The prophet will not cease from preaching Christ: to whom all nations shall be converted: and whose church shall continue for ever.
The prophet auoucheth that he wil not cease from preaching Christ, 4. to whom al nations shal be conuerted: 8. & whose Church shal continew for euer.
1For Sion’s sake I will not hold my peace, and for the sake of Jerusalem, I will not rest till her just one come forth as brightness, and her saviour be lighted as a lamp.Per amor di Sionne io non tacerò, e per amor di Gerusalemme io non mi darò posa, fino a tanto che il suo Giusto nasca come la luce del dì, e il suo Salvatore qual face ardente risplenda;FOR Sion I wil not hold my peace, and for Ierusalem, I wil not rest, til her iust one come forth as brightnes, & her sauiour be kindled as a lampe.Propter Sion non tacebo, / et propter Jerusalem non quiescam, / donec egrediatur ut splendor justus ejus, / et salvator ejus ut lampas accendatur. 2And the Gentiles shall see thy just one, and all kings thy glorious one: and thou shalt be called by a new name, which the mouth of the Lord shall name.Perocché le genti vedranno il tuo Giusto, e tutti i regi il tuo (re) glorioso: e sarà imposto a te un nome nuovo, cui la bocca del Signore dichiarerà.And the Gentiles shal see thy iust one, and al kinges thy noble one: and thou shalt be called by a new name, which the mouth of our Lord shal name.Et videbunt gentes justum tuum, / et cuncti reges inclytum tuum; / et vocabitur tibi nomen novum, / quod os Domini nominabit. 3And thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God.E tu sarai corona di gloria nella mano del Signore, e un diadema reale nella mano del tuo Dio.And thou shalt be a crowne of glorie in the hand of our Lord, and the diademe of a kingdome in the hand of thy God.Et eris corona gloriæ in manu Domini, / et diadema regni in manu Dei tui. 4Thou shalt no more be called Forsaken: and thy land shall no more be called Desolate: but thou shalt be called My pleasure in her, and thy land inhabited. Because the Lord hath been well pleased with thee: and thy land shall be inhabited.Tu non sarai detta più, La ripudiata; e la tua terra non sarà detta più, La desolata; ma tu sarai detta, La amata da me; e la tua terra dirassi. La popolata. Perocché il Signore si è in te compiaciuto; e la tua terra sarà abitata;Thou shalt no more be called, Forsaken: and thy land shal no more be called, Desolate: But thou shalt be called, My wil in her, and thy land inhabited. because it hath wel pleased our Lord in thee: and thy land shal be inhabited.Non vocaberis ultra Derelicta, / et terra tua non vocabitur amplius Desolata; / sed vocaberis, Voluntas mea in ea, / et terra tua Inhabitata, / quia complacuit Domino in te, / et terra tua inhabitabitur.
5For the young man shall dwell with the virgin, and thy children shall dwell in thee. And the bridegroom shall rejoice over the bride, and thy God shall rejoice over thee.Imperocché come coabita un giovine con una vergine, così abiteranno teco i tuoi figli: e come il gaudio dello sposo è la sposa, così sarai tu il gaudio del tuo Dio.For the yong man shal dwel with the virgin, and thy children shal dwel in thee. And the bridgrome shal reioyce vpon the birde, & thy God shal reioyce vpon thee.Habitabit enim juvenis cum virgine, / et habitabunt in te filii tui; / et gaudebit sponsus super sponsam, / et gaudebit super te Deus tuus. 6Upon thy walls, O Jerusalem, I have appointed watchmen all the day, and all the night, they shall never hold their peace. You that are mindful of the Lord, hold not your peace,Sulle tue mura, o Gerusalemme, ho disposti i custodi, per tutto il dì, e per tutta quanta la notte non taceranno giammai. Voi, che del Signore fate memoria, non tacete.Vpon thy walles, Ierusalem, I haue appointed watchemen, al the day, and al the night, for euer they shal not hold their peace. You that remember our Lord, hold not your peace,Super muros tuos, Jerusalem, constitui custodes; / tota die et tota nocte / in perpetuum non tacebunt. / Qui reminiscimini Domini, ne taceatis, 7And give him no silence till he establish, and till he make Jerusalem a praise in the earth.E non istate in silenzio, sino a tantoché egli stabilisca Gerusalemme, e gloriosa la renda sopra la terra.and geue not silence to him, vntil he establish, and vntil he make Ierusalem the prayse in the earth.et ne detis silentium ei, / donec stabiliat et donec ponat Jerusalem / laudem in terra. 8The Lord hath sworn by his right hand, and by the arm of his strength: Surely I will no more give thy corn to be meat for thy enemies: and the sons of the strangers shall not drink thy wine, for which thou hast laboured.Il Signore ha giurato per la sua destra, e pel suo braccio forte: io non darò il tuo grano in cibo a' tuoi nemici: e gli stranieri non beranno più il tuo vino, che a te costa fatiche.Our Lord hath sworne by his right hand, and by the arme of his strength: If I shal geue thy wheate any more to be meate for thine enemies: and if the strange children shal drinke thy wine, wherein thou hast laboured.Juravit Dominus in dextera sua, / et in brachio fortitudinis suæ: / Si dedero triticum tuum ultra / cibum inimicis tuis; / et si biberint filii alieni vinum tuum / in quo laborasti.
9For they that gather it, shall eat it, and shall praise the Lord: and they that bring it together, shall drink it in my holy courts.Perocché quegli, che raccolgono il grano, mangeranno, e benediranno il Signore; e quei, che vendemmiano, beveranno nell'atrio mio santo.Because they that shal gather it together, shal eate it, and shal prayse the Lord: and they that carie it together, shal drinke it in my holie courtes.Quia qui congregant illud, comedent, / et laudabunt Dominum; / et qui comportant illud, bibent / in atriis sanctis meis. 10Go through, go through the gates, prepare the way for the people, make the road plain, pick out the stones, and lift up the standard to the people.Uscite, uscite fuor delle porte, preparate la via al popolo, agevolate il cammino, toglietene i sassi, e alzate a' popoli il segnale.Passe ye, passe ye through the gates, prepare a way for the people, make the iourney plaine, & picke vp the stones and lift vp the signe to the peoples.Transite, transite per portas, / præparate viam populo: / planum facite iter, eligite lapides, / et elevate signum ad populos. 11Behold the Lord hath made it to be heard in the ends of the earth, tell the daughter of Sion: Behold thy Saviour cometh: behold his reward is with him, and his work before him.Ecco, che il Signore ha fatto udir questa voce fino alle estremità della terra; dite alla figliuola di Sion: Ecco, che viene il tuo Salvatore? ecco, che egli ha seco la sua ricompensa, e il premio dell'opera sua ha egli dinanzi a se.Behold our Lord hath made heard in the ends of the earth, tel the daughter of Sion: Behold thy sauiour cometh: behold his reward is with him, and his worke before him.Ecce Dominus auditum fecit / in extremis terræ: / Dicite filiæ Sion: / Ecce Salvator tuus venit; / ecce merces ejus cum eo, / et opus ejus coram illo. 12And they shall call them, The holy people, the redeemed of the Lord. But thou shalt be called: A city sought after, and not forsaken.E saran chiamati: Il popolo santo, i redenti del Signore. E tu sarai chiamata: Città di concorso, e non derelitta.And they shal cal them. The holie people, the redemed of our Lord. But thou shalt be called: a citie Sought for, and not Forsaken.Et vocabunt eos, Populus sanctus, / redempti a Domino; / tu autem vocaberis, Quæsita civitas, / et non Derelicta.
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Calmet
Rest, as long as God grants me life, or till I behold the Saviour; or Cyrus, the figure of Christ. (Calmet)
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Calmet
One. No profane historian mentions what Cyrus did for the Jews; but all the world knows how much Christ has favoured his Church. (Calmet)
St. Jerome
Name. Thou shalt be no longer the rebellious Jerusalem, but the spouse and chosen people, the Church of Christ. (St. Ignatius of Antioch, ad Magnesians) (St. Jerome)
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Hand. Chaldean, "before." Hebrew, "by the protection."
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Calmet
Forsaken. Yet the synagogue was again rejected, at the death of Christ. The promises naturally relate to his Church. (Calmet)
Haydock
Inhabited. Protestants retain the Hebrew words Chephtsi-bah, "my delight in her," and Beulah, (marginal note) "married." (Haydock)
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Dwell. Hebrew, "marry." They shall be attached to their country.
Calmet
Thee. He shall love thee as a bridegroom does one whom he has lately married. Christ never abandons his virgin spouse. (Calmet)
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St. Jerome
Watchmen; priests and prophets, (Matthew 2:1., and Psalm 133:2.; Calmet) or angels. (St. Jerome; St. Bernard)
The synagogue has been long destitute of guides, but the Catholic Church has an uninterrupted succession of watchful pastors.
Calmet
Mindful whose duty it is to remind him of his promises, and to recite the Church office. (Calmet)
Haydock
Hebrew mazcirim, monitors, 2 Kings 8:16. (Haydock)
Worthington
In these faithful watchman the Church is always visible. (Worthington)
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Calmet
Hand; inviolably, Deuteronomy 32:40. The Persians deemed this oath most sacred. (Calmet)
Darius, just expiring, said to Polycrates, "By thee I give this right hand to Alexander," (Plut.[Plutarch?]) that he may revenge my death.
Wine. The Church cannot be deprived of her faith or of her God.
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Calmet
People, that they may return to Judea, and be converted to Christ. (Calmet)
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Haydock
Work the redemption of mankind. (Haydock)
Calmet
Though Cyrus was a figure of Christ, he was as much beneath him as earth is below heaven, Zacharias 9:9. (Calmet)
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True preachers and pastors cease not from preaching the truth, for anie threates, terrour, or torment. But say with this prophet. For Sion (that is, for the good of the Church) I vvil not cease &c & with S. Paul. The vvord of God is not tied. 2. Tim. 2.
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The Church of Christs is perpetually visible in her watchmen the pastors & gouerners therof.
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St Ignatius of Antioch † AD 108 Epistle to the Magnesians: Shorter and Longer Versions 10
… For whosoever is called by any other name besides this, he is not of God; for he has not received the prophecy which speaks thus concerning us: “The people shall be called by a new name, which the Lord shall name them, and shall be a holy people.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.90
… my face in the rout, and sat solitary, because I was filled with bitterness and sought to be silent, understanding that it is an evil time, that the beloved had kicked, that we were become backsliding children, who are the luxuriant vine, the true vine, all fruitful, all beautiful, springing up splendidly with showers from on high. For the diadem of beauty,
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 18.1
1. O man of God, and faithful servant, and steward of the mysteries of God, and man of desires of the Spirit: for thus Scripture speaks of men advanced and lofty, superior to visible things. I will call you also a God to Pharaoh and all the Egyptian and hostile power, and pillar and ground of the Church and will of God
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 34
… O my people, for mine thou art, though in saying so I, who am least of all men, am claiming for myself that which is greatest. For such is the grace of the Spirit that it makes of equal honour those who are of one mind. O my people, for mine thou art, though it be afar, because we are divinely joined together,
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 8.23
… And at every time it has the memory of this in the presence of God, and looks eagerly for the Resurrection of that body in which it dwelt, as the Prophet Isaiah said about the Church of the Gentiles:— They that make mention of thee shall be faithful and stand before the Lord, and thou shalt not give them rest .
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… is of the seed of Abraham “servant” in the words “Thou art my servant O Israel and in thee will I be glorified;” and again, “Thus says the Lord that formed me from the womb to be his servant;” and a little further on, “Lo I have given thee for a covenant of the people, for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.”
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St Justin Martyr † AD 165 Dialogue with Trypho 26
… For the day of retribution has come upon them, and the year of redemption is present. And I looked, and there was none to help; and I considered, and none assisted: and My arm delivered; and My fury came on them, and I trampled them in My fury, and spilled their blood on the earth.’ ”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.9
9. This I seemed to hear Him say, and to see Him do, and besides, to hear Him shouting to His people, which once were few and scattered and miserable, and have now become many, and compact enough and enviable, Go through My gates
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 34
… the lazy and slothful cannot look his employer in the face. It is requisite, therefore, that we be prompt in the practice of well-doing; for of Him are all things. And thus He forewarns us: “Behold, the Lord [cometh], and His reward is before His face, to render to every man according to his work.”
St Ignatius of Antioch † AD 108 Epistle to the Smyrnæans: Shorter and Longer Versions 9
Moreover, it is in accordance with reason that we should return to soberness [of conduct], and, while yet we have opportunity, exercise repentance towards God. For “in Hades there is no one who can confess his sins.” For “behold the man, and his work is before him.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.12
12. There is One Lord Jesus Christ, a wondrous name, indirectly announced beforehand by the Prophets. For Esaias the Prophet says, Behold, thy Saviour cometh, having His own reward
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St Justin Martyr † AD 165 Dialogue with Trypho 119
… as the prophets said, ‘And many nations shall betake themselves to the Lord in that day for a people: and they shall dwell in the midst of all the earth.’ But we are not only a people, but also a holy people, as we have shown already. ‘And they shall call them the holy people, redeemed by the Lord.’
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1. For the sake of Zion I will not be silent. — By Zion and Jerusalem he calls the Church of Christ born in Zion, as I have said often, as if to say: Lest anyone marvel that I repeatedly return, and as it were do not cease to repeat and sing of nothing but the salvation of Zion: Behold I openly say and profess, that the salvation of Zion, as being supremely beloved by me, is so much in my prayers that from announcing this prayer of mine, and repeatedly repeating it before God and men, I will not cease as long as I live, until I see the just one himself, namely Christ the justifier and savior, be born and rise like the sun rising and shining; and if I do not live until then, as indeed I will not live, I will not cease to cry out through these writings of mine, and through myself in the limbo of the fathers. Let Christians note this, to whom the coming of Christ and salvation ought to be as pleasant and celebrated with continual thanksgiving as it was desirable and in the prayers of Isaiah. Note: the word "splendor" signifies that all time before Christ was night and darkness, and that the coming of Christ would be so bright and joyful in the world as is the rising sun after the long darkness of night. And her savior as a lamp shall be kindled, — namely so that Christ like a shining and burning lamp may shine forth to the world. He says the same thing in other words. The Hebrew לפיד lappid, that is, a lamp, also signifies a torch and a flame: and this is more apt; for Christ was rather a torch illuminating the world than a lamp, whose light is small and confined to a small place.
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2. And the Gentiles shall see thy just one. — "And," that is, because, as if to say: I will not be silent, but will pray continually, that the just Messiah may come; because I am certain that He will come, and the Gentiles will see Him. I will therefore pray that He may come quickly, and that His coming may be hastened. And thy name shall be called by a new name, — as if to say: Hitherto thou hast been called Sion, that is, a watchtower of future happiness, under Christ; and Jerusalem, that is, a vision of future peace in the Church: but now through Christ I will give thee a new and illustrious name. You will ask, what is this name? First, St. Jerome, Cyril, Haymo, Lyra here, Gregory of Nazianzus and St. Chrysostom, according to Leo Castrius, answer that it is this: "The Church of Christ," or as St. Jerome and Eusebius, book II of the Demonstration, chapter XLIX: "Christians and the assembly of Christians;" whereas formerly the people of God was called Israel. Again Procopius: It is promised, he says, to the Church, that with a changed name, it will become a glorious crown. Since therefore we are crowned, as it were, with the appellation of the Christian name, it is necessary that this crown shine with brilliant pearls and burn like fiery coals. Whence St. Chrysostom: "Surely no one," he says, "would be a pagan, if we ourselves took care, as we ought, to be Christians; no one would be so wild a beast as not immediately to run to the worship of the true religion, if what we profess by the Christian name we were to show forth in deed and in life." Note this, Christian, and if thou dost otherwise, be ashamed of thy name, nay rather of thy life. Secondly, St. Thomas and Cyril, in the book On Faith to Theodosius, near the middle, think that this new name is the name "Jesus," imposed on Christ the Lord in circumcision. But here the discourse is about a new name of the Church, not of Christ; unless thou sayest that this also is a name of the Church, so that it may be denominated from its head and called "the Church of Jesus." Thirdly and truly, this new name is: "My (God's) will in her." For the Prophet expresses this, verse 4.
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3. And thou shalt be a crown of glory in the hand of the Lord. — First, Forerius. It is, he says, a Hebraism: "in the hand of the Lord," that is in the Lord, namely on the Lord's head: or which He Himself will place with His hand upon His head; for a crown is placed on the head, not on the hand. Second, St. Jerome, Cyril and Procopius thus expound it: "In the hand of the Lord," which namely the Lord will place with His hand upon the head of Christ; for just as the children of parents, subjects of princes are the crown and glory: so the faithful and the Church are the crown of Christ the triumphant. In a similar sense it is said in Proverbs cap. XVII: "The crown of the old men are their children; and the glory of children are their fathers." Hear St. Jerome: "It will be as a crown of beauty in the hand of the Lord, when the multitude of believers shall have crowned it; and a diadem of empire, which the Martyrs shall have distinguished with the variety of their gems, shall be in the hand of God, so that He may crown His son with their victories. Whence also Paul spoke to the saints: My joy and my crown." Third, Sanchez thinks that "crown" and "diadem" can be called any ornament; whence here it is taken for rings or bracelets, in which the names or images of those whom we love are usually marked, so that they may always come before the eyes: so that he says the same thing here as he said cap. XLIX, 16: "I have written thee in my hands." Fourth: "Thou shalt be a crown of glory," that is to say God will be to thee, as to His spouse, like a crown, surrounding and adorning thy head and thy whole self, and thou in turn shalt be to God like a spouse, like a crown adorning and beautifying Him. For nothing else is to be a crown of glory in the hand of the Lord, than to be a spouse whom the Lord has joined to Himself, having taken her by the hand; for the wife is the glory of the man, and the man of the wife. Whence he adds in verse 5, that God will rejoice over her, as a bridegroom rejoices over a bride. And a diadem of the kingdom in the hand of thy God, — that is to say In the shield of God which He holds in His hand, Jerusalem is depicted, for the insignia and as it were trophies of the king, namely of God, with this inscription: "King of Jerusalem." For with good reason is that city called "a diadem of the kingdom," from which the king takes his name, when he is first crowned. Thus St. Jerome. Prado in cap. XVI Ezech. verse 14, page 190. But this crown, equally as the diadem, is of the kingdom: it is therefore rather royal than nuptial. I say therefore, the plain and genuine sense is this: O Sion, O Church! "thou shalt be a crown of glory," that is renowned and glorious, and "a diadem of beauty," that is beautiful and illustrious, "in the hand of God," that is with God, or from God, because God with His hand will make and raise thee to the crown of the kingdom, that is to the crowned kingdom, glorious and magnificent, nay He will make thee His kingdom and His own, so that the crown of thy kingdom may be the crown of the kingdom and of the King God. For through the Apostles, and through the Church God has occupied and possessed the whole world, as it were His spiritual kingdom, of faith and grace. How great is the glory of those men, from whom God makes for Himself the crown of His kingdom! the crown therefore of the Martyrs is the crown of God; the crown of the Apostles, Virgins, Doctors, etc., is the crown of God: with these He is crowned, nay He crowns Himself. He alludes in the allegorical sense to that which God said through Moses to the Hebrews, giving the law and making a covenant with them, Exodus XIX, 6: "You shall be to me a kingly priesthood," that is a kingdom and priesthood, or you shall be to me kings and priests. For the same thing, and rather, He says here through Isaiah concerning the Church and Christians, namely that which St. Peter says to them, epistle I, cap. II, 9: "You are a chosen generation, a royal priesthood, a holy nation." Furthermore "in the hand of God" signifies many things, first that this kingdom belongs to the hand, that is to the right and portion of God, that is to be divine, not human, nay to be the very kingdom of God; second, that this kingdom is precious to God, and in His delights; as being a glorious and beautiful thing which He holds in His hand, and always sets before His eyes, and with it feeds them, so that if He wishes, He can place it like a royal crown upon His head; third, that this kingdom is the work of the hand of God, and the Church has been raised not by itself, but by the strong hand of God, into a kingdom, and is preserved in it by Him; fourth, that this kingdom is secure, and will be perpetual; for it is in the hand, that is in the protection and guardianship of God, say St. Thomas, Adam and Sanchez. Whence it follows: "Thou shalt no more be called Forsaken;" and: "Upon thy walls I have set watchmen, all the day and all the night they shall not hold their peace for ever." Now this kingdom of the Church is begun in this life through grace and virtues, especially heroic charity and fortitude, by which the Saints rule, first, over anger, gluttony, pride and all vices and concupiscences; secondly, over diseases, persecutions, torments, death, martyrdom; thirdly, over riches, honors and all creatures which are in the world; fourthly, over Pagans, infidels, heretics and all the wicked, whom they convert by their doctrine or sanctity of life, or confound. For thus the Apostles and Apostolic men propagated the kingdom of Christ throughout the whole world, when they subjected it to the faith of Christ. But this kingdom shall be perfected in heavenly glory; for there the Church, or the assembly of the Blessed, shall be a crown of glory in the hand of God, that is, God shall give to the Blessed a crown and glory of the kingdom and heavenly principality; He shall give them royal and priestly crowns. For the Hebrew צניף tseniph, that is a diadem, signifies the mitre and tiara, both of the Pontiff and of the king. This is what the Blessed in heaven say to Christ, Apocalypse cap. V, 10: "Thou hast made us to our God a kingdom and priests, and we shall reign upon the earth;" for we shall rule over the whole world, as kings; and we shall triumph, as victors; and we shall offer to God perpetual incense of praise, as priests. This therefore is the priestly kingdom, this diadem, this crown of the Saints, for which we must strive mightily even unto death. O if we had seen these heavenly crowns, how we would resist concupiscences and sins! How we would desire them! how many labors, how many struggles would we endure for them! The Martyrs always had these before their eyes, and all the Saints, and by the sight of them they overcame, nay, they laughed at all kinds of pains and torments. In the Roman Martyrology on the 15th of May, there is a celebrated memorial of St. Stephana or Corona, and Victor, Martyrs in Syria, under the Emperor Antoninus. For when Victor was being afflicted by Sebastian the judge with various and horrible tortures, Corona, the wife of the same soldier, when she began to call him blessed on account of the constancy of his martyrdom, saw two crowns fall from heaven, one sent to Victor and another to herself; and when she testified this to all who heard it, and said to the judge: "I am called Stephana, to whom a crown is laid up in heaven," Victor was beheaded; but she herself, bound to the tops of two trees forcibly bent down, when the trees were released was split and torn asunder, and obtained the heavenly crown which she had seen, when she was sixteen years old. Hence also the crowns of Martyrs, mentioned in the Martyrology, as on the 13th of January we read in it: "At Rome, on the Lavican Way, the crowns of forty holy Soldiers, which they merited to receive under the Emperor Gallienus for the confession of the true faith." Valerianus, the spouse of St. Cecilia, having been baptized, returned home and found St. Cecilia praying in her chamber, and an Angel of the Lord standing near her, shining with flaming wings, and of glittering appearance, having two crowns in his hands, resplendent with roses and lilies. He gave one to St. Cecilia and the other to Valerianus, saying: "Keep these crowns with an immaculate heart and pure body; for I have brought them to you from the paradise of God." Wherefore Valerianus, preserving virginity with Cecilia, and devoting himself to holy works, merited to obtain both the crown of virginity and the laurel of martyrdom. So also Christ offered to St. Catherine of Siena two crowns: one of thorns, the other of gems, so that if she chose the thorny one in this life, she would receive the gem-studded one in exchange for it: wherefore she immediately seized the thorny one and pressed it firmly upon her head. Forty soldiers under the Emperor Licinius at Sebaste in Armenia were cast by the prefect Agricola into an icy pool. Soon their keeper saw angels descending from heaven, who distributed thirty-nine crowns to the soldiers. He marveled where the crown of the fortieth was; and soon he saw him fainting in spirit come out of the pool: wherefore he himself took his place and leaped into the pool, and obtained his crown. Thus St. Basil, hom. 20. Eusebius relates, lib. VI Histor. cap. IV and V, that St. Potamiaena, an illustrious virgin and martyr, when she was being led to martyrdom by Basilides the executioner, and was defended by him from the insolence of the people, promised that after her death she would obtain for him a special grace from God as a reward. Therefore on the third day after her martyrdom, appearing to him at night, she placed a crown upon the head of Basilides, and said that she had asked grace from the Lord for him, had obtained what she asked, and that the Lord would soon receive him to His glory. Wherefore Basilides professed himself a Christian, and was baptized, and on the next day, struck by the axe, was adorned with the splendid crown of martyrdom. The day of his birth is recorded in the Martyrology on the 28th of June. Deservedly therefore St. Agapetus the Martyr, who as a boy of 15 years threw himself like a diamond against the fury of Aurelian, in the year of Christ 275, and was tortured and torn apart with rods, cords, fire, smoke, boiling water, and other most grievous torments, when burning coals were heaped upon his head, giving thanks to God said: "It is a small thing, if a head to be crowned in heaven be burned on earth; how it shall be adorned with a crown of glory, except for the wounds and scars received for Christ!" Thus his Life has it on the 18th of August.
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4. But thou shalt be called My Will in her. — "Thou shalt be called," that is, thou shalt be, so that thou mayest justly be called thus: this is therefore the new name which He promised to the Church in verse 2, namely in Hebrew חפצי בה cheptsi ba, that is, my will in her; will, that is, good pleasure, complacency, delight and my delights, as if to say, This is my Church, my spouse, my beloved, in whom my soul was well pleased, as follows, whereas before Christianity it was called, and was forsaken by me. Thus Samson asked his parents for a wife from Timnah: "Because," said he, "she pleased my eyes," Judges XIV, 3. This is the good will of God toward men, concerning which when Christ was born the Angels sang: "Glory be to God on high, and on earth peace to men of good will," to whom namely God decreed to show his good will, that is his benevolence, his pious affection and love. Thus St. Jerome, Cyril, Procopius, Forerius, Adams, Vatablus and Sanchez. Secondly, Haymo and Hugo thus expound it: "Thou shalt be called My Will;" because thou shalt always obey my will, and shalt promptly execute it. This sense follows from the first. For God is well pleased in the Church for this reason, because she herself conforms herself in all things to the will of God, and prays continually: "Thy will be done on earth as it is in heaven." And in turn for this reason the Church does the will of God; because God is well pleased in her, loves her, and breathes upon her abundant grace to fulfill the law and will of God. This is what God promises to the Church in the new covenant, Jeremiah XXXI, 33: "I will give my law in their bowels, and I will write it in their heart; and I will be their God, and they shall be my people." And thy land (shall be called, not Desolate, as it was called before Christianity, but) Inhabited — and frequent in number of the faithful, namely Christians, in Hebrew is בעולה beula, which Vatablus and Pagninus translate, married, whom namely God married to himself. But a spouse is married, not a land. Therefore beula thou shalt properly translate, occupied and possessed, as Aquila translated it. For בעל baal signifies to hold and possess something, whether as a husband a wife, or as a master his servant, or as a lord his land, or another thing of his own.
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5. For a young man shall dwell with a virgin. — For "shall dwell" the Hebrew is יבעל iibal, that is, he shall marry, take, betroth, as if to say, Thy land shall be inhabited and frequent, because thou shalt possess it full of peace, in which young men are wont to contract marriages with virgins, who otherwise in time of war are chosen and led to camps, nor do they think of nuptials, but of battles. Secondly and better, the Chaldean and the Septuagint supply after the Hebrew manner the little word as, from which thus thou shalt translate and explain it, as if to say, As a young man most joyfully dwells with his virgin spouse: so peacefully and most joyfully shall the faithful live together, though unlike in nature and manners, in one spirit in the Church. Thirdly, Lyran and the Gloss thus expound it, as if to say, A young man Joseph shall most joyfully and most holily dwell with his spouse the Virgin Mary Mother of God. This sense is accommodative. And thy sons shall dwell in thee (in Hebrew יבעלוך iibaluch, which can be translated, shall marry thee, or shall be married to thee) — This is what the Psalmist says: "For thy fathers children are born to thee, thou shalt make them princes over all the earth." For from the sons of the Church have been appointed prefects and Bishops of the Church, as it were husbands; for Bishops marry the spouse Church to themselves. And the bridegroom shall rejoice over the bride, and thy God shall rejoice over thee. — This is, as from the Septuagint, the Chaldean and St. Jerome, as the bridegroom rejoices over the bride, so shall thy God rejoice over thee, and married to thee shall bring forth great and most illustrious offspring from thee, namely a great multitude and abundance of Holy Martyrs, Confessors, Virgins, etc. Thus from St. Cyril by Castrius. Note with Forerius: God, who is most blessed and infinite Majesty, places his pleasures, joys and delights in man; for he betrothes men to himself, is well pleased in them, rejoices in them and enjoys them, as a bridegroom a bride: wherefore it is unworthy, if man, forsaking God, seeks delights and loves in other creatures.
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6. Upon thy walls, O Jerusalem, I have set watchmen (both Preachers, Prophets, Pastors and Prelates, as St. Cyril, St. Thomas and St. Jerome, and also the holy Angels, who) all day and all night shall not hold their peace, — that is, they shall never cease to watch and to warn thee, that thou mayest beware of the snares of enemies, namely demons, and the allurements of concupiscence. St. Jerome, Hugh and St. Bernard, sermon 4 On the Dedication of the Church, understand this of Angels. For Angels are guardians of the Church and of the faithful, who protect them from dangers, teach them, warn them, and continually stir them up to a pious life and to the praises of God. Note: To be silent signifies to rest, by catachresis; for things which rest are silent. Who are mindful of the Lord. — In Hebrew מזכירים mazkirim, that is, those who remember the Lord, or whose office it is continually to set before themselves and the people God and His benefits, and to recall them to memory, namely Pastors and Prophets, whom he called watchmen a little before. Thus formerly the kings of the Hebrews, Persians and other nations had their mazkirim, that is, admonishers, who would recall to the king's mind all deeds done and to be done, whom our Interpreter is accustomed to call, "those who are at the king's commentaries." He says therefore: Ye, O Pastors! be not silent, that is, cease not from watching, from exhortation among the people, and from prayer before God.
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7. And give Him no rest, — namely God; for the Hebrew לו lo is masculine, whence it looks to God, not Jerusalem, as if to say: Give not rest to God, cry out continually to Him, continually strike His ears with your prayers; as I, Isaiah, cry out continually, and therefore in verse 1 I said: "For Sion's sake I will not hold my peace;" for God wills that force be brought to bear upon Him by prayers, and, as St. Chrysostom says: "He wills that we receive by asking what He Himself desires to impart." Thus St. Jerome. "Those who guard," he says, "the walls of the Church, lest our adversary the devil, who as a roaring lion goes about, and seeks how he may devour the flock of the Lord, should find occasion, must not be silent by day nor by night, nor in joyful nor in sorrowful times, but always beseech the mercy of the Lord;" and soon after: "O ye who are mindful of the Lord, and who weary His mercy day and night with prayers, beware lest ever prayer be silent in your mouth, give Him no rest (it is understood, to the Lord), but be always troublesome opportunely, importunely." Until He establish, and until He make Jerusalem a praise in the earth. — That is, until He send the Messiah, who in Jerusalem shall raise up and establish the Church, and spread it everywhere, that it may be a praise and joy to the whole world, that it may be praised and celebrated by all nations. Isaiah therefore admonishes here the Prophets and Pastors of the people who shall be after him, that they pray God continually, that He send the Messiah speedily, who may restore Sion, and institute and illusten the Church. That Jeremiah, Daniel, Ezekiel and other Prophets did this is evident from their oracles. Whence the Doctors judge that by their prayers they merited an acceleration of the coming of the Messiah and the incarnation of Christ, as I said on Daniel IX, 23, where at the prayers and desires of Daniel, the seventy weeks are said to be shortened, that sin may be finished, and the Holy of Holies, namely Christ, may be anointed.
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8. The Lord hath sworn by his right hand, and by the arm of his strength: — that is, by his right hand and his arm. For the Hebrew letter beth, that is, in, is of one swearing, and signifies by. In the right hand is noted faith (for this is given by giving the right hand) and the faithfulness of God: in the arm, strength and omnipotence. By these two therefore the Lord swears, and promises security and happiness to the Church. Whence follows: If I shall give thy wheat to thy enemies for food. — If is the voice of an execratory oath, in which it is to be supplied, as if to say: If I shall permit thee to be despoiled by enemies, let me not be faithful or omnipotent. He alludes to the peace of Jerusalem after the return from Babylon, or rather after the Midianites were routed by Gideon, Judges VII. For the Midianites plundered the crops of the Jews, Judges VI, 3. Thus St. Jerome. But he does not intend to speak of that peace. For it is certain that this peace was not perpetual, nor long-lasting: for not long after Jerusalem was harassed by the Philistines, Edomites, Syrians, and finally destroyed by the Romans. Therefore he speaks of peace and abundance of things in the Church, and signifies it by wheat and wine, as if to say: Before Christ, O Jews, O Gentiles! demons were plundering your labors, studies and works, as being of vanity, concupiscence and idolatry: but I will bring it about that Christ shall free you from their power, and that you yourselves, not demons, shall enjoy your goods, that is, your works and virtues, in the courts of the Church, both earthly and rather heavenly, so that whosoever have sown in tears, shall reap in joy; and those who have reaped, and having cast away the chaff have gathered the pure grain into barns, shall themselves eat the labors of their hands, and shall exalt the Lord with eternal praise, and shall drink wine in the courts of his holiness, says St. Jerome. This is what Zacharias sings: "He hath raised up a horn of salvation to us, in the house of David his servant, that we being delivered from the hand of our enemies, may serve him in holiness and justice before him all our days," Luke I, 69. Symbolically, in the voices of wheat and wine, the Prophet alludes to the Eucharist; for the species and symbols of this are bread and wine; for these shall not cease in the Church until Antichrist, who shall take away the sacrifice of the Eucharist, that it be not made public: for he shall not be able to take it away privately. Hence the Eucharist is called, as it were, a giving of thanks, and praise of God in which all nations praise God. Again, the bread and wine of the Eucharist anagogically signify the wheat and wine of the Blessed; for these in heaven shall be new, most delightful and most firm. This is what Christ says in the last supper: "I will not eat it, until it be fulfilled in the kingdom of God;" and: "I will not drink of the fruit of the vine, until the kingdom of God come," Luke XXII, 16 and 18. Thus St. Jerome. Finally, when he says: "They shall drink in the courts of my holiness," he alludes to the tithes and peace offerings, which the Jews offered to God in thanksgiving for fruits and other benefits received from God. For after the oblation they ate these rejoicing and praising God in the court of the temple, as is evident from Deuteronomy XIV, 23. In heaven therefore we shall eat and drink new bread and new wine, especially what we have here expressed in the winepress of mortification; whence Psalm LXXXIII: "How lovely are thy tabernacles, O Lord!" is inscribed: For the winepresses, says Sanchez.
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10. Pass through the gates. — He exhorts the first citizens of Zion, that is, the Apostles, that going forth from Zion and Jerusalem through the gates swiftly and vigorously, they may prepare the ways for the nations coming from all sides to Zion, that is, the Church. He says to them therefore: Make the way plain, make the ways easy and pleasant, which may provoke and allure those coming to walk through them. Gather out the stones (that is, as the Septuagint, Gather and cast out), — that is, remove all impediments of the way, and whatever may offend the feet of those coming. Others translate: Pave the way with stones. For the Hebrew sakal sometimes signifies to remove stones, sometimes to pave with stones. Lift up a standard to the people, — namely the standard of the cross, to which all the faithful, as soldiers of Christ, may flock together. Thus St. Jerome, Cyril, Procopius, Forerius and others.
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11. Behold the Lord hath made it to be heard in the ends of the earth, — that is to say, Behold the Lord soundeth the trumpet of the Gospel through the Apostles, and it shall resound throughout the whole world, so that He may call all nations to the standard of His cross. Moreover, this sound is what follows: Tell the daughter of Sion: Behold thy Saviour cometh. — God commandeth the Apostles to sound throughout the whole world that He hath decreed: "Tell" you, O keepers of Sion, of whom verse 6: "Daughter of Sion: Behold thy Saviour cometh!" so that through the nations they may be stirred up, so that they may come to Sion, that is the Church, since the Saviour hath come to her alone, that is to say, Preach everywhere, O Apostles! It hath been told to Sion that the promised Messias hath now come. Tell: Behold the Messias is present; behold this is He whom John the Baptist pointed out with his finger, saying: "Behold the Lamb of God; behold He who taketh away the sins of the world." Hasten therefore to Him, all nations, so that ye may become partakers of the Messias and of the salvation brought by Him: "Come ye, and let us go up to the mountain of the Lord, and to the house of the God of Jacob, and we will walk in His paths." St. Matthew citeth this passage, as also Zacharias chapter IX, 9, in chapter XXI, 5, saying: "Tell the daughter of Sion (for these words are of Isaias, not of Zacharias): Behold thy king cometh to thee meek." Secondly and more aptly Forerius referreth these things to the victory and triumph of Christ. For the Prophet foreseeing that, after the Apostles had gone forth from Sion, had prepared the way, had preached Christ the Saviour in the ends of the earth; many would receive this voice of theirs, and would submit themselves to Christ, exulting he subjoins: "Tell the daughter of Sion," that is, announce to the Church first, dwelling in Sion and Judæa, so that she may rejoice with herself and with Christ: "Behold thy Saviour cometh," that is to say, Behold Christ cometh, not in the flesh, but now that the nations are conquered, as it were a conqueror, bringing to thee, O Church! a great multitude of captives, that is of subjects: just as when Jacob returned from Mesopotamia, he returned with a great multitude of flocks, sons and family, that is to say, Christ went into a distant region, about to undertake a difficult war: behold now He returneth victorious, bringing with Him the reward and prize of His labour, namely all the nations which He bringeth, which are all His holy people, and redeemed by Him, who shall celebrate thee, O Church! with praises, so that henceforth thou mayest be called a city sought after and desired by all nations. Moreover, Matthew aptly citeth these words, chapter XXI, 5, when Christ as the Messias triumphing entered Jerusalem: because then He Himself began this victory and triumph; for being certain of His future victory through death and the cross, before it He began to triumph: whence the multitude acclaiming Him with Hosanna, were a type and as it were the first fruits of the multitudes from the Gentiles to be subjected to Him, whom He was about to bring to the Church with triumph. Behold His reward is with Him, and His work before Him. — First, "reward," that is the fruit of the coming and labour of Christ, which He merited for Himself thereby, shall not be delayed, but is "before Him," that is shall be hastened, and is at hand, and as it were in His hand, so that namely He Himself may possess the world. For this is the reward promised to Him in Psalm II: "Ask of me, and I will give thee the nations for thy inheritance." Thus Forerius. Secondly, that is to say, Christ hath at hand the reward and prize which He giveth to those believing and obeying Him, both in this life, namely the rewards of graces; and in the future, namely the rewards of glory. Thus St. Jerome, Haymo and others. Thirdly, that is to say, Christ our Saviour and Redeemer bringeth with Him the reward, that is the ransom and price of our redemption, liberty and salvation, namely His blood and life, which He offereth to the Father straightway as soon as conceived: therefore He shall straightway procure and accomplish the work of our redemption and salvation, so desired by Him. Thus Sanchez. This sense fitteth aptly with the preceding; for He said: "Tell the daughter of Sion: Behold thy Saviour cometh," that is to say, Come, Sion, hasten; receive thy Saviour: for lo in His hand is thy salvation and redemption; and with the following, when He subjoins: "And they shall call them, The holy people, the redeemed of the Lord," namely through this reward and ransom of Christ. Fourthly and most excellently, according to the exposition given later, in the preceding paragraph, the reward of Christ the warrior, are the Gentiles conquered and subdued by Him, whom as it were in triumph He bringeth into the Church, as I said there. And His work before Him. — First, Vatablus, Quinta: "work," that is the reward of the work. For it is the same thing, "His work before Him," as "His reward with Him." Secondly, H. Pintus: The work of Christ, he saith, and of God is mercy: this therefore He always hath before His eyes and in His hand. Thirdly, others understand by work the retribution of works, both good and evil: for Christ hath this in His eyes and in His hand, so that on the day of judgment with just balance He may render to each the reward or punishment according to his works. Fourthly, Adam and Sanchez: The work of Christ, they say, is our redemption; this is always with Him: because He always regardeth this, to this He is wholly intent, this He procureth with all His strength and might; for this is the proper and adequate work of the Redeemer. See chapter XL, verse 10. Fifthly and most excellently, the work of Christ are the nations conquered and subdued by war, as I said above. This sense fitteth most excellently with the following chapter, which otherwise is difficult to connect with this chapter.
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12. And they shall call them, A people holy. — "Them," namely the peoples, flowing together to the standard, as preceded, that is the standard of the cross of Christ, in Jerusalem, that is the Church, and giving the name of Christ's soldiery: who are the reward and work of Christ, as if to say, All nations, seeing the piety and holiness of Christians, shall say: These are a holy people, these are redeemed by the Lord, these are "the seed to which the Lord hath blessed," as He said in the preceding chapter, verse 9, and therefore desiring their holy life, they shall seek their society, and shall wish to be enrolled in the Church: and therefore the Church shall be called, that is shall be, and may justly be called: "A city sought after, and not forsaken." Thus Rome, the head of the Church, is a city sought after, to which many from all nations flow together for the sake of piety and religion. He alludes to Psalm CVI, verse 2: "Let them say now that are redeemed of the Lord, whom He hath redeemed from the hand of the enemy, and gathered out of the lands."
Machine translation from the Latin, not reviewed.
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Ille promittit populo gloriae honorem: et primo ponitur prophetiae petitio; secundo Domini promissio: Juravit Dominus. Circa primum duo. Primo ipse peti; secundo alios ad petendum inducit, ibi, Qui reminiscimini Domini, ne taceatis. Circa primum duo. Primo ipse petit ad hoc salvatoris ortum. Propter Sion, scilicet utilitatem, vel amorem, non tacebo, a precibus apud Dominum: salvator, Cyrus: ut splendor, in gloria regni. Mysice non tacebo, a praedicatione Christi propter contradictionem; Sion, regis; Jerusalem, sacerdotum; salvator, Christus. Secundo ostendit adventus fructum. Primo quantum ad civitatis gloriam, promittens ipsam gloriam in tribus. In dignitate regis: Et videbunt, admirantes et venerantes, justum, Christum vel Cyrum. Ps. 97: « Viderunt omnes termini terrae salutare • Dei nostri. » In novitate nominis, Et vocabitur, more antiquorum, qui ex novis eventibus nova nomina imponebant. Et hoc nomen postea exprimet. Mystice Ecclesia, quae prius Synagoga.
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In munimine divinae protectionis: Eris corona gloriae: quia gloriabitur in te Deus tuus, sicut rex in corona regni in manu, idest in protectione sua. Supra 5: « Accipient regnum decoris et diadema • speciei de manu Domini: » Mystice Ecclesia quasi corona filii Dei, a patre coronatur. Et excludit ignominiam, in quo etiam nomen novum exprimit, Non vocaberis. Secundo quantum ad habitantium laetitiam: et quantum ad pueros, Habitabit juvenes; et quantum ad viros perfectos, Et habitabunt; et quantum ad conjugatos, Et gaudebit. Mystice juvenes
cum virgine, caste, sicut Maria cum Joseph; sponsus, Christus, sponsam, Ecclesiam. Tertio quantum ad aedificiorum diligentem custodiam, quae exprimitur 2 Esdrae 4: « Una manu aedificabant, et • alia pugnabant. » Super muros . . . . non tacebunt: loquitur secundum similitudinem vigillum qui custodiunt civitatem: vel per metaphoram designat diligentiam principum, qui populum gubernaverint, vel praedicatores in Ecclesia. Apoc. 4: « Requiem non habebant clamantia: Sanctus, sanctus, sanctus. » Qui reminiscimini Domini, ne taceatis. Hic alios ad similem petitionem inducit.
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Ne taceatis, ab oratione ei, Deo. 1 Thess. 5: « Semper gaudeite, sine intermissione orate, in omnibus gratias agite. » Juravit Dominus in dextera sua. Hic Dominus promittit implere petitionem: et primo quantum ad hostium propulsione, Si dedero: supple, non credatis mihi. Prov. 28: « Qui operatur terram, satiabitur panibus. » Secundo quantum ad captivorum liberationem. Quantum ad praeparationem viae, Transite, vos nuntii Cyri et Darii; Lapides, impedimenta. Jerem. 30: « Tollite de via lapides. » Vel vos custodes murorum, praedicatores.
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Quantum ad concessionem: laetitiae, Elevate signum, crucis.
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Supra 11: « Levavit signum in nationibus. » Et quantum ad retributionem justitiae: Dicite filiae, plebi Judaeorum, salvator, Deus vel Cyrus, merces, ut vobis bona, et hostibus mala reddantur. Mystice de adventu Christi ad judicium. Tertio, ibi, Et vocabunt, ponit liberatorum honorem, qui in magna fama sanctitatis habebantur, propter beneficia eis praesita. Mystice de Ecclesia et populo Christiano.
Nota super illo verbo, Propter Sion non tacebo, quia sancti non tacent primo propter accensum desiderium. Jer. 20: « Et factum est in corde meo • verbum Domini, quasi ignis exaestuans. » Secundo propter evidens verum. Act. 4: « Non enim • possumus quae vidimus non loqui. » Tertio propter injunctum officium. 1 Cor. 9: « Necessitas • mihi incumbit: vae enim mihi est, si non evangelizavero. » Quarto propter expectatum praemium. Gal. ult.: « Bonum facientes non deficiamus: tempore enim suo metemus non deficientes. »
Item nota super illo, Donec egrediatur ut splendor justus ejus, quia Christus splendet primo Patris imagine. Heb. 1: « Cum sit splendor gloriae. • et figura substantiae ejus. » Secundo sanctorum lumine. Psalm. 109: « In splendoribus genuli te. » Tertio gloriae plenitudine. Matth. 7: « Resplenduit facies • ejus sicut sol. » Quarto doctrinae rectitudine. Supra 60: « Ambulabunt gentes in lumine tuo, et • reges in splendore ortus tui. »
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v. 1 « Propter Sion non tacebo et popter ferusalem non quiescam, donec egrediatur ut splendor iustus eius et salvator eius ut lampas accendatur » ; — in hebr. sicut etiam apud LXX, Syrum et Chald. ponuntur substantiva abstracta : donec oriatur ut splendor iustitia eius (scil. quae Sioni promissa sit eique debeatur) et salus eius sicut fax ardeat (vel facis instar ardentis et fulgentis). Tantopere igitur Deo cordi est, ut status ille rectus qui simul veram affert beatitatem constituatur ; idque propter Sion, Sioni enim i. e. populo theocratico iam olim omnia illa vaticinia quorum summum argumentum iustitia et salute continetur data sunt, et Deus regnum suum iustitiae et salutis 1. e. sanctitatis et felicitatis pro hominibus in orbem vultinducere, quare promittit se continuo adlaboraturum, ut magnum illud quod animo concepit consilium in opus deducatur; opem vero et operam promittit eo modo, quo 42, 43. 14 et 51, 11 sermo de Deo est institutus. Intelligi autem non salvationem quandam particularem pro lerusalem, sed salutem universalem quae in Sion tamquam in sede theocratiae reposita ad omnes gentes promanare debeat, iam ex comparationibus adhibitis elucet, quibus aperta adest allusio ad 60, 1-3. Qualem operam Deus sit daturus, ex parte explicatur in v. 6. Praeterea iuremerito intelligere possumus omnia illa quae Deus sua providentia pro populo iudaico egerit, ut iste populus foedere theocratico contineretur et usque ad Messiae tempora perduceretur. Deus autem studium adeo sedulum promittens certissimam spem omnium animis infundit eosque excitat, ut ipsi quoque magna alacritate et, fiducia promissa Dei amplectantur. Sed quis hic loquitur? Plerique sequuntur S. Hier. qui scribit : « dixerat Dominus atque salvator : spiritas Domini super me... post quam repromissionem respondit Ecclesia : gaudens gaudebo... nunc prophetae inducitur persona dicentis : propter Sion non tacebo... i. e. diebus ac noctibus ora non claudam nec mea unquam reticebit oratio; sed tamdiu clamabo et precibus iungam preces, donec veniat qui promissus est et splendore suo cunctum orbem illuminet ». Sed num revera censeri potest Isaias id de se enuntiasse? num speravit se victurum donec salus messianica effulserit? num post 6, 11-43 et post 39, 6 id ullo modo in animum sibi inducere potuit? Nodum hune bene vidit Mald., quare explicationem de Isaia ita temperat : « oratio est conditionalis, quasi dicat : si usque ad Christum viverem, non desisterem eius adventum praedicere; aut loquitur nomine omnium prophetarum, qui usque ad tempus Christi vaticinaturi erant ». Sed oratio non est conditionalis et Isaiam omnium prophetarum personam induere improbabile est, neque prophetae usque ad tempus Christi populo dati sunt. Quare cum Clario de chorc prophetarum explicare non erit consultum ; praeterea durum est hic subito eos introducere loquentes de quibus nulla mentio hactenus facta est. Dein facere, quiescere hisce in orationibus saepius de Deo dicuntur qui nationes vias suas ingredi permittit vel curam sui populi gerere non videtur; ita 49, 14; 57, 11; 64, 11 ; 65, 6 et 18, 4. Quare, uti in versione graeca iam indicatur — habent enim exemplaria ó:«togóvr uou, aováptóv uou — et Chald. aperte tradit, Deus loquens erit agnoscendus, ad quem omnia apte conveniunt et qui sua cura continua ostensa eos ad laetam spem provocat. Atque profecto verba haec in ore Dei multo efficaciora sunt quam si solum prophetae studium enuntiaretur. Neque obstat quod in v. 9. 3 dicitur ; nam idem saepius usuvenit ; vide v. g. 58, 44 : delectaberis super Domino et sustollam te et cibabo te... verba sunt Domini. Quare assentiendum erit S. Cyr. Osor., Troch. qui Deum loquentem hie audiunt ; idem loquitur quoque v. 6 ; unde unitati quoque orationis melius consulitur. Haec autem salus et ad omnes populos pertinebit et in Sion novum rerum statum a priore diversum efficiet; ita
Anc. — Denuo Sioni promittitur salus eximia, cuius omnes gentes participes erunt. Sion gloriam Domini manifestabit, ibi Deus sibi complacebit, ibi erit pax et beatitas (62, 1-5). Donec autem haec opere complebuntur, Deus dabit viros qui populum ad salutem illam praeparent Deumque supplices adeant. Praeterea Deus securitatem et terrae fertilitatem promittit omnesque invitat, ut ad salutem in Sion praeparatam et ad populum sanctum Dei magno cum studio accedant (62, 6-12). Quo maiore calamitate populus premitur, eo magis et saepius necessa- . rium erit splendida Dei promissa recolere ad animos erigendos et confortandos. Id in hac oratione vates praecipue spectare videtur. Unde denuo explicat, quam certo Dominus eam salutem sit effecturus et quam praeclara et beata illa salutis conditio pro Dei populo futura sit. Dein a v. 6 indieat longiorem adhuc fore periodum qua oporteat exspectare et sperare simulque quam instanter salus illa a Domino efflagitanda sit docet. Unde propheta magnificentia salutis descripta iam incipit ostendere quanto desiderio obviam ferri oporteat saluti a Deo promissae. Uti igitur in cap. 38 et 59 docuit quae impedimenta removenda sint, ita nunc ostensa salutis excellentia animos excitat, ut ad continuum eius assur gant desiderium.
Sollemni asseveratione Deus promittit se sedulo opem et operam daturum, donec quae Sioni promiserit opere compleantur
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v. 2 « et videbunt gentes iustum. tuum et cuncti reges inclytum tuum, et vocabitur tibi nomen novum quod os Domini nominabit. » ;, — hebr. et vident gentes iustitiam tuam et omnes reges gloriam tuam; ita LXX quoque et Syrus et Chald. ; posuit hic et in v. 1 S. Ilier. nomen concretum ea forte ductus ratione, quia iustitia illa et gloria per Messiam adducenda est; sensus quidem verus est et ex cp. 61 facile colligitur; at versio est nimis libera. Animalvertent gentes iustitiam et gloriam novae theocratiae; igitur theocratiam omnibus conspicuam ostendit, et eo quod vident eam et in ea veram adesse cognoscunt iustitiam et gloriam, iam habetur efficax invitatio ut ei nomen dent. Etiam h. l. Sion et Ierusalem non intelligi ipsam urbem qua talem, sed quatenus sit sedes theocratiae et ita symbolum quoque novae theocratiae, eo patet quia ?ustitia et gloria, dona hacc messianica, non urbi qua urbi dantur, sed dantur novae theocratiae, dantur regno messianico, dantur populo vere theocratico; si igitur sermo fit in v. 1 et 2 de iustitia et salute eius, urbs intelligitur, quatenus novam theocratiam apterepraesentat propter suam in vetere foedere dignitatem. — Quod Ierusalem novo nomine a Deo vocanda sit, cum nomen ad rei naturam designandam adhibeatur, manifestum est novam theocratiam longe prae vetere praecellere, aliam esse dignitatem, sanctitatem maiorem, alia dona multo praeclariora, ita ut novo opus sit nomine quod Dominus vocabit, qui quod vocat etiam efficit. Ipsa nominis impositione Deus declarat se auctorem theocratiae et laudatorem eamque in suam specialem clientelam recipit. Quale sit nomen quaerunt. Non erit aliud exquirendum quam quod in v. 4. 12 declaratur, quo nomine discrimen quod intersit inter foedus vetus et novum et huius prae illo excellentia satis indicatur. Huic explicationi etiam plerique acquiescunt. Novum nomen urbi iam inditum est 60, 14; praeterea vide Ier. 3, 11; 33, 16. Ez. 48, 33. Aliqui vaticinium in eo cernunt impletum quia novus populus theocraticus iam non Israel vocatur, sed e nomine Christi christianus (cf. S. Hier. Theod. heracl. Theod. Barh. Mald.) vel quia Ecclesia vocatur Dei vivi, civitas et domus Dei (S. Cyr. Pint.). Uti Deus nomina Abram, Iacob mutavit ad eventum magnum declarandum et ad promissiones praeclaras designandas, ita Sion quoque novo nomine insignitur quo novus status et nova dignitas contineatur (cf. 7, 14; 9, 6). Quam gloriosum hoc nomen sit, iam reipsa in gloria Sionis cernitur
62:3
V. 8 « et eris corona gloriae in manu Domini et diadema regni in manu Dei tui »; — quam cara sit tbeocratia Deo nomine coronae et diadematis patet; simul quantam gloriam et decus Deo afferat et quam pulchra theocratia sit, cum coronae decoris et diademati regio comparetur quod Deus manibus tenet quasi oblectatus pulchritudirie. Verba hebr. accuratius designare videntur regnum sacerdotale; diadema enim vel tiara 7X proxime accedere videtur ad n2:x tiaram summi sacerdotis (cf. Ex. 28, 4. 31. 39. Lev. 8, 9; 16, 4. Zach. 3, 5) ; id quod optime convenit ad 61, 10 et 61, 3. Erit igitur impletum quod 61, 3 Messias praedixit. Supra 28, 5 tamquam pignus pro Ierusalem et eius salvatione promissio data est : erit Dominus corona gloriae et sertum exsultationis residuo populo suo; hoc loco cum simile quid de Sion laudetur, Sion divina quadam pulchritudine in imaginem gloriae divinae transformari perhibetur. Et talis Sion est pretiosa in oculis Domini; quare coronam et diadema tamquam rem iucundissimam sibique gratissimam simul et ho-. norificentissimam semper manibus tenet, ob oculos versat, aliis ostentat (Lap. Tir.). Cur manu teneat, censent aliqui inde solum dici quia tali corona caput Dei coronari non deceat, coronam autem ad pedes iacere quasi abiectam minime fingi possit ; alii à manu de protectione divina exponunt. Sed si nexum perpendimus qui saepius iam a 33, 11 et deinceps statutus est inter gloriam Messiae et splendorem Ierusalem, vix dubitabimus agnoscere cum Lap. Tir. Men. coronam et diadema quo Deus ipsi Messiae decus addit et ornamentum. Tam si Ecclesia est corona et diadema et tanti a Deo habita et tam insigni pulchritudine donata, idem suo modo dici poterit de unaquaque anima gratia ornata, in qua scil. regnum Dei revera radices egit ; de qua re vide S. Jier. et explicatius disserunt S. Cyr. Lap. ; et merito, nam in iustis demum verum habetur regnum Dei et sanctitas et gloria novae theocratiae in animis * sanctis palncst. Quanto in pretio Sion sit apud Dominum et quantis in deliciis, ut modo re et signis declaratum est, ita iam verbis quoque et nominibus exprimitar, quibus .simul statum illum fore permanentem promittitur
62:4
v. 4 « non vocaberis ultra derelicta, et terra tua non vocabitur amplius desolata, sed vocaberis voluntas mea in ea, et lerra tua inhabitata, quia complacuit Domino in te et terra tua inhabitabitur » ; — hebr. tibi dicetur : beneplacitum meum in ea, et terrae tuae : maritata (cf. Mald. Mar. Osor. Malv. Sanct.) ; novum enim foedus Dominus iniit et quam olim eiecerat (54, 1. 6. Os. 3, 3) et puniverat tamquam uxorem infidelem, hanc omni benignitate suscipit et sibi sponsat in sempiternum (0s. 2, 19) et in misericordia et miserationibus. Perpetuum Dei favorem in ipso nomine exprimit; sicut in servo Domini sibi complacet anima eius (42, 4), ita in opere quoque servi Domini, in theocratia instaurata. . Ipsa nominis communione arcta illa societas inter Christum et Ecclesiam adumbratur. Ex norma veteris foederis amor et beneplacitum Dei cernitur in quieta possessione terrae; quare ipsa quoque terra sub speciali Dei cura et providentia collocata describitur. Hic ergo habetur nomen novum, quod os Domini nominabit, nomen quod iam de servo Domini nominavit, quod nominabit de Christo : in te mihi complacui ; novum, quia theocratia vetus beneplacitum Dei minime retinuit: neque illam habuit promissionem de sanctitate indefectibili. Nova ergo theocratia nunquam a fide et fidelitate deficiet, semper panesus Deo cara erit, semper sponsa dilecta (cf. 2 Cor. 11, 2. Eph. 5, 95. Apoc. 214, 2). — Nomen Chephzibah (beneplacitum meum in ea) erat nomen uxoris Ezechiae regis (4 Reg. 21, 2); forte propheta allusit ad Ps. 16, 3. Sed audacius est cum aliquibus ex hoc nomine argumentum depromere pro Isaia auctore qui ad nomen reginae piae tunc viventis voluerit alludere. Amor et benevolentia Dei depingitur in felici populi conditione
62:5
v. 5 « habitabit enim iuvenis cum virgine et habitabunt 1n te filii tui; et gaudebit sponsus super sponsam et gaudebit super te Deus tuus » ; — hebr. explica de iuvene qui sponsam virginem sibi associat et de filiis Sion qui terram occupant ; hebr. 5ya possidere et. uxorem ducere, dominari ; inde facilis oritur verborum lusus, qui in habitabit et habitabunt. non cernitur. Ceterum bene explicat S. Hier. : « sicut igitur sponsus gaudet in sponsa iuvenisque cum virgine, in quibus exemplis sancta coniunctio est, sic Dominus laetabitur in ea cuius nomina fuerint immutata ». In ea comparatione amor Dei tenerrimus depingitur qua Ecclesiam suam complectitur, de qua gaudet, et delectatur summopere : deliciae meae esse cum filiis hominum (cf. S. Cyr. For. Sanct. Lap.). Pax igitur adesse depingitur et summa quaedam felicitas inter homines; adsunt filii Sion amore prosequentes Sionem et ea oblectati, et super omnes adest Dominus cum gaudio et laetitia populum suum sanctum cernens et amplectens. Alii ^72 uxorem ducere etiam de filiis Sion dici censent : maritabunt te sibi filii tui (cf. For. Mald. Mar. et recentiores) ; id quod non solum pacem ac tranquillitatem significat (For. Sanct. Men. Tir.), sed insuper amorem maximum quem habent in Ecclesiam et fidelitatem qua illi adhaerent (cf. S. Cyr. Osor.) et gaudium et oblectationem de tali opere divinitus ad hominum salutem instituto (cf. Euseb. Sasb. Mar. Lap.). Iureautem delectantur filii Ecclesiae de ea, de qua Dominus ipse gaudet; « quemadmodum sponsus ex sponsa quam egregie caram habet voluptatem capit et illius specie delectatur, sic Deus tuus ex te et ex animi tui decore et eximiae virtutis elegantia voluptatem summam percipiet » (Osor.).
62:6
v. 6 « Super muros tuos Ierusalem constitui custodes, tota die et tota nocte in perpetuum non tacebunt; qui reminiscimini Domini ne taceatis »! — Dei est custodes theocratiae constituere i. e. prophetas | suscitare et viros spiritu theocratico imbutos qui vigilias agant, periculum quodvis imminens praevideant, nuntient, avertant et in civibus theocratiae tamquam eius custodes ac vindices eos animorum sensus et ea fidei pietatisque opera excitent atque promoveant, quae populum sanctum Dei deceant. Horum est continuo vigilare, monere, docere — et continuo Dominum quoque precibus obsecrare : qui commonefacitis Dominum, ne sit silentium vobis (hebr.)! ergo iis incumbit perpetuo Dominum monere, ut pro sua fidelitate memor promissionum ea in opus deducere ne tardet. Vigiles isti et custodes vi muneris et populum monere debent et Deum precibus adire et flectere; unde mediatores sunt inter Deum et populum et saluti venturae, tempori messianico viam parant. Quare cum prophetae etiam custodes nominentur et munus propheticum iisdem contineatur, hoc quoque loco non angeli erunt intelligendi (HaAn, Sein.), sed prophetae et viri prophetis similes,*pii sacerdotes vel duces populi, qui per tempus exspectationis populum dirigant neque unquam cessent salutem promissam a Domino efflagitare. Unde simul liquet designari longiorem periodum usque ad salutem messianicam. Cum custodes constituantur super muros Ierusalem, vates innuere videtur hanc periodum longiorem fore post urbem ex exsilio restitutam (cf. ad 44, 26), ergo adesse longius intervallum inter liberationem priorem et salutem messianicam. In priore parte non prophetam (Bade, Schegg) loqui, sed Deum, iam eo manifestum est quia eiusmodi custodes, prophetas, mediatores instituere ex norma veteris foederis solius Dei est (cf. Deut. 18, 18. Ez. 33, 6. Hab. 2, 1. Zach. 3, 1 et vide Is. 21, 8. 11). Sed in altero membro facile Isaiam loquentem agnoveris, qui pro suo salutis quo ardet desiderio hos iam custodes instanter rogat, ut continuo Dominum deprecentur et moneant. Est ergo 1'2Y2 h. l. profecto is qui alterum de opere quodam praestando, officio obeundo et actione peragenda monet (cf. Cornely, Introd. II 1 p. 296; de Hummelauer, Comment. in l. Samuel p. 331). Et quanto studio ac desiderio continuo salus sit a Domino efflagitanda vates iterato declarat gravissima hac admonitione custodum v. ' « et ne detis silentium ei, donec stabiliat et donec ponat Ierusalem laudem in terra »! — ergo ne desistant, immo ut urgeant summopere, Deo quasi nullam quietis partem concedant, sed constantia et pia quadam importunitate iterum iterumque eum supplices adeant, illius fere exemplo, de quo Christus (Luc. 11), qui nocte importuno tempore iteratis precibus tandem ab invito amico panes extorsit (Sanct.). Idque instánter urgere oportet, donec Deus theocratiam instauret, modo stabili fundet et ea omnia fiant quae de gloria Ierusalem qua omnes ad se invitare debet gentes et qua ubique summis laudibus celebratur adeo praeclare promissa sunt (cf. 60, 1 seq. 15; 61, 6. 8. 10; 62, 1 seq.). Sed quia donec Ierusalem vel theocratia (cf. ad v. 1) ponatur laudatio in terra universa, laborare oportet etiam in novo foedere et laborandum erit usque ad consummationem saeculi, haud immerito alii institutionem custodum et admonitionem etiam valere dicunt pro Ecclesia, ad quam profecto utrumque facile et plane applicatur. Et revera Ecclesia semper habet custodes quibus propagatio fidei maximae curae sit et continuo in ea preces funduntur : adveniat regnum tuum (cf. S. Cyr. Hier. Theod. heracl. et interpretes lat.). Huic desiderio et hisce obsecrationibus Dominus obviam venit promittens sollemni iureiurando suam protectionem et favorem populo nunquam defuturum ;
Sedulam curam Deus de theocratia instauranda se gerere affirmavit v. 1. Iam huius curae partem non minimam explicat qua providet, ut adsint viri quibus incambit veram fovere pietatem et continuo adlaborare, ut obstacula salutis removeantur et Domino praeparetur plebs perfecta. Unde
62:8
v. 8 « iuravit Dominus in dextera sua et in brachio fortitudinis suae : si dedero triticum tuum ultra cibum inimicis tuis et $i biberint filii alieni vinum tuum in quo laborasti!
62:9
v. 9 quia qui congregant illud comedent et laudabunt Dominum, et qui comportant illud. bibent in atriis sanctis meis »; — si eiusmodi poenae quales Lev. 26 et Deut. 28 proponuntur iam non infliguntur, ex norma veteris foederis asseritur adesse in populo sanctitatem qua gratia Dei et benevo lentia ei semper assistat. Et stabilem illum favorem Deus sollemni iureiurando confirmat. Deus iurat per dexteram suam, qua iam tot mirabi- Jia patravit, populum ex servitute aegyptiaca ereptum sibi in hereditatem vindicavit, et per brachium suum fortissimum, per suam omnipotentiam cui nihil resistere potest; ergo summam potentiam suam quasi pignoris loco interponit iuramento, quo egregie constet novam Sionem iam non hostibus proditum iri neminemque posse ea auferre bona quae Deus suis concesserit. Bona ea ex norma veteris foederis et verbis legis describit ; sed cum addatur laudabunt Dominum, in atriis sanctis meis altora bona et veram pietatem declarari patet; praeterea alluditur ad epulas sacrificales (Lev. 6, 16. 26 etc. cf. Malv. Men.) et ad Deut. 14, 93 (Sanct.) ; illis maxima cum Deo familiaritas et participatio bonorum divinorum designatur, Deut. 14, 23 animus exprimitur gratus de beneficiis acceptis. Haec omnia egregie praestabit populas theocraticus, ab hostium incursibus (cf. Iud. 6, 3 seq.) pro sua pietate et divina inde consequente protectione securus. Quietam vero degere vitam bonis abundantem in possessione terrae symbolum est divinae benevolentiae summis votis ab Israelitis expetitum (cf. 3 Reg. 4, 23. Mich. 4, 4. Zach. 3, 10). Cum igitur theocratia tantis bonis constet, iam omnes instanter admonentur, ut et ipsi ad eam accedant aliisque viam reddant facilem et expeditam ad illam omnesque ad eam invitent
62:10
v. 10 « transite, transite per portas; praeparate viam populo, planum facite iter, eligite lapides el elevate signum ad populos »! — primo invitantur qui in regionibus alienis degunt ex Israelitis, ut ad Sionem redeant, simili forma sicut 48, 20 et 52, 11; dein ut via sternatur populi (hebr.), semita muniatur et elevetur (hebr.), lapides amoveantur (cf. 40, 3. 4; 57, 14). Ergo omni rhodo curandum, ut accessus ad Sionem fiat facilis, ut obstacula tollantur et ipsis viae commodis omnes alliciantur. Demum omnibus etiam maxime procul degentibus nuntius est perferendus : iis signum, vexillum est erigendum quo viso congregentur ad Dominum quasi milites ad signum militare (cf. 14, 12). Ergo qui theocratiae cives sunt et eius in se bona experti alios quoque invitent, aliis modis omnibus iter ad civitatem Dei applanent oportet. Cum alias Dominus elevare dicatur signum (35, 26 ; 11, 12; 49, 92), hoc loco cives theocratiae ad omnes nationes efficaciter invitandas stimulantur. In studio viam parandi ostenditur, quomodo oporteat alios iuvare ut demum in theocratia veram pacem et beatitatem inveniant (cf. 49, 92; 60, 4; 66," 12). Primam adhortationem varie concipiunt. Vertunt aliqui, 2 *n3y ingredimini per portas, in portas (vel lerusalem, vel templi, vel Ecclesiae), quia scil. portae lerusalem semper sint apertae (60, 11), ita ut non opus sit nisi adhortatione, ut quivis hac utatur opportunitate (cf. Sanct. Mald. Malv. Hahn, Sein.). Sed obstat, quod ea quae sequuntur haud apte adnectuntur ; nam antequam invitentur ad ingressum, viam parare, lapides removere oportebit. Dein 3 "Ay quamvis etiam de ingressu in urbem dicatur (Iud. 9, 26), tamen communiter significàt transire per regionem vel per terram; vide 8, 21; 34, 10. lasuper orationis forma ita est comparata, ut ad similes adhortationes antea datas omnino conformetur ; quare pariter erit explicanda ; ita iam explicarunt S. Thom. Pint. Calm. Neque tamen video quid obstet quominus adhortationem omnino sensu intelligamus generali ad omnes dirigi nationes, ut relictis suis urbibus confluant ad theocratiam, eo scil. modo qui 2, 2 et Mich. 4, 4 indicatur. Neque ultimo membro prohibemur ; nam sieut membris interiectis alii et alii iubentur accedentes iuvare, ita qui iam accesserunt apte exstimulantur, ut quos voce adhortari non possunt propter longinquitatem, eos signo erecto ad civitatem et militiam Dei convocent. — Aliis demuni placet fransite.. dirigi ad custodes super muros positos qui jam iubeantur exire ex lerusalem, ut ubique salutis nuntium praedicent (cf. S. Hier. Cyr. Haimo, Sasb. For. Tir. Már. Osor. Bade, leinke). At vix ex mente prophetae. Nam custodes ex v. 6 super muros lerusalem constituti ibique consistentes Dominum deprecantur, donec ponat Ierusalem laudem in terra; certe ex mente prophetae propius adiacere videtur propter locutiones vel easdem vel simillimas, ut exponatur sententia secundum Cur omnibus via sit paranda ad Sionem et quid erecto vexillo nationibus sit significandum, declaratur
62:11
v. 11 « ecce Dominus auditum fecit in extremis terrae, dicite filiae Sion : ecce salvator tuus venit ; eoce merces eius cum eo et opus eius coram illo » ! — quod antea Sioni dicebatur primo et proxime de priore liberatione, iam tamquam nuntius laetus ad extremos terrae fines perfertur tamquam annuntiatio salutis universalis. Hebr. ecce salus tua venit; cf. 40, 10. Cum ergo id quod Sioni dicitur iam annuntietur in orbe universo, manifestum est salutem Sioni datam considerari a propheta tamquam in se complectentem salutem messianicam. Verba illa « salus tua venit » omnes efficaciter invitant, ut ad Sionem confluant ; proinde ibi regnum Dei fundari indicatur; eo quod Deus auditum facit usque ad extrema terrae, denuo elucet filiam Sion non ipsam intelligi urbem qua talem. Quid enim prodesset in extremis terrae regionibus scire salutem posse inveniri in urbe Ierusalem ; quotus quisque a finibus terrae poterit peregrinari in urbem illam ? et tamen omnes debent Sioni nomen dare et servire (cf. 60, 12)! Quid felicitatis eos maneat qui nuntium illum animis percipiunt et voci Domini obsequuntur, docet propheta
62:12
v. 12 « et vocabunt eos : populus sanctus, redempti a Domino; tu autem vocaberis : quaesita civitas et non. derelicta » ; — populus dicitur sanctus, utpote a profanis nationibus in servitium Dei separatus et consecratus et vera pietate et sanctitate praeditus, in quo Deus gloriari potest et per quem gloriam suam manifestat (cf. 49, 3. 6; 60, 21; 61, 9; 62, 3); sunt redempti, vindicati a potestate hostium ; id quod dici videtur cum allusione ad liberationem ex Aegypto quacum liberatio ex exsilio et liberatio messianica saepius confertur. Redempti enim ex Aegypto foedere inito electi sunt in gentem sanctam, in peculium de cunctis populis, in regnum sacerdotale; eodem modo quos Deus ex extremis terrae vocat, iam in populum sanctum sibi eligit. Et uti olim elegit urbem Ierusalem sedem theocratiae, ita nunc quoque lerusalem iam sensu sublimiori compellat quaesitam civitatem, quam omnes maximo studio prosequuntur, expetunt, quam Dominus ipse ut sponsam fidelem et caram iam amplectitur et quam nunquam deseret et nunquam reiiciet (cf. 49, 14. 45 ; 54, 6-12; 60, 13. 20 ; 61, 10; 62, 4. 5). Unde denuo asseritur sanctitas indefectibilis ; Sion iam non erit derelicta, neque a Deo, neque a populo numerosissimo, sicut vetus Sion. Nova Sion nominei. e. natura sua et institutione est quaesita civitas, ad quam omnes salutis adipiscendae causa confluere debent, quam ardentioribus votis expetunt quam exsules Israelitae ; non derelicta, nam, uti promissum est : montes commovebuntur et colles contremiscent, misericordia autem' mea non recedet a te (34, 10), salus enim Domini est sempiterna (31, 6) et « sponsabo te mihi in sempiternum » (Os. 2, 19). Demum adverte, a v. 10 complures reditum ex Babylone potissimum describi censere; explicant v. 14 de Cyri decreto. Ita iam S. Thom.; sed toto contextu et antecedentibus oraculis suadetur, de priore liberatione hoc loco sermonem non inferri nisi in quantum liberatio sublimior, de qua in tota serie orationum agebatur, ad modum et schema prioris aliqua ratione depingitur. Ergo id diei potest quod in prima iam sectione saepius vidimus (40- 48) quandoque utramque liberationem propter nexum internum et rationem typicam prioris una quadam imagine exhiberi. Quare etiam Sanct. adnotat ad nostrum locum : « utriusque Sionis quanta futura sit felicitas declarat et quam certa pax et tranquillitas ». Neque est abs re, si tali loquendi forma hoc loco propheta utatur. Nam conditio praevia est, ut reduces ex exsilio iterum urbem aedificent et cultum Dei in Ierusalem instaurent. Unde quo maiore desiderio flagrat propheta, ut salus messianica quam citissime et uberrime exoriatur, eo maiore quoque studio exoptare debet, ut quam plurimi animis prompltissimis ex terra aliena Deo vocante redituri sint. Hi enim reduces sanctum illud semen sunt (6, 13), ex quo novus populus Dei orietur. Quae erat morum conditio tempore Isaiae, nonne timendum erat ne plurimi vita liberiore gentilium illecti in terra aliena remanerent Deo suo spreto ? Unde postquam salutem venturam splendide descripsit, plane non erat alienum a mente et consilio prophetae, denuo inculeare conditionem illam qua ad salutem adipiscendam erat enitendum.
62:1
… ff.; 12:28 ff.; Lev. 18:5; Ezek. 18:5 ff.; cf. Tob. 12:9). At the same time, trust in the God who saves is required, as the Psalms especially inculcate, and above all faith in God and in the One whom God will send to his people as Messiah-Savior (cf. Isa. 62:1; 11; 12:3; Zech. 9:9; Mic. 7:7). Circumcision is the sign of entry into the state of righteousness and is prescribed for whoever wishes to benefit, together with the rest of the chosen …
62:2
Maccabees (Greek Μακκαβαῖοι, Vulgate Machabaei)
probably it is an abbreviation of magābāhāhāh ("designated by Yahweh") with reference to Is. 62, 2.
62:12
… In the same manner the passages analogous to the letter of St. Peter that are found in Is. 61:6; 62:12; Apoc. 1:5-6; 20:6 are to be interpreted (P. De Ambroggi, Il s. dei fedeli secondo la prima di Pietro, in La scuola catt., 75 [1947], pp. 52-57; cf. L. Cerfaux, Regale sacerdotium, …
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.