Ezechias shews all his treasures to the ambassadors of Babylon: upon which Isaias foretells the Babylonish captivity.
The king of Babylon sent legates, to visite king Ezechias, and congratulate his recouerie of health. 2. He sheweth them al his riches, 5. for which I saie reprehendeth him: and prophecieth that the Babylonians wil spoile Ierusalem.
1At that time Merodach Baladan, the son of Baladan king of Babylon, sent letters and presents to Ezechias: for he had heard that he had been sick and was recovered.In quel tempo Merodach Baladan, figlio di Baladan re di Babilonia, mandò ambasciatori con lettere, e doni ad Ezechia, avendo saputo com'egli era stato ammalato, ed era guarito.AT THAT time Merodach Baladan the sonne of Baladan, king of Babylon, sent letters & giftes to Ezechias: for he had heard that he had bene sicke, and was recouered.In tempore illo misit Merodach Baladan, filius Baladan, rex Babylonis, libros et munera ad Ezechiam: audierat enim quod ægrotasset et convaluisset. 2And Ezechias rejoiced at their coming, and he shewed them the storehouses of his aromatical spices, and of the silver, and of the gold, and of the sweet odours, and of the precious ointment, and all the storehouses of his furniture, and all things that were found in his treasures. There was nothing in his house, nor in all his dominion that Ezechias shewed them not.Ed Ezechia si rallegro di queste cose, e fece loro vedere le stanze degli aromi, e dell'argento, e dell'oro, e de' profumi, e degli unguenti preziosi, e tutte le guardarobe de' suoi mobili, e tutto quello, ch'ei si trovava ne' suoi tesori. Non lasciò a parte, cosa Ezechia, ch'ei lor non mostrasse.And Ezechias reioyced vpon them, and he shewed them the storehouse of aromatical spices, and of siluer, and of gold, and of sweete odours, and of the best oyntment, and al the store houses of his furniture, and al thinges that were found in his treasures. There was not anie thing, which Ezechias shewed them not in his house, and in al his dominion.Lætatus est autem super eis Ezechias, et ostendit eis cellam aromatum, et argenti, et auri, et odoramentorum, et unguenti optimi, et omnes apothecas supellectilis suæ, et universa quæ inventa sunt in thesauris ejus. Non fuit verbum quod non ostenderet eis Ezechias in domo sua, et in omni potestate sua. 3Then Isaias the prophet came to king Ezechias, and said to him: What said these men, and from whence came they to thee? And Ezechias said: From a far country they came to me, from Babylon.Ma andò Isaia profeta dal re Ezechia, e gli disse: Che dicono questi uomini, e donde vengono? Ed Ezechia rispose: Vengono a me da lontano paese, da Babilonia.But Isaie the prophet went in to Ezechias the king, and said to him: What sayd these men, and from whence came they to thee? And Ezechias sayd: From a far countrie they came to me, from Babylon.Introivit autem Isaias propheta ad Ezechiam regem, et dixit ei: Quid dixerunt viri isti, et unde venerunt ad te ? Et dixit Ezechias: De terra longinqua venerunt ad me, de Babylone. 4And he said: What saw they in thy house? And Ezechias said: All things that are in my house have they seen, there was not any thing which I have not shewn them in my treasures.E quegli disse: Che hann'eglino veduto in casa tua? Ed Ezechia disse: Hanno veduto tutto quello, che è in casa mia; non v'ha cosa ne' miei tesori, ch'io non abbia loro mostrata.And he sayd: What saw they in thy house? And Ezechias sayd al thinges that are in my house haue they sene, there was not anie thing, which I haue not shewed them in my treasures.Et dixit: Quid viderunt in domo tua ? Et dixit Ezechias: Omnia quæ in domo mea sunt viderunt; non fuit res quam non ostenderim eis in thesauris meis.
5And Isaias said to Ezechias: Hear the word of the Lord of hosts.Ed Isaia disse ad Ezechia: Ascolta la parola del Signor degli eserciti.And Isaie sayd to Ezechias: Heare the word of the Lord of hostes.Et dixit Isaias ad Ezechiam: Audi verbum Domini exercituum. 6Behold the days shall come that all that is in thy house, and that thy fathers have laid up in store until this day, shall be carried away into Babylon: there shall not any thing be left, saith the Lord.Ecco, che tempo verrà, quando le cose tutte, che sono in casa tua, accumulate da' padri tuoi fino al dì a oggi, saran portate via a Babilonia: non ci resterà nulla, dice il Signore.Behold the daies shal come: and al thinges that are in thy house, and that thy fathers haue layd vp for treasure vntil this day, shal be taken away into Babylon: there shal not any thing be leaft, sayth our Lord.Ecce dies venient, et auferentur omnia quæ in domo tua sunt, et quæ thesaurizaverunt patres tui usque ad diem hanc, in Babylonem; non relinquetur quidquam, dicit Dominus. 7And of thy children, that shall issue from thee, whom thou shalt beget, they shall take away, and they shall be eunuchs in the palace of the king of Babylon.E prenderanno de' tuoi figliuoli nati, e generati da te, ed eglino saranno eunuchi nel palazzo del re di Babilonia.And of thy children, which shal come forth of thee, whom thou shalt beget, they shal take away, and they shal be eunuches in the palace of the king of Babylon.Et de filiis tuis, qui exibunt de te, quos genueris, tollent, et erunt eunuchi in palatio regis Babylonis. 8And Ezechias said to Isaias: The word of the Lord, which he hath spoken, is good. And he said: Only let peace and truth be in my days.E disse Ezechia ad Isaia: Giusta è la parola proferita dal Signore: e aggiunse: Solamente sia pace, e si adempiano le promesse ne' giorni miei.And Ezechias sayd to Isaie: The word of our Lord which he hath spoken is good. And he said: Onlie be there peace and truth in my daies.Et dixit Ezechias ad Isaiam: Bonum verbum Domini, quod locutus est. Et dixit: Fiat tantum pax et veritas in diebus meis !
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Calmet
And. Septuagint add, "ambassadors and presents." See 4 Kings 20:12. (Calmet)
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Worthington
Days. He is not unconcerned about his children, but dares not request more. Having given way to immoderate joy and vanity, he was informed that all his treasures should be taken away. (Worthington)
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Concordance 4 Reg. 20.
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In this honorable embassage Ezechias reioyced immoderatly; and vnwisely shewed his treasures, which therfore the prophet reprehended. And vpon this occasion prophecied that the Babylonians should carie away al that treasure, and his children into captiuity.
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Not for want of affection towards his posteritie, but seing he durst not request more, he prayed for peace in his owne dayes.
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Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 1.4
… For neither did Hezekiah believe himself to be sinning ( 2 Kings xx. 13 ), when he shewed to the strangers who came to him his storehouses of spices; but he fell under the anger of the judge, to the condemnation of his future offspring, from what he supposed himself to be doing lawfully (
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Tertullian † AD 220 The Five Books Against Marcion 4.15
… “Behold, the days come when all that is in thine house, and that which thy fathers have laid up in store, shall be carried to Babylon.”
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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 .’ He then said, ‘I will make;’ but the Prophet in that very book and the Fourth of Kings, thus speaks, ‘And the sons who shall come forth of thee
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St Justin Martyr † AD 165 Dialogue with Trypho 50
Then I said, “Isaiah thus foretold John’s forerunning: ‘And Hezekiah said to Isaiah, Good is the word of the Lord which He spake: Let there be peace and righteousness in my days.’
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Merodach, king of Babylon, sends legates who congratulate Hezekiah on his health miraculously recovered: and Hezekiah shows all his riches. Whence, verse 3, he is corrected by Isaiah, and hears that all his riches are to be carried off by the Babylonians, and his sons are to be eunuchs of the king. This harsh decree of God, verse 8, the king accepts with equanimity, and prays that at least in his days there may be peace and truth. 1. At that time Merodach Baladan, son of Baladan, king of Babylon, sent books and gifts to Hezekiah: for he had heard that he had been sick and had recovered. 2. And Hezekiah was glad at them, and showed them the storehouse of his spices, and of silver, and of gold, and of ointments, and of the best ointment, and all the storehouses of his furniture, and all that was found in his treasures. There was nothing in his house, nor in all his dominion, that Hezekiah showed not them. 3. And Isaias the prophet came in to Hezekiah the king, and said to him: What said these men, and whence came they to thee? And Hezekiah said: From a far country they came to me, from Babylon. 4. And he said: What saw they in thy house? And Hezekiah said: All things that are in my house they saw: there was no thing which I showed not them in my treasures. 5. And Isaias said to Hezekiah: Hear the word of the Lord of hosts. 6. Behold, the days shall come, and all things that are in thy house, and that thy fathers have laid up in store until this day, shall be carried into Babylon: nothing shall be left, saith the Lord. 7. And of thy sons that shall issue from thee, whom thou shalt beget, they shall take away, and they shall be eunuchs in the palace of the king of Babylon. 8. And Hezekiah said to Isaias: The word of the Lord which thou hast spoken is good. And he said: Let there be peace and truth in my days. 1. MERODACH BALADAN SENT. — That is, the king Baladan sent. For "Merodach" was a common name of the kings of Babylon, as Ptolemy of Egypt, Caesar of the Romans. Hence the son of Nebuchadnezzar was called Evil-Merodach, and Belshazzar is called "Merodach," Jeremiah 50:2, perhaps from the first king of Babylon, who was called Merodach, and was numbered among the gods. As therefore it is said Ptolemy Philadelphus, Ptolemy Euergetes, Ptolemy Philopator: so it is said Merodach Baladan, Merodach Belshazzar, etc. The Hebrews therefore err, who think "Merodach" to be Nebuchadnezzar, who transferred the monarchy from the Assyrians to the Chaldeans: for from the fifteenth year of Hezekiah, in which his sickness and recovery occurred, until the fourth year of Jehoiakim, in which Nebuchadnezzar began to reign, there elapsed 106 years. Probably Scaliger, book V of On the Emendation of Times, and from him Torniellus, in the year of the world 3306, think this Baladan to be Nabonassar, from whom the era of the Babylonians was established, and from thence Ptolemy writes that he received the ancient astronomical observations down to his own times, book III of the Almagest, chapter VIII, who flourished in the time of the Emperor Hadrian, and consequently Merodach the son of Baladan to be him whom Ptolemy calls Mardokempad, the son of Nabonassar. For Nabonassar, as is deduced from Ptolemy, began to reign about the sixth year of Hezekiah, at the same time namely when Baladan was in Babylon. More on this in Ezekiel 1:1.
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BOOKS (epistles: thus the Chaldean and Septuagint; for this is the Hebrew ספר sepher). For he had heard THAT HE HAD BEEN SICK AND HAD RECOVERED, — and on account of his sickness the sun had gone backward. He sent therefore legates both for the sake of friendship, that he might congratulate Hezekiah on his health, and also that concerning this portent, namely the going backward of the sun, he might inquire and learn the truth, manner and cause, as it is said in II Paralipomenon 32:31. The books of the Babylonian Astrologers have perished; otherwise from them it would be established. For there is no doubt that they themselves wrote it down in their tables. Thus Cajetan in IV Kings, chapter XX.
Ptolemy, book III of the Almagest, chapter VIII, who flourished in the time of the Emperor Hadrian, and consequently Merodach the son of Baladan to be him whom Ptolemy calls Mardokempad, the son of Nabonassar. For Nabonassar, as is deduced from Ptolemy, began to reign about the sixth year of Hezekiah, at the same time namely when Baladan was in Babylon. More on this in Ezekiel 1:1.
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Note here how much kings of old, even the Gentiles, cultivated friendship and the offices of greeting and other courtesies with other neighboring princes, even the Jews, so that they sent legates to congratulate them on their prosperity, to condole with them on their misfortune. Abraham, Isaac and Jacob established friendship with Achimelech and other kings of the Canaanites. Thus to David and Solomon there were confederated and congratulated Hiram king of Tyre, Thou king of Hamath, and others: David himself also sent legates to console Hanun king of Ammon on the death of his father, II Kings 10. Thus Jonathan and Simon the Maccabees entered into close bonds of alliance with the Romans and Spartans.
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2. THERE WAS NO WORD (there was no thing; Septuagint, there was nothing) IN ALL HIS POWER, — in all his kingdom; Chaldean, in all his dominion. 6. BEHOLD THE DAYS SHALL COME, AND ALL THINGS SHALL BE TAKEN AWAY. — From this punishment it appears that Ezechias sinned here in some vanity and pride, namely in the ostentation of his riches, to which he was impelled by so honorable an embassy of the Babylonians: hence he pleased himself and became puffed up (although perhaps this pride of his was only venial). Thus St. Jerome, Tertullian, book IV Against Marcion, chapter XXI; Ambrose on Psalm CXVIII, at those words: "I was humbled exceedingly;"; Cajetan and others. Note the just punishment: he who displays his riches deserves to be despoiled of them. Whence tropologically Eucherius and Bede, in IV Kings XX: "Ezechias," they say, "vainly displaying his treasures signifies the servant of God; when he has betrayed his virtues to vain glory, he soon loses them, and the treasures of good works pass into the dominion of demons in an unhappy exchange." 8. GOOD IS THE WORD OF THE LORD. — That is, the sentence of the Lord punishing my vanity pleased me, I accept it, I submit myself to him. Thus Semei hearing from Solomon: "On whatever day thou shalt pass over the brook Cedron, know that thou shalt be put to death;"; accepting the sentence responded: "Good is the word, as my lord the king hath spoken, so will thy servant do," III Kings II, verses 38 and 43. The Hebrews therefore wrongly reprove Ezechias as if less solicitous for his posterity than for himself. For he accepted the sentence of divine vengeance under compulsion, and since he could not entirely avert it, he asked for its mitigation which could be hoped for, namely that in his days it should not be carried out. LET THERE BE ONLY PEACE AND TRUTH IN MY DAYS — That is, so that God may keep me peaceful in life and kingdom, and may overcome my enemy Sennacherib, as he promised; for this is truth, that is, the faithfulness of God, which he asks for. Others understand by truth Christ, promised to David and to me, so that I may see him before I die.
Machine translation from the Latin, not reviewed.
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Hic ponit amicorum gratulationem, ostensam in missione nuntiorum et munerum: et circa hoc tria facit. Primo ponit nuntiorum missionem: rex Babylonis qui tunc suberat Assyriis. Libros, idest Epistolas. Audierat, sed maxime propter signum quod in solis reversione viderat. Ps. 71: « Vivet, » et dabitur ei de auro Arabiae. Secundo ponit ipsius Ezechiae elationem inde conceptam, ponens
elationis laetitiam, Laeta’us; contra hoc quod habetur Job 51: « Si laetatus sum super multis divitis meis, et quia plurima reperit manus mea. » Et elationem in opere, in ostentationem divitiarum suarum: Et ostendit cellam aromatum, quae dicitur species odoriferae. Etiam locum ubi sepeliabantur reges, vel inferiorum partem domus saltus, quae erat ex alabastro, ubi optime hujusmodi conservantur.
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Apothecas, cellaria: Verbum, res digna verbo, in omni potestate sua, quantum ad ea quae erant in templo, quae quidem erant in potestate regis usurpata.
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Eccl. 11: « Non omnem hominem inducas in domum tuam: multae enim sunt in sidiæ dolosi. » Tertio ponit elationis reprehensionem, Et introivit: et primo ponit culpae inquisitionem et inanimationem, Non fuit res. Prov. 20: « Sicut aqua profunda, sic consilium in corde viri. » Secundo comminatur poenam, Et dixit, Isaias.
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Quantum ad amissionem rerum: Omnia quae in domo tua sunt.
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Jer. 27: « Haec dicit Dominus ad vos: Ecce ego dedi omnes terras istas in manu Nabuchodonosor regis Babylonis. » Quantum ad filiorum servitutem, Et de filiis; quod dicunt impletum in Daniele et sociis, non quia corpore, sed mente et officio tales fuerunt. Deut. 28 (aliis verbis v. 41): « Filii tui et filiae tuae tradentur alteri populo. » Tertio ponit poenae acceptationem: Et dixit Ezechias. Supra 26: « Domine, dabis pacem, quia in te speravimus. »
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v. 4 « In tempore illo misit Merodach Baladan filius Baladan. rex. Babylonis libros et munera ad. Ezechiam ; audierat enim quod aegrotasset et convaluissel » ; — additur 2 Par. 39, 31, principes Babylonis missos esse, ut interrogarent de portento quod accidisset super terram, ergo de umbra quae in horologio Achaz descendisset. Cum astronomiae studium apud Babylonios vigeret, ratio haec non sine specie veri praetendipotuit, cur legati mitterentur. Hanc autem rationem unicam fuisse cur legatio mitteretur vel,propriam et veram illam, qua Merodach Baladan ad eam impelleretur, nemo crediderit. Cur tantam amicitiae et gratulationis significationem Ezechiae regi exhibuerit, bellicis eius consiliis docemur. Monumentis quippe assyriacis discimus exstitisse regem Babylonis Marduk-habal-iddina (Merodoch donavit filium), filium Iakin, qui in inscriptionibus regum Theglathphalasar, Sargon, Sennacherib aliquoties occurrit ; sese subiecit regi Theglathphalasar, bella gessit cum Sargon; et Sennacherib quoque narrat a se victum esse regem eiusdem nominis. Sargon rex Assyriorum bis ei videtur bellum intulisse, ut eum ad.subiectionem adigeret. Semel circa annum 7120 a. Ch. quo tempore etiam Ptolemaeus narrat de Mardokempado qui regnum babylonicum occuparat ; dein circa annum 109, qua ultima expeditione revera victus fugatusque est. Etiam ex Ptolemaeo Mardokempados solum per 12 annos regnum babylonicum tenuit. Cum igitur Merodach Baladan sese defendere vellet contra regem Assyriorum et sane nosset in Asia occidentali plures gentes libenter esse conspiraturas in foedus ad excutiendum iugum assyriacum, misit circa tempus sanationis Ezechiae (c. an. 112) legatos ad tale foedus contra Assyrios excitandum. Ezechias rex per 14 quos eousque regnaverat annos iam se belli peritum et fortem probaverat (cf. 4 Reg. 18, 7I. 8); unde cur eius regis foedus et amicitiam appeteret, sane habebat. Simul autem eiusmodi machinationes tecto atque occulto fieri debuisse, ne suspicio Assyriorum excitaretur, facile intelligitur ; vel si Merodach Baladan aliquo modo imperio regis Assyriorum invitus substabat, ratio debuit praetendi, cur legatos mitteret ad regem Iudaeorum. Quae rationes obtentui fuerint, h. 1. et 2 Par. 32, 34 docemur. Si agebatur de foedere ineundo, etiam facilius explicatur, cur Ezechias severe reprehendatur, quia tanto gaudio susceperit legatos. Gaudio enim illo et magna illa familiaritate qua agit cum legatis satis ostenditur tale foedus ab eo summopere esse approbatum. Iam quantopere talia foedera abhorreant ab indole theocratica, in superioribus Isaiae vaticiniis videri potest. Illum intelligi hoc loco Marduk-habal-iddina, de quo in annalibus Sargon sermo sit, omnino certum videtur. Ratio enim temporis optime congruit, si quidem eam temporis computationem sequimur quam fere omnes proponunt. Unum quod obstare videtur et quo alii permoti sunt, ut duos statuerent Marduk-habal-iddina, priorem sub Sargon, alterum sub Sennacherib (circ. an. 704) de quo altero hic sermo inferatur (cf. Vigourouz l. c. p. 171 seq.), est quod rex iste Dabylonis in monumentis assyriacis vocatur filius Jakin, in s. literis vero filius Daladan. Sed haec ratio satis videtur infirma. Seimus enim in monumentis quoque assyriacis filium latiore quodam modo usurpari. Exemplum habes in rege Israel Iehu, qui in annalibus Salmanasar II et III regum « filius Omri » vocatur, quamvis ad familiam et posteros Omri (Amri) minime pertineret ; ratio eius appellationis inde explicatur, quia Assyrii regnum [srael propter Omri (Amri) appellare solebant mat bif Humri terra domus Omri vel terra Omri. Iam idem obtinere poterat in Merodach Baladan qui sit vere filius Baladan, uti in s. literis dicitur, qui autem vocetur filius Iakin i. e. successor akin; idque: eo probabilius redditur, quia dynastiam a Iakin fundatam revera vocant bit lakin domum lakin, et arcem dur lIakin. Invaluit ergo eodem modo quo Omri pro Israel etiam lakin pro regno a se fundato. — Merodach Baladan, qui rex terrae maris i. e. Babyloniae meridionalis vocatur, cum Sargon regnum assyriacum obtineret, c. an. 721, etiam Babyloniam septemtrionalem sibi subiecit, neque Sargon hane regni partem ei eripere valuit; ab hoc ergo tempore quo Chaldaeam meridionalem et septemtrionalem oceuparat, numerandi sunt duodecim anni quos secundum Ptolemaáeum rex babylonicus regnavit. Anno autem 19 Sargonis regis iterum oritur bellum inter eos; Merodach Baladan Elamitas et ' Arabes quoque contra regem Assyriorum ad rebellionem excitavit ; eodem consilio legationem ad Ezechiam misisse eum ex ratione temporis recte concludimus; anno 709 Sargon expugnavit arcem dur-lakin, in quam se receperat Merodach Baladan ; arx flammis combusta est, sed Merodach Baladan aufugit (cf. Lenormant, les Origines de la civilisation II p. 903 seq. ; Schrader, Keilwed u. Geschichtsforschung p. 535 ; Civiltà cattolica, 4884, XI 5 p. 412 5eq.). Ezechiam iis quae in epistolis regis babylonici proponebantur et a legatis commendabantur aures praebuisse avidas et multum sibi compla- . cuisse de honore sibi praestito, colligitur ex
c) Tribulationes ab Assyriis inferendae 7, 17-25 . Caput. secundum 8, 1-9, T. a) Signum in filio Isaiae datur 8, 1-4. D Inundatio hostilis et Emmanuel 8, 5- 10. d) Lux messianica 9, 4-5 . e) Emmanuel eiusque regnum 9, 6-7. Caput tertium 9, 8-19, 6 . 4. Adhuc manus extenta 9, 8-10, 4 à) Contumacia Ephraim et poena 9, 8-12. b) Perversitas latissime serpens et poeua 9, 13-17. €) Dissidia intestina9, 18-21 . d) laiustitia et oppressio 10, 1-4 9. Assyriorum in Iudaeam invasio et prostratio 10, 5-81. a) Dei consilium — elatio Assyriorum 10, 5-19. b) Ex afflictione salus 10, 20- 21. : c) Assyriorum impetus et ruina subita 40, 9g 34. 3. Emmanuel eiusque regnum 11, 1-12, 6 . 4) Messias rex 11, 1-5. b) Symbolum pacis messianicae 11, 6-9 . c) Regni messianiei propagatio 11, 10-16 d) Hymnus laudis et gratiarum actionis 19, 1-6. a) Deus suos convocat milites 13, 1-5. b) Dies Domiui horrore plenus 13, 6-13. c) Ruina Babylonis 13, 441-99
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v. 2 « laetatus est autem" super eis Ezechias et ostendit eis cellam aromatum et argenti et auri et odoramentorum. et unguenti optimi et omnes apothecas supellectilis $uae et universa quae inventa sunt in. thesauris eius ; non fuit verbum quod non ostenderet eis Ezechias im domo sua et in omni potestate $Udà » ; — opes suas et divitias etapparatum bellicum ostendit, ut qualis sit belli socius et quam merito honorandus a rege babylonico appareat. Obliviscitur rex theocraticus quantopere Deus per prophetas foedera cum alienigenis reprobaverit; obliviscitur quae Hanani propheta ad Asa regem dixerat : quia habuisti fiduciam in rege Syriae... stulte egisti (2 Par. 16, 1-9), quae Iehu, filius Hanani, regi Iosaphat exprobravit : impio praebes auxilium et his qui oderunt Dominum amicitia iungeris et idcirco iram Domini merebaris (2 Par. 19, 2) ; obliviscitur quae Eliezer. ad Iosaphat regem dixerat : quia habuisti foedus cum Ochozia, percussit Dominus opera tua contritaeque sunt naves nee potuerunt ire in Tharsis (2 Par. 20, 31) ; obliviscitur normam theocraticam quam David contra Goliath certamen initurus praeclare exposuit : noverit universa ecclesia haee, quia non in gladio nec in hasta salvat Dominus (1 Reg. 171, 41); atque culpa eius augetur, quia iam acceperat a Domino promissionem clarissimis verbis conceptam : de manu regis Assyriorum eruam te et civitatem istam et protegam eam (38, 6). Cum igitur Dominus ipse eum urbemque defendere ac liberare velit, quid est quod foedus ineat coram Deo abominabile ? Hebr. ita verte : et ostendit eis gazophylacium suum, argentum et aurum et aromata et oleum pretiosum et omne armamentarium suum et omne quod inveniebatur in. thesauris suis et non erat res ulla quam non ostenderet eis in domo sua et in omni dominio suo ; igitur thesauri Ezechiae aderant pleni ; proinde perspicuum exhibetur in ipsa narratione vestigium, haec evenisse ante invasionem Assyriorum et ante tributum Sennacherib regi solutum, cui solvendo ut par esset, .« omne argentum quod repertum fuerat in domo Domini et in thesauris regis dedit et confregit valvas templi Domini et laminas auri quas ipse affixerat et dedit eas regi Assyriorum » (4 Reg. 18, 15. 16) et proinde ordinem temporis in eo eventu minime servari in libr. Reg. et Paralip. et apud Isaiam. Divitiae istae (cf. 2 Par. 39, 97 seq.) ad Dei benedictionem erant referendae (cf. 2 Reg. 18, '1 hebr.), unde iis ostensis sese ostentare belli socium ad foedus antitheocraticum ineundum paratissimum reprehensione non poterat carere. quam nN223 Gen. 37, 25 (6ot4&po:x LXX. eo loco) et Gen. 43, 11 (storax in vulg: h. l)i.e. designari pulverem aromatieum, aroma contusum, aroma, vel ratione speciali domum nominari storacis (Movers). Alii vocis originem repetere malunt a n3 quod cognatum sit cum D'2 (ans ?) servare, recondere; unde domum thesaurorum explicant vel domum qua bona quaevis reconduntur (cf. Kn. Hitz. Fürst L. Del. Naeg.. Aliam viam ingreditur Delitzsch, Prolegomena e. hebr. aram. Woerlerb. p. 1&1, esse vocem eandem ac babylonico-assyriacum nomen domus thesaurorum bib nakamti vel nakanti; inesse enim in aakámu notionem aceumulandi, unde nakamtu vel nakantu (vel probabiliter etiam nakàti) nomen esse thesauri, et inde vocem hebr. esse transsumptam. Vide Sírassmaier, Verzeichniss d. akk. assyr. Woerter, nakantum n. 5960 ; nakàmu n. 5959 et nakkandu n. 5970. Cum m5 vasa, instrumenta, supellex quaevis eliam speciatim dicatur de armis (Gen. 27, 3. Deut. 1, 41. Iud. 18, 11. 16. 1 Sam. 14, 1. 6. seq. 31, 4 etc.), domus supellectilis opüme intelligitur de armamentario ; vide ad 22, 8. Quod in vulg. legitur non fuit verbum... notus est hebraismus, de quo advertit S. Hier. : « verbum iuxta hebraicam consuetudinem pro re frequenter accipitur », uti v. g. obtinet 1 Reg. 3, 11. Ier. 44, 4. Luc. 1, 37 ; eodem modo in vulg. invenitur sermo pro re vel eventu ; cf. 2 Reg. 12, 21. 3 Reg. 15, 5. De quo usu vide Kaulen, Handb. z. Vulg. p. 21. 27. Mittitur ad regem propheta, custos et vindex theocratiae, cuius est apud omnes ordines mentem tueri et promovere theocraticam et quae contra legem Dei et instituta fiunt reprehendere apud omnes, reges, principes, sacerdotes et apud populum;
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v. 3 « introivit autem Isaias propheta ad. Ezechiam regem et dixit ei : quid dixerunt viri isti el unde venerunt ad. te? et dixit Ezechias : de terra longinqua venerunt ad me, de Babylone » ! — en, quomodo regulus iste in regione satis parva sibi complacet de tali legatione et apud ipsum prophetam de honore sibi praestito gloriatur; quare praemittit : non e regione propinqua, verum de terra longe remota venerunt ad me, de Babylone ; non sine supercilio et animi elatione ea esse dicta, ipsa verba eorumque collocatio et gradatio ad admirationem excitandam affectata satis produnt. Unde bene S. Hier. : « cum éygacs et supercilio legendum est de terra longinqua quod quanto terra longior sit unde venerunt, tanto iste eloriosior propter quem venerint » (sim. S. Cyr.). Unde « elevatum est cor eius » 9 Par. 32, 95. Nondum ergo quamvis prophetae interrogatione esset interpellatus se perperam egisse agnoscit, adhuc caecutit non sentiens foedus et amiciiam cum alienigenis regi theocratico esse in vitio ponendum. Unde apte dicitur : in legatione principum Babylonis dereliquit eum Deus, ut tentaretur et nota fierent omnia quae erant in corde eius (2 Par. 32, 31). Hac enim occasione et tentatione manifestum fiebat quantum etiam tum abesset ab illa sentiendi cogitandique ratione quae regem theocraticum decet et in lege divina erat proposita. Propheta ulterius in culpam inquirit (S. TAom.), ut interrogationibus ipsis rex incipiat odorari rem culpa et reprehensione non vacare;
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v. 4 « et dixit : quid viderunt in domo tua ? et dixit Ezechias : omnia quae in domo mea sunt viderunt ; non fuit res quam non ostenderim eis in thesauris meis » ; — candide rem fatetur. Fortasse iam incipit persentiscere, quale saltem periculum ea in re lateat, ne scil. thesauris ostensis cupiditas regis Babylonis excitetur, qua inductus suum belli socium quantocius opprimat et spoliet, ut accidit Achaz regi foedus ineunti cum Theglathphalasar qui « afflixit eum et. nullo resistente vastavit » (2 Par. 28, 20). Haud abs re adnotat Pint. : « colliges quam utilis sit afflictio, quam periculosa prosperitas. In afflictione confugiebat ad Deum totumque se ipsum illi lacrimis et precibus tribuebat, in prosperitate vero elatus est Deoque pro acceptis beneficiis debitas gratias non egit ; immo inani gloria captus est ». Propheta autem confessionem extorquet, ut sententiam ferat (For.). Sententia autem fertur ei congrua quam propheta a cap. 2 (v. 41 seq.) iam saepius annuntiaverat tamquam normam Dei ad. destructionem omnis pompae ac fastus :
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v. 5 « et dixit Isaias ad. Ezechiam :. audi verbum Domini exercituum :
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v. 6 ecce dies venient et auferentur omnia quae in domo tua sunt et quae thesaurizaverunt patres tui usque ad diem hanc in Babylonem ; non relinquetur. quidquam, dicit Dominus ; v. "Let de filiis tuis qui exibunt de te quos genueris, tollent et erunt eunuchi in palatio regis Babylonis »; — nota dici quae patres tui thesaurizaverunt, proinde de thesauris iam a longiore tempore per maiores Ezechiae et reges antecessores collectis sermo fit, ex quo denuo patet haec dicta.esse ante tributum ad Sennacherib missum, neque valere (quod aliqui excogitabant) spoliis de Assyriis reportatis domum Ezechiae fuisse iterum ditatam et haec spolia ostensa esse Babyloniis. Valebit ergo : oculi sublimes humiliabuntur; quae cap. 3 minatus erat propheta, iam quo paeto opere exsequenda sint, ostendit; quae in visione inaugurali proposita sunt (6, 11. 12), et quae 5, 9. 13. 25. 26 seq. vaticinatus erat, hac praedictione magis determinantur. Quod autem ea in Babylonem auferenda dicit, veri nominis prophetia est, sicut idem apud Michaeam 4, 40. Nam eo tempore si coniectura erat facienda, fore aliquam transportationem per Assyrios multo probabilius, immo unice probabile videri potuit. Iam populum israeliticum Assyrii in captivitatem abduxerant, ab anno 721 Sargon regnum assyriacum tenens bellis feliciter gestis terrorem sparsit Assyriorum, vicerat Babylonios, Aegyptiis cladem intulerat ; Assyrii ergo reliquis omnibus dominabantur; proinde etai praevideri potuerit regnum iudaicum in bellis illis continuis inter Aegyptum et Assyriam, quae duo regna de principatu in reliquas terras exercendo inter se concertabant, fore mox conterendum et populum more eius temporis in alias regiones abducendum, id potius per Assyrios foreut fiat erat concludendum, nullo modo humanitus sciri potuit Babylonios id esse effecturos, qui tum temporis ab Assyriis saepius iam victi plus minusve Assyriorum potestati erant subiecti in vanum conati iugum illorum excutere. Quod v. '1 dicitur de filiis tuis... non probat Ezechiam eousque nullum genuisse filium, sed dici potest de filiis qui iam adsint nullum esse asportandum, sed de posteris Ezechiae ; nam, uti.Gen. 17, 6. 16 (reges populorum orientur ex eo, ex te egredientur etc.) ostenditur, ea locutione generatim posteri (etiam longo temporis intervallo distantes). designari possunt. De impletione vide 4 Reg. cap. 24. 25. Dan. 1, 3. 4. 6; eunuchi saepe etiam vocantur aulici regis vel servi, qui non sint spadones, uti iam For. Tir. advertunt ; cf. 4 Reg. 8, 15. 3 Reg. 22, 9. 4 Reg. 23,41. Ier. 34, 19 ; 52, 25; idque ex vocis versione apud LXX et Chald. quoque sequitur. Propheta exsilio babylonicoó indicto id quod praecipue intenderat exposuit. Quare reliquam narrationem brevissime absolvit. Indicat solum Ezechiam reprehensionem bene et animo humili suscepisse. Plura discimus ex 2 Par. 32, 26 : « humiliatus est postea eo quod exaltatum fuisset cor eius, tam ipse quam habitatores lerusalem ; et idcirco non venit super eos ira Domini in diebus Ezechiae » ; unde de regis poenitentia et simul cum ipso populum etiam ea in re peccasse docemur; quia ergo non solum rex sed etiam populus deliquit, non solum regiae domui punitio annuntiatur sed talis praedicitur castigatio qua populus simul erit plec- - tendus; porro poenam fuisse dilatam audimus propter poenitentiam et humiliationem regis et populi. Quare verba
€) Plaga in Moab firmiter decreta 16, 49-14 . 4. Oraculum in Damascum et Israel A1, 1-44.
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v. 7 filii qui exibunt de teita selecta esse videntur, ut modo quodam ambiguo et ipsos filios et posteros quoscumque designare possent. Minae proferuntur modo ab omni conditione absoluto; at normam illám apud Ier. 18, 7. 8 et Ez. 33, 14. 15 etiam hoc loco valuisse, in aperto est. Differtur poena propter poeniientiam. Haec ex libro Par. ob oculos habenda sunt, ut brevis narratio rite intelligatur
39:8
v. 8 « et. dixit Ezechias ad Isaiam : bonum verbum Domini quod. locutus est »; — Ezechias duram annuntiationem de tanta domus regiae humiliatione humiliter suscipit, culpam agnoscit, iudicium Dei in se prolatum tamquam iudicium mite accipit : mite, benignum verbum, quasi dicat : minor est ista poena peccato meo (Mald.); « puto hoc loquendi genere ab inferioribus significari solere non gravate ferri quidquid durum a superioribus iniungatur, quasi dicat : fiat quod Domino placet » (Sanct.). Hac autem submissione facta et pietate ostensa ei declaratur a propheta, iram Déi non venturam esse in diebus suis, verum aliam concedi populo et regi epocham, qua probent, utrum Deo fideles permansuri sint necne; si iterum a norma theocratica defecerint, tunc fore ut vaticinium editum suum sortiatur effectum. Id enim ex 2 Par. 32, 26 concluditur. Atque ea intercessisse etiam modo innuitur, quo alter sermo adiungitur ad priorem : « et. dixit : fiat. tantum pax et veritas in diebus meis »; — dum interponitur in ipso sermone Ezechiae et dixit etiterum verba recitantur eiusdem, aperte indicatur, haec non immediate esse adiungenda ad priora, sed ab iis separanda et alia quadam occasione prolata. Quid sit interponendum, ex 2 Par. vidimus; idem nos docet quod seniores loquuntur (ler. 26, 19)de Ezechia et populo eius narrantes : « numquid non timuerunt Dominum et deprecati sunt faciem Domini et poenituit Dominum mali quod locutus fuerat adversum eos ». Cum igitur Isaias regi indicasset poenam illam ob regis submissionem a Deo differri, respondit : fiat tantum paa vel ex hebr. profecto, erit paz et fidelitas i. e. conditio illa pacis quam Deus fidelis et verax ei promiserat inviolata ei servabitur, regnum eius erit stabile, aderit pax . et stabilitas regni pro qua re gratias agit non sineanimi gaudio promissionem hanc et mitigationem poenae repetens. Poenitentia sua poenam avertit Ezechias. Verum Manasses, filius eius, « fecit malum in conspectu Domini iuxta idola gentium » (4 Reg. 21, 2); unde statutam poenam devolvere Deus decrevit (4 Reg. 23, 26; 24, 3. Ier. 15, 4). 58 Is. 39, 8 gata, ut vita mea durante exsecutioni mandanda non sit (cf. Lap. Tir. aliosque). Àn haec acta et dicta sunt coram ipsis legatis babylonicis? Id omnino censet Naeg., nam id decere dignitatem prophetae, ut quo loco sit habendus Dei legatus et quanta ipse libertate loquatur et reprehendat, etiam gentibus manifesteur ; ita ipsum Deum suam maiestatem aliquo modo ostendere, sicut ostenderit per Moysen coram Pharaone, per Bileam coram Barak, per Eliam coram Naaman, per Danielem coram regibus babylonicis. Id porro certo concludi ait ex fornia *82* in v. 3 (unde venerunt); forma enim imperfecti temporis id demum designari, eorum adventum nondum plane absolutum esse atque ad finem perductum, illos ergo adhuc coram adesse, esse advenas; atque tales eos esse quamdiu in urbe consisterent. Ex hac porro legatorum praesentia ultima quoque verba explicat Naeg. tamqnam ad legatos dicta : verbum Domini bonum vocavi ea conditione et suppositione, ut pax inter me et Babylonios adsit, quamdiu ego superstes ero, ne scil. Ezechias quasi homo foedifragus vel inconstans vidcatur traduci verbis prophetae apud legatos. Sic ille. Ultimam explicationem salis coactam et plane censeo improbabilem. Neque enim eo oraculo legati poterant ita offendi, ut Ezechias quasi excusationis gratia id adderet, neque ullo pacto decet regem oraculo Dei ex se apponere conditionem et post reprehensionem quasi cum contumacia declarare : ego ero socius fidelis Babyloniorum, ut contra me nunquam bella gerant, etsi Dominus foedera illa reprobet. Et quam mira esset haec regis opinio, se sua erga Babylonios fidelitate effecturum ne spoliaretur? Num non Achaz rex in Assyriis expertus est quam periculosum sit tales habere socios ? Utrum legati interfuerint reprehensioni necne, in medio relinquo. Certum vestigium eos adfuisse non adest; neque tale indicium est imperf., quia ista forma etiam de eventu quodam singulari, iamdudum praeterito adhibetur : ef. lob 3, 3 dies qua natus sum (imperf.) 44 eur egressus ex utero non statim perii (imperf.) 4, 19. 45. 16 ; 10, 40. 41. Iud. 9, 4 eduxi vos de Aegypto (imperf. in ipso sermonis exordio). Neque tamen adest certum vestigium eos abfuisse, nisi quod de eorum praesentia nihil commemoretur et nihil sit asserendum praeter id quod narretur. Populum quoque peccati Ezechiae participem fuisse, uti ex 9 Par. 36, 96 et ex ipso poenae inflictae genere colligitur, nemo mirabitur ; ita populus sentit et iudicat eum Achaz (7, 2) et saepenumero [saias populum iam reprehendit de ista fatali ad alienigenas inclinatione et propensione ; cf. 2, 7; 8, 6 et dL quantopere foederi aegyptiaco studeant (28, 15; 99, 45; 30, 1; 91, 4 ete.) Tale studium exteras gentes imitandi acriter séprehendii et fete fuisse malorum omnium causam bene ostendit Ezechiel in parabola illa : mater tua leaena inter leones cubavit etc. 19, 2 seq. In Babyloniam cuncta esse transferenda vates dixerat 39, 6. 7. Conceptis ergo verbis indicat exsilium fore et abductionem in terram ius quam, uti iam indicatum est in visione inaugurali (6, 11. 19) et orauone comminatoria 3, 9. 13 et uti Osee (2, 14; 3, 4) et Michaeas (4, 10) aliique prophetae exsilium annuntiant. Sicuti illi simul instaurationis praedictionem adiungunt, ita idem ab Isaia factum esse prorsus exspectamus. Et certe Isaias saepe nobis exhibuit quomodo Assyriis deiectis regnum Dei novo splendore esset decorandum; cum iam idem post Assyrios adhuc alium fore hostem populi Dei, Babylonium scil, ostendisset, nonne aeque consequens est, ut nunc nobis depingat quomodo Babylonio superato et abiecto theocratiae instauratio futura sit? Uu aliorum prophetarum libri nullo modo finiuntur exsilio indicto, sed omnes in gloriosae instaurationis descriptione demum conquie-' scunt, itafieri nullo modo potuit, ut Isaiaelibro finis imponeretur exsilio indicto. Unde ea consideratione grave accedit ad alias probationes momentum quo quis statim sibi persuadeat praeclaram illam ex exsilio liberationem quae iam subsequitur ab ipso esse profectam Isaia. Hanc liberationem summatim proponit sub nomine consolationis, quo afllictorüm animi sint erigendi, confortandi, laetitia imbuendi, statim ostendens normam illam 1, 27 promulgatam etiam hic valere : exsilii scil. miseriam et afflictionem praeclara demum salute finiri. Atque nomine consolationis totum argumentum quod hae parte continetur optime comprehenditur; quare iam s. auctor id quod Isaiae quam maxime proprium est hisce comprehendit : consolatus est lugentes in Sion (Eccli. 48, 27). Deus enim populum suüm quem elegit non abiicit ; unde
39:1
… His policy of alliances is well known also from Is. 39, 1-8, a passage identical to II Kings 20, 12-19: legation to Hezekiah, king of Judah (721-693).
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.