The prophet is persecuted: he denounces captivity to his persecutors, and bemoans himself.
Phassur a priest beateth the prophet, and putteth him in the stockes. He stil prophecieth their captiuitie in Babylon. 7. Lamenteth that he and his preaching is derided: 11. confideth in God: 14. and vttereth his afflicted minde.
1Now Phassur the son of Emmer, the priest, who was appointed chief in the house of the Lord, heard Jeremias prophesying these words.E Phassur figliuolo di Emmer sacerdote, e creato prefetto della casa del Signore, udì Geremia, che profetizzava in tal guisa.AND Phassur the sonne of Emmer priest, who was appointed prince in the house of our Lord, heard Ieremie prophecying these wordes.Et audivit Phassur filius Emmer, sacerdos, qui constitutus erat princeps in domo Domini, Jeremiam prophetantem sermones istos. 2And Phassur struck Jeremias the prophet, and put him in the stocks, that were in the upper gate of Benjamin, in the house of the Lord.E Phassur percosse Geremia profeta, e lo messe a' ceppi alla porta superiore di Beniamin, nella casa del Signore.And Phassur stroke Ieremie the prophet, and put him into the stockes, that was in the vpper gate of Beniamin, in the house of our Lord.Et percussit Phassur Jeremiam prophetam, et misit eum in nervum quod erat in porta Benjamin superiori, in domo Domini. 3And when it was light the next day, Phassur brought Jeremias out of the stocks. And Jeremias said to him: The Lord hath not called thy name Phassur, but fear on every side.E il di appresso alla punta del giorno Phassur cavò Geremia da' ceppi, e disse a lui Geremia: Il Signore non ti ha posto il nome di Phassur; ma di spavento universale.And when it was light on the morow, Phassur brought forth Ieremie out of the stockes. And Ieremie said to him: Our Lord hath called thy name not Phassur, but feare on euerie side.Cumque illuxisset in crastinum, eduxit Phassur Jeremiam de nervo, et dixit ad eum Jeremias: Non Phassur vocavit Dominus nomen tuum, sed Pavorem undique. 4For thus saith the Lord: Behold I will deliver thee up to fear, thee and all thy friends: and they shall fall by the sword of their enemies, and thy eyes shall see it, and I will give all Juda into the hand of the king of Babylon: and he shall carry them away to Babylon, and shall strike them with the sword.Imperocché queste cose dice il Signore: Ecco, che io ricolmerò di spavento te, e tutti gli amici tuoi: e periranno per la spada de' loro nemici, e ciò vedrai tu co' tuoi occhi; e tutto Giuda darò in balia del re di Babilonia, che gli trasporterà a Babilonia, e gli ucciderà di spada.Because thus saith our Lord: Behold I wil geue thee into feare, thee and al thy freindes: and they shal fal by the sword of their enemies, and thine eies shal see, and I wil geue al Iuda into the hand of the king of Babylon: & he shal transport them into Babylon, and shal strike them with the sword.Quia hæc dicit Dominus: Ecce ego dabo te in pavorem, / te et omnes amicos tuos: / et corruent gladio inimicorum suorum, / et oculi tui videbunt: / et omnem Judam dabo in manum regis Babylonis, / et traducet eos in Babylonem, / et percutiet eos gladio.
5And I will give all the substance of this city, and all its labour, and every precious thing thereof, and all the treasures of the kings of Juda will I give into the hands of their enemies: and they shall pillage them, and take them away, and carry them to Babylon.E tutte le ricchezze di questa città, e tutte le sue fatiche, e tutto il prezioso, e tutti i tesori dei re di Giuda, darogli in potere de' loro nemici, i quali faran bottino, e prenderanno, e porteran tutto a Babilonia.And I wil geue al the substance of this citie, and al the labour therof, & al the price, and al the treasures of the kings of Iuda wil I geue into the hand of their enemies: and they shal spoile them, and take them away, and carie them into Babylon.Et dabo universam substantiam civitatis hujus, / et omnem laborem ejus, omneque pretium, / et cunctos thesauros regum Juda / dabo in manu inimicorum eorum: / et diripient eos, et tollent, / et ducent in Babylonem. 6But thou Phassur, and all that dwell in thy house, shall go into captivity, and thou shalt go to Babylon, and there thou shalt die, and there thou shalt be buried, thou and all thy friends, to whom thou hast prophesied a lie.Ma tu, o Phassur, e tutti quelli, che abitano la tua casa, anelerete in schiavitù; e tu anderai a Babilonia, ed ivi morrai, e sarai sepolto tu, e tutti gli amici tuoi, a' quali profetizzasti menzogna.But thou Phassur, and al the inhabiters of thy house shal goe into captiuitie, and thou shalt come into Babylon, and there thou shalt die, and there shalt be buried, thou and al thy freindes, to whom thou hast prophecied a lie.Tu autem, Phassur, et omnes habitatores domus tuæ, / ibitis in captivitatem: / et in Babylonem venies, / et ibi morieris, ibique sepelieris / tu, et omnes amici tui, / quibus prophetasti mendacium. 7Thou hast deceived me, O Lord, and I am deceived: thou hast been stronger than I, and thou hast prevailed. I am become a laughingstock all the day, all scoff at me.Tu mi seducesti, o Signore, ed io fui sedotto: tu fosti più forte di me, e ne potesti più: io son tutto dì oggetto di derisione, tutti si fan beffe di me.Thou hast seduced me ô Lord, and I am seduced: thou wast stronger then I, and hast preuailed: I am made a derision al the day, al doe scorne me.Seduxisti me, Domine, et seductus sum: / fortior me fuisti, et invaluisti: / factus sum in derisum tota die; / omnes subsannant me. 8For I am speaking now this long time, crying out against iniquity, and I often proclaim devastation: and the word of the Lord is made a reproach to me, and a derision all the day.Imperocché è già tempo, che io parlo, e grido contro l'iniquità, e annunzio ad alta voce la distruzione: e la parola del Signore mi tira addosso tuttodì gli obbrobrj, e gli scherni.Because now long agoe I speake, crying out iniquitie, and I often proclayme wasting: and the word of our Lord is made a reproch to me, and a derision al the day.Quia jam olim loquor, / vociferans iniquitatem, et vastitatem clamito: / et factus est mihi sermo Domini in opprobrium, / et in derisum tota die.
9Then I said: I will not make mention of him, nor speak any more in his name: and there came in my heart as a burning fire, shut up in my bones, and I was wearied, not being able to bear it.E dissi: Non mi ricorderò più di lei, e non parlerò più nel nome di lui: e sentii nel mio cuore quasi un fuoco ardente rinserrato nelle mie ossa; e venni meno, non avendo forza per tollerarlo.And I said I wil nor remember him, nor speake anie more in his name: and there was made in my hart as a fire boyling, and shut vp in my bones: and I fainted, not sustayning to beare it.Et dixi: Non recordabor ejus, / neque loquar ultra in nomine illius: / et factus est in corde meo quasi ignis exæstuans, / claususque in ossibus meis, / et defeci, ferre non sustinens. 10For I heard the reproaches of many, and terror on every side: Persecute him, and let us persecute him: from all the men that were my familiars, and continued at my side: if by any means he may be deceived, and we may prevail against him, and be revenged on him.Imperocché ho udito le contumelie di molti, e i terrori all'intorno: Perseguitatelo, e perseguitiamolo; (ho udito) da tutti quelli, che viveano in pace con me, e mi stanno a' fianchi; (e dicono) se in qualche modo egli cadesse in errore, e noi lo soverchiamo, e facciam vendetta di lui.For I heard the contumelies of manie, & terrour on euerie side: persecute ye, and let vs persecute him: of al the men, that were my peaceables, and garding my side: if by anie meanes he may be deceiued, and we preuaile against him, & be reuenged on him.Audivi enim contumelias multorum, / et terrorem in circuitu: / Persequimini, et persequamur eum, / ab omnibus viris qui erant pacifici mei, / et custodientes latus meum: / si quomodo decipiatur, et prævaleamus adversus eum, / et consequamur ultionem ex eo. 11But the Lord is with me as a strong warrior: therefore they that persecute me shall fall, and shall be weak: they shall be greatly confounded, because they have not understood the everlasting reproach, which never shall be effaced.Ma sta meco il Signore come un forte campione: quindi coloro, che mi perseguitano, caderanno, e saran privi di forze: saranno confusi altamente, perchè non hanno compreso quell'obbrobrio sempiterno, che non sarà mai cancellato.But our Lord is with me as a strong warrier: therefore they that persecute me shal fal, and shal be weake: they shal be confounded exceedingly, because they haue not vnderstood the euerlasting reproch, which neuer shal be cleane put away.Dominus autem mecum est, quasi bellator fortis: / idcirco qui persequuntur me cadent, / et infirmi erunt: / confundentur vehementer, / quia non intellexerunt opprobrium sempiternum, / quod numquam delebitur. 12And thou, O Lord of hosts, prover of the just, who seest the reins and the heart: let me see, I beseech thee, thy vengeance on them: for to thee I have laid open my cause.E tu, Signore degli eserciti, che metti il giusto alla prova, tu, che discerni gli affetti del cuore, fa ch'io ti vegga prender vendetta di costoro; perocché a te ho raccomandata la causa mia.And thou Lord of hostes, prouer of the iust, which seest the reynes and the hart: let me see I besech thee thy reuenge of them: for to thee I haue reueled my cause.Et tu, Domine exercituum, probator justi, / qui vides renes et cor, / videam, quæso, ultionem tuam ex eis: / tibi enim revelavi causam meam.
13Sing ye to the Lord, praise the Lord: because he hath delivered the soul of the poor out of the hand of the wicked.Cantate inni al Signore, date laude al Signore: perocché egli ha liberato l'anima del povero di mano dei cattivi.Sing ye to our Lord, prayse our Lord: because he hath deliuered the soule of the poore out of the hand of the wicked.Cantate Domino, / laudate Dominum, / quia liberavit animam pauperis de manu malorum. 14Cursed be the day wherein I was born: let not the day in which my mother bore me, be blessed.Maledetto il giorno, in cui io nacqui, il giorno, in cui mi partorì la mia madre, non sia benedetto.Cursed be the day, wherein I was borne: the day in which my mother bare me, be it not blessed.Maledicta dies in qua natus sum ! / dies in qua peperit me mater mea / non sit benedicta ! 15Cursed be the man that brought the tidings to my father, saying: A man child is born to thee: and made him greatly rejoice.Maledetto l'uomo che diede la nuova al padre mio, dicendo: E nato a te un bambino maschio: quasi ciò fosse per riempierlo di allegrezza.Cursed be the man that told my father, saying: There is a man child borne to thee: and as it were with ioy he reioyced him.Maledictus vir qui annuntiavit patri meo, / dicens: Natus est tibi puer masculus, / et quasi gaudio lætificavit eum ! 16Let that man be as the cities which the Lord hath overthrown, and hath not repented: let him hear a cry in the morning, and howling at noontide:Sia quell'uomo come son le città, le quali il Signore distrusse, senza averne pietà: le grida ascolti al mattino, e le urla nel mezzo giorno:Let that man be as the cities are, which our Lord hath subuerted, and it hath not repented him: let him heare crying in the morning, and howling at noone time.Sit homo ille ut sunt civitates quæ subvertit Dominus, / et non pœnituit eum: / audiat clamorem mane, / et ululatum in tempore meridiano, 17Who slew me not from the womb, that my mother might have been my grave, and her womb an everlasting conception.Perchè Dio non mi fe' morire nel sen materno, talmente che la madre mia fosse il mio sepolcro, e eterna fosse la sua gravidanza.Who slew me not from the wombe, that my mother might be made my graue, and her wombe an euerlasting conception.qui non me interfecit a vulva, / ut fieret mihi mater mea sepulchrum, / et vulva ejus conceptus æternus ! 18Why came I out of the womb, to see labour and sorrow, and that my days should be spent in confusion?Perchè mai venni io fuora dell'alvo materno a veder affanno, e dolore, e affinchè si consumasser nella confusione i miei giorni?Why came I out of the wombe, that I should see labour and sorow, and my daies should be spent in confusion?Quare de vulva egressus sum, / ut viderem laborem et dolorem, / et consumerentur in confusione dies mei ?
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Calmet
Son, or descendant. His father was Melchia, Jeremias 21:1., and 1 Paralipomenon 9:12. (Calmet)
Calmet
Chief: high priest, (Theodoret) or rather a chief officer, (chap. 29:25.) or prince, (Matthew 26:27.; Tolet.; Grotius) whose duty it was to take up impostors. He treated Jeremias in this light. (Calmet)
Haydock
See Luke 22:52. (Haydock)
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Grotius
Struck, or seized. (Grotius)
Calmet
Upper gate, nearer the temple. (Calmet)
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Challoner
Phassur. This name signifies, increase and principality; and therefore is here changed to Magor-Missabib, or "fear on every side," to denote the evils that should come upon him in punishment of his opposing the word of God. (Challoner)
Haydock
Aquila renders Posseur, "a stranger," and St. Jerome, "blackness of visage." (Haydock)
Calmet
It may also mean, "one who causes paleness." (Calmet)
Haydock
Mogur may signify "fear or distress." Septuagint and Syriac, "an exile." (Haydock)
Calmet
He deserved to be thus treated, ver. 6. (Calmet)
Worthington
He would be terrified by many enemies. (Worthington)
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Calmet
Lie. He was therefore a false prophet, and vexed that Jeremias should contradict him. (Calmet)
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Challoner
Thou hast deceived, etc. The meaning of the prophet is not to charge God with any untruth; but what he calls deceiving, was only the concealing from him, when he accepted of the prophetical commission, the greatness of the evils which the execution of that commission was to bring upon him. (Challoner)
Tirinus
Hebrew, "thou hast enticed me," when I declined the office. (Tirinus)
Haydock
God never promised that he should suffer no persecution. (Haydock)
Jeremias might also have supposed that he was to be sent to the Gentiles, Jeremias 1:5. (St. Jerome in chap 25:18.)
Calmet
The oriental languages are much more lofty than ours, and express common things in the strongest manner. (Calmet)
Calmet
We may perceive the different emotions of fear and joy (Du Hamel) with which the prophet was actuated, like St. Paul, and our Saviour himself. The saints evince the weakness of man and the power of divine grace. (Calmet)
Tournemine
Hebrew, "If thou, Lord, hast deceived me, I am," etc. (Tournemine)
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Calmet
Day. They keep asking where are these enemies from the north, the plagues? etc. (Calmet)
Menochius
He is sorry to see the word of God despised, (Theodoret) and is guilty of a venial pusillanimity, concluding that his words had no good effect. (Menochius)
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Sanctius
And there, or "for," etc. I was grieved continually. (Sanctius)
I could not however refrain from speaking, Acts 17:16., and 1 Corinthians 9:16., and Job 32:18.
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Calmet
Side, seeking an opportunity to ruin me, as the Pharisees did our Saviour, Psalm 40:10. (Calmet)
Haydock
Protestants, "familiars watched for my halting, saying, peradventure he," etc. (Haydock)
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Challoner
Let me see, etc. This prayer proceeded not from hatred or ill-will, but zeal of justice. (Challoner)
He expresses in a human manner a future punishment.
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Theodoret
Sing. God having shewn that his prayer should be heard, he gives thanks, (Calmet) and thus shews that what he is going to say proceeds not from impatience. (Theodoret)
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Challoner
Cursed, etc. In these and the following words of the prophet, there is a certain figure of speech to express with more energy the greatness of the evils to which his birth had exposed him. (Challoner)
Menochius
The wicked would deem the day of his birth cursed, or unlucky. (Menochius)
Calmet
Jeremias was now in prison, (Grotius) and people in pain express themselves forcibly, particularly in the East, ver. 7., and Job 3:2. (Calmet)
Haydock
Perhaps no man had announced the tidings of his birth, or he might be no longer living to feel the effects of a curse: as the day was certainly irrevocably past. (Haydock)
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Repented, his decree for the ruin of Sodom being fixed.
Calmet
Noon. This is more extraordinary than at midnight. Let him always be terrified with dismal sounds. (Calmet)
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Haydock
Who. Septuagint, "because he (the Lord.; Du Hamel; Tirinus) slew me not in my mother's womb." (Haydock)
Calmet
Syriac, Grotius, etc., explain the Hebrew in the same sense, though it may also agree with the Vulgate, from the womb, or as soon as I was born. O that I had never seen the light! (Calmet)
Tirinus
He abstracts from the effects of original sin. (Tirinus)
Worthington
It is better not to exist than to be in constant misery, Matthew xxvi. (St. Jerome) (Worthington)
Haydock
The prophet bewailed the abuse which was made of God's word, by unbelievers, ver. 8. (Haydock)
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Phassur.... This name signifies increase and principality: and therefore is here changed to Magor-Missabib, or fear on every side: to denote the evils that should come upon him in punishment of his opposing the word of God.
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Thou hast deceived, etc.... The meaning of the prophet, is not to charge God with any untruth; but what he calls deceiving, was only the concealing from him, when he accepted of the prophetical commission, the greatness of the evils which the execution of that commission was to bring upon him.
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Let me see, etc.... This prayer proceeded not from hatred or ill will, but zeal of justice.
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Cursed be the day, etc.... In these, and the following words of the prophet, there is a certain figure of speech to express with more energy the greatness of the evils to which his birth had exposed him.
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Phassur signifieth multiplying principalitie, but his name was changed into Feare on euerie side, to signifie that he should be terrified by many enimies.
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As Iob (saith S. Ierom) so this holie prophet in hyperbolical wordes she weth his afflicted mind, signifying that which our Sauiour also affirmeth (Mat. 26.) It were better not to be then to be in miserie; & as Iacob hauing liued in much trauel and affliction, calleth his dayes few and euil (Gen. 47.) Amos also ( ••. 5.) saith: The day of our Lord (afflicting) is darknes, not light. Likewise S. Paul calleth this world wicked (Gal. 1) and the dayes euil. Ephes. 5.
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Concordance Iob. 3.
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St Basil the Great † AD 379 De Spiritu Sancto 23
… The angel who stood by Cornelius was not at one and the same moment with Philip; nor yet did the angel who spoke with Zacharias from the altar at the same time occupy his own post in heaven. But the Spirit is believed to have been operating at the same time in Habakkuk and in Daniel at Babylon, and to have been at the prison with Jeremiah,
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Tertullian † AD 220 On Modesty 8
… “Behold, in how many years do I serve Thee, and Thy precept have I never transgressed.” For when has the Jew not been a transgressor of the law; hearing with the ear, and not hearing; holding in hatred him who reproveth in the gates, and in scorn holy speech?
Origen † AD 254 Origen De Principiis 3.1.12
… and hardened our heart, that we should not fear Thy name? Return, for Thy servants’ sake, for the tribes of Thine inheritance, that we also for a little may obtain some inheritance from Thy holy hill.” Jeremiah also employs similar language: “O Lord, Thou hast deceived us, and we were deceived; Thou hast held (us), and Thou hast prevailed.”
Origen † AD 254 Origen De Principiis 3.1-2.12
… “Why, O Lord, hast Thou made us to err from Thy ways? Why hast Thou hardened our heart, so as not to fear Thy name? Return for Thy servants’ sake, for the tribes of Thine inheritance, that we may inherit a small portion of Thy holy mountain.” And in Jeremiah: “Thou hast deceived me, O Lord, and I was deceived; Thou wert strong, and Thou didst prevail.”
Origen † AD 254 Origen Against Celsus i.pref.5
… Thou art stronger than I, and hast prevailed.”
Origen † AD 254 Origen's Commentary on Matthew 10.18
… And so far as the literal truth is concerned, it is useful to recount what things Jeremiah suffered among the people in relation to which he said, “And I said, I will not speak, nor will I call upon the name of the Lord.” And again, elsewhere, “I was continually being mocked.”
St John Chrysostom † AD 407 Homilies on Colossians 6
Then because the term “philosophy” has an appearance of dignity, he added, “and vain deceit.” For there is also a good deceit; such as many have been deceived by, which one ought not even to call a deceit at all. Whereof Jeremiah speaks; “O Lord, Thou hast deceived me, and I was deceived” (
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Origen † AD 254 Origen's Commentary on the Gospel of John 10.13
… be well cooked, so that those who partake of it may say, as Christ speaks in us, “Our heart burned by the way, as He opened to us the Scriptures.” Further, if it is our duty to enquire into such a point as the roasting of the flesh of the Lamb with fire, we must not forget the parallel of what Jeremiah suffered on account of the words of God, as he says:
Origen † AD 254 Origen's Commentary on Matthew 10.18
… And so far as the literal truth is concerned, it is useful to recount what things Jeremiah suffered among the people in relation to which he said, “And I said, I will not speak, nor will I call upon the name of the Lord.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.8
… And again he said:— How are the stones of the Sanctuary cast down at the head of all the streets ? And again He said by the Prophet:— The stones were holy that were cast down in his land . And as to these very stones, the fire was burning in them, as Jeremiah said:— The word of the Lord became in my heart like burning fire and it was hot in my bones.
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
… .’ Now they being without understanding, and deceitful, and lovers of sin, walk still as in darkness, not having that ‘Light which lighteth every man that cometh into the world .’ Now a fire such as this laid hold of Jeremiah the prophet, when the word was in him as a fire, and he said, ‘I pass away from every place, and am not able to endure it
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 49
… Whether then you be of stammering utterance, and slow of tongue, yet fear God that made you, or if you call yourself too young to preach, yet reverence Him Who knew you before you were made. Or if you have given your word (now their word was to the saints as an oath), yet read Jeremiah, how he too had said, ‘I will not name the Name of the Lord
St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.18
… But that fire was a type of the Holy Spirit Who was to come down after the Lord’s ascension, and forgive the sins of all, and Who like fire inflames the mind and faithful heart. Wherefore Jeremiah, after receiving the Spirit, says: “It became in my heart as a burning fire flaming in my bones, and I am vile and cannot bear it.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 12
… for neither are these wont to disturb slightly. Jeremiah at least having borne many temptations, gave in upon these, and when he was reproached, said, “I will not prophesy, neither will I name the Name of the Lord. ” (
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Tertullian † AD 220 The Five Books Against Marcion 4.33
… themselves before men,” and placed their hope of reward in man, He censured them in the sense in which the prophet Jeremiah said, “Cursed is the man that trusteth in man.” Since the prophet went on to say, “But the Lord knoweth your hearts,” he magnified the power of that God who declared Himself to be as a lamp, “searching the reins and the heart.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 13
… As the prophet says again, ‘The Lord trieth the just, and discerneth the reins
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St Jerome † AD 420 Against the Pelagians 2
xx. 14, 17, 18 . Cursed be the day wherein I was born, etc.
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St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.125
125. Wherefore holy men have not without reason often lamented their lengthy dwelling here: David lamented it, Jeremiah
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Thou hast deceived me, O Lord, and I am deceived: thou hast been stronger than I, and thou hast prevailed, I am become a laughing-stock all the day, all mock at me. 8. For I have now for a long time been speaking, crying out iniquity, and desolation I proclaim: and the word of the Lord has become to me a reproach, and a derision all the day. 9. And I said: I will not make mention of him, nor speak any more in his name: and it became in my heart as a burning fire shut up in my bones: and I fainted, not being able to bear it. 10. For I heard the reproaches of many, and terror on every side: Pursue ye, and let us pursue him: from all the men that were at peace with me, and that kept my side: if by any means he may be deceived, and we may prevail against him, and take our revenge upon him. 11. But the Lord is with me as a mighty warrior: therefore they that persecute me shall fall, and shall be weak: they shall be confounded exceedingly, because they have not understood the reproach everlasting, which shall never be blotted out. 12. And thou, O Lord of hosts, that triest the just, that seest the reins and the heart: let me see, I beseech thee, thy vengeance upon them: for to thee I have revealed my cause. 13. Sing ye to the Lord, praise the Lord: because he hath delivered the soul of the poor out of the hand of the wicked. 14. Cursed be the day wherein I was born: let not the day be blessed in which my mother brought me forth. 15. Cursed be the man who brought tidings to my father, saying: A man child is born to thee: and made him very glad. 16. Let that man be as the cities which the Lord hath overthrown, and repented not: let him hear the cry in the morning, and the howling at noontide: 17. Who did not kill me from the womb, that my mother might have been my grave, and her womb should have been always great with child. 18. Why came I out of the womb to see labour and sorrow, and that my days should be consumed in confusion?
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1. Phassur, etc., a prince in the house of the Lord. — Phassur here was not a high priest, as St. Jerome wishes, because in those times Helcias, Azarias, Saraias and Josedech succeeded one another in the high priesthood in order of generation, as is evident from I Esdras vii, 1, and from Josephus, and from I Paralipomenon ix, 45, where the line of Phassur and Emmer is described, and it is different from the series and line of the high priests: but he was one of the prefects of the temple; for various duties and offices of the temple, such as oblations, victims, singers, repairs, etc., there were various prefects, and these were called princes. Otherwise Maldonatus: He was, he says, a prince, that is, second to the high priest. 2. And sent him into the stocks, — that is, as from Symmachus St. Jerome in the place where men are tortured, tormented, constrained and examined. Festus by stocks understands a bond, by which the neck and feet are impeded, and it is called stocks because such bonds were first made from hardened sinews long ago. The moderns translate it, a pillory. It was, say Vatablus and R. Joseph Kimchi, an instrument consisting of various pieces of wood coming together opposite, and it had three holes, one into which the neck was put, and two into which each hand; thus also Vilalpando, lib. III On the Temple, cap. xxiv. But that the stocks were rather of the feet than of the neck is indicated by St. Jerome, when he writes that Paul and Silas were put in these stocks, Acts xvi. For of them it is said there: "Their feet they made fast in the stocks"; and Job says of himself, cap. xiii, vers. 17: "Thou hast put my feet in the stocks." Where the Syriac for stocks translates, a shackle, by which the feet of prisoners are constrained. Whence Sanchez probably thinks that the stocks were a torture by which in wood distinguished by various holes, thus were inserted the legs of prisoners and martyrs spread apart and separated, so that they were dislocated more or less, according as they were stretched more or less: whence in the Acts of the Martyrs we read that the governors ordered them "to be stretched to the fourth or fifth hole," just as is done in the rack. Thus Eusebius, lib. VI, cap. xxxii, writes of Origen, that his feet were stretched to the fourth hole. And Rufinus, lib. V, cap. ii, calls this torture stocks. Thus also Baronius in the Martyrology 22 January. Certainly it is clear that it was a kind of great torture and torment from the fact that Jeremiah expressed such great wailings and curses, vers. 14. Thus St. Cyprian, lib. IV, epist. 3, writes concerning Celerinus the Martyr: "For nineteen days in prison custody—
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WHICH (a sinew, or the instrument of a sinew: for the interpreter uses sinew in the neuter gender) WAS IN THE GATE. — Note: This gate properly was not of the temple, as some think, but of the city, namely of the ancient walls on Sion, to which the temple was adjacent; and therefore this gate also was called of the temple, because it was near the temple, and through it alone one went to the temple. It is called Benjamin, because through it one went into the tribe of Benjamin. It is called Superior, because it was also of the upper city, and in place it stood out above almost all the other gates of Jerusalem. And there was another gate of Benjamin inferior, of which cap. xxxvii, vers. 10 and 11, situated in the new walls toward Mount Moriah, as Vilalpando teaches from Bochart, Adrichomius and others, lib. III De Templo, cap. xxiv, whom see. Near this gate was a prison, into which false prophets were cast, likewise ministers of the temple, when they had committed some offense. For this place was subject to the temple, and to the prefects of the temple. Thus the Chaldean, St. Thomas, Theodoret, Hugh, Lyra. Otherwise Sanchez: The gate, he says, called Benjamin was that which was in the lot of the tribe of Benjamin; for since Jerusalem was situated partly in the lot of the tribe of Benjamin, partly in the lot of the tribe of Judah; hence the gate both of the temple and of the city, which was in the lot of Benjamin, was called the gate of Benjamin; but that which was in the lot of Judah, was called the gate of Judah. 3. ON THE MORROW PHASSUR BROUGHT FORTH JEREMIAH, — perhaps fearing lest Jeremiah, by the squalor of the place, and the pain of the stocks and torture, would be killed, if he were detained there longer; and therefore he himself (as one who had cast Jeremiah into that place) would be held guilty of his death. Thus Vilalpando in the place cited. NOT PHASSUR DID THE LORD CALL THY NAME, BUT resisting, and striking me, shall be taken from thee, and thou shalt be led as a fearful and dumb slave into Babylon. Thus Lyra. Thirdly, with a more apt antithesis, Arias derives Phassur from פשה pasa, or פוש pus, that is, expanding, spreading abroad, luxuriating; and חור chur, that is, brightness, or hero, or principality, as if to say: Thou art called Phassur, that is, luxuriating, brightness, hero or prince; but soon thou shalt be called terror. Whence note: מגור magor properly is terror; the Septuagint however and Theodotion translate magor, μέτοικον, that is, one who migrates; Aquila, a stranger; the first edition, one who looks about; Symmachus, one taken away, or gathered and forced together; the Syriac, a sojourner and wanderer, or even a beggar; the Arabic of Antioch, a foreigner (stranger) and wandering; the Arabic of Alexandria, translation, or transmutation, departure. The sense is, as if to say: O Phassur, from thy principality and power thou art insolent and luxurious, thou dost proudly accuse me, God's prophet, and impudently strike me, and against my threatening prophecy, but a true one, thou falsely promisest prosperity to the Jews. Know therefore that thy liberty and boldness, which thou displayest in name and in fact, shall be changed into terror, luxury into the straits of poverty, palaces into a prison, rest into migration, empire into servitude, the white priestly robe into the squalid garment of captives. Wherefore henceforth thou shalt be called and shalt be, not Phassur but magor, that is, not swelling but fear, not terror but dread, not fortitude but fright, not brightness but paleness, not light but cross, not luxury but mourning, not applause but lamentation. To this agree Lyra, Pagninus and Sanchez, who interpret Phassur as the increase of brightness or principality.
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ceris enclosed, was in the sinew and iron; but with the body placed in bonds, the spirit remained loosed and free. He lay among punishments stronger than his punishments, enclosed greater than those enclosing him, lying down higher than those standing, bound stronger than those binding him, more sublime than those judging him judged; and although his feet were bound with sinew, the serpent was trampled, crushed and conquered. In the glorious body clear marks of the wounds shine forth." The Arabic for sinew renders it, circle or orb; it signifies therefore that it was round. The Septuagint and Theodotion render, καταράκτην, that is, a broken place, namely a deep pit, into which bound men are wont to be let down. Whence R. David renders it, into a prison: the Syriac interprets it as a circuit, or a place for enclosing criminals or enemies fortified all around. 4. THEE AND ALL THY FRIENDS. — It appears here that Phassur was one of the priests deceiving the people, saying: "Peace, peace, when there was no peace;" and therefore to his friends who had believed him, equally as to himself, this Prophet threatens punishments. Thus Amaziah with his wife and children is punished, because he did not believe Amos to announce the word of God, Amos vii, 16. See here how pernicious flatterers are, especially priests, or counselors: for these destroyed Jerusalem: which would have stood, if it had believed not them, but Jeremiah its reprover. Truly did Q. Curtius say: "The wealth of kings is more often overturned by flattery than by an enemy." Plutarch relates in Lacon., that a certain citizen had rebuked Demaratus very freely: when another became angry at this, because he thus censured such a man, Demaratus replied: "He has done nothing wrong to me; for he who acts for favor lo-
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are harmful; but not those who do so with hatred." Hence also Pythagoras said: "One ought rather to rejoice in those who reprove than in those who flatter, whom one ought to regard and flee as enemies." See more Ezech. xiii, at the end, and Isaiah iii, 12. 7. THOU HAST DECEIVED ME. — The Syrian version: thou hast flattered; the Arabic: thou hast deceived, thou hast mocked me. For I thought from thy words, cap. i, 5, O Lord, that I would prophesy against the nations, not against the Jews, who are so hostile to me. I WILL NOT MAKE MENTION OF HIM, — that is to say, I will no longer make mention of his word and divine oracle. The Prophet does not signify that he deliberately thought this and determined it, because thus he would have sinned; but only that this came into his mind from a human impulse and fear; which impulse likewise Christ felt and expressed in his passion, saying: "Let this chalice pass from me." Thus Maldonatus. Secondly and better, St. Jerome holds that Jeremiah, overcome by shame and the mockeries of the Jews, who said he was a false prophet, an enemy of his country, a friend and traitor of the Chaldeans, determined to cease from prophesying the destruction of Jerusalem, especially since through it he profited nothing with the unbelieving. In which matter he sinned with some venial pusillanimity and timidity: for God wished him to continue in his prophecy, as follows. Thus from Castro. AND THE WORD OF THE LORD WAS IN MY HEART AS A BURNING FIRE, — that is to say, While I restrain the word of God from a spirit of human fear, and do not wish to preach, it became as a burning fire, and shut up in my bones, so that in no way can I bear the ardor of it, that is to say, God did not wish the gift of prophecy to be idle in me, but compelled me by constantly urging to prophesy, even to the rebellious and obstinate. Thus St. Jerome. So Amos says, cap. iii, 8: "The Lord God hath spoken, who shall not prophesy?" and the Psalmist, Psalm cxviii, 140: "Thy word is exceedingly inflamed." Wherefore St. Chrysostom, homil. 1 On Lazarus, tom. II, gives this law from Jeremiah to the preacher, that he not grow weary, nor at any time be silent, whether there be one to listen or not. And Gregory, xxiii Moral. x: "Let not the preacher be silent," he says, "lest he make himself a partaker of the delinquents, by making himself a participant through the consent of silence, because the crimes of the delinquents grow, even while they are silent." Add that the impious obstinate seem to overcome the word of God by their hardness, if the preacher becomes mute among them. God therefore wills that they themselves by constantly preaching overcome, not be overcome. Thus St. Stephen sharply rebuked the hardest Jews, that he might defend the glory of God, and thus at the same time sought and obtained the occasion of martyrdom, Acts vii. Rightly St. Bernard, lib. IV On Consideration to Eugenius: "Do," he says, "what is thine: for God will sufficiently care for what is his, without thy solicitude and anxiety. Plant, water, take care: and thou hast fulfilled thy parts. Surely increase God will give, when he wills: God, I say, not thou: but if perchance he be unwilling, nothing is lost to thee:" for thy labor remains, thy charity, thy merit, thy reward, and that whole and entire. Otherwise Sanchez: Jeremiah gives here," he says, "the reason why he abhors from uttering the word of God, or from prophesying, "and," that is because, "it became in my heart as a burning fire," that is to say, I will no longer prophesy, because the word of God thus burns and torments the inmost senses of my soul, as if a sacred fire were burning my bowels and bones: I am no longer able to bear these torments, and I succumb to them, I will therefore cease from the word of God, and put it away from my soul. Whence he adds: "I am weary, I am not able to bear it." Be- Secondly, St. Jerome, Rabanus, St. Thomas say. But Jeremiah knew the contrary: for hitherto he had continually prophesied against the Jews. Better therefore Theodoret and Vatablus explain, that is to say, I shrank from the office of Prophet, saying: I am a child, thou hast induced me to it, promising that I would be as an iron pillar; and behold all overwhelm me, and I succumb to prison, hardships, hatreds, mockeries and jeers of the Jews, not so much of my fellow citizens as of my enemies. It seems to me therefore that I have been tacitly and craftily led and deceived into these fetters and hardships. To this the exposition of Sanchez can be referred: Scripture says, he says, that something was done with that counsel and affection with which it is usually done by men, although in reality it is far otherwise. Thus we are commanded by Christ to hate father, mother, and even our soul, that is to say, to abandon their suggestions, when they conflict with the law or voice of God; which nevertheless in reality is rather to love them than to hate them. Thus Christ, Gal. iii, is said to have been made a curse for us, because he suffered such things as those suffer who are cursed by the Lord. Thus Jeremiah could be said to have been led by God, because he endured such things, while obeying him, as those usually endure who are led by another into snares. Jeremiah speaks from a human spirit of pusillanimity and anxiety of mind, as also Job, cap. iii; for God had forewarned him that he would suffer many things, but that he would be strengthened by him, so that he would overcome all things, and escape from all. This is the genuine sense. Thirdly, Lyra explains thus, that is to say, If I am deceived, and a false prophet, as the Jews and false prophets say, I am deceived by thee, O Lord, which is impossible; and therefore they lie: but I speak and preach true things.
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THOU HAST BEEN STRONGER THAN I, AND HAST PREVAILED, — namely, when thou didst compel me, resisting, to undertake the office of Prophet, cap. i, 6. 8. Crying out iniquities. — That is, denouncing to them the punishment of iniquity; in Hebrew it is, I cry out violence and desolation, which namely the Chaldeans will bring upon Jerusalem; and when I cry out these things daily, they do not believe, but mock me as if I were mad, or as if I were a false prophet, because they see that none of the things which I threaten come to pass, but they are drawn out and deferred for a long time. Truly St. Augustine in Sentences, no. 122: "It is, he says, a great labor of the good to bear contrary morals, by which he who is not offended makes little progress. For the injustice of another's sin torments the just as much as he departs from his own."
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Otherwise Vatablus, as if to say: From the time I speak, I cry out violence and desolation, namely being inflicted upon me, which the French call: Je crie au meurtre. But this sense is more narrow and forced. 9. AND I SAID (I thought within myself): I will not remember
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the former exposition, as it is common, so it is more fitting. 10. FOR I HEARD, — as if to say: The mockeries and reproaches, which before compelled me to suffer, now inflame me with the zeal of God to speak: for God will be present, so that I may overcome all mockeries. Thus St. Jerome, Rabanus, Hugo. And St. Gregory, xiii Moral. x, says that the mockeries and sins of the Jews growing worse compelled Jeremiah, out of charity, to break the silence which he had proposed to himself. Otherwise Lyran, as if to say: For I heard, that is, I will not be silent, although I hear curses. Others refer these things to verse 9, so that he continues to enumerate his persecutions; which is very fitting. For a sick and afflicted mind, as that of Jeremiah was, does not speak consecutively, but from the tumult of affections now speaks this, now that; now he begins a discourse, now he resumes and continues the former one. REPROACHES OF MANY (saying): PERSECUTE YE, AND LET US PERSECUTE. — For persecute ye, in Hebrew it is הגידו haggidu, that is, indicate, namely some crime, or calumny against Jeremiah; and we will indicate to the king, namely by accusing him. OF ALL. — Refer to "I heard reproaches," namely from all who were before my friends, and now guard my side, who observe all my doings, saying: Let us see whether Jeremiah deceives himself in any respect, and falls, so that we may report him to the king. Thus St. Thomas and Lyran. But the Chaldean, Vatablus, Pagninus translate: All my former friends observe my halting, that is, whether in any respect I halt, and say something wrongly, which they may report to the king. For in Hebrew צלע tsela means both side, and the halting which occurs on the side, and a fall. Wherefore Jeremiah was here a type of Christ, whom the Jews often tempted, so that they might catch him in his speech, Matt. xxii, 15 and elsewhere.
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11. THEY UNDERSTOOD NOT EVERLASTING REPROACH, — which they will incur from their destruction, which I threaten them, and they mock. Vatablus translates: Their prudence profited nothing; the Chaldean, they will not prosper, for what is done prudently, prospers.
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12. PROVER OF THE JUST. — The Septuagint, proving just things, thou who weighest the merits of each, and rewardest justly.
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Verse 14
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13. SING. — It is an exclamation of the Prophet giving thanks to God, because he had seen in spirit that he himself would be freed from his afflictions, and the people would be liberated from Babylon. Note here the alternating movements of the soul and its surges, and so great a struggle of nature and grace in Jeremiah. For now indeed he himself, verses 4, 11, 13, animated by God hopes, is strengthened, exults; now verses 7, 9, 14, 15, 16, left to himself and his enemies he appears to be cast down and to despair. Whence soon, considering the pressing dangers, and greater struggles against the Jews impending upon him, he grieves and curses the day of his birth. Because indeed he says here: "Sing to the Lord, etc., because he hath delivered the soul of the poor from the hand of the wicked;" hence that he might show how great and how grave these evils are, 14. CURSED BE THE DAY WHEREIN I WAS BORN. — In like manner St. Job, chapter iii, curses the day of his birth. Some think these things are said by Jeremiah with a disturbed mind: for they appear to be words of a despairing, impatient, avenging soul. Whence Calvin says these are the voices of a desperate man, they are a sacrilegious fury against the Jews, they are blasphemies and insults against God the author of nature and birth. But let this blasphemy be far from us, which St. Jerome, Origen, Theodoret and others refute, from the fact that a little before Jeremiah praised God so affectionately, and who would believe that he sins here with mortal sin, indeed with the gravest curse, he, I say, who was sanctified from the womb? Secondly, Origen, according to St. Jerome, responds that souls, which formerly dwelt in the heavenly places, and now on earth in bodies, as if thrust into a prison, merit to grieve and to curse their embodiment. But this is heresy. Thirdly, Isidore thinks it to be a conditional curse, that is to say, If any day were inauspicious and to be cursed, it would be the day of Jeremiah's birth. Fourthly, Origen again responds differently: The day, he says, of Jeremiah's birth had long since passed, and now was not, and was nothing; hence Jeremiah did not sin by cursing it: because he cursed a thing which was not, that is, nothingness. But it is objected that that day existed, and was a creature of God: nor is it permitted to curse any creature of God, whether it be present or past. Again the messenger of that day still existed, at least according to the soul: and Jeremiah curses this likewise here, verse 15. Fifthly, Fr. Pineda in Job, chapter iii, newly thinks that the curses and complaints of St. Job against God proceeded from a great, impotent and angry love toward God. For great love is wont, from its vehemence and impotence, to be angry with a friend, while it thinks itself wounded by him, or treated less kindly, and by that reason inflames itself more, and stirs up and increases friendship more, by stimulating the friend. Thus St. Job from love to complain and to expostulate with God as with a friend, that he is afflicted by him with so many evils, so that by this confidence and vehemence of love both God's love toward him and his own love toward God he might stir up and inflame. Hence Lucian in the Dialogue of Mercury and Maia: "Those who love," he says, "are wrathful." And it is commonly said: "The wrath of lovers is the renewal of love." Consequently he thinks these complaints to be a sign not of pusillanimity, but of fortitude. For in strong men, while they undertake a difficult struggle, groans and cries do not weaken the strength of the soul, but augment and confirm it, as Cicero teaches, Tusculan Disputations ii: "As in the stadium," he says, "runners cry out as loudly as they can, athletes do the same when they exercise: but boxers even when they strike an opponent, in throwing their cestuses groan. If therefore groaning in pain avails to confirm the soul, we shall use it." I confess that lovers and the strong groan and are angry in acute pain; but they are not wont to curse a friend, much less God. Add: Jeremiah here does not accuse God, but the day of his birth, and curses it. Sixth, St. Chrysostom, homily 4 On the Patience of Job (whom P. Thomas and Hugo follow) holds that these words are not those of one wishing, but merely declaring internal sorrow, not in order to inflict injury on any thing, but so that while it appears to be turned toward creatures, he may turn himself completely away from injuries and blasphemy against God: "Just as," he says, "if someone beset by an apostematic disease is cut by a physician with iron, having no way to resist the one cutting, he touches the surrounding area and bites those standing by, inflicting nothing on them, but unable to extend his hands against the physician: so also Job, fearing the magnitude of blasphemies, does injury to inanimate things, and increases confidence through suffering, not daring against God, but finally accusing himself;" and soon after: "He curses not the creature, but his own day: I have power over my day, I do not curse the Creator, I curse my own day," as if to say, I curse the day, not insofar as it is God's, but insofar as it is mine, that is, I curse myself so miserable, and my nativity. Yet although this in itself is not blasphemous, nor injurious to God, it is nevertheless an indication of an impatient and pusillanimous mind: and it is slight, and does not fulfill the pathos and gravity of this speech and affection. Add that he who curses himself, indirectly and tacitly curses his author and creator: for the curse of the creature is poured back and overflows into its creator. See St. Thomas and Cajetan, II-II, Question 76, where they teach when a curse is a mortal sin, when venial, when none. Wherefore Lyra wishes these words merely to express the affection of the lower part, to which however reason does not consent: just as in extreme anxiety, pain and desperation pain draws forth from man certain words and gestures of utter desperation, as if by natural impulse, which reason cannot restrain. But here too many things are said in order, and as if with reason, and the Prophet ought to have corrected this vicious motion of nature; just as Christ in his passion corrected his own, although in itself good. Yet this opinion can be conveniently explained, as will presently appear. Seventh, St. Gregory, in Job iii, thinks these things are to be understood mystically, namely that they are cursed by the Saints, just as also Jeremiah, on account of original sin, in which one is born in his day; again by this phrase Job and the Saints pray that they be transferred from mortality into blessed eternity, as if to say, "Let the mutable day perish, and let the light of eternity burst forth." And St. Ambrose, book iv on Luke, chapter iv: "Mindful of his carnal generation, he desires his day to perish, so that his day may be numbered in regeneration. Let, he says, the worldly day perish, so that the spiritual day may arise." Yet these are mystical. Hence also applying these things mystically to the fallen antipope, B. Peter Damian, book I, epistle 20: "You may rightly," he says, "say: Cursed be the day in which I was born, etc. Not that day in which man was born is cursed here; but rather the prosperity, by which acting as a procuress he fell into sin, is condemned. On which day namely you would in some way die in the womb, if you ceased from the guilt which you had begun, or rather in which you were being born badly." Eighth, Maldonatus thinks these things are said from the opinion of others: Because, he says, others would curse that unfortunate day and beginning of many evils. Yet in the following verses to the end of the chapter Jeremiah repeats these things in such a way that he seems to speak from his own sense. Ninth, Sanchez responds that Jeremiah grieves over the day of his nativity not absolutely, but determinately, namely grieves that on that day and time he was born, when he would see the destruction of his nation. Or rather grieves and curses the sin which he seemed to have committed against himself, calling God a seducer, saying, verse 7: "Thou hast deceived me, O Lord, and I am deceived," as if to say, I so repent of this word and deed that I would prefer not to have been born rather than to have sinned so shamefully against my God. Yet Jeremiah himself assigns another cause, verse last, saying: "Why came I out of the womb to see labour and sorrow, and that my days should be consumed in confusion?" Hence also verse 8, beginning to complain, he says: "The word of the Lord is made to me a reproach. And I said: I will not make mention of him, nor speak any more in his name." Where he plainly signifies that the hatred, reproaches and blows which he suffered from the Jews on account of his sad and threatening prophecies were the cause of his sorrow and anguish of mind, which drew forth this curse from him. I answer therefore with Cajetan in the place cited, and Christopher a Castro, that it is a manner of speaking of the Hebrews, that by a curse they understand only the interjection of one wishing, that is to say, Would that this had not been. Thus Job, chapter iii, "curses," that is wishes, saying: "Let the day perish in which I was born;" for as the good of a day is to be, so its evil is not to be. He curses therefore the day of his nativity, that is as it were wishes it evil, namely not to be: because of so many evils, both common, in that he would prophesy and see the destruction of his city and nation; and his own, in that on account of this he would be hateful to all, as a false prophet and enemy of his country, and would be a reproach to all, that day had been to him the cause and gateway, that is to say, Would that day had never been, would that I had never been born! for it is better not to be, than always to be badly and so miserably. Jeremiah uses this phrase for pathos, so as to show what great straits and how grave evils he suffers, and how unwillingly he threatens and predicts the destruction of Jerusalem, so that the Jews might see that he does not do it willingly, but compelled by God to predict that very thing. You will say: The misery of this life is the matter of patience and of glory in heaven, and is willed by God; whence it ought to be borne strongly, not however wished that man should not be; for this is sin, and of a spirit cast down and pusillanimous, especially in Jeremiah, whom God had sanctified in the womb, and to whom had promised all aid and strength, so that he might have certain hope of his escape and salvation. I answer: Jeremiah here abstracts from the state of grace, merit, sin, from the ordinance of God, from the future state of glory, and only regards natural goods and evils. For these are the pure voices of nature, and wills, or rather velleities and wishes concerning a thing past and impossible, which the vehemence of sorrow as it were naturally expresses, and reason clouded by sorrow and almost oppressed permits, nay elicits, so as to show the gravity of his evil, and by this complaint alleviates it, that is to say, If I regard natural advantages and disadvantages, which are as much in life as in death, it would be better and I would wish to have perished, and never to have been born, than to live. For then I would have been free from all the troubles of life which I experience so great, that all its advantages and pleasures are not to be compared with them. Thus Ecclesiastes, chapter vii, verse 2, it is said: "Better is the day of death than the day of one's birth," and chapter iv, verse 2: "I praised the dead more than the living: and I judged him happier than both, who hath not yet been born, nor hath seen the evils that are done under the sun." For if a soul about to enter a body should see all the evils which it is about to suffer in it, it would shudder, and would say: I would rather not be born, than be born to such miseries. For this life has more gall than honey. I abstract from the dangers of sinning, which in this life are continual and very great, on account of which St. Ambrose said, in the book On the Good of Death, chapter iv: "What is death, but the burial of vices, the resurrection of virtues?" Hence also St. Paul, Romans vii, groans: "Unhappy man that I am, who shall deliver me from the body of this death?" In like manner and for a like reason St. Jerome, so as to indicate his inmost sorrow, conceived from the death of his own, and from the detraction of his rivals, as if he himself were the cause of it, inasmuch as he would lead virgins to excessive rigor and fasting by his writings, uses these words of Jeremiah, epistle 25 to Paula, consoling her upon the death of Blesilla her daughter: "I testify," he says, "to you Paula, Jesus, whom Blesilla now follows; I testify to the holy angels whose fellowship she enjoys, that I suffer the same torments of sorrows which you suffer; I am a father in spirit, nourished by charity, and sometimes I say: Let that day perish, in which I was born. And: Woe is me, mother, why didst thou bear me a man who would be said to be a stumbling block to all the earth?" Thus Elias, suffering persecution on all sides from Jezabel, so that he could scarcely escape, "asked for his soul that he might die, and said: It is enough for me, O Lord, take away my soul," III Kings xix. Hence also Virgil, in the first Aeneid, thus sings, or rather laments: O thrice and four times blessed, To whom before the faces of their fathers, Beneath the high walls of Troy It was granted to fall! And Seneca: Death has its turns, when life is drawn out slowly With groans. A cursed day therefore is evil, that is very miserable, which Plautus in the Bacchides calls accursed: Because by Hercules I certainly know, Vulcan, moon, sun, day, four gods—no more wicked one has shone upon another. You will say secondly: Jeremiah curses not only an irrational day, but also a rational man, namely a messenger, which is a mortal sin. Some respond that this messenger was a wicked man, namely Pashur, worthy of every curse. But this is a frivolous interpretation. I respond therefore with St. Jerome that it is a hyperbole. For the nature of grief is to accuse and detest hyperbolically anything whatsoever that pertains in any way to the matter over which one grieves, even if it be devoid of fault, indeed of reason and soul, and to pour out its bitterness upon it, as if it itself had been the cause of the blow received, or certainly the occasion. Thus Virgil, depicting a grieving mother, in eclogue 5, says: When she embraced the wretched body of her son, And calls upon the gods and stars cruel mother. Thus David, II Kings i, 21, accuses and curses the mountains of Gilboa, because they were the occasion, that is the place of the slaughter of Saul and Jonathan, saying: "Mountains of Gilboa, let neither dew nor rain come upon you, nor be there fields of firstfruits: because there the shield of the mighty was cast away, the shield of Saul." Therefore Jeremiah wishes only to say: Would that I had never been born, and consequently would that never had been the man announcing it, not as a man but as a messenger! that is, would that that day had never been, and consequently neither so ill-fated a messenger and messenger of so ill-fated a thing! Tropologically from St. Gregory the Gloss: The same, he says, may be said in the person of a sinner, namely that we may curse the day of the nativity of sin and guilt, in which the devil is father, concupiscence mother, the day is the production of guilt into external act: which day is cursed, when man through penance detests his sin. 16. HE DID NOT REPENT—namely God, that he had overthrown the Pentapolis, that is he did not change his sentence, did not rebuild it, but overthrew it eternally, as if to say: Would that in like manner that man had never been, just as those five cities are not at all rebuilt by the Lord! LET HIM HEAR A CRY IN THE MORNING.—By morning and midday, he understands the whole day. Thus St. Jerome, as if to say: Let that messenger be in perturbation of mind all day, in which those are wont to be who inhabit a besieged city, or who are involved in the mourning of parents and other grave calamity, who hear cries and laments all day, as if to say: This messenger announced so ill-fated a thing, that he does not seem worthy of gospel or reward, but rather of affliction, similar to the besieged; worthy, I say, not if you regard the one announcing, but if you regard the thing announced. St. Jerome notes that all these things are added and exaggerated by hyperbolic periphrasis, so as to show the vehemence of grief, and all these things signify only: Would that that day and messenger had not been! Thus Aeneas, in order to explain the utmost grief of mind, says in Aeneid ii: Whom did I not accuse in madness, both gods and men? 17. WHO (not the messenger, as the Chaldean, Hugo, Lyran, but God, or the Lord, who preceded: or by Hebraism, who, that is because, and thus read Rabanus, the Greek, and three manuscripts) DID NOT KILL ME FROM THE WOMB,—that is in the womb (for thus often בְ le-min, that is in, is taken for מִן min, that is from, out of, from), namely the Lord, the author of nature and generation, whose it is in the womb to kill and to make alive; whence it follows: THAT MY MOTHER MIGHT BE MY SEPULCHRE, AND HER WOMB (the matrix of the mother) AN ETERNAL CONCEPTION,—that is always pregnant, so that never born, but dying in the womb, I might have the same sepulchre and conception, that is receptacle, as if to say: Would that my mother had always carried me in the womb, never brought me forth into the light!
20:16
Otherwise a learned man: As, he says, ut is put for utinam, as we often read in Terence and the Comic writers: ut, that is utinam, may the gods and goddesses destroy you, which is to say, Would that I had perished in the womb! so that this is another wish, different from the former one, by which soon after being brought forth from the womb into the light he wished to be killed. But it should have been said thus, ut fieret esset, not ut fieret, etc. For indeed one already born cannot return into the womb, that he might be buried there. Note: Jeremiah does not wish to die in original sin, but he abstracts from it, as I said at verse 14. Finally St. Chrysostom, homily 4 On the Patience of Job, and others note that the grace of the Gospel is greater than that of the Law, because the holy Prophets suffered, but grieved; the Apostles and Martyrs suffered, but gloried. "Every weak thing," says Seneca, "is by nature querulous," and everything querulous is feminine: for it is manly in adversities not to complain, but to overcome them bravely, and to rejoice and glory in them. St. Bernard, epistle 336 to Eugenius the Pontiff: "I have read," he says, "in a certain wise man: There is no strong man whose spirit does not grow in the very difficulty of things. But I say: It is more permitted to a faithful man to trust among scourges." He adds: "You, friend of the Bridegroom, prove yourself a friend in necessity." Blessed Dorotheus, a great teacher of the spiritual life: "Certainly," he says, "contempt of the world is a sign of being disturbed by nothing." St. Ignatius: "Gentleness," he says, "I wish for, by which all the force and power of the prince of this world is weakened." Farmers love the harsh winter: for the greater the cold, the more the crops are rooted in the earth, and the more they draw the earth's sap: hence in summer they expect a greater harvest. So the generous Saints love hardships: hence they will reap the more joyful fruits of patience and virtues in this life, and of glory in the future: see the sayings at Isaiah xxv, 3. St. Jerome knew this, and therefore, vexed by rivals, thus writes to Asella, epistle 99: "I give thanks to my God, that I am worthy to be hated by the world. What portion of afflictions have I endured, I who serve the cross? They imputed to me the infamy of a false crime; but I know that through good and ill repute one comes to the kingdoms of heaven."
20:17
Martinianus, Saturianus, and their two brothers, when by the command of Genseric king of the Vandals they were to be dragged bound by the feet behind the chariots of running horses through the thorns and brambles of forests, and to be put to death by a long and dreadful death, each said farewell to the other thus: "Brother, pray for me; God has fulfilled our desire; thus one comes to the kingdom of heaven. And so praying and singing psalms, with rejoicing angels, they gave up their pious souls," says Victor of Utica, book I of the Vandals. The same Victor, in book II, relates that to confessors of Christ condemned by King Huneric to exile, as they were going forth, there met them a woman holding an infant in her hand, exhorting him thus: "Run, my lord, see all the saints, how they go and hasten to the crowns." And when the confessors asked her why she hurried so from so long a journey, she answered: "I hasten with this little servant of yours to exile, lest the enemy find him alone and call him back from the way of truth to death." And further down he relates that very many crowds of the faithful met the martyrs, who casting their little children at the feet of the martyrs cried out: "Whom do you leave us wretched, while you go to the crowns? who will baptize these?" And when some wished to go to exile, they were prevented by the torturers and sent back. In the same place he relates that confessors were confined in custody, so that being thrown one upon another, they lay like swarms of locusts, to be tortured extremely in filth and stench, who sang a hymn with exultation: "This is the glory of all His Saints." The same, in book III, relates that Dionysia a matron, when she was being beaten under the same Huneric, said: "Torture me however you wish, yet do not bare my modest members;" and when she did not obtain this, and rivers of blood flowed over her whole body amid the blows of rods: "Ministers," she said, "of the devil, what you reckon as reproach to me, that itself is my praise:" and indeed the martyr herself comforted others to martyrdom. She had an only son of tender age and delicate, whom when she saw trembling with fear of punishments, beating him with the authority of her eyes and maternal power thus comforted him, so that he became much stronger than his mother. To him placed amid cruel blows she said thus: "Remember, son, that in the name of the Trinity we were baptized in the mother Church: let us not lose the garment of our salvation, lest the inviter coming find not the wedding garment, and say to the ministers: Cast him into outer darkness, where there shall be weeping of eyes, and gnashing of teeth. That punishment is to be feared, which never ends. That life is to be desired, which is always possessed." Thus strengthening her son with such words, she quickly made him a martyr, and embracing him as a victim with joy buried him in her home. The gentiles also saw this, but through a shadow, especially the Stoics, who strove through patience to apathy and insensibility, and tranquility of mind. Whence Plutarch, in the book On the Tranquility of Mind: "Unconquered and courageous," he says, "we shall answer fortune with these words, which Socrates is seen to have said to Anytus and Melitus, turning them against the judges themselves: Anytus and Melitus can kill me, they cannot harm me. For fortune can afflict me with some disease; but it cannot make him abject in soul, degenerate, envious, who is good, strong, magnanimous;" and above: "Let us imitate Anaxagoras, who hearing that his son was dead, said: I knew that he whom I begat was mortal; and to each misfortune let us say: I knew that riches possessed me for a day and were unstable; I knew that magistracy could be taken from me by those who had adorned me with it: I knew that I had a good wife, but yet a woman; I knew that a friend was a man, easily (as Plato says) a changeable creature. For such preparation indeed, and formation of mind, if anything adverse happen, will turn away the leap of the heart and trembling, and will calm the perturbation of mind: for it will not say: I did not think, I did not expect this. "Whence Carneades held that all pain arises from the fact that something happens to us unexpectedly;" and again: "This excessive appetite for these things begets the keenest fear of losing them, and pain in their loss. He lacks this who, restraining this appetite, says to fortune: It is pleasant if you give something; small is the pain when you take it away. When Demetrius had captured Megara, he asked Stilpo whether he had lost anything in that plundering; to whom Stilpo replied: I saw no one carrying away my possessions: for fortune plunders wealth, not wisdom, not steadfastness of mind, which are the things and goods of the wise. He does not fear death, who yielding to fate says: God himself, as soon as I wish, will release me; who says: I have anticipated you, O fortune! and have blocked all your approaches to me. And at the beginning of the book: Just as thyme, the harshest and driest herb, provides honey to bees: so prudent men gather something fitting and useful from the most adverse things. Diogenes was sent into exile: not even this badly: for having become an exile he began to philosophize. Zeno of Citium, hearing that his ship with his goods had been sunk: I praise your deed, O fortune! he said, which reduces us to a cloak and a portico. What prevents you from imitating this? Have you stumbled upon some magistracy in performing it? you will live afterwards in the country, managing your affairs. Have you sought the friendship of some prince and suffered rejection? you will live free from dangers and business. Has some exile happened through calumny or envy, and an unhappy outcome? it is permitted to sail with a fair wind to the Muses and the Academy, which Plato did after he made shipwreck of friendship with Dionysius. To obtain tranquility of mind, it greatly helps to consider illustrious men who have borne the same fortune as we do with equanimity. Is it troublesome to you that you lack offspring? but look at the kings of the Romans, of whom none left his kingdom to a son. Is poverty grievous to you? for who would rather be one of the Boeotians than Epaminondas, or of the Romans than Fabricius? Your wife has been unfaithful: have you not read the inscription at Delphi: Agis possesses me, king of land and sea alike? and have you heard that his wife Timaea was corrupted by Alcibiades? yet this did not prevent Agis from becoming the most illustrious and greatest of the Greeks. Thus far Plutarch. Hear also Seneca: I despise the entire kingdom of fortune; and: I would rather fortune have me in her camps than in her delights; I am tormented, but bravely, it is well; I am killed, but bravely, it is well. Thus he himself, epistle 68. The same in On Remedies of Fortune: Pain, he says, threatens: if it is slight, let us bear it: patience is light. If it is severe, let us bear it: glory is not light. Pain is a hard thing: nay, you are soft. Few have been able to bear pain: let us be among the few. We are weak by nature: do not blame nature; she bore us strong. Let us flee pain: what then, that it follows those who flee? The same, book III On Anger, chapters v and vi: It is not a great spirit that is bent by injury. Either one stronger than you, or one weaker has harmed you. If weaker, spare him: if stronger, spare yourself. There is no surer proof of greatness than that nothing can happen by which you are driven, can occur. The upper part of the world and the more orderly, and near the stars, is neither driven into a cloud, nor impelled into a storm, nor turned into a whirlwind, lacks all tumult; the lower parts are struck by lightning. In the same way a sublime spirit, always quiet, and placed in a tranquil station, pressing within itself those things by which anger is contracted, is modest and venerable. Finally, this is the voice of the wise: Misery is a good mother of prudence. And from the Greek, ἔπαθες, ἔμαθες: From those by whom you were harmed, by these you were taught. AND MY DAYS SHALL BE CONSUMED IN CONFUSION, — that is, so that I might finish life ignominiously. It is similar in Job, chapter x, 18; and I Maccabees ii, 7.
Machine translation from the Latin, not reviewed.
20:1
Finita comminatione contra populum, incipit comminatio contra principes. Et primo ponitur comminatio prophetae contra principes; secundo conspiratio principum contra prophetam, infra 26 cap.: in principio regni Joakim filii Josiae regis Juda. Circa primum duo. Primo comminatur contra principes Judaici populi; secundo contra illos, et alios, infra 25 cap.: verbum quod factum est ad Jeremiam a domino. Prima in duas. In prima comminatur contra principes in summo dignitatis gradu constitutos; in secunda contra omnes comminatur, infra 23 cap.: vae pastoribus qui dispergunt, et dilacerant gregem. Circa primum duo. Primo comminatur contra summum in dignitate spirituali, scilicet contra summum sacerdotem; secundo contra summum in dignitate temporali, scilicet contra regem, infra 21 cap.: verbum quod factum est ad Jeremiam a domino. Circa primum duo. Primo ponitur comminatio contra summum sacerdotem; secundo propter pericula quae ex hoc prophetae imminebant, ponitur ipsius conquestio, ibi, seduxisti me, domine. Circa primum duo. Primo ponitur comminationis occasio ex prophetae persecutione: ubi ponitur persecutionis ratio: prophetantem sermones istos, contra civitatem: hoc enim erat officium summi sacerdotis, ut scilicet falso prophetantes corriperet. Infra 29: dedit te dominus sacerdotem pro Jojade sacerdote, ut sis dux in domo domini super omnem virum arreptitium, et prophetantem, ut mittas eum in nervum, et in carcerem, et cetera.
20:2
Prophetae persecutio: et percussit (...) et misit eum in nervum, in carcerem, genus tormenti ad detinendum captivos, Beniamin, quae ducebat in tribum Beniamin; erat enim civitas sita in confinio duarum tribuum. Superiori, quia forte plures erant portae ducentes in terram illam, in domo domini: unde in illa porta exercebatur judicium de prophetis, et de ministris templi, et ibi claudebantur in carcere. Thren. 3: circumaedificavit adversum me ut non egrediar, aggravavit compedem meum.
20:3
Et prophetae liberatio: cumque illuxisset in crastinum, eduxit Phassur Jeremiam de nervo. Act. 4: factum est autem in crastinum, ut congregarentur principes eorum, et seniores, et Scribae in Jerusalem. Psalm. 67: qui educit vinctos in fortitudine. Secundo ponitur comminatio: et primo ponitur poenae designatio ex immutatione nominis: et dixit ad eum: loquitur ad modum hominis timidi, qui undique circumspicit. Prov. 10: pavor his qui operantur malum. Secundo ponitur poenae comminatio: quia haec dicit dominus: et primo quantum ad ipsius amicos: te, et omnes amicos. Ps. 77: sacerdotes eorum in gladio ceciderunt.
20:4
Secundo quantum ad subditos, ponens captivitatem hominum: et omnem Judam. Thren. 1: migravit Judas propter afflictionem, et multitudinem servitutis; habitavit inter gentes, nec invenit requiem.
20:5
Et direptionem bonorum: et dabo universam substantiam civitatis hujus. Isa. 39: auferentur omnia quae in domo tua sunt, et quae thesaurizaverunt patres tui usque ad diem hanc, in Babylonem. Non relinquetur quicquam, dicit dominus.
20:6
Tertio quantum ad ipsius domesticos: tu autem Phassur, et omnes habitatores domus tuae, ibitis in captivitatem (...) et omnes amici tui quibus prophetasti mendacium; promittens prospera. Isa. 22: quasi pilam mittet te dominus in terram latam et spatiosam. Ibi morieris, et cetera. Amos 7: filii tui, et filiae tuae in gladio cadent, et humus tua funiculo metietur; et tu in terra polluta morieris, et Israel captivus migrabit de terra sua.
20:7
Hic ponitur prophetae conquestio: et primo plangit injunctum officium, secundo nativitatis ortum. Circa primum duo. Primo plangit injunctum officium propter consecutam irrisionem; secundo propter persecutionem, ibi, audivi enim contumelias multorum. Circa primum tria. Primo quasi conquerendo notificat injunctionis modum, seduxisti; idest occasionem deceptionis ex verbis tuis accepi: credebam enim me prophetaturum contra gentes, et non contra Judaeos a quibus persecutionem patior. Non autem vult imponere crimen deceptionis in Deum, quia blasphemaret. Invaluisti, imponens officium mihi renitenti, ut supra 1. Et hoc praecipue quia fructum praedicationis suae non vidit. Isa. 49: in vacuum laboravi, sine causa et vane fortitudinem meam consumpsi. Secundo proponit praedicationis eventum, ponens irrisionem: factus sum in derisum (...) omnes subsannant rugatione nasi, irrisionem propalantes. Thren. 3: factus sum in derisum omni populo meo, canticum eorum tota die. Et assignat rationem, ponens praedicationis verbum, quo arguebat aperte culpas, et comminabatur poenas: quia jam olim loquor vociferans iniquitatem, et vastitatem, quae tamen nondum venit. Isa. 16: his qui laetantur super murum cocti lateris, loquimini plagas suas.
20:8
Et consequens opprobrium: et factus est mihi sermo domini in opprobrium, idest opprobrii causa. Act. 26: Festus Paulo dixit: multae litterae ad insaniam te deduxerunt. Tertio resignat injunctum officium et dixi. Et primo abjicit officium, non recordabor, idest, non cogitabo ulterius loqui ad populum. Nolebat enim margaritas ante porcos spargere. Matth. 7: nolite sanctum dare canibus. Secundo officium abjectum resumit: et factus est quasi ignis; quanto enim magis quis exterius a verbis abstinet, magis intus fervorem amoris sentit. Ps. 38: concaluit cor meum intra me, et in meditatione mea exardescet ignis.
20:9
In ossibus, in intimis mentis, defeci, a proposito, ferre non sustinens, interius incendium, audivi enim contumelias multorum. Hic conqueritur de officio assumpto, ex eo quod persecutiones sustinebat. Et primo ponitur adversariorum persecutio: et primo ponit persequentium multitudinem, multorum, quibus resisti non potest. Persequimini; in quo notatur ipsorum conjuratio.
20:10
Ponit etiam familiaritatem: ab omnibus viris qui erant pacifici mei; in quo notatur imminens periculum Abdias: omnes viri foederis tui illuserunt tibi, invaluerunt contra te viri pacis tuae.
20:11
Secundo ponitur prophetae confortatio, ponens divinum auxilium: dominus autem mecum, ad defendendum. Isa. 50: dominus Deus auxiliator meus, et ideo non sum confusus. Et ipsius officium: et idcirco cadent, quia persequuntur. Isa. 40: deficient pueri, et laborabunt, et juvenes infirmitate cadent. Confundentur, quia opprobria dixerunt, quia non intellexerunt, idest intelligere noluerunt, opprobrium, aeternae damnationis, vel futurae captivitatis. Psal. 39: confundantur, et revereantur qui quaerunt animam meam ut auferant eam. Tertio ponitur petitio: ubi captat benevolentiam, commendans justitiam, probator, idest approbator vel inquisitor et discussor: scientiam, qui videt renes, quantum ad affectiones, et corda, quantum ad cogitationes. Supra 17: ego dominus scrutans cor, et probans renes, qui do unicuique juxta viam suam, et cetera. Petit vindictam: videam, quaeso, ultionem meam ex eis: assignat causam: tibi enim revelavi, non hoc ignoranti, sed totam causam meam in te ponens.
20:12
Supra 11: tibi enim revelavi causam meam.
20:13
Quarto ponitur gratiarum actio, cantate domino. Psal. 71: quia liberavit pauperem a potente, pauperem cui non erat adjutor.
20:14
Hic plangit nativitatis suae ortum. Sed objicitur contra hoc quod hic dicitur. Sanctorum enim est gloriari in tribulationibus, ut dicitur ad Rom. 5, ergo videtur quod Jeremias non debuerit pro tribulationibus in maledictionem prorumpere. Praeterea dies creatura Dei est; maledicere autem creaturae Dei, est peccatum: ergo et cetera. Praeterea dies transitorium quid est, et huic poenam maledictionis aptare stultum est: ergo et cetera. Praeterea nullus debet innocenti maledicere; sed ille homo in hoc quod Jeremiam non interfecit, innocens fuit: ergo peccavit ipsi maledicendo. Ad primum dicendum, quod tribulationes in se consideratae malae sunt inquantum contrariantur naturae bonae, ut dicit Augustinus; et sic eas abhorrere naturali odio, peccatum non est. Si tamen propter eas ratio a sua rectitudine deduceretur, hoc esset peccatum. Consideratae autem secundum quod promovent in bonum, sic sancti in ipsis gloriantur, sicut infirmus in sectione per quam sanatur. Ad secundum dicendum, et ad tertium, quod diei in sua natura consideratae non maledicit, quia hoc esset stultum et peccatum, sed inquantum mala est, prout scilicet aliquid mali in ipsa accidit; sicut e contra dies festus agitur propter aliquod bonum quod die illo accidit: et hoc significat, illa maledictio, Gregorius tamen respiciens ad naturam ipsius diei dicit, quod ad litteram non potest intelligi. Et similiter dicendum ad ultimum, quod non maledicit illis hominibus nisi inquantum relationem habent ad suum actum. Unde per hoc dat intelligere horrorem suum, hyperbolice loquens, et taedium vitae suae propter angustias quas patiebatur. Circa hoc ergo duo facit. Primo ponit maledictionem contra nativitatis tempus: maledicta dies. Job 3: pereat dies in qua dictum est: conceptus est homo.
20:15
Contra nativitatis nuntium: maledictus vir qui annuntiavit patri meo, dicens: natus est tibi puer masculus et quasi gaudio laetificavit eum. Gen. 21: gaudium fecit mihi dominus, et quicumque audierit, corridebit mihi.
20:16
Et explicat maledictionis modum: sit homo ille ut sunt civitates quas subvertit dominus. Isa. 25: posuisti civitatem in tumultum, urbem fortem in ruinam.
20:17
Et contra vitae ministrum, qui scilicet vitam conservavit: audiat clamorem, scilicet mortis ut fieret mihi mater mea sepulcrum, quasi non computatus esset inter homines, conceptus aeternus, qui scilicet numquam ad debitum partum pervenisset. Job 3: quare non in vulva mortuus sum, egressus ex utero non statim perii.
20:18
Secundo ponitur maledictionis ratio: quare de vulva egressus sum? Supra 15: vae mihi, mater mea, quare genuisti me virum rixae, virum discordiae, in universa terra? 1 Mach. 2: vae mihi, ut quid natus sum videre contritionem populi mei, et contritionem civitatis sanctae, et sedere illic cum datur in manibus inimicorum? Nota super illo verbo, seduxisti me, domine, et seductus sum; fortior me fuisti, et invaluisti, quia dominus seducit trahendo persuasionibus. 2 Cor. ult.: cum essem astutus, dolo vos cepi. Alliciendo consolationibus. Apocal. 10: cum devorassem eam, amaricatus est venter meus. Confortando promissionibus. Supra 4: ergo ne decepisti populum istum, et Jerusalem, dicens: pax erit vobis? Et ecce pervenit gladius usque ad animam. Invalescit autem dominus corrigendo. Isa. 8: in forti manu sua erudivit me, ne irem in via populi hujus. A noxiis retrahendo. Oseae 2: sepiam viam tuam spinis, et sepiam eam maceria. Amore alligando. Oseae 11: in funiculis Adam traham eos, in vinculis caritatis.
20:7
… Esdr. 14, 21, 25, 40-44); who orders him to speak or to write (Ex. 17, 14; 34, 27; Deut. 31, 19; Is. 8, 1; 30, 8; Hab. 2, 2; Dan. 8, 26; 12, 4; Ezek. 24, 2; in a special way Jer. 36) and to set forth only what God wills (Deut. 18, 15-22; Jer. 23, 16; 20, 7-9, 15, 19; 14, 14; Ezek. 13, 3-17; Mic. 3, 5-8; Zech. 7, 12; cf. II Sam. 7, 1 ff.), declares divine (Hos. 4, 1; Joel 1, 1; Am. 1, 6, 9, 11, 13; 2, 1 etc.; Obad. 1; Jon. 1, 1; 3, 1; Mic. …
… On the other hand, the disobedience of G. (cf. Jer. 20:7-9), the canticle in the belly of the fish, the total and sudden conversion of Nineveh, appear implausible. …
… I strove to contain it, but without success (Jer. 20:7-9). It is the supernatural, powerful action of God that seizes the prophet; cf. Am. 3:8: "The lion roars, who is not frightened? …
20:9
… Amos, like all the prophets, is always conscious of himself, even under the action of Yahweh (Jer. 20:9). Only the identity of the term remains; hence Amos can assert that he is not a nābhi' and immediately afterward categorically affirm that he is. It is easy to understand the extension …
20:14
On the other hand, the affinity and dependence of G. on the sacred books, and particularly on Jeremiah, is undeniable (cf. Jer. 12:1-4 with the argument of G.; Jer. 20:14-19 with Job 3:3-12; Jer. 9:3 with Job 7:15; etc.). …
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.