A grievous famine: and the prophet’s prayer on that occasion. Evils denounced to false prophets. The prophet mourns for his people.
Iurie shal be afflicted with drought and famine. 11. Neither shal the prophets prayer, nor their fastes, nor sacrifices auaile them. 14. Falseprophetes shal perish with the seduced people. 17. Ieremie lamenting exhorteth them to repentance.
1The word of the Lord that came to Jeremias concerning the words of the drought.Parola detta dal Signore a Geremia in proposito della siccità.THE word of our Lord that was made to Ieremie concerning the wordes of the drought.Quod factum est verbum Domini ad Jeremiam, de sermonibus siccitatis. 2Judea hath mourned, and the gates thereof are fallen, and are become obscure on the ground, and the cry of Jerusalem is gone up.La Giudea è in pianto, e le porte di Gerusalemme desolate, e abbrunate sono per terra, e si alzano le strida di lei.Iurie hath mourned, and the gates thereof are fallen downe, & are obscured on the earth, and the crie of Ierusalem is come vp.Luxit Judæa, et portæ ejus corruerunt, / et obscuratæ sunt in terra, / et clamor Jerusalem ascendit. 3The great ones sent their inferiors to the water: they came to draw, they found no water, they carried back their vessels empty: they were confounded and afflicted, and covered their heads.I magnati mandano i loro inferiori all'acqua: questi vanno ad attignerne e non trovano acqua; riportano vuoti i loro vasi: rimangon confusi, ed afflitti, e s'imbacuccano la testa.The greater men haue sent their inferiours to the water: they came to drawe, they found no water, they caried backe their vessels emptie: they were confounded and afflicted, and couered their heades.Majores miserunt minores suos ad aquam: / venerunt ad hauriendum. / Non invenerunt aquam: / reportaverunt vasa sua vacua. / Confusi sunt, et afflicti, / et operuerunt capita sua. 4For the destruction of the land, because there came no rain upon the earth, the husbandmen were confounded, they covered their heads.Per la desolazione della terra priva di pioggia, confusi i contadini s'imbacuccano la testa.For the waste of the land, because there came no rayne vpon the earth, the husbandmen were confounded, they couered their heades.Propter terræ vastitatem, / quia non venit pluvia in terram, / confusi sunt agricolæ: / operuerunt capita sua. 5Yea, the hind also brought forth in the field, and left it, because there was no grass.Imperocché la cerva ancora figliò nel campo, e abbandonò il parto; perchè manca l'erba.For the hinde also brought forth in the field, and left it: because there was no grasse.Nam et cerva in agro peperit, et reliquit, / quia non erat herba. 6And the wild asses stood upon the rocks, they snuffed up the wind like dragons, their eyes failed, because there was no grass.E gli asini salvatichi si posano su' massi, sorbiscono l'aria, come i dragoni: hanno perduto il lume degli occhi per la mancanza dell'erba.And the wild asses stood vpon the rockes, they drew winde as dragons, their eies failed, because there was no grasse.Et onagri steterunt in rupibus; / traxerunt ventum quasi dracones: / defecerunt oculi eorum, / quia non erat herba.
7If our iniquities have testified against us, O Lord, do thou it for thy name’s sake, for our rebellions are many, we have sinned against thee.Se le iniquità nostre ci accusano, tu Signore, abbi pietà per amore del nome tuo; perocché le ribellioni nostre son molte: contro di te abbiam peccato.If our iniquities haue answered vs: Lord do for thy names sake, because our reuoltinges are manie, to thee we haue sinned.Si iniquitates nostræ responderint nobis, Domine, / fac propter nomen tuum: / quoniam multæ sunt aversiones nostræ: / tibi peccavimus. 8O expectation of Israel, the Saviour thereof in time of trouble: why wilt thou be as a stranger in the land, and as a wayfaring man turning in to lodge?O espettazione d'Israele, Salvatore di lui nel tempo della tribolazione, perchè sarai tu in questa terra come uno straniero, e come un viaggiatore, che qua si volge per albergare?O expectation of Israel, the sauiour thereof in the time of tribulation: why wilt thou be as a seiourner in the land, and as a wayfaring man turning in to lodge?Exspectatio Israël, / salvator ejus in tempore tribulationis, / quare quasi colonus futurus es in terra, / et quasi viator declinans ad manendum ? 9Why wilt thou be as a wandering man, as a mighty man that cannot save? but thou, O Lord, art among us, and thy name is called upon by us, forsake us not.Perchè sarai tu come un uomo in costante, come un campione, che non può dar salute? Ma tu, o Signore, tu abiti tra di noi e noi portiamo il tuo nome; non ci abbandonare.Why wilt thou be as a wandring man, as the strong that can not saue? but thou ô Lord art in vs, and thy name is inuocated vpon vs, forsake vs not.quare futurus es velut vir vagus, / ut fortis qui non potest salvare ? / Tu autem in nobis es, Domine, / et nomen tuum invocatum est super nos: / ne derelinquas nos. 10Thus saith the Lord to this people, that have loved to move their feet, and have not rested, and have not pleased the Lord: He will now remember their iniquities, and visit their sins.Queste cose dice il Signore a questo popolo, che ha amato di tenere in moto i suoi piedi, e non si è dato posa, e non è accetto al Signore: questi ricorderassi ora delle loro iniquità, e punirà i loro peccati.Thus saith our Lord to his people, which hath loued to moue their feete, and haue not rested, and hath not pleased our Lord: Now wil he remember their iniquities, and visite their sinnes.Hæc dicit Dominus populo huic, / qui dilexit movere pedes suos, / et non quievit, / et Domino non placuit: / Nunc recordabitur iniquitatum eorum, / et visitabit peccata eorum. 11And the Lord said to me: Pray not for this people for their good.E il Signore mi disse: Non pregare pel bene di questo popolo.And our Lord said to me: Pray not for this people to good.Et dixit Dominus ad me: / Noli orare pro populo isto in bonum.
12When they fast I will not hear their prayers: and if they offer holocausts and victims, I will not receive them: for I will consume them by the sword, and by famine, and by the pestilence.Quand'ei faranno digiuni, io non esaudirò le loro orazioni, e se offeriranno olocausti, e vittime, io non le accetterò: perocché io li consumerò colla spada, colla fame, e colla peste.When they shal fast I wil not heare their prayers: and if they shal offer holocaustes and victimes, I wil not receiue them: because with sword, and famine, and pestilence I wil consume them.Cum jejunaverint, / non exaudiam preces eorum, / et si obtulerint holocautomata et victimas, / non suscipiam ea: / quoniam gladio, et fame, et peste consumam eos. 13And I said: Ah, ah, ah, O Lord God, the prophets say to them: You shall not see the sword, and there shall be no famine among you, but he will give you true peace in this place.E io dissi: Ah, ah, ah, Signore Dio, i profeti dicon loro: Voi non vedrete spada, e non verrà la fame tra voi, ma vera pace darà egli a voi in questo luogo.And I said: A a a, ô Lord God the Prophetes say to them: You shal not see the sword, and there shal be no famine among you, but he wil geue you true peace in this place.Et dixi: A, a, a, Domine Deus: / prophetæ dicunt eis: / Non videbitis gladium, / et fames non erit in vobis: / sed pacem veram dabit vobis in loco isto. 14And the Lord said to me: The prophets prophesy falsely in my name: I sent them not, neither have I commanded them, nor have I spoken to them: they prophesy unto you a lying vision, and divination and deceit, and the seduction of their own heart.E il Signore disse a me: Falsamente questi profeti profetizzano nel nome mio: io non gli ho mandati, e non ho dato loro alcun ordine, e non ho ad essi parlato. Danno a voi per profezie le visioni false, e indovinelli, e imposture, e le illusioni del loro cuore.And our Lord said to me: The prophetes prophecie falsely in my name: I sent them not, and I commanded them not, neither haue I spoken vnto them: lying vision, and deceitful diuination, guilfulnes, and the seduction of their owne hart they prophecie vnto you.Et dicit Dominus ad me: Falso prophetæ vaticinantur in nomine meo: / non misi eos, et non præcepi eis, / neque locutus sum ad eos. / Visionem mendacem, et divinationem, / et fraudulentiam, et seductionem cordis sui, / prophetant vobis. 15Therefore thus saith the Lord concerning the prophets that prophesy in my name, whom I did not send, that say: Sword and famine shall not be in this land: By sword and famine shall those prophets be consumed.Per questo così parla il Signore riguardo ai profeti, che profetizzano nel nome mio, non mandati da me, e dicono: Non verrà sopra questa terra, né spada, né fame: di spada, e di fame periranno que' profeti.Therefore thus saith our Lord of the prophets, that prophecie in my name, whom I sent not, that say: There shal not be sword, and famine in this land: In sword and famine shal those prophetes be consumed.Idcirco hæc dicit Dominus / de prophetis qui prophetant in nomine meo, / quos ego non misi, dicentes: / Gladius et fames non erit in terra hac: / In gladio et fame consumentur prophetæ illi.
16And the people to whom they prophesy, shall be cast out in the streets of Jerusalem because of the famine and the sword, and there shall be none to bury them: they and their wives, their sons and their daughters, and I will pour out their own wickedness upon them.E i popoli, a' quali costoro profetano, saran gettati pelle vie di Gerusalemme morti di fame, e di spada, egli no, e le loro mogli, e i figliuoli, e le figlie loro, e non sarà chi dia lor sepoltura; e sopra costoro verserò il male loro.And the peoples to whom they prophecie, shal be cast forth in the waies of Ierusalem through famine and sword, and there shal be none to burie them; they and their wiues, their sonnes and their daughters, and I wil power out their euil vpon them.Et populi quibus prophetant / erunt projecti in viis Jerusalem / præ fame et gladio, / et non erit qui sepeliat eos: / ipsi et uxores eorum, / filii et filiæ eorum: / et effundam super eos malum suum. 17And thou shalt speak this word to them: Let my eyes shed down tears night and day, and let them not cease, because the virgin daughter of my people is afflicted with a great affliction, with an exceeding grievous evil.E tu dirai loro questa parola: Spandano lagrime gli occhi miei la notte, e il giorno, e non abbian riposo: imperocché da afflizione grande è straziata la vergine figlia del popol mio, di piaga sommamente maligna.And thou shalt say this word vnto them: Let mine eies shede teares night and day, and not cease, because the virgine daughter of my people, is afflicted with great affliction, with a verie sore plague exceedingly.Et dices ad eos verbum istud: / Deducant oculi mei lacrimam per noctem et diem, / et non taceant, / quoniam contritione magna / contrita est virgo filia populi mei, / plaga pessima vehementer. 18If I go forth into the fields, behold the slain with the sword: and if I enter into the city, behold them that are consumed with famine. The prophet also and the priest are gone into a land which they knew not.Se io esco in campagna, ecco i morti di spada; e se io entro nella città, eccoli smunti dalla fame. I profeti stessi, e i sacerdoti sono condotti in un paese, che non conoscevano.If I shal goe out to the fieldes, loe the slaine with the sword: and if I enter into the citie, loe the pyned away with famine. For the prophet and the priest are gone into a land which they knew not.Si egressus fuero ad agros, / ecce occisi gladio: / et si introiero in civitatem, / ecce attenuati fame. / Propheta quoque et sacerdos abierunt in terram quam ignorabant. 19Hast thou utterly cast away Juda, or hath thy soul abhorred Sion? why then hast thou struck us, so that there is no healing for us? we have looked for peace, and there is no good: and for the time of healing, and behold trouble.Hai tu rigettato totalmente il popol di Giuda? Od è ella Sionne in abbominio all'anima tua? Perchè adunque ci hai tu in tal guisa percossi, che nulla ci resti di sano? Aspettammo la pace, e nulla abbiamo di bene; il tempo di ristorarci, ed eccoci tutti sconvolti.Why, casting of hast thou cast away Iuda, or hath thy soule abhorred Sion? why then hast thou striken vs, so that there is no health? we haue expected peace, and there is no good: and a time of curing, and behold truble.Numquid projiciens abjecisti Judam ? / aut Sion abominata est anima tua ? / quare ergo percussisti nos ita ut nulla sit sanitas ? / Exspectavimus pacem, / et non est bonum: / et tempus curationis, / et ecce turbatio.
20We acknowledge, O Lord, our wickedness, the iniquities of our fathers, because we have sinned against thee.Noi riconosciamo, o Signore, le nostre empietà, e le iniquità de' padri nostri: noi abbiam peccato contro di te.We haue knowen ô Lord our impieties, the iniquities of our fathers, because we haue sinned to thee.Cognovimus, Domine, impietates nostras, / iniquitates patrum nostrorum, / quia peccavimus tibi. 21Give us not to be a reproach, for thy name’s sake, and do not disgrace in us the throne of thy glory: remember, break not thy covenant with us.Per amore del nome tuo non voler tu farci cader nell'obbrobrio, e non far patire a noi contumelie, che offendono il trono della tua gloria. Ricorditi, non annullare l'alleanza fatta da te con noi.Geue vs not into reproche for thy names sake, neither make vs to haue the contumelie of the throne of thy glorie: remember, make not thy couenant with vs voide.Ne des nos in opprobrium, propter nomen tuum, / neque facias nobis contumeliam solii gloriæ tuæ: / recordare, ne irritum facias fœdus tuum nobiscum. 22Are there any among the graven things of the Gentiles that can send rain? or can the heavens give showers? art not thou the Lord our God, whom we have looked for? for thou hast made all these things.V'ha egli tra gli scolpiti dei delle genti, chi dia la pioggia? O posson eglino i cieli mandar dell'acqua? Non se' tu quegli, che fai ciò, o Signore Dio nostro, cui noi aspettiamo? Imperocché tutte queste cose le hai fatte tu.Why, are there among the sculptils of the Gentiles that can raine? or can the heauens geue showers? art not thou the Lord our God, whom we haue expected? for thou hast made al these thinges.Numquid sunt in sculptilibus gentium qui pluant ? / aut cæli possunt dare imbres ? / nonne tu es Dominus Deus noster, quem exspectavimus ? / tu enim fecisti omnia hæc.
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Calmet
Drought, during the last siege, (ver. 18.; St. Jerome) or after the captivity of Jechonias; (chap. 8:13.) though the famine might happen in the days of Josias, Joel 1:(Calmet)
Worthington
This scourge was in punishment of sin, and signified the privation of grace. (Worthington)
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Calmet
Water. Siloe was the only spring near, and it was often dry, (St. Jerome) though it was formerly abundant, (Josephus, Jewish Wars 6:6.) as well as the fountain of Gehon. The city was furnished with cisterns. (Calmet)
Haydock
But all was now dry. (Haydock)
Heads; mourning, 2 Kings 15:30.
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Pliny
Field. They prefer places frequented by men. (Pliny, [Natural History?] 8:32.)
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Wind, for refreshment.
Failed, through want, though they be very piercing.
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Sake. We have the honour to be called thy people. We urge no merit of our own.
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Calmet
Lodge. The Fathers apply this to our Saviour, in a spiritual sense. (Calmet)
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Worthington
Wandering. Septuagint, "sleeping;" (Haydock) or as a boaster, who thinks himself strong. (Worthington)
Upon us. Shall strangers rule over thy people?
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Rested. They are inconstant, fond of novelties, and apply to idols.
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Menochius
Good, that the drought may be removed. (Calmet) See Jeremias 7:16., and 11:14. (Menochius)
Calmet
"It is folly to pray for him who has sinned unto death," (St. Jerome; 1 John 5:16.) by final impenitence. (Calmet)
St. Jerome
Sacrifices will not benefit the impenitent. (St. Jerome)
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Haydock
Ah. Hebrew has only one exclamation, or three letters, which Aquila renders, Ah, ah, ah., Jeremias 1:6., and Ezechiel 4:14. (Haydock)
Calmet
Jeremias lays the blame on false prophets. (Calmet)
Worthington
Yet they afford no excuse to thy followers. Both fall into the ditch. (Worthington)
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Calmet
My. Septuagint, "your eyes." Jeremias shews by his tears the future misery. (Calmet)
Worthington
Virgin. Though many were sinners, the Church had some just souls. (Worthington)
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Famine. Under Jechonias many were slain, and the chiefs carried into captivity, 4 Kings 24:12.
Into. Hebrew, "through the land, and are ignorant." Chaldean, "they apply to their business, to earthly concerns, and care not," Jeremias 5:31.
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Glory; heaven, the temple or Jerusalem. How will infidels blaspheme!
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Haydock
Rain. Let not the people have recourse to idols, (Calmet) in despair. (Haydock)
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The Iewes suffered famine & thirst by reason of drought, for their sinnes, which also signifieth depriuation of Gods grace for their former wickednes.
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As one that braggeth, and esteemeth him self strong.
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False prophetes seducing the people, can not excuse them from sinne. For when the blind leadeth the blind, both fal into the pitte.
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Concordance Lam. 1. & 2.
Notwithstanding there were very manie greuous sinners, yet in respect of the iust the Church is a virgine.
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Origen † AD 254 Origen's Commentary on the Gospel of John 2.1
… To this end it will be of service to remember that what is called the Word came to certain persons; as “The Word of the Lord which came to Hosea, the son of Beeri,” and “The Word which came to Isaiah, the son of Amos, concerning Judah and concerning Jerusalem,” and “The Word which came to Jeremiah
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.9
… “The hinds calved in the fields and forsook it, because there was no grass. The wild asses did stand in the forests; they snuffed up the wind like a dragon; their eyes did fail, because there was no grass.”
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 17.15
… Let us, then, all in common prostrate ourselves before God; and both while we are here, and when we are at home, let us say, “Thou, O Lord, art righteous in all things which Thou hast done towards us; for Thou hast brought upon us by a just judgment whatever Thou hast brought.” If “our sins rise up against us, undertake for us, for thy Name’s sake;”
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St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 1.6
… And this, it appears to me, must needs be the case with them; for since, having fallen away from the truth, and desiring to overthrow that sound confession of faith which was drawn up at Nicæa, they have, in the language of Scripture, ‘loved to wander, and have not refrained their feet
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Tertullian † AD 220 On Modesty 2
… For, from the nature of the case, just as He knows how to “heal,” so does He withal know how to “smite;” “making peace,” but withal “creating evils;” preferring repentance, but withal commanding Jeremiah not to pray for the aversion of ills on behalf of the sinful People,—“since, if they shall have fasted,” saith He, “I will not listen to their entreaty.”
St Jerome † AD 420 The Letters of St. Jerome 127.10
… For the words of the Lord to Jeremiah concerning Israel applied equally to Rome: “pray not for this people for their good. When they fast I will not hear their cry; and when they offer burnt-offering and oblation, I will not accept them; but I will consume them by the sword and by the famine and by the pestilence.”
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John Cassian † AD 435 The Conferences of John Cassian 21.14
… “When they fast I will not hear their prayers.”
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St Jerome † AD 420 Against the Pelagians 2
x. 8 . All who came (not who were sent; Jerem. xiv. 15 ) before Christ were robbers.
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1. THE WORD THAT WAS MADE. — That is the word that was made. It is an anastrophe. CONCERNING THE WORDS OF DROUGHT, — that is concerning the matter and punishment threatened of sterility: in Hebrew for sterility is הבצרות habbatsarot, that is prohibitions or retentions, namely of water and rain, for Jerusalem uses but one fountain, Siloe, says St. Jerome, and this not perpetually; and even to the present day, the sterility of rains, not only of fruits, but also of drinking water makes want there. It is therefore a metonymy: for the cause is put for the effect, for from the retention of waters follows the rarity of fruits, thence dearness of provisions, thence famine. Thou wilt ask, when did this drought occur? St. Jerome thinks it occurred in the very siege of Jerusalem. But then drought, and the consequent sterility of fields, would have harmed the Chaldeans besieging, not truly the Jews besieged, inasmuch as they could not go out from the city to the fields. Therefore Sanchez better thinks it occurred before the siege under Zedekiah: for then the greater ones could send the lesser to seek water in the fields, as is said verse 3. For God first punished the Jews with drought, famine and thirst; then with the sword of the Chaldeans, of which he treats verse 18. Because the virgin daughter of my people is broken with a great breach, a very grievous wound.
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2. JUDAH HATH MOURNED. — The earth is said to mourn, when it lies dry, barren, rough and uncultivated. HER GATES ARE FALLEN, — that is they shall fall, the Chaldean casting them down, and wrapped in dust and darkened they shall not appear. Thus Hugo and Lyranus. Secondly, as Vatablus, as if to say, The gates shall lose their ancient brightness, they shall be of no value, they shall be neglected because of the mourning and affliction of the inhabitants. "Gates" therefore, that is the brightness of the gates, likewise the frequency of those passing through the gates, shall fall. Thirdly, "gates," that is the places of judgments, which were in the gates, have fallen, or, as the Septuagint, have been made empty; because then no lawsuits, no cases were tried, when all awaited the enemy. Thus St. Thomas. Fourthly and best: "Her gates are fallen," that is, as in Hebrew אמללו umelalu, that is have been weakened, that is have been desolated, so that no one passes through them, just as if they had fallen, and this on account of sterility and famine: for he treats of desolation from sterility, not from destruction. Thus Maldonatus.
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3. THE GREAT ONES. — In Hebrew אדירון addirehem, that is the mighty and magnates of them, as if to say, So great shall be the famine, that not even the great ones sending servants to remote places shall find water to drink, not even in cisterns, whose use was frequent in Judea, and therefore frequent mention in Scripture. TO DRAW. — The Hebrew, to נבים gebim, that is, as the Chaldean, to cisterns; the Septuagint, to wells; others, to pools, so that they may draw water from them, as our translator rendered it. THEY WERE CONFOUNDED AND AFFLICTED. — Hebrew, they were confounded and ashamed: because sending servants for water, they found it not. THEY COVERED THEIR HEADS. — The Jews were wont in mourning to cover the head, which even now those do who, dressed in black, follow a funeral. Thus the head of Haman, condemned to death, was covered, Esther vii, 8.
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5. RELIQUIT — namely, the doe her offspring, which, as the grass failed, in such great dryness of Judaea, she was not able to nourish; what therefore shall other beasts do? for the doe above others loves her offspring. ONAGRI — which, like also the does and dragons, are dry and burning, on account of the abundance of heat, as Pliny testifies lib. VIII, cap. xii; and therefore, thirsting on account of dryness, they shall draw in the wind, that they may moderate thirst and hunger and cool the heat: for their eyes, on account of want of food, shall be weakened and grow dim, which are wont to be illuminated by food, the spirits returning, as the eyes of Jonathan, growing dim from want of food, were illuminated upon taking food, I Reg. xiv, 27. Hear the Rabbis, and from them Isidore Clarius: "They say that onagers endure thirst for a long time, they love solitude; but at length, impatient of prolonged thirst and hunger, they look about to see where grass or herbage might be, and with great desire in a high place they draw in the air with swift drawing, as dragons are wont to do, whose breathing and suction is most vehement." Theodoret adds: "Certainly men do this also when they thirst, cooling the heat with a thin breeze of winds." Mystically, St. Jerome understands these things of the spiritual dryness and thirst of the Church, when the people wastes away in spirit on account of the lack of teachers. Whence the Prophet: "The little ones asked for bread, and there was none to break it unto them." On the other hand, St. Gregory, lib. XX Moral. cap. xxix, explaining that passage of St. Job: "Brother of dragons," understands these things of the perverse: "For the perverse indeed," he says, "draw in the wind as dragons, when they are puffed up with malicious pride."
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7. IF OUR INIQUITIES HAVE ANSWERED AGAINST US — standing, as the Chaldean translates, and our conscience saying that we are evil, and worthy of so great a punishment of sterility, or, if our sins before God, answering him as it were questioning, have answered against us, that is, as the Chaldean renders, against us, and therefore have resisted us, the Septuagint translates, that is, have accused us in judgment before thee, as an accuser is wont to answer the defendant, and to refute his excuses; thus Isaiah says, cap. iii, vers. 9: "The knowledge of their countenance answered them," that is, their very countenance itself, as soon as it is seen and recognized, speaks and accuses their crimes, as if to say, Our sins are so great that they cry out for vengeance, and we are worthy of destruction. Yet thou, O Lord, deal with us mercifully, because thou art merciful: for we confess that our aversions and rebellions are many, by which we have offended thee. It is a prayer of Jeremiah. Morally, note here how great is the power of conscience, which, as Origen says, is "a corrector of affections, and a pedagogue of the soul." And so first, it itself is a bridle after sin: "Because the aversion of that thing is fixed in us, which nature has condemned," says Seneca, epist. 98. Second, it is a scourge after sin: "Because only when the crime is completed is its magnitude understood," says Tacitus lib. xiv. "While those who have sinned think that punishment is always before their eyes," says Cicero pro Milone. Third, in the damned conscience is a torturer: for it burns, strikes, pierces and scourges the soul. Wherefore St. Augustine, lib. XXI De Civit.: "Nothing," he says, "can be conceived happier than the tranquility of conscience." Hence Pythagoras says: Do nothing shameful before companions, or witnesses, or yourself alone: let the greatest shame be yourself to yourself. Then, as Cicero says: "Conscience is a sufficiently ample theatre for virtue." And St. Augustine, lib. III Contra litteras Petiliani, cap. vii: "Neither does the praise of one who commends heal a bad conscience, nor does the reproach of one who reviles wound a good one." And in Psalm. xxxi: "As an evil conscience is wholly in despair, so a good conscience is wholly in hope." Thus at the hour of death and in the judgment of God our sins shall accuse us equally as demons. Climacus relates, gradu 7, De luctu, of Stephen a holy man, who for forty years devoted to fasting in the desert, tears, and other virtues had lived excellently, that in the hour of death he was amazed: "And as if," he says, "certain ones were demanding an account from him, all who stood by hearing, he said, at one time indeed: Yes indeed, so it is; it is true; but for this I fasted so many years. At another time: Certainly not, but you lie, I did not do this. Then again: Yes truly it is so, it is thus; but I wept, but I ministered. And again: You accuse me truly. In some things also at one time he said: Yes indeed, and truly to these what shall I say I have not, therefore it is mercy. And it was truly a horrible and terrifying spectacle, that invisible and most cruel judgment. But some have truly affirmed to me, that while he was in the desert, he also nourished a leopard from his own hand." If these things are done in the green wood, what shall be done in the dry?
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8. EXPECTATION,—O Lord, who art the expectation, that is the hope of Israel, in whom Israel hath placed all her hope, especially in this tribulation and desolation threatening her! WHY AS A TENANT FARMER?—who hath hired another's field at a price, that by tilling it he may gather the fruits of one year; who therefore drains the sap of the field. Or "tenant farmer," that is a hired laborer, who tilleth the field of another less diligently, being hired for wages, than if it were his own. In Hebrew it is cagger, that is as a stranger, as the Syriac translator rendered it, or guest and sojourner, as the Arabic translator rendered it, as if to say: Hitherto, O Lord, thou hast dwelt in the temple and Judea, as a master in his own house and field; now thou art seen to have become a tenant farmer, who neglecteth the good of another's field: nay, thou art seen to have become a stranger, a traveler and sojourner, who neglecteth those things which are abroad and on the way, and only passeth through a lodging, and after he hath spent the night, careth not for the lodging: so thou now neglectest the temple and Judea as an alien field, or as thy lodging; thou passest by us, thou carest not whether thy lodging be laid waste by the Chaldeans, nay rather thou forsakest it and leavest it to be laid waste by them: therefore remain with us, and save us, since thou art most mighty; lest the nations say that thou hast fled from weakness, because thou couldst not save us. Thus St. Jerome, Theodoret, Rabanus, St. Thomas and Vatablus. In like manner we ought to utter these words mystically: "Why as a tenant farmer, etc.," with heartfelt groaning, when we find that God doth not dwell in us, or in the Church (some particular one) by stable grace; but quickly withdraweth His gracious presence from us, as Dionysius the Carthusian saith. Allegorically Christ is the "expectation" of Israel; for Jacob saith of Him, Gen. xlix, 16: "I will look for thy salvation, O Lord;" and: "He shall be the expectation of the Gentiles," as if to say: When Christ shall come into the earth, He shall be as a stranger in it, and shall use the earth's hospitality for a short time; and as a wandering and mighty man, who shall run through all Judea preaching: soon after His preaching and course are finished, leaving Israel, He shall pass to the multitude of the Gentiles; leaving the temple, to the Church; leaving the earth, He shall return to His heaven. Nay, St. Jerome, Rabanus, Hugh and Lyran take these things literally of Christ, as if Jeremiah and the Jews invoke Him, that by His future incarnation, labors and merits He might oppose Himself to the Father's wrath and save Israel lest she be taken by the Chaldeans. Thus also Tertullian, book III Against Marcion vi, and Ambrose, or rather Rufinus, tract. on the Apostles' Creed cap. xxx, explain it. In like manner in the Eucharist Christ is as a stranger; because He is clothed and covered with a pilgrim's garment, namely the species of bread and wine, and is a traveler declining to remain; because He is our viaticum, by which strengthened we tend toward our heavenly homeland: whence when the species are digested and consumed, He Himself passeth, and in that place as it were vanisheth. Thirdly, the Chaldean translator rendereth it: O Savior of Israel, why doth thy wrath remain upon us, since we are so much strangers and travelers in the earth? but it is plain from the Hebrew that God, not the people, is here called a stranger. Tropologically, Christ and Christians are tenant farmers and pilgrims. First, because Christ came from heaven to earth as to an alien land, and we received our soul from heaven. Whence heaven is our fatherland to us, but earth is exile. Second, because although Christ was lord of the earth, and came into His own: yet His own received Him not, as a stranger. Third, because He used not the perishable goods of the earth except for necessity, as a stranger: He had not where to lay His head; He had not His own house, but the hospitality of Martha and others; He was captivated by no love of life and the things of life: that He might teach us to use them, not to enjoy them, and to seek the heavenly fatherland, as He Himself soon returned to heaven. Similarly all the faithful and saints are guests of the earth, and citizens of heaven, especially because they live here among the impious and reprobate, whence the earth is tedious to them, heaven is in their desire. Wherefore St. Augustine, in Sentences, no. 17: "All," saith he, "who belong to the heavenly city, are pilgrims of the world, and while they use temporal life, they live in an alien fatherland; where among many allurements and many deceits, to know and love God is the lot of few." And no. 113: "For a Christian the cause of rightly rejoicing is not the present age, but the future; and thus temporal things are to be used, lest they harm eternal things, so that on the way which pilgrims walk, that may please which leadeth to the fatherland." For, as St. Basil saith in Psalm i, 1: "As a traveler now falleth into meadows, now into mountains, now into pleasant places, now into sad ones, but soon leaveth them; so also we in this life, now pass through joyful things, now sad things, there is nothing that cleaveth to us." The same thing St. Ambrose has, in Psalm i, 1, and adds: "Just as those sleeping in ships are driven by winds into harbors, even if those resting have no sense of sailing, yet the course urges them toward the end and impels the ignorant: so in the span of our life flowing away, each one is led to his own end by a hidden course. Whence it is said: Arise, thou that sleepest. For thou sleepest, and thy time walks (note this and ponder it); and see that while thou sleepest, thy time does not pass by: therefore even if thou sleepest, let thy heart watch. If thy heart is not idle, thy times are not idle; thou art on a way, O man, walk, that thou mayest arrive, lest night overtake thee on the way, lest the day of thy life be consumed before thou hasten the progress of virtue. Thou art a wayfarer, all things of this life pass away, all things become behind thee, all things on this way thou seest and passest by." And below: "Therefore as one placed on a way, let neither prosperity exalt thee, nor adversity break thee. Always hasten to the end, hasten that thou mayest arrive: yet choose the way before thou runnest. There are two ways: one of the just, narrow; the other of sinners, spacious, but leading to destruction." And St. Bernard, sermon 4 On the Advent: "What," he says, "have you, sons of Adam, to do with earthly riches and temporal glory: which are neither true nor yours? If these are yours, take them with you; but when man dies, he will not take all with him, nor shall his glory descend with him." Hear also the pagan Seneca, epistle 121: "A great soul," he says, "conscious of a better nature, indeed takes care to conduct itself honorably and diligently in this station in which it is placed. But it judges nothing of those things which are around it to be its own, but uses them as a traveler and one hastening." The same, epistle 103: "Whatever," he says, "lies around thee of things, regard as the baggage of a lodging place. It must be crossed over. Nature shakes off the one returning, as the one entering. This day which thou fearest as thy last is the birthday of eternity." And below: "Why dost thou love these things as if they were thine? Thou art covered with these. A day will come which will reveal thee and will lead thee forth from the companionship of a foul and fetid belly. Even now, as much as thou canst, fly hence, a stranger to others." See the apophthegms of the Saints, saying that they are pilgrims, which I have noted at Hebrews xi, 13, at the end.
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9. AS A WANDERING MAN. — In Hebrew נדהם nidham, that is, astonished, fearful, who on account of stupor and fear, wanders hither and thither and runs about, as if to say: Thou seemest, O Lord, as if terrified by us to flee, and to wander hither and thither; surely our crimes terrify thee, as much as the disaster impending upon us. The Syriac translates it, as a man diminished, cast down; the Arabic, as a man failing, weak; the Septuagint, as a man sleeping, that is, as if not seeing our affliction. Thus the Psalmist says, Psalm xliii, 23: "Arise, why sleepest thou, O Lord?" AS A MIGHTY MAN. — In Hebrew גבור gibbor, that is, robust, strong as a giant, as if to say: Thou seemest, O Lord, to us to be as a man who, although he appears to be strong as a giant, or boasts himself to be strong and gigantic, yet is unable to bring aid: which lest God permit to be reproached to himself by the nations, Moses prays, Numbers chapter xiv, 16, lest namely the nations say: God cannot free his people from the enemy; therefore he is not powerful: or if he was once powerful in freeing them, now with age that virtue in him has grown weak and languished. Thus Sanchez. BUT THOU ART IN US, O LORD, as if to say: Thou seemest to us to be a sojourner, O Lord, as I said verse 8; but in truth thou art not, because thou dwellest in the midst of us. AND THY NAME. — Note: The name of God to be invoked over some people is to be called the people of God, the inheritance of God, the peculiar possession of God, the sons of God. See Canon xxx.
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10. Thus saith the Lord to this people, which hath loved TO MOVE THEIR FEET, — that is, loved to recede from the worship of God, and wandering and unstable, now to these, now to those idols, now to the Egyptians, now to the Assyrians for the sake of aid, now to this, now to that pleasure and sin to run about. See chapter ii, verse 18. Thus God answers the Jews asking why he departs as if a guest, as if to say: I depart from you, because you depart from me: I seem to you wandering and a sojourner, because you are wandering and unstable running to my enemies. Thus St. Jerome, Theodoret, Rabanus. St. Jerome notes that the feet of sinners are unstable, Lamentations i, 8, Proverbs vii, 10, Genesis iv, 14, and chapter xi, verse 2. Against this, to the Saints with Moses it is said: "But thou here stand with me," Deuteronomy v, 31; Isaiah lvii, 20. See the sayings on Lamentations i, 8.
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13. AND I SAID: AH, AH. — It is one Hebrew word Aha, alas, concerning which I have spoken chapter i, verse 6. Jeremiah excuses the people, saying that he was deceived by false prophets.
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16. I WILL POUR OUT UPON THEM THEIR EVIL, — that is, the punishment due to their malice.
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17. LET MY EYES RUN DOWN WITH TEARS NIGHT AND DAY, AND LET THEM NOT CEASE, — let them not cease from tears, as if to say: When I cannot persuade you that famine and the sword threaten you, at least I will weep over your future calamity. VIRGIN DAUGHTER OF MY PEOPLE. — This is a Hebraism: for thus the congregation of the people beloved of God is called, tenderly as the daughter of a virgin, namely because she had not yet come into the power of enemies: hence she is called a virgin. These are the words and tears of Jeremiah.
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18. THE PROPHET (namely the false and lying one, of whom verse 13), and the priest — applauding him. THEY HAVE GONE INTO A LAND WHICH THEY KNEW NOT, — they have gone captive with the people whom they seduced into Babylon. This is a just and fitting punishment of the false Prophets, saying in verse 13: "I will give you true peace in this place;" to this place and land he opposes a place which they knew not. The Chaldee renders it, they turned to their business dealings. In Hebrew שחר sachar also means to trade. Otherwise Sanchez, by the Prophet indeed understands a good one, namely him who was devoted to singing the praises of God in the temple: for the priest is joined with him, whose office it was to sacrifice, with Prophets, that is with singers singing. This sense is fitting and appropriate: for Jeremiah now understands the Prophet as good, now as evil and false.
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21. NOR DO THOU BRING SHAME UPON THE THRONE OF THY GLORY. — Thus join this with the Romans, the Septuagint and the Hebrew, although St. Jerome and others punctuate it otherwise, namely thus: Nor do thou bring shame upon us: remember the throne of thy glory, which punctuation has a clear sense. The throne of God's glory he calls Jerusalem, because this was the metropolis of the people of God, of which Christ says, Matthew v, 35: "Thou shalt not swear by Jerusalem, for it is the throne of the great king." And here, chapter iii, verse 17: "In that time they shall call Jerusalem the Throne of the Lord." Or rather the temple: for there God was said to sit above the Cherubim and the mercy seat. Thus St. Jerome. Now the sense of our punctuation is, as if to say: Do not allow, O Lord, Jerusalem, or rather the temple, to be laid waste and defiled, in which thou art said to dwell as if in a glorious throne among us: for this shame is brought not only upon us, but upon thy throne, that is upon thee; therefore: "Not to us, O Lord, not to us; but to thy name give glory, lest the gentiles say: Where is their God?" Psalm cxiii, 9 and 10. The Chaldee renders it: Do not make vile the place of thy glory; the Septuagint: Do not destroy the throne of thy glory. Thus also Lyra, and St. Thomas, who has much here at the end of the chapter mystical teaching about the threefold throne of God, first, of glory; second, of mercy; third, of justice.
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22. ARE THERE ANY AMONG THE GRAVEN THINGS OF THE GENTILES THAT CAN GIVE RAIN? — He returns to the beginning of the chapter, as if to say: Not from idols, but to thee, O Lord, do we look and pray for rain, that thou mayest heal and turn away the plague of barrenness sent upon us; for thou art the giver of rains, thou the taker away.
Machine translation from the Latin, not reviewed.
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Hic incipit propheta interponere orationem suam pro eis ad Deum, ut in aliquo misericordiam consequantur, saltem post aliqua flagella. Et dividitur in duas partes. In prima ponitur quaedam disceptatio prophetae cum domino, ad impetrandum, postmodum in secunda ponitur finalis determinatio, cap. 15: et dixit dominus ad me, et cetera. Circa primum duo. In prima ponitur populi afflictio, quae est orationis occasio, in secunda ponitur prophetae cum Deo disceptatio, ibi, si iniquitates nostrae. Circa primum duo. Primo ponit prophetiae titulum, hoc est verbum, interioris revelationis, quod factum est de sermonibus, exterius annuntiandis, siccitatis, quae imminente captivitate eis supervenit. Vel de sermonibus siccitatis, idest de siccitate sermonibus digna.
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Secundo prosequitur siccitatis incommodum: et primo quantum ad afflictionem hominum, quantum ad potus penuriam, ponens tristitiam: luxit Judaea, afflicta siti. Isa. 24: luxit vindemia, et infirmata est vitis, et ingemuerunt omnes qui laetabantur corde. Portae, judices qui in portis sedebant, corruerunt, a pristina laetitia, obscuratae sunt, idest involutae tenebris tribulationis. Thren. 2: defixae sunt in terra portae ejus, perdidit, et contrivit vectes ejus. Vel quia prae nimia siccitate muri dissolvebantur, et ita cadentibus portis, propter aquae defectum reparari non poterant. Clamor, conquestionis et planctus. Isa. 24: clamor erit super vino in plateis, deserta est omnis laetitia, translatum est gaudium terrae.
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Et assignat tristitiae causam: majores miserunt minores suos ad aquam. Isa. 41: egeni et pauperes quaerunt aquas, et non sunt, lingua eorum siti aruit. Et quantum ad sterilitatem terrae, plagam in possessionibus: confusi sunt, et afflicti, et operuerunt capita sua, in signum confusionis. Supra 12: confundemini a fructibus vestris propter iram furoris domini. Et in cultoribus: quia non venit.
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Joel. 1: confusi sunt agricolae, ululaverunt vinitores super frumento et hordeo, quia periit messis agri, vinea confusa est, et ficus elanguit.
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Secundo ponit afflictionem sylvestrium animalium, quantum ad cervos: nam et cerva in agro peperit, et reliquit; quae multum circa custodiam filiorum solicitatur. Job 39: numquid nosti tempus partus ibicum in petris, vel parturientes cervas observasti? Et quantum ad onagros.
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Et onagri, qui tamen diu sitim sustinent: Psalm. 103: expectabunt onagri in siti sua: in rupibus, in quibus magis stat ventus, traxerunt, in sitis refrigerium, quasi dracones, qui propter sitim ventum trahunt. Supra 2: onager assuetus in solitudine, in desiderio animae suae attraxit ventum amoris sui.
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Hic incipit orare ad Deum pro populo: et primo inducit argumentum misericordiae ex divina conditione; secundo ex prophetarum praenuntiatione, ibi: et dixi a, a, a; tertio, ex pristina populi dilectione, ibi, numquid projiciens abjecisti Judam? Circa primum duo. Primo ponit prophetae orationem, in qua proponit tria, misericordiam confitens: si iniquitates nostrae responderint, in poenam. Isa. 59: multiplicatae sunt iniquitates nostrae coram te, et peccata nostra responderunt nobis et cetera. Ps. 45: adjutor in tribulationibus quae invenerunt nos nimis.
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Deinde proponit constantiam: quare quasi colonus futurus es in terra? Ac si dicat: indignum constantiae tuae est ut vineam tuam relinquas, quasi colonus alienum agrum, quasi viator, domum tuam, quasi viator nocturnum hospitium. Quare futurus es quasi vir vagus? Hereditatem tuam, quasi homo vagus, et indeterminatae mansionis, proprium habitaculum. Supra 12: reliqui domum meam dimisi hereditatem meam. Proponit etiam potentiam: et fortis qui non potest salvare; quasi dicat: indecens est potentiae tuae ut non salves quos semel in protectionem suscepisti. Num. 14: dicent Aegyptii: non poterat introducere populum in terram pro qua juraverat: idcirco occidit eos in solitudine. Et proponit ei debitam esse illorum curam: tu autem in nobis, quasi in hereditate, et nomen tuum, sicut sub nomine regis, subditi defenduntur. 2 Corinth. 6: inhabitabo in illis, et inambulabo inter eos, et ero illorum Deus, et ipsi erunt mihi populus.
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Et concludit: ne derelinquas nos, ne tua constantia et potentia blasphemetur. Psalm. 26: ne derelinquas me, domine, neque despicias me, Deus salutaris meus. Secundo ponitur domini responsio: haec dicit dominus.
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Et primo proponit culpam: qui dilexit movere pedes, affectus, propter inconstantiam in bono, et de malo in malum. Prov. 7: mulier vaga, quietis impatiens, nec valens in domo consistere pedibus suis. Vel mittens in Aegyptum pro auxilio. Isa. 30: Aegyptus frustra et vane auxiliabitur. Ideo clamavi super hoc: superbia tantum est; quiesce. Secundo comminatur poenam: tunc recordabitur, poenam inferens. Psal. 88: visitabo in virga iniquitates eorum, et in verberibus peccata eorum. Tertio excludit remedia: et primo orationum.
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Et dixit dominus: noli orare pro populo isto in bonum. Supra 7: tu ergo noli orare pro populo hoc, nec assumas pro eis laudem et orationem, et non obsistas mihi: quia non exaudiam te. Secundo jejunii, cum jejunaverint. Isa. 58: quare jejunavimus, et non aspexisti; humiliavimus animas nostras, et nescisti? Tertio sacrificii. Si obtulerint, Malach. 1: non est mihi voluntas in vobis, dicit dominus exercituum, et munus non suscipiam de manu vestra.
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Hic sumit argumentum a prophetarum praenuntiatione: et primo ponitur prophetae allegatio, a, a, a, pro triplici poena, quam immediate tetigerat. Prophetae, falsi, pacem veram, diuturnam, et non simulatam ab hostibus. Supra 4: ergo ne decepisti populum istum, et Jerusalem dicens: pax erit vobis? Et ecce pervenit gladius usque ad animam. Secundo ponitur domini responsio: et dixit dominus.
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Et primo ostendit prophetarum falsitatem quantum ad actionem quam assumunt: non misi, ad exequendum, non praecepi, injungendo officium, neque locutus sum, inspirando prophetiae donum. Infra 23: non mittebam prophetas, et ipsi currebant; non loquebar ad eos, et ipsi prophetabant. Et quantum ad pacem quam praedicabant: visionem mendacem, seductionem cordis, idest verba excogitata ad seducendum. Ezech. 13: vident vana, et divinant mendacium, dicentes, ait dominus, cum dominus non miserit eos. Secundo comminatur poenam tam prophetis praedicantibus, quam populo credenti: ideo haec dicit dominus. Isa. 9: erunt qui beatificant populum istum seducentes, et qui beatificantur praecipitati.
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Tertio annuntiatur populo prophetae compassio: et dices ad eos: deducant oculi mei (vel vestri) lacrymam. Et sic indicitur planctus poenitentiae. Thren. 2: deduc quasi torrentem lacrymas. Cujus ratio assignatur: quoniam contritione, propter multitudinem occisorum, pessima propter incorrigibilitatem, vehementer, propter continuitatem. Isa. 30: comminuam eos sicut conteritur lagena figuli, contritione pervalida. Et assignat contritionis modum, quantum ad poenam occisionis: si egressus, foris, et si introiero, per considerationem. Thren. 1: foris interficiet eos gladius, et intus pavor, juvenem simul, et virginem, lactentem cum homine sene.
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Quantum ad captivitatem, propheta quoque. Supra 9: disperdam eos in gentibus, quas non noverunt ipsi, et patres eorum.
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Hic sumit argumentum ex pristina populi dilectione: et circa hoc tria. Primo miratur dilecti populi repulsionem, admirans odium: numquid projiciens abjecisti Judam? Quasi dicat, mirum videtur. Thren. ult.: sed projiciens repulisti nos, iratus es contra nos vehementer. Ut nulla sit sanitas. Isa. 14: plaga insanabili subjicientem in furore gentes. Secundo ponit recognitionem poenae, expectavimus. Supra 8: expectavimus pacem, et non erat bonum; tempus medelae, et ecce formido. Et culpae, cognovimus. Psalm. 50: iniquitatem meam ego cognosco, et peccatum meum contra me est semper. Tertio ponitur petitio: ne nos des. Psal. 43: posuisti nos opprobrium vicinis nostris, subsannationem et derisum his qui in circuitu nostro sunt. Quarto petitionis ratio ex templi sanctitate.
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Solii gloriae, scilicet propitiatorii, et arcae, in quibus gloriosum te miraculis, et revelationibus ostendisti. Infra 17: solium gloriae altitudinis a principio, locus sanctificationis nostrae, expectatio Israel.
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Et idolorum debilitate: numquid sunt in sculptilibus gentium qui pluant; aut caeli possunt dare imbres, per se quasi causae primariae? Job 3: quis est pluviae pater, aut quis genuit stillas roris? Ex Dei potestate: nonne tu es dominus Deus noster? Fecisti haec, pluvias, et omnia hujusmodi. Supra 10: ad vocem suam dat multitudinem aquarum in caelo, et elevat nebulas ab extremitatibus terrae. Notandum, quod quaedam est pax falsa. Sapien. 14: in magno viventes inscientiae bello, tot et tam magna mala pacem appellant. Quaedam fraudulenta. Psal. 27: qui loquuntur pacem cum proximo, mala autem in cordibus eorum. Quaedam transitoria. 1 Thess. ult.: cum enim dixerint, pax et securitas, tunc repentinus eis superveniet interitus. Item notandum, quod mystice triplex est solium. Quoddam est solium gloriae; et hoc quadrupliciter, scilicet naturae sublimitate. Isa. 6: vide dominum sedentem super solium excelsum et elevatum, et plena erat omnis terra majestate ejus. Pacis tranquillitate. Supra 3: vocabunt Jerusalem solium domini, et congregabuntur ad eam omnes gentes in nomine domini in Jerusalem et cetera. Scientiae profunditate. Ezech. 10: et vidi, et ecce in firmamento quod erat super caput Cherubin quasi lapis zaphirus, et quasi species similitudinis solii apparuit super eum. Durationis aeternitate. Thren. ult.: tu autem, domine, in aeternum permanebis, solium tuum in generationem et generationem. Aliud est solium clementiae, praeparantis ad Dei obedientiam. Isa. 22: figam illum paxillum in loco fideli, et erit in solium gloriae domui patris sui; et suspendam super eum omnem gloriam patris sui. Ad justitiae sententiam. Prov. 16: justitia firmatur solium regis. Ad proximorum misericordiam. Isa. 16: et praeparabitur in misericordia solium, et sedebit super eum in veritate in tabernaculo David. Ad humilitatis gratiam. Ezech. 43: locus solii mei, et locus vestigiorum meorum, ubi habito in medio filiorum Israel in aeternum. Quoddam vero est solium justitiae praeparantis ad disceptandum. Job 13: quis mihi tribuat ut cognoscam, et inveniam illum, et veniam usque ad solium ejus? Ad malum corrigendum. Prov. 20: rex, qui sedet in solio judicii, dissipat omne malum intuitu suo. Ad incorrigibiles condemnandum. 3 Reg. ult.: vidi dominum sedentem super solium suum, et omnem exercitum caeli assistentem ei a dextris et a sinistris. Ad bonos defendendum. Isa. 9: super solium David, et super regnum ejus sedebit, ut confirmet illud, et corroboret in judicio, et justitia, amodo et usque in sempiternum.
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.