God’s favour to his church. The folly of idolatry. The people shall be delivered from captivity.
Christ foundeth and establisheth his Church: 6. Inueigheth against idolaters: 26. and promiseth deliuerance from the captiuitie of Babylon.
1And now hear, O Jacob, my servant, and Israel whom I have chosen.Adesso ascolta, o Giacobbe mio servo, e tu, o Israele eletto mio:AND now heare ô Iacob my seruant, and Israel whom I haue chosen.Et nunc audi, Jacob, serve meus, / et Israël, quem elegi. 2Thus saith the Lord that made and formed thee, thy helper from the womb: Fear not, O my servant Jacob, and thou most righteous whom I have chosen.Queste cose, dice il Signore, che ti ha fatto, e ti ha formato, tuo aiutatore dal seno della madre: non temere, Giacobbe mio servo, e tu, o rettissimo, cui io elessi;Thus sayth the Lord that made and formed thee, thy helper from the wombe: feare not ô my seruant Iacob, and thou most righteous whom I haue chosen.Hæc dicit Dominus faciens et formans te, / ab utero auxiliator tuus: / Noli timere, serve meus Jacob, / et rectissime, quem elegi. 3For I will pour out waters upon the thirsty ground, and streams upon the dry land: I will pour out my spirit upon thy seed, and my blessing upon thy stock.Perocché io spanderò acque sopra la terra sitibonda, e fiumane sopra la terra arida: spanderò lo spirito mio sopra la tua discendenza, e la benedizione mia sopra la tua stirpe.For I wil powre out waters vpon the thirstie ground, and streames vpon the drie land: I wil powre out my spirit vpon thy seede, and my blessing vpon thy stocke.Effundam enim aquas super sitientem, / et fluenta super aridam; / effundam spiritum meum super semen tuum, / et benedictionem meam super stirpem tuam: 4And they shall spring up among the herbs, as willows beside the running waters.E germineranno come i salci presso le acque correnti tralle erbette.And they shal spring the herbes as willowes beside the waters running by.et germinabunt inter herbas, / quasi salices juxta præterfluentes aquas. 5One shall say: I am the Lord’s, and another shall call himself by the name of Jacob, and another shall subscribe with his hand, To the Lord, and surname himself by the name of Israel.Questi dirà: Del Signore son io: e quegli si darà il nome di Giacobbe; e l'altro scriverà sulla sua mano: Sono del Signore: e avrà nome simile a Israele.This man shal say: I am our Lords: and an other man shal cal in the name of Iacob, and this wil write with his hand, To the Lord: and in the name of Israel he shal be resembled.Iste dicet: Domini ego sum; / et ille vocabit in nomine Jacob; / et hic scribet manu sua: Domino, / et in nomine Israël assimilabitur. 6Thus saith the Lord the king of Israel, and his redeemer the Lord of hosts: I am the first, and I am the last, and besides me there is no God.Queste cose dice il Signore Re d'Israele, e il suo Redentore il Signor degli eserciti: Io il primo, ed io l'ultimo, e non è Dio fuori di me.Thus sayth our Lord the king of Israel; and the redemer therof the Lord of hostes: I am the first, and I the last, and beside me there is no God.Hæc dicit Dominus, rex Israël, / et redemptor ejus, Dominus exercituum: / Ego primus, et ego novissimus, / et absque me non est deus.
7Who is like to me? let him call and declare: and let him set before me the order, since I appointed the ancient people: and the things to come, and that shall be hereafter, let them shew unto them.Chi è simile a me? Si dichiari, e si spieghi, ed esponga a me l'ordine delle cose dal tempo, in cui fondai l'antica gente: e le cose imminenti, e le e future annunzino ad essi.Who is like to me? let him cal and declare: and let him expound me the order, since I appoynted the ancient people: the thinges to come, and that shal be hereafter let them shew vnto them.Quis similis mei ? vocet, / et annuntiet: et ordinem exponat mihi, / ex quo constitui populum antiquum; / ventura et quæ futura sunt annuntient eis. 8Fear ye not, neither be ye troubled from that time I have made thee to hear, and have declared: you are my witnesses. Is there a God besides me, a maker, whom I have not known?Non temete, non vi turbate: ab antico io le feci sapere a te, e le predissi: voi siete a me testimoni; v'ha egli Dio fuori di me, e faccitore, che siami ignoto?Feare ye not, neither be ye trubled, from that time I haue made thee to heare, and haue declared: you are my witnesses. Is there a God beside me, and a maker, whom I haue not knowen?Nolite timere, neque conturbemini: / ex tunc audire te feci, / et annuntiavi; vos estis testes mei. / Numquid est Deus absque me, / et formator quem ego non noverim ? 9The makers of idols are all of them nothing, and their best beloved things shall not profit them. They are their witnesses, that they do not see, nor understand, that they may be ashamed.I fabbricatori degl'idoli son tutti un niente, e queste cose, che più amano, non saran loro di alcun giovamento. Eglino per lor confusione son testimonj, come per lor vergogna quegli né veggono, né intendono.Al the makers of an idol are nothing, and their best beloued thinges shal not profite them. Them selues are their witnesses, that they doe not see, nor vnderstand, that they may be confounded.Plastæ idoli omnes nihil sunt, / et amantissima eorum non proderunt eis. / Ipsi sunt testes eorum, quia non vident, / neque intelligunt, ut confundantur. 10Who hath formed a god, and made a graven thing that is profitable for nothing?Chi ardi di formare un Dio, e gettò una statua buona a nulla?Who hath formed a god, and molten a sculptil profitable to nothing?Quis formavit deum, / et sculptile conflavit ad nihil utile ? 11Behold, all the partakers thereof shall be confounded: for the makers are men: they shall all assemble together, they shall stand and fear, and shall be confounded together.Ecco, che tutti coloro, che a ciò hanno parte, saranno confusi: perocché questi sono artigiani uomini: si adunino tutti quanti, e si presentino, e tremeranno, e saran tutti svergognati.Behold, al the partakers therof shal be confounded: for the makers are of men: they shal al assemble, they shal stand and feare, and shal be confounded together.Ecce omnes participes ejus confundentur, / fabri enim sunt ex hominibus; / convenient omnes, stabunt / et pavebunt, et confundentur simul.
12The smith hath wrought with his file, with coals, and with hammers he hath formed it, and hath wrought with the strength of his arm: he shall hunger and faint, he shall drink no water, and shall be weary.Il fabbro opera colla lima; col fuoco, e col martello forma l'idolo, lavorando a gran forza di braccia; e patirà la fame, e verrà meno, e spossato non anelerà a ber acqua.The yron smith hath wrought with the file, with coales, and with hammers he hath formed it, and hath wrought in the arme of his strength: he shal hunger and faynt, he shal not drinke water, and shal become wearie.Faber ferrarius lima operatus est, / in prunis et in malleis formavit illud, / et operatus est in brachio fortitudinis suæ; / esuriet et deficiet, / non bibet aquam et lassescet. 13The carpenter hath stretched out his rule, he hath formed it with a plane: he hath made it with corners, and hath fashioned it round with the compass: and he hath made the image of a man as it were a beautiful man dwelling in a house.Lo scultore in legno stende la sua regola, formai l'idolo collo scalpello, lo dirizza a squadra, gli dà il suo contorno, e fa l'immagine di un uomo, com' uomo di bell'aspetto, che risegga in un tempio.The carpenter hath stretched out a rule, he hath formed it with a plaine: he hath made it with corners, and hath fashioned it round with the compasse: and he hath made the image of a man as it were a beautiful man dwelling in a house.Artifex lignarius extendit normam, / formavit illud in runcina, / fecit illud in angularibus, / et in circino tornavit illud, / et fecit imaginem viri / quasi speciosum hominem / habitantem in domo; 14He hath cut down cedars, taken the holm, and the oak that stood among the trees of the forest: he hath planted the pine tree, which the rain hath nourished.Tronca i cedri, porta via il leccio, e la quercia invecchiata tralle piante della foresta; e pianta un pino, che si fa rigoglioso mediante la pioggia.He hath cut downe cedars, taken the helme tree, & the oke that stood among the trees of the forest: he hath planted the pine tree, which the rayne nourished.succidit cedros, / tulit ilicem, et quercum, / quæ steterat inter ligna saltus; / plantavit pinum, quam pluvia nutrivit: 15And it hath served men for fuel: he took thereof, and warmed himself: and he kindled it, and baked bread: but of the rest he made a god, and adored it: he made a graven thing, and bowed down before it.E gli uomini se ne servono per bruciare: egli ne prende, e si scalda; e col fuoco che ne fa, cuoce il pane: di quello poi, che rimane compone un Dio, e l'adora: ne fa un simolacro, e dinanzi a lui s'inginocchia.And it was made a fyre for men: he tooke of them, and was warmed: and kindled them, and baked bread: but of the rest he wrought a god, and adored: he made a sculptil, and bowed downe before it.et facta est hominibus in focum; / sumpsit ex eis, et calefactus est; / et succendit et coxit panes; / de reliquo autem operatus est deum et adoravit; / fecit sculptile, et curvatus est ante illud.
16Part of it he burnt with fire, and with part of it he dressed his meat: he boiled pottage, and was filled, and was warmed, and said: Aha, I am warm, I have seen the fire.E una metà la consumò a far fuoco, e coll'altra metà fe' cuocere la carne per mangiare; e si saziò, e si riscaldò, e disse: bene sta, mi son riscaldato, ho visto il fuoco.Halfe he burnt with fyre, and of the halfe broyled he flesh & eate it: he sod pottage, and was filled, and was warmed, and sayd: Aha, I am warme, I haue sene the fyre.Medium ejus combussit igni, / et de medio ejus carnes comedit; / coxit pulmentum, et saturatus est, / et calefactus est, et dixit: Vah ! / calefactus sum, vidi focum; 17But the residue thereof he made a god, and a graven thing for himself: he boweth down before it, and adoreth it, and prayeth unto it, saying: Deliver me, for thou art my God.Di quello poi, che avanzò se ne fece egli un Dio, e una statua: si incurva dinanzi ad essa, e l'adora, e la prega, dicendo: Salvami, tu se' il mio Dio.But the rest therof he made a god, and a sculptil to him self: he boweth before it, and besecheth, saying: Deliuer me, because thou art my God.reliquum autem ejus deum fecit et sculptile sibi; / curvatur ante illud, et adorat illud, / et obsecrat, dicens: / Libera me, quia deus meus es tu ! 18They have not known, nor understood: for their eyes are covered that they may not see, and that they may not understand with their heart.Sono ignoranti, sono senza intelletto: sono inverniciati gli occhi loro, affinchè non veggano, e col loro cuor non intendano.They haue not knowen, nor vnderstood: for they haue forgotten, that their eies could not see, and that they could not vnderstand with their hart.Nescierunt, neque intellexerunt; / obliti enim sunt ne videant oculi eorum, / et ne intelligant corde suo. 19They do not consider in their mind, nor know, nor have the thought to say: I have burnt part of it in the fire, and I have baked bread upon the coals thereof: I have broiled flesh and have eaten, and of the residue thereof shall I make an idol? shall I fall down before the stock of a tree?Non ripensano colla loro mente, né comprendono, né hanno senso per dire: Della metà ne feci fuoco, e su' suoi carboni cossi il pane; cossi le carni, e mangiai, e di quel, che resta ne farò un idolo? Mi prostrerò davanti ad un pezzo di legno?They doe not recount in their minde, nor know, nor feele, that they should say: Halfe therof I haue burnt with fyre, and I haue baked bread vpon the coales therof: I haue broyled flesh, & haue eaten, and of the rest therof shal I make an idol? shal I fal downe before the stocke of a tree?Non recogitant in mente sua, / neque cognoscunt, neque sentiunt, ut dicant: / Medietatem ejus combussi igni, / et coxi super carbones ejus panes; / coxi carnes et comedi, / et de reliquo ejus idolum faciam ? / ante truncum ligni procidam ?
20Part thereof is ashes: his foolish heart adoreth it, and he will not save his soul, nor say: Perhaps there is a lie in my right hand.Una parte di esso è cenere; un cuore stolto lo adora, e non illumina se stesso con dire: Forse l'opera della mia destra è menzogna.Part therof is ashes; an vnwise hart adored it, & he wil not saue his soule, nor say: Perhaps there is a lie in my right hand.Pars ejus cinis est; / cor insipiens adoravit illud, / et non liberabit animam suam: / neque dicet: Forte mendacium est in dextera mea. 21Remember these things, O Jacob, and Israel, for thou art my servant. I have formed thee, thou art my servant, O Israel, forget me not.Ricorditi di tali cose, o Giacobbe, e tu Israele: perocché tu se' mio servo. Io ti formai: servo mio tu se', o Israele, non iscordarti di me.Remember these thinges ô Iacob, and Israel, because thou art my seruant. I haue formed thee, thou art my seruant ô Israel foget me not.Memento horum Jacob, / et Israël, quoniam servus meus es tu. / Formavi te; servus meus es tu, / Israël, ne obliviscaris mei. 22I have blotted out thy iniquities as a cloud, and thy sins as a mist: return to me, for I have redeemed thee.Ho sciolte qual nuvola le tue iniquità, e qual nebbia i tuoi peccati; ritorna a me, perch'io t'ho redento.I haue cleane taken away thine iniquities as a cloude, & thy sinnes as a mist: returne to me because I haue redemed thee.Delevi ut nubem iniquitates tuas, / et quasi nebulam peccata tua: / revertere ad me, quoniam redemi te. 23Give praise, O ye heavens, for the Lord hath shewn mercy: shout with joy, ye ends of the earth: ye mountains, resound with praise, thou, O forest, and every tree therein: for the Lord hath redeemed Jacob, and Israel shall be glorified.Cantate laude, o cieli; perocché il Signore ha fatto misericordia: giubilate, estreme parti della terra, monti, selve, e piante tutte risuonate di canzoni di laude: perchè il Signore ha riscattato Giacobbe, e sarà esaltato in Israele.Prayse ye ô heauens, because the Lord hath done mercie: make iubilation ye endes of the earth: ye mountaynes sound prayse, thou forest and euerie tree therof: because the Lord hath redemed Iacob, and Israel shal be glorified.Laudate, cæli, quoniam misericordiam fecit Dominus; / jubilate, extrema terræ; / resonate, montes, laudationem, / saltus et omne lignum ejus, / quoniam redemit Dominus Jacob, / et Israël gloriabitur. 24Thus saith the Lord thy redeemer, and thy maker, from the womb: I am the Lord, that make all things, that alone stretch out the heavens, that establish the earth, and there is none with me.Queste cose dice il Signore redentor tuo, che ti formò nel sen della madre: Io sono il Signore, che fo tutte le cose; che solo distendo i cieli, e fondo la terra, e nissuno è con me.Thus sayth our Lord thy redemer, and thy maker, from the wombe: I am the Lord, that make al thinges, that alone stretch out the heauens, that establish the earth, and none with me.Hæc dicit Dominus, redemptor tuus, / et formator tuus ex utero: / Ego sum Dominus, faciens omnia, / extendens cælos solus, / stabiliens terram, et nullus mecum;
25That make void the tokens of diviners, and make the soothsayers mad. That turn the wise backward, and that make their knowledge foolish.Io, che vani rendo i presagi degl'indovini, e tolgo il senno agli astrologi: e fo cadere all'indietro i sapienti, e la loro scienza fo divenire stoltezza.That make the signes of diuiners voide, and turne the southsayers into furie. That turne the wise backward, and that make their knowlege foolish.irrita faciens signa divinorum, / et ariolos in furorem vertens; / convertens sapientes retrorsum, / et scientiam eorum stultam faciens; 26That raise up the word of my servant and perform the counsel of my messengers, who say to Jerusalem: Thou shalt be inhabited: and to the cities of Juda: You shall be built, and I will raise up the wastes thereof.Io son colui, che riduce ad effetto la parola del suo servo, e adempie gli oracoli de' suoi nunzj. Io, che dico a Gerusalemme: Tu sarai abitata; e alle città di Giuda: Voi sarete ristorate, e renderò vita a' vostri deserti.That rayseth vp the word of his seruant, and accomplisheth the counsel of his messengers, which say to Ierusalem: Thou shalt be inhabited; & to the cities of Iuda: You shal be built, and I wil rayse vp the desertes therof.suscitans verbum servi sui, / et consilium nuntiorum suorum complens; / qui dico Jerusalem: Habitaberis, / et civitatibus Juda: Ædificabimini, / et deserta ejus suscitabo; 27Who say to the deep: Be thou desolate, and I will dry up thy rivers.Io, che dico all'abisso: Asciugati, e io farò seccare le tue correnti.Which say to the depth: Be thou desolate, and thy riuers I wil drie vp.qui dico profundo: Desolare, / et flumina tua arefaciam; 28Who say to Cyrus: Thou art my shepherd, and thou shalt perform all my pleasure. Who say to Jerusalem: Thou shalt be built: and to the temple: Thy foundations shall be laid.Io, che dico a Ciro: Tu se' il mio pastore, tu adempirai tutti i miei voleri. Io, che dico a Gerusalemme: Tu sarai riedificata: e al tempio: Tu sarai rifabbricato.Who say to Cyrus: Thou art my pastour, and thou shalt accomplish al my wil. Who say to Ierusalem: Thou shalt be built; and to the temple: Thou shalt be formed.qui dico Cyro: Pastor meus es, / et omnem voluntatem meam complebis; / qui dico Jerusalem: Ædificaberis, / et templo: Fundaberis.
44:3
Stock. I will give fresh life to my people, as to the figure of Christ's Church.
44:5
Israel. They shall no longer be ashamed of being called Israelites or Christians.
44:8
Witnesses. The history of the true religion is its best proof, Isaias 43:9, 10.
Calmet
Known. Ruled, consequently no other can be truly God. (Calmet)
Worthington
Idolaters are foolish, trusting in those who cannot announce future events. (Worthington)
44:9
Calmet
Ashamed of the origin and imbecility of their idols. (Calmet)
Worthington
All this may be turned against heretics, who worship their own fictions; which the Church never does. (St. Jerome) (Worthington)
44:12
File. Hebrew mahatsad, (Haydock; Jeremias 10:3.) "to make an ax, with," etc. This is the remote cause of the idol.
44:13
Calmet
Man. To be styled afterwards a god. (Calmet)
Maluit esse deum. (Horace 1:ser. 8.)
44:18
Haydock
Covered. Septuagint, "darkened." Are Catholics in the same predicament? (Chap. 40:18.) (Haydock)
44:20
Lie. Can I assert in conscience that it is a god?
44:22
Haydock
Return from captivity, (Calmet) and from your former errors, Matthew 11:26. (Haydock)
44:25
Mad. That people may be no longer deluded.
44:26
Calmet
Servant. The prophets and Jesus Christ, whose works never fail, Matthew 24:35. (Calmet)
Worthington
In all this prediction of the Church, Isaias alludes to Jerusalem destroyed, and afterwards rebuilt. (Worthington)
44:27
Calmet
Deep. Babylon, situated amid waters, Isaias 21:1. (Calmet)
Rivers, as Cyrus did. (Herodotus 1:191.)
44:28
Cyrus. This was spoken 110 years before his birth, which shews the prescience and power of God, so as not to injure free-will. The parents of Cyrus could not give him this name to fulfill the prediction, as they knew nothing of it. Amon was apprised that a person called Josias would overturn idolatry; but he had no reason to suppose that it would be his son, 1 Kings 13:2.
Josephus
My shepherd. Chaldean, "that he shall reign." This was shewn by the Jews to Cyrus, on which account, (Calmet) he gave them leave to return, etc. (Josephus, [Jewish Antiquities?] 11:1.)
The title of shepherd is given to Agamemnon by Homer, and it denotes a good prince, such as historians represent Cyrus to have been. He observed that kings and shepherds had the like duties to perform; (Xenophon viii.) and after his death he was bewailed as a "father." (Herodotus 3:89.)
Plut.[Plutarch?]
At first he did not bear the name of Cyrus, (Herodotus 1:113.) which in the Persian language means "the sun." (Ctesias.) (Plut.[Plutarch?])
44:1
Concordance Iere 30. & 48.
44:2
Gods election preuenteth. mans good endeuoure for without grace none could returne to God.
44:6
Idolaters are foolish in leauing God, who is eternal and to trust in idoles that neither can shew vvhat was from the beginning, nor prophecie thinges to come.
Concordance Apoc 1. & 2•.
44:9
Al that is here sayd of the vanitie of idoles & foolish impietie of idolaters, may be referred (saith S. Ierom in this place) vnto heresie, and heretikes, who artificially deuise the fictions of their owne doctrines and lying: and adore the thinges which they knovv were feaned by themselues neitheir are so content, but draw the simple to embrace and adore the same inuentions. A litle after he sheweth, that the Catholique Church of Christ shal be euer free from such idolatrie: quite cōtrarie to Protestantes assertion that the Church should haue fallen & bene in idolatrie manie hundred yeares together.
44:13
Sup. ••.
44:26
In al this prophecie of the Church of Christ the prophet alludeth to the historie of Ierusalem to ben destroyed by the Chal dees and reedified by permission of Cyrus, & Darius in the times of Aggeus, & Zacharias.
44:1
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.30
… and the Spirit of the fear of God shall fill Him ; signifying that the Spirit is one and undivided, but His operations various. So again, Jacob My servant ,….. I have put My Spirit upon Him
44:2
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
III. Next is the fact of His being called Servant
44:3
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.30
… and the Spirit of the fear of God shall fill Him ; signifying that the Spirit is one and undivided, but His operations various. So again, Jacob My servant ,….. I have put My Spirit upon Him . And again, I will pour My Spirit upon thy seed
St Ambrose of Milan † AD 397 On the Holy Spirit 1.7
89. What, then, is more divine than the working of the Holy Spirit, since God Himself testifies that the Holy Spirit presides over His blessings, saying: “I will put My Spirit upon thy seed and My blessings upon thy children.”
44:4
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 4.3
… And in Isaiah the righteous are said to “spring up as willows by the water courses.”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 9.4
After this, what else does He will that we should take? Willow branches; by that figure indicating righteousness, because “the just,” according to the prophet, shall spring up “as grass in the midst of the waters, as willows by the watercourses,”
44:5
Tertullian † AD 220 The Five Books Against Marcion 4.39
… and promised “a mouth” to Moses, when he pleaded in excuse the slowness of his speech, and that wisdom which, by Isaiah, He showed to be irresistible: “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.”
Tertullian † AD 220 Scorpiace 7
… Wisdom behaves with firmness in the streets, for with good results does she murder her own sons. Nay, on the top of the walls she speaks with assurance, when indeed, according to Esaias, this one calls out, “I am God’s;” and this one shouts, “In the name of Jacob;” and another writes, “In the name of Israel.”
44:6
St Ignatius of Antioch † AD 108 Epistle to the Antiochians 3
The prophets also, when they speak as in the person of God, [saying,] “I am God, the first [of beings], and I am also the last, and besides Me there is no God,”
Theodotus † fl. AD 160 Excerpts of Theodotus 1
XXXVIII. Against Tatian, who says that the words, “Let there be light,” are supplicatory. If, then, He is supplicating the supreme God, how does He say, “I am God, and beside me there is none else?”
St Justin Martyr † AD 165 Hortatory Address to the Greeks 21
… but neither did any one exist before God who could give Him a name, nor did He Himself think it right to name Himself, seeing that He is one and unique, as He Himself also by His own prophets testifies, when He says, “I God am the first,” and after this, “And beside me there is no other God.”
St Hippolytus † AD 235 Against the Heresy of One Noetus 2
2. Now they seek to exhibit the foundation for their dogma by citing the word in the law, “I am the God of your fathers: ye shall have no other gods beside me;” and again in another passage, “I am the first,” He saith, “and the last; and beside me there is none other.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 30
… “I,” says He, “am God, and there is none beside me, righteous and a Saviour.” And in another place: “I am the first and the last, and beside me there is no God who is as I.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.7
… From age unto age Thou art the Lord. That no one should suppose that there is another God, either before or afterwards, he said:— From age and unto age, just as Isaiah said:— I am the first and I am the last .
St Hilary of Poitiers † AD 367 De Synodis or On the Councils 1
XXIII. “If any man after the example of the Jews understands as said for the destruction of the Eternal Only-begotten God the words, I am the first God, and I am the last God, and beside Me there is no God
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.23.6
… and therefore one the honour and one the worship which is paid to the Father in and through the Son. And he who thus worships, worships one God; for there is one God and none other than He. Accordingly when the Father is called the only God, and we read that there is one God , and ‘I am,’ and ‘beside Me there is no God,’ and ‘I the first and I the last
St Athanasius of Alexandria † AD 373 History of Arian Opinions 1
(11.) Whosoever shall explain ‘I God the First and I the Last, and besides Me there is no God,’ (
St Basil the Great † AD 379 De Spiritu Sancto 18
45. For we do not count by way of addition, gradually making increase from unity to multitude, and saying one, two, and three,—nor yet first, second, and third. For “I,” God, “am the first, and I am the last.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.9
… God forbid, I say, God forbid. Faith knows nothing of such order as this; it knows nothing of a divided honour of the Father and the Son. I have not read of, nor heard of, nor found any varying degree in God. Never have I read of a second, never of a third God. I have read of a first God,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 4
… these are words of the Greeks. Tell me this too: Would you not say, that the Creator beyond all comparison excels His works? Yet since that which is from things that were not is similar to them, where is the superiority not admitting of comparison? And what mean the expressions, “I am the first and I am the last” (
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 2.18
… If any one declares that the Son that was born of Mary was man only, let him be anathema. If any man affirming him that was born of Mary to be God and man, shall imply the unbegotten God himself, let him be anathema. If any one shall understand the text, “I am the first, and I am the last, and besides me there is no God,”
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Tertullian † AD 220 On Idolatry 4
… And again: “I swear to you, sinners, that against the day of perdition of blood repentance is being prepared. Ye who serve stones, and ye who make images of gold, and silver, and wood, and stones and clay, and serve phantoms, and demons, and spirits in fanes, and all errors not according to knowledge, shall find no help from them.” But Isaiah
Tertullian † AD 220 The Five Books Against Marcion 2.26
But God also swears. Well, is it, I wonder, by the God of Marcion? No, no, he says; a much vainer oath—by Himself! What was He to do, when He knew
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St Justin Martyr † AD 165 The First Apology 9
… since we see that these are soulless and dead, and have not the form of God (for we do not consider that God has such a form as some say that they imitate to His honour), but have the names and forms of those wicked demons which have appeared. For why need we tell you who already know, into what forms the craftsmen,
St Irenaeus of Lyons † AD 202 Against Heresies 3.6.3
… But as to what they are in their own person, he speaks concerning them; “for they are,” he says, “the idols of demons.” And Esaias: “Let them be confounded, all who blaspheme God, and carve useless things; even I am witness, saith God.”
St Athanasius of Alexandria † AD 373 Against the Heathen (Contra Gentes) 14
… ears have they and will not hear; noses have they and will not smell; hands have they and will not handle; feet have they and will not walk; they will not speak through their throat. Like unto them be they that make them.” Nor have they escaped prophetic censure; for there also is their refutation, where the Spirit says
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Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… earth even they shall perish from the earth and from under these heavens;” and again “They made to themselves gods of silver and gods of gold;” and the prophet Isaiah when he had mocked the making of the idols, and said “He burneth part thereof in the fire with part thereof he eateth flesh he warmeth himself and saith Aha I am warm I have seen the fire,”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.10
10. God then being thus great, and yet greater, (for even were I to change my whole substance into tongue, I could not speak His excellence: nay more, not even if all Angels should assemble, could they ever speak His worth), God being therefore so great in goodness and majesty, man hath yet dared to say to a stone that he hath graven, Thou art my God
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… of silver and gods of gold;” and the prophet Isaiah when he had mocked the making of the idols, and said “He burneth part thereof in the fire with part thereof he eateth flesh he warmeth himself and saith Aha I am warm I have seen the fire,” went on “and the residue thereof he maketh a god and falleth down unto it and saith ‘Deliver me for thou art my god’”
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Tertullian † AD 220 On the Resurrection of the Flesh 3
… “God sees,” (say they); and, “I commend you to God.” But when they say, “What has undergone death is dead,” and, “Enjoy life whilst you live,” and, “After death all things come to an end, even death itself;” then I must remember both that “the heart of man is ashes,”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
… of the idols, and said “He burneth part thereof in the fire with part thereof he eateth flesh he warmeth himself and saith Aha I am warm I have seen the fire,” went on “and the residue thereof he maketh a god and falleth down unto it and saith ‘Deliver me for thou art my god’” and so the prophet laments over them and says “Know that their heart is ashes.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
III. Next is the fact of His being called Servant
Pseudo-Cyprian Exhortation to Repentance 1
Also in the same: “Remember these things, O Jacob and Israel, because thou art my servant. I have called thee my servant; and thou, Israel, forget me not. Lo, I have washed away thy unrighteousness as,…and thy sins as a raincloud. Be converted to me, and I will redeem thee.”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.35
35. And may these words be spoken now again over you also, Sing, O heavens, and be joyful, O earth ; and then; for the Lord hath had mercy on His people, and comforted the lowly of His people . And this shall come to pass through the loving-kindness of God, who says to you, Behold, I will blot out as a cloud thy transgressions, and as a thick cloud thy sins
St John Chrysostom † AD 407 Homilies on First Thessalonians 6
… But even if a woman should forget, yet will I not forget thee, saith the Lord.” ( Isa. xlix. 15 , Sept.) Of how great a love are these words? And again, “Turn unto Me” ( Isa. xlv. 22 .); and again elsewhere, “Turn unto Me, and thou shalt be saved.” (
John Cassian † AD 435 The Conferences of John Cassian 20.7
… for there is a reward for thy labour, saith the Lord;” and these words also may be uttered of him by the voice of the Lord: “I have blotted out as a cloud thine iniquities, and as a mist thy sins:” and again: “I even I am He that blotteth out thine iniquities for mine own sake, and thine offences I will no longer remember;”
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
… Shout, ye foundations of the earth. Cry out with joy, ye mountains, ye high places, and all the trees which are in them, for the Lord hath redeemed Jacob, and Israel hath been glorified
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Tertullian † AD 220 Against Hermogenes 6
… For Matter will be such a God as He—being unmade, unborn, without beginning, and without end. God will say, “I am the first!” Yet how is He the first, when Matter is co-eternal with Him? Between co-eternals and contemporaries there is no sequence of rank. Is then, Matter also the first? “I,” says the Lord, “have stretched out the heavens alone.”
Tertullian † AD 220 Against Praxeas 18
… When, therefore, He attested His own unity, the Father took care of the Son’s interests, that Christ should not be sup posed to have come from another God, but from Him who had already said, “I am God and there is none other beside me,” who shows us that He is the only God, but in company with His Son, with whom “He stretcheth out the heavens alone.”
Tertullian † AD 220 Against Praxeas 19
… hear ye Him.” By thus attaching the Son to Himself, He becomes His own interpreter in what sense He stretched out the heavens alone, meaning alone with His Son , even as He is one with His Son. The utterance, therefore, will be in like manner the Son’s, “I have stretched out the heavens alone,”
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 3
… ‘Before I formed thee in the womb, I knew thee ;’ and so He says of all, ‘All those things hath My hand made ;’ and again by Isaiah, ‘Thus saith the Lord, thy redeemer, and He that formed thee from the womb, I am the Lord that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by Myself
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.24
… and He has given us to know that of the True Father He is True Offspring. And John too, as he had learned , so he teaches this, writing in his Epistle, ‘And we are in the True, even in His Son Jesus Christ; This is the True God and eternal life .’ And when the Prophet says concerning the creation, ‘That stretcheth forth the heavens alone
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.2
29. But that they may know, when they see the word “alone,” that the Son is in no wise to be separated from the Father, let them remember it was said by God in the Prophets: “I stretched forth the heavens alone.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 4
… And the Prophets are continually busy on this kind of demonstration, not only of itself, but when they contend against the honor shown to idols; “Let the gods perish,” says one “who have not made heaven and earth” ( Jer. x. 11 ): and again, “I have stretched out the heaven with My hand” (
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Tertullian † AD 220 The Five Books Against Marcion 4.25
… “I will give unto them treasures that have been hidden, and secret ones will I discover to them.” And again: “Who else shall scatter the tokens of ventriloquists, and the devices of those who divine out of their own heart; turning wise men backward, and making their counsels foolish?”
Tertullian † AD 220 Against Praxeas 19
… Accordingly He says, concerning the Son, immediately afterwards: “Who else is it that frustrateth the tokens of the liars, and maketh diviners mad, turning wise men backward, and making their knowledge foolish, and confirming the words
St Gregory of Nyssa † AD 395 Against Eunomius 2.12
… “Being,” he says, “the Brightness of His glory, and the express Image of His person .” What, after these have thus spoken, are the words of our ventriloquist
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Tertullian † AD 220 The Five Books Against Marcion 4.22
… “unto Him shall ye hearken, as unto me.” “Every one who will not hearken unto Him, his soul shall be cut off from amongst his people.” So also Isaiah: “Who is there among you that feareth God? Let him hear the voice of His Son.” This voice the Father was going Himself to recommend. For, says he,
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St Basil the Great † AD 379 The Hexæmeron 3.6
However, a time will come, when all shall be consumed by fire; as Isaiah says of the God of the universe in these words, “That saith to the deep, Be dry, and I will dry up thy rivers.”
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1. AND NOW HEAR, JACOB MY SERVANT. — By Jacob or Israel understand the spiritual people, that is the faithful and Christian people, with an allusion however to carnal Israel, and its liberation from the captivity of Babylon. Thus St. Jerome, Cyril, Procopius, Haymo, Forerius, Adams, and others throughout. To the faithful people therefore, partly from Israel, partly and more from the Gentiles to be gathered together, that is to the Church, God continues to promise his aid, protection, grace and every good through Christ.
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2. From the womb thy helper. — "From the womb," that is from the beginning, from the cradle, as if to say: I have helped thee, O Israel! from thy birth, namely, I first freed and led out thy first parent Abraham from Ur of the Chaldees. Then thy next parent, from whom thou didst take thy name, namely Jacob, or Israel, I helped in the womb, when there he struggled with his brother Esau and prevailed against him, and being born held his heel, as one who was about to supplant him. Whence also thy mother Rebecca heard from God, Genesis xxv, 23: "The elder shall serve the younger," namely Esau Jacob: thus likewise, and much more, I have helped the true Israel, that is Christians, in their beginning, when I protected them from the Jews and tyrants, especially the Roman Emperors, so much so that, when they themselves for three hundred years, raging against them, strove with all force to destroy them and the Church, I on the contrary brought it about that through persecutions and martyrdoms they always grew more. Thus St. Jerome and others already cited. FEAR NOT, ETC., MOST UPRIGHT WHOM I HAVE CHOSEN. — For "most upright" in Hebrew it is ישרון jeshurun, which the Septuagint and the Chaldean render, beloved Israel. Whence also jeshurun has almost the same letters as Israel, as St. Jerome notes, it is called "Israel most upright," because it received from God the most upright law, worship and religion of God. Note: The Hebrew jeshurun can be translated in various ways: first, with Arias, directed, destined, sent, namely by God to receive the Gospel of Christ, as faithful; or to announce it, as an Apostle. Whence all the Apostles were born from Israel. Secondly, beloved, as the Septuagint translates here, and ours, Deuteronomy cap. xxxii, 15, or rather, little beloved. For jeshurun is a diminutive; whence it signifies tender love, such as that of parents toward little ones, as Jacob toward Benjamin. Thirdly, seeing, or singing, as Leo Castrius translates. For the Hebrew root שור schur signifies both; and both are fitting for the Church and the Apostles. For they were seers, that is Prophets, and as it were the eyes of God, and singing to him, that is celebrating his praises. Fourthly, jeshurun can be derived from שור schor, that is bull, which excelling in strength and size leads the herds and flocks of oxen and cows: thus Israel excelled among the flocks of peoples, and was to God as the firstborn, and leader of the flock; just as in the family of a king, the firstborn of brothers is prince and leader. Thus Forerius. And to this Moses alludes, Deut. xxxiii, 17, where calling Joseph the Nazarite among his brothers, he adds of the same: "His beauty as the firstborn of a bull, his horns the horns of a rhinoceros: with them he shall push the nations even to the ends of the earth." Such were jeshurun, that is the leaders of the flock of Christians.
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3. I WILL POUR OUT WATERS UPON THE THIRSTY. — "The thirsty" and "the dry," namely land, he calls Gentility. For the Gentiles before Christ were like dry land, squalid, miserable, unfruitful and sterile of good works: but when God through Christ poured out upon them waters, that is the charisms of the Holy Spirit, he made them like a fertile field fruitful in virtues. Whence the same, explaining by another metaphor, adds: I WILL POUR OUT MY SPIRIT UPON THY SEED. — "Spirit" he calls breath, or vital heat, which seeds in winter as if dead, in spring as if to life resuscitates, and causes to germinate. Now he takes seed or posterity of Israel spiritually, not carnally, as if to say: Upon the Gentiles believing in Christ, and therefore spiritual sons of Abraham and Jacob, I will pour out my vital spirit of graces; so that they may bring forth the fruits of virtues, and so that they may always flourish and be vigorous in them. Thus Cyril, Procopius and St. Gregory, lib. XXXIII Moral. cap. v.
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4. AND THEY SHALL SPRING UP AMONG THE HERBS AS WILLOWS. — This is here the third metaphor signifying the same thing, as if to say: So shall that blessed time of the Church flourish, so shall the faithful flourish, as herbs are accustomed to flourish and spring up in a moist place, and willows beside waters. For willows love streams, and there they luxuriate, as Virgil testifies, in the second Georgic: By rivers willows, and thick alders in the marshes Are born. Thus St. Jerome. Secondly, just as willows, when water fails, as if dead, when it returns as if they breathe and revive: so also God through the grace of Christ shall cause the Gentiles, dead in sin and vices, to revive. Thirdly and most genuinely, he compares and prefers willows sprouting high to humble herbs, as if to say: By as much as tall willows planted beside waters and constantly irrigated by them raise themselves above the low-creeping herbs: by so much shall that golden age of Christ and the Gospel exalt itself above former ages, which seemed to creep on the earth and scarcely to think of God and heaven. Thus Forerius, Sanchez and others. Morally, St. Gregory notes, in book XXXI of the Morals, chapter v, that the just are aptly compared to willows, which always remain green, so that they cannot wither, and when cut back even to the trunk, they rise up more abundantly and grow higher: for thus also the just always retain the vigor and virtue of spirit, and when vexed, afflicted and oppressed, they exert and raise up their spirits and strength all the more.
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5. HE SHALL SAY: I AM THE LORD'S. — This is mimesis: for he imitates the voices of the Gentiles, congratulating themselves on their conversion, and as it were binding themselves as servants to God and Christ. For one shall say: I am the Lord's servant, to him I wish to live, to him I wish to die. And he shall call in the name of Jacob, — that is, Another shall invoke the name of God Jacob. See Canon. XXX. Or he shall preach the name of God Jacob. Forerius for יקרא iikra, that is shall call, with other punctuation reads יקרא iickare, that is shall be called, that is, He shall be called a Jacobean, an Israelite, a son of Abraham and Jacob, namely a faithful one and a Christian. AND THIS ONE SHALL WRITE WITH HIS HAND: TO THE LORD, — that is "I am the Lord's." Thus the Septuagint; whence the Arabic translator rendered it, he shall write himself as the property of the Lord, namely that he is of the family of the Lord, that he is of those who belong to the Lord, or to the Lord's household and servitude. For just as witches and others when they devote themselves to a demon give him a written contract by which they profess themselves to be his servants: so also the faithful formerly wrote themselves to be Christians, servants of Jesus Christ; as the Apostle writes: "Paul a servant of Jesus Christ." Hence the baptized are said to give their name to Christ, and their name, either by themselves or by their Pastor, is inscribed in the catalogue of the faithful, as it were those who pass into the military service of Christ. Thus in certain Religious Orders the professed, when they make vows to God, write them with their own hand, and the writings are delivered to the Superior of the Order. In a similar manner Martyrs either by voice or by writing testified that they were worshippers of God and Christians. Thus Athenagoras, Justin, Arnobius, Tertullian, Minucius Felix, and others, who wrote Apologies to the Emperors persecuting Christians on their behalf, wrote that they were worshippers of God and Christ. Thus Emperors, Kings and Princes write: Ferdinand by the grace of God Roman Emperor, Philip by the grace of God King of Spain. Secondly, some from the Septuagint translate, shall inscribe on his hand: I am God's. For formerly soldiers bore a mark burned or impressed on the hand, by which they professed themselves to be soldiers of this or that general, as Lipsius teaches, lib. I De Militia Rom., cap. ix. Indeed S. Gregory himself testifies to this, lib. II, epistol. 100 and 103. Thus Paul says: "I bear the marks of the Lord Jesus in my body." Thus also Antichrist shall cause his followers to bear his mark on their right hand, Apocal. xiii, 16. And thus the faithful even now wear crosses or small images of Christ on rings and bracelets of their hands, by which they confess themselves to be servants of Christ. Indeed in the earliest times of the Church many Christians, not on rings, but in their flesh, with burning marks caused the name of Jesus or the sign of the cross to be impressed upon themselves, as Procopius, an ancient author here, says. Thirdly, others from the Hebrew translate, shall inscribe his hand to the Lord. Shall inscribe, that is shall seal, shall consecrate. Thus they consecrate their hands to the Lord, who employ them continually in good works for the honor and glory of God. Likewise those who inscribe temples, altars, houses, books, and other works to God the best and greatest, or, To God be praise and glory. AND IN THE NAME OF ISRAEL SHALL BE LIKENED, — that is shall be called by a similar name, namely shall be surnamed an Israelite, that is a Christian, similar to Israel the patriarch faithful and holy; because he shall embrace his faith and religion, says St. Jerome; for the Hebrew כנה kinna signifies to be surnamed, or to surname oneself from some illustrious person, or from something notably done. Thus the Syrian, Arabic, Forerius, Vatable and others, that is, A Greek shall not call himself a Greek, a Dutchman shall not call himself a Dutchman, but a Christian. This sense from the Hebrew is genuine. Hence Tertullian, lib. IV Contra Marcion., cap. xxxix, says these are the words of Martyrs, in the confession of faith for God, and growing strong with God. For this is what the Hebrew Israel signifies, namely, growing strong, or prevailing with God. Hence secondly, Leo Castrius thus explains it, that is, A faithful one and a Christian, not in Israel, that is in Israel himself truly, namely in Christ, shall be likened by taking up his cross after him: "For every action of Christ is our instruction, to which we ought to conform ourselves." First, Sanchez: "Shall be likened," he says, that is, by some likeness or image or mark of Israel, that is of Christ, shall be sealed, shall show by some sign that he follows the law and religion of Christ. For example by wearing a cross from the neck, a lamb of God, a rosary, a medal marked with an image of Christ, the Blessed Virgin, or some Saint, as the Japanese, the Swiss and other fervent Catholics do, who living among heretics or infidels wish to profess their faith freely and constantly in public. This is what the Bridegroom demanded, Cant. viii, 6: "Put me as a seal upon thy heart, as a seal upon thy arm," that is, You, O bride of your Bridegroom! bear his image in a medal hung on your heart, or on the bracelets of your arms. For thus on the other hand idolaters bore the image of their idol in a ring, tablet or bracelet from the neck, on the fingers or arms, as Sanchez shows.
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HIS REDEEMER, — namely of Israel and the faithful people. "Redeemer," that is, he who as a brother or kinsman will redeem us, alienated from God, and will claim us for himself, and will lead his Israel into freedom; he himself the judge, redeemer and defender of your liberty, a kinsman, O Israelites! your God, man from the seed of David. He, I say, such consolation and divine happiness, in this so deplorable state of your affairs, promises you no other, says Forerius. He alludes to the ancient rite, by which goods sold by anyone could be redeemed and recovered by a brother or his kinsman, the price being paid back to the buyer: for he was called גואל, that is redeemer, Leviticus xxv, 25.
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7. Who is like unto me? — Who similarly as I redeem Israel, who forgive his sins, who pour out his spirit upon him, as I said in the preceding chapter, verses 3 and 25. Thus below, verse 22, when he had promised the remission of sins, immediately in the following verse he invites the heavens to praise God. Hence it is clear how great a work it is for God to remit sins to men, and how worthy of God, so that from this very thing the Divinity can be recognized. For the justification of the impious is a greater, more difficult and more divine work than the creation of the Universe, as St. Augustine teaches, tract. 72 in John, and from him St. Thomas, II-I, Question CXIII, article 9. LET HIM SPEAK, — let him proclaim, let him pronounce with a clear voice. LET HIM DECLARE TO ME THE ORDER (let him tell me the order and series of generations and ages which flowed from that time) FROM WHICH I ESTABLISHED THE ANCIENT PEOPLE, — from which namely I created Adam and the first men and placed them in the earth. 7. Who is like unto me? — Who similarly as I redeem Israel, who forgive his sins, who pour out his spirit upon him, as I said in the preceding chapter, verses 3 and 25. Thus below, verse 22, when he had promised the remission of sins, immediately in the following verse he invites the heavens to praise God. Hence it is clear how great a work it is for God to remit sins to men, and how worthy of God, so that from this very thing the Divinity can be recognized. For the justification of the impious is a greater, more difficult and more divine work than the creation of the Universe, as St. Augustine teaches, tract. 72 in John, and from him St. Thomas, II-I, Question CXIII, article 9. The Hebrew word ערך has the same force among the Hebrews as παρατάττειν among the Greeks, to arrange and order a thing in a certain order, series, succession. It pertains properly to military affairs, where an army is arranged in order, and forces are drawn up in battle array; see Judges xx, 22; Jeremiah vi, 23; l, 42. The same principle applies to the establishing of decrees. He who does this sets before himself a type of the thing to be done, so that in execution nothing unforeseen may disturb what was not previously thought out. (Rosenmuller.) they shall come before the tribunal of Christ, and shall fear and be confounded.
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8. From that time, — as if to say, From ancient times, from the beginning of the world, I taught the truth and foretold the future. I, I say, not idols; therefore I alone am God, not idols. Thus Cyril and Procopius. FORMER, — God the creator, who created this world and as it were shaped it as a potter, and adorned it with various essential and accidental forms: just as a potter gives various forms to various vessels. For the Hebrew יוצר iotser signifies a potter or shaper, who fashions and forms vessels from clay. God therefore is as it were the shaper and potter of the Universe, just as an artificer is the shaper of his idol. God therefore, the maker of the world, he opposes to idols, whose shapers and potters are craftsmen, vile and abject men. The Hebrews for iotser now read צור tsur, that is, rock, strong, refuge. For such is God to those who hope in him and call upon him. Thus Forerius.
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9. THE MAKERS OF IDOLS ARE ALL NOTHING. — He shows the vanities of idols from their very making and makers. For "makers" in Hebrew is יוצר iotser, which properly signifies a potter; yet it is transferred so as to signify any craftsman and artificer, as here it signifies goldsmiths, who from gold, silver, etc., fabricated idols. For "nothing" in Hebrew is תהו tohu, that is, empty, formless, vain and as it were nothing they are. It is an elegant antithesis, as if to say: The makers of idols strive to give figure and form to idols; yet they themselves are formless, lack form and figure, and are absolute emptiness. For they are worthy of no name of anything, and worthy to be called "nothing." For they have been so foolish as to think they form gods with their own hands, when they themselves are formed by God. Thus Forerius. Again they are "nothing," because they hunger, thirst, grow weary, fail, and to their "nothing," whence they were brought forth by God, they tend and return, as follows. THEIR DEAREST THINGS (idols which they love and hold in esteem) SHALL NOT PROFIT THEM. They themselves (the makers of idols) are witnesses of these things (which I have already said, that idols "shall not profit them," etc.); for if they should wish to speak the truth, they will be forced to say of idols, that (that is, what) they see not, nor understand (but are stones and logs, devoid of sight and mind) that they may be confounded, — as if to say: That they may deservedly be confounded, who fashion, worship, and adore idols as gods. Allegorically an idol is heresy, which the makers, that is the heresiarchs, fabricate from their own brain, says St. Jerome. Tropologically, the idol of the avaricious is money, as St. Paul says; the idol of the glutton is the belly; the idol of the proud is honor. How foolish therefore is the pagan worshipping the idol of Jupiter, so foolish, nay more foolish, is the Christian worshipping the idol of his lust, gold, gluttony! etc.
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10. Who hath formed a God? — as if to say: Who therefore was so foolish as to form an idol? what was this madness of men? what fury? Vatablus translates: Who therefore is so foolish as to form an idol? "What is more ridiculous than that man is the maker of God?" says St. Basil in chapter III of Isaiah, and Sedulius: What fury is this, what such great madness of souls deceives, That a winged, base ox, and fierce dragon, And half-human dog the suppliant man prone adores? Nay, even the pagan Lucretius against these same exclaims in Lactantius, book I of Divine Institutes, chapter xxi: O foolish minds of men! O blind hearts! In what darkness of life! and in how many perils Does whatever there is of this age pass! Lactantius then adds: "Who would not mock these mockeries, who has any soundness of mind? when he sees men as if seized in mind seriously doing what, if anyone should do in jest, would seem too wanton and foolish?" Furthermore, that Numa Pompilius was the first maker of idols among the Romans, the same teaches, chapter xxii: "The author and establisher of these vanities among the Romans," he says, "was that Sabine king, who especially entangled the rude and ignorant minds of men in new superstitions, which to do with some authority, he feigned that he had nightly intercourse with the goddess Egeria." For Numa, the second king from Romulus, sprung from the Sabines, instituted sacred rites in fear of the gods (by which to bend the minds of the Romans, fierce from continual wars under Romulus, to milder things), created priests, consecrated the Vestal virgins, first declared a chief pontiff, established days of good and ill omen, divided the year into twelve months, and having reigned for forty years in peace with the reverence of his own people and neighbors, departed this life.
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11. ALL THAT ARE PARTAKERS THEREOF (who collaborate in fabricating, polishing, adorning the idol) SHALL BE CONFOUNDED (he gives the reason), FOR THE ARTIFICERS ARE OF MEN, — as if to say: How therefore should they not be ashamed, who, though they are men, and sons of Adam, yet wish to fabricate a God?
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12. They all come together, etc. — that is to say, They are so miserable that one is not sufficient for the work, but many come together: of whom one here strikes the idol's ear, another the eyes, another the arm, another the feet, etc. And so they stand together, and press on with the work, and if anything breaks, or the work does not succeed sufficiently, they fear, are confused and saddened, that is to say, How miserable therefore are the gods, who are fabricated by such miserable ones? Others refer this to the times of Christ, or to the day of judgment; for then all idol-makers will come together before the tribunal of Christ, and will fear and be confused. IN THE COALS AND IN THE HAMMERS (that is to say, The smith with fire and hammers strikes and beats that miserable god, just as he would his mattock or ploughshare, and this) IN THE ARM OF STRENGTH, — that is, with the utmost effort and striking of the arms. HE SHALL HUNGER AND FAINT, — that is to say, The smith here, while beating the idol, labors from hunger, hungers and grows weak, and unless he drinks water, grows weary, and faints from thirst. From the hunger and thirst of the craftsman, he gathers the vanity of the work, that is, of the idol and this god. Thus St. Jerome.
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13. THE CARPENTER, — who fabricates an idol from wood, just as the smith beats out his from iron, bronze, metal: he measures his idol, just as a bench, rule or standard, and shapes it with his plane. For a plane is an instrument by which carpenters, by scraping, smooth boards, which is also called a planing tool, because by scraping, it makes level the beams and boards, which are uneven and rough. Thus Pliny, lib. XVI, cap. xxiv. HE MADE IT IN ANGLES, — measuring that angle with angular measure to the right angle of the plumb line. Vatablus translates it, he made it with adzes; Forerius, he made it in the corners of houses, and in secret places. AND HE MADE THE IMAGE OF A MAN, AS A BEAUTIFUL MAN DWELLING IN A HOUSE, — that is to say, And so with his plane and compass he fabricates the likeness of a man, as if that man were animated and beautiful, who should dwell in a sacred house, and should preside over it as if it were a divinity. Thus Horace, lib. I, satire 8, introduces Priapus speaking of himself: Once I was a fig-wood trunk, useless timber; When the carpenter, uncertain whether to make me a bench or Priapus, Preferred me to be a god. I am therefore a god, the greatest terror of thieves and birds.
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14. HE PLANTED A PINE TREE,—that is to say, While he cuts down a tree, for example a cedar, a pine, an ilex, an oak, in order to make an idol from it, he immediately plants another tree, which the rain waters and causes to grow, so that there may never be lacking material for fabricating idols: "O holy nations, to whom these are born, or rather planted, as Divinities in gardens!" The rest is clear. For the Prophet has laboriously shown to both Jews and Gentiles the vanity of idolatry, which then dominated the whole world, from the vile fabrication of idols, their material, and their maker. Whence it is entirely evident that these rude Gentiles thought the idol to be truly a god, or certainly that some divinity dwelt in it. Christians feel and act otherwise, when they venerate images of Christ and the Saints. Wherefore Œcolampadius and Pellicanus, and other Novationists, perversely twist these passages against them. Pellicanus cites for himself the Commentary of Ambrose on chapter 1 of Romans, but deceitfully. For Ambrose there speaks of the images of the Pagans, which they worshipped as gods, as is evident to anyone examining the passage.
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sea and assimilate to ourselves. Thus Plato, in book VII of the Laws, says: "Man is God's plaything, that is, his sport, because in him is placed man's happiness, that he imitate God, and assimilate his ways to Him as much as he can." Hence that celebrated saying among the seven wise men: "Follow God," says St. Ambrose, book I On Abraham, chapter 11. Thirdly, Sanchez: "He shall be assimilated," he says, that is, by some likeness or image or character of Israel, that is of Christ, he shall be marked, he shall show by some sign that he follows the law and religion of Christ. For example, by wearing a cross from the neck, the Lamb of God, a rosary, a medal marked with the image of Christ, the Blessed Virgin, or some Saint, as the Japanese do, the Swiss and other fervent Catholics, who, living among heretics or infidels, wish to profess their faith freely and steadfastly in public. This is what the bridegroom demanded, Canticles viii, 6: "Put me as a seal upon thy heart, as a seal upon thy arm," that is to say, You, O bride of your bridegroom! carry his image in a medal hanging at your heart, or on the bracelets of your arms. For thus on the other hand idolaters carried the image of their idol in a ring, tablet or bracelet from the neck, on the fingers or arms, as Sanchez shows. HIS REDEEMER, — namely of Israel, and of the faithful people. "Redeemer," that is, he who as a brother or kinsman will redeem us, alienated from God, and will claim us for himself, and will lead Israel his people into freedom; he himself the judge, redeemer and defender of your liberty, your kinsman, O Israelites! God made man from the seed of David. He, I say, promises you no other such consolation and divine happiness, in this so great lamentation of your affairs, says Forerius. He alludes to the ancient rite, by which goods sold by someone could be redeemed and recovered by a brother or kinsman of his, the price being paid to the buyer: for he was called גואל, that is, redeemer, Leviticus xxv, 25. 16. HE ATE THE FLESH FROM THE MIDST OF IT. — "He ate," that is, he cooked and ate, as some codices read, that is, he ate it cooked in fire. AH, — well done; for in Hebrew it is האח heach. The Septuagint, it is sweet to me, namely to rejoice in so bright a fire of wood, that I may warm my limbs, chilled by cold.
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18. THEY KNEW NOT, NEITHER DID THEY UNDERSTAND. — Namely the makers of idols, that idols are stones, and polished and adorned stones (for they are covered with paints), and not gods. Whence Vatablus translates clearly: They do not perceive, nor do they understand (these blind potters), because plaster is over their eyes, so that they do not understand. This is what our Translator rendered, "they are covered," that is, they are encrusted with lime, antimony or paint (for 70 "covered" is the past tense from "to cover," not from "to forget," as is clear from the Hebrew טח tach) their eyes, that is to say, Idols have eyes and hearts not animate, but wooden, and covered with lime or other ornament; therefore they cannot see and understand: but the blind craftsmen do not consider this, do not think about it. Note that "they are covered" you may refer both to the gods of the Gentiles, and to their very makers and artificers (for these indeed have eyes covered and obscured by common error). The Hebrew texts refer more to the gods, our Translator refers more to the artificers. See here into what blindness custom seizes men, and the examples of others, when one follows another like sheep following sheep, and does not consider or examine the matter. Whoever therefore is wise, let him not follow the ingrained opinions of the crowd; but let him examine and consider his actions, before he undertakes anything, whether it be reasonable, honest, pleasing to God, and conformable to His law. NOR SHALL HE SAY: PERHAPS THERE IS A LIE IN MY RIGHT HAND, — that is to say, The artificer does not think, so as to say: Perhaps my right hand has made a false thing, a trifling and vain thing. For such is an idol. Similar is what the Psalmist sings, Psalm cxiii: "The idols of the Gentiles are silver and gold, the works of men's hands. They have eyes, and shall not see: they have ears, and shall not hear, etc. Let them become like to them, that make them, and all such as trust in them."
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20. HIS PART IS ASHES. — In Hebrew, the companion of ashes is, namely the idol, because, that is, the other part of the log, from which it was formed, has been burned, and turned into ashes. Thus Forerius. Now Vatablus and the Jews translate: He feeds on ashes (that is, in vain, and labors in the wind) the foolish heart, which makes and adores an idol. For they read in Hebrew רעה אפר roe epher, that is, he feeds on ashes. But Our author punctuated it differently; for he did not take the letter he as final roe, but as initial epher, and reads רע האפר rea haepher, that is, companion of ashes. Companion, that is, part, as Our author translated it, Gen. xv, 10. The Septuagint read differently, namely ראה ree, that is, see. For they translate: Know that ashes is their heart. Therefore they do not translate heart for part, as some thought, but they took the heart from what follows, punctuating it differently. For what follows is, "the foolish heart shall adore it," for which the Septuagint translate only, and err; because they joined heart to what precedes. Now St. Cyril, Germanus and Leo Castrius (who wrongly contended that the Septuagint read for rea, that is, companion, that is, part, דעא dea, that is, wisdom), understand by heart wisdom, and give this sense: "heart," that is, their wisdom has dried up and died, and become like ashes. One could also understand by "heart" the idol, which they love and are mad for, and call their darling. Thus Plautus said "to seek ashes," that is, to pursue what is abject and vile; and P. Sabinus: Now ashes, and only tearful Troy's ground. And Seneca in Hercules Furious: Cadmean offspring, and Ophionian ashes, To what have you fallen?
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21. REMEMBER THESE THINGS, O JACOB AND ISRAEL. — See, O faithful people! the blindness of idols and idolaters, lest you follow them; but worship me alone, the true God, who created you, and who blot out your sins, as easily and clearly as clouds and mists are dissolved and dispersed either by the heat of the sun, or by the impulse and force of the wind, and the air becomes clear. Aptly are sins compared to a cloud, as I shall show in Lamentations III, 44, and the Holy Spirit blotting out sins, to wind; whence at Pentecost He descended upon the Apostles in the form of a mighty wind, Acts ii. Less correctly do some explain it thus, as if to say: As clouds, that is, rain resolved from a cloud, washes away the filth of the earth, so I wash away the filth of your soul.
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23. PRAISE, O HEAVENS. — Because the Prophet remembers the remission of sins and the redemption of Christ; hence in his usual manner, exulting at so great a benefit, he rejoices, and breaks forth into a voice of praise, and invites the heavens and the earth, mountains and valleys to the praise of God. The extremities (Septuagint, foundations) of the earth, — that is, the center of the earth. For there the souls of the saints were shut up in limbo, eagerly awaiting this redemption of Christ, whom therefore, once it was obtained, he invites to congratulation and hymns.
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25. MAKING VOID THE SIGNS OF DIVINERS. — Diviners and augurs divined from the stars, from the entrails of animals, from the chirping of birds, from dreams, from lightning, as from signs and omens of future things; but God often makes these their signs void and false, and makes their divinations to be false. AND TURNING SOOTHSAYERS INTO MADNESS, — both because, seeing that they and their oracles are false, and that they are mocked by the people as false, they are driven into madness; and because from this falsity, the people see that they are moved, not by God, but by some lymphatic and diabolical frenzy, while they utter these oracles, so that turning is the same as showing turned, according to Canon XXXI. Turning the wise backward, — so that they fall, and their oracles and counsels are false: hence they themselves fall from their fame and glory, by which they were believed to be divine. Whence, explaining this, he adds: And making their knowledge (the art of auguring and divining) foolish, — and therefore inconstant: for it is not constant to itself, God opposing it: and when they see themselves false, they take contrary counsels, so that they may hide their falsity. On the contrary, God raises up, and in fact confirms his oracles, and those of his Prophets. Whence he subjoins:
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26. Raising up the word of his servant, — that is to say, I am he who will truly fulfill all things which I have foretold and promised concerning my servant Cyrus, concerning the restoration of Jerusalem, as follows, and which allegorically concerning Christ through my messengers, that is through the Prophets, I have predicted and promised; or, that is to say, I am he who will fulfill my word and counsel concerning Christ, and concerning his messengers, that is the Apostles, and their Gospel being spread throughout the whole world. WHO SAY TO JERUSALEM: THOU SHALT BE INHABITED, — that is to say, I will build and restore thee, O Jerusalem! overthrown by the Chaldeans, through Cyrus. Again and rather, the spiritual Jerusalem, that is the Christian Church, I will build and establish through Christ.
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27. WHO SAY TO THE DEEP: BE DESOLATE, AND THY RIVERS I WILL DRY UP. — Note from the Chaldean, Theodotion, St. Jerome and others throughout, that the deep is called Babylon. Thus he called the same "sea," cap. xxi, vers. 1, and that both because through it flowed the rivers Tigris and Euphrates, whose channels and course Cyrus diverted and led into other beds when he captured it; and because Babylon was as it were a sea and abyss of power, of riches, and likewise of vanity, pride and luxury.
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28. WHO SAY TO CYRUS: THOU ART MY SHEPHERD, — that is to say, Thou, O Cyrus! wilt bring back my people scattered in Babylon into Judea, just as a shepherd gathers and brings back scattered sheep to the fold. Concerning which more in the following chapter. Secondly, "shepherd," that is king; for what the shepherd is to the flock, the king ought to be to the kingdom. The Septuagint, reading for the letter resh an adjacent dalet, namely דעי (so that this feminine form is placed by enallage for the masculine דעי for דעי), translate: Who say to Cyrus that he may be wise, that is who give wisdom to Cyrus, that he may wage war wisely, and who suggest to him the arts and stratagems of turning aside this Euphrates, so that he may capture Babylon. The sense is, that is to say, I am the most powerful and wisest Creator and Redeemer of thee, O Israel! who will most certainly fulfill those things which I have promised concerning the restoration of Jerusalem through Cyrus, so that thou canst not but await that other more august promise concerning Christ, who will gladden heaven and earth, to be fulfilled, which I wish thee to hold in great esteem, and to refer all other things to this, as shadows to truth. Thus Forerius.
Machine translation from the Latin, not reviewed.
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Hic tertio confutat eos ex idolorum vilitate, ne forte credereunt quod per ea possent divinas promissiones impedire. Et dividitur in duas. In prima excludit timorem; in secunda ostendit idolorum vilitatem, ibi, Haec dicit Dominus rex Israel. Circa primum tria. Primo excitat attentionem: Audi Jacob quem elegi, reprobato Esau. Mal. 1: «Jacob «dilexi, Esau autem odio habui.» Secundo excludit timorem: Haec dicit Dominus formans te. Infra 49: «Haec dicit Dominus, formans me ex «utero servum sibi.» Rectissime, quod sonat hoc nomen Israel, quantum ad nominis significationem; sed quasi per etimologiam dicitur vir videns Deum. Is vir, Ra videns, Et Deum. Tertio ponit promissionem, Effundam. Et primo promittit divinum beneficium quantum ad temporalia: Effundam aquas, idest consolationes. Ezech. 56: «Effundam super «vos aquam mundam.» Quantum ad spiritualia, Effundam spiritum . . . benedictionem, quantum ad bonorum multiplicationem. Joel. 2: «Effundam «de spiritu meo super omnem carnem.» Secundo ponit beneficii fructum quantum ad bona temporalia, Et germinabunt, idest multiplicabuntur ex abundantia prosperitatis, sicut arbor ad multitudinem aquae. Supra 35: «Germinans germinabit, «exulabit lactabunda et laudans.» Ponit etiam effectum bonorum spiritualium. Iste dicit, Domini ego sum: quia quilibet se Deo subiectum confitebitur: Scribet, cantica, Domino, idest ad honorem Domini. Vel Domini ego sum portans Scripturam, quod pertinet ad cultum Dei. Assimilabitur, alienigena in colendo Deum; vel erit strenuus sicut Jacob. Jer. 3: «Patrem vocabis me, et post «me ingredi non cessabis.» Haec dicit Dominus rex Israel. Hic ostendit idolorum vilitatem: et circa hoc tria facit. Primo ostendit idolorum defectum; secundo ex hoc revocat eos ad suum cultum, ibi, Mementote horum, Jacob et Israel; tertio promittit colentibus se liberationis beneficium, ibi, Haec dicit Dominus redemptor tuus. Circa primum duo facit. Primo arguit contra idola ex divina operatione; secundo ex idolorum formatione, ibi, Quis formavit Deum? Circa primum duo facit. Primo proponit suae deitatis singularitatem, Ego sum. Apoc. 1: «Ego sum alpha et omega, principium «et finis.» Secundo adhibet probationem, Quis similis? Et circa hoc tria. Primo ponit divinum actum in annuntiando futura, et ordinem praeteritorum: Non noverim, praedestinando. Eccl. 25: «Domino Deo nostro omnia sunt agnita, antequam «fiant.» Secundo assignat suae deitatis signum testibus confirmatum, Noli timere; quasi dicat: Ne solicitemini pro me, quasi deficiam probatione meae divinitatis. Tertio concludit idolorum defectum, Numquid est? Et primo ponit questionem, Absque me?
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Deuter. 52: «Videte quod ego sim solus, et «non sit alius deus praeter me.» Secundo ostendit testimonium inidonietatem: Plastae idoli, idest factores eorum, nihil sunt, nullius potentiae vel quia intentionem suam non consequuntur, volentes suis manibus deum fingere; vel etiam quia idolum nihil est. Amantissima, idola, quae sunt vel magna et veneranda, vel ex pretiosiori materia. Tertio ostendit testimoni falsitatem: Ipsi teses, idolorum, quia non vident, et tamen dicunt ea esse
deos.
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Quis formavit deum? Hic ostendit quod non sunt dii ex eorum formatione: et circa hoc duo facit. Primo proponit formationem ad excludendum divinitatem; secundo formationis modum ad ostendendam vilitatem, Faber ferrarius. Circa primum duo facit. Primo proponit formationem, intendens hanc rationem. Quod factum est ab homine, non est Deus, etc. Quis? quasi dicat, nullus; ad nihil, aliud, utile. Baruch ult.: «Ipsi qui ea faciunt non «sunt multi temporis.» Secundo praedict operantium confusionem: Ecce omnes principes ejus, idolorum cultores, cum venerint ad judicium, s’abunt, quasi judicandi. Ex hominibus, idest de numero hominum. Psal. 96: «Confundantur omnes «qui adorant sculptilia.» Faber ferrarius lima operatus est in prunis. Hic ostendit eorum vilitatem, ut non solum non sint dii, sed etiam quaedam vilia: et primo proponit modum quantum ad idola quae fiebant de metallis, In brachio suo, idest fortes ictus percutiens. Exuriet et deficiet; quasi diceret: Deus quem facit non potest sibi succurrere, qui tamen factori suo maxime tenetur.
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Supra 41: «Confortabit faber ferrarius percutiens malleo.» Secundo quantum ad ea quae fiebant ex ligno.
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Artifex lignarius. Et primo ponit idoli vilitatem, ponens causam efficientem cum instrumentis suis: Normam, regulam ad rectificandum ligna, in runcina, instrumentum recurvum ex latere ad curvandum ligna in angularibus, idest in figura quadrangulata: vel est instrumentum ad hujusmodi figuras faciendas: circino, idest turno.
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Quantum ad causam formalem, Et fecit imaginem: quantum ad materialem, Succidit cedros, quibus etiam ad viles usus utuntur. Jerem. 10: «Lignum de «saltu praecidit, opus manuum artificis.» Secundo ostendit artificis caecitatem, Noscierunt. Pars ejus, ligni de quo factum est idolum, cinis, quia combustum.
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Forte mendacium est in dextera mea, idest in operatione. Sap. 15: «Non erubescet lo- «qui cum illo qui sine anima est.»
Nota super illo verbo, Effundam spiritum meum, quia datur spiritus incipientibus primo in principium vivificationis. Ezech. 57: «Ingressus est in ea spiritus, «et revixerunt.» secundo in lavacrum renovationis. Tit. 5: «Per lavacrum regenerationis et «renovationis Spiritus sancti, quem effudit in nos «abunde.» Tertio in privilegium adoptionis. Rom. 8: «Non accepistis spiritum servitutis in timore; «sed accepistis spiritum adoptionis filiorum Dei.» Secundo datur proficientibus primo ad instruendum intellectum. Joan. 14: «Paracletus autem Spiritus «sanctus, quem mittet Pater in nomine meo, ille «vos docebit omnia.» Secundo ad reficiendum affectum. Eccl. 24: «Spiritus meus super mel dul- «cis.» Tertio ad adjuvandum actum. Rom. 8: «Spiritus adjuvat infirmitatem.» Tertio datur perfectis primo in beneficium libertatis. 2 Cor. 5: «Ubi spiritus Domini, ibi libertas.» Secundo in vinculum unitatis. Eph. 4: «Solliciti servare uni- «tatem spiritus in vinculo pacis.» Tertio in pignus hereditatis. Eph. 1: «Signati estis spiritu «promotionis sancto, qui est pignus hereditatis «nostrae.»
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Memento horum, Jacob et Israel. Hic revocat eos ad suum cultum: et primo assignat rationem, proponens servitutis debitum: Memento, ilesd reco-gita vilitatem idolorum, servus.
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Jer. 51: « Non » sicut haec, pars Jacob: quia qui fecit omnia ipse » est, et Israel sceptrum hereditatis ejus: Dominus » exercituum nomen illi. » Et quantum ad prae-scitum beneficium, vel promissum: Delevi ut nubem, et ut nebulam, ilesd facile. Sap. 2: « Tran-» sieb vita vestra tamquam vestigium nubis, et sicut » nebula dissolvetur. » Secundo ponit revocationem, Revertere.
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Jer. 5: « Revertcre adversatrix Israel » ad me, ait Dominus; et non avertam faciam » meam a vobis. » Tertio pro reversione invitat totam creaturam ad gratiarum actionem: Jubilate extrema terrae.
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Psal. 68: « Laudent illum caeli » et terra, mare et omnia quae in eis sunt. » Haec dicit Dominus redemptor tuus. Hic revertentibus ad se, promittit liberationis beneficium: et circa hoc duo facit. Primo ostendit liberationis benefi-cium, quod eis contulit: Redemptor, a malis, et formator, in bonis. Infra 49: « Haec dicit Dominus » formans me ex utero servum sibi. » Quantum
ad creaturas, quas fecit, Ego sum Dominus. Jerem. 10: « Fecit terram in fortitudine. » Quantum ad sapientes, quos infatuavit; quorum quidam profite-bantur se scire divina, Irrita fac’ens. Jer. 50: « Gla-dius ad divinos ejus, qui stulti sunt: » quidam de rebus mundanis, Convertens sapientes. 1 Cor. 1: « Nonne stultam fecit Deus sapientiam hujus » mundi? » Etiam quantum ad promissorum im-pletionem. Suscitans, implens: servi, prophetae vel Moysis vel Christi.
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Secundo promittit liberationem populi: et primo quantum ad urbium reaedificationem: Qui dico Jerusalem, Aedificaberis. Psal. 68: « Aedificabuntur civitates Juda. » Secundo quantum ad hostium destructionem: Qui dico profundo, id-est mari, scilicet Babylonii.
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Unde supra 21: « Onus » deserti maris. » Tertio quantum ad liberatione exaltationem: Qui dico Cyro: Pastor meus es, pascens oves meas. Ezech. 34: « Et pascet eas ventus urcns. » Quarto quantum ad templi reintegrationem: Qui dico Jerusalem, Funda’eris: quia ejus tempore sola fundamenta jacta sunt. Daniel. 9: « Aedificabitur » iterum Jerusalem. »
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v. 4 « Ef nunc audi Jacob serve meus et Israel quem elegi :
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v. 2 haec dicit Dominus faciens et formans te, ab utero auziliator tuus : noli. timere serve meus lacob et: rectissime quem elegi » ; — et nunc i. e. postquam 43, 28 ruina populi et abiectio et ignominia adeo nervose est proposita, promittitur ex summa miseria salus, cuius fiducia quo certius excitetur, tituli illi proferuntur et continuo apud Deum valere dicuntur, quibus praecellentia summa populi electi continetur (cf. 42, 19; 43, 1); describitur Dei cura et labor assiduus quem a prima populi nativitate ei impendit eflicaciter, ut in his documenta exhibeantur et pignora certissima auxilii promissi. Nomina igitur quibus Deus et se et populum compellat uti promissionem firmant, ita amorem et favorem Dei populo peccatis obruto impendi prorsus gratuito efficaciter declarant. Neque sensus mutatur, sive coniungis cum S. Jlier. ut Deus dicatur ab utero auciliator, sive cum LXX et Syro et textus mas. accentibus formans te ab utero (cf. v. 24; 49, 5); Deus enim populum a primis suis initiis assidua cura erudivit, educavit, edocuit (formavit) et semper ei auxiliator, custos et vindex adstitit; « ponitur enim uterus pro principio vitae quia ibi animati sumus et inde in hanc communem lucem evocati vitae nostrae curriculum ingredimur: » (Sanct.); vel « ab utero passim usurpant Hebraei ut Latini ab incunabulis » (For.). Illa autem initia repetenda sunt a prima populi formatione et ortu, ab Abraham et Sara, a conceptu Sarae praeternaturali; solet enim Isaias saepius usque ad primam illam originem ascendere (cf. 41, 8; 51, 2; 63, 16) et re quidem vera in providentia illa de Abraham et Sara etc. ostensa iam populi electi continetur formatio, iam ei exhibetur auxilium, Isaias II — 10. Prima populi exordia, uterum matris intelligunt S. Hier. Cyr. Thom. Pint. For. Lap. Rohl. neque tamen eodem modo ; aliqui enim (S. Hier. Pint.) ad Iacob id referunt, qui adhuc in utero matris plantam fratris arripuerit, qua in re etiam Osee praecellentiam quandam lacob exprimi innuere videtur (cf. ad Os. 12, 3), vel quia antequam nasceretur, iam matri dictum fuerit : maior serviet minori (Gen. 25, 23. Rom. 9, 10. Pint.); alii generatim de protectioue Abraham patri impensa loquuntur : « uterus hie sumi posse videtur pro prima quasi aetate populi israelitici, quae fuit in Abraham, et tunc sententia facilis est, nimirum in ipso exordio designati populi Deum illius suscepisse curam et in maximo rerum discrimine fuisse auxiliatum » (Sanct.), sim. Lap. For.: « quando enim non expertus est [srael bonitatem Dei erga se ab eo tempore quo coepit peregrinari in terra Chanaan et in Aegypto »? Alii uferim ad exitum ex Aegypto referunt quo scil. tempore, populus qua populus Dei natus sit (Schegg, Kn.); sed qui afferuntur loci (v. 24; 46, 3; 49, 1; Os. 2, 17) id nequaquam ostendunt; praeterea tempus illud dicitur tempus iuventutis popali vel desponsationis populi (cf. Os. 2, 17 hebr. ler. 2, 2. Ez. 16, 6) appellatur; adde quod monui Isaiam ad primum populi ortum in Abraham saepius ascendere. — Coniungunt formans ab utero S. Thom. Pint. Net. Rohl. Hahn, Sein. Del. Naeg. Or. ; alii (Ges. Hitz. Kn.) iungunt ab utero auziliator tuus. Appellatur h. 1. populus nomine lIeschurun, uti Deut. 32, 15; 33, 3. 26. De quo nomine ita scribit S. Hier. « alio nomine Israelem vocat ; Isurun (mv?) pretati sunt ; soli LXX ailectissimum ». [pse quoque Deut. 32, 15 vertit. dilectam. Plerique vocem explicant ex ?C? rectus, probus, ut forma deminutiva sit blandientis compellatio : gens rectula ; ita Ges. Hitx. Umbreit, Kn. Naeg.; alii interpretantur vocem eadem plane notione qua ^v^? (ef. Del.) vel ut epitheton ornans : populus recte directus a Deo (ItoAl.) vel populus salute et prosperitate donatus, ita ut ^v? sit idem ac "x (Hengstenberg, Sein. Hahn); quae ultima explicatio arbitraria est. Aliter F'ürsí. C. vocem concipi posse opinatur : « forlasse vertendum est : gens a rectis oriunda ». Chald. vocem constanter exprirait per Israel. Neque deerant qui eam ortam putabant ex [sraelun forma pleniore, ita ut sit in compendium redacta more blandientium ; unde versio graeca veneta reddit "IcgesXexos, quasi parvulus Israel blando nomine. Verum hanc explicationem hodie iuremerito repudiant. Probabilissimum videtur adhiberi nomen blandum forma deminutiva expressum ; blanda enim compellatio quae amorem spirat tenerum, hoc loeo bene usurpatur et in tribus aliis quoque omnino requiritur nomen quo Dei in populuni amor large effusus declaretur (cf. Deut. 32, 15 ; 33, 5. 26). Eo vero modo nomina deminutiva apud Hebraeos formari Naeg. pluribus prosequitur ; comprobatur explicatio veterum versionibus, quas S. Hier. recitat. Appellatio blanda rectissime quod nomen secundum hebr. formam habet deminutivam et benevolentiae amorisque compellatio est, quasi latine diceres dilectule. (Sanct.) vel populus meus rectulus, prorsus apta est qua post reprehensionem factam transitus fiat ad fausta promissa et qua omnis timor et angustia animis eximatur. Hoc etiam blandimento, quo dicendi genere teneros filios parentes appellare et allicere solent (Sanct. Deus praeclare se consolatorem (40, 1) agere manifestat. Atque iuremerito nomen adhiberi blandum, quo Dei amor insignis declaretur, sequentibus probatur, quibus prooemium hoc sollemnius (v. 1. 2) illustratur; v. 3«« effundam enim aquas super sitientem et fluenta super aridam; effundam spiritum meum super semen tuum, et benedictionem meam super sLirpem (uam » ; — per gradus quosdam oratio ascendit ; cf. 41, 11 et seq.; status enim in exsilio, ut bene notat Sanct., durus ille status agro comparatur sterili atque arenti; felicitas quae succedet agro omnium rerum copia et amoenitate vestito; haec autem benedictionis et fertilitatis in naturam effusio, qua forte ad beneficia olim in deserto praestita alluditur, prooemium quoddam est ac symbolum communicatüionis bonorum divinorum, quae effusione spiritus Dei continentur. Largam fore effusionem symbolo iam declaratur. Spiritu autem Dei effuso et animis infuso designatur novae ac sublimioris vitae radix et fons uberrimus quo animi hominum spiritu Dei imbuti, perfasi, impulsi summam quandam cum Deo induant similitudinem et proinde in ratione sentiendi cogitandique spiritu Dei quoque agitentur et moveantur. Remedium igitur illud hoc loco indicatur quo Deus miserae populi conditioni mederi vult; quod supra dixerat : ego deleo iniquitates (43, 23) iam magis declaratur, quo scil. ablatio iniquitatum et novae vitae recte agendae virtus ac potestas hominibus sit conferenda : nimirum eo quod Deus suum spiritum animis infundat; qua re regeneratio quaedam et innovatio spiritualis habebitur. En, quam apte nativitas ex Deo, ex spirita Dei adumbretur et praeparetur! Praeterea vide Ez. 36, 93-271. Ioel 2, 98. Cur aqua apte in symbolum adhibeatur, bene explicat S. Cyr. : « vivifica enim res est aqua et plantas ac gramina facit augescere et quodammodo imitatur sancti Spiritus energiam per quem omniaconstiterunt et benesunt et firmantur et intelligibilis creatura omnium bonorum accessione locupletatur ». Sicut in rerum natura, «auferes spiritum tuum et deficient et in pulverem suum revertentur, emittes spiritum tuum et creabuntur et renovabis faciem terrae » (Ps. 103, 29. 30), ita in vera ac spirituali hominum vita contingit : spiritu Dei effuso omnia laete florescent (cf. Sanct.).In animis autem spiritu Deiad similitudinem et cognationem Dei evectis et transformatis quasi in sua imagine summopere sibi complacet Deus; unde in perpetui amoris ac benevolentiae signum effusionem spiritus, subsequitur benedictio qua Deus imbutos spiritu suo continuis donis et gratiis benevolentissime et abundantissime exornat et ditat. Divinae gratiae fluentis potati vitam vivent ubertate virtutum et flore insignem
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v. 4 « et germinabunt inter herbas quasi salices iuxta praeterfluentes aquas »; — « sic efflorescent et germinabunt, ut inter arbores alias sic emineant, sicut inter humiles et serpentes herbas attollunt se salices ad fluenta plantatae » (Sanct.); cf. Ier. 11, 8. Ps. 1, 3. Salices maximam quandam ubertatem eamque fere indelebilem significant; « nam, ut inquit S. Gregorius, tantae viriditatis sunt, ut arescere vel abscissae radicitus et proiectae vix possint; immo arefactae si aquis abluuntur, reviviscunt et quo saepius putantur, eo maiores afferunt usus agricolarum ministeriis » (Sanct.), quibus omnibus virorum spiritu Dei animatorum mores et ingenia exprimuntur. Dum populus antea peccatis et misera servitute ita esset obrutus, ut anathemate esset feriendus (43, 98 hebr.) risusque et probri argumentum inter omnes nationes praeberet, jam instauratione per spiritum Dei facta fertilitate spirituali et ubertate eminebit; ecce nova facio omnia! Neque ibi sistetur; nam « in te benedicentur omnes tribus terrae » et instauraüione facta omnis caro videbit quod os Domini locutum est (40, 3) et. servus Domini erit in lucem gentium (42, 6); unde sicut propheta in prima parte gentes iri adiunctum ad regnum Dei saepius declaravit (2, 3; 11, 10; 14, 1; 19, 24), ita hoc loco
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v. 5 « iste dicet : Domini ego sum, et ille vocabit in nomine Iacob, et hic scribet manu sua : Domino et in nomine Israel assimilabitur » ; — opprobrium ablatum est a populo Dei; gentes certatim magno studio ei se adiungere gestiunt : dum enim Domino nomen dant eique adhaerere se velle declarant, simul ad lacob et Israel se accedere eique adiungi profitentur; et recte quidem ; nam Dominus in familia Iacob se manifestavit et in populo Israel promissa sua reposuit, ergo quicumque horum partieeps fieri voluerit, in illam quasi familiam ingredi eique debet associari. Habes ídem quod supra 2, 3: ascendamus ad domum Dei lacob et quod Ps. 86 amplissime exprimitur, quicumque in numerum et censum servorum Dei recenseantur, in lerusalem nasci eos oportere. Quattuor formis illa ad Dei regnum accessio describitur, qua re « eleganti mimesi explicatur multitudo et. studium, quo gentes ad fidem convenient » (Sanct.) ; vocare in nomine i. e. nomen sollemniter invocare ; alius sola quasi oris professione non contenius manu sua scripto testimonio se Domino consecrabit et. gloriabitur in nomine Israel, nomen hoc cum honore et reverentia usurpabit (hebr.). Vario igitur modo : simplici declaratione, sollemni ct publica invocatione, protestatione et attestatione literis consignata, pro sua quisque indole et devotione sese Domino conseerabunt; adsunt enim in regno Dei gradus varii et varia est mensura gratiae qua quisque vocatur; uni enim quinque traduntur talenta, alii duo et varia quoque adsunt officia et ministeria. Ex nexu inter v. 4 et 5 colligitur id quod S. Paulus innuit (Rom. 11, 19) populi Dei sanctitatem maximae fore gentibus utilitati. Hac ergo via populus erit, ut Miehaeas loquitur, in medio populorum quasi ros a Domino et quasi stillae super herbam (Mich. 5, 7) et benedictio pro omnibus. Atque ad talem dignitatem et. ad tale opus Deus se populum evecturum esse spondet eum qui tunc misere prostratus iacet (cf. 42, 99 seq. 43, 98). Hoc est novum illud quod annuntiat et tali vaticinio edito quod suo tempore implebitur gloriam divinitatis suae declarat. Quare promissionis datae documentum ipsam ponit maiestatem suam
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v. 6 « haec dicit. Dominus rex Israel et redemptor eius Dominus exercituum : ego primus et ego novissimus et absque me non est Deus » ; — lIahve, Deus foederis, qui ut talis rex est populi theocraticl et eius vindex ac redemptor, qualis fuit olim et erit in posterum, Dominus exercituum, cui praesto sunt agmina omnia coelestia et terrestria (cf. ad Os. 12, 5. Mich. 4, 4), cui itaque adest potentia exsequendi promissa : ipse est ab aeterno primus et usque in aeternum u//imus ita quidem, ut sua potentia omne quod exsistit complectatur neque quidquam sine eo exsistere vel permanere possit; sic revera est primus ! et ultimus in. ordine exsistentium, uti omnia complectens ita omnia excedens, uti omnia ambiens et circumdans ità super omnia et extra omnia infinite se protendens. Tamquam talis simul est unicus ; unde praeter me mon est Deus (hebr.), eodem sensu absque me, uti S. llier. ipse explicat: « nec dicit se esse solum, sed praeter virtutem suam atque sapientiam nullum esse externum deum deorumque multorum opinionem et simulacra condemnans »; atque ea significatione absque revera usurpatur saepius in vulg. (Gen. 28, 9; 31, 50) et apud Gellium (cf. Kaulen, Handbuch z. Vulg. p. 202). Designatur ergo Deus alpha et omega, principium et finis (Apoc. 4, 8); cf. 41, 4; 48, 12; 43, 11; 44, 8; A49, 6. 91. Tali prooemio se professus aeternum et omnia complectentem iam sicut supra 41, 26 et 42, 9 et 43, 8-13 annuntiatione facta disceptationem. subiungit, qua ex vaticinio numen divinum colligatur. Unde v..'i «quis similis mei? vocet et annuntiet et. ordinem exponat mihi ex quo constitui populum antiquum ;. ventura et quae futura sunt annuntient eis » ! — hebr. et quis sicut ego praedicat ? — et indicet et exponat. inihi — ex quo constitui populum saeculi ; Deus 1. Bene dicit S. Cyr. : «Deus enim est principium (xgzi) universorum, ipse sine principio (&vxo70; Qv a$xó;) et omnia ab ipso ortum hab»nt, ortus autem ipse est a nemiue, sed cst - SANT Tra: : 3 : OV *Xi £o0pzyo;; hoe enim est nomen ei et monumontum aeternum iu aevum sempiternum ». se tamquam Deum vivum qui prophetica annuntiatione et. praedicatione docuit suos semper praebuit ex quo populum antiquum constituit, quamdiu exsistit genus humanum, populus scil. antiquissimus cow Ov; ita iam LXX &o ' ob éxsinsx du0poxow, et S. Hier. : « quis similis mei? vocet ea quae non sunt quasi sint et exponat ordinem creaturae meae, qui cuncta ratione libraverim, ex quo feci hominem super terram »; sim. Sasb. Pint. Mald. Mar. For. Men. Tir.; atque revera Deus iam ab initio vaticinia dedit (cf. Gen. 3, 6. 9) et hoc loco, cum disceptatio sit cum gentibus, populus ille aeternus (hebr.) vel prisci temporis, a cuius formatione et deinceps Deus se annuntiationibus vaticiniisque vivum Deum et rerum omnium administratorem probavit, optime genus humanum priscum illud intelligitur; ea enim ratione demonstratio est amplior ac magnificentior atque revera Deus per singula temporum spatia eas dedit suiipsius manifestationes quae longe lateque innotescerent (cf. de diluvio, de gentium dispersione, de Abraham in Aegypto et in Geraris, de subversione pentapoleos eto.). Verba quoque ad eam notionem apta sunt; DY cf. Is. 40, 1; 49,5; ny Iob 22, 45 dicitur de tempore ante diluvium ; si vero Isaias populum Israel designare vult, semper alia ratione loquitur vel de Iacob, de Israel, vel de populo meo, electo etc. Admonentur, ut si quid simile iis praesto sit de tempore transacto et de gubernatione idolorum, id in medium proferant; idque eo magis necesse est fiat, si quem deum tutelarem cum Iahve comparare velint ; secundo admonentur, ut quidquam de rebus futuris annuntient et ea quidem ! quae revera eventura sint; ita scil. explica duo illa verba : futura. et quae venient (hebr.). Fortasse continetur ironia et allusio ad vanas divinatorum praedictiones (cf. 41, 8. 11-13). Itaque Dominus ostendens se ab initio generis humani edidisse oracula et etiamtum de futuris vaticinari revera se primum et novissimum, omnia praecedentem et excedentem omnia, demoustrat. Talis cum sit Deus, populus Israel secura fiducia et laeta spe tempora prospicere potest futura et si omnia perturbabuntur et gentes trepidae timebunt (cf. 41, 5), non est cur Israel metuat
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SECIIO ALTERA : DIVZRSA LM2IORUM PIORU. QUE SORS Cap. 31-85 . 4) Iudicium in gentes ct orbem 34, 1-4 b) Forma iudicii exhibetur in Edom 34, 5-17 . €) Salus piorum 33, 1-10 SECIIO TERTIA : NARRATIO DE CALAMITATE. ASSYIUACA Cap. 36-31 4) Oratio Rabsacis ad legatos Ezechiae 30, 1-10. b) Oratio Rabsacis ad populum 30, 11-90. €) Legatio ad lsaiam 30, 91-31, 7. d) Altera Sennacherib legatio ad Ezechiam 317, 8-90. [e) Respondet nomine Dei Isaias 37, 91-35. f) Clades Assyriorum 37, 36-38. luPniaERIE DE L'INSTITUTION. SAINT-MEDARD. — Soissoxs
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v. 8 « nolite timere neque conturbemini ; ez tunc audire te feci et annuntiavi ; vos estis testes mei; numquid est Deus absque me et formator quem. ego non noverim »? — hebr. mumquid est Deus praeter me? et non est petra (firmum refugium), non novi (talem qui sit praeter me Deus ac protector). Cur populus animo non concidat in magna illa gentium perturbatione (41, 2. 14) neque miseram suam et abiectam conditionem ad interitum vergere existimet (42, 92; 43, 28), ratio affertur quia Deus iam dudum annuntiavit quod futurum sit scil. heroem illum venturum, ceteras gentes victurum esse, verum Israel libertati redditurum etc.; atque haec vaticinia esse iam dudum data ipsi testes sunt, testificari possunt et debent. Unde denuo asseritur ea vaticinia iam diu ante impletionem exstitisse et ita nota fuisse, ut fidenter ad. totius populi testimonium provocari possit; ez tunc *W'2 tempus indicat longe praeteritum (cf. 45, 21; 16, 13), « maxime nde a longo tempore significat, Prov. 8, 22. Ps. 141, 2; hinc olim, antea » (ita Ges. Thes. p. 59; sim. Ros. JYaeg.). Quare ut victoria Dei in disceptatione 18ta invicte coram omnibus pateat, quaestione concluditur : mum est Deus praeter me? et assertione : non. est petra, '*S saxum ? saepius vocatur Deus qui est firmissimum sui populi fulcrum, cui immotus inhaerere possit quia ipse est petra inconcussa, refugium tutissimum ; huic fundamento immobili theocratia innititur; quare ipsa erit inconcussa; cf. Deut. 32, 4. 15. 391. 2 Sam. 22, 1'1. Ps. 31, 3; 13, 26 ; 94, 99 et saepius et supra Is. 417, 10; 30, 29. Quae affirmatio in textu hebr. ironice absolvitur : equidem talem non novi. In vulg. sententia concluditur eo modo quo supra : operabor et quis avertet illud? vel « an forsitan creator est alius quem ego non noverim » (S. Hier.)? qui me scil. impedire posset vel opera mea maioribus suis destruere? « aut praeter hunc alter est mundus qui ignoti dei monstret potentiam » (S. Hier.)?
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v. 9 « Plastae idoli omnes nihil sunt et amantistima eorum non proderunt eis ; ipsi sunt testes eorum quia non. vident neque intelligunt, ut confundantur » , — nihil hebr. 3n inane, vanum, maxima quaedam vastitas et desolatio; animo igitur et intelligentia plane sunt vacui et totus eorum labor ad inane redigetur iisque summam afferet perniciem et desolationem. llla autem quae tanto studio tamquam carissima et pretiosissima prosecuti sunt nihil utilitatis eis dabunt; hebr. et testes eorum. ipsi non vident ; fabricatores idolorum simul sunt testes eorum, idolis dant testimonium ; sed quales testes ? qui scil. ipsi nihil plane intelligunt (id quod in subsequentibus probatur) et animorum stupiditate ct tenebris id solum sibi ipsi procurant, ut confundantur, ut demum ignominia obruü misere pereant. Iahve sibi formavit populum qui est testis ipsius ; isti. sibi formant idola et quae formaverunt ipsi cultu donant iis vim et operationem attribuentes et potentiam adscribentes; eo modo testes sunt pro idolis ; at testificatio haec est summe stupida, et sua ipsorum stultitia interitu! involventur. Dum Deus eiusque populus gloria et beatitate felices sunt, idololatrae confusione peribunt. Nervose dicitur ut confundantur ; cum enim eorum caecitas culpa minime careat, interitum qui ex ea necessario consequitur, iuremerito voluisse et intendisse dicuntur. In vulg. id potius efferri videtur : fabricatores idolorum si vera testari velint fateri debere idolis n;hil sensus aut mentis inesse (cf. Osor.). Alii testes referunt ad ipsa idola quae contra se ipsa testentur : ipsi dii testantur se non esse deos quia non vident et non cognoscunt quidquam ; ita Mar. Male. 1. Troch. qui ultimum quoque membrum de idolis aecipit. Verum plerique verba de fabricatoribus idolorum exponunt, uti iam LXX et vulg. ; et profecto in priore explicatioue festes contra se magis dcbuit efferri, cum amy hane notionem habere nequeat ; attamen Dm77 posset intelligi idola ipsa tesles esse pro iis scil. cultoribus, suam ipsorum illis testifieari inanitatem ; qui sensus vi et efficacia non caret. Sed eum v. 8 dictum sit vos estis festes mei et in v. 9 antithetica quaedam ratio ad antecedentia latere videatur, praeplacet plurimorum interpretationi acquiescere. Idola nihil esse et fabricatores eorum summa laborare stupiditate ex ipso modo quo idola fiunt demonstratur. Interrogatio ponitur, ut ad recogitandum excitentur idololatrae
Cum igitur gloria Dei eiusque administratio rerum humanarum probata sit et magnalia illa ostensa quae Deus pro suis est facturus, apte sequitur, uti 40, 18 et 41, 24. 29, reprehensio idololatrarum qui Deo vivo relicto vana idola de salute et prosperitate rogant. Confusionem et ignominiam eorum iam 42, 1'] breviter tetigerat vates; eam gloria Dei declarata et salute magnificentissime descripta quo clarius et efficacius exhibeat, denuo pluribus prosequitur. Atque cum adeo fuse contra cultores idolorum agat, multos eiusmodi adesse in ipso populo theocratico omnino supponi videtur; vates ergo sui temporis necessitatibus consultum esse vult (cf. 2, 8. 9. 20), late autem idololatriam serpsisse tempore Achaz et eam ab Ezechia oppressam denuo maiore vi invaluisse sub Manasse, s. literis satis proditur (4 Reg. 21, 2 seq. 2 Par. 33, 2 seq.). Luetuosa autem illa et repentina sub Manasse ad malum conversione ostenditur tempore quoque Ezechiae fatalem idololatriam animis multorum inhaesisse et in occulto omnino perdurasse (cf. 29, 15) quamvis publicus cultus a rege pio esset impeditus; immo quandoque iterum in publieum prorupisse videtur (cf. 31, 7), dum cultus Dei languebat et solum externo quodam modo perageretur; cf. 29, 13. Quare quocumque demum tempore Isaias haec oracula fudit, utrum sub Ezechia an sub Manasse, disceptatio contra idololatras ex conditione temporis utilis, immo necessaria erat. Hac admonitione oracula de rebus futuris proficua reddit suis aequalibus ostendens hoc quoque modo se munere suo fungi pro aequalibus neque unquam sui temporis oblivisci. Deo uni asseruit maiestatem divinam et ei soli potentiam iuvandi et salvandi homines v. 8 (hebr.); iam antithesi efficaci et oratoria idola docet prorsus inania esse, nullamque utilitatem, sed confusionem cultoribus afferre ; idque prius sententia enuntiatur generali (v. 9) dein per singula latius probatur et explicatur. Prius igitur in universum argumentum proponitur
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v. 10. « quis. formavit Deum et sculptile conflavit ad nihil utile » ? — efficacius verti potest hebr. ut nihil prosit (cf. Kn. Del. Net. Rohl.), utstatim stultitia fabricatoris notetur, qui nihil prodesse posse idolum intelligere debeat et facile possit. Et quantopere nihil prosit statim subditur
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v. 11 « ecce omnes participes eius confundentur ; fabri enim sunt ex. hominibus ; convenient omnes, stabunt et pavebunt et. confundentur. simul » ! — participes i. e. cultores idoli vel socii qui foedere quodam coniuncti sunt cum idolis (cf. Sanct. Mar. Rohl. Kn. Del. Hahn), non socii artificum, de quibus nihil h. I. neque interest, utrum artifices simul cum sociis labo- Tent necne, neque solum qui admovent manum ad idolum fabricandum (Mald. Men. Malv. Ges.) intelliguntur. Cur pudefiant, ratio redditur, quia fabri idolorum homines sunt qui ipsi valde debiles et. infirmi esse noscuntur (cf. 40, 11; 41, 24). Ergo nihil posse idolum prodesse debebant colligere; quod cum culpa sua non viderent, omnes demum ad debitas poenas Juendas congregabuntur, se sistent terrore perculsi ct ignominia offundentur. Alii ità quoque sententias iungunt : etsi (omnes, ut confusionem illam avertant) conveniant, tamen pavebunt et confundentur (.Vaeg.) vel verba per modum optantis efferunt (Del.), sed certa praedietio magis est ad rem: etsi omnes idololatrae conveniant — ingens sane turba, exercitus innumerabilis — et simul adstent, tamen pavore contremiscent et cum. summis opprobriis ruent in interitum (S. Cyr.). Ut vates probet quae dixit de culpa idololatrarum et poena inde debita, iam « per hypotyposin rem prout gerebatur exponit » (For.); nam « describit idoloplastarum studium atque consilium in dolandis, cudendis atque conflandis idolis adhibita mimesi adeo vivida atque acri, ut nihil excogitari possit aut illustrius aut significantius » (Sanct.). In officinam enim idolorum nos introducit
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v. 12 « faber ferrarius lima operalus est; in prunis et in. malleis formavit illud. et operatus est in brachio fortitudinis suae; esurietet deficiet, non bibet aquam et lassesceL» ; —en, quanti sudoris opus est idolum 2nutile ! lima et malleis et igne et fortissimo opus est brachio, ita quidem ut artifex esuriat et vires eum deficiant; ergo labor isque diuturnus et cum damno virium et opum coniunctus; ad vires exhaustas enim reficiendas lautioribus indigebit cibis — et tam parum idolum sui ipsius efformationem iuvat, ut faber si non se cibo potuque reficiat tempore opportuno viribus destitutus lassetur ; «fame et siti artificis artis vilitas demonstratur » (S. Ilier.). dolabram, securim, foreipem (Mald.) instrumentum (Naeg.); securim commendant LXX oxinápyo et Chald. uti videtur, cum eo in loco praebeat NI'ST i. e. à&iv; (ef. Levy, Chald. Woerterb. I p. 277). Sed sensus certe non est planus. Ad quid enim faber ferrarius acuit securim ? In subsequenti opere quid securi opus sit plane non cernitur. An forte pro artifice lignario v. 13 eam acuit, ut ille possit arborem caedere? Sed de hac re nihil est in textu. Chald. sententiam hanc praebet : ex ferro bipennim facit sufflator; sed quid haec sententia sibi velit hoc loco cum de idolis fabricandis agi debeat, non intelligitur. Recentiores textum mas. varie vertunt : faber ferrarius fabrieatur securim (Ges.), ita ut verbum fabricari wYr| ex substantivo vw suppleri debeat; vel supplendo 35 : faber habet dolabram, qua scil. partem ferri ad idolum faciendum in incude a maiore ferri massa separet (cf. Del.); vel omittendo * ante pi vel id negligendo et verba tria ad subsequentia trahendo : faber securim in igne carbonum (in idolum) transformat (Hitz.) vel faber (qui in ferro securis operatur) — laborat (Hahn) i. e. qui in ferro operatur, quod securi vel ascia ex fodinis secatur(?) — ete. Vides quantopere pauca haec verba torserint ingenia multorum. Quid demum erit statuendum ? Ex Ier. 10, 3 mihi sequi videtur "XY*2 non esse securim vel asciam, sed instrumentum quo ex ligno sceulpitur idolum ; nam eo in loco vox non refertur ad lignum in saltu caedendum, verum ad artifieis laborem qui ex illo ligno efformat idolum. Tale igitur instrumentum acuit (quod verbum ex LXX et Syro erit supplendum) faber ferrarius, quo scil. vel partem ferri qua uti velit secet a ferri massa, vel quo postmodum utatur ad ferrum poliendum vel ad ferrum igne subactum in eam quam vult formam et imaginem redigendum et expoliendum. Unde si genus limae cum S. Hier. intellexeris, forte,a vero non multum erraveris. Hoc instrumentum parare oportet antea, ut ferro igne subacto statim ad manum sit, quo explicatur, eur id primo loco ponatur. Explicatio eadem erit, etsi fabrum ferrarium non idolum fabricari dixeris, sed solum aliqua praeparare ad idolum vel laminis vestiendum vel catenis firmandum et statuendum. Nam ad haec quoque opus erit instrumento quodam acuto vel specie quadam limae, qua omnia laevia et complanata el polita reddantur. — Syrus versum hunc in modum reddit : et acuit ferrum faber et dolabra complanat illud et scalpro sculpit illud et operatur illud in fortitudine brachii sui; eliam fame et siti laborat, et non bibit aquam et lassatur. Iam ad aliam fabricam deorum nos invitat propheta
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v. 43 « artifex lignarius extendit. normam, formavit illud in runcina, fecit illud in angularibus et in circino tornavit illud et fecit imaginem viri quasi speciosum hominem habitantem in domo » ; — verba vulg. bene explanat Sanct. : « qui autem ex ligno simulacrum formare studet, norma prius et regula qualis futura sit imago describit ; deinde runcina et scalpro quod in ligno descriptum est informat et polit ; perficit illud angulari mensura et circino prius delineatum rotundat et tornat et. tandem exprimit hominis imaginem ». Hebr. ita: faber lignarius. extendit normam vel lineam, funem scil. mensorium vel filum, regulam qua in ligni trunco metiatur longitudinem et ambitum imaginis quam exsculpere intendit, delineat illud rubrica vel minio (ita Osor. Mald. Mar. Malv. Roll. Sein. Naeg.) : alii: delineat illud stilo (£» xagaxtouo&t Aq. ; ita Ges. Kn. Hahn. Del. Or.) vel ut fortasse optime cum Malv. utrum- .que coniungamus, designari scil. voce 7*P instrumentum quo fabri lignarii utuntur rubrica infectum quod supra ligna ducunt ad formae vel imaginis lineamenta describenda ; postquam id factum est, efformat illud runcinis ; nominatur enim instrumentum, quo aliquid defricatur aut abraditur seu dedolatur vel decorticatar (Malv. Rohl. Sein. Del. Naeg. Or.) vel efformat illud scalpro (Osor. Ges.) ; dein et circino. delineat illud vel pressius definit circinum circumducens (Osor.) et efformat vel perficit illud sicut viri effigiem, sicut pulchritudinem hominis i.e. sicut pulcherrimum hominem ad sedendum domi ; ut domi collocetur: fortasse cum ironia id additur, valere scil. effigiem ad nihil aliud nisi ut domi locum occupet quasi in carcere inclusa (cf. S. Hier.) vel in aedibus et in fano includatur. Regreditur vates ad primam dei originem, ad causam materialem (S. Thom.); statuitur enim in domo vel in templo lignum quod de silva excidit (S. Cyr.), quod longo tempore crevit in salübus et pro varietate arborum cedrus etilex et quercus vel pinus fuit (S. Hier.), ita ut non solum opus quo deus e ligno fingitur sit humano artificio factum, verum etiam ipsa materia humana industria comparata et rerum naturalium viribus effecta (cf. Osor.). Unde
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v. 14 « succidit cedros, tulit ilicem et quercum quae steterat inter. ligna. saltus; plantavit pinum quam. pluvia nutrivit
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v. 19 et facta est hominibus in focum ; sumpsit ex eis et calefactus est, et succendit et coxit panes ; .de reliquo autem operatus est deum et adoravit, fecit sculptile et curvatus est ante illud » ;— homo pro arbitrio prorsus agit et rerum opportunitate : cedrum, ilicem, quercum caedit et deligit inter ligna saltus (hebr. cf. Mald. Mar. Del. Naeg. Or.) vel pinum adhibet quam ipse plantavit et pluvia nutrivit. Ipsa igitur materia deorum hominis debetur industriae et pluviae copiae et beneficio. Eadem autem materia porro homo pro lubitu utitur; inservit ei ad comburendum, ad cibos coquendos, ad furnum succendendum ; etiam de residuo deum fabricatur quem supplex adorat, Lignum ergo quod ipse plantavit, pro lubitu seligit, caedit, ad usus domesticos adhibet, idem lignum ad numinis dignitatem ipse quoque quando lubet elevat idque supplex veneratur. Quanta vero cum stupiditate haec fiant, magis etiam ad oculum proponit
44:16
v. 16 « medium eius combussit igni et de medio eius carnes comedit ; coxit pulmentum et saturatus est et. calefactus: est et dizit : vah, calefactus sum, vidi focum ! v. A'1 reliquum autem eius deum fecit el sculptile sibi, curvatur ante illud et adorat illud et obsecrat dicens : libera me, quia deus meus es tu »! — idem quod ad suum servitium pro lubitu et ad suos usus adhibet, humi prostratus adorat, ab eodem opem et salutem efflagitat, eandem rem vilem pro summo. numine et omnipotente rerum omnium gubernatore ac domino compellat! « pars altera formatur in deum, ut opere completo adoret illam factor suus et operis sui imprecetur auxilium » (S. Hier.). Hisce ostendit, ut S. Cyr. advertit, illos materiam ex qua fierent dei minime ignorasse, ne scil. possent aliqui dicere iuxta graecae nationis opinionem, quae in adytis erant reposita ac dedicata, a Iove delapsa vel coelitus demissa aut sua sponte nata et ex se genita fuisse ; eo ergo insipientiae reciderunt, ut sui usus reliquias adorarent. Videre focum, ignem (hebr.), calorem i. e. sentire, percipere, uti similiter Hebraei dicunt videre mortem, vitam, somnum, famem etc. (cf. Ps. 89, 49. Eccl; 9, 9; 8, 16. Iér. S, 12 e$c.), ergo experiri, ita ut. unius sensus perceptio ad omnem corporis animique sensum transferatur. Cum v. 46 dicatur medium esse combustum et altera media parte carnes esse coctas, id quod v. 1'| reliquum dicitur, vilissimam partem et minimam quoque sufficere dicit ad deum fabricandum, neque requiri partes arboris principales verum plane sufficere ramenta. Eo autem agendi modo satis patet, quantopere ignorantiae tenebris involvantur idololatrae
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v. 18 « meseierunt neque intellexerunt, obliti enim sunt ne videant oculi eorum et ne intelligant corde suo » ; — i. e.oculi eorum obducti et obstructi sunt, ita ut res quae coram adsunt non videant; media in luce caecutiunt. Verum quomodo ad talem mentis conditionem pervenerint, propheta statim declarat: noluerunt enim sana sua uti ratione et id quod facile cognoscere potuerunt, tamen repudiarunt ; quare illis accidit idem quod S. Paulus de gentibus affirmat : evanuerunt in cogitationibus suis et obscuratum est insipiens cor eorum (Rom. 1, 21). Via autem ad summam illam stupiditatem erathaec: v.19 « mon recogilanl in, mente sua neque cognoscunt neque sentiunt. ut. dicant: medietatem. eius combussi igni et comi super carbones eius panes, coxi carnes et comedi et de reliquo. eius idolum. faciam ? ante truncum ligni procidam » ? — sana igitur ratione uti debebant et eo ratiocinio quod vates affert. Hebr. et reliquum eius in abominalionem faciam; abominandum, detestabile, stipites vocabantur idola (cf. Deut. 91, 13. 4 Reg. 23, 13); et ante proventum ligni procidam 1. e. coram eo quod arbore productum est (^3 cf. Iob 40, 90). Bene ait S. Hier.: «nec intelligit vel recogitat, immo nec carnis nec mentis aspicit oculis, quod non possit esse Deus, cuius pars igne combusta est nec hominis manu fieri divina maiestas ; pleniusque super irrisione idolorum propheticus sermo contexitur ». Concludit propheta irrisionem hanc et reprehensionem per modum epiphonematis
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v. 20 « pars eius cinis est; cor insipiens adoravit illud et non liberabit animam suam neque. dicet : forte mendacium est. in dextera mea » ; — hebr. cinerem prosequitur !, cor delusum est, eum seduxit et non. eripiet animam suam et non dicit : nonne mendacium est in dextera mea ? rem igitur maxime inanem et vanam appetit, ea se animumque suum nuírit ; corde suo stulto seductus est i. e. menteculpa sua obcaecata; ergo quantopere sint inexcusabiles, propheta urget, uti similiter Sap. 13, 1 et Rom. 1, 20; unde simul docet recto usu rationis hominem posse ad veri Dei notionem pervenire. — Eodem modo explica pars eius cinis est i. e. talis pro sua parte ac hereditatis sorte cinerem sibi elegit; videtur S. Hier. legisse n7? socius est cinis; LXX : Scito cor eius esse cinerem et errant. Chald. prius membrum ad idolum retulit et ita multi verba quoque vulg. intelligunt : annon pars altera trunci ex quo simulacrum istud dolatum est in favillam et cinerem extabuit (Sanct.) ? pars ligni vel idoli in cinerem conversa est per ignem et tamen cum videat unam partem in cinerem redactam, alteram insipiens adorat (Mald.). Dicitur idolum mendacium quia id non est. quod idololatrae opinantur et quia cultores idoli quam maxime falluntur, decipiuntur, spe excidunt quam miserrime; « omnia quippe in idolis sunt falsa et nomina et gloria » (S. Cyr.) ; ?n dextera est idolum, quia tamquam fulcrum et baculus, cui quis innititur et quo se sustentat consideratur. Aliqui referunt ad dexteram qua idolum fecit (Mald. Men. Tir.) vel quoniam in adoratione manum ad os admovemus (Iob 31, 21. Mar). Idololatriam in ipso populo Dei increbruisse non solum ea quae antecedit irrisione eius patefit, verum etiam adhortatione quam vates subiungit; proinde denuo patet oracula haec edita fuisse eo tempore quo iniquitas haec in regno Iuda longe lateque invaluit; id quod ad Isaiae tempus, non vero ad exsilii finem pertinet;
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v. 21 « memento horum Iacob et Israel quoniam servus meus es tw; formavi te, servus meus es tu Israel, ne obliviscaris mei » ! — memento idolum esse mendacium ; similiter Ieremias resipiscentes facit orantes : vere mendaces erant colles e; multitudo montium (fer. 3, 23), ubi scil. cultum idolorum celebraverant; brevi omnes tituli colliguntur quibus populus Deo est obstrictus a tempore patriarcharum, a speciali electione a Deo facta, a cura sibi constanter a Deo impensa ; sim. 4, 2 : filios enutrivi et exaltavi ; cf. 43, 1; 44, 9; et demum a fidelitate et caritate et misericordia Dei, qua firmo consilio apud se statuit : non traderis a me oblivioni; ita ultimum membrum ex hebr. (cf. Vat. Mald. Malv. Osor. et plerique recentiorum) dum LXX, Syrus, Chald. sicut vulg. et ex recentioribus £itz. Or. admonitionem exhibent ne Israel Dei obliviscatur ; sed cum in hebr. legatur N5 et non 5x et cum efficax habeatur oppositio ad initium « memento » et versus quoque subsequens optime adiungatur exhibens documentum amoris et misericordiae Dei, prior versio videtur praeferenda (de suffixo mihi cf. 65, 5. Ez. 29, 3. Iob 31, 18). Veteres legerunt et explicarunt Yin N5; textus mas. fert niphal id quod plerique voce passiva exprimunt ; pauci tamen eliam niphal esse vertendum censent me obliviscaris mei, uti revera aramaicumi wZ3nw eliam sensum activum habet; comparant isti niphal verbi cum £xizv0xvec0x: et deponenti latinorum (cf. Ros. Hitz.); at tunc polius bx exspectares ; suffixum pro *5 positum est, uti quandoque occurrit (ef. Ges. Umbreit, Ewald, Kn. Slier, Del. Naeg.). Atque Deum non oblivioni traditurum essc praeclare ex deletione delictorum ostenditur, in qua remissione quam maxime amor Dei elucet, cui proprium est misereri semper et parcere; qui enim inimicos in gratiam recipit venia concessa, quomodo amicos derelinqueret vel oblivisceretur? Unde promissionem 43, 93 datam iterat
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v. 29 « delevi ut nubem iniquitates tuas et quasi nebulam peccata tua ; revertere ad me, quoniam redemi te » ! — denuo tamquam beneficium praecipuum quo instauratio consistat et inauguretur deletio declaratur peccatorum ; ergo effertur indoles spiritualis; delere penitus auferre, non solum tegere se dicit peccata « velut caligine quadam et nube depulsa » (S. Cyr.); « Sicut. nubes et caligo et nebula vel solis calore dissolvitur vel vento raptante tenuatur, ita iniquitates tuas dissolvi faciam » (S. Hier.). Verum populus quoque huic gratiae oblatae cooperari debet sincero ad Deum reditu, cuius ratio affertur magnum illud redemptionis beneficium ; hebr. bua i. e. Deus quasi propinquus et vindex populi iura populi tuetur et vindicat, eius causam suscipit et ad victoriam perducit, uti fecit in liberatione ex Aegypto, uti promisit se facturum in liberatione ex exsilio unde redemi te omnia beneficia praestita complectitur et simul novam de promissis iam datis sponsionem continet et Deum unicum salutis largitorem declarat. Voce illa « redemi te » cuncta quae hucusque promissa sunt summatim colliguntur; quare recensitis Dei nragnalibus et caritate eius ac misericordia in populum demonstrata vates earum rerum excellentiam optime perspiciens et laudes hominum iis celebrandis prorsus esse impares intelligens iam coelos et terram omnesque creaturas invitat, ut Deo maxima cum iubilatione laudis encomia concinant
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v. 23 « laudate coeli, quoniam misericordiam fecit Dominus, iubilate extrema terrae, resonate montes laudationem, saltus et omne lignum eius, quoniam redemit Dominus lacob et Israel gloriabitur »! — hebr. et in Israel gloriosum se exhibet ; cf. 43, "1 in gloriam meam creavi eum. Simile canticum laudis subiunxit vates servo Domini et opere eius declarato 42, 10 seq., uti in parte priorecap. 12. 25. 26. 35; quo cantico illud a seraphim annuntiatum « plena est omnis terra gloria eius » in opus deducitur. Compellatio coeli et terrae rerumque inanimatarum et ingentem affectum vatis declarat et maximum desiderium ad vivum exhibet quo infinitas Deo laudes ab omnibus reddi exoptat ita, ut universa creatura toto conatu unice se in Dei praeconia impendat. Neque talis invitatio solum figura quadam poetica consistit. Nam Dei redemptio etiam in ipsius creaturae glorificationem redundabit (cf. 114, 6; 30, 23; 35, 1; 41, 18; 43, 20); ergo revera in ea gloria Dei et laus resplendebit. Ea dein loquendi forma, ut. Sanct. adnotat, optima continetur captandae et acuendae attentionis ratio, est rei amplificandae modus prophetis familiaris, ut si quando res commiserationem quasi non satis sit rationalis natura ad exsolvendas laudes aut ad deplorandum infortunium aut ad amplificandum scelus, creaturae quoque quae sensu et vita carent ad laudem sive ad luctum et querelam advocentur. Exempla habemus in Scriptura obvia in hoc propheta 1, 4 et Deut. 32, 1 et in psalmis quamplurima et illustre illud trium puerorum apud Danielem cap. 3. Ita ille. Harum vero laudum et argumentum et ratio constituitur in Dei misericordia, in redemptione ab ipso facta et in gloria illa qua in Israel, in medio populo suo se reddit conspicuum, ex qua gloria splendor quidam et beatitas in ipsum populum redundet necesse est; quare quod LXX et vulg. habeni : Israel glorificabitur consequitur ex textu hebr. quem Syrus, Cha!d. e& secundum Procop. reliqui quoque interpretes exprimunt : 2n Israel glorificabitur. In hebr. pulchre coelis opponuntur Znfima terrae, profunda terrae, nimnn quae vox cum saepius de orco vel de scheol (limbo) adhibeatur (cf. Ez. 26, 20; 32, 18. 94. Ps. 63, 10 hebr.), etiam optime hoc loco ita intelligitur usurpata (cum Sanct. Lap. Kn. Hahn). lta enim oppositio adest ad coelos, ut laus Dei revera dicatur penetrare summos coelos et ad ima quoque loca, in quibus animae patrum congregatae sunt pervadat; ita quod praecipuum est, redemptionem illam et salutem quam Deus promittit, etiam pertinere ad pios iam vita functos declaratur iisque vita nova et in Dei laudibus beata indicitur ; uti supra 24, 23 et 26, 19 Dei lucem ad mortuos usque penetraturam eosque nova vita illustraturam dixit, ità hoc loco qui iam versantur in scheol opus Dei celebraturos esse innuit. Unde elucet perperam obiicere Sein. alias orcum describi locum tristem (Ps. 6, 6). Cum Isaias saepe oracula cantico quodam laudis et gratiarum actionis soncludere soleat (cf. cap. 12. 35) et cum 42, 10-12 similis legatur ad iaüudem Dei adhortatio et quae dicuntur v. 23 optime beneficia eousque recensita concludant, hoc loco finem sermonis esse ponendum censeo. Ita sermo iste optime conformatur ad priorem 42, 1-12 et simili clauditur cantico. Aliqui tamen v. 91 et seq. ad sequentia trahunt. At ab ista gratiarum actione sermonem inchoari vix credibile videtur; adde quod « memento horum » vix aptum sit sermonis initium, adde quod v. 23 laudate coeli quia fecit Iahve (hebr.) absolute dicitur, id quod in fine sermonis maximis beneficiis recensitis apte, immo cum emphasi dicitur, num eodem modo in initio? Canticum demum gaudii, exsultationis, iubilationig tale adeoque amplum, ut coeli et abyssus et . quae in terra sunt, montes, silvae, arbores ad Deo laudes summa laetitia concinendas invitentur, optime fluit postquam beneficia insignia sunt explicata, uti fit a 42, 13 seq., sed nonne potius mirandum esset ab eo carmine sumi initium? In nostra autem divisione consideratio haec liberationis utriusque qua Deus eius auctor primarius celebratur optime absolvitur carmine laudis, quod ipsum propterea decantari dicitur, quia Dominus redemit Iacob et quia in Israel glorificabitur. In priore quidem liberatione Deus glorificatus est in Israel per Cyrum, qui traduxit vocem in omni regno etiam per scripturam dicens : omnia regna terrae dedit mihi Dominus Deus coeli et ipse praecepit mihi, ut aedificarem ei domum in Ierusalem etc. (Esdr. 1, 1. 2); et de liberatione messianica ipse annuntiat Messias : Pater, ego te clarificavi super terram (Ioan. 17, 3). Uti Isaias h. 1. ita similiter quoque alii auctores sacri de idololatrarum stupiditate loquuntur ; cf. Ier. 10, 3. Ps. 95, 5 ; 113, 3; 134, 15. Baruch 6, 3. Sap. 13, 10. Erantne igitur gentes revera adeo stupidae, ut aurum, argentum, saxum, lignum adorarent? Certum est accusationem illam veritate nixam fuisse ; alias enim prophetis facile responderi potuit rem se aliter habere, et tota illorum disceptatio potius in contemptum prophetarum versa esset. Deinde bene dignum est quod notetur, apologetas primorum saeculorum qui contra gentiles scripserint, eodem modo loqui neque minus eandem gentibus stultitiam exprobrare. Ita v. g. legitur in epistola ad Diognetum, quam saeculo p. Ch. secundo plerique attribuunt (ef. Funk, Opera patrum apost. I p. CI) : « age, non solum oculis sed et mente conspicias, cuius substantiae aut cuius formae sint, quos vocatis et existimatis deos. Nonne alius lapis est ei similis qui calcatur ;alius est aes, non melius quam quae in usum nostrum fabricata sunt vasa ; alius lignum, iam etiam putridum ; alius argentum, cui opus est homine custodiente, ne furto auferatur; alius ferrum rubigine corruptum ; alius testa nihil praestantior ea quae ad abiectissimum ministerium facta est? Nonne ex materia corruptibili sunt haec omnia ? Nonne ferri et ignis ope fabricata? Nonne eorum aliud sculptor lapidum, aliud faber aerarius, aliud argentarius faber, aliud figulus finxit? Nonne, priusquam artibus horum in formas istorum effecta sunt, unumquodque eorum ab unoquoque, idque etiam nunc, transformabatur ? Nonne quae nunc ex eadem materia sunt vasa, si eosdem artifices nanciscerentur, similia talibus reddi possent? Nonne haec rursus quae nune a vobis adorantur, possent ab hominibus vasa fieri reliquis similia ? Nonne surda sunt omnia ? nonne caeca?... Haec deos vocatis, his servitis, haec adoratis; idcirco odistis christianos qui hos esse deos non arbitrantur » (cap. 9; Funk. c. p. 312. 313). Similia prosequitur Tertullianus (Apologet. 12 ; M. 1, 339 seq.), Theophilus (ad Autol. 9, 9); plura de ea re vide collecta ex apologetis in dissertationibus scriptis a Nourry ad Apologetieum Tertulliani (M. 1, 1128 seq.) et de Minucii Octavio (M. 3, 626), vel vide von Haneberg (Religioese Alterthümer der Bibel p. 76 seq.), Brück (Lehrbuch der Kirchengeschiehte, 3 ed. p. 133). Verum quidem est huiusmodi accusationibus etiam a gentibus oppositum esse illud : deos per simulacra veneramur (cf. Arnobius, adversus gentes 6, 9 ;. M. 5, 1180) ; idem opposuit Iulianus (cf. ep. fragm. apud Spanh. I, 293 seq.). Sed nihilominus ex iis quae Arnobius de sua sentiendi ratione nos docet, discimus quomodo iure merito illa gentibus sint obiecta : « venerabar, o caecitas, nuper simulacra modo ex fornacibus prompta, in incudibus deos et ex malleis fabricatos, elephantorum ossa, picturas, veternosis in arboribus taenias; si quando conspexeram lubrieatum lapidem et ex olivi unguine sordidatum, tamquam inesset vis praesens, adulabar, affabar et beneficia poscebam nihil senliente de trunco, et eos ipsos divos quos esse mihi persuaseram afficiebam contumeliis gravibus, cum eos esse credebam ligna, lapides atque ossa aut in huiusmodi rerum habitare materia » (1, 39; M. 9, 761). Censebantur ergo dii habitare in simulacris et simulacris ipsis consecratione facta quando in templo vel in aedibus collocabantur vis quaedam divina vel numen inesse credebatur (cf. Tertull. 1. c ; ep. ad Diognet. 1l. c.). De quare nos ii quoque docent qui apud Ciceronem de Verre talia queruntur : seseiam ne deos quidem in suis urbibus ad quos confugerent habere, quod eorum simulacra sanctissima C. Verres ex delubris sustulisset (orat. 4 in Verr.) ; similiaapud senatum romanum querelarum in loco dicta fuisse Livius refert (38, 43) : templa spoliata, simulacra deorum, deos immo ipsos convulsos ex sedibus suis ; quos adorarent, ad quos precentur et supplicent, Ambraciensibus non superesse (cf. Nourry, de Minucii Octavio dissert. cap. 94; M. 5, 695 seq.). Idem nolis testimonio Minucii proditur, qui in Octavio cap. 93 (M. 5, 311) ita loquitur : « deus ligneus, rogi fortasse vel infelicis stipitis portio suspenditur, caeditur, dolatur, runcinalur, et deus aureus 'vel argenteus de immundo vasculo saepius.... conflatur, tunditur malleis et incudibus figuratur et lapideus caeditur, scalpitur et ab impurato homine laevigatur; nec sentit suae nativitatis iniuriam, ita ut nee postea de vestra veneratione culturam, nisi forte nondum deus sasum est vel lignum vel argentum. Quando igitur hic nascitur ? ecce funditur, fabricatur, seulpitur ; nondum deus est ; ecce plumbatur, construitur, erigitur ; nec adhuc deus est ; eece ornatur, consecratur, oratur; tunc postremo deus est, eum homo illum voluit et dedicavit ». Anc. — Deus maiestatem suam ac potentiam professus confutatis divinationibus se vaticinia data de instauratione urbis et oppidorum Iuda et templi edicit esse impleturum, ad quod opus elegit Cyrum (44, 94-98). Huic autem subiicit regna et gentes praeclaris victoriis propter populum suum electum et ut gloria Dei omnibus innotescat. Hoc opus Dei maximis desideriis exspectatur a piis ; vae illis qui iliud impedire vel ei obsistere audent (45, 1-10). Deo potentissimo ita disponente 'Cyrus permittet, ut populus redeat ad sedes patrias; qua in re consilium Dei in id tendit, ut omnes gentes gloriam Dei et bona regni Dei agnoscentes et salutem praeclaram desiderantes abiecta idololatria cultum Dei profiteantur (45, 11-1). Tale vero consilium Deus iam olim et palam annuntiavit; quare aequum est, ut omnes divinam eius venerentur maiestatem eique plane adhaereant, a quo solo salus et beatitas est exspectanda, qui cultum adorationis exigit, inimicos delebit, suos glorificabit (43, 18-26). Postquam vates cap. 41, 1-49, 12 duos descripsit quos Deus ad opus suum peragendum elegit et 42, 13-44, 23 hocopus Dei in se et in suis effectibus consideravit, iam in hac oratione ad priorem illum redit heroem, de quo 41, 2 sermonem instituit et quae ibi lineamentis generalibus adumbrata sunt, iam accuratius et per singula prosequitur. Quare in libro prophetico optimus cernitur nexus et progressus in rerum singularum explicatione. Iam enim nobis describitur ille liberator magisque determinatur, immo nomine designatur ; quale opus sit perfecturus ope Dei adiutus discimus et ad quem demum finem haec omnia benignissimo Dei consilio sint dirigenda edocemur; Deum cernimus rerum omnium moderatorem supremum qui populo suo liberationem ex exsilio molitur, eam vero initium esse vult et praeparationem quandam ad regnum Dei universale constituendum et ad gloriam suam et salutem omnibus manifestandam. Uti in priore parte (34, 16) et in hac altera frequentius, iterum vates admonet oracula data esse diu ante impletionem et inde praeclare illustrari maiestatem divinam.
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v. 24 « Ilaec dicit Dominus redemptor tuus et formator tuus ez utero : ego sum Dominus faciens omnia, extendens coelos solus, stabiliens terram et nullus mecum »! — hebr. goel 1. e. qui tamquam cognatus et propinquus vindex est iurium tuorum et redemptor tuus iam olim erat ex Aegypto ; cf. 44, 14; 43, 1. 14; A44, 6. 22. 923; qui a primo initio hune sibi populum peculiari suo interventu - creavit et per varios rerum eventus eum formavit, duxit, educavit ; cf. 43, 1. 91; 44, 9. 91 ; ab utero vide 44, 2. Hisce ergo titulis Jahve, Deus foederis, quam maxime profitetur ex rerum gestarum serie quantae sibi curae sit populus. Dein ostendit se summa praeditum esse potentia ad consilia sua exsequenda ; primo summatim cuncta complectens sese vocat perficientem et operantem omnia ; dein haec per singula declarans rerum illarum effectionem commemorat quae maxime potentiam sensibus exhibent, coelorum expansionem et terrae firmam stabilitatem; ex summis et infimis par eius elucet potentia ; eaque solus effecit; hebr. (kethib) quis mecum ? quam lectionem iure merito complures praeferunt (cf. Malv. IV. Rohl. Kn. Hahn, Naeg.) prae alia ex me i. e. mea virtute et fortitudine, uti Chald. explicat, vel solus ea praestitit, uti habent LXX et Syrus ; ceterum cf. 40, 13. 14. 22. Uti in effectione mundi adspectabilis se potentissimum declarat, ita quoque sapientia et potentia omnes vincit et longissime superat, quicumque demum inter homines suam iactant sapientiam
Annuntiationem de opere liberationis futuro propheta ita praeparat et introducit, ut prius ex altissimis rationibus progressus describat, qualis sit Deus quoad populum suum et qualis eius maiestas ac potentia in omnium rerum ordine ;
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v. 95 « irrita faciens signa. divinorum et ariolos in furorem vertens ; convertens sapientes retrorsum et. scientiam eorum. stultam faciens » ; — primo commemoratur sapientia magicis artibus debita, quae utpote humanam longe excedens et a diis profecta maiori est admirationi et timori apud gentes; deinde aliam quamcumque confusum iri et superatum indicatur. Proinde iam opus indicatur, quod incantatores quibus Chaldaei abundabant (cf. 41, 9) nec suspicari nec avertere poterunt, ita ut omnia eorum signa, indicia, ex quibus augurari solent et quibus sibi fidem et auctoritatem conciliant, penitus evanida ostendantur ; unde cum res aliter plane cesserit, arioli tamquam stulti et mente capti et insania abrepti ab omnibus habebuntur. Signa illa et auguria in hebr. dicuntur signa 2'72 i. e. auguria mendacia vel auguria homirum mendacium !. Reliquam quoque prudentiam confundit; ergo a nullo opus eius impediri posse praeclare ostendit. 3 Incantatoribus gentilium et sapientibus pudefactis Deus quae praedixerat opere complebit
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v. 26 « suscitans verbum servi sui et consilium nuntiorum suorum .complens ; qui dico lerusalem : habitaberis, et civitatibus Iudae : aedificamini, et deserta eius suscitabo » ! — dum reliqua, idola scil. cum suis divinationibus et humanae prudentiae subsidia pudefiunt, Deus suum statuit verbum quod servo suo Israeli miserat et quod per suos nuntios annurtiaverat consilium perficit et opere exsequitur. Hoc, autem verbum et consilium iam determinatur, cum Deus dicat ad Ierusalem : Aabitetur (hebr.) et ad urbes Iuda : aedificentur (hebr.) et Deus ruinas se erecturum esse promittit. Iam determinata prorsus vaticinia proponuntur. Hisce declaratur instaurationem hanc veluti primum esse gradum ad ea perficienda quae a cap. 42 dicta sunt. Forma loquendi brevi suo et conciso modo divinam victoriam optime describit; « dixit et facta sunt ; mandavit et creata sunt » ; uti olim dixit « fiat lux et facta est lux », ita in nova rerum instauratione verbum suum non minus efficax fore ostendit. , Quis h. l. nominetur servus, non apud. omnes et inter omnes constat. Cum Israel iam saepius servus Domini vocatus sit et cum 42, [9 eodem modo et servi et nuntiorum mentio. fiat, probabilissimum videtur intelligi populum, ad quem verbum illud mittitur. Praeterea non consultum videtur nomine hoc quod in hisce orationibus toties occurrit et quod certissime iam duplici significatione usurpatum est (de servo Domini 42, 1 et de populo) iam tertiam quandam notionem exprimi. Uti ergo consilium Dei per prophetas annuntiatum dicitur consilium nuntiorum, eodem modo verbum ad Israel factum et pro Israel. promulgatum dicitur verbum servi i. e. quod est servi, ad eum quam maxime spectat et pertinet. Quare loquendi modus huie acceptioni minime obstat. Eam tamena paucis video proponi (RoAl. Del. Or.). Plerique ipsum intelligunt Isaiam ( Theod. For. Mar. Men. Tir. Osor. Calm. Hahn, Naeg.), qui utique 90, 3 servus dicitur, attamen nomine apposito et qui hoc loco clarius debuit designari, quia in istis orationibus populus eo nomine appellatur. Alii generatim prophetas dici "volunt (Pint. Mald. Troch. Sein.), sed tune molesta creatur tautologia ; alii Messiam vocari censent (S. Cyr. Euseb. Sasb. Sanct. Net. — S. Thom. Moysen vel Christum —), qui quamvis 42, 4 servus vocetur, tamen hoc loco cum verbum | vix aliter quam de opere a Cyro complendo intelligi debeat, non videtur ita posse nominari ; nam de expugnatione Babylonis sermonem institui, etiam divinorum et ariolorum mentione facta suadetur (cf. 47, 12). Demum Lap. Cyrum ita appellari opinatur ; Moysen S. Ephr. Darh., cum praedixerit illos usqué ad. fines terrae iri dispersum. Sed ut Ierusalem habitetur et civitates Iudae aedificentur et deserta erigantur, opus est ut impedimenta removeantur; unde
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v. 27 « qui. dico profundo : desolare ; et. flumina. tua arefaciam »! — proxime . divina designatur potentia ad impedimenta liberationis removenda, uti 11, 15; 31, 25, cum allusione ad priorem liberationem ex Aegypto et ad maris transitum sicco vestigio factum (cf. 51, 10; 43, 16). Unde Mald. : « solo iussu profundissimas aquas arefacio i. e. qui facio quaecumque videntur fieri non posse » et Osor. : « qui profundo mari ut exarescat praecipio ; qui fluminum alveos ut exsiccentur et meis tutum transitum praebeant imperio cogo » neque abludit S. Hier. : « arefaciam omnem regum potentiam ». Atque ipse propheta iam saepius declaravit profunda aquarum non fore impedimento ; cf. 42, 15 ; 43, 2. 16, ubi transitum per mare rubrum respicit 43, 17. Sed cum reditum e Babylone ob oculos habeat, praeter generalem illam explicationem facile deprehenditur aquas et flumina etiam propterea rite poni quia, ut Malv. bene notat, Babylonem palustrem in qua Iudaei demersi quodammodo et sepulti erant futuri, ita comparabit, ut commode ex ea liberentur Iudaei. Immo cum teste Herodoto (1, 189. 191) Cyrus Euphratem fluvium magnam partem in lacum ad Sepharvaim deduceret et ita alveo fere exsiccato milites in urbem subintrarent !, plerique interpretes verba illa de hoe quoque eventu dici censent. Id sane certum est verba ita seligi, ut haec quoque expugnationis ratio in tanta verborum amplitudine videatur apte comprehendi (cf. For. Lap. Sanct. Men. Tir. Calm. Troch. Roh. Del. Naeg. Or.). Alii tamen solum vastationem urbis clademque declarari volunt, ita « ut Babylon non ultra consistat sed neque flumina eius vi multitudinis multum valentia » (Kuseb. sim Mar.) vel ut Theod. et S. Cyr. explicant : « abyssum hoc loco dicit Babylonem (id quoque S. Hier. —), flumina eius habitatorum frequentiam » (Theod.); S. Ephr : « elevabit manum suam super Euphratem ». Denique opere determinato (v. 26) et assignato modo quo erit exsequendum (v. 27) iam ipse ille nominatur qui futurus sit instrumentum Dei (Malv.)
44:28
v. 28 « qui dico Cyro : pastor meus es et omnem voluntatem meam complebis; qui dico lerusalem : aedificaberis, et templo : fundaberis »! — cum populus Dei saepe gregis nomine et symbolo appelletur et cum iam 40, 11 reditus populi tamquam reductio gregis descriptus sit et Dominus ipse tamquam pastor, is quoque quo Deus usurus est ad priorem liberationem efficiendam apte compellatur pastor, « quia populum iudaicum ita suscipiet deducetque in patrias sedes et antiqua septa sicut pastor in pascua nota et magis opportuna gregem reducet » (Sanct.). Quare hac appellatione ipsa Cyrus declaratur instrumentum et minister eius qui « sicut pastor gregem suum pascit, in brachio suo congregabit agnos « (40, 11); praeterea iudices et reges theocratici dicebantur et iubebantur populum pascere (cf. 14 Par. 17, 6; 41, 2. 2 Reg. 5, 1; '1, 1 etc.); pastores populi populum afflixerunt, disperserunt, occiderunt (cf. ler. 10, 11; 12, 40; 23, 1. Ez. 34, 2. Zach. 11, 5 etc.) et periodus instaurationis per unum efficietur pastorem et tum Deus dabit gregi suo pastores iuxta cor suum (cf. Ier. 3, 45 ;.23, 4. Ez. 34, 23; 31, 24. Mich. 5, 5).Quare Cyrus qui tamquam prior liberator redemptori messianico comparatur apte quoque ut eius quasi prodromus et typus pastor appellatur; qui tamquam talis, ut advertit S. Ephr., magno cum honore Iudaeos redire facit iisque magna adimplet bona, cuius cum Messia similitudo in eo quoque cernitur, quia Cyrus pastor templum aedificare iubetur, sicut. de pastore messianico dicitur : « et ipse exstruet templum Domino » (cf. ad Zach. 6, 13) qui ut alter Salomon rex pacificus templum Domini fundavit i. e. Ecclesiam. Hac igitur appellatione Cyro munus quoddam assignatur theocraticum, id quod statim accuratius determinatur : et. omnem voluntatem. meam 1. De qua re vide quae late exponuntur in Civiltà cattolica, 1883, XII, 4 p. 668 seq. complebit (hebr.) i. e. quiconsilium Deide populo exsequitur; qua inre statim additur in hebr. : et quidem dum dicit Cyrus vel pastor ad ferusalem : aedificabitur.et ad. templum : fundaberis. ta hebr. rite intelligitur (cf. infra) et ita verba quam optime ipsi eventui respondent. Cum allocutio fiat ad templum hoc opus tamquam primarium declaratur et revera directe et per se in Cyri decreto solum mentio fit templi : « et ipse praecepit mihi, ut aedificarem ei domum in Ierusalem quae est in Iudaea » (Esdr. 4, 2); in hac autem permissione etiam urbis aedificandae veniam contineri et res ipsa suadet et addito illo in Jerusalem satis indicatur. Etiamsi haec omnia Cyri tempore minime sunt ad exitum perducta, tamen Cyri decretum instaurationis efficax dedit initium. Oraculum hoc quam maxime insigne est eo quod ipsum Cyri nomen effertur. Non desunt tamen et pauci quidam etiam e catholicis qui nomen hoc additum esse contendant tempore posteriore tamquam glossema. Verum haec sententia omnino est repudianda; rationes autem qui- . bus nomen hoc huic oraculo esse genuinum ostendi potest potissimum hae sunt : in ipso oraculo 45, 3. 4 bis cum emphasi effertur : qui voco nomen tuum, vocavi te nomine tuo 1. e. nominatim te vocavi, vel appello te nomine tuo, qui te nominatim designo (cf. Ros. Ges. Thes. p. 1231. Naeg.). Ipsa sententia uti est h. l. conformata nomen exigit; omitte enim nomen et statim mancam esse enuntiationem et hiulcam senties ; nam : qui dieit : pastor meus et omnem voluntatem meam implebit, sed statim lacuna deprehenditur; nam cui dicit? quis demum est pastor meus? nemo in antecedentibus ita erat designatus; modus loquendi qui dicit in v. 26. 21. 28 occurrit saepius et semper additur cui dicatur : qui dico Ierusalem, civitatibus Iuda, profundo, Ierusalem (templo) ; ergo etiam nostro loco eo ipso iam exspectatur, ut is cui dicatur pastor meus etiam designetur. Neque legere poteris : qui dico pastori meo; nam quaestio recurrit : quis est pastor? dein sententia non cohaeret : qui dico pastori meo e/ omnem voluntatem complebit; illud et ostendit antea quid dicatur fuisse revera expressum, ut sententiae prorsus parallelae in hoc eodem loco manifestum reddunt; compara enim : qui dico civitatibus Iudae : aedificabuntur e/ deserta eius... qui dico profundo : exsiccare e£ flumina tua arefaciam. Neque omittendum est quod Iosephus narrat (Antiq. 11, 4, 2) et ipso decreto Cyri, uti apud Esdram legitur valide confirmatar, Cyro hune prophetiae locum fuisse ostensum et nomen eius ab Isaia praedictum, qua re motus fuerit, ut faceret imperata : «aóz' o9» &vorqvóvsa xa Oxopácavza ^0. Octov épy/f, vta ÉAa(e xoi qUiocupa morioat cà veypappéva; et si in eius decreto legitur praecepit mihi (Esdr. 1, 2), id facillime explicatur, si revera nomen erat appositum. Iam si Cyro nomen est ostensum, Cyrus sane non est censendus potuisse decipi recentissima nominis in textum insertione, cum facillima esset inquisitio et maxime obvia, utrum hoc oraculum tali forma enuntiatum iam antea fuerit notum necne. Demum adde tale glossema hoc loco additum non futurum fuisse explicationem alicuius rei, verum fraudem manifestam et mendacium turpe; nam tali glossemate necessario ingesta fuisset legentibus sententia ipsum nomen fuisse a propheta praedictum ; proinde Deum ipsum hoc nomen voluisse manifestare per prophetam quo eius praescientia e& numen divinum illustrius appareret. Iam vero cum in hisce orationibus toties ad vaticinia vera provocetur ut maiestas divina probetur contra idola, quis censendus est ausus fuisse (alsum confingere oraculum et ita Domini maiestati hanc inferre iniuriam et blasphemiam, ut videatur verus Deus oraculis post eventum fictis suam probare divinitatem? Nonne talis « glossator » maiestatem Domini in eodem eum idolis et sacrificulorum gentilium fraudibus ordine et censu collocasset? An credi potest talem unius glossatoris fraudem ita invaluisse, ut omnia prophetiae exemplaria occuparet indeque in omnes veterum versiones irreperet ? Neque verum est quod aliqui urgent, nomen particulare praedici adeo esse singulare, ut iam ea de causa suspicio interpolationis oriatur. Nam non est adeo singulare; iam Barh. Malv. aliique monent 3 Reg. 13, 9 narrari praedictum esse nomen losiae; praedicta sunt, nomina loannis, Iesu, dum mandatum datur, ut ea nomina imponantur; sed etsi esset plane singulare, quid inde? Etiam reditus ex Babylone rege favente eventus est sat singularis, neque cernitur quare Deus ut se manifestaret Cyro et gentibus non uti potuerit tali vaticinio vel etiam velle, ut hoc vaticinio Cyrus moveretur ad reditum concedendum. $i aliqui censent versum hunc 28 iam non pertinere ad contextum et nihil aliud esse quam repetitionem ex v. 26 petitam cui res illa particularis de Cyro ex eventu addita sit, faleum asserunt; nam opere Dei annuntiato v. 96 subditur in v. ?? remotio impedimentorum vel si malueris modus quo opus illud inaugurandum et in v. 28 designatur ille quo Deus usurus est; ergo nexus adest et optimus quoque orationis progressus et. simul apta prolusio ad subsequentia, in quibus Cyrus eiusque victoriae secundum lineamenta 41, 2 data describuntur. Immo si subsequentia attente consideraveris, versum nostrum v. 28 plane dixeris necessarium; etenim quid unctus ille quem Dominus apprehendit ete. pro Israel facturus sit, in subsequentibus non dicitur ; ergo 45, 4. 6, quid sibi velit propter servum mewn, etiam quid sibi velit u£ sciant hi... et cur 45, 8 tanto desiderio iste victor qui omnia conculcat expetatur, non commode explicare poteris si v. 28 a textu abesse tibi finxeris. Denique nomen Cyri esse genuinum et pertinere ad versum etiam ex eo confirmatur, quia, Is. 44, 98 111 uti Gietmann demonstravit (de re metrica Hebr. p. 60. 61), altera haec Isaiae pars versibus constat heptasyllabis; iam vero ut id habeatur etiam pro v. 28 necessario Koresch requiritur; ergo immerito suspicio movetur de glossemate. Haec ratio, uti nullius erit momenti pro illis qui omne metrum Hebraeis negant, ita aliis qui metricam rationem eandem quae apud Syros etiam Hebraeis usui fuisse censent haud spernenda esse videbitur. Nomen Koresch, Küpoc in inscriptionibus persicis legitur Kurusch, in medicis Kuras, in assyriacis Kura (cf. Vigourouxl. c. IV p. 509). Ktesias nomen notione solis explicat, quae tamen explicatio a recentioribus viris doctis, uti Westergaard, Lassen, Spiegel, repudiata hodie communiter tamquam falsa et ficta relinquitur. Ultimum versus membrum aliqui cum Sym. vertunt : et templum fundabitur (Rohl. Sein. Del. Or.). At iure merito alii (cf. Net. Ges. Hahn, Kn. Naeg.). retinent alterum et ad. templum : fundaberis (Net : et tu templum fundaberis) ; nam cum 52 ubique masc. geu. esse appareat D? debet explieari per secundam pers. et prorsus arbitrarium est pro hoc uno loco statuere vocem esse iunctam eum gen. fem. ; ex membro antecedente facile repetitur b ad. LXX exprimunt in verbo primam personam : et domum meam sanetam OsusAcoco ; Syrus, Chald. et teste Procopio Sym. quoque exprimunt tertiam pers. : templum fundabitur. LXX Cyrum non vocant pastorem, sed praebent à A£yev Küópo gpovelv, « ut sapiat ; cuius differentiae causa manifesta est. Verbum 'enim hebr. roi si per res literam legamus intelligitur pastor meus, si per daleth sciens vel intel- 'ligens meus, quarum similitudo parvo apice distinguitur ae per hoc saepe con-. funditur » (S. Hier.) ; teste Procopio Sym. vertit zowv xov. Idem habet Syrus; Chald. vero sensum et vocem circumloquitur : dico de Cyro ei dandum esse regnum. : Postquam 44, 28 Cyrus brevi modo ut Dei instrumentum designatus est ad opus Dei exsequendum, iam accuratius describitur quomodo ]liberationem per Cyrum efficiendam Deus sit curaturus : Deus enim Cyrum egregiis victoriis et thesauris regem reddet potentissimum. Verba ita conformantur, ut facile appareat ea quae 41, 2 seq. dicta sunt iam ad Cyrum applicari magisque determinari;
44:6
As for the concept, the Apocalypse seems directly linked to Is. 41:4; 44:6; 48:12, where God promises redemption by defining himself: "I am the first and the last" (words with which the Apocalypse explains the formula "A-Ω" in 21:8 and 22:13), as a guarantee …
… and died (C. Noet., 1-2). He accused the Catholics of ditheism and interpreted allegorically the prologue of the Gospel of John (C. Noet., 11; 14; 15), while he appealed to the passages of Scripture that inculcate the uniqueness of God (e.g., Ex. 3, 6; Is. 44, 6) and the union of the Son with the Father (e.g., Is. 10, 13; 14, 8 f.; Philos., IX, 10; X, 27). Noetus was examined and then condemned by the "presbyters" of Smyrna (ca. 200), who …
44:7
… The admirable correspondence between the predictions of the prophets and their realization is, finally, the ultimate seal of divine inspiration (Isa. 41:22 ff.; 44:7 ff.; 44:26; 45:21; 46:10 ff.).
… 23:23; cf. Am. 2:10 ff.; Ex. 7:25; Zach. 7:12; Neh. 9:30), giving them as an unmistakable sign of recognition, besides moral worth, fidelity to Jahweh and to his precepts, the charism of predicting the future (Deut. 18:22; Is. 41:22 ff.; 44:7 ff.; 46:10 ff.) and sometimes of working other miracles. …
44:8
The Old Testament has a very lofty concept of God. This already appears in the various names, among which the principal ones are: 'El, 'Elōhim, Jahweh; also fairly frequent is the form 'Elōah (cf. Is. 44:8; Ps. 17:32; Dan. 11:17 etc.), which designates divinity in general or is the proper name of the true God (cf. Deut. 32:15; Heb. 3:3 and often in Job). …
44:13
… there is often polemic against pagan idolatry, especially in the more recent books (Wis. 14:13 ff.), but also in more ancient texts, particularly in the Letter of Jeremiah and in frequent very energetic affirmations of the great prophets (Is. 40:19, 20; 44:13-19; Jer. 10:3 ff.; Ez. 6:4, 5; 14:6 ff.; Dan. 3:12 ff.). …
44:14
… The precious wood of the cedar was widely used by Solomon in his many sumptuous constructions (1 Kings 5:6; 7:2, etc.) and likewise by wealthy Hebrews in their palaces (Isa. 9:10). It was also used to build ships (Ezek. 27:5) or idols (Isa. 44:14). Considered a symbol of life and of legal purity because of its incorruptibility, it was also used in liturgical ceremonies (Lev. 14:4-49; Num. 19:6).
44:22
… support (Ps. 9:13-19; 33:7; 34:10; Is. 57:15) and the Messiah will deliver them (Ps. 71:2-4, 12 f.) from the arrogance of the magnates, representatives and arbiters of legality, who trample them: he will be their redeemer and avenger (gō'ēl: Is. 43:1; 44:22, etc.; Ps. 71:14). Jesus introduces into the Kingdom of happiness the great mass of the wretched, exploited and deluded by the cunning and greedy minorities of the powerful (Is. 29:20 …
… These terms are used by Sacred Scripture already in the Old Testament (e.g., Ps. 50:3-4; 102:12; Is. 44:22; Ez. 36:25), but even more in the New Testament, where the state of sin is conceived as a defilement, as a sickness of the soul, symbolized by all the bodily infirmities that Christ healed. …
44:26
… The admirable correspondence between the predictions of the prophets and their realization is, finally, the ultimate seal of divine inspiration (Isa. 41:22 ff.; 44:7 ff.; 44:26; 45:21; 46:10 ff.).
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.