminated him. Thus the Saints formerly in the desert, with oil blessed by themselves, cured any diseases whatsoever. Thus also here figs, not so much from themselves and their own power, but because they were applied by St. Isaiah, as if blessed by him, and as an instrument of God, at whose command Isaiah applied them, suddenly healed the king. Add St. Jerome here: Aquila, he says, Symmachus and Theodotion interpreted sechin as frankincense, by which they wish to understand the royal disease, to which they think contrary things are either taken as food or applied to the body, whatever they may be sweet, as figs are. But שחין signifies an ulcer, not a scab and tumor, not the royal disease.
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Morally, learn from this chapter from Isaiah how pious and useful it is to visit the sick, and that they be visited by saints, and how sincerely we ought to admonish the sick concerning death and eternity, so that they may prepare themselves for it: for thus Isaiah here freely admonished King Hezekiah, saying: "Dispose of thy house, for thou shalt die, and not live": and therefore he obtained both health and fifteen years of life; indeed and in fact he healed him by means of a poultice of figs, verse 21. Thus Gallicanus the Martyr, a man of consular rank, elevated by triumphal insignia, and dear to the Emperor Constantine, converted to the faith of Christ by St. John and Paul, withdrawing with St. Hilarion to the mouths of the Tiber, gave himself entirely to hospitality and the service of the sick: the fame of which matter being spread throughout the whole world, many coming from everywhere there saw a man from patrician and consular rank washing the feet of the poor, setting the table, pouring water on hands, ministering solicitously to the languishing, and exhibiting other offices of piety: and by these acts he merited martyrdom, and prepared himself for it. For he was afflicted with martyrdom by Julian the Apostate. Thus Baronius in the Martyrology, 25 June, from Usuard and Ado. A certain Apollonius by name, when he had renounced the world, and had dwelt on Mount Nitria, and could learn neither art nor letters, because he was advanced in age, for twenty years, during which he lived on the mountain, had this exercise: buying with his own money and his own labor medical vessels of every kind at Alexandria, he supplied them to the whole brotherhood for diseases: and it was permitted to see him running about until the ninth hour visiting monasteries, and entering gates, and seeing whether anyone lay ill. He carried dried grapes, pomegranates, eggs, wheaten bread, and those things which the sick needed. Having found this manner of life for himself, the servant of Christ persisted in it until old age. Thus Palladius in the Lausiac History, chapter IV, and Nicephorus, book XI, chapter XXXV. Placilla, the wife of the Emperor Theodosius, showed wonderful care for the sick and the maimed, and served them with wonderful charity. For she went to their dwellings, and whatever each one needed, she supplied it to him; going around the hospital houses of the Churches, she cared for those who were confined to bed with grave illnesses. For she not only touched their pots and tasted their broths; but also brought dishes, set down bread, removed portions of food, washed cups, and diligently and cheerfully performed all other things which are the duties of servants and handmaids. But to those who attempted to prevent her ministry, which she performed through her own hands, she was accustomed to say: "It is fitting indeed that the empire should distribute gold; but I offer the work of my own hands for the empire itself, to him who once bestowed it." Thus Nicephorus, book XII, chapter XIII, and John Nauclerus, volume II, Generations, chapter XIII. St. Radegund, queen of France, had established this law for herself: that every Lord's Day, having gathered the poor together, she would offer them drink with her own hand. When lepers came and identified themselves by a signal, she would kiss their faces. Then having set the table, carrying warm water, she would wash their faces, anoint their hands and ulcers, and again she herself would serve them, feeding each one individually. To those departing she would offer small gifts of gold or clothing. When her servant said: My lady, who will kiss you, who so embrace lepers? she kindly replied: "Truly, if you will not kiss me, I have no care about it," says Fortunatus in her Life, book I, chapter XXXIX.
Machine translation from the Latin, not reviewed.
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In parte ista ponit quaedam ex praedicta historia occasionata: scilicet infirmitatem Ezechiae, quam incurrit propter ingratiudinem, quia post tantam victoriam canticum gratiarum actionis non composuit, sicut moris erat. Et dividitur in duas. In prima ponit ipsius aegritudinem; secundo sanationem 59 cap.: In tempore illo etc. Circa primum tria facit. Primo ponit aegritudinem; secundo liberationem, ibi, Et convertit Ezechias faciem suam ad parietem, et oravit ad Dominum; tertio liberationis ordinem, ibi, Et jussit Isaias ut tollerent massam de ficis. Cir. a primum duo facit. Primo ponit mortuum, Aegrotavit. Eccl. 51: « infirmitas gravis » sobriam facit animam. » Secundo ponit mortis nuntium, Et introivit. Dispone, ordinando quis tibi succedere debeat. Eccl. 35. « In die consummationis » vitae tuae, et in tempore exitus tui distribue » hereditatem tuam. »
Sed contra hoc objiciet, quia postmodum vixit, et non mortuus est: ergo huic prophetiae, Morieris, subfuit falsum, nee fuit immobili veritate denuntians rerum eventus.
Et dicendum, quod cum omnium quae fiunt in toto decursu temporis, rationes ab aeterno in Deo fuerint, quaedam fuerunt inditae rebus quae expliciantur per opus naturae et voluntatis; quaedam apud se tantum retinuit, ut ea quae vellet, in actum educeret. Videntes igitur prophetae in speculo aeternitatis, vident de utrisque quantum Deus vult revelare. Fuerant igitur Isaiæ revelatae illae rationes quae rebus inditae erant, quas causae secundae inferiores faciunt, scilicet naturales et meritoriae, secundum quas infirmitas regis ad mortem ordinata erant. Et etiam quantum ad sensum quem in verbis propheta habuit, verum dixit: quia secundum causas inferiores ita erat. Similiter
etiam quantum ad alium sensum, quem Spiritus sanctus intellexit, verum dixit: quia mortuus fuit illi ingratiudini, dum postmodum Deo debitas gratias egit; sicut et Ninive subdivisionem quantum ad statum iniquitatis, ut dicit Augustinus.
Et convertit Ezechias faciem suam ad parietem. Hic ponit liberationem: et circa hoc tria ponit. Primo orationis praeparationem, Ad parietem, templi. Et circa hoc duo. Primo ponitur Ezechiae oratio; secundo salutis promissio, ibi, Et factum est verbum Domini ad Isaiam; tertio gratiarum actiones, ibi, Scriptura regis Juda. Circa primum tria ponit. Primo orationis praeparationem, Ad parietem, templi, vel domus suae, ut devotius et secretius oraret. Ps. 85: « In die tribulationis meae clamavi » ad te, et exaudisti me. » Secundo ponit ipsum orationem, Et oravit. Memento, ut pro bonis quae feci vitam mihi concedas. Dicitur enim Deus oblitus, quando non retribuit.
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In veritate, cultus tui, corde perfecto, quantum ad amorem.
Sed contra. Prov. 20: « Quis potest dicere: Mundum est cor meum? »
Et dicendum, quod non dixit sibi esse cor perfectum simpliciter, sed quantum ad hoc quod projecit idola, ut dicitur 4 Reg. 18. Eccl. 11. « In » die malorum ne immeror sis honorum. »
Tertio ponit orantis compunctionem, Et flevit.
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Matth. 5: « Beati qui lugent, quoniam ipsi consolabuntur. » Judith 9: « Humilium et mansuetorum est semper tibi placitum deprecatio. » Et factum est verbum Domini ad Isaiam. Hic ponitur salutis promissio: et primo ponit orationis exauditionem, Factum est, antequam exiret mediam partem atrii. 4 Reg. 20: Audiui orationem. Supra 50.
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Secundo ponit promissionem: Ecce ego adjiciam. Ps. 60: « Dies super dies regis adjicies. » Tertio ponit confirmationem per signum. Hoc autem erit tibi signum in sole, idest per modum solis, et lineis, quibus secundum motionem naturalem computabantur 10 horae. Et reversus, scilicet subito, et sic ille dies artificialis habuit 22 horas, sed reduplicatus secundum Glossam. Si autem successive, sic remeavit per 4 et rediit per 4 et iterum per 4 venit; et sic dies ille habuit 32 horas, fere triplicatus, secundum Dionysium. Hoc autem factum est, vel omnibus aliis caelestibus corporibus retroeuntibus: vel sole breviorem viam aut velocorem motum dicendum est habuisse, ut ad situm suum simul cum aliis perveniret. Eccl. 46: « An non in iracundia ejus impeditus est sol, et » una dies facta est quasi duo? » Et hoc signum competit signato. Job 11: « Cum te consumptum » putaveris, orieris ut lucifer. » Scriptura Ezechiae. Hic ponitur gratiarum actio pro salute promissa: et primo ponit titulum, Scriptura, scilicet haec est; secundo ponit canticum, Ego dixi: in quo tria facit. Primo planget periculum quod evasit; secundo commemorat beneficium quod percepit, ibi, Domine si sic vivitur; tertio petit complementum quod Deus promisit, ibi, Domine, salvum me fac. Plangit autem tria. Primo mortis horrorem.
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In dimidio, idest in juventute, ad portas inferi, idest linbum, vel mortem, vel sepulcrum Eccl. ult.: « Vita mea appropinquans erat in inferno deorsum. » Secundo plangit bonorum amissionem, quantum ad Dei jussionem: Quaesivi, a Domino, quod suppleret, residuum, mihi ablatum; vel inquisivi apud me quantum restaret mihi de vita. Dixi, apud me: Non videbo, per speciem modo, adhuc in terra viventium, in caelesti beatitudine. Ps. 26: « Credo vi- de bona Domini in terra viventium. » Vel non videbo, ulterius videndo templum et cultum ejus, in terra viventium, scilicet Judaeorum. Matth. 22: « Non est Deus mortuorum, sed vivorum. » Etiam quantum ad hominum societatem.
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Non aspiciam hominem, in hac vita viventem. Jerem. 49: « Non habitabit ibi vir, et non incolet eam filius hominis. » Vel hominem Christum nobis promissum. Etiam quantum ad filiorum posteritatem, Generatio, scilicet filiorum, quia nondum filios habebat, convoluta, plicata, ne ad posteros extendatur. Supra 22: « Et figam illum paxillum in loco fidelis, et erit in solium gloriae domui patris sui. » Etiam quantum ad vitae brevitate: Praecisa est velut a tecente.... dum adhuc, texendo telam imperfectam, ordiner in juventute. Job 14: « Dies mei velociore fuerunt cursore. » Tertio plangit cordis anxietatem: et primo quantum ad mortis continuum expectationem.
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De mane, scilicet dic- bam, usque ad vesperam fines me, morte. Et tunc etiam non metuens, sperabam, iterum usque mane: simul cum morte dolor aegritudinis finiet.
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Quasi leo sic contrivit, languor; vel ipse Deus per dolorem aegritudinis. Job 7: « Si dormiero, dicam: « Quando consurgam? et rursum expectabo vespe- ram, et replebor doloribus usque ad tenebras ».
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Secundo quantum ad spei dilationem; ubi ponit triplicem sperantis conditionem: Sicut pullus hirundinis, expectat matrem, quia non videt. Ut columba. Nahum 2: « Ancillae minabantur gementes ut columbae. » Ponit etiam spei dilationem, Attenuati sunt, quasi fatigati, suspicientes, per spem. Proverbiorn 15: « Spes quae differtur, affligit animam. » Psalm. 120: « Levavi oculos meos ad montes, unde veniet auxilium mihi. » Ponit etiam quandam cum Deo disceptationem: Domine, vim patior; quasi dicat: Violentia fit mihi, ultra merita affligor. Responde, fide jubeas, pro me. Quid dicam? quasi in se reversus: Quid possem contra Deum proponere? Aut quid respondebo, quando oporteat ad interrogata respondere, cum ipse fecerit, me, vel poenam meam?
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Job 9: « Si volueris contendere cum eo, non poteris respon- dere unum pro mille. » Tertio quantum ad praeteritorum recordationem, Recogitabo tibi omnes annos, in quibus mala passus sum, vel in quibus tibi peccavi. Job 7: « Loquar in tribulatione spiritus mei. »
Nota super illo verbo, Attenuati sunt oculi, quia oculi attenuantur primo per depressionem. Supra 2: « Oculi sublimes hominum humiliati sunt. » Secundo per luminis oppressionem. Proverb. 25: « Qui scrutator est majestatis, opprimetur a gloria. »
Tertio propter cogitationis gravitatem. Job 36: « Omnes homines vident eum, unusquisque intue- tur procul. »
Item super illo, Suspicientes in excelsus, quia sunt oculi excelsi primo per cordis elationem. Psalm. 150: « Domine, non est exaltatum cor meum, neque elati sunt oculi mei. » Secundo per inquisitionis curiositatem. Job 18: « Quasi magna cogitans, attonitos habes oculos. » Tertio per contemplationem. Infra 40: « Leva in excelsum oculos, et vide jucunditatem quae veniet tibi. »
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Domine, si sic vivitur. Hic commemorat beneficium quod suscepit. Et primo correctionem: Si sic vivitur; idest, si tam misera est vita hominum, vel si per tribulationem acquiritur vita. Prover. 6: « Via vitae increpato disciplinae. » Exponit: Ecce in pace, quasi in populo habente eam ab Assyriis, amaritudo, mihi imminet.
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Proverb. 14: « Risus dolore miscебitur. » Secundo commemorat liberationem a poena: Tu autem eruisti animam meam, a culpa, projectisi post tergum tuum, vel, meum. quasi oblivisceris, omnia peccata mea. Sapient. 11: « Misereris omnium, Domine... et nihil odisti eorum quae fecisti. » Tertio assignat liberationis rationem: et primo quantum ad mortis inutilitatem: Quia non infernus, idest damnati, vel sepulti, mors, diximus, vel mortui, veritatem, promissorun, vel Filium.
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Psalm. 6: « Quoniam non est in morte qui memor sit tui; in inferno autem quis confitebitur tibi ? » Secundo quantum ad vivorum laudem, Vivens vivens, ad majorem affirmationem, vel propter duplicem vitam. Psalm. 115: « Nos qui vivimus benedicimus Domino. » Tertio quantum ad divinae laudis propositionem, Pater filiis. Psalm. 77: « Quanta mandavit patribus nostris nota facere ea filiis suis; ut cognoscant generatio altera. » Domine, salvum me fac, et psalmos nostros cantabimus cunctis diebus vitae nostrae in domo Domini. Hic petit expleri promissum.
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Salvum me fac, ab Assyriis, et a langnore.
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Psalm. 55: « Benedicam Dominum in omni tempore, semper laus ejus in ore meo. » Et jussit Isaias ut tolerent massam de ficis. Hic ponit sanationis ordinem: et hic transpositus est, et debet esse ante signi dationem, ut patet 4 Reg. 20. Sed quia non intendit historiam, sed prophetiam, quae ad prophetiam pertinent primo posuit: et primo ponit curationis modum. Cataplasma, idest emplastrum, vulnus a Deo inflictum, vel ulcus ex humore corrupto, carne aperta. Dicunt enim, quod laborabat morbo regio, qui dicitur lupus, cui nocent ficus et uva dulcis, ut curatio tota divinae potentiae attribueretur. Alii dicunt, quod erat apostema, quod est ex humoribus intus collectis nondum carne seissa; ad cujus maturationem ficus prosunt, ut ostendatur non esse semper supervacua necessaria medicina. Eccl. 58: « Pigmentarius faciet pigmenta suavitatis, et medicinam conficiet sanitatis. »
Secundo Ezechiae ponitur signum.
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Et dixit Ezechias: Quod erit signum? 1 Cor. 1: « Judaei signa petunt, Gracci sapientiam quaerunt. »
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1. 16 concludunt haec dici post aliquas victorias a Cyro reportatas; de his aliisque locis qui hic obiiciuntur (62, 1. 6; 53, 1) vide commentarium. Mirum est etiam 51, 4 adduci, quasi solum exsilii tempore prophetae irrisionibus sint expositi ; ergo etiam 28, 9. 10 ad exsilium reiicere oportebit. Septimo loco, ut agmen argumentorum augeaíur, iterum afferunt locos eos quos antea iam attulerant 59, 2 seq. 64, 8; addunt dein precationes 51, 9.et 63, 1-64, 11, quibus vates populi peccata deflet, confitetur, veniam petit et salutem expostulat. Eiusmodi preces autem ad munus propheticum omnino spectant; iis enim et, aequales et posteri erudiuntur; neque eas alienas esse ab Isaia, iam 8, 11220 et 12, 1-6 et 24, 18 et 25, 1 seq. 26, 1 seq. patet ; unde cur iis precationibus origo in exsilio demonstretur nullo modo apparet. iam mortis reus accusaretur (ler. 26, 8 seq.) non pro sui defensione provocasse ad oracula nostra, id quod sane facturus fuisset, si exstitissent. Utique praeclaram rationem ! Nam cum Ieremias in succincto illo. sermone 26, 5 revera mentionem faciat sermonum servorum Domini prophetarum, unde tam fidenter asserunt Ieremiam nihil ex Isaia alleeasse? Narrationem in cap. 26 habemus brevem et per summa solum rerum capita incedentem. Praeterea adverte, Isaiam hisce oraculis non iam destructionem quam instaurationem vaticinari; quare seniores ad Ieremiam defendendum (26, 1'1 seq.) si argumentum planissimum et efficacissimum afferre voluerunt idque verbis clarissimis conceptum, vix ad Isaiam poterant provocare, optime autem, prout fecerunt, ad Michaeam. Dein quis postulabit ut ea occasione omnia prierum prophetarum oracula nominatim recenseantur? an ab illorum seniorum silentio etiam inferent, oracula Osee 2, 11. 14; 3, 4 et Amos 9, 1 etiam non exstitisse tempore Ieremiae? Ceterum multis iam ostensum est Ieremiam novisse oracula in cap. 40-66 reposita, quare argumentum quod in ea accusatione Ieremiae a silentio inferunt, futile est. Nono loco sententias exprimi arguunt iis in capitibus rerumque descriptiones et opiniones ab Isaia plane alienas ; proferri scil. exspectatio nem et spem omnino exaggeratam de reditu ab exsilio eiusque maguificentia, de novis coelis et novaterra, de splendore urbis restitutae, de longaevitate piorum, de subiectione gentium ; eiusmodi autem hyperbolas longe abesse a mente et indole Isaiae sobria. Ad quae primo illud nota quod iam supra monui de descriptionibus messianicis, quae apud prophetas stilo sublimiore et splendore ac magnificentia imaginum efferri solent; vatem vero in cap. 40-66 instaurationem in se describere ita, ut messianica quoque quam maxime eaque in summo perfectionis gradu tangatur, ex toto rerum nexu perspicuum est. Deinde adverte omnia illa quae obiiciantur iam clare praeformari in priore Isaiae parte. Nam quae 65, 1'7 et 66, 22 et 60, 19 dicuntur, iam praeparantur in nova terra 11, 6 seq. descripta et praesertim 30, 96 : «et erit lux lunae sicutlux solis et lux solis erit septempliciter sicut lux septem dierum » ; futurum autem Sionis splendorem non solum descriptum legimus 54, 12 seq. 60, 1 seq. 66, 12, sed etiam eius splendoris rationes modique iam explicantur 2, 2et 4, 2 seq. 11,0; 18, 7; 94, 93; 95, 6 ; 26, 1 seq. Quae autem de gentium obsequiis 49, 22; 60, 9. 10; 61, 3; 54, 13 dicuntur, non modo non contraria sunt iis quae in parte priore proferuntur, verum potius ex iis fluunt ; lege eniin 14, 9 : « et tenebunt eos populi et adducent eos in locum suum et possidebit eos domus Israel super terram Domini in servos et ancillas et erunt capienies eos qui se ceperant et subiicient exactores suos » ; perpende 9, 3 et 9, 4-1 et 11, 14. 48 et 25, 9-12 et fateri debebis in hisce locis iam oracula alterius partis luculenter contineri et gentium obsequia describi. Tamquam signa temporis posterioris Knobel-Diestel etiam adducit Ierusalem dici civitatem sanctam (48, 2; 52, 1) ; sed cum creberrime sermo sit de Sion monte sancto, cum lerusalem dicatur Ariel (29, 1), in qua urbe sit caminus Domini (31, 9), quae sit civitas sollemnitatis nostrae (33,90), in qua olim iustitia habitavit (1, 91), in qua omnis sanctus vocabitur qui ad vitam scriptus est (4, 3), appellatio civitatis sanctae quasi per se nascitur et facillime oritur ita ut potius mirandum sit quod non saepius occurrat; sane a mente [Isaiae in priore parte manifestata minime estaliena. Si vero oppugnationem idolorum et numinis divini demonstrationem quae a vaticiniis fiat a mente Isaiae recedere contendunt, non videntur legisse ea quibus in priore parte idololatria conveilitur (14, 29; 2, 8. 9. 18-21; 8, 19; 16, 12; 1'1, 8; 19, 1; 31, '1) nequc ea quibus vis. et valor vaticiniorum ad numen divinum demonstran. dum indicatur (8, 1. 16; 30, 8; 34, 16). Quodsi adhortationem ad sabbatum obervandum denuo nobis oggerunt tamquam posterioris temporis indicium, interrogamus, num etiam id quod 4 Reg. 4, 23 ex tempore Elisei narratur et quod Amos 8, 5 de sabbato refert, ad tempora . exsilii relegari possit ? Porro contendunt proponi sententias de Deo.quae non adfuerint nisi tempore posteriore ; ita v. g. Deum de rebus sublunaribus esse parum sollicitum 40, 27; 41, 10 ; 49, 14 ; 51, 15. Sed nonne iam 99, 148 eodem modo apud Isaiam impii loquentes inducuntur? nonne qui miseriis afflicti sunt conqueri solent, quod Deus abscondat faciem et auxilium ferre obliviscatur ? ita iam Ps. 10, 1; 13, 1. 2 (hebr.), ita non uno in loco lIobus conqueritur ; quid ergo alienum ab Isaiae tempore si eodem modo miseros et pusillanimes conquerentes facit? praesertim cum 96, 171. 48 similes sensus exprimantur. Idea quoque satisfactionis vicariae minime potest dici incognita fuisse tempore Isaiae ; eam enim praeformarunt et symbolice repraesentant sacrificia, eam satis clare enuntiat Michaeas, aequalis Isaiae (Mich. 6, 7); quare ergo apud Isaiam non posset exhiberi? Neque servus Jahwe aliam expostulat aetatem ; eam enim ideam in germine iam habemus in priore parte Isaiae 4, 2 et 11, 4 seq. quocum confer 53, 2; ceterum quam sedulo hanc ideam Isaias praeparet in priore parte, vide: in disputatione de servo Iahve. Ultimo loco obiicit Knobel-Diestel, in altera hac parte theocratiae instaurationem non connecti cum rege ex Davidis familia oriundo; quod quam falsum sit, vide ad 53, 3 quo loco totidem verbis antiqua vaticinia Davidi data recoluntur. Decimo loco genus dicendi in medium proferunt quod quidem sublimitate et maiestate proxime ad Isaiam accedat, at nihilominus sit magis perpolitum et etiam magis diffusum. Aliquod discrimen utique facile omnes agnoscent; sed perpende argumentum diversum, aetatem vatis magis etiam provectam ; insuper attende, cum sermones partis prioris a vate iuniore ad populum habiti sint, hos sermones vix eodem modo coram populo esse propositos neque ex concionibus ad populum habitis exortos; unde non mirum est, si genus dicendi aliqua ratione diversum deprehendatur. Neque tamen illud discrimen adeo magnum est, ut adversarii iactant, praesertim si aliud tractari in plerisque argumentum attenderis. Obiiciunt v. g. ad nomen Iahve in altera parte varias adiungi appositiones ; sed simile quid observare poteris 2, 10. 19 et iam 4, 24 nomina multiplicari ad emphasin habendam vides 9, 6 et etiam 10, 33; 12, 9 ; 96, 1; 98, 16 et praeterea vide 3, 1; 8, 9. 10; 18, 2. 1; 28, 10. 13; 99, 1. Rei argumentum id secum fert, ut in altera parte frequentius efferat vates heroem illum a Deo esse excitatum et vocatum et eventus futuros a se esse praedictos ; at quis dicet talibus ostendi genus dicendi ab Isaia alienum ? Immerito id obiicitur; similia enim etiam in priore parte inveniuntur. Nam propheta et se a Deo missum declarat 6, 8 et nationes vocari a Deo et eligi ut ultionem exsequantur 3, 96; 7, 17; 8, 1540, 6; 13, 3 etc.; qui italoquitur, certe ab eius indole non est dliengis etiam Cyrum ut a Deo vocatum et excitatum proponere ; Isaiam quoque ad sua vaticinia provocare iam dictum est (cf. 8, 16; 30, 8; 34 ; 16). Conqueritur Knobel-Diestel, quod Deus apud Isaiam iis ditiis non laudatur quae frequenter in cap. 40-66 usurpentur scil. creatoris, formantis, redemptoris, salvatoris, consolatoris; at quid legitur 19, 9? « ecce Deus salus mea : fortitudo et laus mea Dominus, factus est mihi in salutem » ! quid 17, 1; 25, 4; 96, 1; 31, 5? Dein attende, cum in altera parte praecipue de liberatione et instauratione sermo sit, eiusmodi nomina e rei arsumento debere frequentius occurrere. Quare ea quoque obiectio sine fundamento profertur. Ultimo demum loco numerum sat magnum vocum phrasiumque exhibet Knobel-Diestel quae propriae sint alteri parti Isaiae, ideoque alium arguant vatem. Cum adversarios non piguerit longam seriem contexere, etiam nos taedere non debet ostendere longa ista serie nihil effici posse contra Isaiam alterius. quoque partis auctorem. Quare ad verba singula et phrases quae ab iis afferuntur, adscribemus ea quibus ea patet immerito allegari ut alius vates cap. 40-66 scripsisse perhibeatur. Primo loco exhibent m23,sed cum substantivum germen lahve 4, 9 occurrat, vox haec Isaiae non poterat esse ignota ; N?p in priore quoque parte v. g. 6, 3. 4; 12, 4; 22, 12 eadem notioue adhibetur qua 40, 9.. 6; 44, 1; 98, 1; nz) 32 etsi frequentius in altera parte invenitur, tamen etiam 14, '/ legitur e& verbum 12 habes 12, 6 et 24, 14 et 35, 6. et praeterea 16, 10. Neque verum est 2292 et p73 vel np55 alia significatione adhiberi in cap. 40-66 quam in prioribus ; vide in comment. ad 42, 4. 3. 4; B1, 4; 41, 2. 10; 45, 8; B1, 8 etc. Cum BY populi notionem habeat, non apparet cur Knobel-Diestel in 40, "| et 42, Ssingularem quendam usum cernere velit. Cum y'& et DEN. verba sint plane in usu posita et etiàm in priore parte inveniantur (D, 8; 34, 19 ; 31, 3), arbitrarium est asserere 'N2 et D9N2 peculiare dicendi genus alterius partis demonstrare, praesertim cum illud non occurrat nisi ter (40, 171; A1, 11. 12), hoc semel (40, 12). Neque indoles peculiaris agnosci potest in eo, quod omnis caro dicitur pro omni homine ; haec enim locutio etsi in priore parte non occurrat, tamen ex Gen. 6, 13. 11. 19; 1, 16. 21; 8, 11; 9, 41. 15. 11 satis nota est ; ceterum 40, 6 adhibetur caro ad designandam impotentiam, uti 31, 3. Peculiare genus dicendi depreheadunt in *»av? TO 51, 19; 59, 1; 60, 18; sed cum utraque vox saepius in priore parte reperiatur apud Isaiam, non apparet cur non idem: Isaias ad emphasin habendam utramque potuerit coniungere ; prior legitur 16, 4; 22, 4 et 13, 6 quoque; altera 4, 98 ; 15, 5; 30, 13. 14. 26. Notum est in lingua hebr. participia. et adiectiva: gen. fem. adhiberi pro substantivis; quare talis usus immerito affertur quo singulare eius partis dicendi genus probetur. Neque £xa& Xeyóysva id efficere possunt ; ea enim in priore quoque parte inveniuntur; ita 44 in cap. 30, 11 in cap. 32 (cf. Kaulen 1. c. p. 305). Cum 5N1 in ea notione qua Is. 59, 3. et 63, 3 adhibetur, occurrat apud.Ierem. Sophoniam aliosque, non cernitur ratio cur vox haec debeat Isaiae denegari; idem die de nz» quae vox Iob 32, 91. 92 reperitur et de NT2 Ps. 98, 8. Ez. 23, 6, de ^1 Ps. 34, 6, de peli Ps. i8, 21. Ez. 39, 9, de nY3 Ier. 2, 20 ; 48, 12, de 13^ Neh. 5, 13 (et similis vox legitur Ps. 199, 1), de v3 Ps. 49, 13 forma, figura, quae vox propter "3 Isaiae tempore non potuit esse incognita (cf. Ex. 32, 4. 4 Reg. '1, 13. Ier. 4, 5 kethib). Eodem modo alibi occurrunt, ergo Isaiae qui linguae peritissimum se ubique exhibet ignota esse non poterant verba moY Cant. 4, 4; 6, 1; 3238 Ier. 8, 14. 22; "wnin notione accendendi adhibetur Is. 27, 44 et iam Num. 8, 2; Vox Prov. 8, 28. Iob 4, 4. Àm. 2, 44 etc. ; Urn Iob 40, 7. 4 Sam. 11, 44. Ps. 51, 12 etc. ; 1212 Ex. 28, 41; 99, 1. Os. 4, 6. Ez. 44, 13; de 5:5 formae derivatae reperiuntur apud Ier. et Ez. et iam in Gen. (43, 11 ; 41, 12; 50, 21), Prov. 18, 14 etsaepius in libris Regum ; »win habetur Is. 30, 3. 6 ; ergo falso affertur tamquam locutio propria alteri parti; ceterum haec vox pariter invenitur in libris Iob, Prov. 4 Sam. ler.; quomodo ergo peculiare dicendi genus hac voce demonstrari potest? Neque wen 66, 1 ab usu Isaiae recedit, cum verbum in piel eadem notione usurpetur 34, 15; cur vero T27 41, 43 et 232 (41, 3; 59, 16 ; 64, 4) voces haud raro obviae afferantur, nullus assequor. Perperam quoque adducitur nn2 51, 14, cum verbum hoc in priore parte saepius inveniatur (14, 11; 20, 2; 22, 22; 26, 2; 98, 24) et in forma quoque niphal 5, 21; 24, 18; 35, 5; idem die de "293 quod non solum 34, 11, sed etiam 43, 20 reperitur et in forma qal 11, 6. 1; 14, 30 ; 17, 2. Usus loquendi in notione vocis 220 qui ler. 34, 2 et 50, 34 deprehenditur iam tempore Isaiae exstitisse merito censetur ; saltem id bene advertendum est nos tam pauca scire de historia linguae hebraicae, ut plane ridiculum sit asserere vocem aliquam quae certo adsit tempore Ieremiae nondum exsistere potuisse tempore Isaiae. Immerito quoque tamquam indicia quae Isaiae non conveniant afferuntur : 53 44, 19 ; reperitur enim Iob 40, 20 quoque ; 233 40, 24, quae vox 11, I quoque legitur et Iob 14, 8; 2n 60, 5; nam eadem notione divitiarum legitur Ps. 31, 16 et iam Is. 5, 14 haec notio bene congruit ; »n 53, 3. 4; nam eadem vox 1, 5et38, 9 legitur et praeterea alibi quoque occurrit; VET44, 28 ; 46, 10 ; 53, 10; 58, 3. 13; omnibus enim istis locis vox adhibetur ea significatione qua iam legitur 2 Sam. 23,5 (in ultimis verbis Davidis) et 1 Reg. 5, 22; praeterea eadem notione habetur 4 Sam. 15, 22; 18, 25 etc. ; n2? 41, 3; sed etiam si vox eo loco accipitur notione eadem qua n", mütatio significationis est adeo facilis et obvia, ut ex communi vocis significatione per se fluat (cf. 4, 1; 90, 5; 25,8); v?» 43, 91; sed vox reperitur Gen. 42, 23. Iob 33, 28. 2 Par. 32, 31; 1202 40, 20 ; talem vocem non esse plane singularem etiam Deut. 8, 9 et Eccl. 4, 13; 9, 15 probatur ; 72 53, 4; perperam statuitur notio legislatoris, ut inusitatus modus loquendi habeatur ; retinenda est notio usitata, quae Is. 8, 2 et 19, 20 adest et pro 33, 4 eiiam Ps. 89, 38 commendatur ; ps 40, 19; 44, 10; sed aliis locis 40, 20 et 44, 13. 11; 45, 20 ostenditur vocem adhiberi notione generali simulaceri, quod vel fusum sit, vel ex ligno vel lapide sculptum ; ceterum de fusis quoque imaginibus dicitur vox ler. 10, 14; 51, 41; N2S 40, 2; sed notio laboris, molestiae facile fluit ex significatione communi et ea etiam habetur Iob 1, 4; 10, 41; 14, 14; ov» 59, 18; 63, 1 etiam legitur 2 Par. 32, 19; neque 1? 34, 15 aliam habet notionem ac ceteris in locis: 23, 13; 32, 1 ; 33, 1; sed etiamsi notionem s? indueret, haec notio lam praeformatur Lev. 25, 20 et conferri potest Iob 12, 44 et 23, 8 et 40, 23. Ier. 8, 1 et iam Ex. 8, 22. Cur etiam "wo 91, 4 afferatur,. mirum est, cum. vox 17, 12. 13 quoque inveniatur, ergo ab Isaia minime exsulet. Porro Knobel-Diestel ad demonstrandum genus dicendi esse peculiare haec affert : « solus horum capitum auctor efformat formam piel verbi ?w2 (58, 5; 60, 1. 13), pual verbi Y?» (40, 24), hiphil denominativum a voce n2 (49, 22) et hithpael verborum 2^, nn» et n9 (41, 10. 93; 52, 2; 61, 6) »; sed quam inefficax tale sit argumentum, ex eo iam elucet, quia pauca ex thesauro linguae hebr. servata sunt ; quare nimis audax est eiusmodi formas fuisse ita communes negare, ut earum usus scriptorem denotet ab Isaia distinctum. Adde quod fere apud unumquemque scriptorem vet. test. una alterave forma inveniatur quam frustra apud reliquos quaesieris. Ad exempla autem illa allata haec adverte, ut videas quam nihil iis efficiatur : piel verbi ?N5 etiam legitur Ps. 149, 4 et Esdr. 7, 21; et cum hithpael iam Iud. 7, 2 inveniatur, nemo affirmare poterit piel fuisse tempore Isaiae ignotum ; de pual a verbo 7 dubium moveri nequit, quia ex formatione aliquorum substantivorum satis patet piel eius verbi in usu positum fuisse; si vero piel in usu erat, non est ratio cur pual ab usu communi excludatur. Dein omnino dubium est num 42, 92 sit hiphil denominativum a r2; facillime enim explicari. potest a verbo haud inusitato T ut sensus sit : aegre spiritum trahunt in carceribus. Porro de "2?n1 61, 6 non plane constat, unde forma sit. derivanda, quare ex eo perperam fit argumentatio ; "D2 autem verbum est valde usitatum, de quo niphal, piel, pual, hiphil, in usu erant; unde hithpael quoque ab usu communi non abhorrere recte concluseris ; verbum n7V quoque saepius legitur (cf. Is. 17, 1. 8; 31, 1); invenitur quoque in hiphil ; gratis asseritur ex hithpael erui peculiare dicendi genus. Demum frustra ad « arabismos » quosdam confugiunt, qui ex commercio exsulum cum Arabibus exorti sint : nam 11252 iam legitur Iob 3, 1 et 15, 34; ergo non indigemus tempore exsilii, ut haec vox innotescat Hebraeis ; eiiam verbum reperitur Prov. 93, 6. Lam. 5, 12, immo iam Ex. 93, 3 et Lev. 19, 15. 32; quare etiam pro Is. 45, 2 non opus erit ad exsilii demum tempus confugere. Verbum in 956, 10 est zzi ^eyópswov; etsi vox ex arabico possit explicari, nondum sequitur tempore exsilii vocem Hebraeis esse allatam ; idem valet de ^23 41, 13 et con 48, 9 et nia? 58, 6 quae vox Ps. 13, 4 quoque legitur ; quam immerito autem ny 63,.3. 6 ad exsilii finem referatur, potest disci ex Lam. 3, 18, quo loco iam Ieremias eadem vocis notione utitur; neque - nw 50, 4 ad exsilium referri potest, cum 4 Par. 9, 4inter eos qui Ierusalem ante exsilium habitaverant (de quo vide Keil, Commentar über die Chronik) recenseatur "Tv, cuius nomine verbum illud in usu fuisse ante exsilium constat. Fucum facere videtur Knobel, cum etiam "s 42, 13 recenseat inter hos arabismos quos exsilio didicerint Hebraei; vox enim iam legitur ex tempore Iosiae regis Soph. 1, 14. Neque p AT, 9 ad tales arabismos referri potest ; nam eiusmodi radicem 53x exstitisse verbis no3w (Is. 47, 5; 21, 12), "2v satis ostenditur. Neque probabile est vocem 2? (33, '1 ; 49, 10) tempore exsilii ad Hebraeos esse perlatam; significat enim aeris aestum et phaenomenon illud quo in desertis Arabiae, Aegypti etc. aeris aestu desertum aquae speciem referri videtur; iam id (mirage Galli vocant, Kimmung Germani) Hebraeis usque ad exsilii finem ignotum fuisse vel tum demum rei notae nomen esse impositum quis demonstrabit ? Neque ostendi potest (TZ 41, 11 arabismum esse exsilii tempore ortum.— Atque haec sunt quibus potissimum evincere volunt genus dicendi ab Isaia eiusque tempore diversum esse et alienum. Diversitatem quandam esse in genere dicendi nemo negat; hanc autem inveniri in quovis scriptore qui vario tempore alia et alia argumenta tractat aeque notum est; aliter dicit et scribit iuvenis, senex aliter ;' cur itaque in uno Isaia eadem verba, eaedem plane phrases in omnibus libri partibus longo temporis intervallo separatis requirantur ? Neque tamen adeo magna est diversitas quae inter partem priorem et alteram . deprehenditur. Id iam patet fatentibus ipsis adversariis, qui ut supra indicatum est ultro asserunt sublimitate et maiestate dicendi partem alteram ad priorem maxime accedere, quare « magnum illum ignotum vatem » de quo loquuntur quam maxime ingenium suum lectione Isaiae excoluisse, eius mentem habitumque induisse et imitatione felicissima expressisse affirmant. Si igitur et ingenio et modo res describendi tam prope Isaiam refert, cur demum non ipse Isaias agnoscitur ? praesertim cum oracula haec diu ante exsilium esse conscripta supra sit demonstratum ? Ut adversariis qui multa protuleruntad discrimen ostendendum in verbis obvium (sed pleraque valde infeliciter et inefficaciter !) satisfaciamus et sententiam veram ulterius stabiliamus, non inutile erit etiam aliqua annotasse quae in verbis et phrasibus plane eadem sunt in utraque parte. Appellatio illa apud Isaiam sollemnis « Sanctus Israel » eodem modo in hac parte occurrit e& quidem quater decies, dum in priore parte in iredecim locis legitur, praeter librum Isaiae autem raro invenitur. Eodem modo in utraque parte saepius legitur NP 2: appellari i. e. esse, agnosci ; 54, 13; alibi non occurrit nisi bis apud Ieremiam; uti 30, 11 ponitur forma inusitata *22 bis, ita bis *z:à 46, 3. Vox Vw una est ex frequentioribus apud Isaiam ; in septemdecim locis invenitur in s. Scriptura, Magna quaedam affinitas cernitur praeter alia inter cap. 1 et alteram partem, ita ut YVaeg. asserere non dubitet, si cap. 1 Isaiae attribuatur, etiam cap. 40-66 eidem necessario esse adscribenda, Huius similitudinis exempla duodecim Se?inecke quoque affert. Adest ea et in sententiis et in verbis. Uti v. g. 1, 2 coeli et terra sollemniter invocantur, ita 44, 93 et. 49, 13 ; uti Israel 4, 6 describitur quasi homo leprosus et percussus, ita cap. 53 servus Domini ; cultus mere externus gravissime reprehenditur 1, 13 et 66, 3; peccata commissa et manus sanguine plenae efficiunt, ut Deus orationes aversetur 1, 13 et 39, 2. 3; utrobique fit. invitatio ad disceptandum cum Deo 1, 18 et 41, 4 ; bona (terrae) comedenda promittuntur 1, 19 et 53, 9 ; ferusalista dier populi tamquam mulier infidelis reprehenditur 1, 91 et 50,.1 ; sed in instauratone urbs fidelis vocabitur 1, 96 et 62, 19; ; 1,99 : « conbuderter enim a terebinthis quibus delectati sunt et erubescetis super hortis quos elegeratis » ; quae singula denuo proponuntur 42, 17; 57, 5; 65, 3 ; 66, 1'1. Verba si spectare volueris, habes iis eodem sensu 1, 9"; et 59, 20; mm 2iy 4, 4. 98 et 65, 11 ;' YU !, 9. 98 et 43, 21; 46, 8; 48, 8 ; 53, 12; 66, 24 ; alia quoque verba apiud Isaiam leguntur in cap. 1 et in altera parte solum vel etiam iis in capitibus quae a recentioribus multis esse Isaiae negantur ; sat multa, nempe plus quam quadraginta recenset Naeg. (p. XXIX). Cum igitur talis adsit similitudo in sententiis et in verbis inter cap. 4 et cap. 40-66, valide confirmatur opinio (quam supra quoque proposui) eorum qui censent primum caput a propheta toti ' libro tamquam summam quandam argumenti esse praemissum ; ita enim primum caput et ultima capita magna illa inter se similitudine cohaerent et integrum librum ab Isaia esse compositum pro sua parte valide testantur. Ipso igitur dicendi genere satis id confirmatur quod variis rationibus aliunde petitis supra demonstratum est, Isaiae librum integrum iuremerito adscribi. Quam sententiam non solum interpretes catholici terrent — solus Schegg alteram partem quod res et argumentum spectat ad Isaiam, quod genus dicendi attinet ad Isaiae quendam discipulum referendam esse opinatus est —, sed etiam multi ex acatholicis v. g. Hengstenberg, Kleinert, Haevernick, Drechsler, Keil, Hahn, Stier, Hosse, Delitzsch, Loehr (cf. Keil, Einleitung 2. 14 ; Loehr, Zur Frage über die Echtheit von Jesaias 40-66; Berlin 1818), Horne (An Introduction to the , critical study and knowledge of the Holy Scriptures 10 edit. II p. 853 seq.), Kay ' (The Speaker's Bible, Commentary on Jsaiah, p. 13 seq.), JVaegelsbach, qui de usu verborum iu utraque parte omnium diligentissime inquisivit (Der Prophet Jesaja, praesertim p. 69-792 per modum lexici exhibet quae sit singulorum verborum in oraculis occurrentium habitudo et ratio, si partes Isaiae ab omnibus admissae cum dubiis vel impugnatis comparentur). Altera haec Isaiae prophetae libri pars quattuor sectionibus continetur. Primo enim praefationis loco narratur qua occasione exsilium babylonicum fuerit praedictum et indictum, cap. 38 et 39, etita apte via sternitur ad ipsa vaticinia, quibus liberatio ex illo exsilio et cuius est haec liberatio solum praeformatio quaedam ac typus, liberatio messianica potissimum celebratur. Haec vero ipsa oracula triplici serie absolvuntur secundum tria illa quae 40, 2 annuntiantur : completus est labor, dimissa est iniquitas, suscepit de manu Domini duplicia. Hi enim. sermones a cap. 40 et deinceps a propheta ipso in ires quasi ordines dividi videntur qui versu uno recurrente separantur ; ita 40-48 ; 49-51; 58-66, atque eorum argumentum praecipuum triplici illa descriptione de labore finito, de expiata culpa, de donis Dei praeclaris egregie exprimitur ; id quod ipsa explanatione erit ostendendum. I]. — QUA OCCASIONE EXSILIUM BABYLONICUM SIT INDICTUM. CAP. 38-39. Anc. — Ezechias gravi morbo laborans mortique iam proximus humili sua ad Deum supplicatione obtinuit, ut anni quindecim vitae adderentur, in cuius promissionis pignus et fidem umbra in horologio Achaz per decem lineas retro conversa est (38, 1-8). Ipso autem Ezechiae carmine discimus quibus curis doloribusque in morbo fuerit vexatus (38, 9-17) et quam grato animo vitae donum a Domino acceperit et ad eius laudem et gloriam illud impendere decreverit (38, 47-20). Verum promissis non usquequaque stetit. Cam enim Merodoch Baladan legatos ad eum misisset (foederis ineundi causa contra Assyrios) Ezechias familiariter eos adhibuit omnesque thesauros suos eis ostendit (ut se validum ac potentem esse socium contra Assyrios probaret dignumque cui rex Babylonis amicitia iungeretur ?). Qua de re acriter reprchensus ab Isaia audit annuntiari exsilium babylonicum ; quem durum nuntium animo submisso atque in Deum pio accipit (39, 1-8). Quod duo haec capita spectat, cur hoc loco et eo in nexu ea ponenda esse censeam, paucis erit demonstrandum, cum non defuerint qui eum ordinem impugnarent (cf. Scholz, Commentar zu leremias, p. XXVI). Contra quos duo sunt ostendenda: haec duo capita uti arcte inter se cohaerent, ita ab antecedentibus separari, ad subsequentia autem viam sternere. Quae si probata sunt, divisio quoque quae proposita est, vindicatur. Atque de priore quidem, scil. haec capita arcto vinculo inter sese connectt, quomodo quis dubium moveri possit, plane non intelligo, Exprimitur enim illud vinculum in ipsa narratione, cum 39, 1 altera relatio ad primam adnectatur non solum eiusdem temporis designatione verum etiam eo quod morbus Ezechiae tamquam causa afferebatur, cur rex Babylonis mitteret legatos : « audierat enim quod aegrotasset et contur : « sed non iuxta beneficia quae acceperat retribuit quia elevatum est cor eius et faeta est contra eum ira et contra Iudam et Ierusalem » ; verum cum postmodum humiliaretur, non venit super eos ira Domini in diebus Ezechiae. Nostram hanc spectari narrationem extra controversiam est. Culpa igitur Ezechiae inde potissimum repetitur quia tali beneficio a Deo donatus nihilominus a vera pietate defecerit; unde ira Dei ei annuntiatur et gravissima exsilii poena. Ita ergo duo isti eventus revera arcte connectuntur, quia prius beneficium praestitum, verum non grato animo repensum causa est gravissimae castigationis annuntiatae. Sed non solum re inter se cohaerent, ipse quoque propheta nexum illum efferre voluit. Id enim patet non solum quia, ut iam dicebatur, 39, 4 legationem a morbo et sanatione repeti asserit, sed etiam eo potissimum, quia tam diligenter refert quam graviter Ezechias in grati animi signum pietatem se servaturum et gloriam Dei annuntiaturum spoponderit ; unde cur adeo severesit reprehensus et post lapsum tam gravi poena oneratus demum explicatur. Haec autem duo capita a superioribus plane esse separanda, iam eo elucet quia ad tempus anterius referuntur. Morbum enim Ezechiae evenisse ante invasionem assyriacam atque etiam legationem, demonstratur 38, 6 et 39, 2. 6 (quae vide in explicatione subiuncta). Separari a superioribus haec capita etiam eo certum est quod 37, 38 invasio assyriaca ita absolvitur eiusque narratio ad finem perducitur, ut ea ipsa commemorentur quae compluribus post annis demum facia sunt ad oraculum implendum et ad Dei protectionem in avertenda invasione ostendendam. Quis non videt 31, 38 narrationem de invasione Assyriorum plane concludi ? Si autem illa. absolvitur, eo ipso, concedendum erit, a cap. 38 aliquid novi inchoari. Sed, obiicit. Scholz, Isaias singulas libri sectiones hymno solet; concludere (cf. cap. 12. 27), ergo hymnus in cap. 38 prolatus pertinet ad antecedentia. Utique minime nego victoriam de Assyriis reportatam argumentum esse praeclarissimum hymni ; neque nego futurum fuisse ut valde mihi placeret, si Isaias post cap. 37 hymnum addidisset laudis et gratiarum actionis pro tanto Dei facinore eum fere in modum, quo habentur psalmi 17. 47. 75 (canticum ad Assyrios ?) aliique. At talem hymnum qui de clade Assyriorum laudes Deo canit apud Isaiam non invenio neque ullum fore censeo qui in cantico Ezechiae talem hymnum deprehendat vel putet illud eo consilio ab Isaia fuisse adscriptum et ea de causa mentionem iniectam de regis aegritudine. Haec vero duo capita, uti inter se sunt connexa et ab antecedentibus separata, ita spectare ad subsequentia iisque quasi viam parare, non poterit in dubium vocare is qui perpenderit annuntiari 39, 6 exsilium babylonicum, a cap. 40 autem et deinceps reditum ex illo promitti et describi. Cum igitur haec duo ita iuxta se sint posita, cur ea sine consilio esse coniuncta dicemus ? Aut nonne ipsum cap. 40 ut intelligatur supponit exsilium illud iam annuntiatum et declaratum ? Nisi enim praecessisset cap. 39, de quo reditu, de quo labore finito etc. propheta loqueretur, nemo intelligeret ; nemo perspiceret, cur via paranda sit in deserto, et complura alia. Dein si propheta liberationem ex exsilio vatieinatur, eo ipso exspectamus ut ipsum quoque exsilium fore . dicat explicite, sicut dixit v. g. Osee (2, 44 seq. 3, 4), Michaeas.(2, 10 ; 4, 10). Tohl. Drechsl. Del. Naeg. aliique. Veteres quoque Iudaeos nexum statuisse suo utique modo, testes sunt Euseb. et S. Hier. qui referunt ideo ex eorum sentenrogasset. Similem nexum etiam adesse censet $. Ephr., quia Ezechias non petiisset ut ira Dei recederet a filiis suis, ideo Isaiam annuntiasse liberationem a Domino concedendam iustis synagogae veteris. — Unde nexum eum quem indicavi revera adesse rationes clamant e rei visceribus petitae et ab interpretibus veteribus et recentioribus agnitae et approbata. V. 4 « In diebus illis aegrotavit Ezechias usque ad mortem et introivil ad, eum Isaias filius Amos propheta et dixit ei :. haec dicit Dominus : dispone domui tuae, quia morieris tu et non vives » ! — hoc loco collocandum est illud in quartodecimo anno regis Ezechiae (36, 4) et dies illi ad hoc tempus referri debent. Morbus Ezechiae v. 91 designatur voce Y'TZ, quae usurpatur de ulcere inflammato (cf. Ex. 9, 9. 10, Lev. 13, 48. 19) et de carbunculis in cute hominis ortis (cf. Ges. Thes, p. 1389). Iubetur désponerei. e. res suas domesticas et regias componere (Sanct.) et suis suam de iis rebus declarare voluntatem. De eo quod. mors eius adeo certo praedicitur, notat Sanct. : « solet Scriptura significare id esse futurum quod rerum natura ert ut fiat, etiamsi Deus naturae vim et efficaciam impediturus sit... sic ergo periturus erat morbo ingravescente Ezechias, neque enim medicina erat ulla quae vim mortüiferae qualitatis frangeret » vel uti S. Thom. explicat : « causae inferiores et naturales ad mortem eius ordinatae erant, quantum ad illas iamiam erat moriturus » (sim. S. August. de Genesi ad lit. 6, 47; M. 34, 351. For. Lap.), unde alii dicunt revelationem factam esse secundum divinam praescientiam prout haec respiciat, non futura contingentia in se ipsis, sed ordinem causarum ad effectus; neque tamen propterea vaticinium falsum dici posse; nam eius sensum esse, talem esse dispositionem causarum, ut talis effectus eveniat (cf. Pint.). Ergo applicanda erit norma illa, quam apud ler. 18, 7 seq. et Ez. 33, 43 seq. legimus, scil. adesse vaticinia absolute edita quae tamen conditione quadam supposita intelligi debeant (cf. quae notavi ad Ioel 2, 4. 19; 3, 10. Hab. 2, 3). Immisit ergo Deus morbum regi et talem nuntium ei afferendum curavit, quo magis benignitas Dei regisque in Deum pietas illustraretur. Haud inepte aliqui comparant vaticinium lonae contra Ninivitas editum. Bene intellexit Ezechias praedictiones eiusmodi minaces ita fieri, ut tamen implorata Dei misericordia res ad alium exitum converti possit ; ad. Dominum
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b) Quantopere alieni sint a theocratia 2, 5-9. €) Dies Domini super omnia superba 2, 10-92 d) ludicium in Iudam et Ierusalem 3, 1-11. e) Iudicium in principes et mulieres 3, 19-4, 1 f) Germen Domini in magnificentia 4, 9-6.
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v. 3 et dixit : obsecro, Domine, memento quaeso quomodo ambulaverün coram te in veritate et in. corde perfecto et quod. bonum est. in oculis tuis fecerim. Et flevit Ezechias fletu magno »; — ad parietem convertitur, ut. oculis ab omnibus qui illum circumsistebant remotis mentem magis liberam et solutam in Deum intenderet ei attentius oraret (cf. Osor. Mald. For. Pint. Malv. Men.); praeterea qui moerore tanguntur, quietem ac silentium exquirere solent. Deo exponit quomodo in vita sua privata ac publica et verae pietatis sensibus animum informaverit et quae Deo placita sunt opere sit exseculus; fideliter enim et constanter (in veritate, in fidelitate) et corde non diviso neque titubante (cf. 4 Reg. 18, 3-7. 2 Par. 29-31) Dei causam egit, idola destruxit, cultum Dei promovit. Quare iis innixus magna cum fiducia a Deo efflagitare potest, ut quae Deus piis promiserit sibi non norma veteris foederis vita prospera et diuturna erat. promissa ; cf. Deut. 5, 33 : ut vivatis et bene sit vobis et protelentur dies in terra possessionis vestrae. De peccatoribus et sceleratis dictum erat eos morte praematgra iri abreptum ; cf. Ps. 84, 24 : viri sanguinum et dolosi. non dimidiabunt dies suos; quare cur Ezechias de morte immatura doleat facile concipitur, erat enim, cum annos viginti quinque patus tes S. Ilier. eum praecipue etiam flevisse « propter promissionem Domini ad David quam videbat in sua morte perituram ; eo enim cum esset duodecim annorum, regnare coepit in Iudaea » (S. Hier.) ; sed haec ratio valde incerüis nititur fundamentis ; nam ex .eo quod Manasses demum in regno subsecutus est, non sequitur alios regis filios non adfuisse ;cogita de Davide qui Salomonem regem instituerit filium iuniorem, dum alii aderant filii aetatis provectioris. Vix credibile videtur Ezechiam triginta octo annos natum e compluribus uxoribus ne unum quidem habuisse filium. Supplicatio ad Deum brevibus quidem verbis continetur, sed est affectibus plena et propter lacrimarum vim quam maxime eloquens et post nuntium mortis acceptum ipsa sua reticentia optima voluntatis et desiderii coram Deo explicatio. prolegam eam »; — atque quam prompte audierit Dominus vocem fletus et deprecationis, 4 Reg. 20, 4 effertur: antequam egrederetur Isaias mediam partem atrii factus est sermo Domini ad eum : revertere et dic Ezechiae... Exspectasse videtur Deus orationem et lacrimas regis, ut eum beneficiis cumularet ; vult enim Deus exorari, cupit, ut precibus nos disponamus ad gratias ipsius accipiendas. Quam gratae sibi sint obsecrationes et lacrimae 1. e. orationes fervidae, eo quoque declarat quia audivisse, vidisse eas dicit. Non solum regni tempus ei promittit, sed etiam protectionem regni. Id autem fieri indicat propter David, quia se explicite Deum David patris eius nominat; idque merito; fecit enim Ezechias quod erat bonum coram Domino iuxta omnia quae fecerat David pater eius (4 Reg. 18, 3), quare iure praecipuo ut promissiones Davidi factae in eo quoque implerentur premeruit; ceterum vide ad 31, 33. David non sine laude Ezechiae pater eius dicitur; est vere pater quia filius in se patris exemplum exprimit, dignus scil. propter morum similitudinem qui sibi talem religiosum patrem adsceriberet (Kuseb.). Apté ad rem monet Pint. :« hic vides quantum valeat apud Deum oratio cum lacrimis coniuncta ; concessit illi Deus quindecim annos vitae quod ille non postulaverat et promisit eum liberaturum de manu Assyriorum quod ille non petierat; ubi aspicis plus Deum nobis tribuere quam petamus ». Cum adeo explicite dicatur de manu regis Assyriorum eruam te, periculum tale intelligitur quod demum regi et urbi ita imminet, ut vere timeri possit ne manu regis Assyriorum capiantur, ergo periculum quod non quasi e longinquo minetur, sed quod ita ad regem urbemque accedat, ut eo lamiam interire videantur. lfaec sane est vis de manu..;id quod dici nullatenus potest de tempore illo quo Sennacherib longe a Palaes- "lina « in Ninive habitavit » non jam consilia volvens belli iudaici. Adde quod hac locutione in antecedenti narratione s. auctor constanter. usus est de vero periculo imminente (cf. 36, 15. 18. 19. 20; 37, 10. 90), ita v. g. in summo periculo iam constitutus et minis regis Assyriorum quasi oppressus orat Ezechias : salva nos de manu eius ! Quare ex hoc iam loco certum est, aegritudinem contigisse ante cladem assyriacam ; id quod plerique quoque bene agnoscunt; ita Sanct. : « et hoc mihi videtar omnino dicendum; nam quod prius narretur strages exercitus assyriaci, parum incommodat, quia per prolepsin claritatis causa plurima ante suum tempus commemorari solent »; sim. For. Lap. qui falli dicit Iosephum (Antiq. 10, 3) scribentem haec post cladem contigisse ; liberationem enim urbis et cladem Assyriorum v. 6 promitti ; . sim. Sa (ad 4 Reg. 20, 1), Malv. Gord. Tir. Calm. (ad 4 Reg.), Schegg, Net. Loch, Rohl. Danko (Histor. revel. V. T. p. 385), Troch. etc. Hoc Etiam in hac narratione Isaias ad propositum suum properans consiliam rem non fuse refert (fusius habes in 4 Reg. 20, 8 seq.) sed summa solum capita tangit, ex quibus Dei in Ezechiam gratia elucet ;
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v. 7l « hoc autem tibi erit signum a. Domino, quia faciet Dominus verbum hoc quod locutus est :
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v. 8 ecce ego reverti faciam. umbram linearum per quas descenderat in. horologio Achaz in sole retrorsum decem lineis. Et reversus est sol decem lineis per gradus quos descenderat »; — quid valeat signum, vide ad 7, 11. Conceditur à Deo quo maiore fide et alacritate promissa Dei quae tempus futurum spectant concipiantur ; sunt subsidia spei: maxime firmae et Dei in suos amorem et curam praeclare ostendunt. Praeterea docent, Deum velle promissa hac ratione et hoc quasi sigillo data implere ita, ut illorum exsecutio a nulla dependeat conditione. ld vero efferre hoc loco eo magis e re esse videri potest, quia immediate antecedit vaticinium (v. 1) quod locutione quidem absolute proferebatur, at non ita intelligendum esse ipse docuit rerum eventus. Ergo conveniens erat, ut alterum vaticinium Deus signo quasi sigillo firmaret. Et ea de causa etiam Ezechias signum petiit (v. 99; 4 Reg. 20, 1). Eo concesso simul prophetae auctoritatem et splendorem confert Deus publice et sollemniter declarans eum legatum divinum secundum normam de prophetis promulgatam (Deut. 18, 22). Signum autem in eo consistit, ut umbra in gradibus Achaz revertatur decem cradibus ; ita enim ex hebr. vertendum est : ecce ego. revertere faciam umbram. gradwwun, (per) quos descendit in. gradibus Achaz per solem, retrorsum per decem. gradus ; et reversus est sol decem — gradibus in gradibus (per) quos. descenderat; notat S. Hier. ad suam versionem : « datur autem signum ut sol decem gradibus revertatur, quos nos iuxta symmachum in l/neus et horologium vertimus, qui gradus intellexit in lineis, ut manifestiorem sensum legentibus faceret ». Si hoc loco sol dicitur reverti, quomodo id ex mente s. auctoris sit intelligendum, elucet ex eo quod initio dictum sit reducam wmbram, dein ex eo quod 4 Reg. 20, 9 legatur : vis ut ascendat wmnbra, an ut revertatur?... facile est umbram descendere, volo ut revertatur... Dominus redurit wmbram; sol proinde dicitur reversus esse quatenus umbra quae sole effici ac dirigi solet reversa est. Ita verba esse concipienda vel posse coneipi ex veteribus iam docuerunt Vat. Paulus Burgensis, rias Montanus, Sa, Sanct.; unde sol dicitur reverti, quia conditio solis prout exhibebatur ope umbrae in gradibus Achaz talem praebebat statum. Eodem modo explica Eccli. 48, 96 : « in diebus eius retro rediit sol » scil. quia umbra qua solis motus qui apparet designatur retro rediit. Quomodo phaenomenon istud effectum sit, dici non potest; quomodo effici potuerit, explicari potest refractione radiorum solis tali * qualis requirebatur ut aspectus ille oculis obiiceretur; refractionem fieri variam secundum variam naturam (raritatem, densitatem) corporum vel aeris per quae radii transeunt, omnes norunt; talem igitur refractionem hoc loco Deo volente modo miraculoso esse effectam certum est; quibus causis secundis Deus usus sit vel an iis usus sit nescimus. Sufficit rem ita esse visam in gradibus Achaz. Quinam fuerint gradus Achaz, in dubio erit relinquendum. Voce ipsa graduum, dein quod umbra dicitur descendere, sese extendere, quod LXX habent àva(z0yoóg o0g xax£(n fj exi&, eorum commendari videtur sententia, qui censent in fastigio collis rotundi columnam vel obeliscum fuisse positum ita ut eius umbra in gradus (per quos quaquaversus ascendebatur ad summitatem) proiiceretur et variae diei partes ex longitudine et loco umbrae indicarentur. Eiusmodi obeliscus qui umbra süa diei tempus indicabat positus erat in campo martio romano. Cum regi optio detur, utrum velit umbram ascendere decem gradibus an totidem revertere, planum est adfuisse ad minimum viginti gradus et tali diei tempore optionem esse oblatam, quo umbra in medio scalae illius consistens paulatim descendebat; unde rex dicit umbràm descendere vel sese reclinare et extendere (4 Reg. 20, 10) rem fore non adeo miram, propterea eligit ut umbra revertatur vel per gradus per quos descenderat iterum ascendat. Atque ad hanc sententiam de obelisco in summitate graduum vel scalae posito plerique recentiores accedunt (cf. Kn. Del. Roskoff in Schenkel, Bibell. V p. 316, RoAl. Troch.) eamque etiam veterum aliqui indicant. possunt gradus vocari, totum autem horologium facile ex parte hac idem nomen per syneedochen sortiri poterat. Neque obstat quod de descensu umbrae sermo fit; cum enim descendere dicatur de diei tempore ad finem vergente, eadem vox ad umbrae motum qualiscumque demum in horologio apparebat facile applicabatur (cf. Iud..19, 11). Quare difficultas quam contra hanc acceptionem ex voce descendere aliqui movent (cf. Kn.) nulla est. Cum autem viginti gradus commemorentur, gradus vel lineae non horis sed minoribus temporis spatiis correspondebant. Apud veteres constans est opinio Dabylonios eiusmodi horologia solaria in usum induxisse, id quod cum Chaldaei computationibus astrologicis iam antiquitus multum operae impenderent, satis est probabile; vide de ea re Herodot. 2, 109 ; ceterum quae veteres de horologiorum inventione, usu, forma tradunt, vide inter alia Ugolini, Thes. antiq. t. 3 p. 223, Calm. de retrogradatione solis in horologio Acbaz, t. 1 dissertat. p. 533 edit. Wirceburg. Rabbini horologii rationem ita describunt : concavus erat atque hemisphaericus globus, alterum in medio complectens globum, cuius umbra in varias lineas in cavitate notatas incidebat quae lineae erant 28 numero (ef. Calm. 1l. c. p. 536). Atque tale horologium vel simili modo institutum, scil. gnomone instructum variisque lineis vel caesuris incisum multi intelligunt (cf. Vitringa, Mald. Osor. Malv. For. Sanct. Lap. etc. Schegg, Ges. Hitz. Umbreit, Keil, Drechsl.). Plura de veterum horologiis invenies apud Petavium, dissertationes var. in Uranolog. lib. 7 cap. 7-9. b Ceterum signo hoc umbrae revertentis apte designantur anni vitae Ezechiae additi postquam naturali morbi vi iam ad finem vergere coepit, « ut quomodo sol reverteretur ad exordium sui, ita et Ezechiae vita ad detextos annos rediret » (S. Hier.) vel, « ut Ezechias ab occasu vitae ad secundam vitam remigraret » (Euseb.).
k) Devastatiojvineae 5, 94-30. Isaias muneri prophetico iuauguratur Cap. 6. d) Describiiur theophania 6, 1-4 b) Isaias ad munus obeundum expli 6, 5- 1 c) Muneris obeundi ratio et effectus 6, 8- 13. II. — ALTERA VATICINIORUM SERIES Cap. 7-12 Caput primum "1, 4-25.
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v. 9 « Seriptura Ezechiae regis Iuda, cum aegrotasset et convaluisset de infirmitate sua » ; — carmen ab Ezechia esse conditum, inscriptione certo enuntiatur; utrum autem praeterea voce 3n22 dicatur carmen hoc in rei memoriam esse publicis tabulis propositum aut marmori incisum (Sanct. Lap.) aut ex ipso illo scripto quod sua manu confecerit Ezechias ab s. auctore esse transsumptum (Naeg.) aut voce idem designari quod in ps. 16. 36-60 (hebr.) inscriptione Dn25 (Del.), in ambiguo erit relinquendum, cum ceriae rationes desint quibus talia affirmentur. Canticum hoe ad psalmorum rationem prope accedit e& non paucas metaphoras ex libro Iob depromptas offert. Neque id mirum. Ezechias enim uti cultum Dei restituit, ita musicam quoque sacram innovavit et praecepit levitis, ut laudarent Dominum sermonibus David et Asaph videntis, id est psalmis (cf. 2 Par. 29, 235 seq.); praeterea in sacris quoque libris colligendis et conservandis operam posuisse videtur, quia « viri Ezechiae regis Iuda » novam instituerunt parabolarum Salomonis collectionem (Prov. 25, 1). -— Uti inscriptione fertur, affectus sensusque auimi regis describuntur aegrotantis primum, dein restituti vel recreati certa prophetae praedictione. Primum quod morituro occurrit dira necessitate moriendi indicta a propheta (v. 1 — eo enim tempore in tales regem erupisse singultus quam maxime probabile est), est illud quod medio in vitae cursu praematura morte sit abripiendus :
Quo magis eluceat quale beneficium regi sit praestitum a numine benigno et quantopere illud animo gratissimo a rege rependi debuerit, nobis ipsum illud carmen quo rex miserrimam suam conditionem ex. qua demum ereptus sit et animi grati sensus et consilia egregie descripsit, a propheta communicatur. Ita enim ab ipso rege discimus, quali beneficio sit affectus, et quid Deo rependere proposuerit — id quod omni narratione vehementius animos pulsat — ergo facilius quoque et eflicacius cur rex a proposito discedens graviter sit reprehensus in animum inducimus. Unde perspicitur quam arete carmen ! hoc connexum sit : Agellii Comment. in Psa Romae 1605 p. 665, De Muis, comment. in Ps salmos, cum eo quod Isaias sibi proposuerit.
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v. 10 « ego dixi : in dimidio dierum meorum vadam ad porlas inferi; quaesivi residuum annorum meorum »; — hoctriste assiduo animo volvit; atque revera si in aetatis flore morte abripi omnibus durum videtur, id potissimum pio Iudaeo gravissimuin videri debuit, quia pietati longa vita erat promissa. Bene rem tangit S. Hier. : « sancti implent dies suos, qualis fuit Abraham qui mortuus est plenus dierum in senectute bona; peccatores vero et impii in dimidio dierum suorum moriuntur, de quibus et psalmista loquitur Ps, 34, 295 ». Inferus, magnum illud mortuorum domicilium, tamquam grande palatium vel urbs optime custodita, ex qua nemo aufügere potest, portis instructus cogitatur; cf. Iob 38, 31. Ps. 9, 15; 106, 148. In altero membro significantius in hebr. punitus sum residuo annorum meorum i. e. eo privatus sum in poenam (sim. Mald. Malv. For. Pint. Rohl.) vel mihi subtractum residuum annorum, qui debcrentur eursu rerum solito. Explica quaesivi cum dolore desidero, mihi deesse video. tiores, exponentes vocem "27 de meridie quo sol in medio cocli quasi immobilis stare ac quiescere videtur ; ergo in meridie dierum meorum ; vel de media vitae aetate qua vitae cursus quasi subsistere videlur (ef. Ros. Hitz. Schegg, Troch.j. Verbum m3 silere, quiescere, "27 quietem dicit (cf. Is. 62, 6. 7. Ps. 83, 2) ; quare plerique vertunt in quiete dierum meorum ; sed quomodo quies haec sit intelligenda, non consentiunt. Alii tempora regni quieta quae sibi promisisset Ezechias, exponunt (cf. Ges. Drechsl. Kn.), alii cursum dierum placidum qui morbo sit interruptus (Del. Or.), alii aetatis vigorem et robur, quippe quo quiete sine limore vivitur explicant (Rohl.), alii aetatem maluram qua in animo affeetibusque iam quies sedata ebullitione iuvenili adsit (Umbreit). Sensum alium Naeg. verbo inesse contendit ; cum enim ; ma finem. facere, perdere, destruere significet, eliam "2 eo sensu esse capiendum; verlit ergo : dixi in cessatione dierum meorum velin excisione * dierum meorum : . vadam ad portas inferi ; audito ergo nuntio morlis iam eredit finem adesse dierum ; unde se ipsum quasi admonet : vadam (hebr. eum he paragogico). Neque veteres in voze vertenda unum sentiunt. Refert enim S. Hier. interpretatos esse Aq. Sym. Theod. in infirmitate et silentio dierum meorum, « pro quo LXX excelsum interpretati sunt ob literae similitudinem rame (w23) pro dame (w23) legentes, licet quidam dame sanguinem verlerint, ut sit sensus : in sanguine dierum meorum, quando meus cruor, meus expetebatur interitus ». Adverüt S. Cyr. LXX quidem vertisse in ercelso dierum meorum alios autem interpretum edidisse àv Zgíos: vv Zuspóv pov. Unde versio a S. Hier. proposita auctoritate non caret. Bred. adoptat lectionem LXX. Alterum quod cogitatione mortis oblata mentem perturbat est bonorum huius vitae amissio ac spoliatio
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v. 41 « dixi : non videbo Dominum Deum in terra viventium; non aspiciam hominem ultra et habitatorem quielis »; — Dei favor et beneficia hisce in terris continuo collata et dulcis illa cum familiaribus et amicis consuetudo vitam reddunt gratam et iucundam; hisce duobus omnia vitae huius commoda facile concluduntur; haec iam pro se cessare et interire conqueritur. In Scheol enim cum homo ad vitae meritorumque terminum pervenerit et ex veteris foederis ratione ipsam in Deo beatitudinem assequi nondum possit, novis Dei beneficiis gratiisque minime donatur; quare communiter vita in Scheol tamquam satis tristis exhibetur : numquid mortuis facies mirabilia? numquid narrabit aliquis in sepulero misericordiam tuam (Ps. 87, 11)? quoniam non est in morte qui memor sit tui; in inferno autem quis confitebitur tibi (Ps. 6, 6)? Quae utilitas in sanguine meo, dum descendo in corruptionem? numquid confitebitur tibi pulvis aut annuntiabit veritatem tuam (Ps. 29, 10)? nec opus nec ratio nec sapientia nec scientia erunt apud inferos quo tu properas (Eccl. 9, 10), terra est enim tenebrosa et operta mortis caligine, terra miseriae et tenebrarum et umbrae mortis (Iob 10, 21). Et merito quidem. Vita 1. Uti Agellius quoque et De Muis explicari posse censent. enim utilis et. proficua vel sibi vel aliis ibi iam non degitur, animi melioris conditionis desiderio impelluntur, verum cum nesciant quando demum beandi sint ipsum hoc desiderium aliquid triste in se habet ; spes quidem adest et levamen affert; at in eiusmodi descriptionibus affectus sensusque hominis psychologice depinguntur et ita uti revera animos implent. Sed quis nesciat esse lamentantium et timentium ea solum percipere et verbis efferre quae molestiam creant? ita enim animus timore adstringi solet et quasi totus occupari, ut ad reliqua quasi caecutiat. Quare ex eiusmodi timoribus et lamentationibus solis éntegram de alterius vitae condidone doctrinam velle eruere non potest non esse nisi erroneum (cf. quae notavi ad Iob 3, 13). Etenim laetiora quoque et magis iucunda post mortem sperata esse a plis in vetere foedere, tum ex aliis rationibus certum est, tum Ps. 15, 11; 48, 16; 12, 94 et Is. 24, 23; 26, 19; 35, 40; 51, 1. 25; 61, 1 etc. colligitur. Verum haec laetiora non commemorantur neque in mentem venire solent, quando timore mortis subito animus percutitur. — Membrum alterum in hebr. non aspiciam hominem ultra cum incolis orci i. e. ex vocis etymo status quieti et flaccidi, iis scil. aggregatus. Atque quam subito vita in medio cursu abrumpitur; suntne repentina morte omnia finienda ? o sortem duram ! hisce animus eius occupatur; unde
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v. 42 « generatio mea ablata est et convoluta. est a me tamquam tabernaculum. pastorum; praecisa est velut a texente vita mea; dum adhuc ordirer, succidit we; de mane usque ad vesperam finies me » ; — hebr. verte : habitaculum meum divellitur et aufertur a me tamquam tabernaculum pastoris; convolvi sicut texens vitam meam, a lieio me abscindit, a mane ad. vesperam me conficies ; crescente affectu in ultimo membro Deum iam compellat. Vita quam tanti aestimat el aufertur facillime tamquam res minimi momenti, sicut tabernacula pastorum vilia quae pro una nocte eriguntur, mox convelluntur, facile ad alia loca transferuntur; iam tela vitae eius finita est telamque convolvere cogitur, quia Deus vitam abscindit et ita quidem ut tela subito ab ipsis peniculis abscindatur. Altera hae comparatione vitam in medio cursu abrumpi, omnia sua opera et consilia infecta fieri, nihil ad perfectum adduci conqueritur. Intra unius diei spatium se iam esse conficiendum lamentatur, i. e. brevi post tempore. . Comparationes hae fere ex Iob petitae sunt : corpus tamquam animae domicilium Iob 4, 19 ; similiter de tabernaculo Iob 4, 21 (hebr.), de vita quae abscindatur Iob 6, 9; 27, 8 (hebr.) et 1, 6 : dies mei velocius iransierunt quam a texente tela succiditur. Ad eundem cum hebr. sensum etiam vulg. verba facile accommodantur. Generationem intellige de vitae tempore, uti Mald. dicit, est vita mea ad quam generatus sum ; « aetas mea a me incredibili celeritate migravit et quasi tabernaculum pastoris loco mota est » (Osor. sim. Mar. Malv. II. Sanct. Sasb. Lap. Men.), quemadmodum textor praecidit telam, ita inopinato et praeter exspectationem mihi est moriendum (Sasb.); sed cum textor non soleat inopinato vel ad libitum telam abrumpere, comparationem potius in facilitate ac celeritate qua Deus vitae finem imponit collocaveris haud immerito et simul omnes curas omniaque studia hominis abrumpi rite intellexeris (cf. Sanct.). Id etiam clarius in seq. effertur : « dum adhuc ordirer telam, succidit me Deus, dum adhuc essem in principio aetatis meae » (Mald.) vel melius : dum multa animo designarem et. vita comite facere constituerem, mediis in consiliis operibusque abripiendus sum (cf. Lap. Men.) et « adeo saevit in me morbus, ut ultra unum diem supervivere me posse desperem » (Tir. sim. Malv. Mar. Lap. Men. Osor.). idque ex dialectis quoque chald. et syr. colligitur (cf. Levy, Chald. Woerterb. II p. 315. 316; Bernstein, Lexie. syr. Chrest. Kirsch. p. 432) et ex modo quo Syrus ea verba reddit Iob 7, 5; 30, 30. Tanta erat morbi vis, ut mortem brevi fore crederet v. 12 et iam vespere sibi essee vita migrandum censeret. At non ita evenit
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v. 13 « sperabam usque ad mane ; quasi leo sic contrivit omnia ossa mea; de mane usque ad vesperam finies me »; — hebr. complanavi i. e. me compescui, patienter, aequo animo tuli (For. Mar. et recentiorum plerique, dum alii legendum esse censent "ny"? clamavi; ita Kn. Dred.) ; aegritudinis dolores et tristitiam se sustinuisse per noctem .dicit sperans forte fore ut nova lux levamen afferat, ut est aegrotantium ab ipsa temporum matatione solatium praestolantium. In quam rem bene monet S. Hier de Iob 4, 1 : « quod et Iob in angustia sua atque in tormentis corporis sustinuisse se dicit, quando in die exspectabat noctem et lucem praestolabatur in tenebris, mutatione temporum putans mutari posse supplicia ». Sed frustra talis concipiebatur spes; morbi enim vis omnia penctrat, exedit, intima eius quasi corrodit et exhaurit, id quod imagine leonis ' ossa conterentis declaratur, « quibus verbis ostenditur et doloris acerbitas et morbi gravitas » (Sanct.); vires eius omnes et animi et corporis debilitantur, exhauriuntur. Quis conterit? Deus, supplent multi ; sed forte melius verbum accipies magis indefinite et impersonaliter, quasi dieatur : morbus, vis morbi vires depascens me conterit (cf. Tir.. Sasb. Sanct.). Quare denuo Deum compellat : utique tibi fixum ratumque est brevi me ut conficias. Proin diu noctuque mortem imminentem timebat. Suspiria sua et gemitus Deo proponit :
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v. 14 « sieut pullus hirundinis sic clamabo, meditabor ut columba; attenuati sunt. oculi mei suspicientes in excelsum. Domine, vim patior, responde pro me »! — hebr. sicul, hirundo, grus, ita pipio vel garrio, gemo (cf. Mald. Mar. Osor. Malv. For. Calm. et recentiores), ut columba gemo; habes in hirundine et columba suspiria, gemitus, voces querulas mussitatione prolatas; in grue autem doloris sonum acutum clamoremque. Quomodo igitur Ezechias acres dolores sustinuerit quibus ossa quasi conteri videbantur, exponit : suspirat, gemit voce plerumque submissa; quandoque tamen acuta doloris vox auditur. Mediis in doloribus maximo desiderio fertur in opem divinam; quare laerimantibus oculis ad Deum spectat ; iam vi morbi attenuati sunt et cum anxie ac sollicite in altum tollerentur, prae exspectatione fatigati iamiam deficiunt et, quasi tabescunt. (1?7;pro qua forma alii legi volunt ut Iob 46, 90 *z57). Desiderium suum intimum explicat : Domine, oppressio mihi (est), sponde pro me vel fideiube pro me i. e. morbi vi iam in eo est, ut absorbeatur et intereat; flagitat ergo ut Deus interveniat fide sua et. benignitate, ipsum a morbo eripiat et in tuto collocet, in suam fidem recipiat. Suspirio hoc et morbi acerbitas et regis afflicti pietas egregie depingitur. Hodie legitur in vulg. responde; advertit Lucas brugensis in fontibus antiquis sat multis legi sponde; ita legunt. Jansenius, For. Montanus et plures alii (Sanct). ; verum utrum legas, haud multum interest, cum respondere eadem notione usurpetur qua spondere (cf. Forcellini s. v.). Advertit Sanct. : « Sicut vim pati verbum est forense quod indicat aliquem opprimi et ita urgeri, ut nulla se ostendat salutis aut libertatis via, sic etiam respondere verbum forense est, quo patroni officium significatur ». Monet S. Hiér. : « pro pullo hirundinis sive hirundine, ut LXX transtulerunt, in hebr. scriptum est sus agor (333Y D'*D) quod interpretatus est Aquila equus agor, Theodotio sis agur (O'D) Symmachus aulem sicut hirundo inclusa; quod verbum agor etam in Ieremia legitur », apud quem 8, 7 ipse verba haec vertit hirundinem et ciconiam. Plerique 37 exponnnt gruem (cf. Net. Schegg, Rohl. Troch. Ges. Drechsl. Del. Naeg.) et vocem onomatopoietieam esse fere consentiunt, sicut apud Arabes kurki, apud Chaldaeos kurkeja, yíoxvoz, grus apud Graecos et Romanos (Naeg.). Alii lamen vocem explicant per modum adiectivi ad birundinem positi; ita Syrus : ut hirundo garriens; itia Chald. ut hirundo capta et ex recentioribus Kn. qui literarum melathesi in auxilium vccata, vocem a ya explicat et notione ex aethiopica adseita liugua demum ad significationem perveni, hirundinis querulae (uti apud Ovidium vocatur hirundo, Trist. 5, 1, 60 cf. Fast. 2, 853) vel flebiliter gementis (apud Horatium, Od. 4, 12, 5). Sed ambages istas per metathesin et por linguam aethiopieam pervagantes merito suspicionem movent; quid enim hisce et similibus non posset confici? Aliis placel vocem explanare ex *3y tristitia afficere. Deum advocaverat patronum contra morbi vim. ! Sed ipse Deus morbum inflixit. Haec igitur post imploratam Dei opem animo eius obversantur, unde
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v. 18 « quid dícam aut quid respondebit mihi, cum ipse fecerit ? Recogitabo tibi omnes annos meos in amaritudine animae meae »; — i. e. cur Deum rogo ut me eripiat ? Num Deus contra se ipsum advocandus est in'auxilium ? ipse morbura inflixit. Nihil ergo aliud relinquitur, nisi ut cum maximo animi dolore recolat quam celeriter vitae anni effluxerint ; « cum tecum iure contendere nequeam, . 1. Explicatur carmen hoc loco, uti in vulg. fertur. De textu hebr. agetur postmodum. supplex vertor ad lacrimas, ut iis a tua misericordia gratiam impetrem » (Lap. Sanct. sim. For. Men. Tir.). Dolorem miseriamque vitae explicat. simulque ad spem assurgit fore ut Deus ipsum a morte revocet novoque vitae beneficio donet
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v. 46 « Doniine, si. sic vivitur et in. talibus vita spiritus mei ? corripies me et vivificabis me »! — si explica particulam interrogationis, qua notione si in lingua prisca et vulgari et in vulg. saepius usurpatur (cf. Kaulen, Handbuch zur Vulg. p. 911. 919). Ita habebis sensum sat commodum ; interrogatione vel exclamatione conqueritur apud Dominum : num revera talem vitam miseriis obsitam mortalibus constituisti ? num meam vitam in tali conditione finire decrevisti ? scil. adeo praemature, medio iu cursu ? Correptionem tuam et castigationem quidem animo lubenti amplector ; at hac peracta ut me vitae munere dones supplex rogo ! Deo ergo obtendit vitae normam ac regulam aliam esse, illam scil. non esse medio in cursu abripiendam, sed ex Dei promissionibus pietati datis producendam ; dein ad se proxime accedens quaerit ex Deo, num pro se Deus speciali modo constituerit, ut morte impiis praestituta abripiatur . Quod cum sibi persuadere non possit, ipsa petitione spem enuntiat beneficii vitaeque muneris accipiendi. Quam petitionem alia fulcit consideratione
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v. 41 « ecce in pace amaritudo mea amarissima » ! — dum agerem in vitae flore et media in prosperitate (et propter cultum Dei restitutum et pietatem exer. citam longam mihi ac felicem vitam iure promitterem), subito sorte scelestissimi cuiusque percellor et percutior (cf. ad v. 3), quae sane est amaritudo inter omnes acerbissima. Hanc amaritudinem intime se persentiscere et dolere testatus est fletu magno (v. 3). — Verum cum talia animo volveret et cum lacrimis supplices ad Deum manus tenderet, nuntius ei afferebatur de salute a Deo concessa ; quem quo animo acceperit, in sequentibus declarat. Talem sensum carmen prae se fert, uti in vulg. legitur. Et quia saepius 'hoe modo, uti in vulg. est, in ecclesiastico officio clericis legendum praescribitur, non abs re visum est sensum illum indicare praesertim cum ad regis conditionem affectusque magnopere sit consentaneus. Textus autem hebr. in eo differt quod iam v. 15 altera carminis pars inchoatur. Cum enim rex cum lacrimis Dominum invocasset : Domine, oppressio mihi est, durissima quaeque sustineo, fideiube pro me (v. 14), statim exauditur; nuntius ei affertar a propheta de salute concessa. Et hoc nuntio faustissimo accepto laetitia exsultans in has prorumpit voces : quid. dicam ? promisit mihi ipse, praestitit ! animum de nuntio gratissimum et laetissimum optime depingit exclamatione : quid dieam ? quibus verbis Dei benignitatem et beneficium praestitum satis extollam ! Ipse promisit mihi, praestitit ! Quid promiserit et praestiterit, non effertur, uti fieri solet in sermone concitato, quando una re et una cogitatione totus animus occupatur. Quid Deus praestiterit laetus agnoscit ; quid ipse rependere velit vel forte etiam rependere iussus sit subdit : lente (submisse) éncedam per omnes annos meos propter amaritudinem animae i.e. spondet se eum fructum ex calamitate percepisse, ut omni animi elatione et superbia abiecta submisse agat et in vera humilitate coram Deo ambalet. Hac promissione facta vel hoc mandato accepto facillime intelligitur, cur postmodum propter animi elationem et modum agendi antitheocraticum adeo severe reprehensus sit. Porro laetabundus cclebrat quomodo tali Dei promissione accepta vita contineatur omnisque vitae mentisque vigor atque incolumitas constituatur : Domine, super ha?c vivunt vel vivitur i. e. talibus promissis Domini vita quasi innititur, lis scil. ad novam revocor vitam, et in omnibus his vita spiritus mei 1. e. tota mea vita singulis illis in v. 15 enuntiatis fuleitur, et ex illis vim suam et spiritum haurit, tu me sanum reddes et vitam mihi serva ; spem firmam profitetut, sed simul uti Dei dona et promissa exigunt, id supplex efflagitat, quod Deus promisit; unde vivifica me, vitam mihi conserva ! Vult Deus etiam pro iis exorari et implorari quae certissime fore promisit; oratione enim homo magis magisque se disponit quo maiora Dei dona in se suscipiat. Cur talia speret Ezechias subdit agnoscens in felicissima hacrerum mutatione pignus certissimum Dei favoris continui : ecce ad pacem amarum mihi, amarwm ! repetitione hac ace bissima quam sustinuit aegritudo mentisque tristitia etangustiae exprimuntur; verum angores isti corporis animique iam ad pacem sunt, prosperitate, incolumitate, salute excepti sunt. Ita textu hebr. altera carminis pars qua de sanitate restituta gratiae aguntur iam inchoatur a v. 15; atque eo iam versu sermonem ad laeta Dei promissa transferri cernitur in versione quoque graeca, cernitur apud Chald. et partim quoque apud Syrum ; ita textum hebr. bene accipiunt Osor: Malv. Pint. De Muis, Net. Rohl. Troch. et generatim recentiores. tionis indicari in vulg. Ostendunt ergo haec quoque conamina, verba vulg. hoc loco ad textum hebr. exigi non posse. ln textu. hebr. paululum negotii facessit in v. 15 verbum 577 hithpael h. 1. quod non invenitur nisi Ps. 42, 3 et h. l. Ibi usurpatur de iis qui sollemniter ad domum Dei se conferunt. Quare etiam in nostro loco ita ab aliquibus accipitur eo quidem sensu, ut spondeat se sollemni pompa ad domum Dei incessurum singulis annis propter liberationem a morbo (ef. Malv. HII. Ros. Osor. Km.) Sed hoc non placet. Nam vix credibile videtur. verbum ;117 per se positum sine ullo addito ea pollere significatione, cum Ps. 42, 2 tamen explicite addatur ad domum Dei, id quod sane muniter statuunt propriam vim vocis esse lente incedere vcl quiete incedere ; id quod intelligunt vel de iis qui moerore obruti lente ac demisso capite incedunt (cf. Malv. IV. Vat. Ges. Drechsl.) vel de iis qui sine ulla molestia vitam agunt (Del. Rohl.). Sed ad notionem lente inecdendi et ad contextum h. 1l. optime quadrat notio prior humised magna rerum consideratione el animi demissione insignem. — LXX ita iungunt, vel polius Theod. ex cuius versione locus in aliquos codd. LXX transsumptus est : xxi m)xóg íxoínss» wxÜo2üynot) mkwzu; Bvixozob; uov. Deus ergo ductor viae ct vilae celebratur. Syrüs verüi : amovit omnem somnum meum; legit ergo non nud annos, sed zYXj (cf. Prov. 6, 10; 25, 33). S. Hier. verüt : reputabo omnes annos omne quod praeteritum est nihil adiuvat sustinentem ; unde stulta Epicuri sententia est qui asserit recordatione praeteritorum bonorum mala praesenüia mitigari ». Ad cius vcrsionem adnotat. For. : « verbum hebr. incedere significat, unde in Eeclesiaste incedere animo pro philosophari accipitur, ubi nos habemus desiderare quod nescias (Eccl. 6, 9) ; at perambulare annos vitae quid est aliud quam recogitare et recolere »? Sane " probabile hac ratione S. Hier. versionem confecisse. Ex hae autem aeccepüone annos reputandi vel numerandi alia exorta est verborum subsequentium expositio : Domine vr avo super hos vivunt i. e. ultra hos annos plerique homines vivere solent. — Denique nolo S. Hier. in sua explicatione v. 16 ita enarrare : « quia iam securus esl nec patur quae refert, de humano statu philosophatur et dicit : Domine (si?) sie vivitur et tali sumus conditione generati, corripuisti me, sed vivificasti me pacemque tribuis ; sed pax mea omni amaritudine fuit amarior, quia tranquilitate populi reddita et urbe secura ego solus limina mortis intravi »; ergo ex mente 5. Hier. illud in pace non idem est atque in pacem. Ceterum Bred. vocem p Tm penitus eliminandam esse censet; in Ps. 42, 5 legi oportere secundum LXX.pwN ; ; el nostro loco coniectat "nzi-55 mz omnis sonr nus meus aufugit propter amaritudinem animae meae, Verum hoc neque in contextum convenit neque post tot doloris significationes apte subiungitur. v. 41 « Tu autem eruisti animam meam wt non periret, proiecisti post tergum omnia peccata mea» ; — significantius in hebr. amplexatus est (amore) animam meam ex fovea i. e. me amore complexus a morte eripuisti (cf. Mald. Pint. For. Mar. et recentiores!) ; neque id suis adscribit meritis, verum misericordiae Dei. Neque tamen id contradicit petitioni quam v. 3 suam exhibens pietatem Deo obtulerat ; sed ad animi indolem prorsus esi factum et expressum. In morbo enim praevaluit cogitatio de morte praematura quae ut poena infligi solebat peccatoribus obduratis, inter quos certe non se recensere potuit; promissione autem facta eaque multo ampliore quam petitum erat, praevalet cogitatio de Deo benigno qui praeter omnem exspectationem dona largitur et ulira omne meritum, et simul admiscetur aliquid pudoris et erubescentiae, quia tali Deo non omni quo decuit studio ac fervore servierit. Adde quod Dei beneficio fit, ut peccata nostra magis magisque detestemur et nos indignos eius favoribus esse profiteamur. Est animi grati erga Deum agnoscere Deum in donis conferendis oblivisci nostram in suo servitio negligentiam, oblivisci peccata admissa et suam solum respicere clementiam ac bonitatem. Post, tergum reiici apud orientales dicuntur ea quae non curantur et oblivioni traduntur (Hos.); cf. 3 Reg. 14, 9. Ez. 23, 35. Ps. 49, 11 et vide quae notavi ad Mich. 71, 19. « Ostendit pius et religiosus princeps quem ad finem Dominus sibi longioris vitae usuram praebuerit, nempe ut quod datum est spiritus et vitae totum hoc impendat divinis laudibus » (Sanct. sim. Lap. Calm.)
Dum Ezechias fleret fletu. magno, nuntius ei affertur de sanatione a Domino concessa (4 Reg. 20, 4). Uti ex narratione in libr. Reg. apparet, deprecatio eius statim est exaudita; quare in textu hebr. optime post fideiube pro me v. A4 statim in v. 15 subsequitur iubilus regis de Dei benignitate facta, prout supra est expositum. Donum acceptum rex grato animo agnoscit, se eo indignum fuisse profitetur illudque ad miserentis et peccata condonantis Dei gratiam refert
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v. 48 « quia. non infernus confitebitur tibi neque mors laudabit te ; non exspectabunt qui descendunt in. lacum veritatem. tuam » ; — cf. ad v. 10 ; confessio pro gloria et laude accipitur (S. Hier.); propterea igitur se vitae restitutum agnoscit, ut celebret clementiam Dei inter viventes, quod facere non possunt exstincti (Sanct. Lap. Men. Tir.). n quam rem notat S. Cyr. : « qui semel mortui sunt et in inferorum portis (&2») tenentur, desistent etiam Dei laudes celebrare ; nihil enim quidquam his quae operati sunt possunt ,adiicere, sed manebunt potius in quibus relicti sunt et generalis iudicii tempus exspectabunt ». Hoc vero "EE CE 1. Alii secundum LXX et vulg. pro mpm !egendum ceusent n2wm retinuisti. Sym. h. l. loco id potissimum effert rex, uti ex v. 19 patet, a mortuis gloriam Dei et laudem apud alios iam non posse celebrari et propagari, opus Dei inter homines iam non promoveri ; proinde cum Deus vitae ipsum restituerit, etiam velle ut vitae munere ad id utatur quod viventes solum pro re et gloria Dei praestare possunt. Quare contextu severe examinato dicere poteris perperam hunc textum allegari ab iis qui volunt Hebraeos sibi mortuos finxisse quasi mente et cogitatione spoliatos, quamvis dicere possis cum Sanct. : « non disputo an laudare Deum possint aut soleant qui ex hac vita decedunt ; nunc satis ab Ezechia ea dici quae vulgus existimat, a cuius consuetudine in loquendo Scriptura aliquando non recedit ; putat autem vulgus a mortuis nullam iam amplius esse laudem, quod mortuos silentes et mortem ipsam silentium vocat. Aut certe agit de illa laude, quae quotidie in templo divino nomini impendebatur, quae a mortuis exhiberi non potest, et hoc indicat ipse Ezechias statim ». Brevi, eodem sensu mortuis laus Dei negatur, quo Christus dicit : venit nox quando nemo potest operari (Ioan. 9, 4) ; adde quod notat Ros. verba hebr. nin et »»n de celebratione publica et sollemni adhiberi (cf. 1 Par. 16, 4. 2 Par. 5, 12; 31, 2). Pariter ii qui ad vitae terminum pervenerunt, iam non praestolantur veritatem 1. e. fidem et fidelitatem Dei in promissis adimplendis et beneficiis largiendis, « quippe qui neque boni quidquam neque mali mereri et Dei promissionum ac misericordiae beneficia excipere, spectareaut promereri queant » (Calm.). Cum igitur Ezechias tam clare cognoverit quid a viventibus praestari - Deus velit, eo magis erit reus si insigni beneficio Dei ornatus ab hac mente unquam exciderit. Unde perspicitur qua ratione sacer auctor acrem illam reprehensionem 39, 6 merito fieri ostendat iam nuncer praeparet. Idque etiam efficacius in subsequentibus. Aique id a se praestitum iri magna animi alacritate ac promptitudine spondet
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v. 19 « vivens, vivens ipse confitebitur libi, sicut et ego hodie; bit Deique fidelitatem in promissis adimplendis etiam apud alios celebrandam et praedicandam curabit, dum ipse publicus et sollemnis eius praeco exsistit; bene notat S. flier. : « hoc significat quod in Deut. 32, "i dicitur, ut per successiones et singulas generationes Dei in posteros clementia praedicetur ». Repetitione initio posita bene animi iubilus et exsultatio depingitur. Cum filiorum fiat mentio, concludendum erit, etsi Manasses nondum fuerit natus, Ezechiae iam filios fuisse genitos. LXX vero satis m.re habent zz qp v5/z suspe» mxifix mcviow ; rite hebr. explicant, Syrus, Sym. S. Hier. Chald. — Demum gratiarum. actionem concludit iterata. Del laude et promissione de animo grato perpetuo servando
38:20
v. 20 « Domine salvi me fac et psalmos nostros cantabimus cunctis diebus vitae nostrae in domo Domini » ! — hebr. Jahve ad. salvandwm me scil. adest, praesto est ; beneficium collatum denuo celebrat. Ut rex et caput populi vult, ut omnes pro beneficio regi praestito -Deo perennes gratias agant, idque omnium nomine laetus promittit et festivo instrumentorum musicorum concentu fore spondet ; hebr. pulsatilia mea, pulsabimus (vel corrige . nostra), qualia erant cithara, nablium ; unde innuitur rezem ad promovendum cantum sacrum et musicam sollemnem etiam suam impendisse operam, in ea quoque re praeclarus exsistens imitator patris sui David (cf. 2 Par. 29, 30 — 1 Par. 16, 42; 95, 1). Publicam ergo et sollemnem vovet gratiarum actionem in templo Domino exhibendam perenni memoria quamdiu vixerit. Qua sponsione facta quam maxime aequum erat, ut tamquam regem vere theocraticum in omnibus se praestaret. Id autem. minime factum est in legatione babylonica. Denique in textibus nostris iam antiquitus, uti ex LXX, Syro, S. llier. patet, hoc loco duo adduntur. versus a contextu avulsi, qui quo casu huc demum aberraverint, quis explicabit ?
38:21
v. 21 « iussit Isaias ut tollerent massam de ficis et cataplasmarent super vulnus et sanaretur ;
38:22
v. 99 et dizit Esechias : quod, erit signum, quia ascendam in domum Domini » ? — iam S. Hier. advertit : « hocprius legendum est quam oratio Ezechiae vcl scriptura; ante enim cataplasma vulneri impositum est et prius signum ab eo petitum futurae sanitatis quam gratias ageret Domino, quod dicitur fecisse sanatus ». Neque improbabilis est coniectura Vat. videri versus hic adsceriptos, ut brevius exprimerent quod fusius dictum sit in libro Regum. De y? notat S. Hier. Hebraeos affirmare non vulnus sed ulcus designari et ita Ag. Sym. Theod. quoque transtulisse et intelligi morbum regium; alios autem apostema, suspicari, quando tumens corpus cocto et putrescente pure compleatur, « et iuxta artem medicorum omnis sanies siccioribus ficis atque contusis in cutis superficiem provocatur, ac per . hoc non spernendam esse medicinam quae usu constet et experimento ». Adhibetur v? de ulcere leprosorum (Lev. 13, 18. 19), de pustulis, de uleere Aegypti (Fx. 9, 9. Deut. 28, 21), de morbo elephantiaco (Iob 9, 7). Uti ex v. 14 aliqui eoncluserunt Ezechiam laborasse angina (cf. Friedreich, Zur Bibel I p. 204 seq.), ita ex ulcere alii collegerunt Ezechiam peste esse correptum. Ficus adhibebantur ut remedium emolliens et maturans (cf. Del.) ut bene notat Lap. : « si ulceri valent ficus »; de qua re vide locos veterum apud Friedreich l. c. p. 240. Sanationem igitur Deus efficere voluit signo aliquo externo et remedio quocumque demum adhibito, similiter uti in narratione evangelica v. g. caecus iubetur lavare in piscina Siloe. Aliqui veterum immerito augent miraculum asserentes, ficus quam maxime obfuisse sanationi, verum Deum ut suam ostenderet potentiam per res noxias et adversas sanitatem restituere voluisse (iam apud S. Hier.). Petit Ezechias signum, uti Abraham, Gedeon aliique, idque ea rerum conditione ad fidem faciendam potiore iure postulari poterat, quia brevissimo temporis intervallo (cf. 4 Reg. 20, 4. 5) propheta formula sollemni haec dicit Dominus inter se contraria edixerat. Achaz rex signum a Deo oblatum petere noluit (Is. 1, 12), Ezechias vero quo maiore firmitate et alacritate verbum promissionis fide amplectatur, signum pietatis causa efflagitat rogans ut in re difficili adiuvetur fides, similiter ut is qui in evangelio rogat : Domine adiuva incredulitatem meam ! Promittit propheta sanationem talem fore, ut die tertio ascendere possit ad templum Domini (4 Reg. 20, 3); unde intelligitur, quare signum pro ea re petat, quae esset salutis pignus. Ex ea autem petitione morbum tamquam letalem agnitum fuisse et periculum mortis adfuisse praesentissimum iure erit concludendum. Quod signum pro. ascensu in templum petitur, For. ad regis pietatem refert qui ad hoc vitam optarit idque maxime in votis habuerit « quemadmodum David, qui quanto tabernaculi illius desiderio teneretur vix exprimere verbis ipse potuerit; ut vel hine videamus quanti fecerint Dei laudes, Dei cultum et figuras tantum verorum, et nostram desidiam et ingratitudinem arguamus, qui 1n 1psa nauseamus veritate ». Duo illa quibus eventus subsequens quasi superstruitur declarata sunt: sanatio Ezechiae a qua rex babylonicus ansam capit et praetextum legationis mittendae, et Ezechiae sponsio de laude Dei annuntianda, qua in re magni momenti neglecta reprehensionem incurrit. Ex quibus simul elucet quam arcto vinculo haec duo capita sint inter se colligata ; id ipsa loquendi forma clare designat propheta
38:1
(from G. de Grenezen, Sainte Marie Antique, Rome 1911, pl. 12) HEZEKIAH - The prophet Isaiah announces to King H. his imminent death (Is. 38:1-2). Fresco in the church of S. Maria Antique (8th century).
Isaias (HEB. JĒŠA-JĀH[Ā] "SALVATION [IS] YAHWEH", SEPTUAGINT 'HESAIAU)
… Alinari) ISAIAH - The prophet Isaiah announces to Hezekiah his imminent death (Is. 38:1). 8th-century fresco in S. Maria Antiqua - Rome.
38:5
… In 704 the Babylonian agitator Merodach-Baladan, under the pretext of congratulating H. on his (miraculous: Is. 38:5) recovery from a serious illness (it is from that occasion that the "canticle" In dimidio, Is. 38:10 ff. dates),
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… Of Isaiah one should also remember the canticle reported in ch. 6 vv. 1, 2, on the benefits done by God to his beloved vineyard, that is, to the people of Israel; it is sung on Holy Saturday morning after the fifth prophecy. - 10. Hezekiah, prodigiously freed from a mortal illness (Is. 38, 10-20: Tuesday II) poetically sets forth the anguish of extreme peril and the joy of sudden recovery. - 11. Jeremiah (Jer. 31, 10-24: Thursday I), comforted by God with the vision of Israel's …
… In 704 the Babylonian agitator Merodach-Baladan, under the pretext of congratulating H. on his (miraculous: Is. 38:5) recovery from a serious illness (it is from that occasion that the "canticle" In dimidio, Is. 38:10 ff. dates),
… Prov. 1, 12; 27, 20; 30, 15), which no longer gives back its prey (Job 7, 9; 14, 12; 16, 22; 17, 13-16). A dark place, where "nullus ordo sed sempiternus horror inhabitat" (Job 10, 21), it is described as a prison land, closed by gates and bars (Is. 38, 10; Job 38, 17; Ps. 9, 14; 107, 18). There the dead, commonly called réphá'im (weak, departed), lead a half-life, shadowy, without knowledge or will, almost immersed in deep lethargy …
… (Gen. 25:8, 17; 35:29; 49:29, 33). All the dead are under the dominion of the f. (Os. 13:14; Ps. 15:10; 48:16; 88:49; Prov. 5:5; 23:14), which lies beneath the ocean (Job 26:5) and swallows all without distinction (Ps. 88:49). The "gates of the f." (Is. 38:10; Job 38:17; Ecclus. 51:9; Sap. 16:13; Ps. Sal. 16:2; III Mach. 5:51; cf.: God has "the keys" of it, Apoc. 1:18) express the invisible power of the empire of death (Mt. 16:18: portae …
38:15
This notion of contrition faithfully reports the teaching of Sacred Scripture; the Council of Trent itself points this out, citing certain passages of the Old Testament (Ezek. 18:31; Ps. 50:6; 6:7; Isa. 38:15). It is also the constant doctrine of the Fathers, summarized in the very well-known saying of St. Gregory the Great: « Paenitentia est perpetrata mala plangere, et plangenda non perpetrare …
38:18
Thus is explained the inert life (Eccle. 9, 5 ff. 10), likened to sleep (Iob 10, 20 ff.; 17, 16; 20, 11 etc.), in the darkness (Ps. 49, 20; 88, 7, 13; etc.), of the souls in šē'ōl; where they cannot praise Yahweh (Ps. 6, 6; 115, 17; Is. 38, 18); and their name of rēphā'im ("languid," "weak").
… with slow divine preparations (Yahweh, God of life: Gen. 5:24; Deut. 32:39; I Kings 17; II Kings 2:3, 11-12; 4:33-36; 13:21; Ps. 9:2; Wis. 2:24; 16:13) and with deep aspirations of the human heart (permanent familiarity with God: Gen. 3:8; Is. 38:18; Ps. 6:5-6; 73:25; otherworldly justice as the work of Yahweh: Jer. 31:29; Ezek. 18). The first hint appears in the 8th century B.C., under the veil of symbolism in Hos. 6:1-2: …
… of which death is the punishment, the f. always appeared as a place of penalty, and the righteous man prays to be delivered from it. In that dark underworld silence reigns inexorable: praise to God does not echo there, nor is his worship carried out (Is. 38:18; Ps. 6:6; 113:17-18); the living God is absent from it, but he scrutinizes and governs "the f. and the abyss" (Job 16:5-6; Prov. 15:
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.