The prophet assures king Achaz that the two kings his enemies shall not take Jerusalem. A virgin shall conceive and bear a son.
Ierusalem being beseeged, 3. the prophet telleth the king, that the enemies shal not preuaile (8. but the kingdome of Israel shal be destroyed) 10. geueth for a signe that a Virgin shal conceiue and bare a Sonne. 17. prophecieth also the captiuitie, and desolation of the kingdom of Iuda.
1And it came to pass in the days of Achaz the son of Joathan, the son of Ozias, king of Juda, that Rasin king of Syria and Phacee the son of Romelia king of Israel, came up to Jerusalem, to fight against it: but they could not prevail over it.Avvenne che a tempo di Achaz (figliuolo di Joathan, figliuolo di Ozia) re di Giuda, Rasin re della Siria, e Phacee figliuolo di Romelia, re d'Israele, andaron sopra a Gerusalemme per assalirla, e non poterono vincerla.AND it came to passe in the dayes of Achaz the sonne of Ioathan, the sonne of Ozias king of Iuda, there came vp Rasin the king of Syria, and Phacee the sonne of Romelia the king of Israel to Ierusalem, to fight against it: and they could not ouercome it.Et factum est in diebus Achaz, filii Joathan, filii Oziæ, regis Juda, ascendit Rasin, rex Syriæ, et Phacee, filius Romeliæ, rex Israël, in Jerusalem, ad præliandum contra eam: et non potuerunt 2And they told the house of David, saying: Syria hath rested upon Ephraim, and his heart was moved, and the heart of his people, as the trees of the woods are moved with the wind.Fu adunque recato avviso alla casa di David, e fu detto: La Siria ha fatto lega con Efraim. E il cuore di lei, e il cuore del suo popolo ne fu agitato, come sono agitati nelle selve gli alberi dalla forza del vento.And they told the house of Dauid, saying: Syria hath rested vpon Ephraim, & his hart was moued, and the hart of his people, as the trees of the wooddes are moued at the face of the winde.debellare eam. Et nuntiaverunt domui David, dicentes: Requievit Syria super Ephraim. Et commotum est cor ejus, et cor populi ejus, sicut moventur ligna silvarum a facie venti. 3And the Lord said to Isaias: Go forth to meet Achaz, thou and Jasub thy son that is left, to the conduit of the upper pool in the way of the fuller’s field.E il Signore disse ad Isaia: Va incontro ad Achaz tu, e colui, che rimane Jasub tuo figliuolo, alla fine del canale della pescaia superiore per la strada, che mena al campo de' Gualchierai:And our Lord sayd to Isaie: Goe forth to meete Achaz, thou, and Iasub thy sonne that is leaft, to the conduite of the vpper poole, in the way of the Fullers filde.Et dixit Dominus ad Isaiam: Egredere in occursum Achaz, tu et qui derelictus est Jasub, filius tuus, ad extremum aquæductus piscinæ superioris in via agri Fullonis; 4And thou shalt say to him: See thou be quiet: fear not, and let not thy heart be afraid of the two tails of these firebrands, smoking with the wrath of the fury of Rasin king of Syria, and of the son of Romelia.E gli dirai: Stattene quieto; non temere, e non si ammollisca il tuo cuore per que' due avanzi di fumanti tizzoni, per l'ira furiosa di Rasin re della Siria, e del figliuolo di Romelia:And thou shalt say to him: See thou be stil: feare not, and let not thine hart be afrayd of the two tailes of these smoking fyrebrands, in the wrath of the furie of Rasin the king of Syria, and of the sonne of Romelia.et dices ad eum: Vide ut sileas; noli timere, / et cor tuum ne formidet / a duabus caudis titionum fumigantium istorum, / in ira furoris Rasin, regis Syriæ, et filii Romeliæ;
5Because Syria hath taken counsel against thee, unto the evil of Ephraim and the son of Romelia, saying:E perchè abbia orditi contra di te cattivi disegni la Siria, Efraim, e il figliuolo di Romelia, dicendo:For that Syria hath taken counsel against thee, vnto the euil of Ephraim, and the sonne of Romelia, saying:eo quod consilium inierit contra te Syria in malum, / Ephraim, et filius Romeliæ, dicentes: 6Let us go up to Juda, and rouse it up, and draw it away to us, and make the son of Tabeel king in the midst thereof.Andiamo contro di Giuda, e risvegliamolo, e tiriamolo per forza a noi, e ponghiamo in mezzo a lui per re il figliuolo di Tabeel.Let vs goe vp to Iuda, and rayse it vp, and plucke it a way to vs, and make the sonne of Tabeel king in the middes therof.Ascendamus ad Judam, / et suscitemus eum, et avellamus eum ad nos, / et ponamus regem in medio ejus filium Tabeel. 7Thus saith the Lord God: It shall not stand, and this shall not be.Il Signore Dio dice così: Non sussisterà, e non sarà cosa tale:Thus sayth our Lord God: It shal not stand, & this shal not be.Hæc dicit Dominus Deus: / Non stabit, et non erit istud; 8But the head of Syria is Damascus, and the head of Damascus is Rasin: and within threescore and five years, Ephraim shall cease to be a people:Ma Damasco, capo della Siria, e Rasin, capo di Damasco (finiranno): e di qui a sessantacinque anni Efraim finirà di essere un popolo:But the head of Syria Damascus, & the head of Damascus Rasin: and yet threescore and fiue yeares, and Ephraim shal cease to be a people:sed caput Syriæ Damascus, / et caput Damasci Rasin; / et adhuc sexaginta et quinque anni, / et desinet Ephraim esse populus; 9And the head of Ephraim is Samaria, and the head of Samaria is the son of Romelia. If you will not believe, you shall not continue.E Samaria, capo di Efraim, e il figliuolo di Romelia, capo di Samaria, finirà. Se voi non crederete, non avrete stabilità.And the head of Ephraim Samaria, and the head of Samaria the sonne of Romelia. If you wil not beleue, you shal not be permanent.et caput Ephraim Samaria, / et caput Samariæ filius Romeliæ. / Si non credideritis, non permanebitis. 10And the Lord spoke again to Achaz, saying:E di nuovo parlò il Signore ad Achaz, dicendo:And our Lord added to speake to Achaz, saying:Et adjecit Dominus loqui ad Achaz, dicens: 11Ask thee a sign of the Lord thy God, either unto the depth of hell, or unto the height above.Domanda a tua posta al Signore Dio tuo un segno dal profondo dell'inferno, o lassù nell'eccelso.Aske a signe for thee of the Lord thy God vnto the depth of hel, or vnto the height aboue.Pete tibi signum a Domino Deo tuo, in profundum inferni, sive in excelsum supra.
12And Achaz said: I will not ask, and I will not tempt the Lord.E Achaz rispose: Nol chiederò, e non tenterò il Signore.And Achaz said: I wil not aske, and I wil not tempte our Lord.Et dixit Achaz: Non petam, et non tentabo Dominum. 13And he said: Hear ye therefore, O house of David: Is it a small thing for you to be grievous to men, that you are grievous to my God also?E disse: Udite adunque, casa di Davidde: E egli adunque poco per voi il far torto agli uomini, che fate torto anche al mio Dio?And he said: Heare ye therfore ô house of Dauid: Is it a smal thing for you, to be greuous to men, that you are greuous to my God also?Et dixit: Audite ergo, domus David. / Numquid parum vobis est molestos esse hominibus, / quia molesti estis et Deo meo ? 14Therefore the Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son and his name shall be called Emmanuel.Per questo il Signore darà egli stesso a voi un segno: Ecco, che una Vergine concepirà, e partorirà un figliuolo, e il nome di lui sarà detto Emmanuel.Therfore shal our Lord himselfe geue you a signe. Behold a virgin shal conceiue, and beare a sonne, & his name shal be called Emmanuel.Propter hoc dabit Dominus ipse vobis signum: / ecce virgo concipiet, et pariet filium, / et vocabitur nomen ejus Emmanuel. 15He shall eat butter and honey, that he may know to refuse the evil, and to choose the good.Ei mangerà butirro, e miele, affinchè sappia rigettare il cattivo, ed eleggere il buono.He shal eate butter and honie, that he may know to refuse euil, and choose the good.Butyrum et mel comedet, / ut sciat reprobare malum, et eligere bonum. 16For before the child know to refuse the evil and to choose the good, the land which thou abhorrest shall be forsaken of the face of her two kings.Imperocché prima, che il fanciullo sappia rigettare quel, che è cattivo, ed eleggere il buono, lasceranno la terra, che tu hai in orrore, i due suoi re.For before the childe know to refuse euil, and choose good, the land which thou doest detest shal be forsaken of the face of her two kinges.Quia antequam sciat puer reprobare malum et eligere bonum, / derelinquetur terra quam tu detestaris a facie duorum regum suorum. 17The Lord shall bring upon thee, and upon thy people, and upon the house of thy father, days that have not come since the time of the separation of Ephraim from Juda with the king of the Assyrians.Manderà il Signore per mezzo del re degli Assirj sopra di te, e sopra il popol tuo, e sopra la casa del padre tuo tali tempi, quali non furono dal dì, in cui si separò Efraim da Giuda.Our Lord wil bring vpon thee, & vpon thy people, and vpon the house of thy father, daies that came not since the daies of the separation of Ephraim from Iuda, with the king of the Assirians.Adducet Dominus super te, et super populum tuum, / et super domum patris tui, / dies qui non venerunt / a diebus separationis Ephraim a Juda, / cum rege Assyriorum.
18And it shall come to pass in that day, that the Lord shall hiss for the fly, that is in the uttermost parts of the rivers of Egypt, and for the bee that is in the land of Assyria.E avverrà, che in quel giorno il Signore chiamerà col fischio la mosca, che sta all'estremità de' fiumi dell'Egitto, e l'ape, che sta nella terra di Assur,And it shal be in that day: our Lord shal hisse to the flie, that is in the vtter most part of the riuers of Aegypt, and to the bee, that is in the land of Assur.Et erit in die illa: sibilabit Dominus / muscæ quæ est in extremo fluminum Ægypti, / et api quæ est in terra Assur; 19And they shall come, and shall all of them rest in the torrents of the valleys, and in the holes of the rocks, and upon all places set with shrubs, and in all hollow places.E verranno, e poseranno tutte nelle valli de' torrenti, e nelle caverne dei massi, e su tutti gli arboscelli, e in tutte le buche.And they shal come, and shal rest al in the torrentes of valleis, and in the caues of rockes, and in al shrubbe places, and in al holes.et venient, et requiescent omnes / in torrentibus vallium, / et in cavernis petrarum, / et in omnibus frutetis, et in universis foraminibus. 20In that day the Lord shall shave with a razor that is hired by them that are beyond the river, by the king of the Assyrians, the head and the hairs of the feet, and the whole beard.In quel giorno il Signore per mezzo di rasoio preso a nolo; per mezzo di quelli, che stanno oltre il fiume, per mezzo del re degli Assiri, raderò il capo, e il pelo de' piedi, e tutta quanta la barba.In that day our Lord shal shaue with a raser, hyred by them, that are beyond the riuer, by the king of the Assirians, the head, and the haires of the feete, and the whole beard.In die illa radet Dominus / in novacula conducta in his qui trans flumen sunt, / in rege Assyriorum, / caput et pilos pedum, / et barbam universam. 21And it shall come to pass in that day, that a man shall nourish a young cow, and two sheep.E avverrà in quel dì, che un uomo nutrirà una vacca, e due pecore;And it shal be in that day: a man shal nourish a young cowe, and two ewes.Et erit in die illa: / nutriet homo vaccam boum, et duas oves, 22And for the abundance of milk he shall eat butter: for butter and honey shall every one eat that shall be left in the midst of the land.E pell'abbondanza del latte mangerà burro: imperocché burro, e miele mangerà chiunque sarà lasciato sopra la terra.And for the abundance of milke he shal eate butter: for butter and honie shal euerie one eate, that shal be leaft in the middes of the land.et præ ubertate lactis / comedet butyrum; / butyrum enim et mel manducabit / omnis qui relictus fuerit in medio terræ.
23And it shall come to pass in that day, that every place where there were a thousand vines, at a thousand pieces of silver, shall become thorns and briers.E avverrà in quel dì, che qualunque luogo dove erano mille viti (valutate) mille denari di argento, sarà ridotto a spine, e sterpi.And it shal be in that day: euerie place where there shal be a thousand vines, for a thousand peeces of siluer, they shal be into thornes and bryers.Et erit in die illa: omnis locus ubi fuerint / mille vites, mille argenteis, / in sinas et in vepres erunt. 24With arrows and with bows they shall go in thither: for briers and thorns shall be in all the land.Vi anderanno colle saette, e coll'arco, perchè sterpi, e spine occuperanno tutta la terra.With arrowes and bow they shal goe in thither: for bryers and thornes shal be in al the land.Cum sagittis et arcu ingredientur illuc: / vepres enim et spinæ erunt in universa terra. 25And as for all the hills that shall be raked with a rake, the fear of thorns and briers shall not come thither, but they shall be for the ox to feed on, and the lesser cattle to tread upon.E tutti i monti, i quali si coltiveranno col sarchiello, non avranno più il terrore delle spine, e degli sterpi, e saran pascolo del bue, e saran pestati dal bestiame.And al mountaines, that shal be weeded with a weeding hooke, the terrour of thornes and bryers shal not come thither, and it shal be for the oxe to feede on, and cattle to treade vpon.Et omnes montes qui in sarculo sarrientur, / non veniet illuc terror spinarum et veprium: / et erit in pascua bovis, et in conculcationem pecoris.
7:1
Year of the World 3262, Year before Christ 742.
Calmet
Achaz. This must be seventeen years later than the former prediction, 4 Kings 15:37. The kings of Syria and Israel jointly attacked Juda, but were forced to raise the siege of Jerusalem. The next year they came separately, and committed the following ravages. The news of their junction threw all into confusion, ver. 2. Isaias was then sent to inform the king, that the designs of his enemies should not take effect. Yet the two kings obtained each a victory. But they could not dethrone Achaz, as they intended. (Calmet)
Watson
Paine traduces this prophecy as a lie, asserting that they succeeded. What! did they make Tabeel king? ver. 6. The Israelites would not even keep the captives who had been taken, 2 Chronicles 28:15. (Watson, let. 5.)
Worthington
Achaz had been made captive before. But now the Lord defeated the projects of his enemies, as he will the conspiracy of heretics against his Church. (Worthington)
7:3
Calmet
Jasub. This name was mysterious: Shear-Jashub means "the rest shall return" from Babylon, or be converted under Ezechias, Isaias 10:22. (Calmet)
Haydock
Protestants, Go "thou, and Shear-Jashub, thy son, at the end of the conduit," etc. (Haydock)
7:4
Tails. So he styles the two kings in derision. The distrust of Achaz was punished by the loss of many of his subjects, but he was not dethroned, having engaged the Egyptians and Assyrians to attack his enemies, ver. 17.
7:6
Tabeel. Chaldean, "whom we shall think proper." He will not so much as name him.
7:8
Rasin. Both the king and his capital shall be ruined.
And five. Capellus (p. 497.) would read six and five; or, in eleven years time. But (Calmet) Ephraim was led captive twenty-one years after, and the Cutheans took their place when sixty-five years had elapsed. (The year of the world 3327., Usher)
Calmet
Most people date from the prophecy of Amos to the ruin of Samaria, just sixty-five years. The former solution seems preferable. (Calmet)
7:9
Haydock
Continue. Septuagint, "and will not understand, even the Lord," etc. (Haydock)
Grotius
Hebrew, "and since you do not believe," (Calmet) or "because you are not confirmed" by a miracle. (Grotius)
7:11
Calmet
Above. Require it to thunder, (1 Kings 12:17.) or the earth to open, Numbers 16:28. (Calmet)
7:12
St. Jerome
Lord. He was afraid of being forced to relinquish his evil ways. (St. Jerome)
Though an idolater, he knew he ought not to tempt God.
7:14
St. Jerome
Virgin, halma, (Haydock) one secluded from the company of men. Alma in Latin signifies "a holy person," and in Punic "a virgin." The term is never applied to any but "a young virgin." If it meant a young woman, what sort of a sign would this be? (St. Jerome)
Bossuet
It was indeed above the sagacity of man to declare that the child to be born would be a boy, and live till the kings should be destroyed. But the prophet undoubtedly speaks of Jesus Christ, the wonderful, etc., (chap. 9:5.) as well as of a boy, who should prefigure him, and be an earnest of the speedy destruction of the two kings. He was to be born of Isaias, (chap. 8:4.) and of all the qualities belonging to the true Emmanuel, only that regards him, which intimates that the country should be delivered before he should come to years of discretion, ver. 16. (Calmet, Diss.) (Bossuet)
The Fathers generally apply all to Christ.
Calmet
Called. Or shall be in effect, Isaias 1:26. (Calmet)
Worthington
The king hardly trusted in God's mercies, whereupon the incarnation of Christ, etc., is foretold. (Worthington)
7:15
Calmet
Honey. Like other infants. (Calmet)
Tertullian
The new baptized received some to remind them of innocence. (Tertullian, cor. 3.)
Menochius
Christ shall be true man. (Menochius)
7:16
Calmet
Good. Being arrived at the age of discretion, Achaz engaged the Assyrians to invade Damascus. Its citizens and four tribes were carried into captivity the year following. Phacee only survived another year, the year of the world 3265. This was a pledge, that what regarded the son of the virgin would also be accomplished. (Calmet)
Menochius
Land of the enemy. (Calmet) (4 Kings xvi.) (Menochius)
7:17
Assyrians. His aid shall prove the greatest scourge, (2 Paralipomenon 28:20.) while the Idumeans and Philistines shall also ravage the country. (2 Paralipomenon 28:17.) Achaz has vainly trusted in man.
7:18
Of Egypt. The Idumeans, etc., dwell on the borders, Isaias 5:26. Yet many explain this of the victories of Nabuchodonosor and Nechas.
7:20
Calmet
Razor. Or cut off with scissors all the hair, as was done with lepers, (Leviticus 14:9.) and Levites, Numbers 8:7. The country shall be pillaged, and all shall be in mourning. (Calmet)
Theodoret
The men shall be despised as no better than women and cowards. (St. Jerome) (Theodoret)
Calmet
Hired. With large sums. (Calmet)
7:22
Land. Pastures shall be so large, (Menochius) though uncultivated, the greatest part of the inhabitants being removed.
7:23
Calmet
Pieces. Sicles. This was the price of the best vineyards, Canticle of Canticles 8:2. (Calmet)
Haydock
Now people may hunt in them. (Haydock)
Calmet
The subjects of Achaz were much reduced. (Calmet)
7:24
Menochius
Thither. The hedges shall be rooted up (Haydock) or neglected, so that cattle may graze. (Menochius)
Calmet
Two sorts of mountains are specified; some for vineyards, and others for pasture. (Calmet)
7:1
Before this, the kinges of Syria and of Israel had taken king Achaz in battel and caried avvay great spoyles, 2. Paral. 28. But presuming, to do the like againe, God suffered them not to preuaile. My stically this signified that heretikes of diuers sectes conspire together, to impugne the Catho like Church. VVhich they do much afflict, and terrifie, but can neuer ouerthrow i•. S. Ierom in hunc lo•••.
Concordance 4. Reg. 16
7:12
Though Achaz vvas very vvicked and committed idolatrie, 4. Reg. 16. 2. Par. 28. yet he beleued in God Almightie, knovving that he ought not to tempt him.
7:14
Vpon occasion of Gods mercie promised vvithout mans desert, which king Achaz hardly beleued, to confirme the same with a farre greatter example, God inspired the Prophet also to forshevv the greater mysterie of Christs Incarnation, his conception & birth of a virgin, for the redemption of •l mankind.
7:15
Concordance Luc. 1.
7:20
Concordance 4. Reg. 19.
7:2
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.13
… and of the same soul it says again, Which formeth the spirit of man within him . And of the Angels it is said in the Psalms, Who maketh His Angels spirits, and His ministers a flame of fire . And of the wind it saith, Thou shalt break the ships of Tarshish with a violent spirit ; and, As the tree in the wood is shaken by the spirit
7:4
St Irenaeus of Lyons † AD 202 Against Heresies 3.20.3
3. On this account, therefore, the Lord Himself, who is Emmanuel from the Virgin,
Tertullian † AD 220 The Five Books Against Marcion 3.13
… “Therefore,” says he, “the Lord himself shall give you a sign ; behold, a virgin shall conceive, and bear a son.” Now a sign from God would not have been a sign, unless it had been some novel and prodigious thing. Then, again, Jewish cavillers, in order to disconcert us, boldly pretend that Scripture does not hold that a virgin, but only a young woman,
7:9
Tertullian † AD 220 The Five Books Against Marcion 4.20
… And thus she may evidently be regarded as having discerned the law, instead of breaking it. This will prove to be the faith which was to confer intelligence likewise. “If ye will not believe,” says (the prophet), “ye shall not understand.”
Tertullian † AD 220 The Five Books Against Marcion 4.25
… so neither will any be the Lord of heaven nor the Father of Christ but He in whom all these attributes consistently meet. For He conceals by His preparatory apparatus of prophetic obscurity, the understanding of which is open to faith (for “if ye will not believe, ye shall not understand”
Tertullian † AD 220 The Five Books Against Marcion 5.11
… Now it is these whom God had threatened for “loving Him indeed with the lip, whilst their heart was far from Him,” in these angry words: “Ye shall hear with your ears, and not understand; and see with your eyes, but not perceive;” and, “If ye will not believe, ye shall not understand;”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.6
In Isaiah: “And if ye will not believe, neither will ye understand.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.43
In Genesis: “And Abraham believed God, and it was counted unto him for righteousness.” Also in Isaiah: “And if ye do not believe, neither shall ye understand.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.4
… When will a young woman choose a virgin life, or a young man live soberly, if they believe not that for chastity there is a crown that fadeth not away ? Faith is an eye that enlightens every conscience, and imparts understanding; for the Prophet saith, And if ye believe not, ye shall not understand
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
… And it may be worth while to relate from what sources the Samaritans were made up; since all this country is called Samaria. Whence then did they receive their name? The mountain was called “Somor” from its owner ( 1 Kings xvi. 24 ): as also Esaias saith, “and the head of Ephraim is Somoron” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 3
I Believe , therefore, is placed in the forefront, as the Apostle Paul, writing to the Hebrews, says, “He that cometh to God must first of all believe that He is, and that He is a rewarder of those who believe on Him.” The Prophet also says, “Except ye believe,
St Augustine of Hippo † AD 430 On Christian Doctrine 2.12
… And he calls the Jews his “flesh,” on account of the relationship of blood. Again, that passage from the same prophet Isaiah:
St Augustine of Hippo † AD 430 On the Holy Trinity 7.6
… in order that there may be neither a confusion of persons, nor such a distinction as that there should be any inequality. And if this cannot be grasped by the understanding, let it be held by faith, until He shall dawn in the heart who says by the prophet, “If ye will not believe, surely ye shall not understand.”
St Augustine of Hippo † AD 430 On the Holy Trinity 15.2
… “They who eat me shall still be hungry, and they who drink me shall still be thirsty.” For they eat and drink because they find; and they still continue seeking because they are hungry and thirst. Faith seeks, understanding finds; whence the prophet says, “Unless ye believe, ye shall not understand.”
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 1
… For it is written, “Unless ye believe, ye shall not understand.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 4
These things you do not understand, because, as the prophet said, "Unless you believe, you shall not understand."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 12.46
46. According to the teaching of the Catholic Church, the Christian mind must first be nourished in simple faith, in order that it may become capable of understanding things heavenly and eternal. Thus it is said by the prophet: "Unless ye believe, ye shall not understand."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.53
… so that understanding is the reward of a pious belief of what is not yet understood. The meaning I have given to these words, "Thou hast desired wisdom; keep the commandments, and the Lord shall give it thee," I find also in the passage, "Unless ye believe, ye shall not understand;"
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 15.24
… Rightly she now hears, the husband being present: “Woman, believe me.” For there is that in thee now which can believe, since thy husband is present. Thou hast begun to be present with the understanding when thou calledst me a prophet. Woman, believe me; for if ye believe not, ye will not understand.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 27.7
7. “But,” saith He, “there are some among you that believe not.” He said not, There are some among you that understand not; but He told the cause why they understand not. “There are some among you that believe not,” and therefore they understand not, because they believe not. For the prophet has said, “If ye believe not, ye shall not understand.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 29.6
… For since it was a great and profound matter that had been spoken, the Lord Christ Himself did certainly see that all would not understand this so profound a matter, and He gave counsel in the sequel. Dost thou wish to understand? Believe. For God has said by the prophet: “Except ye believe, ye shall not understand.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 45.7
… the other says, It has said the truth, and what it has said is good, but we do not understand it. This latter, because he believes, now knocks, that he may be worthy to have it opened up to him, if he continue knocking; but the other still hears the words, “If ye believe not, ye shall not understand.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 69.2
… I shall speak then as I can, and let each of you who is able receive it. As He gives, I speak; as He gives, the receiver receiveth; and as He giveth, there is faith for him who cannot yet receive with understanding. For, saith the prophet, “If ye will not believe, ye shall not understand.”
John Cassian † AD 435 The Conferences of John Cassian 13.18
… If however any more subtle inference of man’s argumentation and reasoning seems opposed to this interpretation, it should be avoided rather than brought forward to the destruction of the faith (for we gain not faith from understanding, but understanding from faith, as it is written: “Except ye believe, ye will not understand”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 3.23
… Moreover, that man in Christ was united to the Godhead, so that while he was apparently but man, he was the invisible God, and that both these things are most true, the divine books of Christians distinctly teach. But the heathen before they believe, cannot understand: for it is a divine oracle that declares
7:10
St Justin Martyr † AD 165 Dialogue with Trypho 43
… And the land shall be forsaken, which thou shalt with difficulty endure in consequence of the presence of its two kings. But God shall bring on thee, and on thy people, and on the house of thy father, days which have not yet come upon thee since the day in which Ephraim took away from Judah the king of Assyria.’
St Justin Martyr † AD 165 Dialogue with Trypho 66
… And the land shall be forsaken, which thou shalt with difficulty endure in consequence of the presence of its two kings. But God shall bring on thee, and on thy people, and on the house of thy father, days which have not yet come upon thee since the day in which Ephraim took away from Judah the king of Assyria.’ ”
St Irenaeus of Lyons † AD 202 Against Heresies 3.21.4
… Behold, a virgin shall conceive, and bear a son; and ye shall call His name Emmanuel. Butter and honey shall He eat: before He knows or chooses out things that are evil, He shall exchange them for what is good; for before the child knows good or evil, He shall not consent to evil, that He may choose that which is good.”
Origen † AD 254 Origen Against Celsus i.34
… But Ahaz said, I will not ask, neither will I tempt the Lord . And he said, Hear ye now, O house of David; is it a small thing for you to weary men, but will ye weary my God also? Therefore the Lord Himself shall give you a sign. Behold, a virgin shall conceive, and bear a son, and shall call His name Immanuel, which is, being interpreted, God with us.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.10
… it is no trifling contest unto you with men, since God supplies the struggle. On this account God Himself will give you a sign. Behold, a virgin shall conceive, and shall bear a son, and ye shall call His name Emmanuel. Butter and honey shall He eat; before that He knows to prefer the evil, He shall exchange the good.”
7:11
St Irenaeus of Lyons † AD 202 Against Heresies 3.21.6
6. But what Isaiah said, “From the height above, or from the depth beneath,”
Origen † AD 254 Origen Against Celsus i.35
… The Lord is related to have spoken to Ahaz thus: “Ask a sign for thyself from the Lord thy God, either in the depth or height above;”
Origen † AD 254 Origen's Commentary on Matthew 12.2
… I think, moreover, that in Isaiah—as if signs could be shown both from the earth and from heaven, the true being from God, but “with all power and signs and lying wonders” those from the evil one—it was said to Ahaz, “Ask for thyself a sign from the Lord thy God in the depth or in the height.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.22
22. But the Jews say again, This was said to Ahaz in reference to Hezekiah. Well, then, let us read the Scripture: Ask thee a sign of the Lord thy God, in the depth or in the height
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.19
… Thus when about to speak of the Incarnation the prophet says: “Ask thee a sign.” And when the king had said: “I will not ask, neither will I tempt the Lord,” the answer was: “Behold a Virgin shall conceive.”
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St Irenaeus of Lyons † AD 202 Against Heresies 3.19.3
… He therefore, the Son of God, our Lord, being the Word of the Father, and the Son of man, since He had a generation as to His human nature from Mary—who was descended from mankind, and who was herself a human being—was made the Son of man.
St Irenaeus of Lyons † AD 202 Against Heresies 3.21.5
5. And when He says, “Hear, O house of David,”
Tertullian † AD 220 An Answer to the Jews 9
Begin we, therefore, to prove that the Birth of Christ was announced by prophets; as Isaiah ( e.g. ,) foretells, “Hear ye, house of David; no petty contest have ye with men, since God is proposing a struggle. Therefore God Himself will give you a sign; Behold, the virgin shall conceive, and bear a son, and ye shall call his name Emmanuel”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 8
… A heavenly contest was exhibited, and the servant of God was crowned in the struggle of the promised fight. This is the contest which the prophet Isaiah of old predicted, saying, “It shall be no light contest for you with men, since God appoints the struggle.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 9
… “Ye shall see your life hanging in doubt night and day, and ye shall not believe Him.” Him, too, Isaiah alludes to: “There shall go forth a rod from the root of Jesse, and a flower shall grow up from his root.” The same also when he says: “Behold, a virgin shall conceive, and bear a son.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
“And when he says ‘Hear ye now, Oh House of David’
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St Ignatius of Antioch † AD 108 Epistle to the Ephesians: Shorter and Longer Versions 18
… For says [the Scripture], “Behold, a virgin shall be with child, and shall bring forth a son, and He shall be called Immanuel.”
St Ignatius of Antioch † AD 108 Epistle to the Antiochians 3
… “A Son,” they say, has been given to us, on whose shoulder the government is from above; and His name is called the Angel of great counsel, Wonderful, Counsellor, the strong and mighty God.” And concerning His incarnation, “Behold, a virgin shall be with Child, and shall bring forth a Son; and they shall call his name Immanuel.”
St Ignatius of Antioch † AD 108 Epistle to the Philippians 3
… For “the Word became flesh.” For “Wisdom builded for herself a house.” And God the Word was born as man, with a body, of the Virgin, without any intercourse of man. For [it is written], “A virgin shall conceive in her womb, and bring forth a son.”
St Justin Martyr † AD 165 The First Apology 33
And hear again how Isaiah in express words foretold that He should be born of a virgin; for he spoke thus: “Behold, a virgin shall conceive, and bring forth a son, and they shall say for His name, ‘God with us.’ ”
St Irenaeus of Lyons † AD 202 Against Heresies 3.19.2
… Now, the Scriptures would not have testified these things of Him, if, like others, He had been a mere man. But that He had, beyond all others, in Himself that pre-eminent birth which is from the Most High Father, and also experienced that pre-eminent generation which is from the Virgin,
St Irenaeus of Lyons † AD 202 Against Heresies 3.21.1
1. God, then, was made man, and the Lord did Himself save us, giving us the token of the Virgin. But not as some allege, among those now presuming to expound the Scripture, [thus:] “Behold, a young woman shall conceive, and bring forth a son,”
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.11
… Again, there are those who say, “He is a man, and who shall know him?” and, “I came unto the prophetess, and she bare a son, and His name is called Wonderful, Counsellor, the Mighty God;”
Tertullian † AD 220 The Five Books Against Marcion 3.12
And challenge us first, as is your wont, to consider Isaiah’s description of Christ, while you contend that in no point does it suit. For, to begin with, you say that Isaiah’s Christ will have to be called Emmanuel;
Tertullian † AD 220 The Five Books Against Marcion 3.13
… And indeed very properly; for he has paved the way for the incredible thing being believed, by giving a reason for its occurrence, in that it was to be for a sign. “Therefore,” says he, “the Lord himself shall give you a sign ; behold, a virgin shall conceive, and bear a son.”
Tertullian † AD 220 The Five Books Against Marcion 4.10
… Such a nativity (if one may call it so) the mythic stories assign to Castor or to Hercules. Now, if this distinction be observed, that is to say, if He be Son of man as born of His mother, because not begotten of a father, and His mother be a virgin, because His father is not human—He will be that Christ whom Isaiah foretold that a virgin should conceive,
Tertullian † AD 220 On the Flesh of Christ 2
Clearly enough is the nativity announced by Gabriel. But what has he to do with the Creator’s angel? The conception in the virgin’s womb is also set plainly before us. But what concern has he with the Creator’s prophet, Isaiah?
Tertullian † AD 220 On the Flesh of Christ 17
… He who was going to consecrate a new order of birth, must Himself be born after a novel fashion, concerning which Isaiah foretold how that the Lord Himself would give the sign. What, then, is the sign? “Behold a virgin shall conceive and bear a son.”
Tertullian † AD 220 On the Flesh of Christ 21
… I should like to go more closely into this discussion. “Behold,” says he, “a virgin shall conceive in the womb.”
Tertullian † AD 220 On the Flesh of Christ 23
… “Behold, this child is set for the fall and rising again of many in Israel, and for a sign that shall be spoken against.” The sign (here meant) is that of the birth of Christ, according to Isaiah: “Therefore the Lord Himself shall give you a sign : behold, a virgin shall conceive and bear a son.”
Tertullian † AD 220 On the Resurrection of the Flesh 20
… But, in truth, all are not figures, but there are also literal statements; nor are all shadows, but there are bodies too: so that we have prophecies about the Lord Himself even, which are clearer than the day. For it was not figuratively that the Virgin conceived in her womb; nor in a trope did she bear Emmanuel, that is, Jesus, God with us.
St Hippolytus † AD 235 The Refutation of All Heresies 5.3
… And into this (gate), he says, no unclean person shall enter, nor one that is natural or carnal; but it is reserved for the spiritual only. And those who come hither ought to cast off their garments, and become all of them bridegrooms, emasculated through the virginal spirit. For this is the virgin
Origen † AD 254 Origen Against Celsus i.35
… The Lord is related to have spoken to Ahaz thus: “Ask a sign for thyself from the Lord thy God, either in the depth or height above;” and afterwards the sign is given, “Behold, a virgin shall conceive, and bear a son.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 8
… This is the contest which the prophet Isaiah of old predicted, saying, “It shall be no light contest for you with men, since God appoints the struggle.” And in order to show what this struggle would be, he added the words, “Behold, a virgin shall conceive and bear a son, and ye shall call His name Emmanuel.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 12
… whoever does not acknowledge Him to be God, would lose salvation which he could not find elsewhere than in Christ God. For in the same way as Isaiah says, “Behold, a virgin shall conceive and bear a son, and ye shall call His name Emmanuel, which is, interpreted, God with us;”
St Gregory Thaumaturgus † AD 270 Four Homilies 3
… espoused, not united; espoused, yet kept intact. And for what purpose was she espoused? In order that the spoiler might not learn the mystery prematurely. For that the King was to come by a virgin, was a fact known to the wicked one. For he too heard these words of Isaiah: “Behold, a virgin shall conceive, and bear a son.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.8.10
“God in truth became man, and the Lord himself saved us, giving the sign of the virgin; but not as some say, who now venture to translate the Scripture, ‘Behold, a young woman shall conceive and bring forth a son,’
Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.9
… and that we call Him God, this we learned from Isaiah. And His government was laid upon His shoulder; for He bare His cross, and went out from Jerusalem. And that He was born as a child , Isaiah again said:— Lo, the virgin shall conceive and bear; and His name shall be called Immanuel, which is, our God with us.
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 32
… 3. For Jews in their incredulity may be refuted from the Scriptures, which even themselves read; for this text and that, and, in a word, the whole inspired Scripture, cries aloud concerning these things, as even its express words abundantly shew. For prophets proclaimed beforehand concerning the wonder of the Virgin and the birth from her, saying: “Lo, the
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.13
… and the Galatians were after the time, in making much of circumcision now. And to miss the person was the lot of the Jews, and is still, who think that of one of themselves is said, ‘Behold, the Virgin shall conceive, and bear a Son, and they shall call his Name Emmanuel, which is being interpreted, God with us
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 14
… Moses, for instance, ‘A prophet will the Lord raise up unto you of your brethren, like unto me; to him hearken in all that he commands you.’ Isaiah again, ‘Behold, a virgin shall conceive and bear a son, and ye shall call his name Emmanuel
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 59
… For he ‘takes hold of the seed of Abraham ,’ as the apostle said; whence it behoved Him to be made like His brethren in all things, and to take a Body like us. This is why Mary is truly presupposed, in order that He may take it from her, and offer it for us as His own. And this Isaiah pointed to in his prophecy, in the words: ‘Behold the Virgin
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 60
… But our faith is right, and starts from the teaching of the Apostles and tradition of the fathers, being confirmed both by the New Testament and the Old. For the Prophets say: ‘Send out Thy Word and Thy Truth ,’ and ‘Behold the Virgin shall conceive and bear a son, and they shall call His name Emmanuel, which is being interpreted God with us
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.2
… herein also the Saviour being found true, who said, I am come in My Father’s name, and ye receive Me not: but if another shall come in his own name, him ye will receive . It is well also to put a question to the Jews. Is the Prophet Esaias, who saith that Emmanuel shall be born of a virgin, true or false
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.21
21. We ask further, of whom cometh He and how? And this Esaias tells us: Behold! the virgin shall conceive in her womb, and shall bring forth a Son, and they shall call His name Emmanuel
St John Chrysostom † AD 407 Against Marcionists and Manichæans 3
… For instance the patriarch predicted it saying “Thou didst spring from a tender shoot my son: thou didst lie down and slumber as a lion;” and Esaias saying “Behold the Virgin shall conceive and bear a son and they shall call His name Emmanuel;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 5
And what goes before also establishes this interpretation. For he doth not merely say, “Behold, the Virgin shall be with child,” but having first said, “Behold, the Lord Himself shall give you a sign,” then he subjoins, “Behold, the Virgin shall be with child.”
St John Chrysostom † AD 407 Homilies on First Corinthians 41
… as he is wont continually to do: and indeed as it is the way of every prophet. For so Jerusalem, the prophet said, should be “called a city of righteousness;” ( Is. i. 26 .) yet it was not so called. What then? Did the prophet speak false? By no means. For he is speaking of the issue of events. And that Christ too should be called Immanuel; (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 9
The words of the Prophets concerning Him, “A Virgin shall conceive and bring forth a Son,”
St Jerome † AD 420 The Letters of St. Jerome 22.21
… “The tongue of the sucking child cleaveth to the roof of his mouth for thirst; the young children ask for bread and no man breaketh it unto them”? In those days, as I have said, the virtue of continence was found only in men: Eve still continued to travail with children. But now that a virgin has conceived
St Jerome † AD 420 The Letters of St. Jerome 66.10
… There give to him your breasts, let him suck your learned bosom, let him rest in the midst of his heritage, his feathers as those of a dove overlaid with silver and his inward parts with the brightness of gold. This young child, this mere boy, who is fed on butter and honey,
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 4
… and would not all have given their opinion against her as an adulteress, like Susanna? for at the present day, now that the whole world has embraced the faith, the Jews argue that when Isaiah says,
St Jerome † AD 420 Against Jovinianus 1.32
32. Isaiah tells of the mystery of our faith and hope:
St Augustine of Hippo † AD 430 City of God 18.46
… For so had the prophet foretold: “Behold, a virgin shall conceive in the womb, and bring forth a Son, and they shall call His name Immanuel, which, being interpreted, is, God with us.”
St Augustine of Hippo † AD 430 Concerning Faith of Things Not Seen 5
… and do ye still fear to believe in Him, in Whom ye ought rather to have feared not to believe? What? doubt ye, or refuse ye to believe, the travail of a Virgin, whereas ye ought rather to believe that it was fitting that so God should be born Man. For this also receive ye to have been foretold by the Prophet;
St Augustine of Hippo † AD 430 Concerning Faith of Things Not Seen 7
… What? seemeth it to you a vain or a light thing. and think you it to be none, or a little, divine miracle, that in the name of One Crucified the whole human race runs? Ye saw not what was foretold and fulfilled concerning the human birth of Christ, “Behold, a Virgin shall conceive in the womb, and shall bear a Son;”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 13.3
… "There shall be a Root of Jesse, which shall rise to reign in the nations; in Him shall the Gentiles trust." And again: "Behold, a virgin shall conceive and bear a son, and they shall call His name Emmanuel,"
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.29
… Whence the apostle also says: “We having the same spirit of faith, according as it is written, I believe, and therefore have I spoken; we also believe, and therefore speak.” Out of very faith was it said, “Behold, a virgin shall conceive and bear a son, and they shall call His name Emmanuel,”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 1.26
… That prediction we see now in its fulfilment in Christ. For it was of this line that the Virgin was born, concerning whom a prophet of the people of Israel and of the God of Israel sang in these terms: “Behold, a virgin shall conceive, and bear a son; and they shall call His name Emmanuel.” For by interpretation, Emmanuel means, “God with us.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 2.10
10. Doth this peradventure perplex you, that I said of a virgin, and Paul saith of a woman? Let not this perplex you; let us not stop here, for I am not speaking to persons without instruction. The Scripture saith both, both “of a virgin,” and “of a woman.” Where saith it, “of a virgin? Behold, a virgin shall conceive, and bear a Son.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 2.3
… And so the prophet Isaiah says: “Behold a virgin shall conceive and bear a Son, and they shall call his name Emmanuel, which is interpreted God with us.”
Sozomen † AD 450 The Ecclesiastical History of Sozomen 1.1
… And of the rest of the prophets some declared beforehand the birth of Christ, His ineffable conception, the mother remaining a virgin after His birth, His people, and country.
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… We therefore confess even “the form of the servant” to be God on account of the form of God united to it; and we bow to the authority of the prophet when he calls the babe also Emmanuel, and the child which was born, “Angel of great counsel, wonderful Counsellor, mighty God, powerful, Prince of peace, and Father of the age to come.”
Pope St Leo I the Great † AD 461 Letters 28
… He saith not and to seeds, as if in many, but as it in one, and to thy seed which is Christ .” Isaiah’s prophecy also he might have grasped by a closer attention to what he says, “Behold, a virgin shall conceive and bear a Son and they shall call His name Immanuel,” which is interpreted “ God with us
Pope St Leo I the Great † AD 461 Sermons 24
… “The Lord swore truth to David, and He shall not frustrate it: of the fruit of thy loins will I set upon thy seat ;” hence the Lord again says through Isaiah: “behold a virgin shall conceive in her womb, and shall bear a Son, and His Name shall be called Emmanuel, which is interpreted, God with us
Pope St Leo I the Great † AD 461 Sermons 72
… I am with you all the days, even till the end of the age .” For not in vain had the Holy Ghost said by Isaiah: “Behold! a virgin shall conceive and shall bear a Son, and they shall call His name Emmanuel, which is, being interpreted, God with us
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.14
Moreover, since the enemy of our salvation was keeping a watchful eye on virgins, according to the prophecy of Isaiah, who said, Behold a virgin shall conceive and bare a Son and shall call His name Emmanuel, which is, being interpreted, ‘God with us
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Tertullian † AD 220 An Answer to the Jews 9
… as Isaiah ( e.g. ,) foretells, “Hear ye, house of David; no petty contest have ye with men, since God is proposing a struggle. Therefore God Himself will give you a sign; Behold, the virgin shall conceive, and bear a son, and ye shall call his name Emmanuel” (which is, interpreted, “God with us” ): “butter and honey shall he eat;”
Origen † AD 254 Origen De Principiis iv.1.8
… that He ought also to eat butter and honey,
Origen † AD 254 Origen De Principiis iv.1-2.8
… respecting Him, and not perceiving in a manner palpable to their senses that He had proclaimed liberty to the captives, nor that He had built up what they truly consider the city of God, nor cut off “the chariots of Ephraim, and the horse from Jerusalem,” nor eaten butter and honey, and, before knowing or preferring the evil, had selected the good.
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Origen † AD 254 Origen De Principiis 2.6.4
… and that the prophet might show more clearly that no sense of sin had ever entered into Him, he says, “Before the boy could have knowledge to call upon father or mother, He turned away from wickedness.”
St Augustine of Hippo † AD 430 City of God 13.24
… and for this reason some Latin interpreters have preferred to render it by “breath” rather than “spirit.” For this word occurs also in the Greek in
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.14
… For thus says Isaiah the prophet, Before the child shall know to prefer the evil, he shall choose the good; because before the child knows good or evil, he refuses wickedness by choosing the good
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St Jerome † AD 420 The Letters of St. Jerome 70.2
… My efforts promote the advantage of Christ’s family, my so-called defilement with an alien increases the number of my fellow-servants. Hosea took a wife of whoredoms, Gomer the daughter of Diblaim, and this harlot bore him a son called Jezreel or the seed of God. Isaiah speaks of a sharp razor which shaves “the head of sinners and the hair of their feet;”
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1. And it came to pass in the days of Achaz. — The preceding prophecy, chapter vi, happened to Isaiah in the year in which Ozias died: therefore from that time to this sixteen years elapsed, during which Joatham, the father of Achaz, reigned. That Isaiah prophesied certain things under Joatham is evident from chapter i, verse 1; what those things were is not clear: for the order of chapters does not preserve the order of times, as is evident in Jeremiah: some think the vision of the preceding chapter happened after Ozia's death, when Joatham was already reigning. RASIN ASCENDED. — See the history, IV Kings chapter xv and xvi, and II Paralipomenon chapter xxviii, where it is said that Judaea was gravely and often devastated by the kings of Syria and Samaria, God punishing on account of the sins of Achaz, and finally, when Achaz feared from them a siege and destruction, he implored the aid of Theglathphalasar, king of the Assyrians. AND THEY COULD NOT OVERCOME IT. — This is a prolepsis: for these words are to be postponed; for this prophecy of Isaiah preceded, and was the cause of this deliverance: for when the rumor of war was already pressing in, and fear of Rasin and Phacee threatening Judaea, Isaiah promised that God, who before had sent Rasin and Phacee against Judaea to punish it, would now protect it, and render their attempts vain, because they themselves, not by the sending and will of God, as before, but by their own motion and ambition, were now thinking to utterly destroy and overthrow Judaea. Thus St. Thomas. 2. And they told the house of David. — That is, the two tribes which adhered to the line of David, while the ten others made a schism and created for themselves a king, Jeroboam. Secondly, and more aptly, "house," that is, the royal family of David, namely the king Achaz, and his brothers and kinsmen. Whence follows: "And his heart was moved," namely the king's. See Canon XVII. Syria rested, — that is to say, Syria and Rasin its king joined itself, and, as the Septuagint translates, conspired; and, as Vatablus says, made an alliance with Ephraim, that is, with the ten tribes, whose head was Samaria situated in the tribe of Ephraim, namely with Phacee king of Israel, against Achaz and the two tribes of Juda and Benjamin adhering to him and subject to him. Thus in I Kings VII, it is said: "Israel rested after the Lord," that is, again joined itself to the Lord, began again to adhere to God and to worship Him. And his heart was moved (he was terrified, he was struck, he trembled) AS WOOD FROM THE FACE OF THE WIND, — they are moved and driven. The extreme trepidation of Achaz and the Jews is signified. For as the king was, so was the people: they had lips like lettuce. It is the duty of a king to be prudent in sad matters and to encourage the fearful hearts of the people: but an impious king both fears first himself and is the cause of fear to his subjects. For an evil conscience always fears. 3. Go forth. — Achaz, impious and afflicted, did not flee to God in the temple, but goes out of the city to deliberate with himself on how to escape this war; hence it is permitted to him, though unworthy, that Isaiah should meet him and promise him victory. WHO IS LEFT, JASUB THY SON. — In Hebrew it is Sear Jasub thy son: therefore the son of Isaiah is called Sear Jasub. Thus Vatablus, Pagninus, Osorius, Forerius. Our Interpreter, with the Septuagint, shortens the name, and calls him only Jasub, both to indicate the mystery hidden in the word Sear, which I shall soon explain, and because this is often done elsewhere, as when Idumaea is called Duma, Isaiah xxi, 11, Jerusalem is called Salem, Hierosolyma Solima, Ben Ammi is called Ammon, Genesis xix, 38, Bethlemites is called Lemites, I Paralipomenon xx, 5, in the Hebrew. Thus Mordechai is said to have been "of the tribe of Jemini," Esther chapter II, that is, of Benjamin, or a Benjaminite, as is explained in Esther XI. Note: God is accustomed to prophesy not only through things and symbols, but also through names. For thus, Osee chapter 1, He commanded his offspring to be named: "Not having obtained mercy, Not my people." Thus to Christ, in the following chapter, He imposes the name: "Hasten the spoil, draw away, make haste to the prey." Thus also here Isaiah, by the instinct of God, imposed upon his son the name Sear Jasub, that is, the forsaken shall return, or the remnant shall be converted, to signify that the Jewish people, which had survived from the calamities inflicted by Rasin, Phacee, and others, was to be delivered from the destruction which these two kings were now threatening: and for this reason God commanded that Isaiah the father should lead this son of his to Achaz. The Jews fable that Isaiah had two sons, namely Rabsaces, who deserted to the Assyrians and urged the Jews to likewise surrender themselves to the Assyrians, IV Kings XVIII, and this one, who for this reason is called Sear, that is, forsaken, because when the other fled to the enemy, this one was left with his father. Others understand the son here not of the flesh, but of discipline, so that son is the same as disciple of Isaiah, just as in IV Kings vi, the disciples of the Prophets are called sons of the Prophets. Thus R. Solomon and R. David from R. Jonathan. Whence the Chaldean translator rendered it, go forth now to meet Ahaz, you and the rest, who have not sinned, and who have turned away from sin, your disciples: as if Isaiah were here commanded to go forth with his disciples to meet Ahaz. Following this, some Catholics have held the opinion that Isaiah was not married, but celibate. Yet "your son who is left, Shear-jashub," simply and plainly signifies that he was the natural son of Isaiah and according to the flesh, not a disciple. Tropologically, Shear-jashub signifies the just and holy, who are the true seed of God born from God, who shall finally escape unharmed from all their danger and distress, God being their guide. Allegorically, Ahaz are the Jews, Isaiah is Christ, Jashub are the Apostles of Christ, who freed many of the Jews from eternal destruction, and converted them to Christ and salvation. Anagogically, how one is converted from earthly things to heavenly things, and led there, see in St. Basil. IN THE FIELD OF THE FULLER'S FIELD,—where on account of the nearby aqueduct of the pools, that is the upper pool, there were many fulling workshops, which could not be in the city on account of the scarcity of waters and space: for fullers need an abundance of waters to purify and dye cloths, and an open place to dry them. 4. SEE THAT YOU BE QUIET.—See that you be quiet, that you be of quiet mind, and rest securely in this promise and protection of mine, do not fear the Syrians and Samaritans, that is to say, O Ahaz! since you are struck with fear and trembling at the report of the enemy, put away these fears, these waves of anxiety, be of tranquil mind: I will protect you with your city. Thus Cyril, Procopius and Haymo. Whence follows: "Fear not." Secondly, "see that you be quiet," that is to say, do not despair, and in despair blaspheme God (for Ahaz was impious): do not also in your trembling think of seeking the aid of the Assyrians; but rest confidently in God, and in His aid which I promise you. FEAR NOT FROM THE TWO TAILS OF SMOKING FIREBRANDS. (Which these tails of firebrands are, he explains by adding:) IN THE ANGER (for in Hebrew bet, that is in, is often taken for min, that is from, of) OF THE FURY OF REZIN AND THE SON OF REMALIAH.—He therefore compares these two kings of Syria and Israel to two tails, or extremities of firebrands, which drawn from the fire smoke, but are soon extinguished: because in like manner these two kings, kindled with anger, pride and eagerness for war against the Jews, brought only smoke, that is trouble, namely some fear, to the Jews; for the fire, that is the strength and power of them, was soon extinguished and destroyed with their kingdom by Tiglath-pileser king of the Assyrians, IV Kings xvi and xvii. 7 and 8. Thus says the Lord: It shall not stand, and this shall not be, (that is to say, I God will overturn this counsel of Rezin and Pekah, and will make it so that) the head of Syria (namely alone, shall be) Damascus, and the head (that is the king, alone) of Damascus (namely of Syria, whose metropolis is Damascus, shall be) Rezin,—that is to say, Rezin shall therefore subject nothing of Judea to himself, or add it to the kingdom of Damascus, but shall rule over Syria and Damascus alone, as he has done hitherto. Thus St. Jerome, Basil and Haymo. Secondly, Sanchez from these words gathers that Rezin and Pekah had destined as heir, equally as king of Judea, this son of Tabeel, so that he himself would rule over Judea as well as Syria and Samaria, and that they wished to make Jerusalem the metropolis, head and stronghold of these three kingdoms: whence God, thwarting this, says: Not Jerusalem, but Damascus shall be the head of Syria. Thirdly and most excellently, Cyril by zeugma in all these things repeats the verb shall cease which follows, in this manner: this arrogant counsel of theirs shall not stand: but on the contrary the head of Syria Damascus shall cease and fall, and the head, that is the king, of Damascus Rezin shall cease, and Ephraim shall cease to be a people; and the head, that is the metropolis, of Ephraim, namely Samaria shall cease; and the head, that is the king, of Samaria the son of Remaliah shall cease. This sense is most plain and fitting. For the proud arrogance of the two kings, by which they were thinking of the destruction of Judea, he turns back upon their own head, and threatens them with the same destruction and ruin, and this he clearly explains in the following chapter, verse 4, and so it is evident that it happened in reality: for Tiglath-pileser and the Assyrians laid waste and subdued both Syria and Samaria, IV Kings chapters xvi, xvii and xviii. 8. YET SIXTY-FIVE YEARS, AND EPHRAIM SHALL CEASE TO BE A PEOPLE. — The Hebrews transmit in the Seder Olam, chapter xix, and from them St. Jerome, Haymo, St. Thomas, Procopius, Hugo and Dionysius, that these 65 years are to be reckoned not from Achaz, under whom Isaiah prophesied these things, but from the prophecy of Amos, chapter v, verse 27, and chapter vii, verse 11, who prophesied the same thing as Isaiah here in the year 25 of Ozias king of Judah, two years before the earthquake, which occurred in the year 27 of Ozias. For if you reckon from the 23rd year of Ozias, there will remain from the years of Ozias (who reigned 52 years) 27 years. To these add 16 years of Joatham, and 16 of Achaz, finally 6 of Ezechias (for in his 6th year Samaria was captured), you will find 65 years, as if to say: I Isaiah repeat and confirm the prophecy of Amos, which is commonly known and well-worn, namely that from his vaticination beginning, after 65 years Samaria shall be laid waste. AND LET US SET A KING IN THE MIDST OF HIM (in it) THE SON OF TABEEL. — Tabeel in Hebrew signifies good and fitting God. Whence some think "Tabeel" to be the name of an idol, or of the God of the Gentiles, whose epithet is good, or best and greatest, as if to say: Let us set in the temple of the Jews our god Tabeel, excluding their God, so that thus they may coalesce with us into one kingdom, equally in faith and religion: for this reason Jeroboam made idols, namely golden calves, so that he might keep the people bound to himself. Secondly, the Chaldean translator renders it: let us set over it a king who is good and fitting to us. But truly the word "son" signifies that Tabeel was a man, not an idol: again not Tabeel, but his son was designated for the kingdom of Judah. Tabeel, therefore, was the proper name of a man, who was joined either by blood, or by close friendship and obligation with Rasin and Phacee the kings, whose son, a valiant man and bound to them, they wished to make king of Judah, yet in such a way that he would remain bound to them, for example subject or feudatory. Thus Cyril and others. You will say: That earthquake, before which Amos prophesied, occurred under Ozias, as is evident from Zechariah xiv, 5, and under Jeroboam, as is evident from Amos i, 1. But Ozias began to reign in the year 27 of Jeroboam, as is evident from IV Kings xv, 1. Moreover Jeroboam reigned 41 years: therefore Ozias reigned only fourteen years with Jeroboam, to which the aforesaid prophecy of Amos should be assigned, because it occurred under both these kings, as I said: therefore not in the 27th, but at most in the 14th year of Ozias did Amos prophesy, and from there these 65 years ought to begin. I answer that Ozias began to reign in the year 27 of Jeroboam, namely reigning with his father, which year of Jeroboam's reign was the 14th year of Jeroboam reigning alone after his father, as is gathered from IV Kings xiv, 23, compared with II Paralipomenon xxv, 1, where it is said that Amasias the father of Ozias reigned 29 years, and in his 15th year Jeroboam began to reign. Therefore when Jeroboam reigned with Amasias 14 years, then he died, and immediately Ozias his son succeeded him in the same year 14, from which up to the 41st of Jeroboam are numbered 27 years, in which Ozias or Azarias reigned with Jeroboam. Thus Cajetan there and others. Furthermore, what some add, that Ozias was struck with leprosy at the time when the earthquake occurred (for both these punishments punished his sacrilege), has a difficulty: for thus he would have been a leper for 25 years, and consequently separated from the people, and as a result his son Joatham would have administered the kingdom for him for as many years; but this is false: for Joatham, when his father Ozias died, was only 25 years old, as is evident from II Paralipomenon xxvii, unless you say that the nobles administered the kingdom for Ozias and the boy Joatham, until Joatham grew to that age at which he could administer it by himself. Secondly, Vatablus and Forerius reckon these years somewhat differently, namely from the year 17 of Jeroboam son of Joas; for in that year Amos prophesied these things; therefore from the reign of Jeroboam (who reigned 41 years) there remain 24 years: to these add ten of Manahem, 2 of Phaceia, 20 of Phacee, and 9 of Osee (for in his 9th year Samaria was captured), you will have the 65 years which we seek. But this reckoning does not agree with the common reckoning of the Hebrews, which I have already assigned: for the year 27 of Ozias, from which the Hebrews begin these 65 years, falls not in the 17th, but in the 14th year of Jeroboam. Thirdly, Sanchez thinks these 65 years to regard not the future, but the past, and the sense to be, as if to say: "Yet," that is 65 years ago the desolation of Samaria was predicted by Amos, and it shall truly obtain to him, as it was predicted. But the word "yet" and "shall cease" usually signify the future, not the past; nor could 65 years have elapsed from Amos to Isaiah, as is evident from what has been said. 9. IF YOU WILL NOT BELIEVE (namely, that by my aid you will be freed from the destruction which Rasin and Phacee threaten you, and which I will punish and overthrow them and their kingdoms), you shall not remain — in your kingdom, but just as they themselves will be led away captive with the ten tribes of your brethren, you will endure the punishment of those whose infidelity you have followed. Thus St. Jerome, Haymo, St. Thomas, Rupertus and others. But in the Hebrew there is a beautiful paronomasia: אם לא תאמינו כי לא תאמנו im lo taaminu ki lo teamenu, that is to say, "He who does not trust will not be established;" for the word aman in the qal means to believe, in the niphal to be firm, stable, to stand and to remain. The Septuagint translates, if you will not believe, you will not understand, which St. Augustine, Chrysostom, Cyprian and other Fathers often cite. 11. Ask thee a sign. — Achaz was unbelieving as well as impious, and distrusted the prophecy of Isaiah and God's aid: God therefore offers him through the Prophet a proof by sign and miracle, that is to say, Ask in confirmation of my prophecy, and the truth which I have foretold, namely that you will be freed and your enemies overthrown, a sign which you wish: do you wish the earth to be split, and hell to open with a great chasm, or rather that the heavens be opened, or the sun stand still as it did for Joshua, and again I will do for your son Hezekiah? speak, choose, I will grant and accomplish what you choose. Thus the Chaldean and Abulensis on this passage of Isaiah. 12. I WILL NOT ASK. — St. Ambrose, in Psalm CXVIII, sermon 8, verse 4, and others, think that Achaz from modesty and humility was unwilling to ask for a sign, lest he should seem to tempt God: but because the Prophet grows angry against him in the following verse, and because Achaz was an idolater, it seems more true that he answered thus from hypocrisy and impiety; because turned away from God and distrusting him, he trusted in demons, and had resolved to consult his idols, and to implore the aid of the Assyrians. Thus St. Jerome, Cyril, Basil, Rupertus. Secondly, Forerius and Sanchez think that Achaz, confident in his own resources and the aid of the Assyrians, was unwilling to commit this matter entirely to God, lest he should seem to tempt God by a miracle, when he could employ human means and resources, by which he thought he would accomplish the matter. But the impiety of the king, and the rebuke of Isaiah which follows, show him to have gone further, especially because Achaz could easily see that there was no temptation of God here, if he accepted the sign which the Prophet freely offered; he therefore says falsely: "I will not tempt the Lord." 13. HEAR YE THEREFORE, O HOUSE OF DAVID: IS IT A SMALL THING FOR YOU TO BE GRIEVOUS TO MEN? — that is to say, By your impiety, unbelief and distrust, O Achaz! and you his nobles and counselors, in that you distrust my oracles, and despise them as if false or vain, and therefore reject and spurn the signs which I offer; you are not only troublesome to me, but also to God, from whose mouth I speak, and whose promises I make, unbelieving and injurious, and, as the Septuagint translates, you cause a struggle, as if to say: You seem to wish to contend with God, and to weary him and afflict him with tedium, while you continually provoke him by your impiety, and now especially when you despise him offering such great things freely, and moreover tacitly accuse him of falsehood or impotence, as if he could not free you from Rasin and Phacee. 14. FOR THIS CAUSE THE LORD HIMSELF SHALL GIVE YOU A SIGN. — As if to say: Because thou, O Ahaz! with thy people dost not do what thou ought, that thou mayest go to meet thy God, and believest not that God is able to deliver you from Rasin; hence God shall do something worthy of himself, not what he ought, but what he mercifully decrees, namely he shall give far more wonderful and powerful a sign than this deliverance of yours from me here foretold, a sign of his power, goodness and mercy; he shall give, I say, to you not in your own person, because you are unbelieving and unworthy, but in your descendants, according to Canon XXXIV, so that, when they shall have seen this sign, namely that through Christ they are delivered from enemies far more powerful, namely from death, sin and the devil, whose type is this deliverance of Jerusalem from the invasion of the Syrians and Samaritans; then let them believe that I have truly prophesied both concerning this type and concerning its antitype, namely both concerning this deliverance from Rasin and Pekah, and concerning the redemption of mankind from the power of the devil through Christ. For the Prophet flies away in his manner from the type to the thing signified, namely to Christ, according to Canon IV. A similar sign, not preceding and prognosticative, but following and as it were posthumous, namely commemorative and confirmative of the preceding prophecy, namely the deliverance of Jerusalem from the siege of Sennacherib, is given to Hezekiah, IV Kings xix, 29: "This," saith he, "shall be a sign unto thee: Eat this year such things as thou canst find: and in the second year such as grow of themselves: but in the third year sow and reap." But this harvest was made after the Angel had slain 185,000 in the army of Sennacherib. A similar sign is given to Moses leading the sons of Israel out of Egypt, Exodus III, 12: "This," saith he, "shall be a sign unto thee, that I have sent thee: When thou shalt have brought forth my people out of Egypt, thou shalt offer sacrifice to God upon this mountain." A similar sign was given to Saul, I Kings x, 1. This sense is plain and obvious. Add, that when king Ahaz rejected the sign offered to him by God, the Prophet recalls him to the foundation of the covenant, which not even the impious would dare openly to reject, namely to the Messiah, on whom depended all the salvation of the people, and this the Jews believed and hoped for. The sense therefore is, as if to say: Thou indeed, O impious king! by rejecting the promise, wouldst wish to overturn the decree of God: but in vain. For his holy and inviolable ordinance shall remain; nor shall thy perfidy and ingratitude prevent God from being the perpetual deliverer of his people. At length indeed he shall raise up the Messiah, the redeemer and saviour of Jews and Gentiles, from a Virgin. Secondly, Sanchez thinks this sign is given, not as if the future conception of the Virgin and the incarnation of Emmanuel were a sign of the victory of the Jews against Rasin and Pekah; but conversely, namely that the victory of the Jews against Rasin and Pekah shall be a sign of the conception of the Virgin and the birth of Emmanuel, as if to say: Now since the impious and unbelieving king Ahaz appears less worthy that God should be beneficent toward him, the more shall God's mercy show and display itself: for he shall give you the fulfillment of the promised aid against Rasin and Pekah, as a sign of another greater benefit, namely spiritual salvation, which Emmanuel, born of a Virgin, shall one day bring, who from thee and thy descendants, O Ahaz! shall descend, and shall restore thy kingdom and that of David, which is tottering, cap. xi, 1. Thirdly, the sense shall be most full, if thou join together both things already said: for the word sign here is taken indeterminately and broadly, so as to be the same as a new thing, wonderful, and a portent, and it suits both the type and the antitype; for both this deliverance of Jerusalem from the Syrians and Samaritans was a sign of the future deliverance of mankind from sin and the devil through Emmanuel Christ, and conversely: whence Isaiah thus joins and connects both this chapter, as if it were one and the same thing, and each wonderfully agrees with and corresponds to the other. For first, as the mercy of God was wonderful, in that he delivered the Jews from Rasin and Pekah: so was it wonderful, nay greater, in that he delivered men through Christ from the tyranny of the devil. Secondly, as God here permitted the Jews, because they believed not God's promises, to be led captive into Babylon: so he permitted their descendants in the time of Christ, on account of their unbelief, to be taken and laid waste by the Romans. Thirdly, both here and there was Emmanuel, that is, God with us. For these reasons therefore this sign of the Virgin bearing Emmanuel is given by God rather than any other. Add that the sign can properly be taken here in a new sense, as if to say: When you shall see a virgin bearing a child, then from this as from a certain sign know that the time of the redemption of the world is at hand, of which this redemption and your liberation from the hand of Rasin will be a type. For the virgin bearing a child will bear no other than the redeemer of the world, whom I now foretell to you through all these chapters, sometimes clearly and expressly, sometimes obscurely and implicitly through shadow and figure. Because indeed Achaz, a despiser of the signs of God, is unworthy of them, hence not to him, but to his faithful descendants to come, do I give this sign of the Messiah to be born, namely the birth of a virgin, so that when they shall know that she has borne a child, they may know that the Messiah has been born from this birth. For it is not fitting that the Messiah be born except from a virgin, nor conversely is it fitting that a virgin bear any other than the Messiah. Finally, our Blasius Viegas in chapter XII of the Apocalypse, commentary 3, section 14 and 15, and Barradius, volume IV, book VIII, chapter vi, on those words: Behold a virgin: "Nor do we," he says, "affirm that the birth of the Virgin was a sign of the liberation of Achaz. He was indeed promising the king a sign of liberation, if he wished to ask for it. Since he was unwilling, the Prophet transferred his understanding from present things to future things, from the type to the truth." He adds, "the sign is to be taken not as a sign of liberation, but as a miracle in this sense: The Lord shall give you a sign, that is, a great miracle of virginal birth." Symbolically, St. Gregory, in Psalm IV of Penance: "The sign," he says, "was to the peoples that birth of Christ without male admixture, which he was about to give to those who believe in his name, the power to become children of God: namely to those who are born not of blood, nor of the will of the flesh, nor of the will of man, but of God. For just as the Blessed Mary bore Christ a virgin, and remained incorrupt after childbirth: so also the Mother Church bears children to God without pain, and remains ever a virgin inviolate. Those who in this too love God with their whole heart clearly show themselves to have God as their father." Morally, note "for this cause": hence see that the nature of God is different from that of men, who when they encounter difficult, averse, hostile and impious men, contract and withdraw themselves, conceive hatreds and angers, desire vengeance, etc.; but God, who is of magnificent and most liberal mind, contends with his piety against the impiety of men, and does not suffer himself to be overcome by it: wherefore then especially does he show himself beneficent, when he sees men to be most wretched and worst, as here Achaz, ungrateful and worst, he of his own accord promises the incarnation of the Word. In like manner when Christ was incarnate, the world was most corrupt, and therefore needed the greatest physician, namely Christ, whom God in his wonderful clemency then sent to them, so that where iniquity abounded, there grace might abound, as was effected through Christ, who through himself and the Apostles changed men living after the manner of beasts into men, nay into Angels. Therefore to do good to the impious and enemies is divine. Let the holy Religious and all Christians imitate this: thus they will overcome evil with good, and will conciliate to themselves not only God's favor, but also that of men, and by their goodness and beneficence will overcome the malice and curses of others. This new kind of victory teaches a philosophy not of Aristotle, but of God and Christ. Thus spoke that holy woman when asked how she had attained to sanctity: "Never was I injured by anyone to whom I did not repay a special benefit." not only to free from the offense of sin, but also to adopt among his familiars, and for this reason was reproved by Laurence, Palatine of Hungary: "It seems useful to you," he said, "to kill an enemy, because the dead do not stir up wars. But I kill an enemy by sparing him; and I make a friend by pardoning him." He felt most excellently that it is more beautiful and glorious to overcome an enemy by doing good than by fighting, and to make a friend. Thus Aeneas Sylvius, book II of the Deeds of Alphonsus. Alphonsus, king of Aragon, having conquered Stephen, received with wonderful humanity the centurions and soldiers who had cursed him; when others thought they should be punished with death, he said: "I prefer to gain praise from clemency and humanity toward enemies rather than from victory." David, driven from his kingdom by his son Absalom, after he was slain in battle, sent Sadoc and Abiathar the priests to the elders of Judah, saying: "You are my brethren, you are my bone and my flesh; why are you the last to bring back the king? And to Amasa (who had been in command of the enemy's camp) say: Are you not my bone and my flesh? May God do so to me, and more also, if you are not made captain of the army before me at all times in place of Joab." Hear the fruit and success of this clemency and beneficence: "And he bowed the hearts of all the men of Judah, as if they were but one man: and they sent to the king, saying: Return you, and all your servants with you." This munificence of David therefore bent the minds of all, even of the rebellious, so that they summoned him and restored the kingdom to him, II Kings xix, 12. Theodosius the Emperor, being asked why he had not put to death anyone who had inflicted injury, answered: "Would that I had rather the power to recall to life those who are dead! For thus would I imitate God, who alone raises the dead." Socrates is witness, lib. VII, cap. XXII. Leo the Emperor was wont to say: "Just as the sun imparts its heat to those upon whom it shines, so also let the Emperor be merciful and beneficent to those whom he regards." Zonaras is witness, tom. III. Spyridon, Bishop of Trimethuntis in Cyprus, far removed from pride, tended sheep. When thieves attacked the stables in the middle of the night, while they strove to steal the cattle, they were bound by an invisible force at the stables; and when it grew light, he came to the flock, and seeing them bound, he loosed them, and greatly exhorted the thieves to seek their livelihood by just labors, and not through injury, and dismissed them after giving them a ram, adding cheerfully: "Lest, he said, your vigil should seem to have been in vain." Thus Socrates, lib. II, cap. VIII. A certain young man suborned by the Arians, attempting to kill St. Gregory of Nazianzus, when by the secret power of God he was so restrained that he abhorred such a crime, and prostrate at the feet of Nazianzus with tears begged pardon, Gregory Sigismund the Emperor, having overcome enemies in war, of Nazianzus answered: "May Christ be merciful to you, O most beloved! and may He himself forgive you, who also preserved me: this alone I ask of you for the expiation of your crime, that you execrate the heresy, become mine, and draw near to God, and offer to Him sincere and willing service." The same, to his citizens who wished to afflict the heretics by whom they had been afflicted: "This I hold, he said, as vengeance, that those by whom we were provoked to injury should obtain salvation, and confess that those things are true and divine which they were persecuting not long ago." Gregory the presbyter is witness in the Life of Nazianzus. Apollonius the monk and martyr, when Philemon the choirmaster in prison loaded him with all manner of reproaches, sighing said: "Son, may God have mercy on you; and let Him not impute to sin any of these things which you have poured out upon me in reviling." At these words he was smitten in heart, and received the faith which he had been persecuting, and did not refuse martyrdom. Behold a virgin shall conceive. — The perfidious Symmachus the Ebionite, Aquila and Theodotion, who were Jews and proselytes, and our Jews, and recently Castalion and Oecolampadius translated it, behold a young woman shall conceive. Which the Jews explain thus, to wit, a young woman, namely the wife of Ahaz, formerly barren, now shall conceive and bear a son, either Hezekiah or some other. I say therefore that it is of faith that it should be translated thus, "Behold a virgin shall conceive;" and these words are to be understood of the Blessed Virgin Mother of God, conceiving and bearing Christ the Lord in perfect and untouched virginity; so that whoever denies this is a heretic, as was Helvidius, against whom St. Jerome wrote. This is evident from Matt. 1, 20 and 23. And it is proved, because the Hebrew alma, especially with the article he העלמה haalma, as it is here, does not signify a young woman (for this is signified by נערה naara, and rather by בתולה betula; which commonly signifies a virgin, though with the adjunct of a married woman, as is evident in Joel. 1, 8, where the Septuagint translates betula as married), but signifies a virgin; for thus the Septuagint, the Chaldean, our Vulgate, and the ancient Rabbis translated it, according to Galatinus, lib. VII, cap. XIII. For the root עלם alam signifies to hide: hence alma is called a virgin hidden and unknown to man. Hence in the Punic language, which is akin to Hebrew, a virgin is called alma, says St. Jerome. Thirdly, the Blessed Virgin was to bear Christ, as Jeremiah predicted, cap. XXXI, vers. 22: "The Lord has created a new thing upon the earth: A woman shall compass a man." See the remarks there. The Jews object: In Proverbs, chapter 30, verse 19, it is said: "A fourth I am utterly ignorant of, namely, the way of a man in a young woman." For in Hebrew it is בעלמה baalma; therefore alma signifies a young woman known to a man, even if it should be difficult to prove that she was known to him, if she herself denies it, since scarcely any trace of past intercourse remains. Sanchez responds that the sense is: I am ignorant of the way of a man to baalma, that is, to a hidden virgin, who flees the eyes of men and hides herself at home, as if to say: You will more easily find in the air the way of an eagle, and in the sea the way of a ship, than the traces of men to the door of that virgin, who never offers herself to be seen by men, but rather avoids and flees them, and therefore she is alma, that is, hidden. Fourthly, and most excellently, it should be read with the Latins and the Septuagint, the way of a man in adolescence, not "in a young woman": therefore it is read corruptly in the Hebrew as baalma for בעלמות baalmut. The sense therefore is, as if to say: It is most difficult to know what a young man has done, or what he does, who by the fervor of his blood and spirits is suddenly carried away into different and different studies, thoughts, works and places. Secondly, Calvin objects (who denies that the penetration of bodies—so that two are in the same place—is possible to God; and therefore denies that the Virgin, remaining a virgin, gave birth to Christ, just as he denies that Christ after the resurrection entered to the disciples with closed doors) that it is not proven that the Blessed Virgin, remaining a virgin, conceived and gave birth to Christ, because these words: "Behold a virgin shall conceive," can be taken in the divided sense, not the composite sense, as if to say: She who was previously a virgin, she after intercourse, not a virgin but corrupted, conceived. But this interpretation is clearly refuted by St. Matthew, chapter 1, verses 20 and 23, where, in order to remove all doubt, he says: "That which is born in her (not from the man Joseph, but) is of the Holy Ghost." Therefore the Virgin, remaining a virgin, conceived from the Holy Ghost. Then he adds: "Now all this was done that it might be fulfilled which the Lord spoke by the prophet, saying: Behold a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel." All the Fathers refute the same, and the whole Church, which thus understands these words of Isaiah and Matthew in the composite sense, and therefore firmly believes that the Blessed Virgin was a virgin both in childbirth and after childbirth, as before childbirth. Our Father Canisius cites this, book II of the Mariale, chapters XIV and XV. And what, I ask, would be this sign, that a virgin already corrupted should conceive? for this is daily and natural: hence in Hebrew here it is signified that this sign will be unusual and admirable, when it is said: העלמה הרה hinne haalma hara, that is, behold that virgin (to be marveled at) shall be with child and pregnant. Hence therefore against Calvin it is clear that the Virgin gave birth to Christ in the composite sense, and consequently that the penetration of bodies is possible to God. Again, the mystery of the Eucharist is possible, which Calvin denies with equal blasphemy. For if God can make it so that two bodies, for example the body of the Virgin and the body of Christ, are in the same place, why cannot he make it so that one and the same body of Christ is in many places and altars? Again, why cannot he make it so that the whole body of Christ is in a small host? For if he can place many whole bodies in the same place, why cannot he place parts of the same body in the same place, for example in a small host, indeed in a point? For these three things are plainly equal, namely equally difficult and repugnant to nature, and require equal power and might, in order that they be done. For it is as impossible for one place to be adequate to many bodies, as for one body to be adequate to many places. Finally, God confirmed this very thing by miracle more than once. Illustrious is what St. Augustine relates, book XXII of the City of God, chapter VIII, concerning Petronia, a most distinguished woman, who from a desperate disease was miraculously healed by visiting the memory of St. Stephen. For when she had previously received from a Jew a superstitious ring as a remedy, which she would insert into her hair with a zone, by which she would gird it under her garment around her naked body; as she proceeded to St. Stephen, the ring whole and the zone unharmed and uninjured leapt to his feet; which miracle she received as a pledge of future salvation: "They do not believe this," says St. Augustine, "who do not even believe that the Lord Jesus was brought forth through the intact virginal parts of his mother, and that he entered to his disciples with the doors closed. But let them certainly seek this: and if they find it true, let them believe that. She is a most distinguished woman, nobly born, nobly married, she dwells in Carthage: a spacious city, a spacious person, those seeking the matter do not allow it to be hidden. The Martyr himself, by whose intercession she was healed, believed in the Son of the perpetual virgin, in him who entered to the disciples with the doors closed." St. Stephen believes, St. Augustine believes; do you not believe, Calvin? Where note: In Hebrew it is העלמה haalma, the Septuagint ἡ παρθένος; that is, that rare and unique virgin, that phoenix of the world, that illustrious Virgin, and to be celebrated throughout the whole world and all ages, who indeed first vowed continence and virginity to God, and raised its standard to all posterity, to which after her so many thousands of holy virgins, of women equally as of men, have flown. Most excellently St. Jerome to Eustochium, On the Custody of Virginity: "It was found," he says, "in the Old Testament, in men only this good of continence (in Elijah, Elisha, Jeremiah and the sons of the Prophets), and in sorrows Eve continually brought forth. But after the Virgin conceived— For what Gellius writes, book IX, chapter IV, and Pliny, book VII, IV, in the consulship of P. Licinius Crassus and C. Cassius (which was the year 172 before the epoch of Christ) that a virgin gave birth, is to be held as fiction, not as fact, as also that which in our age under Henry II, King of France, Genebrardus writes was done in Amiens in France, that a virgin gave birth. And Prudentius in the Cathemerinon: "For to bring forth God was fitting," namely for the Virgin by her virginity: "The Virgin subdues all poisons." See more things in Canisius, throughout book II, and Suarez, III part., vol. II, Question XXVII, disputation 5. Finally God confirmed this mystery of the virginity of the Mother of God by miracles. The historians of Spain relate, and from them Baronius in the year of the Lord 657, that St. Ildefonsus of Toledo, Archbishop, fought against the Helvidians rising again by a book published on the perpetual virginity of the Mother of God. Wherefore when he himself on the feast of the Annunciation of the Blessed Virgin went to the temple at night, the temple began to gleam with heavenly brightness. The others having departed, the Blessed Virgin appeared to him saying: "The virginity cultivated in your body, joined with moral purity and ardor of faith, and the defense of our virginity will have as reward a gift brought from the heavenly theater." In the midst of these words she placed a vestment on his head with her own hands: "By this," she said, "the feasts of my Son and mine recur and are celebrated throughout the whole year." In the Life of St. Aegidius, companion of St. Francis, on April 23 it is narrated that a certain Doctor of the Order of St. Dominic, doubting about the virginity of the Mother of God, had thought to consult St. Aegidius about this matter: and when St. Aegidius saw him from a distance, he anticipated him, and striking the ground said: "Brother Preacher, St. Mother of God Mary is a virgin before birth;" and immediately as he said this, a most beautiful lily sprang up there. Again striking the ground he repeated: "Brother Preacher, St. Mary is a virgin in birth;" and forthwith a second lily sprang up. A third time, striking the ground with his staff: "Brother," he said, "Preacher, St. Mary is a virgin after birth," and at the same time a third lily appeared of admirable whiteness and beauty. Thus he removed all doubt from him. Moreover, the reasons why God willed to be born of a Virgin are: First, because, as St. Bernard says, it was fitting for God to have a new, unusual, proper and sublime generation; and such is that from a virgin. Second, because, as Theodore, Bishop of Ancyra, says in the Council of Ephesus, oration 2: "The giver of incorruptibility does not introduce corruption, and the author of incorruptibility corrupts nothing." Third, because God and the Holy Trinity is the first virgin, as St. Gregory of Nazianzus says in his Poems. Hence the Father, virgin in mind, begets the Word, that is His Son, and with the Son similarly spirates the Holy Spirit, by an act of love or spiration. It was fitting therefore that Christ, like our Melchisedech on earth, should be ἀπάτωρ, that is without a father; just as in heaven according to divine generation He is ἀμήτωρ, that is without a mother, so that on both sides a virgin should be born from a virgin. The fourth cause is, that by the force of His origin He might exclude original sin: for all those seminally descended from Adam contract this, but not those born of a virgin. Again, that He, the conqueror of the concupiscence of sin, might be conceived without concupiscence and sin. Finally, that His conception might be most pure, He who was to purify all men, and from men make angels. Fifth, that He might show how great and how dear to Himself and to God is virginity. Behold,—as if to say, Come, princes; come, Jews; hear, all nations, see and marvel, behold a wondrous thing and unheard of in all ages, behold the portent of the ages, behold something new never seen, which the Lord will create, Jeremiah XXXI, 22. Behold a thing that will be in many centuries hence, which I contemplate as certain and present before me. Behold after 730 years a virgin shall conceive and bear. This, O Achaz, unbeliever! thou dost not deserve to see; thy posterity shall see it and enjoy it, and shall say: Behold this portent which Isaiah predicted so many ages ago, now we see it fulfilled, now we believe, nay we know, that a Virgin bore the Saviour of the world. Virgin,—in Hebrew haalma, that virgin, to be revered by Angels, even by Seraphim: "She who is at once mother, daughter, and spouse of God:" she who joined and united God to man, heaven to earth, motherhood to virginity, sinners to holiness: and therefore not to be venerated with dulia, but with hyperdulia by men and Angels. For in this work of the virginal conception and incarnation of the Word, three things are especially wonderful, which St. Bernard thus describes, sermon 3 in the Vigil of the Nativity: "Three," he says, "works made three mixtures by that almighty majesty in the assumption of our flesh, so miraculously singular, and singularly miraculous, that such things have neither been made, nor shall be made again upon earth. For God and man are joined together, mother and virgin, faith and the human heart. For the Word, soul and flesh came together into one person, and these three are one, and this one is three, not in confusion of substance, but in unity of person. This is the first and superexcellent mixture. The second is virgin and mother, truly both admirable and singular. From the beginning of time it was not heard that a virgin should be she who bore, and a mother should be she who remained a virgin. The third is faith and the human heart, and this indeed is inferior, but not less perhaps strong: for it is wonderful how the human heart accommodated faith to these two things: how it could be believed that God was man, that she who bore remained a virgin?" It is a remarkable thing which Hegesippus relates in his book On the Supplement of Gospel Truth, and from him Michael Caranza in his book On the Virginity of the Blessed Mary, chapter XIV, namely that Simeon, who in Luke II received Christ into his arms, was an eminent Rabbi among those of his age, and that he had at some time expounded this oracle of Isaiah concerning the Virgin about to give birth in the schools. But because he had found written haalma, by which a Virgin about to give birth was certainly signified, he struck out the first letter and read alma, as if in a divided sense she who had been a virgin would give birth, but was now a corrupted woman: but when he read the Scriptures again, he found haalma with the article prefixed, as it had been before: and so he struck out the article a second time, and it was divinely restored to him again: and he did this a third time as well: whence he recognized the power of the Godhead, and understood that a virgin would truly give birth, and therefore as a suppliant he besought God that He would preserve him alive until he should see and adore Emmanuel born from her: and he then received the answer that he would not see death until he should see the Christ of the Lord. But let the credibility of this history rest with Hegesippus: for it smells of Cabala, that is, of some Rabbi's fable. And how would St. Simeon have dared to strike out the letter he from Holy Scripture? Who would believe this of a Rabbi, and that a holy one, when we still see other Rabbis, though perfidious in other respects, religious, indeed superstitious, in the study of Hebrew Scripture? Add to this, that alma equally as haalma properly and truly signifies a virgin. More truly St. Basil, in his homily On the Human Generation of Christ, holds that the devil expected from this oracle a virgin who would give birth, so that from this he might recognize the Savior of the world and lay snares for him, and therefore the Blessed Virgin married Joseph, so that the devil might think she had conceived from Joseph: "For virgins, he says, he especially watched, knowing from the Prophet that one of them would give birth, saying: Behold a virgin shall conceive and bear a son: therefore the insidious watcher of virginity, made ignorant under the appearance of marriage, abstained from malice. For he knew that his dominion would be destroyed on account of the Lord's incarnation." And St. Jerome in chapter 1 of Matthew: "The martyr Ignatius, he says, added a fourth reason why he was conceived of a betrothed woman, so that his birth might be hidden from the devil, while he thinks him generated not from a Virgin, but from a wife. For although naturally a demon could know that the Blessed Virgin was untouched by Joseph, nevertheless he was prevented by God from knowing what was happening between the Blessed Virgin and Joseph. Finally, Isaiah uttered this prophecy concerning the virgin about to give birth to Christ after the beginning of the reign of Ahaz, when he himself, afflicted by the disasters received from Rezin and Pekah, fearing from them siege and destruction, thought to implore not the aid of God, but of the Assyrians, namely in the 3rd year of Ahaz; for in the 4th year of Ahaz were fulfilled the things which Isaiah predicts concerning the slaughter of Rezin and Pekah, as I shall show in chapter VIII, verse 4. Wherefore Beza and Vatablus greatly err, who think this prophecy was uttered by Isaiah in the tenth year of Ahaz. Others also err, who count 24 years from the day of this prophecy until the sixth year of Hezekiah. For from this it follows that it was uttered before the reign of Ahaz. Sixtus Senensis also errs, in book II of his Bibliography, letter G, when he holds that this oracle had its fulfillment as to the destruction of Pekah and Rezin in the 6th, 7th and 8th years of Ahaz. Morally, let the virgin learn here what she ought to be. The first of virgins, and the virgin of virgins, will teach her that she ought to be "alma," that is, hidden, fleeing the eyes of men, dwelling at home, loving secrecy, shunning the public. "Alma" therefore is not only a guardian, but also the first part of chastity. Tertullian teaches this, and demonstrates it graphically, in his book On the Veiling of Virgins: "She herself, he says, who does not desire to be hidden is not chaste: she suffers something which is not becoming to a virgin: the desire to please, certainly, and men, however much you wish with a good mind to attempt it, necessarily runs the risk of exposure of herself, while she is struck by uncertain and many eyes, while she is tickled by the fingers of those pointing her out, while she is loved too much. Thus the forehead is hardened, thus shame is worn away, thus it is loosened, thus she learns to desire to please otherwise." St. Cyprian, in his book On the Dress and Discipline of Virgins: "A virgin, he says, ought not only to be, but also to be understood and believed to be one, so that when anyone has seen her, he may not doubt whether she is a virgin. Let integrity show itself equal in all things, nor let the good of bodily adornment bring shame." St. Ambrose, book II on Luke, on that passage of Luke 1, And the Angel entered in unto her: "Alone, he says, in her chamber; whom no man would see, alone without companion, alone without witness, lest she be corrupted by any base speech, she is greeted by the Angel." For, as the same one says in his Exhortation to Virgins: "Solitude befits modesty, and secrecy is the gymnasium of chastity." St. Jerome to Laeta, On the Instruction of a Daughter: "Let her imitate," he says, "Mary, whom Gabriel found alone in her chamber, and therefore perhaps she was terrified with fear, because she saw a man whom she was not accustomed to see. Let her emulate her, of whom it is said Psalm XLIV, 14: 'All the glory of the king's daughter is within.' Let her speak— Such was the Blessed Asella, a Roman virgin, whom St. Jerome thus praises, epistle 45 to Marcella: "Confined within the narrow walls of a single cell, she enjoyed the breadth of paradise. The same earth and ground became a place of prayer and of rest. Thus she always conducted herself with moderation, and kept herself within the secrets of her chamber, so that she never set foot in public, never knew the conversation of men, and, what is more to be admired, she loved her virgin sister rather than saw her. She hastened to the shrines of the Martyrs almost unseen. And since she rejoiced in her purpose, she exulted in it all the more vehemently because no one knew her; so that she thought solitude to be delights, and in a turbulent city found the desert of monks. Silent speech, and silence speaking." See what I have said concerning the curiosity and violation of Dinah, Genesis XXXIV, 1. AND SHALL BE CALLED,—that is, shall be, see Canon XXIX. In Hebrew it is וקראת vekarath, feminine gender and second person, that is, and thou shalt call, as the Septuagint, Pagninus and others translate it, namely thou, O virgin! For otherwise in the Old Testament fathers gave names to sons, not mothers. But because here the Virgin conceives and bears without a father, hence she herself, as it were both father and mother, imposes the name Emmanuel upon her son. This is what Gabriel, announcing to her this birth, predicted, Luke 1, 31: "Behold thou shalt conceive in thy womb, and shalt bring forth a son, and thou shalt call his name Jesus." For Jesus is the same as Emmanuel, as shall presently be made clear. tur and she herself wounded by the chosen dart of charity: 'The king hath brought me into his chambers.' Cant. 1, 4: Let her never go forth, lest those who go about the city find her, lest they strike and wound her, and take away the garment of her chastity, and leave her naked in blood: but rather, when someone shall have knocked at her door, let her say: 'I am a wall, and my breasts are a tower: I have washed my feet, I cannot defile them,' Cant. VIII, 10. The Jews therefore wrongly deny that Christ is spoken of here, because he himself was called Jesus, not Emmanuel: for first, to be called in Scripture often signifies to be such as the name signifies, so that it may justly be called by that name. Thus Christ, cap. IX, is said to be called counsellor, wonderful, mighty, prince of peace, father of the world to come, not because these were his proper name, but because he was such that he might justly be distinguished by these names and titles. Second, the name here does not signify a proper name, but a cognomen or epithet, as if to say: the name of Jesus, that is the epithet, shall be Emmanuel, that is God with us. Thus epithets and titles of honor are called names, as when the Emperor Trajan received from conquered Dacia the name Dacicus, Scipio from conquered Asia Asiaticus. Third, the name Emmanuel is in fact the same as the name Jesus, that is, saviour: for no one could save us from sin, death and hell except Emmanuel, that is God made man, whose proper name is Jesus. Fourth, a proper name is twofold: one, which is imposed at birth by parents, so that all call him by it, and such is the name of Christ, Jesus; another, signifying the proper nature and condition of the thing or person: such is Emmanuel; for it signifies that this man is not a mere man, but God made man, and therefore it is proper to Christ: for it belongs to no other. And thus in the feasts of the nativity, and often otherwise, the faithful, rejoicing, call and invoke the born Christ Emmanuel, and by aphaeresis Noel. EMMMANUEL,—that is, God with us, as if to say: God shall now be with you spiritually, O Achaz! and you Jews, delivering you from Rasin and Phacee; but when the virgin shall conceive and bear, the Word made flesh shall be with us also corporally, as if you were to say: The virgin shall bear not Hezekiah, not Sear Jasub, mere men, but Emmanuel, that is God made man: yet this Emmanuel shall bear Sear Jasub, that is shall convert the remnants of Israel, and cause them to be born again to God through baptism. For this reason in this prophecy God commanded Isaiah to take with him his son Sear Jasub. What then is Emmanuel? It is God with us. From "Emmanuel" the Italians shortened it to Manuel, the French to Noel, that is God is with us or our God is, which in the hymns of the nativity they repeat rejoicing, and from this they call this feast Noel, that is the feast of little Emmanuel. What is Emmanuel? It is the son of the prophetess, whose name is "Hasten to spoil the spoils, Make haste to take the prey," cap. VIII, vers. 3. What is Emmanuel? "He is wonderful, counsellor, God, mighty, father of the world to come, prince of peace, the angel of great counsel," chapter IX, verse 6. What is Emmanuel? He is a great Lord and exceedingly to be praised, who was made for us a little child, and most lovable. What is Emmanuel? He is "our God who prepared the earth in eternal time: who sends forth light, and goes: and called it, and it obeyed him in fear. The stars gave light in their watches, and were glad: they were called, and said: Here we are: and they shone with gladness to him who made them. He found out all the way of discipline, etc. After this he was seen upon earth, and conversed with men," Baruch III, 38. What is Emmanuel? He is Jesus our redemption, love and desire, God creator of all things, man in the end of times. What is Emmanuel? He is the Word an infant, a wise child, God nursing, says St. Bernard. What is Emmanuel? He is the little child of Bethlehem, as St. Francis used to say with joy, reigning in heaven, and lying in a manger. What is Emmanuel? He is the Word clothed in flesh, he is God φιλάνθρωπος, Titus III, 4. What is Emmanuel? He is the Word of life, "which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, that our fellowship may be with the Father, and with his Son Jesus Christ," I John chapter I, verse 1. What is Emmanuel? He is "the great mystery of godliness, which was manifested in the flesh, justified in the spirit, appeared to the Angels, preached unto the Gentiles, believed on in the world, taken up in glory," I Timothy III, 16. What is Emmanuel? He is Elohim dwelling in us, brother, housemate, familiar, friend and companion of ours. Therefore, O sons of Adam! love your brother, kiss the Son of the Mother of God, embrace with affection your Emmanuel, beautiful in form above the sons of men: but also love and venerate his blessed mother among women, who embodied God for you. She is the ladder of heaven, Lady of the world, Queen of the Angels, Mother of God. Furthermore Emmanuel was Θεάνδριτος, God-man; hence his actions are called by St. Dionysius, chapter II On the Divine Names, theandric, that is God-manly: for in Christ there were threefold actions, namely first divine, such as to create and govern the world, to breathe forth the Holy Spirit, etc.; second, human, such as to eat, to make, to labour, etc., in these he was subject to his mother; third, theandric, which were partly of God, partly of man, and proper to Emmanuel. Such were to teach, to work miracles, to create Apostles, and all the works of the Redeemer. In these he was subject to God the Father alone: for they were of a higher order, and received and directed by the Father alone: whence Christ calls them the works of the Father, and when parents ask for them as if by command, he answers that these are to be done not at the bidding of parents, but at the nod of God. John II, 4, Matthew XII, 48. Finally note: He does not say: His name shall be called: "We with God," but "God with us." For he did not seek us to God, but he himself first sought us. So also today he desires to be with us: we often flee from him, and rush into our own destruction. For why do we seek the riches and pleasures of the world so ardently, except because, although he came that he might be with us, we nevertheless wish to be without him? See here the immense mercy of God towards us, and the incredible ingratitude of us towards him. Morally, Christ is Emmanuel, that is, God with us. First, really and corporally in the venerable Sacrament: there therefore the very same mystery is truly performed, and daily renewed, which Isaiah here predicts, and which was accomplished in the incarnation of the Word: for by the words of consecration, just as bread is truly and really transubstantiated, so Christ is produced and as it were generated upon the altar, so powerfully and efficaciously, that if Christ were not yet incarnate, by these words: "This is my body," He would be incarnate, and would assume a human body, as grave Theologians teach. The Priest therefore is as it were the Virgin Mother of God, the altar is the manger, the little child Emmanuel whom she brings forth is Christ produced under a small host by the power of the Most High, and by the overshadowing of the Holy Spirit. When therefore you approach the altar, think upon that which was truly and piously said by Thomas à Kempis, book IV of the Imitation of Christ, chapter II: "So great, new and joyful should it appear to you, when you celebrate, or hear Mass, as if on that very day Christ first descending into the womb of the Virgin, had become man; or hanging on the cross, were suffering and dying for the salvation of men." For this reason Christ willed to be born, and to be called Emmanuel, because He willed to be continually with us, to remain and to dwell in the Eucharist. For His delights are to be with the sons of men. Secondly, through His providence, custody and governance; for just as a king in his whole kingdom, which he rules and administers from afar, so Christ is in the whole Church, which He rules and moderates from heaven. Thirdly, through His vicars the Bishops and priests, to whom He Himself said: "Feed my sheep;" and: "He that heareth you, heareth me." Fourthly, through His Holy Gospels, and other similar books, figures and images, through which He continually presents Himself to our mind, and lives in our memory, that we may follow His living footsteps and examples of virtues. Fifthly, through His aid, grace, illumination, consolation, strengthening and continual protection. For He Himself is present in a special manner to the tempted and afflicted, and comforts and strengthens them, as He promised, saying: "I will be with him in tribulation, I will deliver him, and will glorify him." Thus He was present to St. Stephen, who therefore joyfully and fearlessly received the stones, saying: "Behold, I see the heavens opened, and Jesus standing on the right hand of the power of God;" and: "Lord Jesus, receive my spirit." Thus in shipwreck and often otherwise He was present to and appeared to St. Paul and to St. Peter fleeing from prison, saying: "I go again to be crucified;" and so He brought him back to prison, and directed him to the cross and to martyrdom. There stands a chapel erected in that place for the memory of the matter near Rome, which I often see and visit. Thus He was visibly present to St. Anthony and many others: invisibly He is present to all Martyrs suffering, laboring and striving for His glory. This is certain, this must be fixed in us, and must sharpen our hope and spirits, that we may say with Paul: (God is) "who triumpheth (maketh us triumph) in Christ;" and: "And I live, now not I; but Christ liveth in me;" and with Habacuc, chapter III, verse 18: "But I will rejoice in the Lord, and I will joy in God my Jesus. God the Lord is my strength; and He will make my feet like the feet of harts. And He will set me upon high places, a conqueror singing psalms." If therefore the temptation of the air arise, if the demon, if melancholy, if anger, if covetousness, if friends, if enemies press upon you, think upon Emmanuel, invoke Him. He is el, that is, the mightiest, who will strengthen your infirmity, that you may easily overcome all adversities, all terrors, nay even torments: for His virtue and glory is perfected in our infirmity. If therefore Emmanuel, if God with us, who is against us?
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First, Abulensis, in his tract on these words: "Behold a virgin shall conceive:" By these words, he says, Isaias signifies that Christ as man will be very prudent and intelligent, and to indicate this honey and butter are added, which are accustomed to make men very sharp and intelligent. But this is the opinion of carnal Rabbis, although John Huarte the physician in his Examination of Wits endeavors to establish it with many physical arguments. Second, and rightly, St. Jerome, Cyrillus, Rupertus, and Bernardus, to be cited presently, hold that by these words Isaias signifies only that this divine child will not be phantasmal, as the Manichaeans wished, but will be a true man like other infants, and to be nourished with infantile foods; as if to say, God born of a virgin will so humble himself that, like an infant, he will need honey and butter, and will eat them, and this so that "the wisdom of God may be nursed in human infancy," as a certain Doctor says. He alludes to the foods with which infants were nourished in Judaea, which was so abundant in milk and honey that it is often said to flow with milk and honey. This boy therefore will eat butter and honey, and this so that he may know to reject evil, that is, so that when he hungers for foods, he may be able to discern by taste, and likewise gradually other things by experience, whether they be good or bad; as if to say, This boy will be nourished with suitable food, will grow and develop into strength and a more mature age, which being acquired through experimental knowledge he will know how to discern, not only foods, but all things good from evil. Thus St. Basil, Jerome, Cyrillus, Chrysostom here, and St. Justin, Dialogue Against Trypho, and Augustine, book VIII On Genesis according to the Letter, chapter XIV, and others. Isidorus Clarus and Delrio add, in adage 695, that Christ is signified as a boy who will choose sweet things and reject bitter ones. For the Hebrews by honey designate all sweet things, such as sugar, grapes, figs, dates and all sweet and honeyed fruits, as R. David and Genebrardus note, in Psalm LXXX, 47, and Prado in Ezekiel XVI, 13. Thus Judaea is called a land flowing with milk and honey, that is, with fruits sweet and savory like honey. Hence of it is said in Deuteronomy XXXII, 13: "That he might suck honey out of the rock." And Martial, book VII, concerning a bad poet says: "Give honey-apples to the infant," that is, sweet fruits. Therefore some moderns wrongly expound it thus, as if to say, Christ, like other boys, will be subject to the diseases of childhood. For boys are accustomed, when they begin to teethe, to suffer pain and infirmity; to which evil physicians advise honey and butter to be applied, as Galen, book X On Simple Medicines, chapter X, and Pliny, book XXVIII, chapter XIX. Wrongly, I say; for Christ throughout his whole life was subject to no disease, but always had a healthy and robust body, as the Theologians teach everywhere with St. Thomas, III part, Question XIV, article 4. Moreover, that honey is not only food for children, but also serves to preserve health and to promote longevity, physicians and experience teach. Thus that vigorous old man, when asked by what means he had attained to such a robust old age, said: "By using honey within the body, and oil without." Hence symbolically milk signifies the motherhood and fruitfulness of the Blessed Virgin (for this is its effect and sign); honey signifies virginity, for honey is produced from bees which are generated without the conjunction of bodies; hence of the Blessed Virgin it is said in the Song of Songs IV, 11: "Honey and milk are under thy tongue." Although there have been various opinions concerning the generation of bees, and some have held that they are generated from the congress of male and female, and Pliny doubts about this matter, book XI, XVI; yet the common opinion is almost universal that bees are virgins, in that they have never been seen to congress, as Pliny himself admits; and therefore they lack sex, nor are some female and others male: but from themselves they lay an egg, or seed, and cherish and hatch it, so that from it first a small worm is born, then a bee, which is called a nymph. Thus hold Aristotle, book On the Generation of Animals, chapter X; Virgil in the Georgics; St. Ambrose, St. Gregory, Prudentius, Albert the Great, Scaliger and others, whom Ulysses Aldrovandus cites and follows, book I On Insects, chapter On the Generation of Bees. Symbolically also Richard of St. Victor, book I, part I On Emmanuel, chapter XIV: "If the Lord," he says, "for the sake of men, by eating and drinking became a partaker of beasts, why conversely should not man for his sake become much more a partaker of Angels? He shall eat butter and honey; why does he not rather say bread and flesh? What are honey and butter except the delights of flies? And certainly this of unclean things, that of venomous ones. For bees carry a stinger and have venom. And see how they labor and fight for honey, so that often they even lay down their lives in the wound. And flies throw themselves into milk and immerse themselves, and in the same way lay down their lives. Our Emmanuel therefore ate butter and honey, and for our sake descended to a sharing with flies. Was it not enough for God to share with beasts for the sake of men, unless he shared for our sake also with flies?" Mystically, the same author in the same work, part I, book II, chapter XXX: "Honey," he says, "comes from heaven by means of dew, butter from flesh by means of milk: for what is butter except a certain fatness of milk? And what is honey except a certain sweet thickness of dew? In milk is understood the sweetness of the heart, in butter the exultation of the heart: butter is gathered from milk, and true exultation of the heart is generated from true sweetness of the heart. According to the abundance of kindness will be also the abundance of joy. If we attend to the heart of Christ, nothing is sweeter than it, nothing more kind than it, no heart has exulted more abundantly than that heart." Whence in chapters XXIII and XXIV, he teaches that from the Father and the Holy Spirit all sweetness of grace, consolation and glory was instilled into our Emmanuel from the hour of his conception. Tropologically, St. Ambrose or whoever is the author of the later book On the Faith of the Resurrection, at the beginning: "The child," he says, "shall be filled with the Holy Spirit, whose teaching is sweeter to us than honey and honeycomb; for honey is a symbol of wisdom, Proverbs XXIV, 13; milk of innocence." Whence Homer calls just men γαλακτοφάγους, that is, milk-eaters, as testified by Clement of Alexandria, book I of the Pedagogue, VI. And this is mystically hinted at here in verse 22, according to the Chaldean, namely that which Christ says, Matthew XI, 28 and following: "Learn of me, because I am meek and humble of heart." Beautifully St. Bernard, sermon 2 On the Advent: "In this sheep, namely Christ," he says, "you will find a sweet nature, a good nature, and good exceedingly like butter, not however a curdling or cheese of sin. So also Christ is a bee which feeds among lilies, which inhabits the flower-bearing country of Angels; whence also to Nazareth, which is interpreted as flower, to the flower of the virginity of Mary he flew, and brought us not only the honey of mercy, but reserved the stinger for the impious on the day of judgment." For this reason in former times to the newly baptized, and clothed in white garments, milk and honey were given (the Ethiopians do the same even now, as is evident from their Ritual, volume IV of the Library of the Holy Fathers), so that it might be signified first, their infancy in Christ; second, the sweetness of Christian life; third, humility and childlike gentleness. Whence also on the first Mass which they heard, namely on Saturday of the Sunday in White, that epistle of Blessed Peter was recited: "As newborn babes, rational, without guile desire milk." Thus Tertullian, book I Against Marcion, chapter XIV: "By the fellowship of honey and milk," he says, "God the creator makes his own infants"; and in the book On the Military Crown, chapter III: "From there we taste beforehand the agreement of milk and honey received." Thus also St. Jerome in chapter LV of Isaiah. Hence also St. Agnes said: "I have received honey and milk from his mouth." Finally Origen, homily 2 on these words of Isaiah: "Emmanuel," he says, "eats butter and honey, and seeks from each one of us to eat butter. How he seeks from each one of us butter and honey, the discourse will teach. Our works that are sweet, our words that are most pleasant and useful, are honeys, which Emmanuel eats, which eats he who was born of a virgin. But if our words are full of bitterness, anger, animosity, trouble, foul speech, vices, contention, he has put gall in my mouth, and the Savior does not eat from these words. But the Savior will eat from words which are among men, if their words shall be honey. Let us approve this from the Scriptures: Behold I stand at the door and knock: if any man shall open to me the door, I will come in to him, and will sup with him, and he with me. Therefore he himself promises that he will make himself to be with us from our own: it is certain however, that we also sup with him, if we sup him. For eating from our good words, works and understanding, he feeds us with his spiritual and divine and better foods. Therefore, because it is blessed to receive the Savior, with the doors of our principal heart opened, let us prepare for him honeys and his whole supper, so that he himself may lead us to the great supper of the Father in the kingdom of heaven, which is in Christ Jesus, to whom be glory and dominion forever and ever. Amen."
THAT HE MAY KNOW TO REFUSE EVIL. Calvin here from this verse and the following contends that the soul of Christ from the time of infancy lacked the use of reason and understanding. "And concerning this," he says, "ignorance of Christ is testified by Luke, when he says: And Jesus advanced in wisdom, and age, and grace with God and men. It was necessary therefore that he should for a time be like infant children, so that as to his humanity he would be destitute of understanding." Bucer and Wittaker agree with Calvin. But this error is refuted first from Jeremiah chapter XXXI, verse 22: "A woman," he says, "shall compass a man." Christ therefore was in the womb a man not by the mass of his body, but by wisdom and grace. Secondly, from Isaiah, chapter IX, verse 6, where this little child is called "Wonderful, Counsellor;" and, as the Septuagint translates, the Angel of great counsel. And chapter XI, verse 1: "There shall come forth," he says, "a rod out of the root of Jesse, and a flower shall rise up out of his root. And the spirit of the Lord shall rest upon him, the spirit of wisdom and of understanding," etc. The flower rising up out of the rod is Christ born of the Virgin: upon the flower therefore, not only upon the fruit, that is upon Christ as an infant, not as a man only, rested the spirit of wisdom. Thirdly, from St. Paul, Hebrews X, 5: "Coming," he says, "into the world he saith," namely Christ Jesus on the day and hour in which the Word was made flesh: "Sacrifice and oblation thou wouldst not; but a body thou hast fitted to me: for holocausts for sin did not please thee. Then said I: Behold I come." Finally the Apostle adds: "In the which will we are sanctified by the oblation of the body of Jesus Christ once." Therefore Christ from the beginning of his incarnation had an act of action and will, by which he offered himself and his death to the Father for the redemption of men. Again in the first instant of Christ's conception, there dwelt in him "the fulness of the Godhead corporeally," therefore also then "all the treasures of wisdom and knowledge (were in him) hidden," as the same Apostle says, and St. Luke, chapter II, verse 40: "The child," he says, "grew, and waxed strong, full of wisdom." For this fulness of wisdom, equally as of grace and glory, was due to him from the force of the hypostatic union with the Word, and from it as it were naturally flowed forth. Fourthly, St. John the Baptist in the womb was sanctified and possessed the use of reason; whence also "the infant leaped in the womb" as soon as the Blessed Virgin greeted the mother Elizabeth; of which the Church sings: Resting in the hidden chamber of the womb / Thou didst perceive the king remaining in the bridal chamber. / Hence the parent of the born child by the merits of each / Reveals hidden things. What was given to John, was it not given to Christ? Fifthly, St. Jerome here: "Still," he says, "wrapped in swaddling clothes, and fed with butter and honey, he will have judgment of good and evil, so that by these words we may know that infancy of the human body did not prejudice divine wisdom." Thus also the other Fathers, Interpreters, and Scholastic Doctors with St. Thomas, who besides the divine knowledge which Christ had as God, to him as he was man in the first instant of incarnation assign a twofold knowledge: first, beatific, namely the vision of God and all things in God; secondly, infused, by which outside God through infused light he knew all things: they add a third, acquired, by which Christ through experience learned and experienced the same things which he already knew through infused knowledge. See St. Thomas and the Scholastics, III part, Question X, XI, XII. And concerning this third they speak here Isaiah and St. Luke. The sense therefore is, "that he may know to refuse evil," etc., as if to say, What was said ironically of Adam after sin, Genesis III: "Behold Adam is become as one of us, knowing good and evil," this is truly said of Emmanuel. Secondly, St. Jerome, Haymo and St. Thomas take the word that for as if, as if to say, This child will be wiser than other children, and will know to refuse evil and to choose good; and although he will be such, yet after the manner of others he will eat butter and honey. To this Vatable and Adam agree, who take the that as it were concomitantly, as if to say, This child will eat thus as an infant honey, so that nevertheless at the same time he may know to refuse evil: for he will be the Word an infant, a wise child. But the Hebrew lamed signifies that, not as if. Thirdly, St. Thomas takes the that causally and antecedently, as if to say, This child will eat that he may grow to adult age, in which through experience he will learn and know to refuse evil and to choose good, which before he knew only through infused knowledge. Whence the Septuagint for that translate, before he knows, etc. Fourth, and most plainly, Sanchez takes it for until; whence the Chaldean translates, until: for this is what the Hebrew ל lamed in לדעתו ledato signifies, as if to say, Emmanuel shall eat infantile foods, honey and butter, until he grows to that age and comes of age, at which boys are accustomed to separate and discern between good and evil, as if to say, Not only shall Emmanuel be born, but also shall be nourished and grow as other boys to adult age. Morally, St. Bernard, sermon 3 On the Nativity, infers from this: Evil therefore is bodily pleasure, and likewise praise and honor; but good is affliction, contempt and reproaches, because the wise child, the Word made infant, chose these and rejected those. For either Christ is deceived, or the world errs: but it is impossible for divine Wisdom to be deceived; therefore the world errs; therefore all worldly men and followers of vanity err, according to that of the Psalm: "I said: These always err in heart:" But Christ, who is the way, the truth and the life, teaches by word and example what is truly good, what is evil, what is to be fled, what is to be embraced so that we may attain a blessed life. Would that all Christians would weigh this worthily, as is fitting, impress it upon their hearts and express it in their conduct! For in this discourse and its practice lies hidden the marrow of Christian wisdom. The reason is, because pleasure kindles the concupiscence of corrupted nature, the cross extinguishes it.
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The quia, according to the second sense given, verse 14, is to be expounded by that; according to the first sense, however, it is to be expounded by indeed, certainly, truly: for this often signifies the Hebrew כי ki, as if to say, Truly indeed, to confirm my promise of delivering Jerusalem from the hand of Rasin, I further assert and promise that, before this child is born and comes of age, he, inasmuch as he is God, shall deliver Jerusalem and the Jews from the two kings, whom you, O Ahaz! so greatly dread, nay, he shall utterly desolate their land and kingdom through the Assyrians. Thus St. Jerome and Haymo: see the words of verse 14: for Isaiah returns from the child Christ to his own times. Again, because it hints at the reason why this child should be called Emmanuel, that is, God with us, namely because he shall mightily overcome and desolate the two kings and hostile kingdoms. Mystically, Richard of St. Victor, part I, book II On Emmanuel, chapter XVIII: Before, he says, the child by experience knows not only to reject evils, but also to choose goods, and setting aside inferior goods to grasp the best; before, I say, he ascends to the heavens, "the land shall be forsaken," that is, the kingdom of the devil and his angels on earth shall be destroyed: Christ did this in his passion, that in his ascension.
FROM THE FACE OF ITS TWO KINGS. That is, from its two kings, or on account of the crimes of its two kings, their land will be abandoned. Secondly, Vatablus refers these words to "you abhor," as if to say: "From the face," that is, on account of two kings who think to besiege and destroy you, O Achaz! you abhor their land and kingdom. He speaks of the slaughter of Rasin and Phacee. For Rasin was killed by the Assyrians, and Phacee by Osee the prefect and successor, as will be evident in chapter VIII. Secondly, in a new sense (but properly referring to the time of Christ), the Reverend Father John Deckerius, a distinguished Chronologer as well as Theologian, and once my colleague at Louvain, understands by the king of Samaria Herod; by the king of Syria, Oboda: for under these kings Christ was born, and as an infant he deprived them both of kingdom and life. For Herod died miserably, and lived scarcely fifteen months after Christ was born; Oboda died a few months before Herod, as testified by Josephus, book XVI, chapter XIX, and by Strabo, book XVI of his Geography. Whence he significantly says: "The land shall be abandoned from the face of kings," not of these, namely Rasin and Phacee, but "of his own" (or, as Symmachus, Aquila, Theodotion and the Chaldean render it, of his), namely of Herod and Oboda, whose type and predecessors were Phacee and Rasin. For these kings, and especially Herod, were enemies of the Jews, and attempted to extinguish the royal line of David and Achaz. Wherefore Herod, although he was also king of Judaea and Jerusalem, is nevertheless called king of Samaria both by Isaias and by Appian of Alexandria, book V of the Civil Wars, because he was a foreigner and a tyrant and enemy of the Jews, as was evident both in the infanticide of the Holy Innocents, and in that cruel decree by which, as he was dying, he ordered the chief men of the Jews shut up in the circus to be killed, so that the Jews would not rejoice at his death, but would be forced, even against their will, to weep over the slaughter of their own. The sense therefore is, as if to say: These kings, and especially Herod, strive to transfer the kingdom of Judaea from your, O Achaz! line to themselves, and to overthrow your descendants; but behold, Emmanuel about to be born from you, while still an infant, will quickly overthrow him, and destroy him with a wasting disease, and thus will restore the kingdom of Judaea to himself and to your line, will increase and glorify it. Isaias therefore alludes to the infanticide of Herod, and asserts that Emmanuel, an infant, will overcome and kill the infanticide Herod, by whom he was sought unto death. That this sense is also the literal one will be evident from chapter VIII, verse 4. Note here aptly that Phacee was the forerunner and type of Herod: for each was wicked and unjust: each was excellent in arms, worst in morals: both possessed a tyrannical nature; accustomed to extortions and robberies, and to the slaughter of their own citizens, both; laboring under an uncontrollable desire to rule, they rose up against their lords: Phacee against Phaceia, king of Israel, killing him; Herod not only against Christ, but also against Hyrcanus his king and high priest, by whom he had been made duke of Galilee, and whose granddaughter Mariamne he had taken as his wife: through whom he afterwards gained access to the kingdom of Judaea. But this most ungrateful and cruel man killed this wife of his, and her mother Alexandra, and two sons begotten by him from her, whom, with the consent of Augustus Caesar, he had appointed as heirs to the kingdom, Alexander and Aristobulus. He also drowned another Aristobulus, the brother of Mariamne, in water. Again, he killed his son Antipater five days before his own death. I pass over the Holy Innocents, and the countless others whom he removed by various tortures, by the sword, by poison, by the noose. In like manner Phacee killed of Judah one hundred and twenty thousand in one day, took two hundred thousand women and children captive, and carried off infinite spoil into Samaria, II Paralipomenon, chapter XXVIII, verse 6. Similarly Rasin, king of Damascus, accustomed to plundering, puffed up by victories, and coveting Jerusalem, was a type of Oboda, king of Damascus, who had made Arabia a receptacle of robbers, who, spread throughout the fields, continually harassed Judaea. Indeed, Aretas, the successor of Oboda in the kingdom, was also hostile to the Jews. Again, just as the king of the Assyrians, after slaying Rasin and Phacee, occupied the kingdom of Damascus and Samaria: so after the death of Oboda and Herod, Augustus Caesar occupied the kingdom of each as if it were spoil, and recalled it to himself; whence also Samaria was called Sebaste in honor of Augustus: and although Augustus divided the kingdom of Herod among his sons, he nevertheless took from them the name and right of kings. Thus in Syria for a long time he was unwilling that Aretas should succeed Oboda: finally, however, he granted him this kingdom. This is that Aretas, whose prefect in Damascus wished to seize St. Paul, when he escaped his hands by being let down in a basket through the wall, II Corinthians XI, 32. From what has been said, that prophecy of the patriarch Jacob is made clear, Genesis XLIX, 9, issued literally concerning Judah, allegorically concerning Christ: "The whelp of a lion, Judah: To the prey, my son, thou art gone up;" it pertains not only to the manly age of Christ, but also to his infancy. For the lamb himself, a yearling producing horns and hooves, slew the lion and the bear, and by the example of his father David wrested prey from their mouth. The arrows of the little child became the wounds of them, whose indignation shall drink up their spirit. Finally, the oracle of Micah IV, 13 was fulfilled: "Thy horn I will make iron, and thy hoofs I will make brass; and thou shalt beat in pieces many peoples, and shalt consecrate their spoils to the Lord, and their strength to the Lord of the whole earth." Secondly, it is clear that Calvin falsely interprets these words of Isaiah thus: "Before the children who are about to be born grow up, both the kingdom of Samaria and Damascus shall be deprived of their kings." For the Prophet does not fix the limit of his prediction at adolescence, which ranges widely, but at infancy, and before Emmanuel could utter articulate words. Thirdly, it is clear that Eusebius errs, who thinks it is predicted here by the Prophet that Damascus and Samaria, a little before the birth of Christ, shall be left desolate and without a king, their kings being removed. For it is established that at the birth of Christ, Herod reigned in Samaria, Obodas in Damascus, and after Obodas, Aretas.
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Here the Prophet passes from Rezin and Pekah to Ahaz and the Jews, and punishes their unbelief and crimes with equal destruction, according to that which he threatened them, verse 9: "If you will not believe, you shall not continue." The sense therefore is, as if to say: I have predicted the destruction of Syria and Samaria by the Assyrians; now the same I predict to thee, O Judah! namely, that the Lord will bring upon thee days of unheard-of vengeance, such as thou hast not experienced in all the calamities which thou hast suffered from the time when Ephraim, that is the ten tribes under Jeroboam, separated themselves from thee: "He will bring, I say, with the king," that is through the king of the Assyrians (this is a hyperbaton: for with the king of the Assyrians is to be referred to will bring), whom thou thyself didst take upon thee as a scourge; for when pressed by the Syrians and Samaritans, thou didst implore not God, but his aid, and he himself, seeing the fertility of thy land, being enticed by it, began to covet it, and finally invaded and occupied it. By the king of the Assyrians understand Sennacherib, or Nebuchadnezzar, who, after overthrowing Nineveh, became the monarch, and ruled over the Assyrians equally as over the Babylonians: and the Babylonians were neighbors to the Assyrians, and mixed with them: whence by many the same monarchy of the Assyrians and Babylonians is placed together, and both, having tasted of the riches of Judaea, coveted them. Thus St. Jerome.
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As if to say: Just as flies and bees, called by the whistle of beekeepers, quickly fly together, so here at the command, that is the nod and instinct, of God willing to punish the Jews, the Egyptians and Assyrians shall immediately run together like lictors. A whistle alone from God will be enough for them to fly into Judaea. Note, first, that this whistle of God was not some particular revelation made to the Assyrians and Egyptians, but only an internal stimulus and inspiration of God, exciting them namely to attack the Jews in war, if they could do so justly, namely if they had a just cause for war: but if not, merely presenting to them, prepared as they were to invade any people (to increase their own ends and wealth) the Jews, as if easily to be subjugated by them, and this is more probable. See Canon XXXVI. Note, secondly, that the Egyptians are called flies, first, on account of the harsh sound of their voice; secondly, on account of their impudence; thirdly, because like flies they were foul and unclean; fourthly, because like flies they grew and multiplied: for Aristotle teaches that the Egyptians were naturally very fertile, in book VII of the History of Animals, chapter IV; fifthly, because Egypt, being a very hot region in which it scarcely ever rains, abounds in flies and gnats. But he calls the Assyrians bees, first, because they were powerful with arrows, as bees with their stings: thus St. Jerome; secondly, because like bees they were conspicuous in golden arms and variegated garments: thus Cyril; thirdly, because in wars and their deeds they were like bees, diligent, industrious, laborious and constant. Note thirdly: The Prophet here speaks both of the war of Pharaoh Necho, by which in punishment for the idolatry of King Manasseh Judah fell, and King Josiah, grandson of Manasseh, IV Kings XXIII; and of the expedition of Sennacherib against the Jews.
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He persists in the metaphor of flies and bees, which so besiege the valleys and torrents that they gnaw and defile everything: thus the Egyptians and Assyrians laid waste everything in Judaea.
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He continues to say other things by metaphor. It is an apposition, that is to say, In a razor hired for wages, which is none other than those who dwell beyond the river Euphrates, namely the Assyrians with their king. Note: Sennacherib with the Assyrians is called a razor hired for wages, because he himself, as one sent by God to punish and lay waste spoils and kingdoms, as if hired for this purpose, scraped away most lightly, like a barber down to the skin, all things which were for the safety and honor of the Jews and other nations, which are signified by the name of hairs; indeed the whole body politic, namely the "head," that is the princes; and the "beard," that is the priests and counselors; and the "feet," that is the craftsmen and the vile common people of Judaea, he scraped away and removed, says Cyril. Thus Egypt was given by God to Nebuchadnezzar as wages for Tyre which he had conquered by him, as is evident from Ezech. XXIX, 18 and 19. For "hired" the Septuagint translates μεμεθυσμένῃ, that is, inebriated, namely with hairs, that is with the spoils of enemies: for they read שְׁכִירָה sechira with shin: but our text and others read it with sin, and then it signifies hired for wages, which word denotes the clemency of God, namely that the merciful God does not nourish these lictors at home, but summons them hired from elsewhere, that they may do their work; for, as Isaiah says, cap. XXVIII, vers. 21: "This work is strange from him. For God made not death, neither hath he pleasure in the destruction of the living. For he created all things that they might be: and he made the nations of the world healthful (salutary), and there is no poison of destruction in them, nor the kingdom of hell upon the earth," Wisdom I, 13. Note secondly: The cutting and shaving of hair was a sign of servants and servitude, into which the Jews were to be reduced by the Chaldeans. Whence Aristophanes says: "Being a servant, do you nourish hair?" And Pomponius Laetus On the triumph of Diocletian: "It was the custom," he says, "for those freed from captivity to follow the chariot of the triumphant with shaved head, as a sign of the preceding servitude." Thus T. Flaminius who triumphed over Macedonia, two thousand Roman captives whom he had freed followed his chariot with shaved heads. Thus also St. Peter preaching at Antioch had his head shaved by the wicked for mockery, as if he were a man of vile and servile condition, as witness Bede in the History of the English. Which the Church turned to honor and glory: for she commanded priests and Religious to shave their head, and to wear the shaved hair, as it were a diadem of the divine and heavenly kingdom: for this is the "royal priesthood" of Christ and Christians, as St. Peter says, I Epistle cap. II, vers. 9. Furthermore the Rabbis understand by this man with head and beard shaved Sennacherib himself, concerning whom they narrate this history or rather fable, which St. Jerome relates in Questions on the book II Paralipomenon XXXII: "The Hebrews," he says, "relate that he (Sennacherib) had his head and beard shaved by an Angel in ignominy, and this was what was said through Isaiah: In that day the Lord shall shave with a razor that is hired in the parts beyond the river, the king of the Assyrians, the head and the beard, etc. When he came with the same ignominy to the temple of his god Nesroch, whom they say had been worshipped in the remains of Noah's ark. When therefore he complained, beseeching why he had not helped him, who would even offer his own sons Adramelech and Sarasar to him, if he would approve this; hearing this after so many disasters, ruins and ignominies, fearing to be killed by him, they killed him."
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After the captivity and Babylonian devastation there shall be such a scarcity of men, that the rich shall scarcely have one cow and two sheep: and also their scarcity shall be such, that whole families shall be sustained not only for drink but also for butter and food by the milk of one cow and two sheep; especially because with fields deserted and uncultivated, all things shall turn into shoots and pasture for cattle, by which fed cows and swollen shall give abundant milk and thence butter. Thus St. Jerome and Cyril.
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Not wheat, not barley, etc., which the earth does not produce unless it be tilled and sown, that is to say, the earth shall then be altogether desert, and therefore men shall not live on wheat, but on milk and honey.
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That is to say, vineyards, because they shall be occupied by briers and thorns, shall be of such vile price, that a vineyard shall be bought for one piece of silver, that is, as the Septuagint has it, a shekel and a thousand vineyards for a thousand pieces of silver. Thus Cyril. Secondly and better, that is to say, fields once so fertile, that each vine, that is the annual produce of a vine, was valued at single pieces of silver, and a thousand vines at a thousand pieces of silver, shall be turned into thorns and briers. Thus Forerius and Sanchez.
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That is to say, into these deserted thickets, into these places no longer vineyards but brier patches and thorn thickets, on account of wild beasts and robbers no one shall dare to enter, unless well armed.
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That is to say, the valleys and fertile fields shall be abandoned; and men shall flee in fear of the enemy with their cattle to mountains fortified by nature, and they shall work these not with a plow, as formerly the fields, but with a hoe, that is, they shall cleanse them from thorns and briars, so that they may be sown and cultivated, or may serve as pasture: hence thorns shall not be a terror to them, even if they are pricked and wounded by them; because necessity and hunger shall compel them not to heed these pricks: and yet after all this labor of theirs, oxen shall graze upon those places, and cattle shall trample them. Thus St. Jerome. Secondly and more aptly Sanchez, that is to say, mountains formerly bearing vines, which were worked not with a plow but with a hoe, and which were carefully surrounded and protected by the lord with thorns as with a hedge, now that the enemy has scattered the thorns and the hedge, shall be a terror to no one, so that anyone may freely break in there: hence oxen shall rush into those places as into pasture, and shall be trampled by them and by other cattle. Note the Hebraism: "And all the mountains, etc., shall not come there," that is, shall not come to all the mountains.
Machine translation from the Latin, not reviewed.
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1. Hic ponitur comninatio contra hostes duarum tribuum; et dividitur in duas. In prima ponitur comninatio contra persectores populi; in secunda contra contempatores propheta rum, vaticinium, cap. 28: Vae coronae superbiae etc. Prima in duas. In prima comninatur hostium dejectionem; in secunda ponit gratiarum exultationem, cap. 25: Domine Deus meus es tu etc. Prima in duas. In prima singulari, in secunda omnium in generali, 24 cap.: Ecce Dominus dissipabit terram. Prima in tres: in prima contra hostes corporaliter persequentes; in secunda contra hostes potestatem praebentes, cap. 17: Onus Damasci etc.: in tertia contra hostes in rebus calumniantes, cap. 21: Onus deserti maris etc. Prima in duas: in prima contra persecutores ejusdem gentis; in secunda contra alienigenas, cap. 10: Vae qui condunt leges iniquas etc. Prima in duas. In prima comninatur ipsorum frustrationem, per liberationem duarum tribuum; in secunda ipsorum destructionem, cap. 8: Et dixit Dominus ad me etc. Prima pars, quae continetur in hoc capitulo, dividitur in tres. In prima describitur imminens periculum; in secunda promittitur liberationis beneficium, ibi, Et dixit Dominus ad Isaiam etc.; in tertia confertur liberationis signum, ibi, Et adjecit Dominus loqui ad Achaz. Ad evidentiam autem primae partis sciendum est, quod Achaz fuit impius et idolatra, sicut legitur 4 Regum 16, et 4 Paralip. 27. Et ideo Dominus tradidit eum in manu Regis Syriae et Samariae, qui primo venerunt contra eum, et obsidentes Jerusalem, tandem devincentes ipsum, magnam partem exercitus sui ceperunt et principem exercitus ejus. Iterum ex illa victoria confisi, venerunt ut omnino privarent eum regno, et substituerent alium loco ejus; et in hoc secundo adventu consolatur eum Isaias. Tria ergo ponuntur in prima parte. Primo describitur hostium congregatio: unde dicit: Et factum est in diebus Achaz. Reducit autem genealogiam usque ad Oziam, quia forte in percussione qua percussus est lepra a Domino, 2 Paral. 26, qui tamen justus fuerat, acceperunt audaciam invadendi, quasi contemnentes divinum auxilium. Ascendit. Hoc dicitur propter situm terrae, quia Judaea in montanis est. Phacee, qui interfecit Phacejam regem Israel, cujus princeps militiae erat, et regnavit pro eo: 4 Reg. 15. Et non potuerunt, in prima vice, quamvis regem in campo devincerent. Vel loquitur per anticipationem, quantum ad secundam ascensionem. Secundo ponit denuntiationem: Et nuntiaverunt, sui exploratores, domui David, idest domui regiae, dicentes: Requievit Syria super Ephraim, idest rex Syriae cum rege decem tribuum, quae Ephraim dicuntur, propter primum regem, qui de Ephraim fuerat: 3 Reg. 15. Vel propter dignitatem sunt amicitia juncti qui tamen fuerunt prius inimici, sicut legitur 5 Reg. ult.
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Et dicit, Syria super Ephraim, ut notetur principalitas in regno Syriae, quia fortius erat. Tertio ponitur denuntiationis effectus, perturbatio scilicet regis et suorum. Et commotum est cor ejus, scilicet regis. Eccl. 22: « Sic et cor » trepidum in cogitatione fatui. » Prov. 21: « Et » pavor operantibus iniquitatem. » Matth. 2: « Au- » diens autem Herodes rex turbatus est, et omnis » Jerosolyma cum illo. » Et dixit Dominus ad Isaiam. Hic promittitur liberatio: et primo ponitur promissionis modus; secundo ipsa promissio, ibi, Et dices ad eum: Vide ut sileas. Modus autem ponitur primo quantum ad personam nuntiantem: Dixit Dominus ad Isaiam, interius inspirando, vel loquens per subjectam creaturam: Egredere in occursum Achaz, qui forte propter timorem hostium iverat ut praepararet se ad resistendum.
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Secundo quantum ad testem: Et qui derelictus est Jasub, tibi; alio fratre, scilicet Rapsace, ex matre nobiliore nato, fugiente ad regem Assyriorum, quia non bene receptus fuit ab Achaz; de quo infra 56. Deut. 19: • In ore duorum aut trium stabit omne verbum. • Tertio quantum ad locum, Ad extremum. Ad cujus evidentiam sciendum est, quod quia Jerusalem in montanis est, non abundat aquis fluentibus, et ideo habebat aquas collectas in piscinis vel ex pluviis, vel ex longinquis fontibus per aquaeductus. Erant autem tres piscinae in Jerusalem. Una quae erat ad usum sacerdotum et sacrificiorum, quae dicitur probatica piscina, de qua Joan. 5: Secunda erat inferius in civitate, quae munda servabatur ad communem usum civitatis. Tertia erat extra civitatem, quae habebat aquam immundam, in qua fullones lavabant lanam, et erat ad hujusmodi usus; et ab illa piscina dicitur totus fullonis ager. Et sic patet quod dicitur in littera. Et dices ad eum. Hic ponit promotionem: et primo ponit confrontationem; secundo confrontationis rationem, ibi, A duabus caudis titionum fumigantium istorum; tertio incredulorum condemnationem, ibi, Si non credideritis, non permanebitis. Confortat autem prohíbens timoris signum: Vide ut silcas; idest, cave ne timerom cordis exterius prodas. Infra 50: In silentio, et in spe erat fortitudo vestra. Item 52: Et erit opus justitiae, pax et cultus justitiae, silentium et securitas usque in sempiternum.
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Et etiam ostendit timoris transitum: Noli timere, mala futura, et cor tuum ne formidet, propter memoriam malorum quae passus es. Infra 43: « Noli timere, quoniam » ego tecum sum; ab oriente reducam semen tuum, « et ab occidente congregabo te. » A duabus caudis. Hic ponit confrontationis rationem: et primo ostendit proponentium vanitatem, qui magna proponunt, cum tamen nihil vel parum possint sustinere. Duabus caudis, quia in eis finitum est regnum. Rasin enim interfecit est a Teglathphalasar, 4 Regum 16, et sui in captivitatem ducti; sed Phace subjugatus fuit, et postea interfecit ab hoste, qui post modum captus est a rege Salmanasar, et decem tribus captivatae: 4 Regum 17. Fumigantium: tunc enim sunt vicini extinctioni. Et suscitemus eum, quasi somno quiescentem, et avellamus, idest trahamus in potestatem nostram. Filium Tebeel: ad litteram quemdam hominem, vel idolum de nostri. Tebeel, bonus Deus. Secundo quantum ad propositi frustrationem: Haec dicit Dominus, qui omnia potest: Non erit istud, quia non perducetur ad effectum, et non stabit, quia non diu durabit in tali proposito, majoribus malis in eos irruentibus. Infra 8: Inite consilium, et dissipabitur; loquimini verbum, et non fiet: quia nobiscum Deus. Tertio quantum ad hostium destructionem: et primo quantum ad Assyrios: Sed caput Syriae; quasi dicat: Sed interim, et antequam destruantur, caput Syriae Damascus, et caput Damasci Rasin; quasi dicat: Erunt Damasceni et rex eorum contenti suis finibus.
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Et adhuc sexaginta et quinque anni, et desinet Ephraim esse populus, quia captivabitur. Isti anni non debent computari a tempore hujus prophetiae, sed a tempore quo Ozias percussus est lepra, quia tunc assumpserunt audaciam, vigesimo sexto anno regni ejus. Et ex tune Joathan filius ejus regnavit, vivente patre, 27: et postea 16, et postea Achaz 16, et postea Ezechias, cujus sexto
anno captus est populus: 4 Reg. 17. Et hi omnes collecti, sunt 63 anni.
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Et caput Ephraim, ut supra. Si non credideritis. Hic ponit incredulorum condemnationem. Si non credideritis, scilicet promissis Domini, etiam vos non permanebitis in terra vestra, sed captivabimini. Habac. 2: « Ecce qui » incredulus est, non erit recta anima ejus in se « metipso. » Et dicit hoc, quia Achaz non credens prophetæ, invocavit auxilium regis Assyriorum Teglathphalasar. ut adjuvaret eum: qui ad petitionem ejus venit, et destruxit Damascum et regem interfecit; et cum dedisset sibi munera, tamen nihil sibi profuit, sicut dicitur 2 Paral. 28.
2. Hic ponitur liberationis signum ad credendum: circa quod tria ponuntur. Primo optio eligendi signum conceditur: Et dixit Dominus ad Achaz. Quia prophetas contemnebant, ipse per se dixit: Quia videtur durum quod tam potentes reges ita cito destruantur, pete tibi signum, ut credas, a Domino Deo tuo. Ex hoc videtur quod sit sermo prophetae; et dicendum, quod mos est Hebraici sermonis, ut utantur nominibus pro pronomonibus.
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Unde, A Domino Deo tuo, idest: a me. Vel est verbum Domini per inspirationem, et prophetae per denuntiationem. Infra 8: « Numquid non populus » a Deo suo requirit visionem pro vivis et mortuis? » In profundum inferni, ut aperiatur terra, et infernus pateat, sicut in subversionem Dathan et Abiron: Num. 16. Vel per infernum inferiora elementa, sicut Moyses de terra locustas et cyniphes eduxit: Exod. 8: Sive in excelsum supra, sicut Josue in statione solis: Josue 10: « Judaei enim » signa quaerunt: 1 Cor. 1. Secundo oblati refutatio: Et dixit, non petam: vel quia in idolis confidebat, vel in rege Assyriorum, vel invidens Dei gloriae, vel quia timebat offerendere Deum in angustia positus. Infra 26: Domine in angustia requiesierunt te. Unde dicit, Non tentabo: innixus est enim ei quod dicitur Deut. 6: « Non tentabis Dominum » Deum tuum. » Sed male intellexit, quia licebat ei auctoritate Dei petere signum, sicut Gedeon in vellere: Jud. 6. Tertio ponitur refutantis increpatio: Et dixit, scilicet Isaias: Ergo ex quo tam rebelles estis, audite ergo domus David, propter consensum in malitia, vel quia David promissus Christus datur signum Psal. 151: « De fructu ventris tui ponam » super sedem » Numquid parum vobis est, ad merendam divinam iram, esse molestos hominibus, quos spoliatis; vel prophetis, quibus non creditis; quia molesti estis, per rebellionem, Deo meo, non vestro, cui non obedistis? Jer. 25: « Ut quid vobis onus? Projiciam quippe vos, dicit Dominus. » Propter hoc. Hic datur signum ad credendum: et primo confertur signum liberationis; secundo comminatur incredulis poenam destructionis, ibi, Adducet Dominus. Hoc autem signum est de Christi incarnatione.
Sed contra hoc objiciunt Judaei multipliciter. Primo, quia Dominus dabat signum illius liberationis, ad quam nihil consonat Christi incarnatio. Ad quod dicendum, quod incarnatio Christi significat ipsam per locum a majori: si Deus dabit filium suum ad salutem totius mundi, multo magis potest salvare vos ab istis hostibus. Rom. 8: « Qui « proprio Filio suo non pepercit, sed pro nobis « omnibus tradidit illum. » Vel quasi causa motiva: hoc enim quasi movit Dominum, quod multa bona illi populo, quamvis injusto, concedantur, quia de illo providerat Filium suum incarnandum.
Item objiciunt, quia signum sequens datur ad praesentes; sed incarnatio non fuit facta temporibus eorum; et sic videtur quod nullum sit signum.
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Ad quod dicendum, quod incarnatio, quamvis non fuerit facta praesentibus illis hominibus, fuit tamen manente domo David: unde dicit: Audite domus David; non autem, Audi Achaz.
Item objiciunt, quia signum debet praecedere signatum; sed incarnatio fuit diu post liberationem illam; ergo non fuit signum ejus.
Ad quod dicendum, quod signum quandoque sequitur signatum, sicut Deut. 18: « Hoc habebis « signum: quod in nomine Domini propheta ille « praedixerit, et non evenierit; hoc Dominus non « est locus. » Quandoque est simul. 2 Reg. 5: « Cum aedieris sonitum gradientis in cacumine « piorum, tunc inibis praelium. » Quandoque praecedit, sicut Jud. 7, de Gedeone, ubi datum est signum quod vincere debebat in his qui aquam manibus lambierent. Et oportet de necessitate quod hoc signum sequatur, etiam secundum quod ipsi exponunt. Si enim praecedit, tunc puer fuit natus ante mortem Phacce, qui regnavit 20 annis, cujus 17 anno regnavit Achaz, qui regnavit 16 annis: ergo Achaz regnavit 13 annis post mortem ejus. Et Osce regnavit 12 anno Achaz, cujus nono anno Samaria capta est, qui fuit 6 annis post mortem Achaz: ergo in captivitate Samariae ad minus habebat puer 19 annos: ergo falsum est quod infra (nempe c. 8) dicitur, quod puer nesciebat vocare patrem et matrem.
Item objiciunt, quod in hebraeo non est virgo, sed alma, quae apud eos significat juvenculam nubilem, sicut habetur Gen. 24, de Rebecca, ubi nos habemus, « Puella decora nimis, » et ipsi habent, alma. Et si etiam habeatur bethula, quod apud eos significat virginem, non oportet quod mansis virgo conciperet, quia poterat esse quod quae tunc erat virgo, postea ex semine viri corrupta concepisset.
Ad quod dicendum, quod nullum signum esset, si juvencula concepisset, et etiam virgo corrupta. Dominus autem aliquid magnum voluit significare, cum dixit; In profundum inferni, sire in excelsum supra. Ideo autem apud eos ponitur magis alma quam juvencula, quia alma significat virginem, secundum nominis originem, et adhuc plus, custoditam, de qua non possit haberi mali suspicio. Sed bethula significat secundum usum loquendi posteriorem. Exponunt autem dupliciter. Quidam de Ezechia, quidam de filio Isaiae, quem fingunt esse Emmanuel vocatum. Sed quod primum non possit stare, sic ostenditur, quia Ezechias erat 25 annorum, quando coepit regnare, 4 Reg. 18, et Achaz regnavit 16 annis, 4, Reg. 16: ergo Ezechias erat 10 annorum, quando pater suus incepit regnare; et sic non promittitur hie nasciturus. Praeterea. Quomodo nescisset vocare patrem et et matrem, cum sexto anno regni ejus capta fuerit Samaria? Iterum quod secundum non possit stare, ostenditur, quia hoc nullum signum fuisset.
Et praeterea filius Isaiae non fuit Dominus Judaeae, cum tamen dicatur infra 8, terra Judaea esse Emmanuel possessive. Et ideo oportet quod intelligentur de filio Dei.
Secundum hoc ergo tria facit. Primo promittit signum: Propter hoc, quia vos non vultis petere, ipse dabit signum vobis, vestrae liberationis. Hoc etiam signum datum est Luc. 2: « Et hoc vobis « signum.
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Invenietis infantem pannis involutum, « positum in praesepio. » Secundo ponitur ipsum signum, Ecce virgo: et primo ponitur miraculosa conceptio: Ecce virgo, manens virgo in partu, concipiet et pariet filium. Secundo mirabilis generati vocatio: et primo quantun ad divinitatem: Vocabit, scilicet virgo, vel vocabis tu, Juda, in periculis, nomen ejus Emmanuel, quod est interpretatum. Nobiscum Deus. Matth. 1: « Vocabis nomen ejus Emmanuel. » Et hoc totum nullum simile habet in aliis, quia novum est. Jer. 31: « Creavit Deus novum super terram: mulier (vel « femina) circumdabit virum; » idest perfectum hominem in ipsa conceptione, quamvis non secundum quantitatem perfectam, sicut dicit Augustinus super illud Joan. 2: « Quadragenta et sex annis aedificatum est templum hoc; et tu in tribus diebus excitas « bis illud? » Et ideo est super hominem, quia nihil novum sub sole, Eccle. 1. Unde concordantia alia non potest haberi de ipsa prophetia nisi ipsa historia.
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Luc. 1: « Ecce concipies, et paries filium: » significatum Ezech. 44: « Porta haec « clausa erit, et non aperietur; et vir non transi- « bit per eam, quoniam Dominus Deus Israel ingressus est per eam. » Secundo quantun ad humanitatem: Butyrum et mel comeder: ad litteram, cibos viriles, quia ab infantia ad modum aliorum se habuit. Sap. 7: « Et ego natus accepi « communem aerem, et in similiter factam decidi « terram, et primam vocem similem omnibus e- « misi plorans. » Vel a parte ad totum, secundum regulas Tyconii. Per hos enim omnes humanos cibos intelligit. Ut sciat. Ut consecutivum est, quia talibus vescens adhuc puer sciat reprobare malum, sine experimento, et eligere bonum, sine consilio, perfectam habens omnem scientiam. Hoc promiserat diabolus, sed non solvit, Gen. 3: sed Deus gratis dedit. Sap. 7: « Ipse enim mihi dedit horum quae sunt scientiam veram, ut sciam dispositionem orbis terrarum, et virtutem elementorum. » Vel ut est causale: Ut sciat, idest ut ostendat se scire, quia per cibos perductus est ad perfectam aetatis quantitatem, qua ostendit se sci-re, Augustinus super illud Cant. 4: « Mel et lac « sub lingua tua, » dicit, quod significat per butyrum humanitatem, quod de terrae nutrimento venit; per mel divinitatem, quod de rore caeli colligitur. Habuit tamen naturam sine corruptione, sicut butyrum sine caseo; et portavit consolationem sine judicio, quasi mel sine aculeo. Bernardus: « Elegit « puer noster noviter concipi, quia naturam nostrae « carnis accepit sine corruptione. » Similiter apis mel nobis attulit, non miscens aculeum. « Non enim venit « ut judicet mundum, sed ut salvetur mundus per ipsum: » Joan. 3. Et sic est etiam causale. Et hoc est signum de deorsum ex parte virginis parentis, et desursum ex parte Dei nascentis. Ps. 84: « Dominus dabit benignitatem, et terra nostra dabit fructum suum.
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Tertio ponitur signi ad- aptatio: Quia antequam sciat, ipsis antequam na- scendo scientiam creatam assumat. Terra, Sama- riae et Syriae: 4 Reg. 16 et 17: Adducet Domi- nus super te.
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Hic ponit combinationem contra non credentes signum: et primo ostendit poenae gravi- tatem: secundo poenae ordinem, ibi, Et erit in die illa, sibilabit Dominus muscae; in tertia poe- nae effectum, ibi, Et erit in die illa, nutriet ho- mo vaccam boum. Ostendit autem gravitatem ex praecipientis auctoritate: Adducet Dominus, qui potens est. Exod. 13: « Dominus omnipotens no- men ejus. » Ex poenae universalitate: Super te, per Teglathphalasar, et super populum tuum, et su- per domum patris tui, quantum ad posteros tuos, per filios tyrannos ex praecedentium comparatione. Dies, tam mali; et dicuntur mali propter culpam. Matth. 6: « Sufficit diei malitia sua. » Eph. 5: « Re- dimentes tempus, quoniam dies mali sunt. » Propter poenam: Qui non venerunt a diebus sepa- rationis Ephraim a Juda: 5 Reg. 12: « Exequentis potestatem: Cum rege Assyriorum, Nabuchodo- nosor, quia regnum Chaldaeorum et Assyriorum sub ipso unum fuit, et a principio unum fuerat. Assyrii enim de Chaldaeis egressi sunt: Gen. 10. Jer. 23: « Assumam Nabuchodonosor servum meum etc. » Et erit. Ilic ponit poenae modum et ordinem: et ponit tria. Primo hostium convoca- tionem. Sibilabit, idest inspirabit, muscae, idest regi Aegypti, qui occidit Josiam: 4 Reg. 23: et comparatur muscae propter immunditiam idolorum, et luxuriae, quae viget in Aegypto; in extremo fluminum, quia etiam de ultimis partibus Aegypti, et apud, scilicet Chaldaeis et Assyriis, qui ab ante- riori habebant mel defensionis, et a posteriori acu- leum persecutionis. Supra 5: Sibilabit ad cum de finibus terrae.
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Secundo hostium multitudinem: Et venient, et requiescent omnes in torrentibus val- lium: quia in vallibus consueverunt currere aquae, propter commodum aquarum, in cavernis, propter munitionem, in fructetis, propter ligna, in univer- sis foraminibus, propter loca domorum. Infra 8: Et erit extensio alarum ejus implens latitudi- nem terrae tuae.
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Tertio captivationem: In die illa radet Dominus in novacula, idest per regem, in his, idest per hos, scilicet Assyrios. Novacula acu- ta, de qua Ezech. 5: « Sume tibi gladium acutum radentem pilos, et assumens eum adduces per caput tuum. » Caput regem, pedes artifices, barbam milites qui sunt ad ornatum regis: 4 Reg. ult. Supra 3. Omнем virum bellatorem, judicem et prophetam. Vel loquitur contra Aegyptios, qui erant adjutores. In his, idest Aegyptiis, conducta. Ezech. 29: « Et diripiet spolia ejus, et erit mer-
ces exercitui ejus, et operi pro quo servivit adver- sus eam. » Et erit in die illa, nutricet homo vaccam boum. Hic ponit poenae effectum, vel si- gnum destructionis.
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Primo in animalium paucitate: Vaccam boum, et duas oves, propter pauca ani- malia. Supra 5: Et deserta in ubertatem versa advenae comedent. Secundo ex victualium parcita- te: Butyrum et mel, propter inopiam panis. Thren. 4: « Qui vesebantur yoluptuose, interierunt in viis. » Tertio ex paucitate hominum.
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Primo in vilitate possessionum: Omnis locus ubi fue- rint mille vites.
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Jer. 52: « Eme agrum argento, et adhibe testes, cum urbs data sit in manus Chal- daeorum. » Prov. 24: « Per agrum hominis pigri transivi et per vineam viri stulti; et ecce totum repleverant urticae, et operuerant su- perficiem ejus spinæ. » In multitudine latronum: Cum sagittis et arcu, scilicet cum fugietis, ingredientur. Infra 24: Formido, et fovea, et la- queus super te, et super habitatores terrae. Tertio in pavore hostium, quia coelent montes, et dimi- tent plana: Et omnes montes. Jer. 49: « Et o- mnes civitates ejus erunt in solitudines. » Et infra 49: Apprehendere niteris altitudinem collis. Notandum super illo verbo, Vocabitur nomen ejus Emmanuel, idest nobiscum Deus, quod Chri- stus est nobiscum multipliciter. Primo tamquam frater, per naturae consortium. Cant. 8: « Quis mihi det te fratre meum sugentem ubera ma- tris meae, ut inveniam te foris, et deosculer te? » Secundo tamquam sponsus, per amoris vinculum. Joan. 14: « Si quis diligit me, sermo- nem meum servabit. » Tertio tamquam pastor, per maternae consolationis solatium. Apoc. 5: « Ec- ce ego sto ad ostium et pulso. Si quis audierit voce meam, et aperuerit januam, intrabo ad illum, et coenabo cum illo. » Quarto tamquam salvator, per defensionis auxilium. Jer. 50: « Tu ergo ne timeas, servus meus Jacob, ait Dominus, nec paveas Israel, quia ecce ego salvabo te de terra longinqua. » Quinto tamquam ductor, per operis exemplum. Exod. 52: « Dominus solus dux ejus fuit. »
Notandum super illo verbo, Ecce virgo, quod dicetur, Ecce propter eminentiam singularem: quia supra mulieres propter virginitatem: unde dicit, Ecce virgo. Secundo supra virgines propter fecun- ditatem: unde dicit, Concipiet. Tertio supra Ange- los omnes propter fructus dignitatem: unde dicit: Pariet filium. Hebr. 2: « Nunquam Angelos ap- prehendit, sed semen Abrahae apprehendit. »
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v. 4 « Et factum est in diebus Achaz filii. Ioatham, [ilii Osiae regis I«da, ascendit Rasin rez Syriae et Phacee filius Romeliae rex. Israel in. lerusalem ad proeliandum contra eam et non. potuerunt. debellare egm » ; — cf. 4 Reg. 16, 5, ubi praeterea legitur : « cumque obsiderent Achaz, non valuerunt superare eum ». Propheta statim declarato regum consilio et conatu rei ipsius exitum subdit (S. Cyr.) ita loquens per anticipationem (cf. S. Ephr. Thom. Gord. Sanct.). Cur autem obsidio non ad exitum sit perducta, iam bene declarat S. Cyr. : « Achaz metuens impressionem intolerabilem acervo pecuniarum magno congesto ad Theglathphalasar regem Assyriorum legatos mittit rogans, ut sibi velit subsidio esse, utque contra Rasin arma capiat; quod etiam ad exitum perductum est »; de qua re lege 4 Reg. 16, ' seq. « Declarata ac definita occasione et tamquam in brevi summa comprehensim conatu duorum regum commemorato, utque ad exitum eorum consilia non pervenerint, incipit. deinceps per partes singula oratione prosequi » (S. Cyr.);
Anc. — Cum rex Syriae et rex Israel foedere inito ad evertendam domum Davidis bellicam expeditionem in lerusalem susciperent, Achaz rex et populus ingenti terrore percelluntur. Dominus autem per prophetam iubet regem bono esse animo et confidere in auxilio divino eique annuntiat consilium hostium fore inane; salutem autem, fore credentibus (1, 1-9). Immo ut animum regis ad spem et fiduciam erigat, propheta eum iubet signo a Domino postulato experiri quam certo Dominus sit opem laturus. Quod cum Achaz respueret, ipse propheta signum a Deo dandum vaticinatur : ipse scil. Messias ex virgine matre nasciturus qui uti domus David conservationem dicit, ita cum in: terra Israel deserta humili in conditione adolescat, eiusdem domus humilitatem ac castigationem divinitus inflictam adumbrat (1, 10-16). Regi ipsi qui auxilium divinitus oblatum respuit, praedicitur, quantae tribulationes a rege Assyriorum cuius auxilio ipse confidat, et quanta solitudo ae vastitas terrae iudaicae sint inferendae (1, 171-23). Iam versus finem regis Ioatham « coepit Dominus mittere in Iuda Rasin regem Syriae et Phacee filium Romeliae » (4 Reg. 15, 37). Crevit impietas sub Achaz eius regni successore. Achaz enim « ambulavit in via regum Israel, insuper et filium suum consecravit transferens perignem secundum idola gentium,... immolabat quoque victimas et adolebat incensum in excelsis et in collibus et sub omni ligno frondoso » (4 Reg. 16, 3. 4 cf. 2 Par. 28, 2-4). In tantorum scelerum poenam « tradidit eum Dominus Deus eius in manu regis Syriae qui percussit eum magnamque praedam cepit de.-eius imperio et adduxit in Damascum; manibus quoque regis Israel traditus est et percussus plaga grandi, occiditque Phacee, filius Romeliae, de Iuda centum viginti millia in die uno, omnes viros bellatores, eo quod reliquissent ' Dominum Deum patrum suorum » (2 Par. 28, 5. 6). Ex quo narrandi. modo colligi potest, reges duos non statim ab initio coniunctis viribus impetum in regnum Iuda fecisse. Circa idem tempus Basin alia victoria parta Iudaeos eiecit de Aila (4 Reg. 16, 6). Hisce peractis, uti videtur, duo reges consiliis inter se initis et belli societate instituta iam coniuncüs viribus urbem regiam aggredi et domum David regno spoliare constituunt. De hae rerum conditione Isaias scribit
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v. 2 « el nuntiaverunt domui David dicentes : requievit. Syria. super Ephraim; et commotum est cor eius et. cor populi eius, sicut moventur ligna silvarum a facie venti » ; — non sine emphasi propheta effert domum. David, cui promissiones factae. sunt de regno aeterno ; quare Deus propter David iam saepius et regibus et populo pepercit (cf. 3 Reg. 41, 141-13. 32-39; 15, 4. 5. 4 Reg. 8, 19. 2 Par. 21, 1) ; unde si qua fides in Deum adsit in domo David, desperationi nullus erit locus ; valet enim de rege theocratico norma illa Davidi annuntiata: « ego ero eiin patrem et ipse erit mihi in filium; qui si inique aliquid gesserit, arguam eum in virga virorum et in plagis filiorum hominum ; misericordiam autem meam non auferam ab eo » (2 Reg. 7, 14. 15). Verum quis a rege idololatra talem exspectaverit fidem ? Nuntiatur ei : requievit! i. e. ut bene Sanct. monet, conspirasse Syros dicit cum Israelitis, foedere inito iam copias militares iunxisse, ut coniunctis viribus regnum peterent iudaicum (Mar.). Vocatur regnum israeliticaum EpAraim a tribu potentissima, ex qua plures quoque reges Israel exstiterunt et in cuius ditione urbs Samaria, regni caput et sedes, sita erat (Sanct.) ; unde Ephraim sollemnis est regni israelitici appellatio (cf. Os. 4, 11; 5, 9). Iam nuntii eius effectus est maxima regis et suorum perturbatio (S. Thom.). Ingentem commotionem, trepidationem, terrorem plane insanum et omnis consilii expertem comparatio a vate inducta declarat. Tali autem animorum deiectione quam parum fidei in Deum regi et populo insit . nimium proditur. Utique timida est impietas et suorum sibi scelerum conscia debitas poenas et ruinam non potest non suspicari. Cum propheta addat et cor populi eius, quam late iam regis impietas insubditos serpserit et quam firmam inter se scelerum et a Deo aversionis societatem inierint rex et maior populi pars, isatis declaratur. Trepidatio adeo magna sine dubio ostendit, varias iam clades regi esse illatas, et si assumpseris quod supra innui, reges duos tum collatis viribus in regni ruinam conspirasse, eo facilius explicatur, cur Áchaz qui a singulis iam misere erat devictus, cum audivisset : consociavit se rex Syriae cum rege Israelis (Chald.), in tantas angustias sit coniectus et, cum eo Socii impietatis; qua inre sponte occurrit illud : audiens autem Herodes rex turbatus est et omnis Ierosolyma cum illo (Matth. 2, 3). At Dominus, Iahve qu? est, foederis sui custos fidelissimus (cf. ad Os. 12, 5. Ioel 2, 32) popelo suo quem sibi elegit non deest et ipsi regi idololatrae opem suam benignissime offert (cf. Theod.). Unde mittit prophetam qui ut talis iam diu, ex tempore Oziae, notus est, cui igitur ut legato divino ex lege fundamentali theocratiae (Deut. 18, 15) obedientiam et fidem debent ; insuper ex regni annalibus ignorare non possunt quoties Deus per prophetas populo afflicto opem tulerit. Tale tem- 1. Communiter nn3 derivant a m; aliqui ex LXX, Syro, Chald. verbum nnw coniectant; pus denuo mediis in angustiis illucescere Deus profitetur
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v. 3 » et dixit Dominus ad. Isaiam : egredere in. occursum Achaz tu et. qui derelictus est Iasub filius tuus ad eatremum aquaeductus | piscinae superioris in via agri fullonis » ; — hebr. tu et Schear jaschub filius tuus ; nomen filii Isaiae symbolicum est: reliquiae convertentur nomenque de futura populi sorte propheticum (cf. Os. 1, 4. 6. 9). Hune secum adducens tamquam qui ipso nomine tempus futurum portendat, et maioris partis infidelitatem et aversionem accusat et pignus exhibet solatii Dei causam apud populi electi reliquias fore victricem ; rel/quiae enim, non populi maior pars, convertentur, salute oblata potientur. Ipsum igitur filii nomen id in se continet quod visione inaugurali exhibetur (cf. 10, 91. Am. 3, 12). Achaz sese contulerat ad aquaeductum lacus superioris, qui ad occidentalem urbis partem ! situs aquam urbi subministrabat. Eum de obsidione urbis mox futura sollicitum agitasse consilia, quomodo etaquae penuriam averteret et partem illam qua urbem facile possent aggredi muniret, et res ipsa docet et simili loco illustratur Is. 92, 9-12, quo inter varia quae ad urbis defensionem fiunt etiam id effertur : « congregastis aquas piscinae inferioris... et lacum fecistis inter duos muros ad aquam piscinae veteris »; adde, postea Rabsacen eodem in loco constitisse, cum venisset a Lachis, et populo insultasse (Is. 36, 9) ; unde ex ea parte urbem impetui hostili patuisse quam maxime, facile efficitur. Quare eiloco Achaz speciali ratione voluisse provisum satis Eo in loco rex curis agitatus adiri debuit et audire opem divinam sibi liberaliter oblatam
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v. 4 « et dices ad eum : vide ut sileas ; noli timere et cor tuum ne formideta duabus caudis titionum fumigantium istorum in ira furoris Rasin regis Syriae et filii Romeliae » ; — hebr. cave tibi et quiesce 1. e. cave a trepidatione et desperatione; fortasse magis ad.rem : cave ab eo agendi modo antitheocratico quem iam animo concepisti et volvis; quiesce, animo sis pacato, ne vanae te tradas sollicitudini exterorum auxilia conquirendo. « Quod quiescere curisque vacare et a trepidationibus molestis liberum esse praecipiat, vocantis nimirum est idque prudentissime ad obedientiam et veluti reducentis ad principia, ut colat sermones divinos et veritatem eorum quae dixi prompto suo suffragio confiteatur » (.S. Cyr. sim. Sasb. For. Sanct. Osor. Lap. Mald. Men. Gord. Tir.); minus apte alii silere explicant : ne timorem exterius prodas, ne blasphemias effutias, ne cum quopiam communices quod nuntio (S. Thom. Pint. Mar.). Non sine verborum pondere et iteratione idem monitum ei fit, id quod ad animum erigendum, confortandum et quasi contra spem ad spem sedulo revocandum aptum est. Causa subditur : coram propheta qui Dei nomine et auctoritate loquitur, duo reges inimici non sunt nisi duae caudae titionum fumigantium ; magno cum contemptu de eis loquitur; ad nihil eos iam valere, proximos esse exstinctioni et interitui, ad summum posse inferri aliquid molestiae innuit, uti fere fumus oculis incommodum afferat quod facile spernatur et rideatur. Talis scil. est ira et furor illorum ; mox proiicientur; interea non nocere, non urere possunt alios et comburere, sed impotenti rabie quasi famigare et minari (cf. Mald. Mar. Men. For. Sanct.) ; « magna proponunt, cum tamen nihil vel parum sustineant; vicini sunt exstinctioni» (S. Thom.); proverbium ibi agnoscit Sanct. (cf. Is. 42, 3). In hebr. proprie « cor tuum ne mollescat; idenim proprie significat verbum ; opponitur enim rei condensatae et induratae; cor autem pavidorum videtur liquescere ac tenerum fieri, audacium autem et fortium virorum ob-. durescere ac firmari» ( For.). Solet enim Deus, ut idem For. monet, in adversitatibus quietem suis indicere, contra quam mundus solet; munlani aut desperatione obruuntur aut facile tumultuantur et conturbantur ; uibus autem Deus sese offert, non opus est mundano praesidio, sed quo agis quieti sunt, eocopiosius in eorum pectoribus sese diffundit spirit€ divinus. En, quantum possit fiducia in Deum! quam si trepidantia coda admittant in maxima rerum perturbatione, possunt ex summa trepidtione ad summam quietem ac tranquillitatem transferri; nisi enim posint, nequaquam a Deo per prophetam iuberentur. — Ad contemptum quoque dicitur filius Romeliae. Nam quid iste sibi vult et sibi pronittit contra domum David et sempiternum Davidis thronum ? quaem (ris titulum potest proferre, ut regnum teneat Israel? ea appellationéiam tamquam usurpator declaratur; ubi enim in theocratia Romeliae áusque filio regnum attribuitur? Locutio ex eo quoque contemptum prodeh videtur, quia qui Davidem spernunt eiusque originem humilem traducint, de filio Isai loquuntur (4 Reg. 22, 9; 25, 10. 2 Reg. 20, 1. 3 leg. 12 46). , Ad fluciam in Achaz gignendam prorsus aptum est, quod propheta adversirioruim animos et consilia tam clare et distincte aperit (cf. S. Cyr. Chrys.; rerum igitur se exhibet gnarum et periculi instantis; ergo si nihiloninus summa loquitur constantia et certissimam spem ostendit, tantatalis ri fiducia iam per se spem et securitatem gignere censenda est; idque e| magis, quia sollemni attestatione rem ex oraculo divino confirmat; v.| «eo quod consilium inierit contra te Syria in malum, Ephraim et filius Romeliae dicentes :
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v. 6 ascendamus ad. Iudam et suscitemus eum et avellamus eum ad nos et ponamus regem in medio eius filium Tabeel, v. "1 haec dicit Dominus Deus : non stabit et non erit istud »; — si Achaz fidem haberet, statim perspiceret (ale consilium hostium fore irritum. Volunt enim theocratiam expugnare, hereditatem Dei Deo veripere, domo David remota in medio divinae hereditatis alienigenam regem constituere, volunt ergo thronum Iahve destruere, domum regiam a Deo electam delere et ad divinum opprobrium hominem ignotum in medio terrae Domini regia dignitate exornare. Sed tale facinus iam ex promissis antea datis non poterit opere compleri. Id denuo sollemni oraculo Adonai Iahve Dominatoris eius confirmatur qui uti estin se actus purissimus, ita immutabilis, fidelissimus promissionum suarum opifex ipso suo nomine declaratur. Nota emphasin qua bis negatur consilii illius successus. Intellige suscitemus ironice quasi quiescentem et dormientem (S. Hier. Sanct.) 1. e. ei negotium facessere et molestiam creare, bello fatigare ( Osor.) vel quasi vellicare. Ceterum hebr. explicant : terrore et horrore Iudam compleamus (partim iam apud For. Malv. Vat.; Del. Rohl. Troch. Net.) eamque terram scindamus ad nos i. e. vi illam diffindamus a rege suo et abscindamus a domo David et ad nos trahamus (cf. Lap.). Loquendi modus arrogantiam et superbiam ( Sanct.) simu! cum crudelitate et ferocia pandit. — De Tabeel nihil innotuit. Nomen ie tud etiam in inscriptionibus cuneiformibus quae ad Theglathphalasm referuntur occurrit (cf. Schrader Keilinschr. u. A. T. p. 118; Keilinsclr. u. Geschichtsforschung p. 396). / Hebr. v*p est laedere, fastidire cf. Gen. 27, &6. Ex. 1, 12. Num. 21, 5; 22 3. Inde igitur formam hiphil h. l. multi explicant. Verum hiphil VAI aliis inlocis semper significatione expergefaclus est invenitur. Inde versio S. Ilier. facile exjlicatur. Cum prioris verbi forma hiphil alias non reperiatur, alii coniciunt. legeidum esse literis transposits nzp'xi ef. Is. 29, 2. 1 (Ges. Thes. p. 1208. Fürst L.) i.e. coaretemus, urgeamus ; vel formam derivandam a vp vp spina, tempus absjissionis et verbo nolionem esse tribuendam incidere, impungere (Fürst C.). hal. vocem exprimit per *àr coniungere, Syrus, "pU evertere. — Altera vox *22 esl scindere ; adhibetur quoque de scissione, diruptione urbis oppugnalae v. g.4 Reg. 25, & interrupta est civitas ; Yor. 39, 2; 52, 7. Ez. 26, 10. 2 Par. 32, 1 «uo loco latinus interpres capere wanstulit; 2 Par. 21, 17 vertit vastare. Forma hinil non reperitur nisi hoc nostro loco et 2 Reg. 3, 26, ubi iu significatione irrumpeili adhibetur. Unde etiam h. l. Naeg. explicat : terram perrumpere i.e. perrupto mro quem quasi obiicit exercitus terram capere. Chald. explicat : apponamus eos ad nos Syrus : rumpamus eam. Quid verosit consilii divini pro tempore proxime futuro, hsce declaratur
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v. 8 « sed caput Syriae Damascus et caput Damasci lasin et adhuc sexaginta et quinque anni et desinet Ephraim esse popuus »; — i. e. « Syrorum metropolis est Damascus, Damasci porro rex Rasin ; his ergo tantum imperat, non Hierosolymis » (Theod.) ; « imperium eius, ait, potestas eius in Damasco stabit nec ultra progredietur; et princeps Damasci Rasin erit i. e. in iis quae adipsum pertinent manebit ac maiorem sibi non adiiciet potentiam » (S. Chrys. sim. S. Thom. Sasb. Vat. Malv. Mald. Mar. Pint. RoM. Troch.). Damasco igitur eiusque regi poena nondum denuntiatur, sed solum dominationis extensio denegatur. Ephraim vero propter impium foedus initum cum Syris ad evertendam domum David statim indicatur poena condigna: non regnum iudaicum neque domus David exstinguetur, sed Ephraim (cf. v. 9) confringetur ! ne sit amplius populus (hebr. cf. For. Vat. Malv. 'Mald. Mar.); quod igitur regno legitimo inferre voluit, ipse inse demum iure quodam talionis experietur. Atque non solum respublica israelitica destruetur, verum ipse populus ut talis exscindetur. Unde non tantum alieno imperio subiicientur servata suae gentis indole ac natione, sei ipsa stirps israelitica ita destruetur vel morte vel commixtione cum aliis vel utraque ratione, ut de populo ephraimitico iam non fieri possit sermo. Quantae acerbitatis talis annuntiatio fuisse censenda sit, ex eo conclude quod iam singulis magno opprobrio vertebatur, si nomen eorum deleretur de [srael (quod ne fieret, ius leviratus erat institutum, cf. Deut. 95, 6); quanto magis si agitur de nomine populi delendo ! Id fore ait vates intra adhue 65 annos " Neque alibi desunt exempla in vaticiniis certum quoque ac determinatum numerum proponi; cf. Is. 16, 14; 21, 16; 38, 5S. Ier. 23, 16. Ion. 3, 4 ; quare iam ex hoc capite falso asserit Kn. cui consentit Diestol, membrum hoc delendum esse, quia prophetae nunquam numeros efferant adeo distinctos et certos. Ephraim autem tamquam populus confractus "est non ipsius Samariae expugnatione, sed translatis et adductis in. terram Israel accolis de Babylone, de Cutha, de Avah, de Emath, de Sepharvaim, quos Asarhaddon « collocavit in civitatibus Samariae pro filiis Israel, qui possederunt Samariam et habitaverunt in urbibus eius » (4 Reg. 11, 24; cf. Esdr. 4, 2). De hoc eventu locum nostrum iam rite intellexerunt Usserius, Tremellius, Calm. et consentiunt plerique recentiorum (cf. Drechsl. Del. Naeg. Diestel, Troch. Haigh, Zeitschrift f. aeg. Spr. 1811 p. 715; Schrader, Keilinschr. u. A. T. p. 244 etc.). Quando id acciderit, aliunde 1. nm alii explicant fut. qul a nmn fractus est ; cf. Is. 30, 31; 31, 4; 51, 6 etc. Ita. Fürst L. Olshausen $. 106,6; Naeg. Alii malunt niphal nni cf. Mal. 2, 5; ita Del. probare non possumus ita ut anttum assignemus ; sed haud ita improbabile videtur, id factum fuisse eo tempore, quo Manasses in captivitatem est abductus. Facile. enim fieri potuit, ut clades illa iudaica ab Assyriis illata etiam genti cognatae Israelitarum ultimum afferret excidium, et Asarhaddon bello in Iudaea feliciter gesto milites multos gregarios tamquam colonos in agros Israelitarum immitteret. Iam ex traditione Iudaeorum in Seder olam servata captivitas Manasse regis in regni eius annum 22 incidit; ita facili negotio numerus annorum requisitus colligitur ; habes enim, cum hoc oraculum ineunte regno Achaz editum sit, annos Achaz 14, Ezechiae 29, Manasse 22, ergo 65 annos. est quod v. 8 dum Syria suis finibus et suo regno stare dicatur, Israelitis impio foedere cum eis inito statim excidium annuntiatur. Neque propterea sententia in 9 a redditur superffua; nam ludaeorum quam maxime intererat scire quid Ephraim effecturus sit tempore proxime füturo; id autem in v. 8 b nondum erat praedictum ; ergo membrum hoc necessario etiam exspectatur. Alias enim quaeri poterat et debebat, quid molestiae interea, donec effluxerint anni 65, Ephraim illaturus esset regno iudaico. — Prius quod obiectum est facile contemnitur; nam etsi non adeo frequenter, tamen reperiuntur vaticinia simili modo annorum numero alligata, uti supra iam monui. — Neque modusloquendi est ab Isaia alienus ; cf. 21, 16; ay» cf. 17, 1 ; 25, 2. Sed etsi Ephraim post 63 annos sit conterendus, quid fiet interea ? Uti illud « non stabit et non erit » pro Syria est explicatum et tempus instans declaratum, ita idem iam pro Ephraim subiungitur addita norma pro regno iudaico :
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v. 9 « et caput Ephraim Samaria et caput Samariae filius Romeliae ; s non credideritis, non permanebitis » ; — hocigitur quod coniuratione facta Rasin et Phacee exsequi statuerunt, non fiet ; i. e. ipsi Iudaeam non occupabunt ; ipsi domum David non a regno excludent, neque filium Tabeel regem constituent. Sed quid fiet ? Id relinquitur arbitrio, vel potius fidei et fidelitati Iudaeorum. Salutis norma et regula pro iis est fides in Deum. Deo credere, ei confidere et firmum retinere statum ac florentem unum idemque est. Quodsi vero a fide deficiant, etiam iis perturbatio, calamitas, ruina praedicitur. Unde pro Iudaeorum sorte tessera illa praefigitur, quam ipso verborum sono studiose selecto alte eorum animis imprimere propheta vult; ipsa verba et ipsae formae grammaticales et notiones in sermone vulgari obviae eos edocere debent de nexu illo intimo ac indissolubili qui adsit inter fidem fiduciamque divinam et stabilem ac florentem rerum prosperarum conditionem. Inde ; 3z2wn N5 2 u"own N5 ox im lo taaminu, ki lo teamenu. Deus est enim petra et arx et locus munitus pro populo suo, uti in psàlmis laudatur. Quare si Deo non firma fide adhaereant, iam nulla potest adesse firmitas, securitas nulla. Hac lege denuo promulgata tempus adesse demonstratur pro Iuda probationis. Iam quid fiet? Visione inaugurali iam edocemur auribus surdis hanc normam proponi, ex fidei lege declarata regem impium aliosque in maiorem impelli impietatem. Sed si non credunt, non firmiter stabunt. Inde ergo seges illa perturbationum et calamitatum qua ab Assyriis affligentur. Ergo non a rege Syrorum, neque a rege Israel periculum imminet quod Achaz adeo exhorret et cum eo populus (v. 2); verum periculum exoritur ex ipsorum infidelitate quam non timent, quam e contra fovent; et hac demum infidelitate « non permanebitis in regno vestro, sed in captivitatem ducemini, sustinentes eorum poenas quorum imitati estis infidelitatem » (S. Hier.). Verborum vim bene proponit For. seribens : « si non credideritis, etiam non suffuleiemini i. e. nisi adhibueritis dictis meis fidem et fisi fueritis promissionibus Domini, nec vos etiam ipse stabiliet aut confirmabit, sed vos sinet dilabi et deiici » ; et Sanct. apposite notat, monitionem proxime referri, ut in illa rerum perturbatione Achaz iubeatur ab uno Domino omnia sperare. Paronomasiam quae in hebr. adest, ita in lat. conatus est imitari Lap. : qui non confidet, non considet i. e. non firmus, stabilis considet et permanebit. — Monitio haec eo magis eos percellere debuit, quia olim iam in rebus angustis ad lIudaeos facta est et praeclaram mercedem atque insignem victoriam iis attulit qui iis verbis mentes et actiones conformes exhibuerunt. Illis enim verbis usus est Iosaphat rex pius in certamine contra Ammonitas, Moabitas, Syros : « audite me viri Iuda et omnes habitatores Ierusalem : credite in Domino Deo vestro et securi eritis » (in hebr. verbum qax eodem modo, ut h. 1.), « credite prophetis eius et cuncta evenient prospera » (2 Par. 20, 20). Et ecce, Dominus verüitinsidias inimicorum in semetipsos et percussi sunt et mutuis concidere vulneribus (l. c. vo 29. gu. Theod. nobis refert aliorum versiones huius loci : Theodotio habet in altero membro o)2' ob 7, ztsseu0etnce, Sym. ob Ouxpueveice et hane Sym. versionem etiam refert et secutus est S. Hier. LXX hoc loco illam praebent versionem quae apud Patres celebris facta est : si non eredideritis, non intelligetis, ob v, cuijxe. Hoc unico loco verbum vZN in niphal ita transtulerunt; alias vertitur v. g. zicco- Ooecat 2 Reg. 1; 16. 3 Reg. 8, 26. 4 Par. 17, 93. 94. 2 Par. 1, 9 ; 6, 17. Ps. TT, 44. 41; 92, 1 ; participium niphal exprimitur saepe z:czo; et quidem ex concordantiis a Trommio concinnatis 29 vicibus ; etiam a£6zwze; Prov. 97, 6 et Üxuj.a to Deut. 28, 59. Sententiam ita attemperat ad conditionem regis S. Chrys. : « quia verba dixerat vates humanam rationem superantia et quamvis ratiocinationum seriem excedentia, cum id quod dicebatur prophetia esset, iure adiecit : nisi credide-. ritis, neque intelligetis ; ne quaeras, inquit, quomodo et qua ratione haec futura sint, Deus enim est qui operatur solaque fide tibi opus est et intelliges operantis virtutem, demonstrationem omnium supra dictorum accepisti ». Cur interpres graecus h. 1. ita verterit, non liquet. Sasb. hanc tentat explicationem : « significat (verbum hebr.) stabilem et permanentem esse, sive certiorem facere ; qui enim certi sunt, intelligunt ; ideoque LXX verterunt intelligetis ». Scholz (die alexandr. Üebersetzung d. B: Jesaias, p. 46) versionem hanc o3: TON E ut explicationem vel paraphrasin textus hebr. considerat (refert eam sub titulo : Erklaerungen, Aufloesungen von Bildern, Umsehreibungen). — Sententias duas in textu hebr. et graeco enuntiatas S. Augustinus hoc modo inter se coniungit : « illud [saiae prophetae : nisi credideritis, non intelligetis, alius interpretatus est : nisi credideritis, non permanebitis. Quis horum verba Is. 7, 9-10 159 (vera) secutus sit, nisi exemplaria linguae praecedentis legantur, incertum est. Sed tamen ex utroque magnum aliquid insinuatur scienter legentibus. Difficile est enim ita diversos inter se interpretes fieri, ut non se aliqua vicinitate contingant. Ergo quoniam intellectus in specie suiBida est, fides vero in rerum temporalium quibusdam cunabulis quasi lacte alit. parvulos, nune autem per fidem ambulamus, non per speciem, nisi autem per fidem ambulaverimus, ad speciem pervenire non poterimus quae non transit sed permanet per intellectum purgatum nobis cohaerentibus veritati, propterea ille ait : nisi credideritis, non permanebitis ; ille vero : nisi credidéritis, non intelligetis » (de doctrina christ. 9, 49 ; M. 34, 43) ; cf. in Ps. 118, serm. 18 ; M. 37, 1552. Quid Achaz? Audierat promissum divinum, consilium inimicorum non opere iri completum ; audierat quid futurum esset regno Israel; audierat etiam pro regno iudaico in una fide esse stabilitatem ae salutem repositam, idque audierat verbis illis. quae insigne fidei exemplar et miram ex ea victoriam consecutam in memoriam revocarent. Quid igitur? Tacet. Ipsum hoc post talia promissa silentium eius manifestat incredulitatem, contemptum in Deum, animi in proposito malo obfirmationem. Deum eiusque opem respuit, ei fixum ratumque est ab Assyriis ope implorata auxilium et salutem exspectare. At Deus qua est benignitate (Chrys.) Achaz superbe tacentem novo aggreditur modo, ut eum ab infidelitate dimoveat;
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v. 10 « Et adiecit Dominus loqui ad. Achaz dicens : pete tibi sigmum a. Domino Deo tuo in profundum inferni sive in excelsum supra »! — hebr. ad verbum profundum fac (vel faciendo) ad. infernum usque vel altum fac in. sublime i. e. signum petens vel cum postulatione tua descende usque ad inferos vel te eleva in sublime, rem postula quae fiat tibi in signum. quamcumque volueris, sive in profundo, sive in coelo. — Bene notat S. Hier.: « illo non credente ipse loquitur ad Achaz; quia tibi, inquit, videtur difficile quod regna potentissima brevi tempore finienda sint et tu cum. populo tuo libereris, pete tibi signum... a Domino Deo tuo qui tibi auxilium pollicetur, et ipsum signum optionis tuae est unde postules, sive de profundo sive de excelso... ut cum de inferno sive de excelso signum acceperis, credas futura quae dixi ». Ita Dei gratia ei obviam se fert. Si animum ad firmam fidem et fiduciam propter imminens periculum erigere nondum potest, postulet a Deo aliquod pignus, signum, miraculum, quo omnes hominis sensus totaque mens percellantur et quasi sua sponte ad firmam in Deum fidem et spem abripiantur. Offertur ei in signo illo auxilium ac. subsidium potentissimum quo laetam fiduciam in opem divinam concipiat et praesentissimam ae potentissimam Dei opitulationem quasi manibus palpet ac teneat. Atque ne ulla adsit tergiversandi vel dubitandi species, postulationi eius limites praefiguntur nulli. A coeli sublimitate usque ad inferni profunda omnia eius arbitrio committuntur; petat rem maxime miram, maxime aptam ad fidem divinae potentiae gignendam, maxime difficilem, quam sufficere credat, ut. suo pectori spes ac fides divina illabatur! O praeclarum benignitatis divinae documentum !, o vere eximium conatum, quo gratia Dei animum illum rebellem, obduratum, contumacem emollire, erudire, ad se attrahere studuit! « Vide quo Deus se demiserit. Ipse illum attrahit et hortatur ut sigaum petat, etsi non parvum hoc signum erat, eius arcana prodere eiusque sententiam totam in medium producere et simulationem eius. omnem detegere » (S. Chrys.). Apposite notat S. Cyr., quoniam curae ac studio fuerit regi rerum eventus curiosius scrutari et. idolorum sciscitari oracula et falsorum vatum verba exquirere, Deum praecipere, ut iam a se signum exquirat. Illa itaque animi regis propensione Deus ad eius bonum uti se velle decrevit (sim. Procop.). Quam promptam divinae clementiae voluntatem ac fidelitatem propheta depingit dicens « Domino Deo tuo, id quod ad animum commovendum dicitur; Achaz enim totum se idolis dederat (4. Reg. 16, 3. 4. 2 Par. 28, 2-4), Deus autem inviolatam fidelitatem servans domui David hoc titulo supremae auctoritatis et paratae ad opem ferendam voluntatis documento regem ad officium sanamque mentem reducere desiderat. In hac igitar admonitione ad Achaz facta praeclarum ei datur documentum idque firmissimum, Deum omnino velle rebus iudaicis afflictis mederi atque insuper velle debilem atque infirmam spem ac fiduciam roborare et omni salutis certitudine animos suorum perfundere ac confirmare ; unde pro ea re iam nunc pignus exhibere vult quodeumque demum rex postulaverit. Cam Moyses legatione divina ad populum pergeret, variis. Deus eum signis instruxit, quibus se esse a Deo missum et Moyses certissime sciret et populus indubie edoceretur. Gedeon audita promissione ab angelo sibi apparente signum petit : « si inveni gratiam coram te, da mihi signum quod tu sis qui loqueris ad me » (Iud. 6, 171). Saul quoque. varia accipit signa quibus certus reddatur se regem fore, cum Samuel propheta varios eventus mox futuros ei praedicat (Reg. 10; 1 seq.). Quibus exemplis simul quid signum sit et quorsum.detur clare demonstratur. Est enim TN signum vel generatim quod memoriae rei alicuius conservandae inserviat (cf. Gen. 9, 13; 17, 11. Ex. 13, 9 etc.), vel documentum sit vel argumentum certum rem aliquam fore, vel portentum et miraculum in rei confirmationem editum, vel ad rei futurae imaginem et typum assumptum (cf. Deut. 13, 2. 1 Reg. 2, 27. Is. 8, 18 etc.). Quare ex rebus in populo Dei gestis Achaz perspectum habere debuit, quam insigne benevolentiae et opis divinae documentum sibi in hac optione praeberetur. Cum in arbitrio regis ponatur quid postulare velit, frustra quaerere videntur interpretes, quale-signum in coelo velin inferno intelligi possit. Aliis placet quod affert S. Hier. : « vis ut scindatur terra et grandi hiatu inferi pateant qui in corde terrae esse dicuntur, an ut aperiantur coeli » (sim. Haimo, Pint. Sasb. Lap. Men.) ; vel signum in coelo simile illi quod Iosue datum sit alii explicant (Ios. 10, 19), signum in profundo illustrant prodigiis in interitu Core, Dathan et Abiron factis, vel in demersione Aegyptiorum, vel in prodigiosa lonae prophetae liberatione, vel sicut Samuelis tempore tonitrua et procellae subito eruperint vel ignis.descenderit in diebus Eliae (1 Reg. 19, 17. 4 Reg. 1, 10; cf. S. Basil. Procop. Thom. Sanct. Calm.). Haec ipsa postulatio a propheta regi faeta illustri documento est, quanta animi certitudine vati se a Deo mitti et iuvari persuasum fuerit. Quantae enim audaciae, temeritatis, immo quanti perieuli res esset regi male affecto talem proponere optionem ! Et cum rex recuset signum postulare, ipsa recusatione ostendit se credere signum tale posse dari. Si enim non credidisset i. e. si sperare potuisset rem eam cessuram esse in Isaiae ignominiam, certo certius Achaz rex impius censendus esset ambabus manibus amplecti voluisse occasionem: adeo egregiam, qua monitorem importunum et molestum censorem ad silentium red-. igeret et perpetuo pudore confunderet. lta ipsum regis silentium nobis argumento est divinae Isaiae missionis ab Achaz agnitae. Quae autem rationalistae de tali Isaiae propositione dicunt—quam ipsi excepto de Lagarde ita uti scripto tradita est, factam esse omnino non diffitentur — risum movent et praeclare demonstrant, quomodo homines fide divina destituti ad res divinas explicandas inepti sint. Ita Hitz. prophetam hic rem agere valde periculosam monet, quae tamen satis fauste cesserit, cum Achaz postulationi illi non acquieverit; si enim acquievisset, lahve suo prophetae probabiliter non fuisse opem laturum, homo emunctae naris (divinorum consiliorum hac in re forte conscius !) statuit et affirmat. Meier vero pro certo habet Isaiam qua sit prudentia non potuisse velle ut miraculum patraretur. Sed quid verba sibi volant? : Knobel quaerens quid Isaias facturus fuisset, si Achaz postulationi accessisset, respondet : rem probabiliter exhibuisset valde simplicem et obviam. Sed non videt homo argutus non id agi quod Isaias facere voluisset, sed praestandum fuisse quodcumque Achaz postulasset. Alii demum statuunt prophetam putasse fierent. Praeclara sane rei explicatio ! Id unum puto rationalistis esse dolendum, quod Achaz hane occasionem vatem obruendi confasione mon arripuerit. Illi sane arripuissent ! Sed cur Achaz non arripuit ? En argumentum, ipsum regem impium seivisse prophetam Dei et vera loqui et miracula posse divinitus patrare. De textu hebr. haec nota : j»2y8 (cum dagesch in : edidit Daer-Del.) et gan explicari possunt vel imperat. vel infim. absol.; prius crebrius assumunt (c£. For. Yat. Malv. Rohl. Troch.), alterum in sensu gerundii v. g. JVaeg. ; sensus idem plane efficitur. At maior disceptatio est de acceptione vocis nosw. Uti in textu mas. puncta efferuntur now, forma videtur esse imperativus postula (cf. Is. 32, 11. 1 Reg. 13, 1. Dan. 9, 19 ; Olshausen 2 234 ; Naeg. hohl.) atque ita iam acceperunt Syrus, Is. 7, 11-12 163 quae alias nbNv reperitur. — Mentione haud indignum est quod Diestel et DBred. suspicantur, lectionem primigeniam no & punctaloribus esse immutatam, ut omném speciem quasi vates necromantiam vel exereuisset vel commendaret ab eo removerent. Et revera punctatores eiusmodi serupulis non semel esse agilatos, haud improbabiliter dici potest (cf. Geiger, Urschrift und Uebersetz. p. 239 seq.). At altera haec quoque compellatio frustra fit; frustra est qualiscumque signi promissio. Achaz rex negare non potest Deum tale signum efficere et velle et posse et vatem a Deo missum nomine Dei et eius auctoritate vera promittere — si enim Achaz vatem vana loqui credidisset, rem miram quae humanitus fieri nequeat sane postulasset, ut monitorem importunum confunderet et ad silentium perpetuum redigeret. Unde Achaz ipsa sua obstinatione argumento est vera miracula a prophetis quandoque esse edita. Ita autem respondet, ut animum in proposito suo obfirmatum et opis divinae repulsam clare demonstret
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v. 12 « et dixit Achaz : non petam et non tentabo Dominum » ; — animum pandit a Deo plane alienum ; vult quidem liberari a periculo ; at a Domino liberari renuit, forte ne voti reus factus ad cultum Dei reverti debeat relicta, quam amat idololatria neve cogatur foedus assyriacum et implorationem auxilii Theglathphalasar respuere. Quantus contemptus Dei in tali agendi modo lateat et quanta a theocratia aversio et regni theocratici despectio, non opus est pluribus prosequi. Exemplum habemus ad id quod 6, 10 dictum est : ipsa divinae opis promissione eiusque pignoris exhibitione maior efficitur et provocatur animi a Deo alienatio. Superbiae est, ut aiunt S. Hier. Haimo, Rup., quod non vult signum a Deo petere. Simulationem et manifestam impietatem et frivolam irrisionem Dei deprehendunt S. Cyr. For. Sanct. Lap. Pint. eo quod dixit non tentabo ; « in scelere pietatem simulavit, ut speciosam causam perfidiae atque rebellioni praetenderet » (Osor. sim. Sa, Men. Tir.) ac si, prout. Estius loquitur, in. Deum regereret praeceptum ipsius ;« prohibuit Deus ne quis ipsum tentet; nunc autem vult id agi per quod tentetur ; at ego parebo prohibitioni eius et non tentabo eum » (Est.). Deus enim praescripserat : « non tentabis Dominum Deum tuum » (Deut. 6, 16) ; Deum tentare est periculum facere, utrum Deus modo extraordinario sit opem laturus, potentiam suam etc. manifestaturus. Mensura spei sunt promissa divina; si quis ex defectu spei minus sperat quam oportet et ideo dubitat num Deus fidelitatem suam, potentiam etc. sit exhibiturus, sed etiam si quis ex praesumptione plus exspectat et postulat a Deo quam ex norma promissionum divinarum et ordinariae providentiae licet, is dicitur Deum tentare (cf. Ex. 11, 6. Num. 44, 922. Ps. 11, 18. Act. 5, 9; 13, 10), Dei potentiam quasi ad examen revocare, eius periculum facere. Unde cum Deus ipse regem signum petere iusserit, quam inepte, immo blaspheme talia regerantur per se patet. Id Achaz palam profitetur : « non mihi in animo est vires istius Iehovah experiri aut de eius potentia periculum facere » (Malv.). Qui contumax est et in malo obfirmatus et opem benigne oblatam cum contumelia respuit, is certe molestiam creat monitori et amicum aspernatur; sed si talia fiunt contra legatum divinum, qua talis qui agnitus sit et agnosci debeat, contumelia in Deum ipsum refunditur. Unde
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v. 13 « et dixit : audite ergo domus David : numquid parum vobis est molestos esse hominibus, quia molesti estis et Deo meo »? — non sufficit vobis homines aspernari et molestia afficere; longius progredimini, Deum meum culus iussu loquor contemnentes fatigatis, ad iram et vindictam provocatis, lacessitis. Ita agunt qui sunt ex domo David ; ergo uti v. 2 simul cum rege populus in eadem perturbatione cernitur, ita reliqua familia regia in eadem erat cum Achaz impietate et pertinacia. Magnam habet h. ]l. emphasin haec domus David appellatio. Domui enim David thronus aeternus est promissus (2 Reg. 7, 14), ex hac domo Messias est proditurus et salus in omnes gentes erit diffundenda (cf. Os. 3, 9. Am. 9, 11. 12) ; etiam harum promissionum heredes repudiato Deo ad exteros deflectunt. Quantum ergo recedunt a patre David, a viro illo secundum cor Dei; « o ingratissimi, degeneres a Davide patre, in Deum impii et immemores promissionum beneficiorumque maximorum eius, qui vos familia et genere Davidis iactatis, indignissimi eo nomine » (Malv.)! Vi promissionum domus David debet ab interitu servari; hanc igitur opem a Deo oblatam repudiare nihil aliud est quam consilia divina velle destruere et eo quoque modo Deum fatigare et lacessere. Notat S. Hier. : «pro labore et molestia, quod Aquila et Symmachus transtulerunt, LXX et Theodotio agonem interpretati sunt, id est luctam atque certamen, quia contentiosi non subiiciant collum Domini servituti, sed illo vulnera eorum volente curare respuant sanitatem ». Praebere agonem declarat S. Chrys. : « num mea verba sunt, num mea sententia ? Si autem hominibus non credere sine causa grave et criminatione dignum est, multo magis Deo. lllud igitur, agonem praebere, nihil aliud est quam fidem negare. Hoc, inquit, num parvum crimen est ? an parva criminationis causa hominibus non credere ? Quod si hoc grave, multo magis non credere Deo ». Et Theod. : « non satis ergo vobis est, quod prophetis contradicitis quodque Dei famulis resistitis, sed et Domino ipsi praecipienti palam non obtemperatis » ? Unde talis est ex antecedentibus rerum conditio, ut ex una parte quemadmodum domus David generatim permanere debet, ita in hisce angustiis ab irruentium hostium machinationibus defendatur (v. 2), ex altera vero haec eadem domus David propter regis aulicorumque mentem improbam et ab indole theocratica adeo alienam gravi castigatione sit afficienda. Prius elucet generatim ex vaticiniis iam datis et speciatim ex oraculo cum Achaz modo communicato (v. 4 seq.) ; alterum in illa tessera sí non credideritis, non permanebitis continetur. Quare signum a Deo datur quod uti ex una parte summum est salutis pignus et domus David servandae documentum augustissimum, ita ex altera parte tamen simul poenam domui David infligendam declarat pro tempore futuro, pro praesenti autem licet signum de se sit summae potentiae divinae argumentum, eos qui credere nolunt in infidelitate relinquat. Rem iam nunc praeoccupatione quadam breviter declaro : promittitur Messias nasciturus ; ita cum ille oriri debeat secundum humanam naturam ex domo David, haec domus servabitur; promittitur conceptus ac partus virgineus, in qua re uti cernitur magnum Dei miraculum, ita pignus datur et symbolum, quo Deum posse ea efficere quae naturae viribus fieri nequeunt, Deum posse inter maxima pericula incolumitatem etiam tunc praestare luculentissime constat, cum humana subsidia plane desint. Sed Messias ille praedicitur adolescere in conditione aerumnosa procul a sede et urbe regia, in terra Israel, qua re imperium et splendorem domus David interiisse, domum regiam David e sede regia pulsam, regimine privatam, in obscuritate et quasi in exsilio misero latentem satis clare innuitur. Sed hisce in universum claritatis gratia praemissis iam dispiciamus singula. Quia Achaz signum petere non vult, immo exhortatione ea et invitatione accepta magis animum in aversione a Domino obfirmat,
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v. 44 « propter hoc dabit Dominus ipse vobis signum : ecce virgo concipiet et. pariet filium et. vocabitur nomen eius Emmanuel » , — hebr. ecce virgo gravida et pariens filium et vocat... Versio propter hoc omnino retinenda est; ita rite LXX Six. «oóvo, ita. Syrus, Chald., ita Aq. Sym. Theod. quoque efferunt à zo5co, atque haec notio proxime àc per se inest hebr. v, quae nostro loco omnino congrua est. Deus enim cum domum David servari vult, huic domui David signum dat certissimum et quo magis rex et aulici domus David opem divinam respuunt, eo clarius salutem datum iri eo quo Deus voluerit modo etfertur; ita quae in hoc signo laeta sunt et promissoria, apte ad antecedentia adnectuntur. Sed pari nexu facile illa quoque fluunt, quae minas prae se ferunt : quia ii infidelitatem produnt et gratiam oblatam contemnunt, Deus signum exhibet in quo simul poenae annuntiatio latet et quod incredulos suae infidelitati relinquit. Talem esse signi dati effectum, post 6, 10 iam non mirum videbitur. Iuremerito igitur plerique interpretes iungunt : quia vos recusatis,.. ideo ipse Dominus dabit (cf. S. Cyr. Thom. Pint. Osor. Mald. Lap. Sa, Mar. Men.), neque opus est pro 122 aliam statuere significationem nihilominus (cf. Ier. 8, 2. — Ges.), quo sensu fere iam S. Basil. nexum proponit eumque Sasb. commemorat et sequitur HReinke. Nam notio nihilominus in contextum non convenit; ea est hoc loco excogitata, quia putabant signum dari pro Achaz faustum et Deum recusanti quoque regi et invito omnino velle signum liberationis instantis exhibere. At haec sententia non videtur posse sustineri. Achaz enim in v. 12 incredulitatem suam plane. manifestavit, ergo ex v. 9 incipiet pro ipso valere norma ilia : si non credideritis, non permanebitis; domus. regia molestiam creat Domino infidelitate, ergo ex v. 9 iam exspectari debet pro hac. domo ea ruinae annuntiatio quae cum promissione Davidi data (2 Reg. 1, 14) componi possit. Davidi dietum est : stabiliam thronum regni eius usque in sempiternum; ergo Messias qui sedebit super thronum David in. aeternum, nasci debet ex posteris David, domus igitur David exscindi non potest. Haec promissio datur absolute. At qua via ad illam sit perveniendum, relinquitur posteris David. Id indicat Deus dicens : « si inique aliquid gesserit, arguam eum in virga virorum et in plagis filiorum hominum; misericordiam autem meam non auferam » (2 Reg. 7, 14. 13). Iam Achaz conditionem propositam satis superque implevit; unde pro domo David iam minae valent ; arguam eum in virga virorum... et valent eo magis, quia in v. 9 talis poena clare et distincte est propo- Sita, si non crediderint. Quare signum pro domo David comminatorium est exspectandum ; idque revera sequitur ; nam ostenditur Messias qui nasci debet ex domo David sed qui adolescet in conditione afflicta in terra Israel (v. 15. 16); unde eo ipso gigno certissimo dicitur fore ut tabernaculum David concidat. En virga et plaga pro domo David; sed simul habes in v. 44 in conceptu et partu Messiae illud : misericordiam autem meam non auferam. Achaz foedere suo antitheocratico gloriam domus David tueri vult vultque tueri modo a Deo reprobato; in iustam eius contumaciae poenam ei dicitur id iri effectum, ut tabernaculum David concidat. Cum igitur haec sit vis totius oraculi pro rege, D non potest accipi notione niAilominus, verum retineri debet propter hoc, ut ad antecedentia referatur. Quid in ipso hoc signo nihilominus adsit solatii pro piis, postea explicabitur. Sed singula verba sunt perpendenda. Ut igitur signum per singulas partes exponamus, primum ob oculos habere oportet illam huius versus explicationem authenticam quam nobis ipse Spiritus s. proponit per S. Matthaeum 14, 93; est scil. conceptus ac partus virgineus, quo beatissima Virgo Maria huic mundo virginita- tis gloria permanente effudit Salvatorem, Sed hoc testimonium indicasse sufficiat. Quo veritas undequaque innotescat clarius, via et ratione interpretum in signum hoc inquiramus et verba perpendamus. Cum de hoc loco apud heterodoxos sententiae ferantur plane diversae, id primum stabiliendum est quod totius huius quaestionis cardo est et fundamentum et quo semel stabilito reliqua facile consequuntur. Id autem in Emmanuele continetur. Quis est ex mente prophetae Emmanuel? Hoc quidem capite quis sit eo solum indicatur, quod ad signum ab ipso Deo dandum refertur et quod in nominis significatione nobiscum Deus omen habetur faustissimum, Utrumque iam non rem communem, sed eventum magnum, Deo dignum et congruum illi optioni amplissimae v. 11 indicat. Signum enim quod tali prooemio vestitur in re contineri obvia vel quotidiana, plane repugnat. Nomen ipsum plane est novum et quamvis apud Hebraeos quamplurima exstent nomina propria cum nomine Dei composita, tamen nomen hoc alias inusitatum in ea rerum conditione aperte declarat Deum per hunc puerum speciali quadam ratione fore cum hominibus. Rem igitur magnam, opus Dei eximium, eventum faustissimum hisce iam indiciis exspectare iubemur. Quod Isaias hoc capite incepit, id praeclare explicat in subsequentibus, Iam 8,8 iterum nominatur Emmanuel, sed ita ut terra Iuda, quae alias audit terra Domini, hereditas Dei, dicatur ferra tua, o Emmanuel. Hac autem compellatione non puer quidam regius, non rex humanus salutatur, verum solus ille, cuius est terra Iuda, cuius est theocratia, ipse lIahve vel Messias. Atque id statim egregie confirmatur 8, 9. 10; hisce enim omnem potestatem omnium populorum Deo adversariam iri destructum dicitur propter Emmanuel: quia Emmanuel (8, 10 hebr.). Iam sollemne est apud prophetas annuntiare fore, ut omnis gentium potestas et superbia deiiciatur eo fine et suecessu, ut regnum Dei fundetur et consistat. Si igitur omnium populorum incursus, hostiles, conamina, consilia in nihilum redigenda sunt, quia Emmanuel, ipse Emmanuel clare designatur tamquam is qui in regno Dei principatum gerit. Ergo regem Messiam propheta ob oculos habet. Porro quis sit Emmanuel, apertius etiam et distinctius docetur 9, 6 seq. Ibi enim et verba ipsa et rerum contexta series nos remittunt ad 1, 14 et 8, 10; dico verba; nam parvulus natus est. nobis, filius datus est nobis promissionem illam 1, 14 clare et indubie referunt, et nomina quibus filius ille datus nobis designatur unum illud nomen Emmanuel praeclare explicant et qualis sit nobiscwm Deus insigni ratione declarant. Praeterea si rerum nexum ac seriem attenderis, deprehendes, uti 8, 8-10, hic quoque impetum describi atque arroganiiam hostium eorumque contra populum Dei infestationes aeque molestas ac potentissimas, verum haec omnia deiicienda esse victoria et triumpho insigni : quia Emmanuel 8, 10, quia parvulus natus est nobis 9, 6. Iam nomina quibus filius ille appellatur 9, 6 et quae 9, 7 de eius imperio sempiterno dicuntur, adeo sunt perspicua, adeo omni dubio superiora, ut ipsi rationalistae facere non possint quin 9, 6 Messiam describi aperte fateantur. Sed qui 9, 6 nobis proponitur, idem nobis et re et verbis exhibetur cp. 11, quod caput de Messia agere pariter apud omnes extra controversiam est. Unde si quis nexum rerum vel tantisper perspexerit, is duo nobis concedere debebit : a) Isaiam more suo 1, 14 quasi prima initia posuisse eaque in se fecundissima, quae per subsequentia oracula clarius atque uberius explicentur et evolvantur; b) in tribus istis sectionibus, quae cp. "i, 8-9, '1et 9, 8-12, 6 continentur, omnia ad Messiam quasi ad centrum ita convergere, ut Messias ipse et opus eius et gloria et splendor quasi per gra-: dus magis magisque innotescat. Quae omnia ex ipsa explanatione patebunt. Interea sufficiat rem indigitasse et demonstrasse, qua via procedendum sit, ut deprehendamus ex ipso propheta quem nomine Emmanuel nobis propositam voluerit. Ipse sacer vates in hanc nos methodum plane concedere cogit, cum 8, 8. 10 nomen, 9, 6 rem ex 1i, 14 nobis quam clarissime ob oculos ponat. Ita quae 7, 14 inchoata vel obscura et obvoluta esse videri possunt, subsequenti oraculorum pronuntiatione ac declaratione aperta redduntur, indubia, perspicua. Est igitur Emmanuel Messias, est Deus fortis. Hoc fundamento iacto (quod impugnari non potest, quia ipsius vatis declaratione consistit) iam quasi face praelucente reliqua signi eius verba tuto expendere poterimus '. Sollemne est apud Isaiam et alios quoque prophetas particula ecce nan vaticinium efferre de re futura quae gravis sit in se et auditorum animis peculiari pondere sit commendanda. Ita vide 3, 4 ; 5, 26; 8, 15; 40, 33; 13, 9. 11; 11,4; 19, 1 ; 22, 4'1; 294, 1; 926, 91; 30, 2; 32,1; 33, 1; 34, 855 31, 1; 39, 6 ; 40,10; 41, 115; 44,11; 52, 13; 94, 11; 65, 13; 66, 12. Adhiberi particulam etiam de re praesenti vel quae iamiam efficienda sit, ut hac loquendi forma auditorum mentes ad eius gravitatem concipiendam excitentur, ita quoque in usu est positum, ut, nulla egeat explicatione. Utro vero modo haec particula hoc loco usurpetur, ex verbis immediate antecedentibus desumitur ; istis autem Dominus dabit vobis signum signum ipsum tempore futuro dandum esse declaratur, igitur ecce usu priore toties apud Isaiam obvio adhibetur. Quare de tempore quando signum hoc revera dandum sit nihil hoc loco edicitur nisi id fore tempore futuro. ; Iam signum quod Domihus dabit sed cuius promissio atque descriptio iam est in se signum pro tempore praesenti, enuntiatur verbis : ecce virgo gravida et pariens filium... verba plane similia angelus dicit ad Agar iam gravidam : « ecce tu gravida et pariens filium et vocabis nomen eius Ismael » (Gen. 16, 11); simili modo de Thamar iam gravida dicitur « ecce gravida » (Gen. 38, 24) ; sed et Iud. 13, 5. 1 verba eadem : « ecce tu gravida et pariens filium » de uxore Manue dicuntur quae ex v. 24 iam concepisse videtur, quamvis in versione vulg. « ecce concipies » » verba de re futura explicentur. Rem futuram declarat nostro loco illud dabit et particula ecce, quae adeo frequenter apud Isaiam de eventu futuro adhibetur, ut supra iam probatum est. Sed dum rem futuram annuntiat, ipse vates visione interna prophetica rem acie mentis tamquam praesentem sibi sistit et mysterium quod revelat mentis intuitu quasi coram fieret considerat. Unde forma loquendi utitur adeo determinata et brevi : ecce 4 xxc0fvog gravida, m25yn scil. cum | articulo : virgo scil. determinata, quae a Deo electa sit, ut fiat mater Emmanuelis, quae ut talis est per eminentiam 4, xxp0£vog, virgo singularis; « additione articuli insignem quandam et hanc solam fuisse nobis subindicat,... nam ferme videntis et imaginem in mente habentis haec erant multamque in se habentis eorum quae dicebantur evidentiam » (S. Chrys.). Tres versiones veteres, LXX, Syri, S. Hier., virgineiu efferunt clare et distincte, dum reliquae versiones graecae Aq. Sym. Theod. 1 vivis à» q2oxgi coXXap ve: verterint. Verum quidem est quod iam SS. Hier. advertit, vocem omnino propriam ad virginem illibatam designandam apud Hebraeos esse nna ; at dubium esse non potest quin et 1257 virginem eamque iuvenem ac teneram designet et hoc loco unice designare possit. Utrumque erit paucis demonstrandum. Dici 257 de puella virgine, de. puella quae sit famae intemeratae, innupta et quae pro virgine saltem ab omnibus habeatur, omnes probant loci, in quibus vox usurpatur. Ita Gen. 94, 43, cum servus Abraham pro filio 1saac non nisi virginem illibatam ut sponsam deducere vellet; ita Ex. 2, 8 de sorore Moysis quae erat puella innupta ; ita Ps. 67, 12, cum in publicis choris qui religionis causa instituebantur, ad sacra carmina canenda sane non admitterentur nisi puellae famae vitaeque integerrimae i. e. virgines ; et si Cant. 6, '1 legitur : « sexaginta sunt reginae et octoginta concubinae et adolescentularum non est numerus », quaenam sint adolescentulae nimoy dubitari nequit, cum ab iis quae rem uxoriam expertae sint, a reginis et concu- : binis, tam sollicite distinguantur. Aeque certum est etiam Prov. 30, 19 'eam puellam dici T5y quae in communi hominum opinione tamquam virgo habetur et tamquam talis quae virum non sit experta. Sensus enim adagiorum quae eo loco recitantur is est : uti deprehendi nequit, utrum aquila per aerem, coluber super petram, navis per medium mare transierit necne, cum illa vestigia certa et permanentia non relinquant, ita indagari penitus nequit, num ea quae censeatur virgo sit revera ab omni cum viro commercio furtivo aliena ; nam mulier adultera quoque crimen suum celare novit et hominum oculis subducere '. Unde ex usu vocis Top "v2 vocatur. Eadem vox in cognatis quoque dialectis invenitur et apud demonstrant ». Iam usus iterum est determinandus primo et per se ex ipsa illa dialecto de qua quaeritur ; proinde pro lingua hebraica ex usu qui in Hebraeorum priscorum scriptis, i. e. in sacris literis cernitur ; ad hunc usum autem nihil refert, quid post multa saecula vel apud rabbinos vel apud Arabes de voce antiqua faetum sit vel ad quam notionem vox demum sit delapsa. Usus autem e sacris literis est indubius. Neque parvi aestimandum est a graecis interpretibus hoc Isaiae loco vocem esse seleetam quae virginem eamque solam designet. In qua versione iàob $, x«g0:vo; certae traditionis vestigium facile deprehenderis. Quare hane vocis de virgine explicationem iuremerito tuentur catholici interpretes omnes, quos singulos adscribere infinitum est ; multi quoque ex heterodoxis linguae hebr. scientia insignes eandem fortiter propugnant et defendunt versionem. Quorum aliqua testimonia in re tanti momenti in medium proferre non piget. Et Munsterus quidem : « quod haec prophetia de Christo et matre eius Virgine sit praedicta non modo probatur auctoritate evangelistarum, sed ex textu quoque colligitur, cum virginis partus pro miraculo habeatur, nullius patris fiat mentio et nomen pueri a matre vocari iubeatur » (cf. Criticorum sacr. tom. 4 ad h. 1.); Forsterus : « noy iuveucula scil. innupta, quae nondum est elocata viro, antequam nuptias celebravit et publicum coniugii statum ingressa est. Testantur enim omnes veteris testamenti loéói, ubicumque legitur, dici de iuvencula quae virgo est » (apud Malv. ad Prov. 30, 19). Similiter vel ex etymo vocis vel ex usu eandem notionem proponunt lunius, Calovius, Piscator aliique, quos vide in Synopsi Criticorum, ed. a Matth. Polo (Ultraiecti 1685 ; vol. 3 p. 77) ; eandem sententiam ita inter alia effert Ros. (in scholiis ad h. 1. — ed. 2. Lips. 1810 p. 298) : « gravissimum est illud, quod ma5y de nupta femina ex usu loquendi intelligi plane nequeat, sed virginem denotet... probat constans usus in V. T. nunquam de nupta, sed ubique de innupta femina dici ». Alios supra iam adduxi, cum de etymologia vocis ab absconsione petita agerem, v. g. Viftringam, quibus adde Ed. Leigh, Gataker, alios quos recenset Heinke l. c. p. 114; 123 seq. In scholiis Frid. Schulzii continuatis a G. L. Dauer legitur : « mooY est virgo intacta, sed matura; a coniugibus et concubinis distinguitur Cant. 6, 8. Gen. 94, 93 coll. 16 ». Doedérlein nostrum locum vertit : virgo gravida facta filium pariet (Esaias, 3 ed. p. 31). Eodem modo Hengstenberg (Christologie, 2 ed. II p. 53 seq.) inter alia Scribit, certum esse voce puellam designari innuptam in flore iuventutis et eam hoc loco describi integerrimam castitate per se ex contextu erui; nam si mater Messiae innupta esse debeat, necesse prorsus esse ut sit virgo illibata. Et Drechsler rem ita concipit : nona virginem dicit qua virginem illibatam, nooy qua virginem nubilem (cf. der Proph. Jesaja p. 287. 304); simi- liter virginem h. 1. vertunt (quamvis in loci explanatione in varias discedant partes) : Steudel, J. D. Michaelis, Eichhorn, Paulus, Staehelin, Ewald, Riggenbach, Maurer, Umbreit, Hofmann, Tholuck (cf. Studien und Krit. 1835 p. 1000; 4843 p. 438; 18553 p. 914. 607 ; Hengstenbergl. c. p. 19; Drechsler 1. c, p. 900 seq.) ; Naegelsbach hoc saltem concedit, vocem feminam matrimonio iunctam designare mom posse, sed dicere puellam innuptam vigore plenam ; similiter Kueper (das Prophetenthum d. A. B. p. 216), Schultz (Studien und Krit. 1861, 718), Orelli (die alttestam. Weissagung v. d. Vollendung des Gottesreiches, 1882; p. 290 seq.) et Delitzsch illam esse virginem dicit, quàm prophetiae spiritus menti prophetae repraesentaverit et quae quamvis eam nomine efferre nequeat, tamen tamquam ad rem summam eximiamque electa aciei mentis ipsius obversetur (Commentar über d. Proph. Jes. 3 ed. p. 117). Etiam Cheyne concedit mulierem matrimonio iunctam nullibi noy vocari et Bredenkamp, quamvis non virginem vertat sed puellam, tamen ex contextu et mente prophetae concludendum esse ait etiam ipsum partum non fore xazX góstw sed «xp qócw, miraculum enim constitui non in puero solo verum in omnibus quae de ipso dicantur ; dein certo non fieri fortuito quod nunquam de patre Messiae sermo inferatur (der Prophet Jesaja p. 59). Igitur ex usu constat voci qua tali inesse notionem puellae innuptae, virginis. Iam verba prophetae : ecce virgo gravida et pariens filium intelligi ita debent, uti sonant scil. virginem qua virginem et permanentem talem et esse gravidam et parere. Ita enim verba sensu obvio explicantur; loquitur enim propheta ac si digitis quasi demonstraret : en videte vobis signum, videte virginem praegnantem ac parientem ; ad quem sensum participia quae in lebr. adhibentur plane apta sunt et efficacia; adde quod eadem verba ét Gen. 16, 11 et 38, 24 et probabilissime etiam Iud. 13, 5. 1 de iis dicuntur quae iam sunt gravidae; unde iure h. l. explicabis : cerno mente prophetica virginem quae in conditione praegnationis est etc. Verba sensu, ut aiunt, composito esse accipienda, praeterea ex ipso signo annuntiato omnino evincitur. Nam, uti SS. Patres et interpretes monent, post sollemnem promissionem ipse Dominus dabit signum cum Achaz signum oblatum esset quodcumque vel in coelo vel in terra vel in inferno patrandum, non potest sequi res quotidiana. Audiamus S. Chrys. : «si autem virgo non fuisset, signum non erat. Signum enim rerum seriem excedere debet et naturae consuetudinem superare itemque novum et inexspectatum esse, ita ut id insigne sit singulià qui vident et audiunt. Ideo enim signum appellatur, quod sit insigne (zausizs-ixíza92v). Insigne autem non fuerit, si delitescat in communitate ceterarum rerum. Itaque si sermo esset de muliere secundum naturae legem pariente, cur signum vocaret quod quotidie fieri solet »? Iste autem virgineus conceptus et partus, ut est in se verum miraculum et ideo signum Deo et grandi promissione dignum, ita est signum quoque plis maxime accommodatum pro conditione domus David eiusque liberatione, Nam in conceptu partuque virgineo manifestatur divina potentia, quia eainter seconciliare potest quae ordine et instituto naturae plane inter se excludunt. Dum rex et populus contremiscunt et omnia iam conclamata esse videntur, hoc signo manifesto ob fidelium oculos ponitur : « non est impossibile apud Deum omne verbum »; ex hoc signo discere possunt apud Deum liberationem et salutem suam ita firmiter esse constitutam, ut ad eam vindicandam paratus sit maxima quaedam si opus fuerit miracula praeter naturam et contra eius ordinem patrare; atque in pignus talis voluntatis eis proponit virginitatem illaesam atque servatam ibi, ubi ex ordine naturae nequit non laedi et amitti. Ergo etsi ipsis nullum effugium, remedium ac subsidium nullum humanitus supersit, si tanta necessitate ad ruinam et interitum respublica et civitas propellatur, quanta adsit ad laesionem virginitatis in conceptu et partu, Deus tamen mediis in flammis eos servare potest illaesos, potest et vult rempublicam et thronum David ab interitu servare. Signum autem eiusque significatio salutaris quae adest pro piis quasi in immensum augetur, quia de conceptu et partu agitur Messiae. Ipse Messias piis ut pignus liberationis considerari potest. Quam igitur fixum atque inconcussum sit apud Deum post tot vaticinia et promissa Messiam mittere, tam fixum simul esse atque certüm Deum velle periculum instans avertere. Ut se minus beneficium quod promiserat v. 7 dare revera velle spondeat, maximum quod excogitari possit beneficium pignoris loco quasi in medio poni. Bene monet S. Thom. : « Incarnatio Christi significat liberationem per locum a maiori : si Deus dabit filium suum ad salutem totius mundi, multo magis potest salvare vos ab istis hostibus (cf. hom. 8, 32); vel quasi causa motiva : hoc enim quasi movit Dominum, quod multa bona illi populo quamvis iniusto concedantur, quia de illo providerat Filium suum incarnandum ». Signum igitur tale est,quod fideles maximo solatio erigat et confortet et a credentibus bene intelligatur, sed quod quia fidem supponat et exigat et a sensibus reconditum sit neque externo suo splendore sensus percellat et invitos etiam animos ad Dei praesentis et operantis agnitionem pertrahat, infideles in sua relinquat infidelitate et a Deo abalienatione (cf. 6, 9. 10). Hoc loco virginem intelligi in ipso conceptu et partu demum ex eo colligitur, quia de Messiae nativitate agitur. lam neminem latere potest in s. literis ei: non attribui patrem alium quam lahve qui solus ad eum dicat : filius meus es tu, ego hodie genui te; saepius autem de eius maire sermonem inferri : ipse Messias de sua loquitur matre (Ps. 21, 10. 11), Michaeas originem eius terrestrem commemorans solius eius genetricis mentionem iniicit (9, 3), Ieremias quoque eius ortum ad solam refert feminam (31, 32); haec si perpenderis simulque consideraveris, quam explicite de utroque generationis principio s. literae communiter loqui soleant, certum tibi evadet matrem Messiae si "257 vocetur non - posse esse nisi virginem. Ad quod statim addo, ipsum prophetam de ea re insuper nos clare voluisse edocere, dum mox 8, 3 nobis ostendat, quomodo de conceptu communi atque ordinario loquatur : et accessi ad. prophetissam et concepit. Utrumque loquendi modum inter se sedulo compara; iam magnum non potes non deprehendere discrimen. Ergo ex ipsis verbis aliud et aliad nobis indicasse prophetam iure inferimus. Quae omnia quantopere vero sint consona, ex authentica interpretatione constat quam S. Matthaeus dat qui saepius et consulto conceptum virginalem effert eumque in nostro loco praedictum atque declaratum esse asseverat (cf. Matth. 4, 1o. 18. 20. 22. 23. 95 — Luc. 1, 271. 31. 33). Neque omittunt veteres advertere quomodo Filius Dei incarnatus signum sit et coelum et terram et profundum complectens atque ubique suam manifestans maiestatem (cf. Euseb. S. Cyr. Theod.). Sed fortasse nonnemo hoc loco quaeret quomodo signum tempore futuro demum exhibendum iam pro praesenti rerum conditione argumentum esse. possit et documentum. Qua in reante omnia considerari oportet (cf. Patrit. p. 141), ipsam rei futurae praedictionem factam a propheta qui qua talis iam agnitus sit et a Deo legitime comprobatus, habere in se pondus maximum ; aequivalet enim huic locutioni : quam certum fixumque est apud Deum mittere Messiam ex domo David oriundum, tam certum fixumque simul est, domum David a praesenti periculo iri ereptum. Hoc autem si a propheta legitimo dicitur cuius momeníüiesse debeat, ex lege fundamentali de munere prophetico facile colligitur : « ponam verba mea in oreeius, ipsum audies ; qui autem verba eius quae loquetur in nomine meo audire noluerit, ego ultor exsistam » (Deut. 18, 15. 18. 19). Et Deum paratum esse ad opem ferendam et huius suae voluntatis pignus et arrham iam edere, ex eo ipso luculentissime apparet, quia in tali rerum conditione prophetam mittit eique res futuras pandit easque in aliorum eruditionem et consolationem proponi iubet. Habetur ergo modo eximio interventus Dei isque habetur ad certum consilium divinum manifestandum et confirmandum ; quid igitur plus ad veri signi rationem pro tempore quoque praesenti habendam requires ? Utique signum tale est quod ut. vi sua et significatione percipiatur, opus est fide. Sed in re theocratica requiri fidem, ex ipsa theocratiae indole enascitur. Insuper Deum per prophetas sua aperire consilia et reipublicae quoque administrationem gubernare, res est in theocratia V. T. usitata, in lege Deuteronomii fundata, multis exemplis probata. Adde quod Deus, ut verbis suis ac promissionibus pondus adderet et confirmationem, iam saepius signa dederit futuro tempore adimplenda (cf. Ex. 3, 19. 1 Reg. 2, 34; 10, 1 seq. 4 Reg. 19,29). Neque ullo pacto dici potest signa talia quippe quae pro futuro promittantur effectu carere pro praesenti vel saltem non ita censeri posse efficacia. Nam ut a simili ordiar, aegrotusquispiam v. g. magnam capit spem ac fiduciam, si medicum audiat asserentem : adeo mihi persuasum est te plane iri restitutum sanitati, ut post tres hebdomadas tecum iter instituere mihi in animo sit. Nonne ex tali asseveratione aegrotus quam certa sit medici spes intelligeret et ex illius spe adeo firma solatium caperet? Ergo a fortiore quale esse debet solatium, quale rei certissime eventurae pignus, si v. g. non homo ex fallaci forte coniectura vel opinione humana, sed Deus ipse potentissimus Moysi dicat : « hoc habebis signum quod miserim te : cum eduxeris populum meum de Aegypto, immolabis Deo super montem istum » (Ex. 3, 12). Et idem applica ad alia. Atque revera eventus futuri revelatio in se quoque quam maxime apta est, utanimum solatio confortet et de praesenti Dei ope reddat certissimum. Cum enim Deus res futuras homini revelat vel per prophetam praedicit, excellentissimo quodam modo Deus se ostendit rerum omnium Dominum, gubernatorem, cuius potentiae omnia sunt subdita, cuius scientiae omnia sunt aperta. Ex tali autem manifestatione divina fides confortatur, roboratur spes atque fiducia. Quid enim excellentius fingi potest. quam si Deus ut de re praesenti fidem faciat, omnipotentia sua et omniscientia quasi in auxilium vocata te rerum futurarum cognitionis suae reddat participem ? Nam res futuras maxime eas quae ex multarum causarum etiam libere agentium concursu et cooperatione demum efficientur praedicere, ad unum illum spectat a quo omnia dependent, ita ut tale vaticinium ita sit sigillo divino insignitum, ut a nullo alio nisi a Deo procedere posse statim illucescat. Tale igitur vaticinium simul est miraculum vel signum valde excellens, ergo in se quoque aptissimum, quo confirmatio praesens effati alicuius divinitus detur. Eo enim quo res futurae panduntur, simul Dei voluntas asseritur fixa et determinata qua velit res ad exitum omnino perducere. Talis vero Dei voluntatis manifestatione quid firmius, certius, eminentius desiderari potest, ut quis ad summam fidei et spei certitudinem animum erigat ? Unde ex eo quod Achaz regi signum datur futuro tempore demum implendum, colligi nequit, id ea ratione dari in punitionem Achaz, qui signum praesens petere noluerit ; potius dicendum erit eius punitionem in eo consistere quod signum in se luculentissimum ita exhibetur, ut eum qui non credat vel credere nolit omnino in infidelitate sua relinquat. De signi notione pro Achaz vide ad v. 15. 16- Hebr. verte et vocat nomen eius Emmanuel i. e. ut S. Hier. hebr. explicat: « potest intelligi et vocabit : quod ipsa scil. Virgo quae concipiet et pariet, hoc Christum appellatura sit nomine ». Nomen alias quoque a matre imponitur (cf. Gen. 4, 1. 25; 19, 31. 38 ; 29, 32. 34. 33 ; 30, 18. 90. 91. 24 ; 33, 18 etc.); hoc loco eo magis ad unam spectat matrem, quia pater non adest, ad quem nominis impositio proprie spectat. Nomen alicuius ita vel ita vocare non dicit hominem eo nomine revera vocitandum et inter homines appellandum esse, sed uti iam monet S. Chrys., id solum nomen indicat quod ex rebus ipsis illi competebat. Exprimit nomen id quod in re vel homine nominato fieri vel demonstrari debet vel id quod per eum sit efficiendum (cf. ler. 11, 16; 20, 3 ; 23, 6 ; 33, 16 ; 46, 11). Proxime ergo nomine hoc declaratur, filium istum pignus esse quod Deus sit nobiscum, quod opem et auxilium sit laturus in rebus angustis. Ex ipso et solo nomine Emmanuel quamvis nomen hoc alibi non inveniatur, nondum potest inferri puerum istum revera esse Deum nobiscum. Sunt enim, uti notum est, plurima nomina apud Hebraeos cum nomine Dei vel lahve composita, quae ex ratione etymologica explicantur : El est benignus ; El est salus ; Iahve est donator, propitius, sapiens, protector, certator, potens, iustus, excelsus, iudex etc. etc. Iam per se liquet, si eiusmodi nomina hominibus imponuntur, ex sola nominis Deus nobiscum imposiuone vel appellatione nos nondum ad pueri illius divinam naturam concludere posse. Verum cum in subsequentibus (8, 8; 9, 6. 1; 11, 1 seq.) istius pueri maiestas ac divinitas plane declaretur, simul edocemur iam hoe loco nos nomen hoe non solum svmbolicum ac promissorium, sed reale ac proprium iuremerito explicare. Puer ergo iste ita vocabitur non tantum quia auxilium Dei nobis affert et in se quasi in pignore illud promittit verum quia ipse est Deus nobiscum. Unde mysterio Incarnationis patefacto aptissime eo nomine et divinam et humanam naturam Messiae inter se consociatam declarari manifestum est. Unde Theod. : « significat autem id nomen Deum hominem factam, Deum qui humanam naturam assumpsit, Deum huic unitum, Dei formam et servi formam in. uno filio spectatam », et S. Chrys. : « tunc enim maxime nobitcum Deus factus est, cum interra visus est et cum hominibus conversatus est multamque erga nos providentiam exhibuit » ; etita plene explicant nomen plerique (ef. Pint. Sasb. Lap. Osor. Sanct.). posse vocabit : « quod ipsa scil. Virgo quae concipiet et pariet hoc Christum appellatura sit nomine ». Et haec interpretatio retinenda est, utpote simplicior, cum subitanea illa ad Virginem apostrophe et vocabis assumi nequeat. Cave quoque eam referas ad domum David ; illam enim modo numero plurali allocutus est; illam reprehendit, ergo eerte ei honorem nominis imponendi, qui ad patrem vel matrem spectat, non conferri vult; illam non admittit punctatio hebr. quae vel 2. pers. fem. vel 3. pers. fem. refert. Pro 3. pers. ea forma enuntiata vide Lev. 25, 21. Deut. 31, 29; 32, 36; Ier. 41, 93. Ps. 118, 93; cf. Ewald, Lehrb. 2. 194 b. — Euseb. Procop. x«Mosi; referant ad domum Davidet in eo cernunt adhortationem, ut frequenter invocent Emmanuelem, cuius ope salutem nanciscantur; « nonnulli vero hoc minime cogitantes in evangelio secundum Matthaeum pro xoAzez:; scripserunt xaA£couct ; at prophetica lectio non sic habet ; sed hebraica lectio cum hac nostra congruit et omnes interpretes vocabis edidarunt » (Euseb.). Ex textu hebr. posse intelligi et 2. et 3. pers. sed hoc. aptius iam censet Malv. Alii, uti Arias Montanus, Pagninus, Mar. 2. pers. vertunt ; alii, uti For. Vat. rem in medio relinquunt. Recentiores verbi formam ad Virginem referunt in 3. pers., solus Dade sermonem in 2 pers. effert. Cum locus iste adeo sit insignis, aliqua iuvat afferre testimonia, quibus constet quid antiquitas christiana de eo senserit. Iam S. Justinus in prima sua pro christianis apologia ita habet : « iam vero quemadmodum ex virgine oriturum conceptis verbis Isaias praedixerit, audite. Sic autem locutus est : ecce virgo £v acp! Ezet xa) séEexas vióv' xal époüsty éml, Q iy£uxvt xbvos" Me du» & Ocóz. Quae enim incredibilia erant et fieri non posse hominibus videbantur, ea Deus per spiritum propheticum futura praenuntiavit, ut cum evenissent fides eis non derogaretur, sed ex eo quod essent praedicta crederentur.... lllud igitur ecce virgo... significat absque concubitu concepturam » (Apol. I n. 33: M. 6, 381). Idem Iustinus in dialogo cum Tryphone repetito hoc vaticinium allegat et expendit; ita v. g. « praeterea ut possent qui in eum credunt, quonam rp genitus in mundum venerit agnoscere, per eundem Isaiam spiritus propheticus rem, ut erat eventura, praedixit his verbis.. » (n. 43 ; M. 6, 868). Item hanc ex Virgine generationem per Isaiam praedictam exponit latius n. 66, 68, 11, 84 (M. 6, 628. 633. 644. 613) et versionem àv LXX 1, xx99£vc; contra aliam a Iudaeis invectam 1 vezw; defendit, Tryphonis autem üdsesrutaque explicationem vaticinium illud in Ezechia esse impletam tamquam absurdam et impiam reiicit ; inter alia id quoque urget rationem signi conceptum exposcere partumque virginalem : « nam si hie quoque perinde ac alii omnes primogeniti ex concubitu oriturus erat, cur Deus ipse signum quod minime omnibus primogenitis commune esset daturum se dicebat ? Sed quod vere signum est quodque certum hnmano generi futurum erat, nempe ex virginali utero Primogenitum omnium rerum conditarum carnem factum vere puerum nasci, id praeoccupans per Spiritam sanctum praenuntiavit » ete. — Atque S. Irenaeus (adv. haer. 3, 21, 4 ; M. 1, 950 seq.) : « unus et idem Spiritus Dei qui in prophetis quidem praeconavit, quis et qualis esset adventus Domini, in senioribus autem interpretatus est bene quae bene prophetata fuerant, ipse et in apostolis annuntiavit plenitudinem temporum adoptionis advenisse et proximasse regnum coelorum et inhabitare inter homines credentes in eum qui ex Virgine natus est Emmanuel..... (et loco Is. recitato pergit) diligenter igitur significavit Spiritus sanctus per ea quae dicta sunt generationem eius quae est ex Virgine et substantiam quoniam Deus (Emmanuel enim nomen hoc significat), et manifestat quoniam homo in eo quod dicit : butyrum et mel manducabit, et in eo quod infantem nominat eum ». Et iterum (l. c. 4, 33, 11; M. 1, 1080) : « qui eum ex Virgine Emmanuel praedicabant, adunitionem Verbi Dei ad plasma eius manifestabant, quoniam Verbum caro erit et Filius Dei filius hominis (purus pure puram aperiens vulvam eam quae regenerat homines in Deum, quam ipse puram fecit) et hoc factus quod et nos, Deus fortis est et inenarrabile habet genus ». Idem quoque sedulo exsequitur, quomodo et « in profundum deorsum vel in altitudinem sursum » in Christo sit impletum et ipsum signum non id quod omnibus eveniat mulieribus quae pariant, verum partum exposcat inopinatum atque virgineum (l. c. 3, 21, 6 ; M. 1, 953). — Satis fuse locum nostrum pertractat. Tertullianus (adv. Iud. cp. 9 ; M. 2, 617 seq.) ; et primo quidem advertit contra Iudaeos obiicientes Iesum non eiusmodi nomen Emmanuelis gessisse, eum venisse qui nomine hoc significetur, scil. Nobiscum Deus. Dein argueatibus naturam non pati virginem parere respondet : « et tamen credendum est prophetae ; praestruxit enim fidem. incredibili rei dicendo, quod signum esset futurum ; signum autem a Deo nisi novitas aliqua monstruosa fuisset, signum non videretur... nihil signi videri potest res quotidiana, iuvenculae scil. praegnatus et partus. In signum ergo nobis posita virgo mater merito creditur ». Et iterum (de carne Ch. 41 ; M. 2, 181) : « nove nasci debebat novae nativitatis dedicator, de qua signum daturus Dominus ab Esaia praedicabatur. Quod est istud signum ?... Concepit igitur virgo et peperit Emmanuelem, Nobiscum Deum » ; praeterea l. c. 21. 93; M. 9, "181. 190; item in libro deresurrectione carnis cp. 20; M. 2, 821, et adv. Marc. 3, 12 et 13; M.2, 336-338. — Saepius vaticinium hoc expendit Origenes; ita in libro primo contra Celsum (34 seq. M. 11, 728), ubi inter alia quaerit : « quodnam signum parere puellam non virginem » ? et ostendit Iesum esse revera signum in excelso et in profundo datum ; praeterea vide homil. in Is. 2; M. 11, 224; hom. in Ierem. 1 n. 1; M. 11, 264.— Eo aliquoties utitur S, Cyprianus; ex nomine Emmanuel Christi probat . divinitatem et partum declarat ex oraculo virgineum (cf. testim. adv. Iud. 2, 6. 9; ep. 8 ad martyr. et conf. M. 4, 102. 104. 248). Atque Lactantius (divin. Instit. 4, 12 ; M. 6, 419) virginem esse gravidatam ait sane incredibile videri potuisse, nisi hoc futurum ante multa saecula prophetae cecinissent. Et loco ex Isaia recitato pergit : « quid hoc manifestius dici potest? Legebant ista Iudaei qui eum negaverunt. Si quis nos haec fingere arbitratur, ab his requirat, ab his potissimum sumat. Satis firmum testimonium est ad probandam veritatem quod ab ipsis perhibetur inimicis. Hemanuel autem nunquam vocitatus est, sed Iesus qui latine dicitur salutaris sive salvator, quia cunctis gentibus salutifer venit. Sed propheta declaravit hoc nomine quod Deus ad homines in carne venturus esset. Hemanuel enim significat nobiscum Deum, scil. quia illo per virginem nato confiteri homines oportebat Deum secum esse, id est, in terra et in carne mortali ». S. Ephraem vaticinium ita declarat: « virgo gravida et pariens... id est contra nomen et naturam eius. Si enim virgo, quomodo gravida? etsi gravida, quomodo virgo? quomodo hoc audiri et credi potest? Ipse certe Dominus dabit vobis signum et propterea quia Dominus dat, ne quaeras quomodo fieri possit. Neque enim est quidquam quod efficere Domino non sit facile ». S. Epiphanius (haer. 54, 3; M. 41, 968) : « «zp0£voz pévovca in utero habebit, non ex viri semine, filiumque pariet, fetum utique carne praeditum et a virgine genitum » ; et nomen Emmanuel exponit : « est enim Deus homo a Patre quidem genitus &vágytc xoi &ypóvos, homo autem ex Maria factus, quatenus carne praeditus advenit » ; ei convenire illud ex sublimi et profundo declarat Ancor. 32; M. 43, 16 (cf. Ancor. 30 col. 69). S. Athanasius oraculum profert de Iesu Virginis filio ep. 1 ad Serap. n. 9; M. 26, 532; ep. ad Adelph. n. 6; M. 26, 1080. Haec sufficiant, Multa alia SS. Patrum testimonia, Ephraemi, Cyrilli hieros., Gregorii theol, Chrysostomi, Theodoreti, Ambrosii, Hieronymi, Leonis I, Gregorii I etc. diligenter collegit et sedulo exposuit Aeinke (die Weissagung von der Jungírau, p. 233-360) et plura quoque allegat Tailhan, Kilber, Analysis biblica I p. 354 seq. Ezechia filio Achaz prophetari arbitrantur... quod omnino probari non potest. Siquidem Achaz, filius loatham, regnavit super Iudam et lerusalem annis sedecim, cui successit in regnum filius eius Ezechias annos natus viginti quinque »; ergo concludit s. doctor, in anno primo regni Achaz Ezechias iam erat novem annorum. Et ita ea sententia sua ipsius absurditate corruit. Quare Iudaei posteriores, uti Kimchi et Abarbanel, aliam uxorem Achaz iuniorem aliumque eius filium, alias ignotum, statuerunt. Sed ut gratis asseritur, ita negatur; et quam ridiculum est infantem in cunis vagientem ita compellari, ut fit 8, 8 ? id sane uti a veterum dicendi genere abest longissime, ita vix tolerari posset apud eos poetas recentes qui quam maxime teneris affectibus exprimendis indulgent. — Alium veterem errorem iam commemorat S. Hier. : « quidam de nostris [Isaiam prophetam duos filios habuisse contendit, Iasub et Emmanuel, et Emmanuel de prophetissa uxore eius generatum in typum Domini Salvatoris ». Proponunt eam sententiam ita, ut noy censeant esse vel matrem etiam filii Schearjaschub, ergo eam quae iam dudum fuerit uxor Isaiae, vel aliam uxorem iuvenem solum ei desponsatam eamque tum adhuc virginem, vel rem in ambiguo relinquant. Ita Iudaeorum doctores Abenesra et Iarchi, ita Faustus Socinus, Crell, Grotius, I. Lud. von Wolxogen, Ioh. Ern. Faber, Pflüschke, Hezel, Gesenius, Hitzig, Hendewerk, Knobel,Maurer, Olshausen, Diestel et pauci quidam catholici, de quibus postea, qui ut ille quidam apud S. Hier. in filio [saiae typum Christi agnoscunt. Àt haec quoque sententia, uti iam notat Sanct. tum aliis, tum iam 8, 8 aperte excluditur; quo enim pacto Isaias filiolum suum tenellum consalutaret dominatorem et possessorem terrae [udaeae vel eius causa 8, 10 omnes populos esse debellandos vaticinaretur ? fabula vel in narratione induci virum quendam nomine lectoris; dein mox mores, virtutes, facinora Hectoris narrari et describi; quis unquam ea de alio quodam Hectore ab uno illo qui prius vocatus est plane diverso intelliget, nisi fabulae seriptor id explieite monuerit ? Equidem non possum satis mirari, si qui quod apud scriptorem profanum nunquam committerent id auctori sacro imputant. Insuper satis iam in antecedentibus demonstratum est Schegg errare 'censentem, Messiae nativitatem post annos plus quam septingentos futuram non potuisse esse signum ; et quomodo signum sit pro Achaz statim declarabitur ; at praeterea quaerit, quid tandem in nostro versu explicationem suadeat vel exigat messianicam. Miram quaestionem ! Eam enim exigunt verba singula, praeprimis Emmanuel, eam exigit interpretatio authentica apud S. Matthaeum, eam exigit perpetuus atque constans Ecclesiae consensus. — De variorum huius oraculi interpretatione ea confer quae luculenter scripsit Reinke in libro saepius laudato p. 39-60. 3067 seq., Fillion (Essais d'Exégése p. 23 seq.) ; praeterea Studien und Krit. 1861, 721, et commentarios a Drechsl. Naeg. editos. De Messia ex domo Davidis oriundo sermonem esse in v. 14 ex iis quae dicta sunt patet. Verum iam ea de ipso dicuntur quae ostendunt domum davidicam quamvis nunc a periculo imminente salvetur, uti in v. "1 et 8 promissum est, tamen tum cum Messias sit nasciturus forein conditione humili et regno et exercitio imperii iri privatum. Ita illud ipsum quod Achaz foedere antitheocratico avertere voluit ei ostenditur fore ut domo davidicae contingat. Pergit enim propheta
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v. 43 «butyrum et. mel comedet, ut sciat reprobare malum et eligere bonum » ; — hebr. lac spissum et mel; cf. Iud. 5, 25; iam lacte spisso et melle vesci signum est, ut Isaias statim v. 20-22 docet, terrae vastatae et ad solitudinem fere redactae; terram scil. ab incolis nudam et derelictam inservire ad pascua (cf. 5, 11) pro paucis pastoribus, quare greges prae pascuorum abundantia abundantiam quoque lactis praebent. Atque revera si ea in regione, cuius ceteroquin frumentum, vinum, oleum toties laudatur et commendatur, iam vita sustentanda est lacte spisso et melle silvestri et eo cibo uti debet germen domus regiae praeclarissimum, habes imagine depictam et terrae vastationem, et domus regiae pauperiem et humilitatem. Verum ne hoc solum quidem ; sed ostendit insuper propheta fore ut adolescat in terra Israel, ergo procul a sede regni et simul ex terrae vastatione rationem reddit, cur eo cibi genere ei sit utendum :
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v. 16 «quia antequam sciat. puer reprobare malum et eligere bonum, derelinguetur terra, quam tu detestaris a facie duorum. regum suorum » ; — hebr. a cuius duobus regibus tu nausea a[ficeris 1. e. cuius duos reges tu expavescis et abhorres. Ergo Emmanuel in terra Israel vitam sustentabit pauperem, quia antequam nascatur, terra illa derelinquetur i. e. regnum destruetur, regio vastabitur et in conditionem humilem redigetur. Et ea in regione vitam pauperem deget ille praeclarissimus filius David, Emmanuel; iam quid humiliationem futuram domus regiae effiacacius ostendere et significare posset? Talem humilem conditionem indicat Amos, dum loquitur de tabernaculo David quod decidit ( Am. 9, 11), talem Ezechiel, dum coronam fore in eversionem dicit, donec venturus sit qui habeat ius eius et cui Dominus sit daturus (Ez. 21, 21; cf. hebr.). Hanc autem vitae pauperiem in id quoque tendere ait vates, ut Emmanuel sciat reprobare malum et eligere bonum; id quod proxime dici videtur ratione habita Achaz regis, qui modo reprobavit bonum et elegit malum; verus ergo ille filius David erit pietate et sanctitate insignis. Et bene notat ad ea verba Sanct. : « haec videtur esse descriptio hominis qui ad labores et molestias tolerandas nascitur,.. ut quemadmodum nos adversa experiatur». Atque in hac sententia w£ sciat... vates id innuit quod S. Paulus declarat dicens : «et quidem cum esset filius Dei, didicit ex iis quae passus est obedientiam» (Mebr. 5, 8); nam in nostro quoque loco vita assignatur pauper, w/ sciat; unde eodem modo, quo verba S. Pauli intelligi oportet, intellige verba prophetae. Indicatur ergo Messias talis qui in paupertate et humilitate vitam degat et in ea conditione in se edat praeclara virtutis documenta et simul in se experiatur exercitium virtutum cum laboribus ac molestiis esse coniunctum. Unde Messias patiens quem vates in altera libri parte adeo per singula describit (cf. 42, 2. 4 hebr. 49, 4. 1; 50, 4-1; 53, 2-11) nobis iam hoc loco obiter proponitur. Haec explicatio verbis ipsis quam maxime accommodata, immo plane exiis enasci videtur. Retinemus enim butyrum et mel comedere in ea notione quae statim in eodem capite v. 21. 22 aperüssime ab ipso vate traditur; retinemus u/ sciat, hebr. 3nz35 in nativa 5 notione, quae optime ut exprimitur neque ullo modo necesse est ut ad notiones alienas (quamvis?! vel donec vel eo tempore quo) deflectamus. Porro retinemus in sensu suo nativo reprobare malum et eligere bonum ; nam quod plerique dicunt hac sententia describi tempus illud quo puerulus ad recium usum rationis perveniat, id primo nullo exemplo plane simili demonstratur, et secundo ad summum posset fortasse aetas illa eo modo designari, tertio vero nullo modo debet vel potest is esse sensus unicus eius sententiae. Aetas enim infantilis quae rationis usu adhuc caret in s. literis ita describitur, ut ignorare dicatur boni et mali distantiam (Deut. 1, 39) vel nescire quid sit inter dexteram et sinistram (Ion. 4, 11); sed nostro loco alia profertur sententia, qua uti vidimus sensus alius isque multo melior exprimitur, plane factus et ad reprehensionem Achaz regis praesentem et ad praeclarum de futuro oraculum enuntiandum doctrinamque innuendam quam postea simillimo modo tra- , didit S. Paulus. Quare eam explicationem de annis discretionis deserendam esse censeo. Nulla igitur in hac parte temporis determinatio continetur. Nihil aliud dicitur nisi : antequam Messias virtutum exercitio operam det, terram Israel iri derelictum, et haec terrae derelictio tamquam ratio affertur, cur lacte spisso et melle vescatur. Ceterum Emmanuelem non tempore mox futuro in lucem ese edendum, ex hoc ipso loco patet. Nam pro tempore hoc, uti in v. 1 et seq. affirmatur, manet regia domus David in dignitate et in regno, manet ergo in arce Sion, in urbe Ierusalem ; ergo soboles illa, de qua Isaias loquitur, et quae in terra aliena procul a regia sede, et in paupertate procul a regio splendore, vitam degere debet, nondum poterit exspectari; neque poterit exspectari, quia ex visione inaugurali, ut ad semen sanctum perveniatur, opus est terrae vastatione et castigatione longiore (cf. 6, 11- 13). Impletionem haberi in Christi vita paupere et humili quam maxima ex parte egit in terra Israel facile quivis concesserit; làc enim spissum et mel silvestre ponitur generatim pro victu paupere, et terra derelicta est terra autonomia privata et alienigenarum imperio subiecta et dominatione alienorum oppressa. Atque in hisce minaecontinentur pro domo David quae Domino molestiam attulit (v. 13). gustum, ct ea quae sentiet naturae amica appetet » (Sasb.). 1n quo. consecutione vel eventu (cf. S. Thom. Pint. Lap.) veritatem naturae humanae signari ac. denuo exprimi dicunt. Mald. in cibis illis potius sobrietatem delineari Emmanuelis censet. — In liebr. legitur 5 ; vertunt multi : usque dum sciat (cf. Lap. Mar. Men. Gord. Reinke) ; vel donec sciat vel quando sciet (cf. Kn. Del. Naeg. Loch, Patrit. Net. Rohl. Troch. Fillion), verum acute observat Bred. in omnibus exemplis allatis notionem temporis non contineri in ipsa praepositione 5 .sed jn verbis appositis neque ullum esse prolatum exemplum in quo 5 ante. inünitivum verbi carentis notione temporis debeat significatione temporali accipi. Et revera in lexico a MüAlau et Volck edito pro notione donec unus locus Is. 7, 15 affertur. Hunc igitur scopulum in explanatione proposita vitamus. Esse autem cum plerisque intelligendum bonum malumque morale, non.id quod gustüi ac palato dulce sit vel amarum, et verbis omnino suadetur etre ipsa commendatur; nam natura duce unusquisque jam ante annos discretionis instinetu naturali uti dulcia appetit et admittit, ita amara aversatur et renuit. Cum terra palaestinensis tamquam lacte et melle fluens frequenter in s. literis laudetur, non satis cohaerens videri posset explieatio proposita, lactis mellisque cibos terrae vastationem declarare. At nulla est contradictio ; immo alterum ex altero consequitur. Intellizitur enim talis terrae derelictio qua incolae in captivitatem abducti sunt plerique, unde agri eampique iam non coluntur, sed omnes in pascua convertuntur; cf. 5, 47 : « deserta in ubertatem versa advenae. comedent » ; ibi igitur pastores, nomades degunt. Melle et lacte vitae genus praevalere declaratur pastoritium ; proinde rempublicam, urbes, comitia et quaecumque ad regni splendorem pertineant vel penitus esse prostrata exstinctaque vcl certe maxime imminuta et oppressa. Estnw'2n certe potior ae melior laetis ' pars, uti 7, 22 indubie colligitur : prae ubertate lactis comedet nxan. Chald. vertit pinguedinem, LXX, Aq. Sym. Theod. S. Hier. intelligunt butyrum ; alii florem lactis; alii lac spissum ; Prov. 30, 33 caseus designari videtur (cf. Riehm, Handwoerterb. d. bibl. Alterth. p. 803. 998). Hisce cibis terrae vastationem indicari plerique recentiorum iure censent (cf. Ges. Kn. Del. Naeg. Reinke, Rohl. Net. Fillion). Alii contendunt melle et butyro cibos infantium apud veteres potissimum constitisse ; pro qua re provocant ad Bocharti Hierozoicon (p. 4 1. 2 ep. 51; ed. ftos. I p. 718) ; utique lae esse potissimum vietum aetatis infantilis per se constat.et id eliam apud veteres ita fuisse testimoniis non indigemus, cum naturae instituta eadem permanserint. Sed ea explicatione non iuvamur hoe loco, quia explanari oportet cur subsequatur v. 17 quia derelinquetur terra. — Advertunt ex Tertulliano et S. Hieronymo recenter baplizatis olim mel et lae datum fuisse Sanct. Lap. Calm. quam consuetudinem ad hune locum referunt, ut melle et laete significetur baptizatorum infantia in Christo, vitae christianae suavitas, humilitas et mansuetudo infantilis (Lap.). Alias interpretationes mysticas si quis exoptaverit, adeat S. Ephr. Herveum, Lap.
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v. 41 « Adducet Dominus super te et super populum tuum. et. super domum. patris tui dies, qui nom venerunt a diebus separationis Ephraim | & Iuda, cum rege Assyriorum » ; — hebr. regem Assyriorum ! scil. adducet. Dominus; magna cum emphasi is sententiam longiorem concludit. Divina cernitur ironia, quod ab eodem cuius opem Achaz rex prae divino auxilio maluit efflagitare, .maxima inferetur tribulatio ; nam « maledictus homo qui confidit in homine et ponit. carnem brachium suum et a Domino recedit cor eius » (ler. 17, 5). Duo reges illi quorum incursu rex adeo contremiscit et. exhorrescit (v. 2, 16) non sunt timendi; timendus vero quam maxime, cuius in sinum rex opem implorans confugit. Achaz enim repudiato auxilio Domini legem theocratiae quantum in se erat. destruxit, regnum iudaicum a divina protectione avulsum regibus gentium praedam tradidit et. ruinae mancipavit. Huic obviam fertur, huic demum succubuit, postquam Ezechias rex pius fide sua et pietate quidem semel adhuc regnum servaverat, at fidei suae ac pietatis heredes et aemulatores non reliquerat. Quomodo Achaz in rege Assyriorum sibi vexatorem et flagellum paraverit, praeclare describitur 2 Par. 98, 90. 91; rex enim Assur « afflixit eum et nullo resistente vastavit; igitur Achaz spoliata domo Domini et domo 1. Hebr. nw notam accusativi h. l. S. Hier. vertit cum; in comment. ita coniungendum esse docet : adducet dies istos i. e. tempora cum rege Assyriorum. LXX bene praebent «óv Baauéa. regum et principum dedit regi Assyriorum munera et tamen nihil ei profuit ». Unde ipsis rebus gestis elucet quam oratorie rex Assur in fine sententiae efferatur. Mirandi sunt critici aliqui, qui sententiae vim plane destruunt regem Assur expungentes (Kn. Diest. Cheyne, Bred.) prorsus arbitrarie, cum testes veteres concordent etipsa orationis vis efficacior reddatur et sublimior, immo divina illa ironia et Achaz regis stultitia eo demum membro insignem in modum simul cum orationis magno ornatu proponatur. : Ad gentium reges Achaz confugit; per gentium reges regnum iudaicum erit afflieendum multipliciter et conterendum, idque moliente et iubente Domino quem spreverat ; ecce quantopere valeat: nisi credideritis, non permanebitis. Unde
Consilium regum inimicorum noniri impletum vates v. 1 seq. declaraverat. Verum simul v. 15. 16 Messia qui in terra Israel adolescat ostenso normam pro regno iudaico et domo David impletum iri ostenderat : nisi ceredideritis, non permanebitis. Eandem normam iam nune valereet non obstante liberatione regnum iudaicum propter infidelitatem a rege et principibus exhibitam mox iri punitum ab iis ipsis, ad quorum opem implorandam spreto Domino confugerint, vates in subsequentibus docet. Ita ne spe v. 7 seq. ostensa vana fiducia efferantur, quid ex foedere cum Assyriis inito consecuturum sit, manifestat. Uti v. & denuntiatum est regno israelitico excidium ultimum et dein v. 9 sors pro tempore proximo, ita regno iudaico schemate eodem antea demon- Strabatur sors tempore longinquo eventura, ettum fatum proximo tempore inferendum. Id autem vates primo v. 171 generali ratione quasi in universum proponit; deinde bis et hostium incursum (v. 48. 20) et quae pro regione mala inde sint consecutura (v. 21-23) adumbrat. Sermone sollemni et protracto et distincta per plures partes enumerationecalamitates maiores quam quae eousque fuerint propheta annuntiat
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v. 18 « et erit in die illa, sibilabit Dominus muscae quae est in extremo fiuminum Aegypti, et api. quae est in terra Assur,
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v. 49 et venient et requiescent omnes in torrentibus vallium et in cavernis petrarum et. in omnibus frutetis. et. in. universis foraminibus » ; — more prophetico plures multorum annorum eventus una descriptione complectitur temporum intervallis neglectis et rerum summa proposita. Mox enim duo illa regna amplissima Assyriorum (Chaldaeorum) et Aegyptiorum inter se de mundi principatu decertare coeperunt; parvulum regnum iudaicum medium inter ea cum modo ad alterum supplices tenderet manus et ab altero foedere violato descisceret, ab utroque est vexatum, spoliatum, oppressum. Deo scil. relicto qui unus est firma populi sui petra (cf. Deut. 32, 4 hebr.), regnum perturbationibus concuti et ab hostibus conteri necesse fuit. Imago a vate proposita Dominum ostendit summum rerum regnorumque moderatorem qui facillimo negotio innumerabiles suos evocat milites ab extremis terrae finibus ; « non dixit ducet, sed sibilabit, facilitatem | ascensus ostendens et inexpugnabilem Dei potentiam, quodque sufficiat nutus eius ut omnia sequantur » (Chrys. Sanct.). Muscas Aegyptios vocat, eum in regionibas aegyptiacis, utpote Nili inundationibus humidis, innumerabiles eorum copiae generentur; unde fortasse factum est, ut signum hieroglyphicum inferioris Aegvpti imagine vespae exprimeretur (cf. Ebers, Aegypten und d. B. Mose's p. 13). Insuper animalcula haec sordida sordibusque cuncta maculantia et importunitate sua atque impudentia omnibus molesta et exosa apte depingunt et quasi in imagine exprimunt vel Aegyptiorum idololatriam sordidam moresque impudicos (cf. Hier. Pint. Malv. Tir.) vel crebros importunosque incursus (Chrys. Sanct.) vel stridorem atque copiam (Mald. Mar. Men.). Talem invasionem clademque contigisse tempore Iosiae regis monent. S. Hier. Cyr. Theod. Thom. Utia meridie, ita septemtrione Deusevocat vindictae suae ministros. Assyrii api comparantur ; « variegata enim est apis et pulchre colorata et multis modis notata ac maculata; tales quidem fere quantum ad amictum et ad ornatum pertinet erant Assyrii » (S. Cyr.); id quod et monumenta confirmant et Ezechiel vivis coloribus describit (Ez. 992, 6. 12. 14. 15); alii in aculeo apis maius periculum Iudaeis illatum depingi existimant (cf. Theod. Ilier.) et demum interitum a Chaldaeis heredibus Assyriorum regno iudaico inflictum. — Illa per partes enumerationev. 19 etiam hostium multitudo imagine retenta exprimitur ita, ut nullum prorsus concedi effugium, absconsionem aut tutelam nullam, una vivide proponatur. Apte monet S. Chrys. dici requiescent (ad hebr. cf. v. 2), quasi in propria veniant deliciis se dedituri, quasi non ad laborem et defatigationem, sed ad certam victoriam et paratam praedam. — Hebr. explicant in convallibus (montium) praeruptorum vel in vallibus praeruptis (cf. Del. Naeg. Rohl.) ; alii in vallibus desertis ; pro foraminibus in comment. etiam praebet S. lier. ligna nemorosa, alii vertunt in omnibus campis vel pascuis vel locis irriguis (cf. n3 Ex. 45, 13. Is. 49, 10; 51, 18). Iam ultimum de Assur quod etiam propius imminet, explicatius proponitur v. 20 « Zn illa die radet Dominus in. novacula. conducta, in his qui trans flumen sunt, in rege Assyriorum, caput et pilos pedum et barbam universam » ; — magno cum sarcasmo rex Assyriorum quem tanta mercede Achaz ad opem ferendam sibi conduxerat (4. Reg. 16, 8. 9 Par. 28, 21), dicitur novacula conducta, qua vir Iudaeus omni ornatu virili spoliatus ad turpitudinem et ignominiam radatur i. e. respubliea iudaica omni ornatu privata maxima ignominia tractabitur. Monet S. Chrys. Deum esse qui Iudaeis bellum inferat : Dominus radet ;'«novaculam autem vocat intolerandam iram quam nemo ferre possit, faci-- le invadentem et consumentem » (Chrys), ita ut nihil in Iudaea forte, nihil pulchrum resideat, sed effeminatis hominibus, immo ignominiosis mulieribus comparentur (S. Jlier.). Flumen est Euphrates ! ; in hebr. novaculam esse trans flumen significatur. Quantopere per hos Dei vindicis ministros (cf. Is. 10, 5 ; 13, 3. Ier. 25, 9. Ez. 29, 18) respublica sit destruenda, sequentibus declaratur in paucitate incolarum (v. 21. 99) et in totius regionis desolatione et horrore (v. 923-95. Malv.). Paucos relinqui incolas iam 5, 13 innuerat vates oraculo priore, in quo tamen per quos hostes vastitas sit efficienda, nondum proposuit. Orationis autem progressu et nominatim vindictae divinae ministrum indicat et terrae solitudinem magis declarat (cf. 5, 417). Prius v. 47. 18. 20 ; ultimum delineatur
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v. 21 « et erit in die illa, nutriet homo vaccam boum et duas oves,
7:22
v. 92 et prae ubertate lactis comedet. butyrum; butyrum enim et mel manducabit omnis qui relictus. fuerit in medio terrae » ; — ad vaccam boum cf. Lev. 9, 2 (hebr. vitulus filius bovis) ; unde explica : vacca filia boum (et pluralem quem categoriae dicunt intellige) ; ita Sa, Malv. Mar. ; hebr. vitulam armenti nutriet, ex magnis multisque armentis una vitula relicta est, ex gregibus pecorum oves duae. Spectari solitudinem theocratia per Chaldaeos prostrata, quam cladem Achaz rex praeparaverit sua in Deum infidelitate, iure merito agnoscunt (cf. Hier. Mald. Pint. Sanct.) ; « vix rarus habitator unam vaccam nuirire potest et duas oves, non ad arandum, sed ad cibum atque vestitum lactis et velleris. Propter inopiam quippe frumenti et omnium quae terra gignit ad comedendum lacte et butyro et agresti melle vescentur » (Hier.). Ad tantam | igitur solitudinem et paupertatem reipublicae pristinam pompam, splendorem, apparatum bellicum, luxuriam (cf. 2, 15; 39, 16 seq.) concidisse una hac comparatione describit ; ita diem. Domini super omnem superbum (2, 12) proponit, ita depingit, quomodo omne fulcrum auferendum sit (3, 1) et civitates sint desolandae (6, 11). Efficacissime hac imagine illustratur illud : nisi credideritis, non permanebitis. Porro desertae regiones et campi iam non.agricultura subiguntur ; quare pascua abundantissima adsunt, in quae fertilitas terrae convertitur ; unde enascitur lactis copia, ex qua optimum pro victurarus habitator sibi seligit. Adverte ad quid butyrum et mel comedere a propheta assumatur ; est enim id magni momenti pro 1, 13. Uti 1, 13. 16 ea ratione regni israelitici solitudo ac ruina et conditio humilis indicatur, ita hoc loco eandem regno quoque iudaico sortem esse futuram demonstratur. Monet S. Chrys. ad h. 1. : « abundantia pabuli brutorum solitudinis hominum maximum est argumentum. Mel quoque illud subindicat ; solent enim apes in solitudinibus libenter versari, ubi abundanti esca fruantur et ubi nullus sit qui perturbet ». Eandem vastationis et solitudinis imaginem vineae praebent olim adeo bene cultae adeoque fertiles et laetae
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v. 93 « et erit in die illa, omnis locus ubi fuerint mille vites mille argenteis, in spinas et vepres erunt;
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v. 94 cum sagittis et arcu. ingredientur illuc; vepres enim et spinae erunt in universa terra »; — magis nervose hebr. vepres enim et spinae erit universa terra i. e. vineae iam nihil aliud esse videntur quam vepreta et senticeta; idque dicitur, ut ab uno exemplo omnia discantur, de optimis vineis quae tanti aestimabantur, ut singulae vites singulis valerent siclis, quod pretium (M. 2, 50; Fr. 2, 83) satis pro eo tempore magnum vitem sane optimam et feracissimam declarat, cum hodie in Syria et in regione Libani vitem communiter M. O, 20 aestimari dicant, (cf. Kn. Del. Naeg. Rohl. Troch.). Yam quarta vice in die illa propheta ingerit repetitione aequali et aequali enumeratione certitudinem rei et longiorem eventuum ac plagarum seriem audientium auribus ipsa soni aequalitate inculcans. Quanta porro rerum regionisque in deterius mutatio acciderit, v. 24 magis declaratur : in vineis ferae bestiae iam sua habent latibula et illae quidem tanto numero ibi adolescunt, ut vineae iam venandi causa adeantur (For. Men. Calm. RoAl.) vel propter metum ferarum nemo audeat eas ingredi nisi bene armatus sit (Mald. Pint. Osor. Sa, Malv. Tir. Lap. Troch.; alii utrumque coniungunt Sanct. Ges. Drechsl.). In vepribus et spinis maledictionem regioni illi antea adeo a Deo benedictae impressam iuremerito agnoveris (cf. Gen. 3, 18). Unde vineae eandem conditionem pro sua parte prae se ferunt, quae in spirituali vinea, in populo cernitur (cf. 5, 77 seq.). Uti vineae, ita agri quoque qui olim in ipsis clivis ac collibus uberes attulerunt fruges ad vastitatem et horrorem redacti sunt
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v. 25 « et omnes montes qui in sarculo sarrientur, non veniet illuc terror spinarum et veprium, et erit in pascua bovis et in conculcationem pecoris »; — ut sensus exsurgat superioribus cohaerens et aptus, tempus futurum explica pro praeterito (Mald.) et ita iunge : et quod attinet ad montes qui antea sarculo culti erant et ad quos horror spinarum i. e. spinae horridae. nullo modo accedebant, iam erunt in pascua boum et a gregibus pecorum conculcantur et vastantur (cf. Malv. For. Calm.). Frequentius alii : montes sarculo antea culti et spinosa sepe ad custodiam cincti iam nemini erunt spinis illis sepium terrori ; iacent enim inculti, deserti et nullo prohibente pecora omnia conculeant (ef. Sanct. For. Lap. Men. Tir.); vel montibus illis spinas iam non esse terrori, e contra spinas illis evadere familiares i. e. ob culturae defectum montes spinis iri obsitum (ef. Troch.). Hebr. exponunt: ad montes eos iam non accedes (nemo accedet) propter timorem sentis et vepris (cf. Ros. Naeg. Del. Drechsl. Kn. Bred. Net. RoAl.) i. e. adeo ibi vepres luxuriant, ut omnis spes agri colendi abiiciatur; vel quia ibi ferae bestiae latitant, nemo accedere audet. Id tamen minus placet, quia v. 24 contrarium exprimitur. Alii hebr. explicant: non veniet illuc timor spinarum i. e. abstractum esse positum pro concreto : qui timent spinas, non adibunt montes ; sed ea loquendi ratio audacior videtur et inusitata. Melius sensui congrueret expositio : neminem iam euram impensurum, ut à vepribus montes custodiantur (cf. Ewald, Schegg); sed dubito, num ferror spinarum dicat curam nme spinae nascantur impensam ; neque ullum puto praesto esse exemplum, quo HN?" eo sensu usurpetur ; neque enim apte in auxilium vocaveris timorem Domini i. e. curam, pietatem, studium Deo rebusque divinis impensum. — Denique textum lat. alii fausto sensu accipiunt : montes qui ante coli non potuerint nisi sarculo adeo cultos futuros propter multitudinem hominum, ut nullae in eis spinae reperiantur ; quare Sa adnotat : « mira in prophetis transitio subita ab adversis ad prospera » ; sed quia mirum, non facile assumendum ! Illam autem culturam montium plerique ab iis fieri volunt, qui ut ab hostibus tuti evadant ad montes confugerint (cf. Malv. Mar.). Dictionem in hac parte adverteris diffusam, protractam, singula quae- .que ubertim enumerantem ; vult scil. propheta omnium animis et oculis quam maxime distincte proponere et exhibere, quid tandem detrimenti auxilium afferat ab Assyriis efflagitatum spreto Domino, et cum Achaz ' eiusque asseclae spe et fiducia humana turgeant, nullam relinqui spem iterum iterumque depingere vatem minime piget, immo summam quandam miseriam, derelictionem terrae extremam, maximam solitudi- . nem praedicere ac minari cordi ei esse omnino videtur. Ceterum tamen memor sis velim. id valere quod h. l. Sanct. in memoriam revocat : neque vero necesse est, ut vera sit prophetia, ut v. g. quisquam armatus in illam silvarum densitatem irrumpat; satis est enim ut eo res solymi- .tana sit deducta, ut ista verisimiliter fieri potuerint. Praeterea nota qua ratione oracula ipsa magis magisque determinate . proponantur. Antea enim 6, 11-13 iudicium in universum annuntiatur ; iam 5B, 26-30 populus e longinquo, at nomine minime designatus, eius describitur exsecutor et minister; hac vero parte magis distincte et partes efferuntur iudicii et qui illud iubente Domino in opus sint deducturi, nomine proposito praedicuntur. Atque quod propheta comminatus est 2, 11 seq. et praecipue illud : ruit Ierusalem et Iudas concidit (3, 8), hac demum vastitatis descriptione non sine magna sermonis gravitate et terrore declaratur uberius. Omnia autem in uno illo concluduntur : nisi credideritis, non permanebitis. Achaz non credidit; incredulis ergo et impiis ruina indicitur extrema; illis oracula Dei cedunt in ruinam maiorem, quia cum Domini voluntatem noscant eam spernunt. Sed id quoque prophetae revelatum est; unde pro nobis quoque ut partem hanc rite perspectam haberemus, vates praemisit illud : excaeca cor populi huius (6, 10). Anc. — Signo, priori haud ita absimili, sed ex tempore praesenti petito et tum temporis implendo, clades Damasci et Samariae confirmatur (8, 1-4), sed simul etiam minae illae in Iudam propter infidelitatem prolatae denuo repetuntur, ita tamen, ut una cum castigatione laeta ostendatur spes propter Emmanuel ; quemadmodum enim in calamitate ab Assyriis inferenda propter Emmanuel salus erit concedenda, ita omnium gentium consilia atque conatus nihil valebunt contra theocratiam regnumque Emmanuelis (8, 5-10). Iam quid ex ea doctrina et veritate pro tempore instantis calamitatis colligi oporteat, vates docet : pios iubet in. timore Dei et vera pietate omnem spem collocare et cum patientia salutare Dei exspectare; impiis enim ruinam imminere atque interitum horrore plenum (8, 11-22); verum post tenebras et tribulationes lucem esse exorituram messianicam, triumphum adfore ingentemque laetitiam omni miseria et invasione hostili superata (9, 1-5) ; nascetur enim Emmanuel, rex messianicus, Deus et homo regnumque constituet pacis et sanctitatis in aeternum (9, 6-71). Hoc caput arctissime ad antecedens adnectitur idque magis declarat. Id cernitur a) in signo analogo quod datur schemate simili : b) in repetita cladis hostium annuntiatione; c) in castigatione quae Iudaeis fiet per Assyrios; d) in Emmanuele clare iam descripto, in quo uno omnis salus et gloria consistat. Cum Achaz infidelitate sua regnum iudaicum magnis perturbationibus et divinis castigationibus obiecerit et innexuerit, propheta munere suo doctoris et consolatoris pro piis fungitur eos erudiens, quomodo ex norma divina de reipublicae rebus angustis et de singulorum calamitatibus sit iudicandum et quid spei et solatii piis semper adsit; fidem autem illorum et spem modo praeclarissimo excolit et perficit salute et gloria illa ostensa quam Messias, homo-Deus, sit allaturus. Quare iuremerito dixeris, quo maior sit Achaz regis infidelitas et contra Deum obstinatio, eo maiore luce ac claritate doctrinam revelari de Messia, et quo densiores calamitatum tenebrae ingruant regno iudaico, eo maiorem salutis messianicae splendorem per prophetam piis a Deo manifestari.
7:1
… capital (743-740); cf. II Kings 18:34. In 738 he received the tribute of the kings of Syria, among them: Ra-lu-um mar Dimadqi and Me-ni-hi-im-me ali Sa-me-ri-na-a-a, "Rezin of Damascus and Menahem of Samaria" (ibid. 15:37; 16:5-9; II Chron. 28:5 ff.; Is. 7:1 ff.). …
… the time of this king hostilities against the kingdom of Judah began on the part of the king of Syria, Rezin, and of his ally Phacee (v.), king of Samaria: but the threat became more serious only in the years of his successor Ahaz (cf. II Kings 15:37; Isa. 7:1).
To this episode is linked the intervention of the prophet Isaiah on behalf of the threatened house of Judah, with the famous prophecy of Emmanuel (v.) and the prediction of the imminent ruin of the Kingdom of Samaria (Isa. 7:1-16). Ahaz (v.) turned for help to the Assyrian monarch, who immediately set out to punish P. and Rezin and to bring them, along with their other allies, back into definitive subjection. …
Rasin (Heb. Rēṣīn; Septuagint Pāṇḍaṣ; Assyrian Rasūṇṇ)
… Ahaz, harshly defeated by R. and by Pekah (II Chron. 28:5-15), was besieged in the capital; the aim was to remove the Davidic dynasty and place on the throne a certain Tabeel, a supporter of the policy of Damascus (the Syro-Ephraimite war, 735-734; Isa. 7:1-9; 8:6; 9:11). The Edomites (II Kings 16:6 instead of 'Aram; Rēṣīn is considered a gloss) and the Philistines took advantage of this to attack Judah: the former retook Elath, the latter …
7:2
Achaz (Heb. 'Aḥaz, 'He [God] Holds')
… Isaiah, serene while everyone trembled like leaves in the wind (Is. 7:2), recommended confident waiting, assuring him that he could prove, even with a miracle, that the Lord was ready to intervene in favor of his people. …
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Isaias (HEB. JĒŠA-JĀH[Ā] "SALVATION [IS] YAHWEH", SEPTUAGINT 'HESAIAU)
… Son of Amoz (not to be confused with the prophet of the same name), he was born in all probability in Jerusalem, which was the theater of his activity (Is. 7:3 ff.; 8:2; 22:15 ff.; 37:2 ff.). …
… against the king of Damascus and of Israel, who had conspired to the harm of Judah (II Kings 16, 5). On this occasion the prophet Isaiah confronted the King "at the end of the conduit of the upper pool," pronouncing the famous prediction of the 'almāh (Is. 7, 3-14).
… David: Is. 11, 1; Jer. 23, 5; 33, 15; Ez. 17, 22 (cf. Lk. 1, 32); b) he will be born in Bethlehem: Mic. 5, 1 = Mt. 2, 6; c) of a Virgin: Is. 7, 14 b = Mt. 1, 23; cf. Mic. 5, 2 (the pearl of the messianic prophecies; the sign offered to Ahaz is the son of Is. 7, 3, 16 [Sē'ār jātiūb], like the other son in Is. 8, 4; "before he reaches the age of discretion, that is, within a few months, the lands of the two feared kings will be devastated"; vv. …
7:4
… Pēqāh). - King of Israel (736-732 B.C.), 18th after the division of the Kingdom, insistently called "son of Remaliah" (II Kings 15:27, 30; Isa. 7:4, 5, 9; 8:6), a figure otherwise unknown and perhaps contemptible. …
7:6
TABEEL. - With the name "son of T." there is indicated, with a deliberately somewhat mysterious allusion, in Is. 7:6, a personage whom the king of Damascus Rezin and the king of Samaria Pekah (Pegah) wished to substitute for the king of Jerusalem, Ahaz, as punishment for his refusal to join the anti-Assyrian …
7:7
It is the manifest demonstration that the covenant with David is ordered solely to the future M.; for this reason Judah cannot perish (Is. 7, 7; A. Pohl, Historia populi Israel, Rome 1933, p. 133 f.); this is why the prophets give the most beautiful messianic prophecies immediately after the announcement of the devastations …
7:9
… Faith, however, desires an illustration (fides instructionem desiderat); for the Prophet says: Nisi credideritis, non intelligetis (Is. 7, 9). It seems to me to say: you have commanded us to believe, now explain so that we may understand (intelligere). …
… Hence it is that for S. E., as already for Augustine and as later for Anselm, from faith springs the need to understand: «fides quaerens intellectum», according to the celebrated Anselmian expression at the head of the Proslogion, completed by the saying drawn from Is. 7, 9 (according to the ancient version prior to the Vulgate): «Et nisi credidero, non intelligam». …
7:10
Achaz (Heb. 'Aḥaz, 'He [God] Holds')
BIBL.: R. Kittel, Geschichte des Volkes Israel, II, Stuttgart 1925, pp. 334-64; G. Ricciotti, Storia d'Israele, I, Turin 1932, pp. 439-42; A. Fohl, Historia populi Israel, Rome 1933, pp. 120-22; A. Feuillet, Le signe proposé à A. et l'Emmanuel (Is. 7, 10-23), in Recherches de science religieuse, 30 (1940), pp. 120-45; G. Governanti, In Isaiam 9, 5 (Vulg. 9, 6), Jerusalem 1945. Faustino Salvoni
… At the third mile from Bethlehem, Ps. 132, 8; Is. 7, 10-15; Gal. 3, 29-4, 7 are recited; alleluia, Ps. 110, 1; Lk. 2, 1-7." Furthermore, a homily by Chrysippus, a priest of Jerusalem, delivered on a feast day of the Madonna to his brother …
7:11
Emmanuel (Hebrew 'Immanā'ēl "God [is] with us", Septuagint 'Εμμανουήλ)
… As a guarantee of the promise God is willing to give the king a (miraculous) "sign" of his choosing: let him ask for it (Is. 7:11). The king refuses, evidently concerned about the freedom of his policy. …
7:12
… Thus for Is. 7:12; thus for the description of the restoration after the exile: the reborn Israel is considered an immediate preparation for the kingdom of the Messiah by which it will be elevated and …
7:13
… state of virginity, to which no one gives a thought and which has no importance?" (A. Condamin, La livre d'Isaïe, Paris 1905, p. 69). Ahaz had believed he must provide by human means for the stability of the throne of Judah; but the "house of David" (Is. 7, 13) must not doubt the divine assistance, because it will have to give the world the Messiah, who, moreover, will be born of a Virgin, without the cooperation of man (cf. S. Garofalo, …
7:14
… you"; cf. Gen. 1, 2), gives her assent, declaring herself "the handmaid (ἀνδός) of the Lord." And in that instant, according to the unanimous sentiment of theologians, "the Word became flesh and dwelt among us" (Jn. 1, 14), thus fulfilling the oracle of Is. 7, 14 concerning the virginal conception and birth of the Emmanuel (v.).
Divine Maternity of Mary, Blessed
… In Sacred Scripture Mary is presented as the mother of Jesus, conceived by her and brought forth (Is. 7, 14; Mt. 2, 11; Lk. 1, 31; 2, 7; Jn. 2, 1, 3, 5, 12; 19, 25-26; Gal. 4, 4). Jesus, moreover, is presented as God. Mary therefore, being the mother of Jesus, true God, is in a true and …
Emmanuel (Hebrew 'Immanā'ēl "God [is] with us", Septuagint 'Εμμανουήλ)
… In the Gospel (Mt. 1:23) it is referred, with a quotation of Is. 7:14, to Jesus.
… Other hints are found in the messianic texts (Ps. 2 and 109; Is. 7:14; Dan. 7:13 and others), in the Theophanies or divine apparitions, called the "Angel of Yahweh" (for example, that of the burning bush, Ex. 3:2). Even vaguer and more obscure are …
… He will be semen mulieris, one born of a woman (Gen. 3:14-15), but also the Son of God (Ps. 2:7; ibid. 109); he will be a child conceived by a Virgin (Is. 7:14), but also the mighty God (ibid. 9:6); he will be the faithful Servant of Yahweh, who will save men by his sufferings and his immolation (ibid. 53); he will be the Son of Man who will …
Isaias (HEB. JĒŠA-JĀH[Ā] "SALVATION [IS] YAHWEH", SEPTUAGINT 'HESAIAU)
… G. B. De Rossi, who first published the fresco, identified the figure with I., who wrote: "Ecce Virgo concipiet et pariet Filium" (Is. 7:14); in the star De Rossi saw the true light, symbol of Christ, foretold by the same prophet: "Surge illuminare Ierusalem, quia venit lumen tuum et gloria Domini super te orta est" (ibid. …
… Appointed in 1773 professor of Oriental languages and of exegesis at the Seminary of Mainz, he displayed rather liberal principles of interpretation, caring little for the unanimous consent of the Fathers; he stirred up the celebrated controversy concerning Is. 7:14, of which text he denied any messianic sense, notwithstanding its citation in Mt. 1:22 ff. (v. EMMANUEL).
… The profound "troubling" of M. demonstrates that she has understood the solemnity of the Angel's words and reflects (διελογίζετο) on what, precisely, he intends to refer to (Luke 1:29). Gabriel speaks to her with clear biblical resonances (cf. Isa. 7:14) of the birth of Jesus Messiah and Son of the Most High, and M. replies with a question from which the Angel's behavior excludes any trace of doubt. …
The characteristics of the M. will be: a) he is of the stock of David: Is. 11, 1; Jer. 23, 5; 33, 15; Ez. 17, 22 (cf. Lk. 1, 32); b) he will be born in Bethlehem: Mic. 5, 1 = Mt. 2, 6; c) of a Virgin: Is. 7, 14 b = Mt. 1, 23; cf. Mic. 5, 2 (the pearl of the messianic prophecies; the sign offered to Ahaz is the son of Is. 7, 3, 16 [Sē'ār jātiūb], like the other son in Is. 8, 4; "before he …
… He will be great... son of the Most High... he will reign forever over the house of Jacob" (ibid. 1:26-33). This was a clear identification of the Messiah through the appeal to the prophecy of Is. 7:14: "A virgin shall conceive and bear a son, and his name (= and he) shall be Emmanuel (= God with us)." From Mary's question that followed the angel's words ("How shall this be, since …
7:17
In the Old Testament there is the clearest distinction between the people of God (ὁ λαός) and "the nations" (τὰ ἐθνή), with the prohibition of marriage relations and treaties of friendship (Ex. 34:16; Esd. 9-10; Is. 7:17; 30; 31; Jer. 2:15; Ez. 16:28, etc.) and with exclusion from worship and from the Temple, because of the grave danger of idolatrous influence.
7:21
… 77 ff.); peace, the perfect order in the relations of each one with God and with neighbor: Is. 9, 6 f.; Mic. 5, 5; Ez. 34, 25 f.; etc.; the abundance of spiritual goods, expressed symbolically with the most vivid images of an extraordinary fertility: Is. 7, 21 f.; 9, 3, 6; 32, 1-5.15-18; Ez. 47, 1-12; etc. (cf. the image of the table set: Mt. 22, 4; Lk. 14, 15-24). To the reborn Israel, the assistance of Yahweh (Is. 40-66) assures the triumph …
7:23
… Jesus heals "the whole man" (Is. 7:23); he heals the soul before the body (Lk. 5:20; 7:48; Jn. 5:14); his blood cleanses the leprosy of sin (I Jn. 1:7, 9); he is the lamb that takes away the sin of the world (Jn. 1:29), …
7:37
… Die patristische Auslegung von Is. 7, 37, in Biblica, 22 (1941), pp. 269-306, 368-404; M. Zedda, Flumina de ventre eius fluent aquae vivor, in Verbum Domini, 21 (1941), pp. 327-37; A. Vaccari, Cogitationes cordis eius in …
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.