Under the type of breaking a potter’s vessel, the prophet foresheweth the desolation of the Jews for their sins.
The prophet holding an earthen bottel in his hand, preacheth the destruction of Ierusalem, 4. for their idolatrie: 10. and in signe therof breaketh the bottel in peeces: 11. denouncing that God wil so breake the people that contemne his word.
1Thus saith the Lord: Go, and take a potter’s earthen bottle, and take of the ancients of the people, and of the ancients of the priests:Queste cose dice il Signore: Va, e prendi da' seniori del popolo, da' seniori sacerdoti una bombola di terra cotta, lavoro del vasaio;THVS saith our Lord: Goe, and take a potters earthen bottel of the ancients of the people, and of the ancients of the priests:Hæc dicit Dominus: Vade, et accipe lagunculam figuli testeam a senioribus populi et a senioribus sacerdotum, 2And go forth into the valley of the son of Ennom, which is by the entry of the earthen gate: and there thou shalt proclaim the words that I shall tell thee.E vattene alla valle del figliuolo di Ennom, che è vicina all'ingresso della porta de' vasai; ed ivi annunzierai le parole, ch'io dirò a te,and goe forth to the valley of the sonne of Ennom, which is by the enterie of the earthen gate: and there thou shalt preach the wordes, that I wil speake to thee.et egredere ad vallem filii Ennom, quæ est juxta introitum portæ fictilis: et prædicabis ibi verba quæ ego loquar ad te. 3And thou shalt say: Hear the word of the Lord, O ye kings of Juda, and ye inhabitants of Jerusalem: Thus saith the Lord of hosts, the God of Israel: Behold I will bring an affliction upon this place: so that whosoever shall hear it, his ears shall tingle:E dirai: Udite la Parola del Signore, o regi di Giuda, e abitanti di Gerusalemme: queste cose dice il Signore degli eserciti, il Dio d'Israele: Ecco, che io cader farò sopra questo luogo afflizione tale, che chiunque ne udirà parlare, gli fischieranno le orecchie:And thou shalt say: Heare the word of our Lord ye kinges of Iuda, and inhabitants of Ierusalem: Thus saith the Lord of hostes, the God of Israel: Behold I wil bring in affliction vpon this place: so that euerie one, that shal heare it, his eares shal tingle:Et dices: Audite verbum Domini, / reges Juda, et habitatores Jerusalem. / Hæc dicit Dominus exercituum, Deus Israël: / Ecce ego inducam afflictionem super locum istum, / ita ut omnis qui audierit illam, tinniant aures ejus, 4Because they have forsaken me, and have profaned this place: and have sacrificed therein to strange gods, whom neither they nor their fathers knew, nor the kings of Juda: and they have filled this place with the blood of innocents.Perchè costoro mi hanno abbandonato, ed hanno profanato questo luogo; e ci hanno fatte libagioni a dei stranieri, ignoti ad essi, e a' padri loro, e a' regi di Giuda, ed hanno ripieno questo luogo di sangue innocente.because they haue forsaken me, and haue made this place strange: & they haue sacrificed therein to strange goddes, whō they, and their fathers, & the king of Iuda haue not knowen: and they haue filled this place with the bloud of innocents.eo quod dereliquerint me, / et alienum fecerint locum istum, / et libaverunt in eo diis alienis quos nescierunt, / ipsi et patres eorum, et reges Juda: / et repleverunt locum istum sanguine innocentum,
5And they have built the high places of Baalim, to burn their children with fire for a holocaust to Baalim: which I did not command, nor speak of, neither did it once come into my mind.Ed hanno fabbricato altare a Baal per bruciare nel fuoco i loro figli in olocausto a Baal: cose, che io non comandai, né dissi mai, né mi caddero in pensiero.And they haue built the excelses of Baalim, to burne their children with fire for holocaust to Baalim: which I commanded not, nor haue spoken of, neither haue they ascended into my hart.et ædificaverunt excelsa Baalim, / ad comburendos filios suos igni in holocaustum Baalim: / quæ non præcepi, nec locutus sum, / nec ascenderunt in cor meum. 6Therefore behold the days come, saith the Lord, that this place shall no more be called Topheth, nor the valley of the son of Ennom, but the valley of slaughter.Per questo ecco, che viene il tempo, dice il Signore, in cui questo luogo non sarà più chiamato Topheth, e Valle del figliuolo di Ennom, ma valle di uccisione.Therefore behold the daies come, saith our Lord: and this place shal no more be called, Topheth, and the valley of the sonne of Ennom, but the valley of slaughter.Propterea ecce dies veniunt, dicit Dominus, / et non vocabitur amplius locus iste Topheth, / et vallis filii Ennom, / sed vallis occisionis. 7And I will defeat the counsel of Juda and of Jerusalem in this place: and I will destroy them with the sword in the sight of their enemies, and by the hands of them that seek their lives: and I will give their carcasses to be meat for the fowls of the air, and for the beasts of the earth.Ed io dissiperò in questo luogo i disegni di Giuda, e di Gerusalemme, e gli sterminerò colla spada in faccia de' lor nemici, e per mano di quegli, che cercano la loro perdizione: e i loro cadaveri darò in cibo agli uccelli dell'aria, e alle bestie della terra.And I wil dissipate the counsel of Iuda and Ierusalem in this place: and I wil subuerte them with the sword in the sight of their enemies, and in the hand of them that seeke their liues: and I wil geue their carcasses to be meate for the foules of the ayre, and for the beastes of the earth.Et dissipabo consilium Juda et Jerusalem in loco isto, / et subvertam eos gladio in conspectu inimicorum suorum, / et in manu quærentium animas eorum: / et dabo cadavera eorum escam volatilibus cæli et bestiis terræ. 8And I will make this city an astonishment, and a hissing: every one that shall pass by it, shall be astonished, and shall hiss because of all the plagues thereof.E questa città la farò io argomento di spavento, e di scherno: tutti coloro, che passeranno per essa, resteranno atterriti, e insulteranno a tutte le sue sciagure.And I wil make this citie into astonishment, and into hissing: euerie one that shal passe by it, shal be astonished, & shal hisse vpon al the plague therof.Et ponam civitatem hanc in stuporem, et in sibilum: / omnis qui præterierit per eam obstupescet, / et sibilabit super universa plaga ejus.
9And I will feed them with the flesh of their sons, and with the flesh of their daughters: and they shall eat every one the flesh of his friend in the siege, and in the distress wherewith their enemies, and they that seek their lives, shall straiten them.E ciberò costoro colle carni de' loro figliuoli, e delle loro figlie; e l'amico mangerà la carne del suo amico nel tempo dell'assedio, e nelle strettezze, alle quali saran ridotti da' loro nemici, che vogliono la lor perdizione.And I wil feede them with the flesh of their sonnes, and with the flesh of their daughters: and euerie one shal eate the flesh of his freind in the siege, and in the distresse, wherein their enemies shal include them, & they that seeke their liues.Et cibabo eos carnibus filiorum suorum et carnibus filiarum suarum: / et unusquisque carnem amici sui comedet in obsidione, / et in angustia in qua concludent eos inimici eorum, / et qui quærunt animas eorum. 10And thou shalt break the bottle in the sight of the men that shall go with thee.E tu spezzerai la bombola sugli occhi di coloro, che saranno teco.And thou shalt breake the bottel in the sight of the men, that shal goe with thee.Et conteres lagunculam in oculis virorum qui ibunt tecum, 11And thou shalt say to them: Thus saith the Lord of hosts: Even so will I break this people, and this city, as the potter’s vessel is broken, which cannot be made whole again: and they shall be buried in Topheth, because there is no other place to bury in.E dirai loro: Queste cose dice il Signore degli eserciti: In tal guisa io spezzerò questo popolo, e questa città, come si spezza un vaso di terra cotta, che non può più restaurarsi: e in Topheth saran sepolti, per non esservi altro luogo da seppellirli.And thou shalt say to them: Thus saith the Lord of hostes: So wil I breake this people, and this citie, as the potters vessel is broken, that can no more be repaired: and they shal be buried in Topheth, because there is no other place to burie in.et dices ad eos: Hæc dicit Dominus exercituum: / Sic conteram populum istum, et civitatem istam, / sicut conteritur vas figuli, / quod non potest ultra instaurari: / et in Topheth sepelientur, / eo quod non sit alius locus ad sepeliendum. 12Thus will I do to this place, saith the Lord, and to the inhabitants thereof: and I will make this city as Topheth.Queste cose farò io a questo luogo, e a' suoi abitanti, dice il Signore: e questa città la farò simile a Topheth.So wil I doe to this place, saith our Lord, and to the inhabitants thereof: and I wil make this citie as Topheth.Sic faciam loco huic, ait Dominus, / et habitatoribus ejus, / et ponam civitatem istam sicut Topheth.
13And the houses of Jerusalem, and the houses of the kings of Juda shall be unclean as the place of Topheth: all the houses upon whose roofs they have sacrificed to all the host of heaven, and have poured out drink offerings to strange gods.E le case di Gerusalemme, e la casa de' re di Giuda saranno immonde come il luogo di Topheth: tutte queste case, su' tetti delle quali faceansi sagrifizj a tutta la milizia del cielo, e libagioni agli dei stranieri.And the houses of Ierusalem, and the houses of the kinges of Iuda shal be as the place of Topheth, vncleane: al houses, in the toppes whereof they haue sacrificed to al the host of heauen, and haue offered libaments to strange goddes.Et erunt domus Jerusalem, / et domus regum Juda, / sicut locus Topheth, immundæ, / omnes domus in quarum domatibus sacrificaverunt omni militiæ cæli, / et libaverunt libamina diis alienis. 14Then Jeremias came from Topheth, whither the Lord had sent him to prophesy, and he stood in the court of the house of the Lord, and said to all the people:E se n'andò Geremia da Topheth, dove lo avea mandato il Signore a profetare, e si fermò nell'atrio della casa del Signore, e disse a tutto il popolo:And Ieremie came from Topheth, whither our Lord had sent him to prophecie, and he stoode in the court of the house of our Lord, and said to al the people:Venit autem Jeremias de Topheth, quo miserat eum Dominus ad prophetandum, et stetit in atrio domus Domini, et dixit ad omnem populum: 15Thus saith the Lord of hosts, the God of Israel: Behold I will bring in upon this city, and upon all the cities thereof all the evils that I have spoken against it: because they have hardened their necks, that they might not hear my words.Queste cose dice il Signore degli eserciti, il Dio d'Israele: Ecco, che io manderò sopra questa città, e sopra tutte le città sue, tutti i mali, che io le ho minacciati: perchè hanno indurata la loro cervice, per non udire le mie parole.Thus saith the Lord of hostes, the God of Israel: Behold I wil bring in vpon this citie, & vpon al the cities thereof al the euils that I haue spoken against it: because they haue hardened their necke, that they would not heare my wordes.Hæc dicit Dominus exercituum, Deus Israël: Ecce ego inducam super civitatem hanc, et super omnes urbes ejus, universa mala quæ locutus sum adversum eam, quoniam induraverunt cervicem suam ut non audirent sermones meos.
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Haydock
Priests. They were to furnish the vessel, and accompany the prophets, ver. 10. Septuagint, "and thou shalt take some of," etc. (Haydock)
Worthington
Words and actions together instruct most powerfully. (St. Jerome) (Worthington)
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Haydock
Septuagint, "Charseith gate." (Haydock)
Here the common people were buried, after the reign of Josias, who contaminated the place where the idol Moloc had been adored.
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Calmet
Tingle, as if he had heard a sudden noise or clap of thunder. (Calmet)
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Haydock
Profaned. Literally, "rendered strange." (Haydock)
I have no farther regard for it.
Innocents: their own children, ver. 5., and Jeremias 7:31.
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Mind. Perhaps the people stupidly thought thus to honour him; but God pointedly condemns such sacrifices.
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Valley. Septuagint, "burial-place of slaughter," ver. 2. Here the Chaldeans slew many.
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St. Jerome
Sons, to punish them for their cruel sacrifices. (St. Jerome)
This was verified under Sedecias, Lamentations 2:10., and 4:10., and Ezechiel 5:10.
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Calmet
Again. The captives indeed returned, so that this must not be urged too much. (Calmet)
Haydock
Yet the Romans strictly fulfilled this prophecy, (St. Jerome; Sanctius) and the city was built in another place, and styled Aelia. (Haydock)
Worthington
God can perform what is impossible to man, Jeremias 18:3., and Matthew xix. (Worthington)
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St. Jerome
Topheth. This sentence was not in St. Jerome's Hebrew copy, but in the Septuagint (Calmet) with some variations: (Haydock) "All the houses of the kings of Juda, like the place of Topheth," is added by the Septuagint. (St. Jerome)
Haydock
In Grabe they agree with the present Hebrew and Chaldean only rendering, "shall be as a place in ruin, for the defilements in all," etc. (Haydock)
Of heaven: the moon, etc., 4 Kings 23:12. Josias could not entirely root out this impiety, Jeremias 32:29. His wicked son Joachaz or Sellum, was probably now on the throne, when the prophet went to the potter, etc., Jeremias 18
Jeremias 21.
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Calmet
People. Many still resorted to the temple. (Calmet)
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VVordes & actions together instruct both by the eares & eyes, and so moue more effectually. as S. Ierom often noteth.
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That which is vnpossible to men, is possible to God. Mat. 19. See Annot. ch. 18. v. •.
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St John Chrysostom † AD 407 Instructions to Catechumens 1.4
… when, for instance, he wished to teach the prophet and the Jews that he delivered up the city to an irremediable calamity, he bade him take an earthen wine-vessel, and crush it before all the people, and say, “Thus shall this city be destroyed, be broken in pieces.”
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upon all his cities, all the evils which I have spoken against it: because they have hardened their neck, that they might not hear my words.
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1. TAKE A VESSEL OF THE POTTER FROM THE ANCIENTS OF THE PEOPLE, — as our Interpreter has plainly translated. Others supply, take some with thee. Thus the Chaldean, St. Jerome, Pagninus, Vatablus, Theodoret, Rabanus; whence they themselves thus distinguish these words: Go and take, or, as Vatablus, buy, namely from the potter an earthen vessel of the potter: "and (for et and enim have the same force in Hebrew) from the ancients of the people" some, supply take, or summon, whom thou mayest lead with thee, as if about to do something new and wonderful prophetically, that they may be witnesses of thy deed and spectators equally as hearers: for that these witnesses were present is evident from verse 10. 2. AND GO FORTH INTO THE VALLEY OF THE SON OF ENNOM. — For valley the Septuagint translates, πολυάνδριον, that is, a multitude of the bodies of men. Thus in the basilica of St. Peter here in Rome in a certain crypt near the crypt of St. Peter, there is, and the inscription is read Polyandrion, because in it are buried many bodies of the faithful, who although they are not canonized, yet died piously in hope of blessed resurrection. Such polyandria are ossuaries in cemeteries, which are collections of skulls and bones of Christians. Jeremiah led them there, that considering in this valley their sepulcher, according to the prophecy of cap. vii, 32; and that their earthen body would soon be broken, and carried out like dung in Topheth, and their soul into hell, through the Chaldaeans, that is through demons, they might repent, and worship and fear the true God. For he saw the Jews were hard and stubborn, not moved by words; therefore he gave them a real sermon, namely a living representation, indeed an inspection of their death and sepulcher. Let the preacher do the same, that he may set before men and represent to them by vivid description death, judgment, hell, eternity: because although these things are in themselves terrible, yet men commonly are not moved by them, unless they are represented and impressed upon them vividly.
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WHICH (valley) IS BESIDE THE ENTRANCE OF THE GATE OF POTSHERDS. — Because beside this gate the potters dwelt, as Hugo and Lyranus, or because through it were carried out fragments of earthen vessels and dung. Thus R. Solomon. Whence the Chaldean translates, the gate of the dunghill, which was on the south, as is evident from II Esdr. xii, 31, and Bochart asserts this. Wherefore not rightly Vatablus and Isidore, the Hebrew חרסית charsit, that is earthen, translate sol (for here cheres is called), that is, to the solar gate, that is the eastern. For this gate was on the south, not on the east. Accursed gates, says Plutarch, lib. De Curiositate, are those through which they lead the condemned to punishment, and filth. Such was this, through which they led sons to be slaughtered in Topheth. Thus symbolically, the senses are gates: because they are gates of lust and sin.
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3. HIS EARS SHALL RING, — on account of pain and fear, that is to say, They shall be so struck with fear, as if their ears were beaten by the loudest thunder. 4. BECAUSE, etc., THEY HAVE MADE STRANGE (that is, profaned) THIS PLACE, — by consecrating it to idols, as he said of Topheth, that is to say, Because they have brought a foreign religion into this place, abandoning their native and ancestral religion. For the word "strange" and "estrangement" in Scripture signify a foreign religion and worship. Hence are called strange gods, that is, gods of another religion, and of foreign ceremonies, not native, nor familiar to the people. Hence also in II Paralipomenon xiv, 2, it is said in Hebrew, he took away the altars of estrangement; which the Septuagint translates, he removed the altars of strange gods; our version, he overthrew the altars of strange worship. Hence finally nations are called aliens; because they worship strange, that is, foreign gods. TO GODS WHOM THEY KNEW NOT, THEMSELVES AND THEIR FATHERS, — namely, so long as they were upright and pious. Thus St. Jerome, or, as Vatable says, that is to say, Gods whose power and riches they never experienced, Deuteronomy xxxii, 38, whom therefore they themselves once, as well as their fathers, did not acknowledge, but as it were strange, vain and false, rejected.
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THEY HAVE FILLED, etc., WITH THE BLOOD OF INNOCENTS, — namely, of the Prophets, and of little children, whom Moloch burned. Thus St. Jerome, Rabanus, St. Thomas. 6. THIS PLACE SHALL NO MORE BE CALLED TOPHETH, etc., BUT THE VALLEY OF SLAUGHTER, — because there the Jews shall be slain by the Chaldeans, as he said in chapter vii, 32. He alludes here to Topheth from the root יפה iapha, that is, beautiful, pleasant, as if to say, This valley shall not be called, as before, Topheth, that is, pleasant; or also from toph, that is, of timbrels and dances; but "Valley of Slaughter," both because many shall be slain there; and "of Slaughter," that is, of the slain, or of very many corpses, which shall be brought there as it were to a common burial place of the Jews in innumerable numbers. For the common sepulchre of the Jews was in the valley of Cedron, in that part which is called Gehenna or Topheth, as appears in IV Kings xxiii, 6. And from this the valley was called that of corpses, ashes, Calvary, and the region of death, as appears in Jeremiah xxxi, 40. For the Jews naturally, on account of the stench of corpses, and lest they be legally contaminated by contact with them, carried them out to sepulchres placed outside the city, as I said on Leviticus xix. For the same reason even now some cities have placed sepulchres outside the city, as I myself have seen at Nuremberg and in many other cities of Germany.
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I WILL DESTROY THE COUNSEL OF JUDA AND JERUSALEM IN THIS PLACE, — which they had taken up concerning rebelling against Nabuchodonosor before their god Moloch, burning many children to him, says St. Thomas. Secondly and better, Hugo, that is to say, "In this place," that is, in Topheth, where the Jews sinned, I will make a great slaughter of them through Nabuchodonosor, by which slaughter and terror I will destroy all the counsels of the Jews, so that they know not where to turn, what counsel to take, so as to defend themselves against him: for they will think that they shall have aid from their idol in that place, and in that same place they shall be slain. For "I will destroy" in Hebrew is בקותי baccoti, that is, I will empty, where there is an elegant paronomasia between בֹקק bacac, that is, to empty, and בקבק bacbuc, that is, a small flask, the symbol and sign of this emptying and destruction, verse 1, as if to say: I will empty and destroy them, just as I emptied and destroyed the small flask, breaking it.
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8. Upon all. — In Hebrew, upon all his plagues, that is, seeing so many his plagues and disasters.
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9. I WILL FEED THEM WITH THE FLESH OF THEIR SONS. — That this was done in Jerusalem, in the siege of the Chaldeans, is evident from this, and Moses threatened them with it, Deuteronomy xxviii, 53. More fully, say St. Jerome and Rabanus, this happened to the Jews after Christ besieged by Titus and Vespasian, as appears from Josephus and Hegesippus: for that Roman destruction was a type of this Chaldean one. AND EVERY ONE SHALL EAT THE FLESH OF HIS FRIEND. — Hence it is evident that this was the deed not of one, but of many; for it is weak what the Chaldean translator says: Every one shall plunder the substance of his neighbor in the siege. It is a hyperbole: Every one, that is, many.
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11. THUS WILL I BREAK THIS PEOPLE AND THIS CITY, AS THE POTTER'S VESSEL IS BROKEN, WHICH CANNOT BE MENDED AGAIN. — Although indeed after seventy years of captivity the Jews restored their nation, yet this was as it were another and new age, another and new generation. Secondly and better, "thus will I break," that is, thus will I fully execute the vengeance of destruction which I have threatened them, so that in the present they are utterly broken, and cannot be restored by themselves; but by me alone after seventy years, as it were in another age, they are to be restored into another commonwealth. Therefore the Jews could not be restored by human power, but by divine. Thus Christ says that what is impossible with men is possible with God, Matt. xix, 26. So Maldonatus and a Castro. More fully and truly this was fulfilled in the destruction of the Jews by Titus. So St. Jerome, who also adds: "Although the Jews think that a golden and jeweled Jerusalem is to be restored to them; and again victims, and sacrifices, and the marriages of the saints, and a kingdom on earth of the Lord our Savior. Which although we do not follow, yet we cannot condemn: because many ecclesiastical men and Martyrs have said thus: and let each one abound in his own sense, and let all things be reserved to the judgment of the Lord." But this is now an explored and condemned heresy of the Chiliasts or Millenarians, whose author was Papias, whose followers were Irenaeus, Tertullian, Victorinus, Lactantius. Concerning which I have spoken in Apocal. xx, 6. From there therefore Papias and the Chiliasts took occasion for error. In similar phrase the Psalmist predicted that the enemies of God, like a potter's vessel, are to be broken, Psal. ii, 9, and Isaiah, cap. xxx, 14.
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12. I WILL MAKE THIS CITY AS TOPHETH, — I will burn it through the Chaldeans, as they themselves burned their own infants in Topheth to the idol Moloch. Secondly, I will profane it in the manner of Topheth, so that it may be a slaughter-house of its own citizens; whence follows: 13. ALL THE HOUSES SHALL BE UNCLEAN LIKE TOPHETH. — Because in their houses they worshipped idols, as in Topheth, says St. Jerome, and because in the houses many were to be slain, and houses were to be defiled with corpses, as also Topheth. UPON WHOSE ROOFS, — that is, the roofs. So the Septuagint, the Hebrew, the Chaldean; for the roofs in Judaea were flat, far more so than they are in Italy, only slightly sloping, so that rain would run off: and so they walked on the roofs, dined, etc. Indeed even now in Syria houses do not have roofs, nor tiles, nor ridge-tiles; but only floors, or pavements, which serve in place of roofs, on which they freely walk, eat and sleep in summer: and they do this all the more conveniently because there it never rains for five or six whole months; but the sky is clear: on the sides there is a low wall, lest anyone easily slip and fall. All these things
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were affirmed to me in Rome by the Rev. Fr. John Anthony Marietus, who by the mission of the Supreme Pontiff traversed Judaea and Mesopotamia three years ago. On the roofs therefore they were accustomed to ascend, so that from there they might see the stars and worship them, as is evident from Sophonias i, 4: "I will destroy, etc., them that worship upon the roofs the host of heaven."
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14. HE STOOD IN THE COURT. — The same as what Jeremiah had said in a few words in Topheth, he now says to all the others, who were unwilling to come into Topheth, in the court of the temple. So St. Jerome, Rabanus, St. Thomas.
Machine translation from the Latin, not reviewed.
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Hic comminatur consummatam poenam: et primo designat praedicationis locum: ad vallem filiorum Annon, quae est juxta introitum portae fictilis, ubi figuli habitabant; et praedicabis ibi verba quae ego loquor ad te. Ezech. 3: audies de ore meo verbum, et annuntiabis eis ex me. Secundo ponit praedicationis verbum: et primo in loco a Deo praefinito; secundo in templo, ibi, venit autem Jeremias de Tophet. Circa primum duo. Primo praedicit eam verbo; secundo praesignat eam facto ibi, et conteres lagunculam.
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Circa primum primo comminatur poenam in generali, petens audientiam: dices, audite. Ps. 2: et nunc reges intelligite, erudimini qui judicatis terram. Praedicens poenam: haec dicit dominus (...) tinnient, quasi ex commotione cordis prae stupore, sicut ex commotione magni soni. 1 Reg. 3: ecce ego faciam verbum in Israel, quod quicumque audierit, tinnient ambae aures ejus. 4 Reg. 21: ecce ego inducam mala super Jerusalem, et Judam, ut quicumque audierit, tinniant ambae aures ejus. Et assignans causam, culpam populi: eo quod dereliquerunt me. Isa. 1: dereliquerunt dominum, blasphemaverunt sanctum Israel, abalienati sunt retrorsum.
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Et culpam regis quantum ad simplex homicidium: et reges Juda. 4 Reg. 21: sanguinem innoxium fudit Manasses multum nimis, donec impleretur Jerusalem usque ad os. Et quantum ad homicidium junctum sacrilegio.
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Et aedificaverunt excelsa Baalim. Ps. 105: effuderunt sanguinem innocentem, sanguinem filiorum suorum, et filiarum suarum, quas sacrificaverunt sculptilibus Chanaam.
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Secundo ponit poenam in speciali: et primo quantum ad mala, quae passi sunt in urbis captione, ponens interfectionem hominum: propterea ecce dies venient; ubi designat occisorum multitudinem, et non vocabitur amplius locus iste Tophet. Supra 7 idem. Consilii dissipationem: et dissipabo consilium Juda, quod debellare Nabuchodonosor cogitaverat, in loco isto, quia ibi occisi sunt: Job 5: apprehendit sapientes in astutia sua, et consilium pravorum dissipat. Et occisionis speciem: et subvertam eos gladio. Ezech. 21: hic est gladius occisionis magnae, qui obstupescere eos fecit, et corde tabescere, et multiplicat ruinas.
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Et ponens abjectionem cadaverum: et dabo cadavera eorum escam volatilibus caeli. Ps. 78: posuerunt mortalia servorum tuorum escas volatilibus caeli, carnes sanctorum tuorum bestiis terrae.
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Et ponens destructionem urbium: et ponam civitatem hanc in stuporem. Supra 18, idem.
19:9
Secundo poenam quam passi sunt in obsidione: et cibabo eos carnibus filiorum suorum. Deute. 28: comedes fructum uteri tui, et carnes filiorum tuorum, et filiarum tuarum, quas dederit tibi dominus Deus tuus, in angustia, et vastitate, qua opprimet te hostis tuus. Thren. 4: manus mulierum misericordium coxerunt filios suos, facti sunt cibus earum in contritione filiae populi mei.
19:10
Hic designat praedictam poenam facto: et primo ponit factum: conteres lagunculam. Isa. 10: ecce dominator dominus exercituum confringet lagunculam in terrore, et excelsi statura succidentur, et sublimes humiliabuntur.
19:11
Secundo facti significatum: et dices ad eos. Primo quantum ad populi occisionem: sic conteram. Isa. 30: comminuetur sicut conteritur lagena figuli, contritione pervalida. Secundo quantum ad sepulturae locum: et in Tophet sepelientur, propter occisorum multitudinem. Supra 7, idem. Tertio quantum ad urbis destructionem, sic faciam, sicut Tophet, immundam, et sine domibus.
19:13
In quarum domatibus, idest in summitatibus domorum, quae planae erant, et in eis idola colebant. Isa. 22: ascendisti et tu omnis in tecta clamoris plena, urbs frequens, civitas exultans.
Postquam dixerat praedicta in valle Tophet ad populum, revertitur ad templum, ut annuntiaret ea populo qui ipsum sequi noluit. Et planum est. Act. 7: dura cervice, et incircumcisis cordibus, et auribus, vos semper spiritui sancto restitistis; sicut et patres vestris, ita et vos.
19:2
GEHENNA. - Valley of Ennom, and of the sons of Ennom (Heb. gē hēnē-Hinnōm and gē Hinnōm; Aram. gē hinnōm, whence γέενα with the suppression of the final mem), to the southwest at the gates of Jerusalem (Jer. 7:32; 19:2): today Wádi er-Rabábi. …
19:3
The G., because of the horrendous cult, became a symbol and synonym of all desolations and, by antonomasia, of the place of torment for sinners (v. šē'ot): Jer. 7:31 ff.; 19:3 ff. 10; cf. Is. 66:26; in the apocrypha (J. Chaine, cols. 573 ff.). …
19:5
Baal (Ba'al = 'Lord, Master, Owner')
B. was worshiped on the terraces of houses (Jer. 32:29; II Kings 23:12), in temples (I Kings 16:32; II Kings 10:21-27; 11:18) and especially on the bāmōth (v. BĀMĀH); cf. Jer. 19:5; 32:35; I Kings 18:20. Around the altars the ḥammānīm were erected and human victims were also offered to B. Such rites, cruel and most shameless, are execrated by the Bible (I Kings …
Bamah (Heb. "height"; plural Bāmāth)
The prophets call such b. places of impiety (Os. 4:13 ff.; 10:8; Mi. 1:5). Human sacrifices are recalled, for example, in Ier. 7:31; 19:5; Ez. 6:4, 13; 16:20 ff. The idolatrous b. are indeed inexorably condemned to destruction by the Mosaic legislation (Deut. 12:4; 5; 7:5; Ex. 23:24; Num. 33:52); but the Israelites …
… It does emerge, on the other hand, from the Old Testament that human sacrifices were offered not only to Moloch (identical with the god Malik worshiped in Babylon), but also to the Canaanite god Baal (Jer. 19:5; 32:35). The existence of this barbarous practice among Israel is a convincing argument for its existence among the Canaanites as well; from these it had passed to the Israelites, …
… burn, according to the typical Hebrew expression: ha-ābhīr... bā'ēl lam-mōlekh (2 Kings 23:10) or ha-ābhīr lam-mōlekh (Lev. 18:21; Jer. 32:35) or even without the name of the god M., which is implied (Deut. 18:10; 2 Kings 16:3; 17:17; 21:6; Jer. 7:31; 19:5; Ezek. 16:21; 20:26, 31; 23:37; etc.).
… The Bible and the prophets have severe words of condemnation against these misdeeds (cf. Ps. 105:37 ff.; Mic. 6:7; Jer. 7:31; 19:5; 32:35; Ezek. 16:20 ff.; 20:26).
19:18
… This proto-Hebrew, a typical result of a linguistic mixture, at whose base stood Canaanite (so much so that Jer. 19, 18 could speak of a language of Canaan) developed during the following centuries. …
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.