What joy shall come after afflictions by the birth and kingdom of Christ; which shall flourish for ever. Judgments upon Israel for their sins.
Theglath Phalasar carieth some Israelites captiue, and Salman asar manie more, in figure of a few disciples conuerted to Christ in Gallilee, and al Iewrie, but manie more in the whole world. 7. Whose Impyre shal be great, and durable: 8. but the Iewes glorie, especially of the tenne tribes, shal be obscured, for their pride, hypochrisie, and other sinnes.
1At the first time the land of Zabulon, and the land of Nephtali was lightly touched: and at the last the way of the sea beyond the Jordan of the Galilee of the Gentiles was heavily loaded.Primamente fu meno afflitta la terra di Zàbulon, e la terra di Nephthali, e dipoi fu gravemente percossa la via al mare, la Galilea delle nazioni di là dal Giordano.AT the first time was the land of Zabulon alleuiated: and the land of Nepthali: and at the last was aggrauated the way of the sea beyond Iordan of Galilee of the Gentiles.Primo tempore alleviata est / terra Zabulon et terra Nephthali: / et novissimo aggravata est via maris / trans Jordanem Galilææ gentium. 2The people that walked in darkness, have seen a great light: to them that dwelt in the region of the shadow of death, light is risen.Il popolo, che camminava tralle tenebre, vide una gran luce: la luce si levò per quegli, che abitavano nella oscura region di morte.The people that walked in darknes, hath sene great light: to them that dwelt in the countrie of the shadow of death, light is risen.Populus qui ambulabat in tenebris, / vidit lucem magnam; / habitantibus in regione umbræ mortis, / lux orta est eis. 3Thou hast multiplied the nation, and hast not increased the joy. They shall rejoice before thee, as they that rejoice in the harvest, as conquerors rejoice after taking a prey, when they divide the spoils.Tu hai innalzata la nazione, ma non hai accresciuta la letizia. Si allegreranno dinanzi a te come quegli, che si rallegrano della messe, come esultano i vincitori fatti padroni della preda, allorché dividon le spoglie.Thou hast multiplied the nation, and not magnified the ioy. They shal reioyce before thee, as they that reioyce in haruest, as conquerors reioyce after a pray is taken, when they diuide the spoiles.Multiplicasti gentem, / et non magnificasti lætitiam. / Lætabuntur coram te, sicut qui lætantur in messe; / sicut exsultant victores capta præda, quando dividunt spolia. 4For the yoke of their burden, and the rod of their shoulder, and the sceptre of their oppressor thou hast overcome, as in the day of Madian.Imperocché il giogo oneroso di lui, e la verga infesta a' suoi omeri, e il bastone del suo esattore tu gli superasti, come nella giornata di Madian.For the yoke of their burden, and the rod of their shoulder, and the scepter of their exactour thou hast ouercome, as in the day of Madian.Jugum enim oneris ejus, / et virgam humeri ejus, / et sceptrum exactoris ejus / superasti, sicut in die Madian.
5For every violent taking of spoils, with tumult, and garment mingled with blood, shall be burnt, and be fuel for the fire.Perocché ogni violenta depredazione (sarà) con tumulto: e le vesti intrise di sangue saranno arse, fatte cibo del fuoco.Because al violent taking of pray with tumult, and garment mingled with bloud, shal be to be burnt, and foode for the fyre.Quia omnis violentia prædatio cum tumultu, / et vestimentum mistum sanguine, / erit in combustionem, / et cibus ignis. 6For a CHILD IS BORN to us, and a son is given to us, and the government is upon his shoulder: and his name shall be called Wonderful, Counsellor, God the Mighty, the Father of the world to come, the Prince of Peace.Conciossiachè un pargoletto è nato a noi, e il figlio è dato a noi, ed ha sopra gli omeri suoi il principato, ed ei si chiamerà per nome l'Ammirabile, il Consigliere, Dio, il Forte, il Padre del secolo futuro, il Principe di pace.For A LITLE CHILD IS BORNE TO VS, and a sonne is geuen to vs, and principalitie is made vpon his shoulder: and his name shal be called, Meruelous, Counseler, God, Strong, Father of the world to come, the Prince of peace.Parvulus enim natus est nobis, / et filius datus est nobis, / et factus est principatus super humerum ejus: / et vocabitur nomen ejus, / Admirabilis, Consiliarius, Deus, Fortis, / Pater futuri sæculi, Princeps pacis. 7His empire shall be multiplied, and there shall be no end of peace: he shall sit upon the throne of David, and upon his kingdom; to establish it and strengthen it with judgment and with justice, from henceforth and for ever: the zeal of the Lord of hosts will perform this.L'impero di lui sarà amplificato, e la pace non avrà fine: ei sederà sul trono di David, e avrà il regno di lui, per assodarlo, e corroborarlo rendendo ragione, e facendo giustizia da ora in poi, e sino in sempiterno. Lo zelo del Signor degli eserciti farà tal cosa.His empire shal be multiplied, and there shal be no end of peace: he shal sit vpon the throne of Dauid, and vpon his kingdom: that he may confirme it, and strengthen it in iudgement and iustice, from this time & for euer: the zeale of the Lord of hostes shal doe this.Multiplicabitur ejus imperium, / et pacis non erit finis; / super solium David, et super regnum ejus sedebit, / ut confirmet illud et corroboret / in judicio et justitia, / amodo usque in sempiternum: / zelus Domini exercituum faciet hoc. 8The Lord sent a word into Jacob, and it hath lighted upon Israel.Il Signore ha lanciata una parola contro Giacobbe, ed ella è caduta sopra Israele.Our Lord hath sent a word into Iacob, and it is fallen in Israel.Verbum misit Dominus in Jacob, / et cecidit in Israël.
9And all the people of Ephraim shall know, and the inhabitants of Samaria that say in the pride and haughtiness of their heart:E se ne avvedrà tutto il popolo di Ephraim, e gli abitatori della Samaria, i quali superbi, e gonfi di cuore, dicono:And al the people of Ephraim shal know, & the inhabitans of Samaria, saying in pride & greatnes of hart:Et sciet omnis populus Ephraim, / et habitantes Samariam, / in superbia et magnitudine cordis dicentes: 10The bricks are fallen down, but we will build with square stones: they have cut down the sycamores, but we will change them for cedars.Son rovinati i mattoni, ma noi farem le fabbriche di pietra quadra: han tagliati i sicomori, ma noi metteremo in quella vece de' cedri.Brickes are fallen, but we wil build with square stones: they haue cut downe sycomores, but we wil change them into ceders.Lateres ceciderunt, sed quadris lapidibus ædificabimus; / sycomoros succiderunt, sed cedros immutabimus. 11And the Lord shall set up the enemies of Rasin over him, and shall bring on his enemies in a crowd:Ma il Signore farà superiori a Rasin i nemici di lui, e riunirà in folla i nemici contro Ephraim:And our Lord shal lifte vp the enemies of Rasin ouer him, and shal turne his enemies into tumult.Et elevabit Dominus hostes Rasin super eum, / et inimicos ejus in tumultum vertet. 12The Syrians from the east, and, the Philistines from the west: and they shall devour Israel with open mouth. For all this his indignation is not turned away, but his hand is stretched out still.La Siria dall'oriente, e i Filistei dall'occidente, e divoreranno a piene ganasce Israele: per tutto questo il furore di lui non dà indietro, ma stesa è tuttor la sua mano;Syria from the East, and the Philisthims from the West: and they shal deuoure Israel with ful mouth. In al these thinges his furie is not turned away, but his hand is yet stretched forth.Syriam ab oriente, et Philisthiim ab occidente; / et devorabunt Israël toto ore. / In omnibus his non est aversus furor ejus, / sed adhuc manus ejus extenta. 13And the people are not returned to him who hath struck them, and have not sought after the Lord of hosts.Perocché il mio popolo non si è rivolto a lui, che lo percuote, e non ha cercato il Signore degli eserciti:And the people is not returned to him, who hath strooken them, and haue not sought after the Lord of hostes.Et populus non est reversus ad percutientem se, / et Dominum exercituum non inquisierunt.
14And the Lord shall destroy out of Israel the head and the tail, him that bendeth down, and him that holdeth back, in one day.E il Signore dispergerà d'Israele in un sol giorno il capo, e la coda; que' che stanno a capo basso, e quelli, che li governano.And our Lord shal destroy from Israel the head & the tayle, the peruerter and restrayner in one day.Et disperdet Dominus ab Israël caput et caudam, / incurvantem et refrenantem, die una. 15The aged and honourable, he is the head: and the prophet that teacheth lies, he is the tail.L'uomo di età, e rispettabile è il capo; il profeta, che spaccia bugie, è la coda.The aged and honorable, he is the head, & the prophet that teacheth a lie, he is the tayle.Longævus et honorabilis, ipse est caput; / et propheta docens mendacium, ipse est cauda. 16And they that call this people blessed, shall cause them to err: and they that are called blessed, shall be thrown down, headlong.E que', che beato chiamano questo popolo, seducendolo; e que', che son detti beati, anderanno in perdizione:And they that cal this people blessed, seducing them: and that are called blessed, shal be throwen headlong.Et erunt qui beatificant populum istum, seducentes; / et qui beatificantur, præcipitati. 17Therefore the Lord shall have no joy in their young men: neither shall he have mercy on their fatherless, and widows: for every one is a hypocrite and wicked, and every mouth hath spoken folly. For all this his indignation is not turned away, but his hand is stretched out still.Per questo il Signore non avrà tenerezza pe' giovanetti di esso popolo, né avrà compassione de' pupilli, né delle vedove di lui; perchè egli è tutto quanto ipocrita, e malvagio: e tutte quante le bocche parlano stoltezza. Per tutte queste cose il furore di lui non dà indietro: ma stesa è tuttora la sua mano.For this cause our Lord shal not reioyce vpon their yong men: and on their pupilles, and widowes he shal not haue mercie: because euerie one is an hypocrite & wicked, and euerie mouth hath spoken follie. In al these thinges his furie is not turned away, but his hand is yet stretched forth.Propter hoc super adolescentulis ejus non lætabitur Dominus, / et pupillorum ejus et viduarum non miserebitur: / quia omnis hypocrita est et nequam, / et universum os locutum est stultitiam; / in omnibus his non est aversus furor ejus, / sed adhuc manus ejus extenta. 18For wickedness is kindled as a fire, it shall devour the brier and the thorn: and shall kindle in the thicket of the forest, and it shall be wrapped up in smoke ascending on high.Imperocché l'empietà si è accesa qual fuoco, che divora gli sterpi, e le spine, e prende rigoglio nel più folto della boscaglia, e si alza in globi un fumo superbo.For impietie is kindled as a fyre, it shal deuoure bryer and thorne: and it shal be kindled in the thicket of the forest, and it shal be wrapped vp together in the pride of smoke.Succensa est enim quasi ignis impietas: / veprem et spinam vorabit, / et succendetur in densitate saltus, / et convolvetur superbia fumi.
19By the wrath of the Lord of hosts the land is troubled, and the people shall be as fuel for the fire: no man shall spare his brother.Pell'ira del Signor degli eserciti è in turbamento la terra, e il popolo sarà quasi esca del fuoco; l'uomo non la perdonerà al proprio fratello.In the wrath of the Lord of hostes the earth is trubled, and the people shal be foode for the fyre: man shal not spare his brother.In ira Domini exercituum conturbata est terra, / et erit populus quasi esca ignis; / vir fratri suo non parcet. 20And he shall turn to the right hand, and shall be hungry: and shall eat on the left hand, and shall not be filled: every one shall eat the flesh of his own arm: Manasses Ephraim, and Ephraim Manasses, and they together shall be against Juda.E si volterà a destra, e avrà ancor fame, e mangerà a sinistra, e neppure sarà satollo: divorerà ognuno la carne dello stesso suo braccio. Manasse (divorerà) Ephraim, ed Ephraim Manasse: questi poi uniti contro di Giuda.And he shal decline to the right hand, and shal be hungrie: and shal eate on the left hand, and shal not be filled: euerie one shal eate the flesh of his arme: Manasses Ephraim, and Ephraim Manasses, they together against Iuda.Et declinabit ad dexteram, et esuriet; / et comedet ad sinistram, et non saturabitur; / unusquisque carnem brachii sui vorabit: / Manasses Ephraim, et Ephraim Manassen; / simul ipsi contra Judam. 21After all these things his indignation is not turned away, but his hand is stretched out still.Per tutte queste cose il furore di lui non dà indietro; ma stesa è tuttor la sua mano.In al these thinges his furie is not turned away, but his hand is yet stretched forth.In omnibus his non est aversus furor ejus, / sed adhuc manus ejus extenta.
9:1
Calmet
Loaded. Theglathphalassar took away whole tribes, (2 Paralipomenon 5:26.) the year after this. Yet these people were the first enlightened with the rays of the gospel, (Matthew 4:13.) though so much despised, John 7:52. (Calmet)
9:2
Calmet
Risen. The kingdom of Juda hoped for redress, when they saw the people of Israel humbled, (Haydock) or rather after the defeat of Sennacherib. (Calmet)
9:3
Haydock
And hast. Parkhurst says it should be, "(whom) thou hast not brought up (the Gentiles) with joy they," etc. (Symmachus) (Haydock)
The numerous forces of the Assyrians could not save them from the angel. Under Ezechias the people increased. Was not his reign a figure of the Church persecuted and increasing: but on that account, in danger from a relaxation of discipline? (Luke 5:7.)
Spoils. They shall return thanks to God for the unexpected liberation.
9:4
Haydock
Oppressor. Who levied taxes for Assyria, 4 Kings 18:7. Sennacherib made war, because Ezechias refused to pay them any longer, and his troops fell upon each other, (Calmet) as the Madianites had done, Judges vii. (Haydock)
9:5
Calmet
Fire. Being cut and useless. See Diss. on the defeat of Sennacherib. (Calmet)
9:6
Child. The Messias, whom the son of Isaias prefigured.
Calmet
Shoulder. Where the badges of royalty were worn. (Calmet)
Tertullian
Christ bore his cross. (Tertullian, etc.)
Wonderful. In his birth, etc.
Counsellor. From whom all good advice proceeds. Grotius falsely translates, "the consulter of the strong God," meaning Ezechias. Though he deemed the Socinians unworthy of the Christian name, (Ep. ad Valleum.) he too often sides with them. Johets always means one who "gives counsel," Isaias 40:13. Ezechias was at this time ten years old, and he did not always take advice, nor was his reign peaceful, etc.
Haydock
God. The three Greek versions maliciously render El "the strong," though it be uncertain that it ever has that meaning, as it certainly has not when joined with gibbor, "mighty." Why should two terms of the same import be used? The Septuagint copies vary much. Some read only, "he shall be called the angel of the great council, for I will bring peace upon the princes and his health." St. Jerome thinks they were afraid to style the child God. But this reason falls to the ground, as other copies have, (Calmet) after council, "Wonderful, Counsellor, God, the Mighty, the Potent, exousiaszes, the Prince of Peace, the Father of the world to come, for, etc., (7.) His." Grabe (de Vitiis lxx. p. 29.) asserts that the former is the genuine version, and that the inserted titles are a secondary one; so that there must have been two version before the days of Aquila, as the text is thus quoted at large by Clement and St. Iraeneus, the year of the Lord 180; Kennicott adds also by St. Ignatius, the year of the Lord 110. (Haydock)
Worthington
The omnipotent God became a little child, and without violence subdued the world, which he still governs. (Worthington)
9:7
Peace. Christ gives it, and propagates his Church, Hebrews 12:2.
9:8
Word. Septuagint, "death." This also agrees with the Hebrew term, and with the context.
9:9
Cedars. They speak in a proverbial way, that they will shortly repair the injuries done by the Assyrians depending on king Osee.
9:11
Calmet
Him. Israel. Salmanasar came to ruin the kingdom. (Calmet)
9:12
Worthington
Still. God punishes the impenitent throughout eternity, ver. 12., and Isaias 10:4. (Worthington)
9:14
Calmet
Him. Hebrew, "the branch and the rush." (Calmet)
Septuagint, "the great and the small."
9:16
Haydock
Headlong. If the blind lead the blind, both fall into the ditch, Matthew 15:14. (Haydock)
9:17
Folly. Sin. They are all guilty. He will shew no compassion.
9:18
Haydock
High. All shall witness the fall of Israel, (Calmet) like a forest on fire. (Haydock)
9:19
Calmet
Brother. Civil wars shall rage, 4 Kings xv. Josephus (Jewish Wars vii.) perhaps alluded to this passage, when he said, that an ancient prophecy announced ruin to the Jews, when they should turn their arms against each other. (Calmet)
9:1
S. Mathew expoundeth this prophecie of Christ, first preaching in Galilee. VVhere his disciples beleued in him & folowed him.
Concordance Mat. 4.
But after his passion few Iewes beleued in him, in comparison of the Gentiles.
9:4
Concordance Iudic. 7.
9:6
He that is great, yea omnipotent God, is borne a litle one in this vvorld, and vvithout violence conquereth & ruleth al the vvorld.
Concordance Luc. 2.
9:12
God punishing sinners, and they not repenting, his iust furie stil increaseth: punishing eternally al those that neuer repent.
9:21
VVhere is no repentance, there can be no remission. As v. 12. 17. & ch. 10. v. 4. &c.
9:1
St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, XVII 1
By these Christ was typified, and acknowledged, and brought into the world; for He was prefigured in Joseph: then from Levi and Judah He was descended according to the flesh, as King and Priest; and He was acknowledged by Simeon in the temple: through Zebulon He was believed in among the Gentiles, as says the prophet, “the land of Zabulon;”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.22
… and His rest shall be honour.” In the same again: “The land of Zebulon, and the land of Nephtalim, by the way of the sea, and ye others who inhabit the maritime places, and beyond Jordan of the nations. People that walk in darkness, behold ye a great light; ye who dwell in the region of the shadow of death, the light shall shine upon you.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 37
II. Therefore now also, when He had finished these sayings He departed from Galilee and came into the coasts of Judea beyond Jordan; He dwelleth well in Galilee, in order that the people which sat in darkness may see great Light.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.1.4
4. Even Christ’s forerunner, though only in so far as representing the synagogue,
9:2
Tertullian † AD 220 The Five Books Against Marcion 5.11
… “Let there be light?” And who was it that said to Christ concerning giving light to the world: “I have set Thee as a light to the Gentiles” —to them, that is, “who sit in darkness and in the shadow of death?”
Origen † AD 254 Origen Against Celsus 6.5
… “Enlighten thyself, enlighten thyself, O Jerusalem; for thy light is come, and the glory of the Lord is risen upon thee.” The same prophet also, when predicting the advent of Jesus, who was to turn away men from the worship of idols, and of images, and of demons, says, “To those that sat in the land and shadow of death, upon them hath the light arisen;”
Origen † AD 254 Origen Against Celsus 6.66
… For “the people that sat in darkness—the Gentiles—saw a great light, and to them who sat in the region and shadow of death light is sprung up,”
Origen † AD 254 Origen Against Celsus 8.54
… for Jesus declared this, as was foretold long before His advent by the prophet Isaiah, when he said that “the prisoners would go forth, and they that were in darkness would show themselves.” And Jesus Himself, as Isaiah also foretold of Him, arose as “a light to them that sat in darkness and in the shadow of death,”
Origen † AD 254 Origen's Commentary on the Gospel of John 2.21
… This He did, that by His power He might destroy our death and remove the darkness which is in our soul, so that the saying in Isaiah might be fulfilled,
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… judging it unworthy of Thy majesty and goodness to entrust to a servant the work of saving and benefiting Thy servants, or to cause that those who had offended should be reconciled by a minister. But by means of that light, which is of one substance with Thee, Thou hast given light to those that sat in darkness
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.6.8
8. Under him Christ appeared in bodily shape, and the expected Salvation of the nations and their calling followed in accordance with prophecy.
St Ambrose of Milan † AD 397 On the Holy Spirit 1.14
162. And you find elsewhere that the Son of God is Light: “The people that sat in darkness and in the shadow of death have seen a great light.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 164
… the Psalmist sought deliverance in the prayer, “Bring my soul out of prison, that I may praise Thy name;” which is in another place called the “shadow of death,” from which deliverance was granted, not certainly in hell, but in this world, to those of whom it is written, “They that dwell in the land of the shadow of death, upon them hath the light shined.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 7.21
… In the beginning of the human race, when Adam and Eve had sinned, they made themselves girdles of fig leaves. Fig leaves then signify sins. Nathanael then was under the fig-tree, as it were under the shadow of death. The Lord saw him, he concerning whom it was said, “They that sat under the shadow of death, unto them hath light arisen.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.5
… they knew not Him “whom none of the princes of this world knew.” By the “shadow of death,” I know not whether the death of the body is to be understood, or that of which it is written, “That they walked in darkness and in the land of the shadow of death, a light is risen on them,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.19
146. The Church saith also what followeth, “Mine eyes have prevented the morning watch, that I might meditate on Thy words” ( ver. 148 ). Let us suppose the morning to mean the season when “a light arose for them that sat in the shadow of death;”
Pope St Leo I the Great † AD 461 Sermons 33
… who delivered us from the power of darkness and translated us into the kingdom of the Son of His love :” since as Isaiah prophesied, “the people of the nations that sat in darkness, have seen a great light, and they that dwelt in the land of the shadow of death, upon them hath the light shined
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.29
The soul when it was deified descended into Hades, in order that, just as the Sun of Righteousness rose for those upon the earth, so likewise He might bring light to those who sit under the earth in darkness and shadow of death
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 2
… and devise thou good things before God and before men.” “The paths,” therefore, “of the righteous shine as the light, and the light of them advances until the day is perfect.” For the beams of their light illumine the whole creation even now by good works, as those who are truly “the light of the world,” giving light to “those who sit in darkness,”
9:5
Origen † AD 254 Origen's Commentary on the Gospel of John 1.42
… For no one knows the Father save the Son, and he to whomsoever the Son reveals Him, and inasmuch as He is the Word He is the Messenger of Great Counsel,
St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 13
When they see these things, or rather even hear of them, for see they do not, will they not desire, as it is written, to become ‘fuel of fire
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.24
24. But the Jews are much troubled at these things. This also Isaiah foreknew, saying, And they shall wish that they had been burnt with fire: for unto us a child is born (not unto them), unto us a Son is given
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 6
But mark, I pray thee, the accuracy of the prophets. For this selfsame thing also had the prophet foretold from the first, saying, “They would be glad, if they had been burnt with fire; for unto us a Child is born, unto us a Son is given.”
9:6
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.”
St Justin Martyr † AD 165 The First Apology 35
And how Christ after He was born was to escape the notice of other men until He grew to man’s estate, which also came to pass, hear what was foretold regarding this. There are the following predictions: —“Unto us a child is born, and unto us a young man is given, and the government shall be upon His shoulders;”
St Justin Martyr † AD 165 Dialogue with Trypho 76
… And when Moses says that He will wash His garments in the blood of the grape, does not this signify what I have now often told you is an obscure prediction, namely, that He had blood, but not from men; just as not man, but God, has begotten the blood of the vine? And when Isaiah calls Him the Angel of mighty counsel,
St Irenaeus of Lyons † AD 202 Against Heresies 3.16.3
… Wherefore Mark also says: “The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets.” Knowing one and the same Son of God, Jesus Christ, who was announced by the prophets, who from the fruit of David’s body was Emmanuel, “the messenger of great counsel of the Father;”
St Irenaeus of Lyons † AD 202 Against Heresies 3.19.2
… also, that He was a man without comeliness, and liable to suffering; that He sat upon the foal of an ass; that He received for drink, vinegar and gall; that He was despised among the people, and humbled Himself even to death and that He is the holy Lord, the Wonderful, the Counsellor, the Beautiful in appearance, and the Mighty God,
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 An Answer to the Jews 10
Similarly, again, Isaiah says: “For a child is born to us, and to us is given a son.”
Tertullian † AD 220 The Five Books Against Marcion 3.19
… Now, although death reigned from Adam even to Christ, why may not Christ be said to have reigned from the tree, from His having shut up the kingdom of death by dying upon the tree of His cross? Likewise Isaiah also says: “For unto us a child is born.”
Origen † AD 254 Origen Against Celsus 5.53
… but we look to the work of Him who came to visit the whole human race in His word and teaching, as each one of His adherents was capable of receiving Him. And this was the work of one who, as the prophecy regarding Him said, was not simply an angel, but the “Angel of the great counsel:”
Origen † AD 254 Origen Against Celsus 8.27
… for they are protected by the Supreme God, who is well pleased with their piety, and who sets His divine angels to watch over those who are worthy of such guardianship, so that they can suffer nothing from demons. He who by his piety possesses the favour of the Most High, who has accepted the guidance of Jesus, the “Angel of the great counsel,”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.34
… In several passages angels speak in such a way as to suggest this, as when “the angel of the Lord appeared in a flame of fire. And he said, I am the God of Abraham and of Isaac and of Jacob.” But Isaiah also says:
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.22
… Before His face shall go the Word, and shall go forth unto the plains according to His steps.” In Isaiah also: “Behold, unto us a child is born, and to us a Son is given, upon whose shoulders shall be government; and His name shall be called the Messenger of a mighty thought.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 18
… But, because He is subjected to the Father, and the Announcer of the Father’s will, He is declared to be the Angel of Great Counsel.
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 21
… who “came not to do His own will, but rather to do the will of the Father,” by whom He had been sent for this very purpose, that being made the “Messenger of Great Counsel,”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 28
… and things which by all means have to happen, it does not predict as if they were future, but narrates as if they were done. And thus, although Christ had not been born as yet in the times of Isaiah the prophet, he said, “For unto us a child is born;”
St Methodius † AD 311 Oration on the Palms 1
… the King against the tyrant; not with omnipotent power and wisdom, but with that which is accounted the foolishness of the cross, which hath reft his spoils from the serpent who is wise in wickedness. Blessed is He that cometh in the name of the Lord: the True One against the liar; the Saviour against the destroyer; the Prince of Peace
St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 5
… For thus will they be the rather profited, meditating upon the prophet’s words, and saying, “Unto us a child is born, unto us a Son is given; and the government shall be upon His shoulder: and His name shall be called the Messenger of My mighty counsel.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.14
… edicts of profane rulers, vomiting forth death, moreover, and infecting with his deleterious and soul-destroying poisons the souls captured by him, and almost slaying them by his death-fraught sacrifices of dead idols, and causing every beast in the form of man and every kind of savage to assault us—then, indeed, the ‘Angel of the great Council,’
Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.9
… And Isaiah said:— Unto us a child is born, unto us a Son is given, and His government was upon His shoulder, and His Name shall be called Wonderful, and Counsellor, and mighty God of the ages, and Prince of peace. And to the increase of His government and to His peace there is no end .
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.23
… First He is the Angel of God; then He is the Lord, for She called the Name of the Lord; then, thirdly, He is God, for Thou art God, Who hast seen me . He Who is called the Angel of God is also Lord and God. The Son of God is also, according to the prophet, the Angel of great counsel
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.45
… His ways are plunged in the depths of incomprehensibility: nothing can be fathomed or traced to the end in the things of God. No one has ever been taught to know His mind, no one besides Himself ever permitted to share His counsel. But all this applies to us men only, and not to Him, through Whom are all things, the Angel of mighty Counsel
St Athanasius of Alexandria † AD 373 Illud Omnia, &c. (On Luke x. 22.) 5
For His Only-begotten Son might, ye Arians, be called ‘Father’ by His Father, yet not in the sense in which you in your error might perhaps understand it, but (while Son of the Father that begat Him) ‘Father of the coming age’ (
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.25
… but in saying, ‘Who delivered me from all evil,’ he shewed that it was no created Angel, but the Word of God, whom he joined to the Father in his prayer, through whom, whomsoever He will, God doth deliver. For knowing that He is also called the Father’s ‘Angel of great Counsel
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.27
… and from His remitting sins, saying to the paralytic, and to the woman who washed His feet, ‘Thy sins be forgiven thee ;’ and from His both raising the dead, and repairing the first nature of the blind, granting to him to see. And all this He did, not waiting till He should receive, but being ‘possessed of power
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.30
… as we have learned from the Prophet also, that He becomes ‘the Angel of great Counsel
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 1
Risen is the Light of the kingdom, in Ephrata the city of the King. The blessing wherewith Jacob blessed, to its fulfilment came to-day! That tree likewise, [the tree] of life, brings hope to mortal men! Solomon’s hidden proverb had to-day its explanation! To-day was born the Child, and His name was called Wonder!
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
II. Again the darkness is past; again Light is made; again Egypt is punished with darkness; again Israel is enlightened by a pillar. The people that sat in the darkness of ignorance, let it see the Great Light of full knowledge.
St Gregory of Nyssa † AD 395 Against Eunomius 3.2
… And, further, the order of the passage agrees with this view of the doctrine it conveys. For if the “beginning of the ways” had not been created among us, the foundation of those ages for which we look would not have been laid; nor would the Lord have become for us “the Father of the age to come
St Gregory of Nyssa † AD 395 Against Eunomius 11.3
… And if he should bring forward Isaiah also as calling Him “the Angel of mighty counsel
St Ambrose of Milan † AD 397 On the Holy Spirit 1.5
… “Ascending up on high He led captivity captive, and gave good gifts to men.” And well does he say “gifts,” for as the Son was given, of Whom it is written: “Unto us a Child is born, unto us a Son is given;”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.2
… For we read: “Grace to you from God our Father and the Lord Jesus Christ, Who gave Himself for our sins.” If they think that He was subject in that He was sent, they cannot deny that it was of grace that He was given. But He was given by the Father, as Isaiah said: “Unto us a Child is born, unto us a Son is given;”
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 1.12
12. But you read in another place: “Unto us a Child is born, unto us a Son is given.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.7
53. For this cause, then, that we might learn these divers virtues, “a Son was given us, Whose beginning was upon His shoulder.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.37
… Now I ask them, what the Saviour asked: “The baptism of John, was it from heaven or men?” The Jews could not answer Him. If the Jews did not make nothing of the baptism of John, does Auxentius make nothing of the baptism of Christ? For that is not a baptism of men, but from heaven, which the angel of great counsel
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 41.5
… “Thy faith hath saved thee, go in peace.” How simple, I went on to say, is this Gospel lesson in words, how deep in its counsels! And so because the words are those of the “Great Counsellor,”
St John Chrysostom † AD 407 Against Marcionists and Manichæans 3
… 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;” and elsewhere again “We beheld Him as a young child, as a root in a dry ground;” and by the dry ground he means the virgin’s womb. And again “unto us a child is born, unto us a son is given,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 16
… 31 .) Lo! he was deemed worthy of the Voice also. “I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob.” ( v. 32, 33 .) Lo! how He shows that He is none other than “the God of Abraham, and the God of Isaac, and the God of Jacob”—He, “the Angel of the Great Counsel.” (
St John Chrysostom † AD 407 Homilies on Philippians 6
Listen to the Prophet too, calling him “The Messenger
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 15
… To the prophets not even all the Jews gave heed, but to the Only-Begotten Son of God all the world yielded and obeyed. So the “declaration” in this place shows the greater clearness of His teaching, and therefore also He is called “Word,” and “Angel of great Counsel.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 81
… but now He speaketh concerning the Gentiles. Nor doth He declare this merely, but also that they knew Him as the Father. For it is not the same thing to learn that He is Creator, and that He hath a Son. But He “manifested His Name” both by words and actions.
St Jerome † AD 420 The Letters of St. Jerome 22.21
… 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 in the womb and has borne to us a child of which the prophet says that “Government shall be upon his shoulder, and his name shall be called the mighty God, the everlasting Father,”
St Augustine of Hippo † AD 430 On the Holy Trinity 2.13
… for it is said of Him, “And He will show you things to come;” and “angel” in Greek is certainly equivalent to “messenger” in Latin: but we read most evidently of the Lord Jesus Christ in the prophet, that He is called “the Angel of Great Counsel,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 24.7
… the Word of God is with the prophets, and the Word of God is a prophet. The former times obtained prophets inspired and filled by the Word of God: we have obtained the very Word of God for our prophet. But Christ is in such manner a prophet, the Lord of prophets, as Christ is an angel, the Lord of angels. For He is also called the Angel of great counsel.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 34.10
… Our Lord Jesus Christ Himself is called in Prophecy, the Angel of the great Counsel, the Messenger of the great Counsel;
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 2.3
… So then the same prophet says elsewhere: “For unto us a Son is born: unto us a child is given; and the government shall be upon His shoulder; and His name shall be called the angel of great counsel, God the mighty, the Father of the world to come, the Prince of peace.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… and the government shall be upon His shoulder; and His name shall be called, Angel of great counsel, Wonderful, Counsellor, The mighty God, powerful, the Prince of Peace, the Father of the Age to come.”
Pope St Leo I the Great † AD 461 Letters 28
… “A child is born to us, a Son is given to us, whose power is upon His shoulder, and they shall call His name the Angel of the Great Counsel, Wonderful, Counsellor, the Mighty God , the Prince of Peace, the Father of the age to come
Pope St Leo I the Great † AD 461 Sermons 59
And so the Lord was handed over to their savage wishes, and in mockery of His kingly state, ordered to be the bearer of His own instrument of death, that what Isaiah the prophet foresaw might be fulfilled, saying, “Behold a Child is born, and a Son is given to us whose government is upon His shoulders
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.18
… also this, He that hath seen Me hath seen the Father : and this, Who being in the form of God , and so forth. Others declare the perfection of subsistence, as these, Son of God , and the Express Image of His person , and Messenger of great counsel, Wonderful Counsellor
Pseudo-Clement The Clementine Homilies 16.14
“For we ourselves also know that angels are called gods by the Scriptures,—as, for instance, He who spake at the bush, and wrestled with Jacob,—and the name is likewise applied to Him who is born Emmanuel, and who is called the mighty God.
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.24
24. But the Jews are much troubled at these things. This also Isaiah foreknew, saying, And they shall wish that they had been burnt with fire: for unto us a child is born (not unto them), unto us a Son is given . Mark thou that at first He was the Son of God, then was given to us. And a little after he says, And of His peace there is no bound
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.15
… But to fail to be corrected by the chastisement is still harder. One of the prophets, speaking of Israel, whose heart was hard and uncircumcised, says, Lord, Thou hast stricken them, but they have not grieved, Thou hast consumed them but they have refused to receive correction; and again, The people turned not to Him that smiteth them;
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.13
… xxvii. 22 ). Against these the prophet complains to the Lord , saying, Thou hast bruised them, and they have refused to receive discipline ( Jer. v. 3 ). Hence it is that the Lord says, I have slain and destroyed this people, and yet they have not returned from their ways (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.56
… and further make themselves happy, and confuse the way of your feet, or mockers ruling over you, or children in authority, immature in mind, not even having bread and clothing enough to be rulers over any; or prophets teaching lies,
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.56
… Such was Paul, and everyone of like spirit with him. But we fear that, in comparison with them, we may be foolish princes of Zoan, or extortioners, who exact the fruits of the ground, or falsely bless the people:
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1. IN THE FORMER TIME THE LAND OF ZEBULUN WAS LIGHTLY AFFLICTED. — He continues what he said in the preceding chapter, verse 3, that a child about to be born would be a swift plunderer of Samaria, both corporeal and spiritual: for he touches upon two corporeal devastations of Samaria by the Assyrians, and through them represents two spiritual depredations of the same made by Christ. Wherefore the Syriac version and the Arabic version connect this with the end of the preceding chapter. The sense therefore is, as if to say, First lightly afflicted, that is lightly despoiled, lightly smitten was a part of Samaria: namely the tribe of Zebulun and Naphtali (as being the outermost, through which the Assyrians had to pass to reach the other tribes) were conquered by Tiglath-Pileser king of the Assyrians. AND IN THE LATTER TIME (that is afterwards, then; for this is in Hebrew אחרון acharon) AGGRAVATED, — that is affected and devastated by a graver calamity was the remaining part of Samaria by Shalmaneser, especially Galilee, which was called the Galilee of the Gentiles. For Shalmaneser overthrew the kingdom of Samaria, and led away all ten tribes captive into Assyria in the sixth year of Hezekiah. Whence from the Hebrew thus more clearly you may translate with Vatablus: First he made light or made light, that is lightly despoiled and afflicted, Emmanuel as God, the land of Zebulun, and the land of Naphtali; but afterwards he aggravated, that is more grievously afflicted, etc., the Galilee of the Gentiles. Thus St. Thomas, Hugo, Vatablus, Adams, Jansenius in chapter xxv of the Concord of the Gospels, and throughout the Hebrews. But the Prophet does not stop here, as many of them wish, but hinting at this sense as it were in passing, alluding to and touching upon it, understands through it another far more sublime and more powerful sense, as if to say, In a like, indeed far more powerful manner, Christ now born man, beginning to exercise the name and office of swift plunderer, which I gave to him in the preceding chapter, verse 3, will first lighten, that is lightly plunder and snatch from the jaws of the devil, idolatry and hell the land of Zebulun and Naphtali: for there Christ first preached (as he was conceived in Nazareth, which belonged to the tribe of Zebulun), and from there gathered almost all the Apostles, as St. Jerome, Cyril, Basil, Procopius here, and St. Chrysostom in the demonstration that Christ is God teach: hence the Apostles, Psalm lxvii, 28, are called "Princes of Zebulun," and "Princes of Naphtali." This therefore is— That this is the sense is evident first, from what follows: "The people that walked in darkness, saw great light," etc. Secondly, from St. Matthew, who thus explains this passage; for in chapter IV, verse 13, concerning Christ beginning to preach he says: "He dwelt in Capharnaum by the sea, in the borders of Zebulun and Naphtali, that it might be fulfilled which was spoken by the prophet Isaias: The land of Zebulun, and the land of Naphtali, the way of the sea beyond the Jordan, Galilee of the Gentiles, the people that sat in darkness, saw great light." Where he clearly expresses this sense, and therefore omits that it was lightly afflicted and aggravated, because these words are obscure.
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THE WAY OF THE SEA. — Zebulun and Naphtali are called "the way of the sea," that is the seacoast of the sea, or of the lake of Tiberias, says St. Jerome, for many of their cities were adjacent to it, such as Bethsaida, Chorazain, Capharnaum, etc., and there were many fishermen there, from whom the Apostles were called; whence Sanchez explains the way of the sea as the occupation of fishermen, as if to say, Where many were engaged in fishing, where many were fishermen: for thus commonly the Belgians say 't is een zeeman is a man of the sea, that is a sailor and merchant. But the former sense is clearer. BEYOND THE JORDAN. — This way or seacoast was on this side of the Jordan; it is said, however, to be beyond the Jordan with respect to Jerusalem, namely because it was beyond that most noble part of the Jordan, which we call the sea of Tiberias, which is in the middle between Jerusalem and the Galilee of the Gentiles, says Sanchez. For, as I said in Canon XXXIX, Scripture designates the positions of places with respect to Jerusalem. But because the sea of Tiberias is not usually called the Jordan, and because this sea is to the side of Galilee, so that this Galilee is indeed beyond, yet not beyond this sea; hence we may more easily say this Galilee is called beyond the Jordan with respect to Syria: for from Syria beyond the Jordan began the way of the sea already mentioned, and it proceeded beyond the Jordan, through the Galilee of the Gentiles to the city of Ptolemais, and to the Mediterranean sea, as is evident from the maps of Adrichomius, and from his words already cited. GALILEE OF THE GENTILES, — thus the Roman version. It can be translated "Galilee of the Gentiles," as Matthew IV, 15 translated it, and the sense is the same: for Galilee itself is called "the way of the sea," that is the seacoast: again this coast was the coast of the Galilee of the Gentiles; therefore it is the same whether you translate Galilee of the Gentiles, or Galilee: yet the sense will be clearer if you translate, Galilee. 2. THE PEOPLE THAT WALKED IN DARKNESS (the people of Galilee, the people of Zebulun and Naphtali, dwelling in the darkness of infidelity, that is Judaism mixed with Gentilism) SAW GREAT LIGHT (the Evangelical truth, and Christ himself who is the light of the world): THEY THAT DWELT IN THE REGION OF THE SHADOW OF DEATH (that is in the densest gloom of ignorance and sins) LIGHT IS RISEN UPON THEM. — This is the faith of Christ, grace and brightness shone forth. Concerning the shadow of death I shall say more in Jeremiah chapter XIII, verse 16.
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Secondly and genuinely, others refer these things to the time of Christ; for concerning him it was said: "The people that walked in darkness have seen a great light," that is to say: You, O Emmanuel! through you and the Apostles, you will convert many from the Galileans as well as from the Jews and Gentiles: but you will not magnify joy for yourself and the Apostles; because you will see, and they themselves will see, a much greater part of them remain unbelieving; and consequently they will see with sorrow the destruction of their nation, namely of both the Galileans and the Jews, for whom they themselves with Paul wished to be anathema, the destruction through Titus. Thus St. Jerome, Haymo and others. Hence Christ, grieving and groaning, said: "Woe to thee, Corozain! woe to thee, Bethsaida!" Note: The Septuagint, the Chaldeans and the Moderns, for לא lo with aleph, that is "not," read לו lo with vau, that is "to him." Whence they translate this passage in the opposite way, thus: "You have multiplied the nation; to him you have magnified joy": which reading and version also has a true sense, that is to say: Many of the Galileans will be converted, whence great will be the joy both of them and of Christ and the Apostles. St. Bernard aptly applies these things to the multitude of Clerics, in sermon On the Conversion of Clerics, XXIX: "Although," he says, "you have multiplied the nation, O Lord, you have not magnified joy, since it appears that nothing less has been lost in merit than has been gained in number. They have run hither and thither to the sacred Orders, and men also seize upon ministries venerable to the angelic spirits, without reverence, without consideration. For neither do they fear to occupy the sign of the heavenly kingdom, or to bear the crown of that empire, in whom avarice reigns, ambition commands, pride dominates; but also iniquity and luxury even hold sway," etc. See the Council of Trent, session XXVI On Reform, chapter VII, up to XVII. They shall rejoice before you, as they that rejoice in harvest,—that is to say: Nevertheless the Galileans as well as the Jews and Gentiles converted by Christ and the Apostles, seeing such great light, grace and salvation imparted to them before so many other unbelievers and infidels, shall rejoice as farmers rejoice in harvest. Christ and the Apostles, who converted them, will rejoice equally with them, just as victors rejoice when they bring back rich spoils from the enemy. You see here that Christ and the Apostles are swift plunderers, as he called them in chapter VII, verse 16, and chapter VIII, verse 3.
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He aptly compares the victory of Christ to the victory of Gideon, by which he delivered Israel, Judges VII, by slaying the Midianites; because, as Origen teaches, homily 8 and 9 in the book of Judges, St. Augustine, sermon 108 On the Seasons, Theodoret, Questions XIV and XV in the book of Judges, Gideon the liberator and victor was expressed as a type of Christ the redeemer and triumphator. For First, Gideon in Hebrew signifies him who crushes, breaks, or cuts off iniquity; and just as he himself destroyed the altar of Baal and cut down the grove, and built an altar to the Lord: so Christ the Lord overthrew the Synagogue, destroyed idols, built the Church and the true altar, according to what is said in Jeremiah cap. I, vers. 10: "I have appointed thee to root up, and to pull down, etc., and to build and to plant." St. Gregory relates, lib. II of the Dialogues cap. xxxv, concerning St. Benedict, that he himself in prayer was so elevated in mind to God, that under him he saw the whole world as if a small globe gathered in the rays of the sun. To one asking how this could happen, he answers, and assigns the cause and manner, saying: "Because to him who sees God all creation is narrow," and the mind of St. Benedict dilated in God saw the world under him as if a small globe. In a similar manner our Prophets were so elevated in spirit to God, that they perceived even remote things as if placed before them, and therefore their prophecy is called Vision, and they themselves are called Seers, as the book of Addo the Seer, that is the Prophet; and Saul to Samuel: "Where is the house of the Seer?" to whom Samuel: "I am a seer," that is a Prophet, I Kings ix, 18. God communicated this foreknowledge to the Prophets, but especially to Isaiah. For Isaiah proposes those things which he predicts so distinctly and clearly, that he who reads them might think he perceives them present, rather than hopes for them as future. Thus Thales, when asked, "how far truth was distant from falsehood?" answered: "As far as the eyes are from the ears." The wise man perceived that those things alone are of undoubted faith which are perceived by the eyes of men, not which are heard by the ears. Third, the Prophets often take these three things for the same, namely, "vision, word, burden," to wit for prophecy, concerning which cap. xiii, 1. See Canon I. Fourth, he says "vision," not mine, but of Isaiah: not so much from modesty as from historical accuracy, namely that in following centuries it might be known that this is the book of Isaiah, not of another: for this reason writers prefix their name to the books which they publish. Sons of Amos. — This Amos is different from Amos who is the third among the minor Prophets, as I said in the Proem. The Hebrews consider both to have been Prophets; for they hand down this rule: whenever in the title of the Prophets the father of the Prophet, or grandfather, or great-grandfather is named, it is signified that each of them was a Prophet; but this rule seems doubtful and false to the learned, concerning which matter I shall treat elsewhere. Which he saw (that is heard from God) over Judah and Jerusalem. — The Septuagint, which he saw against Judah and Jerusalem. For the Hebrew אל al means both over and against: here you would better translate "over." For Isaiah announces not only adversities, but also joyful things to Judah. Under "Judah" take also the tribe of Benjamin: for this in the schism of the ten tribes under Jeroboam adhered with Judah to Rehoboam, and to the house of David, that is to say: This book of Isaiah contains both prosperous and adverse things, which he himself in spirit foresaw in the days of Oziah, Jotham, Ahaz and Hezekiah, to befall the posterity of Judah and Benjamin, and especially the inhabitants of Jerusalem, partly under those very kings, partly after them. For "in the days of Oziah" is to be referred to "saw," as is evident: for although Isaiah, cap. xiii and following, also prophesies against the Babylonians, Medes, Syrians, Egyptians, etc., nevertheless he prophesies chiefly and most commonly to the Jews. Whence he inscribes his prophecy to them. Thirteenth, to the soldiers of Gideon are given burning lamps in earthen vessels: thus the Apostles, as St. Paul writes of himself, had the treasure of the light of the Gospel in earthen vessels, which by being broken through martyrdom they overcame their persecutors. Christ also commands us to stand girded, having burning lamps in our hands, and to shine with the light of works when the time is, so that those who see us may praise our Father who is in heaven. Again, the earthen pitcher, which contains within the splendor of the burning lamp, is an excellent symbol of Emmanuel, who when he hid the covered divinity in mortal flesh, where it was broken and shattered through passion, divinity shone forth in the resurrection, and also by his very death with the sun darkened, the earth shaken, and the rocks split, the forces of Midian, that is of the devil and of hell, were broken.
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Fifth and genuinely, because it gives the reason why he said: "Thou hast overcome as in the day of Madian." The sense therefore is, as if to say: Just as Gideon's violent plundering was made with tumult of the camp of Madian, and any leader's violent plundering is wont to be made with tumultuous slaughter and flight of enemies: so Christ's violent plundering moved tumult both in Tartarus and in the camps of the world and the demon, and put the demons to flight among themselves and prostrated them, and drove them into Tartarus. Again, just as a garment which in human war is stained with blood cannot be washed, but is burned by fire, as the garments of the Madianites stained with blood, or of the Jews whom they had slain; or their own when they themselves were slain by Gideon, were burned with their very corpses: so the cohorts of demons stained as it were with blood, both of men whom they either slew or destroyed, and their own, when they were routed and slain by Christ, are appointed to be burned by the fires of Gehenna. Thus St. Jerome, Basil and Rupert. This sense seems more fitting than the others. For it is a catachresis and metaphor from warfare and battle, in which the bodies and garments of slain enemies are burned with blood: thus Christ himself will burn his enemies, namely the demons, and their followers. The garment therefore is put for the soldier to whom it belongs, namely for the demon. For he speaks of demons as soldiers anthropopathically; whence he attributes to them garments and blood. A similar passage is in chapter LXIII, verse 3.
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6. FOR A CHILD IS BORN TO US. — Behold here is the victor and plunderer, the cause of the victory already mentioned, of whom in chapter VIII, verse 4, and chapter VII, verse 16, he said that from childhood and from the womb he would begin to plunder, namely the small Emmanuel, who nevertheless at the same time is Wonderful, God, Mighty, etc. This is our Gideon, who destroyed the spiritual Madianites. In Hebrew there is a beautiful paronomasia ילד ילד לנו ieled iuliad lanu, as if to say: Born, namely a child, is born to us; a child, I say, both in age and stature, both in simplicity and innocence, but a man, indeed a very great giant in his virtue and strength. Hence the faithful and saints are called children; for, as St. Ambrose says in Psalm XXXVI: "Christ taught us that childhood is virtue, saying: Unless you become as little children, you shall not enter the kingdom of heaven." See the remarks in the preceding chapter, verse 18. Note: That "a child is born to us," is as it were the same as what he adds, and for the sake of elegance and the delights of love he repeats: "and a son is given to us." Eusebius of Emesa, however (or rather Eucherius, for these sermons have the flavor of his style), in homily 1, distinguishes these: "Born to us," he says, "is he who was his own; given therefore from divinity, born from the virgin. Born, who would experience decline; given, who would know no beginning. Born, who would be younger than his mother; given, than whom the Father would not be older. Born, who would die; given, from whom life would be born. And thus he who was given was born, he who was not born was given. There he reigns, here he is humbled; he reigns for himself, and serves for me." Isidore has similar things, book I On Faith, chapter VI. Again St. Ambrose, book III On the Holy Spirit, chapter II: Christ, he says, was given to us both by the Father and by the Son (by himself), and by the Holy Spirit. Away therefore with the impious voice of Nestorius: "Never would I have said God was two months old or three months old," never a little child, never a man born. Beautifully St. Augustine, sermon 27 On the Seasons, speaking of Christ being born: "Great," he says, "is the day of the Angels, small becomes on the day of men. The maker of the sun, made under the sun. The maker of heaven and earth, brought forth under heaven on earth. Ineffably wise, wisely an infant. Filling the world, lying in a manger. Ruling the stars, sucking at the breast. Thus great in the form of God, small in the form of a servant, so that neither did that smallness diminish this greatness, nor did that greatness overwhelm this smallness. For when he took on human members, he did not abandon divine works, etc. So that neither were the angels deprived of the food of wisdom, and we might taste how sweet is the Lord." And St. Bernard, sermon 4 on Missus est: "Let the great Lord," he says, "be magnified by us little ones, whom in order to make great, he became small. A child," he says, "is born to us, not to himself, not to the Angels, who since they had him great, did not require him small." Whence he infers: "Now from him born and given to us let us do that for which he was born and given. Let us use our own for our own benefit, let us work salvation from the Savior. Behold a little child is set in the midst. O little child, desired by the little! Let us strive to become like this little child: let us learn from him that he is meek and humble of heart; lest namely the great God without cause became a small man, lest he died in vain, lest he was crucified to no purpose. Let us learn his humility, imitate his gentleness, embrace his love, share in his sufferings, be washed in his blood, offer him himself as a propitiation for our sins, because for this very reason he was born and given to us."
AND THE GOVERNMENT SHALL BE UPON HIS SHOULDER, — that is to say, This little child shall be, nay rather shall be born a prince, a king and emperor of the world, lord of heaven and earth; for such was Christ from the beginning of his conception, and that by virtue of his origin, namely on account of the hypostatic union with the Word. Wherefore Christ, as man, could have deposed Augustus and all kings from his kingdom; but he was unwilling in this corporeal life to use this empire and kingdom, but only the spiritual. Hear among others Tertullian, in the book Against the Jews: "Who," says he, "of all kings bears the insignia of his power on his shoulder, and not either a diadem on his head, or a scepter in his hand? but the new king alone of new ages, Christ Jesus, bore forth his new glory, power and sublimity on his shoulder, namely the cross, so that according to the prophecy of David (Psalm XLIV, verse 10, according to the Septuagint) he might reign from thence." Aquila, says St. Jerome, deceived, read משרה mesura, that is measure, for משרה misra, that is principality; which however you may rightly apply to the measure and dimensions of the cross of Christ, concerning which I have spoken at Ephesians III, 18. Some by cabala subtly explain here the word משרה misra, as if by crasis it were the same as ממיר שרה missir sara (for the letter sin is equivalent to the letter samech), that is, from the thorn empire, signifying that Christ obtained empire through thorns and crosses, so that because he once bore a crown of thorns, now he bears an imperial, golden and jeweled one. Just as Christ appeared to Blessed Catherine of Siena, offering her two crowns, one of thorns, the other jeweled, commanding her to choose one in this life, to have the other in the future. Wherefore she herself chose the thorny one, and pressed it forcefully upon her head, so that in the future she might have the jeweled one. Thus God reigned from the wood, and his Saints reign.
AND HIS NAME SHALL BE CALLED WONDERFUL. — Six names are here given to our little Emmanuel: first, Wonderful; second, Counsellor; third, God; fourth, Mighty; fifth, Father of the world to come; sixth, Prince of Peace; seventh, the Septuagint adds, Angel of great counsel, of which presently; for these individual names are to be distinguished from one another by individual others, and separated by commas, as the Roman Bible, Theodotion, Aquila and Symmachus separate them, as St. Jerome testifies. Hear St. Bernard, sermon 10 among the small ones, explaining each of these briefly: "Wonderful," he says, "in his nativity, Counsellor in his preaching, God in his operation, Mighty in his passion, Father of the world to come in his resurrection, Prince of Peace in perpetual blessedness." Then tropologically, adapting each of these names to the converted and justified, he teaches that all these are included in the name Jesus, that is, of the Saviour; for he says both here and more clearly in sermon 2 On the Circumcision: "Have we not truly each experienced him to be wonderful, certainly in the change of our wills? This indeed is the beginning of our salvation, when we begin to reject what we loved, to grieve over what we rejoiced in, to embrace what we feared, to follow what we fled from, to desire what we despised. Wonderful indeed, he who works these wonders. But nevertheless he must also show himself to be a Counsellor in the choice of penance and the ordering of life; lest perhaps we have zeal without knowledge, and prudence be lacking to good will. Surely it is necessary that we also prove God in the remission, namely, of former sins, because neither can salvation be established for us without this; and no one can forgive sins except God alone." He then adds the other three of his names: "But this too is not sufficient for salvation, unless we also experience him to be Mighty in overcoming those who assail us, lest we be overcome again by the same concupiscences, and our last state become worse than the first. Does it seem that something is now lacking to the Saviour? It would indeed be lacking what is greatest, unless he were also Father of the world to come, so that through him we might rise into immortality, we who through the father of the present world are born unto death. Nor is this enough, if he did not also as Prince of Peace reconcile us to the Father, to whom he will deliver the kingdom; lest perhaps, as children of perdition certainly, not of salvation, we should seem to rise unto punishment. His dominion shall be multiplied indeed, so that the Saviour is rightly called also on account of the multitude of those to be saved; and of peace there shall be no end, so that you may know that true salvation is that which cannot fear defect." Secondly, because his power and operation are wonderful, and especially the creation and governance of the whole universe. Thirdly, and properly, because his conception and nativity from the Virgin through the operation of the Holy Spirit were wonderful. His life, doctrine, passion, death and resurrection were also wonderful: whence Isaias calls him a "portent," chapter VIII, verse 18. Most excellently St. Cyprian, tract. On the Nativity of Christ: "Your heart," he says, "will wonder and be enlarged, when you understand the deepest mystery, in that he became contemptible who is wonderful; and he who learned not letters, nor was instructed in laws, is sufficient as counsellor of divine and human things; how divinity and humanity came together in one person; and where weakness was esteemed, strength was found; and the body of our humility configured to divine glory, not in this world, but in heavenly glory has perpetual dominion." And below: "O Lord, how wonderful is thy name! truly thou art God who workest wonders. I marvel not only at the structure of this world, not at the stability of the earth, not at the defect of the moon, not at the sun always whole, and its perpetual labour, etc. I marvel at God in the womb of the Virgin, I marvel at the Almighty in the cradle, I marvel how flesh adhered to the Word of God." And soon after: "I marvel at the fasting, I marvel at the temptations, I marvel at the Almighty lying in the sepulchre, I marvel at him slain and rising again," etc.
Finally, Haymo says: Christ, he says, is a counselor, because from him proceeds every sound counsel, and especially the counsels of chastity, poverty, and other evangelical counsels, which are above nature and exceed the grasp of the world and human reason. Thus also St. Cyprian above, who also adds: Do not fear difficulties and temptations in following these his counsels. For he who gives you this counsel is both God and strong. "Because," he says, "he who conquered the world promises victory to his soldiers, and those who are his conquerors force their way into heaven. The kingdom of heaven suffers violence, and the violent seize it. In the name of this little one we contend with the ancient enemy. To the weakness of our flesh, which languished infected from the primitive dregs of original evil, strength is restored from the flesh of Christ; and the communication of the Sacraments, through which we are united to the sincerity of his body, strengthens us so much that we obtain victory over the world and the devil and ourselves. Thus those to whom the word is addressed are called gods, and sons of the Most High, sharers in name and inheritance and eternity, subduing contests by the strength of Christ's fellowship; and though they are men made from baser matter, they reduce into captivity and spit upon and bind demons." And St. Bernard concerning those who hear God calling in their heart to the state of perfection, and yet tremble to follow him: "What do you fear?" he says, "what do you doubt? The Angel of great counsel calls you, than whom no one is wiser, no one stronger, no one more faithful." If therefore you remain in doubt, waver, do not know what you should do, what you should choose; go to the Angel of great counsel. If you are of small spirit, of depressed mind and counsel, invoke the Angel of great counsel. If you are in rough places, perplexed, cannot extricate yourself, resolve yourself; consult the Angel of great counsel. If you deliberate about the state of life, do not know which is salutary for you, which should be undertaken; beseech the Angel of great counsel, he will show you the way like the pillar of the Hebrews in the desert, and will go before you to heaven. If you are placed in dangers, in persecutions, in hardships, in straits and see no way out, beseech the Angel of great counsel, say with King Josaphat pressed with thirst and besieged by the enemy: "Since we know not what we should do, this only we have left, that we direct our eyes to you," II Paralipomenon XX, 12, and with Esther, cap. XIV, vers. 3: "My Lord, who are our only king, help me alone, and besides you there is no other helper. My danger is in my own hands, etc. Give me a composed word in my mouth in the sight of the lion," etc. And with Judith, IX, 12: "Make, O Lord, that his pride be cut off by his own sword: let him be caught in the snare of his own eyes. Give me constancy in my soul, etc. Give a word in my mouth, and strengthen counsel in my heart." Thus also did Ezechias besieged by Sennacherib, IV Kings XIX, 15; and David fleeing from Absalom, Psalm III, and from Saul, Psalm VII, and LIII, and LV, and LVI and LVII; and Daniel seeking from God the dream of the king, Daniel, cap. II, 18; and Judas and the Maccabees besieged by Antiochus, Nicanor and other enemies. Finally, a famous example is in the Life of Josaphat in Damascus, cap. XXX; for when he was fraudulently tempted by a Gentile woman at the instigation of his father to lie with her one night, and she added the promise that if he did this she would become Christian; he should therefore see that he did not lose his soul, which he could gain by so small a thing: he remained perplexed; but turning to prayer, he recognized the deceits of the serpent, overcame the temptation, and by his wisdom and constancy dispelled the cunning of his father and the woman.
GOD. — In Hebrew it is אל el, that is, God as the mighty and unconquerable one, who will easily overcome all difficulties, accomplish all wars, and rout all enemies. Therefore Aquila, Symmachus and Theodotion, as well as Luther, and the authors of the Flemish version of the Embden and Delphian Bibles, perfidiously translate el as merely strong, omitting the name God. Against them we set the Chaldean, R. Haccados, St. Jerome, and even other heretics, such as Oecolampadius, Strigelius, Leo of Zurich, Castalio, and the Genevans, who all translate el as God; and thus it ought to be translated, because what follows is strong; for it would be a tautology to say strong, strong. Again, Jeremiah, chapter XXXIII, verse 16, in the Hebrew calls Christ Jehovah, that is, God. Wherefore our Possevinus rightly, in the book On the Atheisms of Heretics, chapters II and III, places among the atheisms and Arianisms of Luther this very thing, that in this place he took away from the little Emmanuel the name God, and although admonished about this matter did not restore it; and that from the epistle of St. John he expunged this: "Three are they that give testimony in heaven, the Father, the Word, and the Holy Ghost, and these three are one;" and that from the Litanies he erased this: "Holy Trinity one God, have mercy upon us." Note that Christ, as born a little child, as man, is called God, through the communication of idioms. For all these names are imposed upon him as he was born a little child. STRONG. — In Hebrew it is גבור gibbor, that is, mighty, a man of strength as it were a giant, and, as Vatablus translates it, a strong hero. Whence Gabriel announced his origin, which name when interpreted signified the power and strength of God, or the Man God. For Christ was of heroic and incomparable strength. First, because he endured so many labors, overcame such great difficulties, bore death so cruel with the greatest constancy, as St. Bernard explains. Second, because he himself as judge of the living and the dead will condemn the mighty mightily, says Rupertus, and ruling the wicked with a rod of iron, will at length break them in pieces like a potter's vessel. Third, because without his aid all the strength of every creature is vain, says Haymo. Fourth, because he protects and strengthens us in every tribulation, and drives back and repels the aerial powers from us, says St. Bernard. Fifth and chiefly, because he overthrew the most powerful kingdom of the devil, of sin and concupiscence.
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7. HIS EMPIRE SHALL BE MULTIPLIED. — He had said that a little child would be born who would be a prince of peace: now he adds the reason for this, because there will be no end to the multiplication of his empire, no bounds: for "he shall rule from sea to sea, and all the kings of the earth shall adore him," Psalm LXXI, whereas before only the Jews worshipped God and expected the Messiah from him. AND OF HIS PEACE THERE SHALL BE NO END. — Neither this empire nor this peace is to be understood as other than spiritual, which consists in the tranquility of the soul and the internal consolation of minds. Whence Romans, chapter XIV, verse 17, the kingdom of God is said to be justice, peace and joy in the Holy Ghost. We daily ask for this kingdom, that it may come to us, Luke XI, 2, for we do not ask that we be immediately caught up to heaven, but that the kingdom of the devil and sin be overthrown, and in its place the kingdom of Christ succeed, and that he reign through grace in our heart and in the heart of every man. Wherefore Christ affirmed that this kingdom is within us, Luke XVII, 21. Of this peace in the minds of the just there is no end, as St. Basil and Cyril teach, and most excellently St. Chrysostom, in his homily on this passage, where he explains this peace in four ways: for first, he says, Christ taught us to subject the flesh to the spirit; which being done, wars cease in the soul, and it enjoys peace itself. Second, because when we were enemies, he reconciled us to the Father. Third, because he joined Jews and Gentiles in the bond of peace. Fourth, because to those whom he joined he also grants the grace of perseverance, that they may enjoy unbroken peace: but the end of this empire and peace will not be, because Christ even to this day works equally with the Father, and will work until the end of the world, when glorious peace about to last eternally will begin. UPON THE THRONE OF DAVID. — This throne of Christ and kingdom is likewise not so much earthly as spiritual, by which Christ reigns in the Church through his vicar the Roman Pontiff, as Epiphanius teaches, heresy 29, and others. The Angel looked to this passage of Isaiah, Luke I, 32, when he says: "The Lord God shall give unto him the throne of David his father; and he shall reign in the house of Jacob forever, and of his kingdom there shall be no end." THE ZEAL OF THE LORD OF HOSTS WILL PERFORM THIS. — It is the conclusion of all the preceding. "Zeal" is God's φιλανθρωπία, which the Apostle calls, Titus II, 11, as if to say, That great and singular love of Christ toward the Church, and his great indignation against his enemies, says Cyril, will accomplish this, namely that he may wrest the prey taken from the enemy with tumult, and burn the garments stained with blood, and raise up the little Emmanuel, and constitute him prince and king of the Church, who may take up the scepter upon his shoulders, and as admirable, counselor, God, mighty, etc., may provide for the salvation of his people, and protect them from all hostile force and snares. Therefore this whole thing looks back to the entire mystery of the incarnation of the Word, which preceded.
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8. THE LORD SENT A WORD INTO JACOB, AND IT FELL IN ISRAEL. — The Prophet from chapter VII hitherto has mingled the spoliation of Samaria by the Assyrians with its spiritual spoliation by Christ. For He gave Christ as it were a sign of the devastation of Syria and Samaria to King Ahaz, chapter VII, verse 17. Whence repeatedly from one spoliation and plundering he passes to another, flies away and flies back. Here therefore from the little Emmanuel he returns to his own times, that is to the destruction of Samaria. The sense therefore is, as if to say, Just as God foretold to Jacob, or to Israel, that is to the ten tribes, namely Samaria, by word and threatened, so in fact it fell, that is it came to pass: for it was laid waste and perished on account of the pride by which it despised Judah, and on account of the idolatry of the golden calves in Dan and Bethel, which, although warned by so many plagues and disasters, it was unwilling to abandon. It is a metaphor from skilled archers, who with their arrows strike the target which they intend: in like manner God aims threats like arrows at Jacob, and they have seized Israel, namely him at whom they were aimed. The Septuagint for דבר dabar, that is word, read דבר deber, that is plague; for that word which the Lord sent into Jacob threatened them with plague and destruction, and in fact inflicted it. Thus Sanchez and other recent scholars. This exposition is most clear.
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9. AND ALL THE PEOPLE OF EPHRAIM SHALL KNOW, as if to say, The arrogant Ephraimites, that is the Samaritans, are accustomed to mock and hiss at these threats of the Prophets, as if they were vain and futile; but by the very event and experience they shall learn that they were true prophecies. He assigns the cause of the threats and destruction of Samaria: first, its pride; second, hypocrisy and the fraud of false prophets; third, mutual hatred; fourth, the plundering of widows, orphans, and similar wretched persons.
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10. THE BRICKS ARE FALLEN DOWN, BUT WE WILL BUILD WITH SQUARE STONES: THE SYCAMORES ARE CUT DOWN, BUT WE WILL CHANGE THEM FOR CEDARS. — It is a twofold proverb signifying the same thing, as if to say, We Samaritans have suffered some disasters both from Judah and from others; but we say confidently and boldly that we do not care about them, because we shall easily repair them: for the enemies have destroyed our mean buildings; we shall restore more beautiful ones: they themselves have cut down common trees, namely sycamores: we shall plant precious cedars in their place. Thus St. Jerome. Or the enemies burned down houses constructed of fragile sycamore; we shall build others from noble cedar; for cedar is beautiful in appearance, pleasant in odor, and eternal in duration. Note: The sycamore, says Dioscorides, is a large tree, with leaves like the mulberry, otherwise similar to the fig, except that it produces fruit not on branches but on the trunk itself: this fruit is milky and sweet, lacking internal seeds, and does not ripen unless scraped with a nail or iron, and on account of the insipid fruit it is called sycamore, that is foolish fig, that is insipid. In Hebrew it is called שקמים sichmim, which the Septuagint everywhere translates as sycamine. Whence learned men judge the sycamore to be the same as the sycamine. Theophrastus seems to hold the same view, and Dioscorides, book I of History of Plants, chapter XXIII, and book IV, chapter II. Galen, however, thinks the sycamine is the same as the mulberry; the sycamore, however, to be something intermediate between the mulberry and the fig, as I have said. Palestine, in the time of St. Jerome, had ceased to bear these trees, just as Lebanon also does not bear cedars today.
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11. AND THE LORD SHALL RAISE UP THE ENEMIES OF REZIN (as if to say, God shall make the enemies of Rezin king of Syria, namely the Assyrians, superior and victorious), AGAINST HIM (that is first, against Rezin; for this word properly refers to him: soon thereafter against Ephraim and Israel, and) SHALL TURN HIM INTO TUMULT. — So that they may overthrow Rezin, the ally and confederate of the Israelites; when he is overcome, He shall cause the Assyrians, having now joined to themselves the Syrians (who are to the East of Israel) and the Philistines (who are to the West), to turn all the weight and tumult of war against Israel, and devour it most eagerly and cruelly as if gaping with wide mouth. Thus St. Jerome. 12. IN ALL THIS HIS ANGER IS NOT TURNED AWAY (not of the king of the Assyrians, but of the Lord God: because by this devastation of the Assyrians the Israelites did not repent, did not destroy the golden calves, nor return to their God: whence) YET HIS HAND IS STRETCHED OUT — against them to strike them, and to punish them with a heavier plague.
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14. AND THE LORD SHALL DESTROY FROM ISRAEL HEAD AND TAIL, — the highest and the lowest. For he calls the head the elders and nobles, the tail false prophets, as Isaiah explains shortly after: because just as the tail is a vile member, by which a dog fawns, and hides its shame, namely its hindquarters: so false prophets were most vile men, who by their false promises and flatteries fawning upon the people, concealed both its and their own vices alike, and broke the threats of God and the Prophets. It is therefore a metaphor from dogs, or from serpents, which by their tail fawning gradually creep in, and vomit poison. Curving therefore is the spreading branch, which curves itself and its own: and through this proverbially is denoted an old man, a ruler, a strong man, who spreads his strength and dominion over others, and curves and rules them. Restraining is the rush, by which boys and the poor are accustomed to restrain beasts of burden. For from the rush, equally as from hemp and esparto, ropes are woven, which the poor use in place of bridles. Whence Job cap. XL, 21: "Wilt thou put a ring in his nostrils?" for ring in Hebrew is agmon, that is, a rush. For fishermen are accustomed to pierce the nostrils of larger fish with a rush, so that they may be carried suspended, as Pineda says in the same place. Hence also rush is said from joining, because its use is for joinings, namely for ropes, hurdles, baskets, etc. Thus Ovid, IV Fastor., calls "rush bonds." Here proverbially it denotes a young man, tender and weak (for such is the rush: hence a maiden is called a rush maiden, one who is soft and flexible), who ought to rule and restrain his passions by the law of Superiors, as by a bridle. Tropologically, St. Jerome: "The tail," he says, "calling not men, but beasts, demonstrates heretics to be, which use this member for protecting dung, and for driving away small animals." 16. AND THEY SHALL BE, etc., CAST DOWN — into death and captivity.
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17. FOR THIS CAUSE THE LORD SHALL NOT REJOICE OVER THEIR YOUNG MEN, — as if to say: By this deception of false teachers and prophets and falsehood, and by the vanity and impenitence of this people, the Lord being offended, shall not even be benevolent or beneficent toward the softer and more gentle age, namely adolescence, which is accustomed to be the care and delight of parents: and shall not even have mercy on miserable persons, such as orphans and widows, whom he is accustomed to protect with special care, because all are evil and transgressors of the law. It is a metalepsis: for by rejoicing he understands the prior love, benevolence and beneficence, as if to say: "He shall not rejoice," that is, he shall not have mercy, shall not be clement; shall not be moved by compassion, shall not spare, shall not do good. Note: God is said to rejoice over, or in a people, when the people of God obey his precepts, and therefore God does good to it; but is said to be sad over sinners, when he abhors their crimes, and intends to punish them. Whence Genesis VI, 6, it is said "touched with sorrow of heart within." Hence also the Apostle says: "Grieve not the Holy Ghost," Ephes. IV, 30. Dost thou wish therefore to gladden God? Do works of virtue, which please him, in which he himself delights and is nourished. For in God true is delight and joy, just as also love concerning goods: in the same way in him is hatred and sadness, that is, aversion and detestation concerning evils: yet this sadness brings no pain, anxiety or trouble to God, as it does in us.
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18. FOR WICKEDNESS IS KINDLED AS A FIRE. — He compares the impiety of Israel spreading far and wide and dominating, to a fire laying waste all things, as if to say: Just as fire sent into a forest first seizes upon briars and thorns, then through shrubs, trees and the whole forest creeps and spreads; so that the whole density of the thicket is rolled up in pride, that is, in exaltation, and the height of smoke ascending even to heaven: so impiety in Israel first seized upon stubble and briars, that is, the ignoble, then through trees and cedars, that is, the noble and great men, spreading laid waste all with the fire of sin, so that it rolled up all Israel in its harm and guilt, and therefore shall also roll up the same all in its punishment, and hostile fire and devastation. Thus St. Jerome. THE PRIDE OF SMOKE SHALL BE ROLLED UP. — In Hebrew, they shall lift themselves up according to the lifting up of smoke, as if to say: Their pride like smoke shall be dispersed and vanish; or: Thorn and thicket together shall be enveloped in the highest fire and smoke, as I said.
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19. IN THE WRATH OF THE LORD OF HOSTS THE EARTH IS TROUBLED. — He shows the matter prepared and the cause of the fire, as if to say: With God's indignation increasing, all Israel was enveloped in the smoke of error and darkened by blindness, and was wholly corrupted and shaken by the flames of passions: so much so that, given over to a reprobate mind, it became as it were fuel and food for the future fire by which it shall be consumed. Understand the fire of internal seditions, by which both the Israelites among themselves and the Jews afterwards fell. History teaches this of the Jews from the Books of the Maccabees, Josephus and Hegesippus: of Israel it is evident from the fact that servants rising up against their masters killed them; as when King Pekah was killed by Hoshea, which although the history of Kings passes over briefly, yet it is not credible that this was accomplished without slaughter and tumult. Later also Hoshea wished to defect to So king of Egypt, which was immediately reported by others to the king of the Assyrians, and it is an indication that there were then dissensions in Israel, IV Kings cap. XVIII and following.
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20. EVERY ONE SHALL EAT THE FLESH OF HIS OWN ARM; MANASSES EPHRAIM, — as if to say: Each one shall despoil his own sons, brothers, and any neighbors of their wealth and life, as we see foolish and insane men raging against their own hands and arms. Therefore brothers and kinsmen are called the flesh of the arm, because these are as it were one body of kinship, and one is to the other as a member. Wherefore by Christ and by Paul our neighbors are called our hands, feet and eyes. For just as branches are born from one trunk and thence go in different directions; and just as arms are founded from one body, so also brothers, sons and kinsmen spring from one stock, namely a father or grandfather. Note: To eat the flesh of another, or to thirst for his blood, is a symbol of the utmost hatred and cruelty. Manasses Ephraim, — one tribe another. He names these two, because these two were full brothers, namely sons of Joseph born of the same mother, between whom there ought to be and usually is greater union than between half-brothers or mere blood relatives. Together they against Judah, — as if to say: The Ephraimites and Manassites, who previously at odds with each other in mutual slaughter, these same shall afterwards conspire in their manner against Judah. This is the way of the impious: thus Herod and Pilate acted against Christ. Thus in the time of Julian the Apostate Jews and Gentiles against Christians. Thus now and of old heretics tearing one another against the Catholic Church, as St. Jerome and Rupertus note here. TOGETHER THEY AGAINST JUDAH, — as if to say: The Ephraimites and Manassites, who previously at odds with each other in mutual slaughter, these same shall afterwards conspire in their manner against Judah. This is the way of the impious: thus Herod and Pilate acted against Christ. Thus in the time of Julian the Apostate Jews and Gentiles against Christians. Thus now and of old heretics tearing one another against the Catholic Church, as St. Jerome and Rupertus note here. 21. BUT YET HIS HAND IS STRETCHED OUT. — Here is the third repetition of this verse, by which he passes to Judah alone, as if to say: You have seen the punishments of the ten tribes, do you imitate their examples and be not terrified; expect therefore heavier punishments from the outstretched hand of God. Thus it is wont to happen: when God strikes our neighbors and those near us, then he wishes us to repent: if we will not, he strikes us also. This is what is said in Psalm LIX, 7: "Thou hast given a sign to them that fear thee, that they may flee from before the bow: that thy beloved may be delivered, " namely by their amendment escaping a like punishment. Thus Hosea V, 8, Ephraim is stirred to repentance by the proposed punishment of cities which were to him as it were at his back, and is commanded to look upon them.
Machine translation from the Latin, not reviewed.
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1. Hic ponit destructionis modum et ordinem: et primo secundum diversitatem punitorum; secundo secundum diversitatem poenarum; ibi, Verbum misit Dominus in Jacob. Prima in tres, secundum tres persecutiones factas ab Assyriis in terram promissionis. Primo enim Teglathphalasar, regnante Phacee in Samaria, captivavit duas tribus et dimidiam quae erat ultra Jordanem, respectu Jerusalem, et de tribu Zabulon et Nephtali, quae erant citra Jordanem, tantum quod posset acquirari dimidiae tribui. Et quantum ad hoc dicit: Primo tempore, idest tempore primae captivitatis, terra Zabulon, et terra Nepthali alleviata est, idest minorata habitationibus suis; quod forte remanentibus non fuit multum grave, quia remanserunt eis plures possessiones. Et de hoc dicitur 4 Reg. 15. Secundo venit Salmanasar nono anno Oscee, et captivavit residuos ex decem tribubus, qui erant citra Jordanem respectu Judaeae; et quantum ad hoc dicit: Novissimo, idest in ultima captivitate generali decem tribuum, via maris, idest regio qua itur ad mare Genesareth, Galilaeae, idest, quae est in Galilaea, gentium, quae est trans Jordanem, respectu Assyriorum, quamvis citra respectu Judaeae, aggradata, idest gravi pondere tribulationis pressa. Est autem duplex Galilaea. Una in tribu Zabulon, alia in tribu Nephtali, vicina Tyriis; et dicitur gentium ista, vel propter multas gentes quae habitabant ibi, vel propter dominium, quia dederat eam Salomon regi Tyri; 4 Reg. 17. Tertio venit Senacherib, et civitates Juda cepit, et Jerusalem obsedit, sicut dicitur 4 Regum 19. Et de ista tertia persecutione loquitur hic propheta dicens, Populus; et promittit Judaeis salutem. Unde duo facit. Primo promittit salutis gratiam; secundo assignat causam, ibi, Zelus Domini exercituum faciet hoc. Circa primum tria facit. Primo promittit salutem; secundo prosequitur salvationis ordinem, ibi, Multiplicasti gentem; tertio describit ipsum salvatorem, ibi, Parvulus enim natus est nobis.
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Promittit autem eis salutem contra duo; contra perplexitatem; et quantum ad hoc dicit: Populus, Judaeae, qui ambulabat, idest procedebat in negotiis suis, in tenebris, dubietatis, vidit lucem magnam, diem consolationis: et contra poenae gravitatem: Habitantibus in regione umbrae mortis, idest Judaeae, quae propter gravem persecutionem erat similitudo mortis, lux orta est eis, divinae consolationis.
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Infra 60: « Surge, illuminare, Jerusalem, » quia venit lumen tuum, et gloria Domini super « te orta est. » Multiplicasti gentem, hic ponit salvationis processum et ordinem; et quantum ad hoc dicit, Multiplicasti gentem, in exercitu Senacherib, et non magnificasti eis laetitiam, ut implerent quod proposuerant. Job 3: « Consilia » pravorum dissipat » Secundo hostium spoliationem: quod fuit quando illis interfectis ab Angelo, sicut dicitur infra 56, populus egressus est ad colligenda corum spolia: unde comparatur mes soribus et victoribus. Laetabitur. Infra 53: Gaudium et laetitiam obtinebunt, et fugiet ab eis dolor et gemitus. Tertio servitutis liberationem.
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Tyranni enim onerant praecipites; et quantum ad hoc dicit, Jugum enim oneris ejus, scilicet Senacherib quod deposuit: affligunt poenisi: et quantum ad hoc dicit, Et virgam humeri ejus, idest qua humeros verberabat: spoliant reb is; et ideo dicit, Sceptrum exactoris ejus. Infra 14: Quomodo cessavit exactor, quievit tributum? Ita hoc faciliter fit; sicut in die Madian, idest sicut Gedeon Madianitas dejecit: Jud. 7. Quarto quantum ad hostium punitionem.
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Et haec evenient, quia omnis violenta praedatio cum tumultu; idest, violenti praedatores, quantum ad nocumentum quod infercbant in rebus, et vestimentum mixtum sanguine, corum quos occidebant, quantum ad nocumentum inflictum in personis, erit in combustionem: ad litteram enim combusti fuerunt. Infra 10: « Et subuts gloriae ejus ardebit successa quasi combus tio ignis. » Parvulus enim natus est nobis, et Filius datus est nobis. Hic describit Salvatorem: et primo quantum ad receptionem; secundo quantum ad nominationem, ibi, Et vocabitur; tertio quantum ad potestatem, ibi, Multiplicabitur ejus imperium, et pacis non erit finis. Recepimus autem in natura nostra, in nativitate: Parvulus natus est nobis. Lucae 2: « Evangelio vobis gaudium » magnum, quod erit omni populo, quia natus est « vobis hodie salvator, qui est Christus Dominus, » in civitate David. » Recipimus in notitiam no stram, in Patris attestatione. Math. 17: « Hic est « Filius meus dilectus, in quo mihi bene compla- « cui; ipsum audite. » Bernardus: « Puer leviter « placari potest, facile condonat: pauperes sumus, « et parum dare possumus; tamen pro illo parvu- « lo possumus reconciliari erga Christum parvulum, « si volumus. » Et filius datus est. Recipimus e tiam eum in divina reverentia per passionem. « Ut in nomine Jesu omne genu flectatur, caele- « stium, terrestrium et infernorum: » Phil. 2.
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Et factus est principatus super humerum ejus, idest crux, per quam principatus exaltatus est. Joan. 19: « Et bajulans sibi crucem, exivit in eum qui dici- « tur Calvariae locus. » Et vocabitur. Hic ponit ejus nominationem: et primo nomen exprimens sapientiam divinam. Admirabilis. Ps. 158: « Mirabi- « lis facta est scientia tua ex me. » Unde omnia opera ejus mirabilia fuerunt, et praecipue in unione earum duarum naturarum in una persona. Quantum ad humanam, Consiliarius, consilia praeceptis superaddens. Eccl. 6: « Consiliarius tibi sit « unus de mille. » Exprimens potentiam divinam, Deus. Infra 45: Vere tu es Deus absconditus. Humanam, Fortis, in virtute. Job 9: « Sapiens corde « est, et fortis robore. » Tertio nomen exprimens bonitatis affluentiam quantum ad divinam. Pater futuri saeculi, idest generans filios in gloria. Heb. 2: « Decebat enim eum propter quem omnia, et « per quem omnia, qui multos filios in gloriam « adduxerat, auctorem salutis eorum per passio- « nem consummari. » Infra 22: Et erit quasi pater habitantibus Jerusalem. Quantum ad humanam, Princeps pacis, inquantum est mediator. « Ipse enim pax nostra, qui fecit utraque unum: » Eph. 2. Gen. 25: « Princeps Dei es apud nos etc. » Multiplicabitur. Hic describit ejus potestatem: et primo quantum ad regni magnitudinem; secundo quantum ad regni nobilitatem, Super solium David, et super regnum ejus sedebit; tertio quantum ad aeternitatem, ibi, Amodo, et usque in sempiternum. Circa primum duo ponit. Primo regni magnitudinem, Multiplicabitur ejus imperium. Dan. 7: « Et omnes reges servient et obedient ei. »
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Quantum ad pacis quietem, Et pacis non erit finis. Infra 26: « Servabis pacem: pacem, quia in te spe- • ravimus. » Super solium David. Hic describit regni nobilitatem. Super solium David, idest Ec- clesiam, quae significatur in regno David. Luc. 2. • Dabit ei Dominus Deus sedem David patris ejus. » Quantum ad effectum regni, Ut confirmet, ad re- sistendum, et corroborat, etiam ad impugnandam, in judicio, idest per judicium. Jer. 25: « Regna- • bit rex, et sapiens erit, et faciet judicium et • justitiam in terra. » Quantum ad aeternitatem, Amodo, idest a tempore incarnationis, et usque in sempiternum. Dan. 7: « Potestas ejus, potestas ae- • terna, quae non auferetur; et regnum ejus, quod • non corrumpetur. » Ultimo ponit motivum ad causandum, Zelus, idest amor Dei patris. Joan. 3: « Sic Deus dilexit mundum ut filium suum uni- • genitum daret. » Judaei exponunt hoc de Ezechia. Sed patet quod regnum ejus non fuit corroboratum in aeternum, nec nomina conveniunt sibi, quae significant divinam eminentiam. Propter quod Se- ptuaginta subtiecerunt, et posuerunt loco illorum, Magni consilii Angelus.
Notan’tum super illo verbo, Parvulus natus est, quod Christus dicitur parvulus primo in nativitate propter aetatem. Matth. 2: « Intrantes domum in- • venerunt puerum cum Maria matre ejus. » Se- cundo possessione, propter paupertatem. 2 Cor. 8: « Scitis gratiam Domini nostri Jesu Christi, quo- • niam propter vos factus est egenus, cum esset • dives. » Tertio corde, propter humilitatem. Matth. 11: « Discite a me, quia mitis sum, et humilis • corde. » Quarto morte, propter mortis vilitatem. Sap. 2: « Morte turpissima condemнемus eum. »
Notandum super illo verbo, Datus est nobis, quod Christus datus est nobis primo in fratre. Cant. 8: « Quis mihi det te fratrem meum sugen- • tem ubera matris meae? » Secundo in doctore. Joel. 2: « Filii Sion, exultate, et lactamini in Domi- • no Deo vestro, quia dedit vobis doctorem justi- • tiae. » Tertio in speculatorem. Ezech. 55: « Filii • hominis, speculatorem dedi te domui Israel. » Quarto in propugnatorem. Infra 19: Mittet eis sal- vatorem et propugnatorem qui liberet eos. Quinto in pastorem Ezech. 54: « Et suscitabo super eos • pastorem unum, qui pascat eos. » Sexto in e- xemplum operationis. Joan. 13: « Exemplum enim • dedi vobis, ut quemadmodum ego feci, ita et vos • faciatis. » Septimo in cibum peregrinationis. Joan. 6: « Panis quem ego dabo, caro mea est pro mun- • di vita. » Octavo in pretium redemptionis. Matth. 20: « Filius hominis non venit ministrari, sed mi- • nistrare, et dare animam suam redemptionem • pro multis. » Nono in praemium remunerationis. Apoc. 2: « Vincenti dabo comedere manna abscon- • ditum. »
Item notandum super illo verbo, Super hume- rum ejus, quod Deus posuit super humerum Chri- sti primo peccata, sicut supra satisfactorum. Infra 55: Deus posuit super eum iniquitates omnium nostrum. Secundo clavem, sicut super sacerdotem. Infra 22: Et dabo clavem domus David super hu- merum ejus, et aperiet, et non erit qui claudat. Tertio principatum, sicut supra dominatorem. Hic: Factus est principalis super humerum ejus. Quar- to gloriam, sicut supra triumphatorem. Infra 22: Et suspendam super eum omnem gloriam domus patris ejus.
2. Hic exequitur ordinem punitionis, secundum diversitatem poenarum: et primo commemorat cul- pam; secundo exequitur poenam, ibi, Et elevabit Dominus hostes Rasin super cam. Arguit autem in eis culpam dupliciter.
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Primo quantum ad trans- gressionem divini praecepti: unde dicit: Verbum misit Dominus in Jacob, idest in Juda, vel in toto populo, ut de Juda constituerentur duces. Gen. penult.: « Non auferetur sceptrum de Juda, et dux • de femore ejus. » 1 Reg. 15. Et cecidit in Israel, idest frustratum est in Israel, idest in decem tri- bubus, quae dimiserunt domum David: 5 Reg. 12: vel verbum legis universaiter.
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Oseae 4: « Si for- • nicaris tu, Israel, non delinquant saltem Ju- • da. » Secundo quantum ad executionem facti, inquantum dicebant se bene fecisse caecati super- bia: quia tumor mentis obstaculum est veritatis: et ideo dicit: Et sciet omnis populus Ephraim; idest decem tribuum, et habitantes Samariam, quantum ad principes populi: sciet, idest recognos- cet se, et culpam suam in poenam; quia oculos quos culpa claudit, poena aperit. Dicentes in su- perbia et magnitudine cordis, inquantum in cor- de suo super alios se existimabant: et magnitudi- ne, quantum ad praesumptionem magnorum quae proponebant: Lateres, idest reges de Juda qui erant firmai, ceciderunt, a nobis; sed quadris lapi- dibus, idest fortibus regibus ex nobis aedificabi- mus Regnum vestrum. Succiderunt, scilicet hostes, ut Syri, sycomoros, idest reges Judae in- fructuosos: cedros, idest sublimes ex nobis immutabimus, idest ponemus loco illorum. Supra 7: Ponamus regem in medio ejus filium Tabeel. De superbia eorum infra 28: « Vae coronae su- • perbiae ebriis Ephraim. » Et elevabit. Hic exe- quitur diversitatem poenarum quantum ad tria in quibus confidebant. Primo comminatur contra foe- derationem vicinorum; secundo contra utilitatem personarum quam se aestimabant habere, ibi, Et disperdet Dominus ab Israël caput; tertio contra multitudinem populorum, ibi, Successa est enim quasi ignis impietas. Circa primum duo fact. Pri- mo ponitur punitio; secundo ulterioris poenae prae- paratio, ibi, In omnibus his non est aversus furor ejus. Commimatur autem duo. Primo futuram de- structionem.
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Et levabit Dominus hostes Rasin, idest Assyrios, in tumultum, belli, de quo 4 Reg. 16. Secundo persecutionis impugnationem: Et ad- ducent Dominus Syriam ab oriente, secundum situm terrae, qui erant amici; et Philistium ab occidente, qui Judam impugnabant; et devorabunt Israel, destruent, toto or-, idest toto affectu. Habae. 5: • Exultatio eorum sicut ejus qui devorat paupe- • rem in abscondito. » In omnibus his non est aversus furor ejus. Hic ponitur poenae praepara- tio; et secundo assignatur ratio, ibi, Et populus non est reversus ad percutionem se.
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Praeparatio autem ponitur in voluntate: Non est aversus furor. 4 Reg. 25. « Verumtamen non est aversus Domi- • nus ab ira furoris sui magni, quo iratus est • furor ejus contra Judam. » Et quantum ad pote- statem, Manus ejus. Loquitur more humano. Supra 1: Et convertant n-anum meam ad te, et exco- quam ad purum scoriae tuam.
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Ratio addendi poenam poenae est incorrigibilitas populi; et hoc est quod dicit: Et populus non est reversus ad percutientem se.
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Jerem. 2: « Frustura percussi filios vestros: disciplinam non receperunt. » Disperdet Dominus ab Israel caput. Hic comminatur contra confidentiam de utilitate personarum: et primo ponitur punitio; secundo ulterioris poenae praeparatio, ibi, In omnibus his non est aversus furor ejus. Personae autem utiles videbantur, vel ad defensionem; et contra hos primo: vel ad divinae misericordiae provocationem; et contra hos, ibi, Propter hoc super adolescentulis ejus non laetabitur Dominus. Circa primum tria facit. Primo ponitur dignitas et culpa; et culpa sub metaphora, Caput, quantum ad principem, et cauda, quantum ad populum, incurvantem, contra rectitudinem justitiae, depravantem vel refrenantem, scilicet prophetam. Ezech. 15: « Et violabant me ad populum meum. » Secundo exponit metaphoram.
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Longaevus, docens mendacium.
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Ezech. 22: « Prophetae autem ejus liniebant eos absque tempore, videntes vana et divinantes eis mendacia. » Tertio ponit poenam: Et erunt seducen tes, qui beatificant populum istum; seducti autem, qui beatificantur, praecipitati. Supra 5: « Popule meus: qui beatum te dicunt, ipsi te decipiunt. » Oseae 4: « Corruas hodie, et corruet etiam propheta tecum. » Propter hoc super adolescentibus ejus non laetabitur Dominus. Hic contra personas utiles ad misericordiam provocandam, vel propter carnis integritatem, Adolescentibus, scilicet virginibus, vel propter aetatem, Pupillorum, vel propter infirmitatem, Viduarum. Et primo ponitur punitio, Non miserebitur; secundo ponitur ratio quantum ad simu lationem in opere.
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Quia omnis hypocrisia est, quantum ad malitiam in corde, et nequam, quantum ad falsitatem in ore, et universum os locutum est stultitiam. Job 8: « Spes hypocritae peribit. » In omnibus his non est aversus furor ejus, ut supra exponitur.
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Succensa est enim quasi ignis impietas. Hic comminatur contra confidentiam de multitudine populi, primo seditionem, deinde
poenae ulterioris praeparationem, ibi, In omnibus his non est aversus furor ejus. Circa primum duo facit. Primo ponitur metaphora ignis; secundo famis, ibi, Et declinabit ad dexteram, et esuriet. Circa primum duo facit. Primo ponit metaphoram; secundo expositionem, ibi, In ira Domini exercituum conturbata est terra. Commimatur autem poenam seditionis sub metaphora combustionis. Unde primo ponit causam combustionis efficientem, Succensa est; ac si dicat: Impietas vestra est sicut ignis accensus ad comburendum vos. Infra 50: « Ecce omnes vos accendentes ignem, accinxi flammis ambulate in lumine ignis vestri. » Secundo materialem, Veprem, idest populum vitiosum, Supra 5: « Ascendent vepres et spinae super eam. » Secundo ipsam combustionem: Succendetur in densitate saltus, idest in sylva, in qua sunt multae arbores; et significatur multitudo populi: et effectus, Convulvetur in superbia fumi, idest altitudine fumi: fumus enim ascendens ex igne, involvit cacumina arborum; et tribulatio seditionis obtenebrat visum hominum. Joelis 1: « Ignis comedit speciosa deserti, et flamma succendit omnia ligna regionis. » In ira, quae est quasi ignis. Neaem. 1: « Indignatio ejus effusa est ut ignis. » Et erit populus quasi esca igni.
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Infra 50: « Ambulate in lumine ignis. » Vir fratri suo non parcet. Hoc exponitur quantum ad ipsam combustionem. Et declinabit ad dexteram. Hic communicat eamdem poenam sub metaphora famis. Et primo ponit metaphoram, Declinabit, quasi facta videntur, ad dexteram, per quam amici significantur; esuriet, adhuc malum facere. Ad sinistram, inimicos. Carnem brachii, idest consanguineos.
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Manasses Ephraim et Ephraim Manassen, qui ambo filii fuerunt Joseph. Tertio quantum ad hostes: Simul ipsi contra Judam.
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Jerem. 9: « Omnis frater supplantans supplantabit, et omnis amicus fraudulenter incedet. » Supra 5: « Et corruet populus vir ad virum, unusquisque ad proximum suum. » In omnibus his non est aversus furor ejus; sed adhuc manus ejus extenta. Expone omnia ut supra.
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v. 4 « Primo tempore alleviata est terra. Zabulon et. terra Nephthali, et novissimo aggravata est via maris trans Iordanem Galilaeae gentium » ; — i. e. prioretempore, olim (in oppositione ad periodum subsequentem laetiorem) vilis habita et despecta est regio illa tribubus Zabulon et Nephthali assignata, Galilaea scil. inferior et superior. Hanc provinciam vilem reddidit (hebr.)Deus eo quod et in bellis syriacis multipliciter fuit afflicta atque contrita et praesertim a Theglathphalasar incolisspoliata israeliticis (& Reg. 15, 29. 1 Par. 5, 26) fere tota in alienigenarum gentium possessionem cessit. Experta est enim haec regio primam foederis violati castigationem et iram divinam. Sed tempore posteriore, quando Deus populum suum miseratus promissa olim data inopus deducit, gloriosam reddit viam maris, trans Iordanem, Galilaeam. gentium (hebr.); eadem scil. regio aliis nominibus designatur ac describitur : via maris i. e. regio circa mare Tiberiadis vel Genesareth ;.« mare autem hic lacum appellat Genesareth qui Iordane influente efficitur, in cuius litore Capharnaum et Tiberias et Bethsaida et Chorozaim sitae sunt » (S. Hier.) et revera ita appellatur mare Genesareth 03227 £* Num. 34, 41. Ios. 13, 971 vel 05025 &? Ios. 12, 3; trans Iordanem i. e. regio in parte Iordanis orientali; Galilaea gentiwm i. e. superior Galilaea quae attingit Phoeniciae fines, uti bene iam declarat Sanct. 1. Vide de hoc vaticinio Corluj, Spicilegium dogmatico-bibl. l p. 422-433. Is. 9, 2. 219 Apte ad monitionem 8, 12. 13 factam vates immediate adscribit (in hebr. Deo qui regionem illam et contemptam reddidit et gloria illastrem (cf. For. Sanct.). Qualem autem gloriam illi regioni sit largiturus Deus, vates enarrat
Rebus angustis et caligini atrae ac desperationi impiorum opponitur salus fidelibus promissa. lis enim ex ipsa calamitatum nocte, quae impiis sine aurora perpetuo incumbet, luxorietur: Sion enim in iudicio redimetur (1, 27 et vide ad Mich. 4, 10). Unde propheta ex rerum gestarum historia et afflictione ! qua pars regionis iudaicae iam oppressa iacebat, sermonem ^? exorsus laetissimam spem piis proponi a Deo docet
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v. 2 « populus qui ambulabat in. tenebris vidit lucem magnam ; habitantibus in regione umbrae mortis lux orta est eis »; — hisce simul ea declarantur, a quibus textus hebr. felicioris periodi descriptionem orditur. Ultima enim pars 8, 22 in vulg. secundum hebr. initium constituit vel transitum ad faustiora et brevi formula laetam complectitur rerum immutationem : quia non obtenebratio, ubi. angustia 1. e. obtenebratio non erit, non perpetuo incumbet ei regioni, cui nunc angustia est; vel, ut alii apte ad lucem de qua hic praeparandam verba iungunt : quia non-obtenebratio erit i. e. lux erit ibi, ubi nunc angustiae. Uti olim Deus ex tenebris lucem splendescere iussit, ita ex nocte miseriarum educetlucem messianicam. Tenebrae et wmbra mortis optime describunt conditionem populi rebus angustis afflictam, servitute oppressam, gloria pristina spoliatam, abiectam, vitiis quoque et impietate foedatam. Quod vates iam 2, 12. seq. descripsit, omnem fastum pompammque iri destructum, idem nunc in tenebris et in umbra mortis adumbrat, atque eo rectius umbram mortis ' effert, quia apostasia a Deo et infidelitate magna populi pars (cf.7, 2. 12) Deo est mortua et huius mortis spiritualis effectus et effigies est mors illa civilis, qua populus et regio prosternitur. Huius mortis umbram dispellit lux magna quae demum ex luce matutina (8, 20) maximo splendore effulgebit. Huic luci obviam fertur piorum spes et desiderium mediis in afflictionum tenebris, hane lucem /ez et testimonium (8, 20) testantur, hanc vates iam declaravit, cum Emmanuelem exhiberet certissimum salutis et gloriae pignus (8, 10). Olim Deus in nube lucida dux fuit populo suo ex servitute aegyptiaca et per regionem deserti, ergo iis qui in tenebris sedebant quasi lux apparuit; unde si nunc iis qui tenebris offusi et miseriis sepulti sunt, lux magna annuntiatur, eo ipso insignis liberatio Domino duce ac largitore promittitur. Lucem intelligi messianicam, post ea quae vates exposuit 4, 5; 7, 14; 8, 10 iam certissime constat; constabit etiam luculentius ex descriptione quae statim sequitur et quae non est nisi [ucis magnae declaratio et explicatio ; denique constat 1. veteres communiter explicant nox (LXX, Syrus, S. Hier. Chald.). Recentiores tali compositione negata explanant n5 a cx esse obscurum; alii in syllaba apposita ad 5x notionem superlativi deprehendunt comparantes nor 2 Sam. 23, 31. 1 Chron. 27, 25. Neh. 4,28; 12, 29. Vide Naeg. et Doettcher, Neuo Aehrenlese II p. 124. quia ipsum Messiam nomine lucis propheta saepius designat (cf. 49, 6; 49, 6; 60, 1-3.19). Haec lux oriri et effulgere dicitur in Galilaea, uti supra 7, 16 vates viderat Emmanuelem degentem in regione ferrae Israel multipliciter afflicta. Hac luce insignis gloria affundi dicitur ei regioni. Atque revera postquam Messias ibi versatus est (cf. Matth. 4, 14-16) et doctrina et miraculis eam regionem illustravit et ex ea suos elegit apostolos, singulari laude per orbem terrarum omnium ore ea regio celebratur. — Ceterum locum hunc agere de Messia ab ipsis Iudaeis agnitum est. Inde enim eorum enata est traditio talmude consignata fore ut Messias in Galilaea manifestetur et a Tiberiade redemptio diffundatur (cf. RoAl. Del. ad h. 1.). Simul cum luce messianica populus Deo sacer cernitur multitudine praestans et laetitia exsultans. Ita quidem secundum geri textus hebr. quam lectionem approbant LXX, Syrus, Chald. et quam Mald. quoque sensu faciliorem vocat : multiplicasti gentem, ei magnificasti laetitiam. Primus igitur lucis exortae fructus est, ut sese diffundat longe lateque et suo splendore cuncta collustrans innumerabilem multitudinem ad Dei cognitionem et cultum adducat. Ita populus Dei multiplicatur ; constans est temporis messianici indicium maxima cultorum Dei copia (cf. ad Os. 1, 10. Mich. 2, 13). Alterum lucis messianicae beneficium est laetitia, felicitas, laetus in Deo iubilus, beatitas, quam omnes invicto desiderio et innata necessitate summopere appetunt. Eamque eximio quodam gradu ibi contineri, et ipsa voce magnificasti indicatur et duplici comparatione egregie depingitur. Aliter transitus fit ad eandem rem declarandam in vulg. Prius enim anteactae miseriae memoria breviter revocatur, ut ea oppositione beatitas messianica clarius innotescat
9:3
v. 3 « multiplicasti gentem, non magnificasti laetitiam » ; — i. e. olim quidem populus etiam numero excellebat; at non aderat vera beatitas, e contra miseria multiplex (cf. Mar. Malv. Schegg, Loch, Troch.) ; etiam quando res israeliticae quam maxime florere videbantur, multa deesse neque unquam ad perfectam laetitiam fortunamque stabilem res pervenisse non sine dolore animadvertebatur. Prov. 19, 7 ; 26, 9. Tob 6, 21; 13, 15; 41, 4. Esdr. 4, 2. 1 Chron. 11, 20 (cf. Drechsl. — solum undecim recenset Fürst C. p. 1367). Nostro loco ea lectionis varietas iam apud veteres deprehenditur; legunt enim sine negatione LXX, Syrus, Chald. LXX quidem textum paulo aliter reddunt «6 z2storov vo9 xo Ó wxvyxys; iv s)gpocóvn; at negationem non eos legisse planum est. Adnotat Procop. reliquos pro xaTáYayes verlisse $psydXvvx;, et cum alterius diseriminis mentionem non faciat, facile quis concluseri( eliam 02; Aorxobs negalione caruisse. At obstat nota in cod. Syr. hexapl. qua simpliciter dieitur reliquos vertisse 2on magnificasti (c£. Middeldorpf p. 80), et pro hac lectione Sym. quoque affertur in fragm. hexapl. (M. 16, 1669). Negationem praebent S. Ephr. et Barh. — Melius ad contextum quadrat qeri hebr. (Corluy). Postquam enim lucis messianicae mentio est ingesta quae oritura sit sedentibus in tenebris, sane huius lucis eifectus describi iuremerito exspeetamus, minime vero fieri regressum ad calamitates et miserias denuo proponendas. Neque satis aptum estin se neque cum locisaliis congruum, ut populo multiplicato (quae multiplicatio 'semper est in locis mossianicis benedictionis divinae augurium ac pignus et argumentum) memoria tristitiae ingeratur ; e conira duas res inter se contrarias ea lectio sociare videtur. Et cum insuper sermo statim texatur ad laetitiam illam magis declarandam et comparationibus illustrandam, merito dixeris ea explicari in altera versus parte quae in priore sint proposita, ac proinde hane ipsam explanationem argumento esse haud infirmo pro lectione qeri. Lux symbolum est felicitatis, gratiae, beatitudinis. Quare salus messianica eiusque auctor et consummator quam aptissime simul ac iucundissime eo repraesentantur. Eius autem laetitiae magnitudo ab iis eventibus declaratur, qui quam maximis animi gestientis significationibus celebrari solent in vita tum privata tum publica : « laetabuntur coram te, sicut qui laetantur in messe, sicul exsultant victores capta. praeda, quando dividunt spolia »; — esse sacram in Deo laetitiam profectam et auctam ex altioribus causis, illud coram te satis declarat; messis ubertim collecta maximi tripudii solebat esse occasio, quare frequens eius mentio fit ad animi exsultationem depingendam (cf. Ps. 4, 8; 125, 6. ler. 48, 33) et eo tempore sacra praecipiebatur laetitia (Lev. 23, 40. Deut. 16, 14). Etiam maioris tripudii causa est victoria reportata et spolia amplissima collecta, ubi et perieuli depulsio, securitas acquisita, gloria belli aucta famaeque celebritas cum omnium admiratione pervulgata et spoliorum copia animos ad incredibilem exsultationem provocare solent quae quia communis est et publica eo maiora incrementa capere solet (cf. Iud. 5, 30. Ps. 61, 13; 118, 162). Utraque comparatio eo aptior est quia indicatur post laborem ac molestiam fore bonorum abundantiam, viam scil. ad salutem sterni ipsis afflictionibus. Insuper etiam sublimiore ratione nobis qui salute messianica potimur, haec salus offertur tamquam laetitia: messis et partae victoriae spolia opima : nos enim laetantes metimus quae Salvator lacrimis et sanguine Suo seminavit ; nos gaudentes spoliis ditescimus, postquam ille atrocissima certamina pro nobis obiit et victoriam laboribus plenissimam pro nobis reportavit. Valet quippe de nobis quoque illud : ego misi vos metere quod vos non laborastis (Ioan. 4, 38). Atque gravissima adest hilaritatis ratio. Haec petitur primo ab onere praeterito et a victoriae singulari gloria (v. 4), dein ab hostium destructione integerrima (v. 5) et demum ab ipso Messia eiusque regno beatissimo et perpetuo (v. 6. 7) et ita quidem ut sententia subsequens et explicet et fundet priorem, donec omnium bonorum fons atque cumulus in ipso Emmanuele conclusus omnibusque propositus exhibetur. Ita pulcherrima gradatione omnem beatitatem in Emmanuele absolvi ostenditur. Primo igitur exsultant
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v. 4 « 4ugum enim oneris eius et virgam humeri eius et sceptrum exactoris eius superasti sicut in die Madian » ; — iugum molestissimum quo premebantur, virgam qua humeri percutiebantur et baculum quo exactores duri ac tyranni eos servorum in modum affligebant et premebant, Dominus subito et modo mirabili amovit atque confregit, uti tempore Gedeonis Madianitae fusi fugatique sunt (Iud. 1); iique sunt devicti non ope exercitus fortis, non ope subsidiorum humanorum sed infirma elegit Deus et ignobilia et ea quae non sunt, ut confundat fortia, ut qui glorietur in Domino glorietur (Malv.). Vel « comparatio Gedeonis et Emmanuelis in eo praesertim spectatur, quia sicut exiguo numero et sine militari strepitu emicante e fictilibus vasculis luce miraculose tot hostium millia ceciderunt, sic ab Emmanuele humili et in luteo vase humanitatis nostrae sternendae sunt infernales acies et spolia ab illis antea sublata diripienda » (Sanct.). Dicendi quadam ubertate miseriarum ambitus describitur et hostium impetus, insolentia, insultatio. Ex gravissima enim miseria quam impietate regis populique adductum iri vates iam saepius innuit (3, 4 seq. 9, 9 seq. 6, 11-13; 1, 11; 8, 7. 21), salutem demum exorituram esse constanter ob oculos habet (cf. 1, 21). Cum igitur revera peccatis et infidelitate in Deum eiusmodi afflictiones ingruerint, iure in onere et virga et baculo et in exactore .multi cernunt exprimi satanae tyrannidem durumque imperium et servitutem ab eo generi humano impositam, donec Messias principem huius mundi eiecerit (cf. S. Hier. Cyr. Theod. Euseb. Procop. For. Malv. Sa, Pint. Sanct. Sasb. Lap. Tir. Men. Corluy), dum S. Thom. Cali. haec omnia ad Sennacherib referunt, Hostium prostratio ita est completa, ut ne armorum quidem hostilium ullum relinquatur vestigium ; quare hac sententia dum proxime explicatur quo modo Deus confringat baculum exactoris (hebr. v. 4), simul nova laetitiae causa ad antecedentem additur vel causa laetitiae allata. quanta qualisque sit magis declaratur;
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v. 5 « quia omnis violenta praedatio cum tumultu et vestimentum mistum sanguine erit in combustionem et cibus ignis » ; — combustione ignis ex qua nil remanet nisi cineres, hostium potentiam et arma quam maxime funditus deleri manifestatur ; omnis igitur praeda ab hostibus cum tumultu et belli strepitu acta igne absumetur et quaecumque belli vel oppressionis et tyrannidis hostilis memoriam revocant — vestimenta sanguine devictorum tincta instar omnium proferuntur — igne pariter delebuntur. Flammae ultrices etiam eo apte commemorari censendae sunt, quia Deus est ignis consumens (Deut. 4, 24) et spiritu ardoris (Is. 4, 4) cuncta emundabit. In príore versus parte legitur hebr. TND ps2755, quà in voce versiones veteres maxime variant. LXX xze«» exoXà» ; Chald. omne accipere et dare eorum; Syrus omnis sonus ; S. Hier. secutus est interpretationem Sym. xàox Bíx £Qrác0n. Recenüores magno consensu eam sequuntur explicationem, quam a Kimchio propositam iam in medium proferunt Mald. et Malv. explicantes omnem. calceum calceati (vel ingredientis) im tumultu, ita ut et calceus et sagum igne absumatur i. e. nihil de hostium armatura relinquatur. Pro ea aeceplione provocant ad vocem in targ. et talm. obviam yo et ad syriacam NAYND eiusdem significationis ; ità Ros. Ges. Ewald, Drechsl. Diest. Del. Naeg. Net. Troch. Mühlau- Volck etc. ; alii vocem notione generaliori reddunt armatura provocantes ad vocem targ. et syriacam et chald. YN, IUE ita Hitx. Kn. Reinke, Rohl. Cum vox hebr. hoc solum loco occurrat, res in medio forte relinquenda erit. Prior quidem explicatio ex vocis targ. et syr. affinitate magis commendatur ; neque ei obstat quod [s. 5, 27 calceus militaris 5i vocetur; duo enim nomina exstitisse plane est credibile. Sed aliqui haerent, quia non de armis, sed solum de aliqua vestium parte sermo fiat; bellico tumultui enim arma magis quam calcei quadrare videntur. Verum reponere poteris, interitum hostium ita ad oculum demonstrari, ut ne caleeus quidem suporfore dicatur. Demum noto apud Assyrios sünmu esse vestimenü genus; vide Sírassmaier, Verzeichniss der akk. assyr. Woerter n. 6835, Leipzig 1886.
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v. 6 « Parvulus enim natus est nobis, et filius datus est nobis, et factus est principatus super humerum eius et vocabitur nomen eius : admirábilis, consiliarius, Deus fortis, pater futuri saeculi, princeps pacis » ; — hic ergo omnium bonorum fons et cumulus ! Verba ipsa de nato filio ad 7, 14 nos remittunt et eius loci explicationem et amplificationem indicant. Primo cum emphasi et iubilatione in repetitione expressa effertur puerum nobis nasci, filium nobis dari ; eum igitur totum in nostram utilitatem et bonum nostrum quasi expendi et a Deo nobis concedi. Quis non recordabitur verborum angeli : natus est vobis hodie Salvator (Luc. 2, 11) ? Quis non divinae liberalitatis, cum Deus ita dilexerit mundum, ut Filium suum unigenitum daret ? Quomodo non omnia in illo nobis donavit ? Maxima ergo offertur in rebus afflictis spes ac consolatio. Secundo asséritur, ei imperium ac regnum deberi iure quodam nativo neque unquam ab eo auferri posse. Apte id refertur ad 8, 8, quo loco iam Emmanuel proponitur tamquam terrae dominium iure tenens. Cum autem ex 2 Reg. 1, 13. 16 thronus David stabilitus sit usque in sempiternum et thronus eius firmus sit iugiter (cf. Ps. 88, 38), puerum hunc ex posteris esse Davidis per se liquet, et cum ei imperium usque in sempiternum statim adscribatur (v. 1), intelligi Messiam res adeo est perspicua, ut ipsi rationalistae h. l. de Messia sermonem institui ultro fateantur (v. g. Hitz. Ewald, Kn. Diest.). Principatus dicitur fieri. super humerum, quia vel munus imperii et regiminis àd instar oneris portari vel quasi humero sustentari concipitur, vel symbola et insignia imperii, uti sceptrum er pallium purpureum, humero geruntur (cf. Mald. Mar. Men. Osor. Sasb. Schegg, INaeg.) ; quibus alii addunt, ita dici in oppositione ad tyrannos, de quibus v. 4, regem enim Emmanuelem suis humeris sustenturum imperium, non alienis onus et virgam impositurum (Sanct. Malv.) ; aut ita designari regni firmitatem, quam ipse supposito quasi humero sit conservaturus (Malv. Mald. Calm.); aut quamvis sit puer, tamen habere humeros aptos et robustos imperio quamvis maximo sustinendo (For.). Et cum statim fiat mentio imperii adeo explicita, novo argumento confirmatur, puerum huncesse eundem, qui 1,14 in signum datur piis pro eo quod consilium inimicorum contra domum et regnum David « non stabit et non erit istud ». — Cum Messias redemptionem cruce perficeret quae crux eius regni censetur insigne et symbolum, prope adiacet accommodatio verborum apud multos obvia qui imperium super humerum crucem Domini pie intelligunt, quam quasi sceptrum regale super humeros tulerit (cf. S. Hier. Cyr. Theod. Basil. Procop. llaimo, Herv. Thom. Barh. Pint. Lap. Mar. Men.). Tertio quis qualisve sit, insigni nominum serie declaratur. Nomen vocari non dicit tali appellatione tamquam nomine proprio eum apud homines designari, sed notionibus quae istis vocibus exprimuntnr eius describi indolem, naturam, munus, vel aliis verbis quaecumque iis vocibus declarantur in ipso inveniri et exprimi. Quid inuno Emmanuelis nomine quasi conclusum lateat, iam explicatur. Iam primo nomine ipse et ingressus eius in mundum et eius munus et opus a communi hominum ordine et lege removeri et inter mirabilia Dei collocari declaratur ; est enim miraculum (hebr). Verbum N5B adhibetur de miraculis in Aegypto patratis (Ex. 15, 41. Ps. ''1, 15; 18, 12), de aliis Dei mirabilibus (Ps. 88, 11. 13; 89, 6. Dan. 12, 6. Is. 25, 1) ; eodem nomine angelus qui Manue apparuit (Iud. 13, 18) se longe ultra naturae vires et ordinem loco habendum esse sublimiore profitetur. Si igitur parvulus ille simpliciter miraculum esse — id enim vocari designat — declaratur, in eo summam quandam ac cumulum omnium Dei magnalium naturae seriem excedentium contineri iuremerito censebimus. Quare hoc nomine audito eius quoque in mundum ingressum, conceptum partumque fore miraculum i. e. virgineum (1, 144) facile is sibi persuaserit qui pueri eius naturam a propheta descriptam sedulo consideraverit. Quanti vero beneficii mirabilis ille hominibus sit futurus, altero nomine consiliarii edicitur. Est scil. talis qui optima consilia et sapientissima et ipse concipit et aliisin omni rerum conditione largitur ; quod ut praestare possit, et maxima sapientia et in homines benevolentia instructus sit oportet. Talis ergo describitur, qui homines doceat, in rebus difficillimis ac dubiis dirigat, hostium fraudes et astutias detegat, eludat, omnesque ad beatum vitae statum suis doctrinis ac consiliis dirigat. Verum ut et miraculum rite aestimemus et. consiliarium nostrum infinita sapientia praeditum veneremur, tertio nomine de divina eiüs natura edocemur : Deus fortis, El gibbor ; divinam designari naturam, certissimum est ; ita enim appellatur Iahve Deut. 140, 17; ita ler. 32, 18. Neh. 9, 32 appellatur, dum Ieremias et Nehemias preces ad eum fundunt. Eodemque modo nomen . hic deberi intelligi, ipse Isaias apertissime nos docet, quia 10, 90. 94 Iahve vocat Sanctum Israel et in membro parallelo eundem El gibbor. Hac appellatione et divinae naturae designatione cum praeterea et 7, 44 et hoc ipso versu humana simul declaretur natura, divinae Incarnationis Isaias I — 15. mysterium pro veteris foederis conditione adumbratur. Hac appellatione facta etiam quae 4, 2 de germine Domini et terrae fructu sublimi dicta sunt illustrantur, ita ut utramque Messiae naturam, divinam ethumanam, eo quoque loco innui adhibita ex nostra appellatione ampliore declaratione videri possit haud improbabile. Uti hic in nomine 5x quod est. frequentissimum divinitatis nomen nàturam divinam Messiae habes expressam, ita eadem docetur Ps. 44, 1; 109, 3( quo loco lectio LXX, vulg. Syri omnino est sequenda contra textum mas.) et vide quae ad Zach. 12, 10 notavi. Porro parvulus iste ac filius nobis datus, qui est simul Deus isque Deus fortis, adeoque potens ad promissa quaeque adimplenda et ad hostium impetus frangendos, suis est benevolentia et suavitate inexhausta plenus; ideoque post divinae maiestatis sublimitatem et terrorem nomen commemoratur benignitatis et amoris curaeque paternae : pater aeternus i. e. qui in sempiternum est pater, qui se suis perpetuo patrem benignum praestabit, proinde (in oppositione ad v. 4) non ut tyrannus dominabitur, verum amore paterno filios suos perpetuo complectetur. Ita enim divinae maiestatis sublimitas in Deo forti adumbrata ad maximam in genus humanum benevolentiam attemperatur, uti conscii nobis fiamus Dominum nos habere potentissimum aeque atque amantissimum ; ex hac enim indole duplici spes, fiducia, amor enascitur. Uti ergo in priore appellatione excelsum illud in miraculo expressum adiecta consiliarii mentione ad emolumentum nostrum transfertur quasi et inflectitur, ita terror ac reverentia Dei fortis nomine patris insempiternum suavitate ét amore miscetur eiusque fortitudo nostrae utilitati ac beatitati impendi dicitur. Est igitur ille qui Israel vocat filium suum primogenitum (Ex. 4, 22), qui genuit Israel (Deut. 32, 18), qui filios enutrivit et exaltavit (Is. 1, 2), cuius filius deliciarum est Ephraim (Ier. 31, 20) etc. et qui, quemadmodum olim portavit populum suum in deserto sicut portat pater filium suum parvulum (Deut. 1, 31), ita non cessabit patrem se exhibere suis «qui portamini a meo utero, qui gestamini a mea vulva » (Is. 46, 3 cf. 63, 16; 64, 8). Is est sensus nominis 7772N, quod non tam auctorem vel possessorem ' aeternitatis ( For. Malv. Mald. Tir. Hengstenberg) dicit, sed patrem sempiternum, patrem in aeternum ( cf. Ges. Ewald, Drechsl, Del. Naeg. Bred. Rohl.). dmperii autem eius paterni fructus et effectus est felicitas, beatitas, cuius omnia bona uno pacis nomine comprehenduntur; quare nominum series aptissime concluditur pi inceps pacis, 1. e. qui imperium suum pace fundat, pacem annuntiat, efficit, cuius indoles, munus est pax, qui proinde odium et inimicitias quas peccatum invexit inter Deum*et homines et inter ipsos homines et funestam infinitamque malorum seriem, efficaciter tollet, pacem cum Deo, pacem inter homines et pacis huius fructum : felicitatem, laetitiam, beatitatem potenter restituet, Quare apud Mich. 5, 5 pax appellatur; vide Zach. 9, 10 et pacis huius. descriptionem Ps. 71. Pacem hanc iam partim descripsit Is. 2, 4; cf. 11, 1 etc. Ex quibus facile colligitur in vocibus evangelicis : in terra pax hominibus, pax vobis, pacem meam do vobis etc. aptam exhiberi adumbrationem principis pacis. Is. 9, 6-1 229 loco poneretur. Neque sufficit dicere cum Kn. Diest. Messiam vocari El non quia proprie sit Deus, sed solum quia virtute divina et spiriti Dei sit instructus . et Dei vices gerat Deumque repraesentet. Nam ne vox et appellatio ita extenuetur, obstat [s. 10, 91. 92 ; obstat usus vocis praesertim apud Isaiam, apud quem semper de Deo solo vel de numine dicitur (cf. 5, 16; 19, 2; 14, 43; 40, 18; 49, 40. 42 ; 44, 10. 15; 45, 14. 15. 90. 91. 92; 46, 6. 9), neque unquam 5N eo modo de homine dicitur quo aliquoties mnow; quare dici potest cum Naeg. 5x semper designare numen divinum sensu proprio atque absoluto, si forte locutionem illam excipias Gen. 31, 99. Deut. 98, 39. Mich. 9, 4 etc. obviam DT 5x5 v, de qua' vide quae notavi ad Iob 12, 6 et Mich. 2, 1; at haec quoque a multis vertitur manus eorum est contra Deum (cf. LXX, Syrum et quos 1. c. laudavi). Quare manet quod ad hunc Isaiae locum Barh. advertit : « hie occluditur os omne Iudaeorum et omnium eorum qui Divinitatem Domini negant ». Demum addi oportet ne quid in loco adeo insigni praetermitti videatur, Ty—2N reclius verli pater aeternus, quam pater aeternitatis (i. e. genitor, possessor aeternitatis). Ultimus quidem vocis usus frequens est in arabico, ubi pater misericordiae is dicitur qui misericordiam facit et possidet ; at in hebr. talis usus vocis AN non invenitur nisi in nominibus propriis; quare 7y ad linguae hebr. indolem potius accipi oporlet genitivus attributivus (cf. Drechsl. Del. Naeg.). Neque deerant qui contra veteres versiones, contra usum vocis AN et fere etiam contra nexum rerüm, uti h. l. adest verterent pater praedae (3 scil. uti Gen. 49, 27. Is. 23, 23. Soph. 3, 8 — ita Abarbanel, Hitz. Kn.) quam interpretationem h. 1. nominasse refutasse est. Ultimo nomine princeps pacis iam optime sternitur via ad Messiae imperium accuratius delineandum
Demum tertia affertur ratio (hebr. legitur *2 v. 4. 5. 6) quauti proxime antecedentia de perfecta hostium destructione probantur, ita simul amplissime declaratur, cur laetandum sit et exsultandum, et in qua plane denique proponitur, quae sit lux magna !. Praeterea advertatur oportet perfecta rerum aequiparatio quae intercedit inter hunc locum et 8, 9. 10. Uti enim 8, 9. 10 omnium hostium interitus triumphantis in modum a vate annuntiatur quia (33) Emmanuel, ita h. 1. deletioni hostium. eadem subiungitur causa; porro, uti 7, 14 conceptus et partus Emmanuel tamquam signum piis datur, consilium hostium domus David et huius domus ruinam non iri opere completum, ita nativitas Emmanuelis h. l. tamquam ratio affertur, cur conatus hostiles plane frustrandi sint. Quomodo enim audacia hostium in eos praevaleret, quibus datur Messias, ut ab iis exorsus regnum stabiliat sempiternum ? Unde nexu manifesto cum antecedentibus
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v. 71 « multiplicabitur eius imperium et pacis non erit finis; super solium David. et super regnum eius sedebit, ut confirmet illud. et corroboret in iudicio et iustitia amodo et usque in sempiternum; zelus Domini exercituum | faciet hoc »; — hebr. ad amplificationem imperii et ad. pacem sine fine super thronum David et super regnum eius vel ut alii coniungunt : propagationi imperii et paci non. erit finis (Malv. For. Kn. Net. Rohl.). Primo regno messianico continua quaedam propagatio et augmentum vindicatur ; debebit ,enim crescere continuo, donec tandem ex grano sinapis maxima illa arbor exorta fuerit, in cuius ramis et umbra omnia volatilia habitabunt ; debebit extendi a gente in gentem, quia « dabo tibi gentes hereditatem - tuam et possessionem tuam fines terrae; et adorabunt eum omnes reges terrae, omnes gentes servient ei » (Ps. 2, 8; 11, 11). Ei enim est « obedientia populorum » (hebr. Gen. 49, 10) et taleincrementum continuum pulcherrime depictum habes inter alia in pompa nuptiali Ps. 44, qua dum regina iam adstat a dexteris regis Messiae aliae virgines sponsae ad eum adducuntur cum exsultatione et laetitia. Idem adumbratum cernitur in monte Domini elevato ad quem omnes populi ascendunt (2, 2. Mich. 4, 1; cf. Am. 9, 12. Mich. "i, 11. Zach. 8, 23; 14, 16 etc.). Hoc ut ad omnium salutem superata hominum daemonisque malitia quam uberrime impleatur efflagitare edocti sumus : adveniat regnum tuum ; hoc demum fieri cernimus in Ecclesia catholica, quae et tempore et loco se universalem Ecclesiam probat etut vera Christi sponsa continuo novam prolem regi suo coelesti parit. Altera huius regni indoles est pa, pax inter Deum et homines, pax inter homines et quae paci intime iuncta sunt gaudium, felicitas, beatitas. Atque haec pax vel beatitudo ita intime regno messianico est conserta, ut dummodo et singuli velint et integrae nationes ad normam regni messianici vitam moresque componant, pacis huius non sit finis, verum magis magisque beata eius copia augeatur et crescat suavis eiusdem fruitio. Cernitur id expressum in sanctis, qui continuo virtutum exercitio adbonorum divinorum communionem et fruitionem magis magisque amplàm iam hisce in terris admittuntur et pace potiuntur imperturbata et tanta in Deo felicitate, quantam exsistere posse homines a pace messianica alieni ne assequantur quidem. Atque cum pax adeo efferatur tamquam indoles regni messianici, facillime duo colliguntur, qualis scil. norma sit statuenda ad vaticinia illa explicanda, in quibus Messias victor gentes bello superare ac conterere describitur, et quam longe abfuturum sit hoc regnum ab iis quibus imperia humana et constituuntur et conservantur, augentur, defenduntur; « regnum meum non est de hoc mundo » (cf. ad 2, 4. Mich. 4, 4; 5, 10. Zach. 9, 10). Atque haec bona, uti regnum messianicum, ita coniuncta sunt cum throno David ut. ab eo separari nequeant. Promissio enim messianica toti quidem generi humano est data (Gen. 3, 16), at ipso revelationis divinae progressu mox manifestabatur eam in una quadam stirpe proxime esse adimplendam et ex ea ad reliquos omnes transfundendam. Ita Noe vaticinante familia Sem electa praedicitur ; in ea eligitur stirps Abraham, ex eius posteris tribui Iuda sceptrum aeternum promittitur (Gen. 49, 10) et in hac tribu eligitur domus David, cui thronus aeternus promissione sollemni addicitur (2 Reg. 1, 14 seq. Ps. 88 etc.). Quare hoc quoque loco tanto cum pondere effertur, utrumque illud et regni messianici incrementum continuum et pacis largitionem fore super thronum David et regnum eius. Spes enim messianica domui David intime est colligata ; quare nostro loco denuo clarisime patet, cur 1, 14 domui David detur signum Emmanuelis, cur 8, 9. 10 omnis impetus et conatus hostilis deiiciendus dicatur propter Emmanuel ; simul nexus deprehenditur arctus qui sit inter tres istos locos, quibus unum quoddam oraculum constituatur. Ex tali dignitate et significatione domui et throno David divinitus concessa intelligitur, cur angelus ad b. V. dicat : et dabit illi Dominus Deus sedem David patris eius (Luc. 1, 32 ; cf. Ez. 21, 9'i et quae notavi ad Agg. 1, 1; 2, 21. 24, Comment. in proph. min. Il p.114. 206 seq.) et cur ipse Messias consalutetur filius David. — Hoc regnum aeternum Davidi promissum Emmanuel demum confirmabit et corroborabit ; nam tempore Achaz regnum davidicum in magno versari periculo cernebatur et postmodum maiore quoque impetu concutiebatur ; « nutare et quasi omnino prolabi videbatur regnum David iam inde a captivitate babylonica ; Christus autem Dominus filius David secundum carnem factus rex regnum David confirmavit et in perpetuum stabilivit non expeditionibus aut vi ulla, sed iudicio et iustitia » (For.). Regni indoles et bona simulque quomodo ad pacem illam pervenire oporteat, ?udicio et iustitia designantur. Illud est norma iuris a mente divina concepta secundum quam genus humanum efformari debeat ; hanc divinam voluntatem Messias exsequitur, hanc adimplet in zustitia efficienda omnibusque communicanda. Est enim iustitia status ille rectus quem Deus hominibus inesse vult, i. e. illa sanctitas et illa animi habitudo donis supernaturalibus viribusque ac virtutibus instructa quam Deus in hoc providentiae supernaturalis ordine tamquam bonorum divinorum communicationem hominibus dare decrevit (cf. ad Mal. 4, 2). Ad hanc iustitiam, ad statum illum iustum quem Deus vult, efformari debet genus humanum ; qui si efficitur, regnum Dei in terra stabilitur. Quare iuremerito hac una voce saepe totum id comprehenditur quod Messias efficere debebit, qui pugnans pro iustitia exhibetur (Ps. 44, 5). Regnum igitur messianicum interna sanctitate, vera iustitia, omnibus virtutibus genus humanum esse formaturum apertissime declaratur ; haec enim iustitia tamquam regni huius fundamentum ac fulerum designatur idque immotum, stabile, perpetuum, uti ipsum regnum, cuius est quasi basis, firmamentum, robur. Unde Christi Ecclesia perpetuo sancta praedicitur, in qua apostasia talis quali theocratia vetus misere concidit et exsilio est punita, iam nullo modo fieri poterit. Nam regnum messianicum ab eo tempore quo Emmanuel nobis est datus, «modo, firmum stabit atqueinconcussum usque in sempiternum, ergo et fundamentum eius, iustitia, stabit immotum. Notatu dignum est neque iniucundum consideratione, qua temporum animorumque conditione hanc regni messianici speciem egregiam et formam vates proponat. Reprehensus erat populus a Deo quod "abiecit aquas Siloe quae vadunt cum silentio et elegit iubilum cum Razin et filio Romeliae (8, 6), reprehensus erat quod spreto Dei auxilio a rege Assyriorum opem efflagitat (71, 4) ; iam ut huius rei indignitatem cognoscant et intime persentiscant potentissimum mundi imperium neque veram hominum felicitatem efficere posse neque quidquam valere conira Dei promissa, prophéta splendorem illis ostendit et beatitudinem regni messianici in domo David stabiliti. Cur ergo de ope divina diffidunt ? cur spe paterna relicta ad extraneos confugiunt ? Annon intra semetipsos iam possident bonorum divinorum certissima pignora ? quare ergo omnium fontem bonorum deserere et ambabus maànibus illam amplecti ruinam, qua imperium mundanum prosternatur oporteat ? Quare imago regni messianici ita proposita certe valet ad animos commovendos. Cui addit propheta sollemnem confirmationem ita fore summa et absoluta certitudine sigillo divino apposito : zelus lahve exercituum faciet hoc ; zelus est vehemens quidam amor cum indignatione contra obstacula coniunctus, est studium, fervor, aemulatio pro re exsequenda (cf. Ioel 2, 48. Zach. 1, 14), est ignis zeli eius quo omnia quae divinis consiliis opponuntur funditus evertuntur (cf. 31, 32. Ez. 36, 5. Soph. 1. 18). Et pro tali zelo nominis sui Jahve pignus ponit, quo nomine se ut fontem omnis esse declarans fidelitatem suam et immutabilitatem et infinitam potentiam ad promissa sua opere exsequenda palam profitetur (cf. ad Os. 12, 5. Ioel 2, 32) ; ipsi enim Domino exercituum agmina omnia coelestia ac terrestria praesto sunt ; proinde quae tali affirmatione fore dicuntur, certissime ad eventum perducentur ; unde intali formula firmissimae spei ratio redditur. Simul indicatur non hominum meritis talia fore, sed immensa Dei caritate (Pint. Sasb. Tir). Hoc epiphonemate (Lap.) opus messianicum eiusque salus ad Dei gratiam, amoreni, zelum refertur ; vae ergo illis qui tali operi sese opponunt ! Ii zelo et aemulatione Dei absumentur ; bene iis qui spe ac fiducia paratos animos huie operi obviam ferunt. Tota divina potentia impenditur et impenditur studio ac fervore magno, ut opus illud exsecutioni mandetur. Quare piis spes proponitur praeclarissima, qua se in angustiis temporis solentur. Nune demum plane in aperto est positum, quid piis commendetur, cum ad legemet testimonium (8, 20) animos oculosque in rerum perturbatione dirigere iubeantur. Quid enim hac tessera contineatur, in hac vaticinii parte (9, 1-1) praeclare est expositum, et quae bona 1, 14; 8, 9. 10 obscurius cum Emmanuele coniungantur, iam nunc plena luce cernere et admirari licet. In textu mas. v. 7 legitur mem .clausum naz25; de qua litera eo loco prorsus jndieetur (ef, Grotius ad h. 1). Alii Iudaeorum quos etiam: Martinus Raimundus et Galatinus imitati sunt, temporis notam ibi deprehendunt, 600 scil. annorum ab edito valicinio usque ad partum Virginis (cf. Galatimus, de arcanis cath. verit. 7, 14 et apud Sanct.). Varia alia coniectantur ab interpretibus catholicis : designari virginitatem matris Messiae intemeratam (ita Galalinus 1. c.); vel imperium Christi in Ecclesia a Iudaeis non esse intelligendum, Isaiam ita literam exprimentem innuere voluisse censet Pinf.; varia affert Sasb. : esse supra naturam ea quae in hoc capite afferantur, sicut sit contra naturam literae mem, ut in medio vel principio dictionis claudatur ; vel figurari aelernitatem imperii Christi, quod aperturam vel divisionem non patiatur. Nihil non contineri in Christi imperio, clausa litera declarari probabile censet Sanct., neque enim ait arcano et mysterio carere posse quod tamdiu duraverit tam rarus et tam ab omnibus notatus scribendi modus ; alios per mem quadratum nos doceri velle Lap. dicit Christi regnum esse per quattuor mundi plagas dilatandum ; sed merito addit-Lap. : ego haec ad masoretharum et cabbalistarum inventa et ad iudaica symbola refero, et merito rident et Iudaeorum et multorum Christianorum explicationum portenta AMalv. For. — Ceterum eliam ferri codd. hebr. cum litera consueta, de Rossi ostendit. Seriptionem inusitatam explicant Morinus, Ges. Maurer, Kn. eo quod alii olim legerint vocibus duabus n23 B5; « hoc idem contendit Elias levita, et talmudistae in tractatu Sopherim cap. 7 hanc dictionem inter eas enumefant, quae scribuntur ut duae, leguntur ut una.» (de Rossi, variae lectiones 'ad Is, 9, 6). Cum n5 forma sit Hebraeis inusitata, eam explicandi rationem JDrechsl. reiicit; sed de Rossi eam in duobus codd. invenit, neque apparet cur non ab uno alterove ad analogiam D sit excogitata, qui dein vocem illam unam ita discerpens scriptioni illi per tam longam traditionem a talmudistis usque ad nostra tempora servyatae occasionem et originem dederit ; simul tamen plurimi codd.:sistunt ad marginem qeri 12325 (de Rossi). Sed satis superque de mem clauso. Alios et plures fontes pro hac quaestione invenies indicatos apud de Rossi, Ros. Del. Naeg.
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v. 8 « Verbum misit Dominus in Iacob et cecidit in Israel » ; —1. e. Deus oraculum admonitionemque misit per prophetas neque verbum hoc eventu carebit sed complebitur, descendit in Israel, ut ibieventu compleatur, vel ut ibi sedem quasi stabilem sibi figat, donec quod verbo continetur reipsa sit expressum. Consideratur enim verbum Domini tamquam nuntius, qui non revertitur re infecta neque « vacuum, sed faciet quaecumque volui et prosperabiturin hisad quae misi illud » (Is. 55, 14) ; «dirigitur in Iacob et certoeveniet » (For.) ; de verbo 53 cadere cf. Ruth 3, 48 *31 52! yx vertit S. Hier. « quem res exitum habeat ». Verbum iam missum est 1, 8. 16; 8, 8; propter arrogantiam et contumaciam Israelitarum repetito asseritur certissime in opus fore deducendum. Inde
Ephraim demum interiturum esse iam "1, 8 erat annuntiatum ; quid pro proximo tempore ingruat, vates 8, 4 seq. indicavit. « Nunc ad id unde egressa fuerat oratio revertitur et vastitatem vaticinatur Samariae » (Pint.) accuratius magisque per singula incedens ;
Anc. — Hoc caput tribus partibus facile dividitur : prima quattuor strophis quae eodem epiphonemate distinguuntur peccata varia et castigationes continet quibus Israel innectitur (9, 8-10, 4). Hisce et minae antecedentibus prolatae accuratius determinantur et quanta sit in populo morum perversitas per omnes ordines serpens et inde consequens punitionis divinae necessitas, luculentius demonstratur. Altera parte castigatio per Assyrios 7, 16 iam proposita et 8, 6-8 adumbrata latius describitur et primo quidem Assyriorum impetus, arrogantia, superbia; dein quam egregie Deus fidelis hostium superbiam sit deiecturus (10, * 5-34). Hoc iudicium et hanc ruinam hostium consequitur, uti 8, 10 et 9, 4 seq. iam innuitur, in tertia parte descriptio Emmanuelis eiusque regni, quod sit regnum iustitiae et pacis, ad quod omnes nationes adiungendae erunt; denique cantico laudis et gratiarum actionis totum caput absolvitur (11-12, 6). ^ Ex quibus iam perspicitur, tria illa quae in antecedentibus rei argumentum constituebant hic quoque inveniri : populi peccata, castigationem, salutem messianicam ; quorum singula iam accuratius pleniusque tractantur. IIaec pars eo prae ceteris excellit quod quattuor strophis constat quae eodem versu concluduntur : in omnibus his non est aversus furor eius sed adhuc manus eius extenta. Ita ipsa forma externa iam indicatur Deum populum suum variis iudiciis iam afflixisse neque tamen emendationem esse effectam ; quare repetitis castigationibus opus esse. Strophae ita constituuntur, ut ratio reddatur ex peccatis populi, cur furor Domini non sit aversus, et quomodo adhue ad novam castigationem manus dicatur extendi, alio et alio suppliciorum genere demonstretur. Sermonem proxime fieri ad regnum Israel, ex ipsis nominibus certum est; v. g.
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v. 9 Ephraim et habitantes Samariam; item v. 920 Manasses et Ephraim; et ita multi interpretum rem concipiunt (cf. Theod. For. Pint. Osor. Mald. Lap. Sanct. Mar. Men. Tir. Net. Troch. Naeg.). At Iudam quoque tangi idque saltem oblique et eo fere modo, quo transitus fit 8, 8 ab Israel ad regnum iudaicum, certum videtur; nam quae v. 16. 11 et 10, 1 seq. reprehenduntur, eadem sunt quae alias propheta in Iuda directe vituperat; dein v. 20 Iuda explicite effertur et demum quae 10, 3 seq. dicuntur, cum contra Iudam proponantur, merito censebis in antecedentibus quoque rationem afferri, cur iudicium tale in Iudam devolvatur. Quare a vero non aberrare videntur qui in hac quoque parte regnum iudaicum includunt (cf. Malv. Gord. Drechsl. Del. Rohl.); alii saltem 10, 1. 9 de Iuda quoque dici asserunt (cf. S. Hier. Mar. Men. Lap.). — Mane partem versibus octosyllabis et sexsyllabis exhiberi, vide Bickell, carmina vet. test. metrice p. 200. 201. v. 9 « et sciet omnis populus Ephraim et habitantes Samariam, in superbia et magnitudine cordis dicentes :
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v. 10 lateres ceciderunt, sed quadris lapidibus aedificabimus ;. sycomoros succiderunt, sed cedros immutabimus » ! — scire i. e. reipsa in se experiri ; opus est tam nervosa assertione ; nam castigationibus eousque immissis adeo non sunt emendati, ut potius spiritus assumerent contumaciores et vulnera damnaque inflicta insigni modo ad omnium admirationem reparaturos esse sese iactarent. Ergo divino iudicio non correcti sunt, sed obdurati in tantum, ut manum Dei ultricem rideant et subsannatione blasphema gaudeant, quod Deus miseras casulas murosque debiles destruxerit, quo commodius meliusque iam quadris aedificent. Communiter enim, uti hodiedum adhuc fieri solet (cf. Kn.), domus lateribus aere obduratis et trabibus ex lignis sycomororum confectis construebant. Modus loquendi proverbium sapit, urbium domuumque ruinas et regionis agrorumque vastationem se flocci facere eaque cuncta prae opum affluentia se egregie esse compensaturos. Utrumque autem vastationis genus verba satis declarant (cf. Mald. Mar. Lap. Calm.) ; attamen non desunt qui membrum utrumque ad unam domuum structuram referant (cf. Kn. Del. Rohl.). — Talem animorum praesumptionem etcontumaciam Israelitas prae se tulisse probabile est, cum hostiles Assyriorum invasiones fleri coeptae sunt, de quibus 4 Reg. 15, 29. Haec autem contumacia et superbia retundetur ; ita verbum antea iam factum in Israel confirmatur
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v. 14. « ef elevabit Dominus hostes Rasin super eum et inimicos eius in tumultum vertet » ; — hebr. et inimicos eius incitat vel stimulat (cf. 19, 2 LXX) i. e. hostes Rasin regis Syriae, Assyrios, Deus superiores reddet et efferet contra eum scil. Ephraim vel Israel eosque Deus quasi stimulis additis impellet, quo ferocius munere ultorum fungantur. Appellantur hostes Rasin, quia revera expugnabant. Damascum, terram vastabant et Rasin rege occiso magnam populi syriaci partem in capitivitatem abducebant (cf. 4 Reg. 10, 9). Hostes autem Rasin roboratum iri a Domino et incitatum vates monet, quo quam indignam inierint Israelitae belli societatem et quam fatalem iis inculcetur : quibuscum foedere impio sese iunxerunt, cum iisdem pariter poenas luent tali foederi quam maxime debitas. Latinum n tumultum. vertet intellige non de perturbatione hostibus inferenda, sed ex hebr. et membro parallelo de magno quodam impetu et furore bellico, quo excitati et tumultuantes Israelitas aggrediuntur ; super eum accipe de Ephraim, quia ei poenam denuntiari ex antecedentibus planum est (cf. Osor Mald. Sa); alii eum accipiunt ipsum Rasin (Mar. Mald. Tir. Calm. Rohl. Drechsl.) ; sedsi minae contra Rasin intentarentur, Israelitis solum oblique et quasi per consequens utpote sociis Rasin poenae denuntiarentur; verum post accusationem adeo gravem de superbia et elatione cordis et post assertionem tam nervosam et scient... ipsis Israelitisimmediate divinam proponi vindictam prorsus exigitur, nisi orationem vi sua spoliare volueris. Quare merito dicit Mald. : elevabit non contra Rasin, ut multos interpretari video, sed contra Ephraim et Israel. Idem etiam sequentibus suadetur, quibus et Syriam et Philisthaeos et Israelitas pleno ore ab Assyriis esse devorandos dicitur :
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v. 129 « Syriam ab oriente et Philisthiim ab occidente et devorabunt Israel toto ore » ; — verbum devorabunt etiam ad prius membrum est referendum. Nam inscriptionibus cuneiformibus Theglathphalasar regis docemur, Philisthaeos eo tempore socios fuisse Syrorum et Israelitarum ; ita enim in eius regis annalibus legitur : « palatium patris Razin de Damasco in montibus inaccessis... obsedi, cepi ; octo millia hominum cum opibus suis... Mitinti de Ascalon.. in captivitatem abduxi ». Ex alia inscriptione colligitur Hannonem de Gaza cum copiae Assyriorum irruerent et victoriam de Israelitis reportassent, in Aegyptum aufugisse. Unde textum hebr. et latinum eo quo dixi modo intelligi oportet ; verbum autem devorabunt emphasis gratia alteri membro, de quo praeprimis in hoc contextu agitur, esse adiunctum facile concesseris. Ex interpretibus unus ef. ex inscriptionibus cuneiformibus rite perspexit: fieri non posse, ut Syri et Philisthaei tamquam aggressores Israelitarum proponerentur. Unde ipse vertit : Iahve incitat inimicos eius contra Aram in oriente et contra Philisthaeos ; huic tamen versioni non subscribo, quia excitare contra requirit 2, uti habetur 19, 9. Quare alia iunctio grammaticalis assumatur oportet, uti supra proposui. — Alii interpretes [sraelitas a Syris et Philisthaeis, ergo ab ipsis eorum sociis, devorari volunt. Immo quia Philisthaei non regnum israeliticum, sed iudaicum, cui soli vicini erant, aggressi sint (cf. 9 Par. 98, 16-19), Del. concludit iam in hoc versu minas extendi in Iudaeos; Naeg. vero Philisthaeos non alio modo nominari h. l. censet, nisi ut dicatur [sraelitis bellum iri illatum ab omni parte, ob oriente et occidente; quasi Philisthaei eorumque regio pro occidente ponerentur ? ! — Simul nota, ex mentione Razin etex conditione qua bellum Theglathphalasar refertur ostendi oraculum hoe loco omnino recte collocari nec posse quod Bred. vult transferri ad 5, 93. Explicatur igitur v. 12 quomodo Deus Assyrios sit elevaturus contra Ephraim; illis enim concedetur, ut socios Israelitarum et ipsos Israelitas pleno ore, ad libitum et magna cum crudelitate et ferocia devastent et quasi devorent. Talia Deus respondet superbiae et contumaciae Ephraimitarum (v. 10). Verum una castigatione ira divina non erit contenta : « im omnibus his mon est aversus furor eius, sed adhuc manus eius extenta » ; — i. e. « nondum placabitur hac Israelis punitione; adhuc maiora supplicia illi intentabit; manus extenta impendens malum significat, sumpta metaphora a flagellante qui ut fortius verberet, manum extendit » (Mald.). Olim Deus brachio extento hostes populi sui prostravit et suis beneficia maxima contulit (cf. Deut. 4, 34; 5, 15; 1, 19; 9, 99; 11, 2 etc.), iam tanta accidit rerum mutatio, ut eadem insigni potentia utatur ad populum suum flagellandum et conterendum.
9:13
v. 13 « Et populus non est reversus ad percutientem se et Dominum exercituum non inquisierunt. »; — Dominus castigat, ut erudiat, ut populum aberrantem ad se reducat. Olim castigationes inflictae ad id valuerunt; tempore enim iudicum cum hostibus traderentur opprimendi ad poenas luendas, clamaverunt ad Dominum et Dominus misit eis salvatores (cf. Iud. 3, 19; 4, 3; 10, 12 etc.); ita miseriis attriti didicerunt quam acerbum sit reliquisse Dominum; at nunc iam adeo callum obduxerunt, ut ne verberibus quidem eruditi saperent. Dominum inquirere i. e. eum adire suppliciter saepe dicitur de omni cultu ac veneratione Dei; hic vero potius initium illud reditus ad Deum intelligitur, quo malorum pertaesi a Domino opem ac remedium efflagitent. At ne ad tale quidem melioris sensus "indicium erudiebantur. Unde maior etiam poena, qua omnes reipublicae ordines afficiantur et regnum ipsum ruinae atque interitui proxime obviam feratur, ad exemplum quoque Iudaeorum (qui quid simili Dei visitatione discendum sit regni cognati sorte admonentur) regno israelitico annuntiatur. Ita
Cur manus Domini sit adhuc extenta et ad quae supplicia infligenda sit extenta, altera stropha declaratur. Et prius quidem poenam inflictam suos non tulisse fructus emendationis dicitur
9:14
v. 14 « et disperdet Dominus ab Israel caput. et caudam, incurvantem et refrenantem una die »; — hebr. in altero quoque membro nobiles et plebeii metaphorice designantur : ramum (palmae) et iuncum ; latinum intellige de subdito et de dominatore; ceterum additur explicationis gratia
9:15
v. 19 « longaevus et honorabilis ipse est caput, et propheta docens mendacium ipse est cauda »; — nemini parcetur; qui aetate vel dignitatum honoribus reverentiam sibi conciliant vel qui, ut pseudoprophetae, auctoritatem mentiuntur et fallaciter sibi arrogant omnes delebit, exscindet (hebr.) Dominus e censu populi sui. « Pseudoprophetas autem qui principibus adulantur et turpissimi , lucri gratia populo blandiuntur, caudam nomino ; quid enim contemntius et abiectius animo fingi potest quam populi cupiditatibus inservire, ' linguam venalem habere, sub ficta specie religionis e mendaciis perniciosissimis victum comparare » (Osor.)? S. Hier. h. l. v. 14 habet in sua versione incurvantem et depravantem et explicat eum qui recta pervertit. Eadem verba hebr. Is. 19, 15 vertit, uti in vulg. v. 14 legimus incurvantem et refrenantem, et explicat : « possumus dieere incurvum et lascivientem, ut intelligamus senem et puerum ; nos autem verbum hebr. agmon (Tn22N) dum celeriter quae scripta sunt vertimus, ambiguitate decepli refrenantem. diximus, quod significantius Aquila transtulit oxosg^oovz, id est, qui nihil recte agit, sed omne perversum,ut puerum significaret » (M. 24, 181). Vocem 1Y22awN 3$. Hier. vertit Is. 58, S et Iob. 40, 21 circulum; significat arundinem palustrem. Rite h.l. explicant recentiores. Voces latinas varie accipiunt; satis ea explicat Men. : « vocatur senex incurvans vel quia dorsum ipsum el totum corpus curvatur in senibus, vel quia alios exemplo, consiliis, legibus dirigit aut curvat ; pseudopropheta dieitur refrenans, quia suis falsis oraculis et dogmatibus frenat et flectit populum ». Alii tamen aliter. 5. Hier. respexisse videtur verbum 5325 cf. Prov. 21, 14 vel n55 incurvare ; demum éx iunco vel fune iunceo (vel circulo) qui ponitur in naribus (Iob 40, 21) refrenantem vel frenum derivant (cf. For.) Sunt qui v. 15 tamquam interpolatum eiiciunt; ita Koppe, Ewald, Hits. Ges. Kn. Cheyne, Diest. Bred. et A. Scholz (die alexandr. Uebersetzung p. 24) Versum defendunt ac retinent Drechsl. Del. Naeg. Troch. Rohl. ete. Atque id omnino recte fit. Primo enim minime inusitatum est, ut [saias imagines et metaphoras quas adhibet ipse explicet ; vide 1, 5-8. 99. 23 ; 3, 14. 15 ; 5, 14. 18. 19; '1, 20; 8, "1 etc. Deinde glossator caput et caudam certo certius explicasset nobiles et ignobiles; explanatio de pseudoprophetis, uti est sarcasmo plena, ita tamen hoc loco non adeo in aperto est ; quare quia est insolita, minime glossatoris manum prodit. Demum v. 15 cum de populi ducibus qui vere sint auctoritate et dignitate et qui talem auctoritatem falso sibi vindicant, sermo liat, apte instituitur transitus ad v. 16 ; immo si cum vulg. et LXX, Syro, Chald. vocem B'1UN?2 intellexeris beatificantes, versus antecedens omnino est necessarius, cum sine eo nulla esset facta mentio pseudoprophetarum, et proinde cur beatificantes subito inducerentur, minime posset intelligi. Adde quod cauda multis nominibus apta sit pseudoprophetarum designatio irrisione plena; unde cur dematur, nulla ratio excogitari potest. Quia omnes ordines perversitate infecti sunt, pariter peribunt et qui decipiunt et qui se decipere sinunt
9:16
v. 16 « et erunt. qui beatificant populum istum. seducentes, et qui beatificantur. praecipilati »; — i. e. pseudoprophetae populo blandientes et eius cupiditatibus conniventes fausta quaeque vaticinantur, populum non de peccatis coarguunt, sed felicem ac beatum laudant, et ita plebem misere decipiunt; sed qui ab iis laudantur, interitu absorbebuntur (hebr.). Hebr. reddunt : ductores populi facti sunt seductores et ducti eius absorbentur ; vide de hac. voce 3, 12. De pseudoprophetis cf. Ez. 13, 3 seq. — Quia igitur assentatoribus faciles aures praebent et in malitia callum obduxerunt, v. 4'i « propter hoc super adolescentulis eius non laetabitur Dominus et pupillorum eius et viduarum non miserebitur, quia omnis hypocrita est et nequam et universum os locutum est stultitiam »; — iuvenes ad bellum robusti, qui alias proelia Dei proeliabantur tamquam agmina Dei Israel (cf. 4 Reg. 171, 45), iam Deo summo belli duci non sunt. gaudio, eos suo favore et gratia minime comitatur, sed tamquam degeneres ac spurios abiicit. Illa litotes non. laetabitur hac reprehensionum serie non caret suo pondere et cum verbo ipso tempora olim meliora tangantur etiam aliquid triste habet admixtum ! . Quantopere Deum offenderint et aversum reddiderint, ex eo potissimum elucet quod is qui peculiari studio et amore se patrem dicit et legibus latis protectorem se praebuit singularem viduarum et pupillorum (cf. Ex. 22, 22. Deut. 10, 18; 24, 11; 21, 29), iam eorum quoque curam se abiicere profitetur. Ne horum quidem miseretur, quia scelera occuparunt universa. Omnes impii sunt — "jn a LXX vertitur àcsQjc, dvopos, xapáyspoc, bis etiam Uüxoxprríg — et sceleribus malitiaeque dediti, et quod animis pravis volvunt, etiam magna cum licentia ore effundunt; loquuntur omnes 7522 impietatem ac blasphemiam vel generatim scelera, crimina, praesertim res impudicas ; ita enim vox saepe usurpatur de scelere nefando, stupro, incestu (cf. Iud. 19, 93. 2 Sam. 13, 42) et stultus dicitur homo improbus, atheus, blasphemus. Quare perdurante perversitate etiam iis poenis emendatio non est effecta; unde « in, omnibus his non est aversus furor eius, sed adhuc manus eius extenta »; — in bellis cum Assyriis quae 4 Reg. 15, 29 summatim recensentur et popali florem cecidisse et viduas pupillosque plurimas sustinuisse iniurias et miserias, res est per se satis explorata. At nullam esse secutam ex divinis correptionibus emendationem morum, ex iis facile colligitur, quae de Phacee dicuntur : « non recessit a peccatis leroboam filii Nabath qui peccare fecit Israel » (4 Reg. 15, 28). Idque sequenti quoque stropha comprobatur.
9:18
Cur manus Dei ad ulteriora supplicia adhuc sit extenta, ratio redditur v. 418 « Suecensa est enim quasi ignis impietas, veprem et / 4. Quare falso censent de Lagarde ct Bred. textum esse corrigendum in nbz! N5 non parcet, spinam vorabit, et. succendetur in. densitate saltus et convolvetur superbia fumi »; — impietas longe lateque serpens ingenti comparatur incendio, quo saltus absumitur et cuncta densissimo fumo involvuntur. Superbiam fumi intellige densa fumi volumina ex vasto incendio alte in aera emissa; hebr. eodem sensu : ef convolventur (saltus densitates) elatione fumi, extulerunt se altitudine fumi (cf. Malv. Mald. Mar. ; idem recentiores). Imago haec apte adumbrat, quaenam sit peccati vis, pernicies, destructio. Est enim ignis et incendium vastum, quo omnia absumuntur et quod in immensum crescens fumi densitate et ruinis omnia involvit. Ita impietas sine limite grassatur, sed eos ipsos quos invaserit misere perdit, cruciat, destruit, rempublicam ruina et excidio prosternit (cf. Sanct.). Non erit abs re propter v. 14. 15 veprem spinasque explicare de plebe, densitatem saltus arboresque altas silvaeque magnitudinem de ducibus et principibus (cf. Sanct. Lap. Men. Tir. Calm.). Ea quoque est comparationis vis qua ostendatur impios fatali quadam necessitate quae ex ipso peccato enascatur sibi ipsos cruciatus infligere et interitum machinari; « nemo enim alius flammam illis infert, sed ipsi ad hoc sibi inter se sufficient » (S. Cyr.) et « abunde igitur docuit inique. agentes sibi poenam attrahere... et sicut ferrum rubiginem parit ab ea autem consumitur, ita qui inique vivit et peccatum committit, ab eo corrumpitur » (Theod.). Quod modo attribuebatur impietati, iam ad divinum furorem, quippe qui impietate quam maxime provocatur, refertur tamquam ad altissimam causam, ut innotescat, quanto odio Deus scelera prosequatur
9:19
v. 19 « in ira Domini exercituum conturbata est terra. et erit populus quasi esca ignis » ; — hebr. redditur modo ad imaginem congruo : ferra exusta est (cf. Malv. For. Ros. Rohl. Naeg.), uti LXX quoque habent. Iam imago declaratur unoque exemplo demonstratur, quali incendio inter se absumantur. Intestinis enim discordiis odiisque distrahuntur et bestiarum instar inter se devorant : « vir fratri suo non parcet;
9:20
v. 90 et declinabit ad. dexteram et esuriet, et comedet ad. sinistram et non saturabitur ; unusquisque carnem brachii sui vorabit ; Manasses Ephraim et Ephraim Manassen, simul ipsi contra Iudam » ; — « ecce quomodo conflagrabat terra » (For.)! « sicut fera famelica saevit inter armenta et modo a dextris modo a sinistris pecus iugulat, ita et ipsi inter fratres et proximos grassabantur » (Mald.). Furor caecus describitur eo quod modo ad dexteram modo ad sinistram saevire, mordere (vel secare hebr.) et devorare dicuntur. Quantopere consanguinitatis vincula sint dissoluta, eo cernitur quod in fratrem furere, quod Manasses contra Ephraim saevitia ferri dicuntur. Ipsa nomina arctissimam illam sanguinis cognationem in memoriam revocant ; quanta rei indignitas, ut familiae filiorum dilectissimorum Ioseph, quos Iacob patriarcha adeo favore paterno est amplexus, iam ferarum in morem mutuis odiis et caedibus inter se iugulent! Et quid demum emolumenti inde consequitur ? Sceleribus et mutua illa saevitia magis magisque redduntur infelices ; furore qui nulla satietate ex- - . pleri potest sed fatali necessitate simul cum victimis furoris crescit, ad nova continua crimina propelluntur ; hanc mali cupidinem insatiabilem et latius ac funestius grassantem vates optime adumbrat dicens : et proscindunt ad dexteram et esurient, et devorant ad sinistram et non saturabuntur. Hac mutua saevitia demum unusquisque sibi ipsi quam maxime fatale damnum infert : carnem brachii sui i. e. sua ipsorum fulcra, subsidia, auxilia auferunt atque destruunt; brachium enim metaphora est opem, adiutorium, potentiam designans. Dum in fratres saeviunt, se ipsos interimunt. Hisce crebras illas in regno israelitico discordias, coniurationes, caedes imagine exhibet ; « nam cum servi in dominos insurgerent et reges occiderent regnandi cupidine, quas caedes non verisimile est patratas fuisse ? quas seditiones non excitatas » (For.) ? huiusmodi rerum perturbationes sane evenisse censendae sunt, cum « coniuravit et tetendit insidias Osee filius Ela contra Phacee filium Romeliae et percussit eum 'etinterfecit » (4 Reg. 13, 30), uti antea Phacee coniuraverat contra Phaceiam regem eumque pari modo cum aliis multis percusserat (l. c. 93). Ad haec tamquam rebellionis contra Deum fastigium accedit, quod inimicitiis inter se divisi tamen odio communi et societate iunguntur contra Iudam i. e. contra tribum a Deo electam, in qua regnum suum ac dominium collocatum voluit, « deIuda enim elegit principes » (1 Par. 98, 4;cf. Gen. 49, 10); ergo solum ad theocratiam oppugnandam et si possent destruendam inter se uniuntur ! : ? Verum hac unione et concordia magis etiam quam illis dissidiis suam ipsorum machinantur ruinam ; quare v. 21 « Zn his omnibus mon est aversus furor eius, sed adhuc manus eius extenta » ; — i. e. « ponitur poenae ulterioris praeparatio » (S. Thom.) ; « in omnibus his nonavertetur furor Domini consumens vitia atque subvertens ; sed quantoilli proficiunt : ad peccandum, tanto iste amplius manum suam extendit ad poenas » (S. Hier.), «, neque enim oportebat medicum morbo non intermittente a curatione desistere » (Theod.). Quarto demum et ultimo loco quam late serpserint flagitia sacer vates eo describit et absolvit, quod ipsos qui esse debebant iustitiae administra- - tores et vindices omni genere iniustitiae ius et ordinem subvertentes exhibet (simili modo 5, 23 in iudicum iniustitia et corruptione fastigium ini- palma (9, 14); et malitiam illam universalem (9, 17) in primoribus persequens. Est scil. lex ordinatio in bonum communitatis et legibus normae iuris sunt tuendae et exsequendae, quae totius civitatis et singulorum emolumentum constituunt. Unde
9:1
Cabul (Heb. Kābhūl; Flavius Josephus Χαβούλων or Χαβώλων)
… Solomon colonized the land restored to him with Hebrews, which shows that previously it was sparsely populated or inhabited by Canaanites, as the term "Galilee of the Gentiles" in Isa. 9:1 (8:23) likewise suggests. …
This is the non-exclusive but prevalent sense in the Bible of ἐθνικός (as a noun): Mt. 5:47; 6:7; 13:17; as a plural it is synonymous with τὰ ἐθνή, which in the Septuagint translates the Hebrew haggājim (Ex. 34:24; Lev. 18:24, etc.; Is. 9:1), cf. Mt. 4:15; 6:32 and passim; in opposition to the Jews: Rom. 3:39; 9:24, etc.; Lk. 2:32; Acts 26:17, 23.
… gradually extended to the country of Chabul (1 Kings 9:11), to the district of Zebulun and to the whole territory near the lake of Gennesaret (Isa. 8:23). Inhabited for the most part by pagans, it was called gálíl hag-gójim "Galilee of the Gentiles" (Isa. 9:1; 1 Macc. 5:14; Matt. 4:16).
There remained a deep hope of leaving the "region of the shadow of death" (Is. 9:1) and the confinement without return. …
In the prophetic books Z. is named in Is. 9:1 as a participant in the peace and well-being of the messianic era. The text is used by the evangelist Matthew, who places it in relation to the temporary transfer of Jesus to Capernaum, …
9:2
… power and wealth, which hates and persecutes them (Jn. 15:18-25); despite the infinite love of God who has sent his Only-begotten to it, the world remains a son of Satan (Jn. 3:16-18; 8:44, 48) who is darkness and death, while God is light and life (Is. 9:2; Lk. 1:79; Jn. 1:4-10; Eph. 5:8, 14).
9:3
… 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 over …
9:5
… of a people (Gen. 10, 21; 17, 5; 19, 37; 36, 9, 43), originator of a craft or art (Gen. 4, 20 ff.). 3) Creator (Iob 38, 28; cf. Jer. 2, 27), hence God (Deut. 32, 6; Is. 63, 16; Eccli. 51, 10). 4) Benefactor (Iob 29, 16), one who takes care of others (Is. 9, 5; 22, 21). 5) Teacher ('a. is an honorary title, given to priests and prophets even by kings: II Reg. 6, 21; 8, 9; 13, 14; Iudc. 17, 10; 18, 19), as in the title of the treatise Aboth …
The M. will have the divine nature: he will be called (the name expresses the nature) "wonderful counselor, mighty God, everlasting father, prince of peace" (Is. 8, 8; 9, 5); he will have knowledge of hidden thoughts: "he will not judge by what his eyes see and will not give sentence by what his ears hear"; he will have divine power: "he will strike the …
… The messianic design, and therefore the very plan of salvation, is connected by the prophets with the family and dynasty of David (Is. 9, 5 ff.; 11, 1; Jer. 23, 5 ff.; 33, 15 ff.; Ezek. 17 etc.).
9:6
… The messianic Kingdom is the kingdom of full peace (Is. 9:6-7; 11:6-9; 24:10; Ex. 34:25). Christ inaugurated peace and is "our peace" (Eph. 2:14-15; Col. 1:20 εἰρηνοποιήσας), he brought to the world the gospel of peace (Eph. 6:15). Prerogative …
In the New Testament, the synoptics especially (cf. Mt. 3, 2; 4, 23; 9, 35; 13, 1-53; 21, 43; Mk. 1, 14; Lk. 1, 32, 33; 16, 16) describe to us the kingdom founded by Christ, a kingdom foretold by the prophets (cf. Is. 9, 6, 7; Dan. 2, 44; 7, 14), to which all men must belong, where solidarity is cemented by charity, implored by Jesus in his priestly prayer (Jn. 17, 21-24), extended, in the springtime …
… 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 reign forever (Dan. 7:13-14).
Foretold in the Old Testament by the messianic prophecies (Is. 9, 6; Dan. 11, 44; Jer. 31, 31; Ez. 37, 24), the indefectibility of the Church is affirmed by Jesus Christ himself: «Tu sei Pietro e su questa pietra edificherò la mia Chiesa e le porte …
… = Gen. 12, 2). Characteristics of the kingdom of the M.: the remission of sins and holiness: Is. 56, 6; 57, 13; Jer. 31, 23-34; Ez. 36, 25-28; etc. (cf. Lk. 1, 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; …
9:7
… reveals God's design for her, chosen as mother of the Messiah: "And behold, you will conceive in your womb and bear a son, and you shall name him Jesus." Formulated with phrases and concepts from ancient prophecies (cf., e.g., II Sam. 7, 16; Ps. 88, 30-37; Is. 9, 7 [Hebr. 6]; Mic. 4, 7; Dan. 7, 14-27), the angelic announcement outlines the figure and the task of the promised Redeemer (cf. Mt. 1, 21).
… 32:30), who had a deep tunnel excavated which, passing underground through the hill of Ophel, carried the water from the upper G. to the other side of the hill, on the western slope (2 Chron. 32:30; 2 Kings 20:20; Sir. 48:19) into the pool of Siloam (Is. 9:7). There in 1880 was found the inscription - today in the Museum of Constantinople - that describes the completed work.
… Apart from this, a strophic structure is often noted in Hebrew poetry, founded principally on the sense, but often indicated by certain signs: a refrain, as in Ps. 42-43 (Vulg. 41-42) and in Is. 9:7-10:4; selāh (a word of uncertain interpretation, intercalated between strophe and strophe); ideas or terms repeated in a different way, which D. H. Müller called responsio (if the …
… In the prophets, J. sometimes indicates only the northern kingdom (Is. 9, 7; Mic. 1, 5), or Judah only (Mic. 3, 1, 8).
9:8
… G. sings his glory, in the style of the Prophets and the Psalms (9:6 = Is. 13:13; 9:8 = Am. 4:13...), in creation (9:4-13) and in the upheavals he works in society (12:13-25; cf. Ps. 106 [107]:40). …
… Elsewhere the "word of God" is described as sent by him: "He sent his word and they were healed" (Ps. 106:20; cf. 147:14-18; Is. 9:8; 55:10-11). These are rhetorical personifications, which nonetheless permitted deeper intuitions. …
9:10
… The precious wood of the cedar was widely used by Solomon in his many sumptuous constructions (1 Kings 5:6; 7:2, etc.) and likewise by wealthy Hebrews in their palaces (Isa. 9:10). It was also used to build ships (Ezek. 27:5) or idols (Isa. 44:14). Considered a symbol of life and of legal purity because of its incorruptibility, it was also used in liturgical …
9:11
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 six cities …
9:14
… Among the prophets the t. (usually in the singular) is moral and spiritual "teaching" (Am. 2, 4); "the t. of our God" encompasses the norms of morality in which true service of God consists (Is. 1, 10; 5, 24; 8, 16, 20; 30, 9). The prophet is called môrah ("teacher"), of the same root as t. (Is. 9, 14; 30, 20). In Jer. 6, 19; 9, 13; etc., t. designates both the preaching of the prophets and the Mosaic tradition. …
9:19
M. was a contemporary of the prophet Hosea, in whose book there are allusions to the troubles of that troubled period of the Kingdom of Israel, particularly to the frequent conspiracies and usurpations of the throne (cf. Hos. 7:7; 8:4; even more Isa. 9:19-20).
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.