The prophet’s answer to the messengers of Sedecias, when Jerusalem was besieged.
The prophet answereth the kinges messengers, that Ierusalem shal be punished with plague, sworde, famine, and captiuitie. 9. Those shal escape best that yeld themselues captiues: 11. exhorteth to correct their liues, lest al be vtterly destroyed.
1The word that came to Jeremias from the Lord, when king Sedecias sent unto him Phassur, the son of Melchias, and Sophonias, the son of Maasias the priest, saying:Parola detta dal Signore a Geremia, quando il re Sedecia mandò a lui Phassur figliuolo di Melchia, e Sofonia figliuolo di Maasia sacerdote a dirgli:THE word that was made to Ieremie from our Lord, when king Sedecias sent Phassur the sonne of Melchias vnto him, and Sophonias the sonne of Maasias priest, saying:Verbum quod factum est ad Jeremiam a Domino, quando misit ad eum rex Sedecias Phassur filium Melchiæ, et Sophoniam filium Maasiæ sacerdotem, dicens: 2Inquire of the Lord for us, for Nabuchodonosor king of Babylon maketh war against us: if so be the Lord will deal with us according to all his wonderful works, that he may depart from us.Consulta per noi il Signore, per chè Nabuchodonosor re di Babilonia ci muove guerra; se a sorte il Signore sia per fare in nostro favore alcune delle tante sue meraviglie, onde quegli vada lontan da noi:Aske our Lord for vs, because Nabuchodonosor the king of Babylon maketh battel against vs: if perhaps our Lord shal doe with vs according to al his meruelous workes, and he may retire backe from vs.Interroga pro nobis Dominum, quia Nabuchodonosor, rex Babylonis, præliatur adversum nos: si forte faciat Dominus nobiscum secundum omnia mirabilia sua, et recedat a nobis. 3And Jeremias said to them: Thus shall you say to Sedecias:E disse loro Geremia: Direte così a Sedecia:And Ieremie said to them: Thus shal you say to Sedecias:Et dixit Jeremias ad eos: Sic dicetis Sedeciæ: 4Thus saith the Lord, the God of Israel: Behold I will turn back the weapons of war that are in your hands, and with which you fight against the king of Babylon, and the Chaldeans, that besiege you round about the walls: and I will gather them together in the midst of this city.Queste cose dice il Signore, il Dio d'Israele: Ecco, che io volgerò in vostro danno le armi, che sono nelle vostre mani, e colle quali combattete contro il re di Babilonia, e i Caldei, che circondano di assedio le vostre mura e radunerò queste anni nel mezzo di questa città.Thus saith our Lord the God of Israel: Behold I wil conuert the weapons of warre which are in your handes, and wherewith you fight against the king of Babylon, and the Chaldees, that besiege you round about the walles: and I wil gather them together in the middes of this citie.Hæc dicit Dominus Deus Israël: Ecce ego convertam vasa belli quæ in manibus vestris sunt, et quibus vos pugnatis adversum regem Babylonis et Chaldæos qui obsident vos in circuitu murorum: et congregabo ea in medio civitatis hujus.
5And I myself will fight against you with an outstretched hand, and with a strong arm, and in fury, and in indignation, and in great wrath.Ed io vi debellerò, stesa la mano mia, e il forte mio braccio, con furore, a indegnazione, ed ira grande.And I wil vanquish you in stretched out hand, and in a strong arme, and in furie, and in indignation, and in great wrath.Et debellabo ego vos in manu extenta, et in brachio forti, et in furore, et in indignatione, et in ira grandi. 6And I will strike the inhabitants of this city, men and beasts shall die of a great pestilence.E manderò flagello sopra gli abitatori di questa città: uomini, e bestie morranno di orribile pestilenza.And wil strike the inhabitants of this citie, men and beasts shal dye with a greate pestilence.Et percutiam habitatores civitatis hujus: homines et bestiæ pestilentia magna morientur. 7And after this, saith the Lord, I will give Sedecias the king of Juda, and his servants, and his people, and such as are left in this city from the pestilence, and the sword, and the famine, into the hand of Nabuchodonosor the king of Babylon, and into the hand of their enemies, and into the hand of them that seek their life, and he shall strike them with the edge of the sword, and he shall not be moved to pity, nor spare them, nor shew mercy to them.E dopo queste cose, dice il Signore, io darò Sedecia re di Giuda, e i suoi servitori, e il suo popolo, e tutti quelli, che in questa città saranno avanzati alla peste, alla spada, e alla fame, li darò in potere del re di Babilonia, e in potere de' lor nemici, e in potere di coloro, che li vogliono morti, e li farà perire di spada, e non si piegherà, né perdonerà, né avrà misericordia.And after this saith our Lord: I wil geue Sedecias the king of Iuda, and his seruants, and his people, & they that are leaft in his citie from the pestilence, and the sword, and famine, into the hand of Nabuchodonosor the king of Babylon, and into the hand of their enemies, and into the hand of them that seeke their life, and he wil strike them in the edge of the sword, and he wil not be moued, nor spare, nor haue mercie.Et post hæc, ait Dominus, dabo Sedeciam regem Juda, et servos ejus, et populum ejus, et qui derelicti sunt in civitate hac a peste, et gladio, et fame, in manu Nabuchodonosor regis Babylonis, et in manu inimicorum eorum, et in manu quærentium animam eorum: et percutiet eos in ore gladii, et non flectetur, neque parcet, nec miserebitur. 8And to this people thou shalt say: Thus saith the Lord: Behold I set before you the way of life, and the way of death.E a questo popolo tu dirai: Queste cose dice il Signore: Ecco, che io pongo dinanzi a voi la via della vita, e la via della morte.And to this people thou shalt say: Thus saith our Lord: Behold I geue before you the way of life, and the way of death.Et ad populum hunc dices: Hæc dicit Dominus: Ecce ego do coram vobis viam vitæ, et viam mortis.
9He that shall abide in this city, shall die by the sword, and by the famine, and by the pestilence: but he that shall go out and flee over to the Chaldeans, that besiege you, shall live, and his life shall be to him as a spoil.Chi si fermerà in questa città, perirà di spada, e di fame, e di peste: chi se n'andrà, e fuggirà verso i Caldei, che vi assediano, viverà, e la vita terragli luogo di un bell'acquisto.He that shal dwel within this citie, shal dye with the sword, and with famine, and pestilence: but he that shal goe forth, and flee to the Chaldees, that besiege you, shal liue, and his life shal be to him, as a spoile.Qui habitaverit in urbe hac morietur gladio, et fame, et peste: qui autem egressus fuerit, et transfugerit ad Chaldæos qui obsident vos, vivet, et erit ei anima sua quasi spolium. 10For I have set my face against this city for evil, and not for good, saith the Lord: it shall be given into the hand of the king of Babylon, and he shall burn it with fire.Imperocché io ho fissato il mio sguardo sopra questa città per suo male, e non per suo bene, dice il Signore: io darolla in potere del re di Babilonia, il quale la darà alle fiamme.For I haue set my face vpon this citie to euil, and not to good, saith our Lord: it shal be geuen into the hand of the king of Babylon, & he shal burne it with fire.Posui enim faciem meam super civitatem hanc in malum, et non in bonum, ait Dominus: in manu regis Babylonis dabitur, et exuret eam igni. 11And to the house of the king of Juda: Hear ye the word of the Lord,E dirai alla casa del re di Giuda: Udite la Parola del Signore,And to the house of the king of Iuda, Heare ye the word of our Lord,Et domui regis Juda: Audite verba Domini, 12O house of David, thus saith the Lord: Judge ye judgment in the morning, and deliver him that is oppressed by violence out of the hand of the oppressor: lest my indignation go forth like a fire, and be kindled, and there be none to quench it, because of the evil of your ways.Casa di Davidde, queste cose dice il Signore: Di buon'ora rendete giustizia, e liberate dalle mani del calunniatore gli oppressi dalla prepotenza: affinchè non iscappi fuora come fuoco la mia indegnazione, e s'infiammi, e non siavi chi possa estinguerla per ragione delle maligne vostre parzialità.ô house of Dauid, thus saith our Lord: Iudge ye iudgement in the morning, & deliuer the oppressed by violence out of the hand of the oppressour: lest perhaps mine indignation goe forth as fire, and be kindled, and there be none to quenche it, because of the malice of your studies.domus David. / Hæc dicit Dominus: / Judicate mane judicium, / et eruite vi oppressum de manu calumniantis, / ne forte egrediatur ut ignis indignatio mea, / et succendatur, et non sit qui extinguat, / propter malitiam studiorum vestrorum.
13Behold I come to thee that dwellest in a valley upon a rock above a plain, saith the Lord: and you say: Who shall strike us and who shall enter into our houses?Eccomi a te, o abitatrice della valle sassosa, e campestre, dice il Signore; a voi che dite: Chi ci assalirà, e chi sforzerà le nostre case?Behold, I to thee inhabitresse of the firme & champaine valley saith our Lord: which say: Who shal strike vs? and who shal enter into our houses?Ecce ego ad te, habitatricem vallis solidæ atque campestris, / ait Dominus: / qui dicitis: Quis percutiet nos ? / et quis ingredietur domos nostras ? 14But I will visit upon you according to the fruit of your doings, saith the Lord: and I will kindle a fire in the forest thereof: and it shall devour all things round about it.Ma io renderò a voi il frutto delle vostre inclinazioni, dice il Signore: e appiccherò il fuoco alla sua selva, e divorerà ogni cosa all'intorno.And I wil visite vpon you according to the fruite of your studies, saith our Lord: & I wil kindle a fire in the forest therof: and it shal deuoure al thinges round aboute it.Et visitabo super vos juxta fructum studiorum vestrorum, / dicit Dominus: / et succendam ignem in saltu ejus, / et devorabit omnia in circuitu ejus.
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Calmet
Sent, after Nabuchodonosor had returned from Egypt. (The year of the world 3415.) This consultation should be placed after Jeremias 37. (Calmet)
Piscator
Phassur, specified above, and Jeremias 38:1., (Calmet) or a different person. (St. Jerome) (Piscator)
Calmet
Sophonias, the second priest, (chap. 37:3., and 52:24.) of the 24th class, (1 Paralipomenon 24:18.) who was slain at Reblatha. (Calmet)
Worthington
Jeremias threatens the great ones to Jeremias 29. and is persecuted. He spoke this when Nabuchodonosor invaded the country. (Worthington)
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Calmet
City. The people shall turn their arms against each other; or rather the Chaldeans shall use their weapons to destroy them. (Calmet)
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Haydock
Pestilence. Septuagint, "death;" the sword, and various diseases. (Haydock)
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To them. This was verified, Jeremias 52., and 4 Kings xxiv.
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Calmet
Death; the former if they submit, the latter if they fight, ver. 9. (Calmet)
Worthington
God's grace is ever ready, that sinners may be converted. (Worthington)
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Calmet
Spoil. He shall be happy to escape naked, Jeremias 38:3. (Calmet)
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Challoner
Valley. He speaks to Jerusalem, confiding in the strength of her situation, upon rocks, surrounded with a deep valley. (Challoner)
Haydock
Literally, "valley, solid and in a plain." (Haydock)
Calmet
Isaias (xxii. 1.) styles it ironically, "the valley of vision." (Calmet)
Josephus
Jerusalem was situated on many rocks. (Josephus, Jewish Wars 6:6.)
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Kennicott
Doings. Hebrew, "studies." So "Your studious pursuits" occurs, ver. 12, in many Hebrew manuscripts, though the printed copy have, "their;" and "spoiled" for apprised. (Kennicott)
Haydock
Forest, the temple, which is called Libanus, (Zacharias 11:21.) and the houses built of cedar-wood, (4 Kings 25:9.; Calmet) particularly the royal palace of the forest, 3 Kings vii. (Haydock)
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To thee that dwellest, etc.... He speaks to Jerusalem, confiding in the strength of her situation upon rocks, surrounded with a deep valley.
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This reuelation was made to Ieremie & vttered by him long after those, which are in the former chapters: yea and after some of those which are recorded in the chapters folowing. For he speaketh here of the time when Nabuchodonosor inuaded the countrie.
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Gods grace is euer ready that sinners may conuert if they vvil.
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Concordance Deut. 7. 11 30.
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St Methodius † AD 311 From the Discourse on the Resurrection, Part III 2
… for spiritual things are far removed from irrational lust and sin. “But I am carnal, sold under sin;” which means: But I being carnal, and being placed between good and evil as a voluntary agent, am so that I may have it in my power to choose what I will. For “behold I set before thee life and death;”
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St John Chrysostom † AD 407 Homilies on Colossians 2
Oftentimes do we say these things, but there are whom we cannot bring to believe. But it is nothing wonderful if we, men of small account, are thus treated, when we discourse of such things, since the same happened to the Prophets also; when they spoke not of such matters only, but also of war and captivity. (
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2. ASK. — The Hebrew דרש daras signifies to ask, and signifies also to seek, or to require the Lord by beseeching, and to seek help. Thus the Chaldean here, Vatablus, Theodoret, and it is evident from the following that it is taken both ways here. Behold here fulfilled that which God promised to Jeremiah, xv, 19: "They shall be converted to you, and you shall not be converted to them:" for necessity compelled the impious Zedekiah to go to Jeremiah and to seek help from him. ACCORDING TO ALL HIS WONDERS, — by which he marvelously delivered his people from Pharaoh, Exodus xiv, and from Sennacherib, IV Kings xix, and from Holofernes, Judith xiii. Zedekiah tacitly confesses here that he cannot be delivered from the Chaldeans by his own or by human strength, but by God's help and miracle alone. AND LET HIM DEPART FROM US, — not God, but Nebuchadnezzar.
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4. I WILL TURN THEM. — Theodoret: I will make them useless; more simply, "I will turn them," that is, I will blunt your weapons, that is, I will prevent you from using them, and you will not be able to resist the Chaldeans. Thus Isidore. Third, most simply Hugo, St. Thomas, Lyran, Vatablus: "I will turn," that is, I will turn back, "the vessels," that is, the weapons of war, against you, so that namely the Chaldeans, seeing you armed with them, will be more provoked to fight against you, and when that city is captured, as is wont to happen, they will snatch them from you, and gather them in the midst, namely in the forum, the civic building, or the armory, of the city, and with them they will slaughter you. Fourth, Sanchez: "I will turn," he says, your weapons against yourselves, that is to say, I will cause there to be factions among you, and you will destroy each other by mutual slaughter. But the following passages indicate the third interpretation. For it follows: "And the Chaldeans," namely I will turn and incite against you: "and I will gather them in the midst of the city:" "them," namely "the vessels of war," that is your weapons. Nor do we read that there were factious Zealots in the destruction of Jerusalem by the Chaldeans, but by the Romans.
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5. And I will fight (fighting for the Chaldeans against you) WITH AN OUTSTRETCHED HAND, — that is, a strong one, which continually stretches itself out rigidly toward you to strike and slay you.
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8. BEHOLD I SET BEFORE YOU THE WAY OF LIFE, AND THE WAY OF DEATH, — that is to say, I give you the choice of life and death, and I propose to you a reason, and one means by which you can live; another by which you will bring death upon yourselves; namely, if you wish to live, surrender yourselves to the Chaldean: if you resist, by enduring a siege in the city, you will perish by the sword, by famine and by pestilence. If therefore you perish, ascribe it to your fault and disobedience, and do not accuse me of cruelty. Therefore to remain in the city and to be besieged was the way of death: but to flee to the enemies was the way of life, that is to say, You will be treated so badly that you cannot be saved except through the enemies: you cannot escape death except through captivity. Tropologically, "the way of life" is the pursuit of virtue and the law of God: "the way of death" is sin, and the transgression of the law and will of God. Let preachers often set both before the people's eyes, so that since many are called, few are chosen, and since many enter the way of death, few the way of life: let each one who loves his salvation strive with the few to flee from the fire of Sodom, and as it were to snatch and save his soul, so that by the way of life he may escape to life blessed and eternal. Second and more aptly: "the way of life" is to submit oneself to the cross sent by God: "the way of death" is to resist it and struggle against it. Whence Christ says in Matthew, chapter xvi, 24: "If any man will come after me, let him deny himself, and take up his cross, and follow me. For he that will save his life, shall lose it: and he that shall lose his life for my sake, shall find it." The same thing St. John says, chapter xii, 25.
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9. HIS SOUL SHALL BE TO HIM AS A SPOIL, — he will free his soul from death, that is, his life, and he will have it as a spoil; because, just as spoil is another's, not one's own, for it is snatched from the enemy: so the Jews in the siege will save their life, desperate, lost, and placed in the power of the enemies, and will snatch it as a spoil from the enemy, by surrendering themselves to the enemy. Second, just as soldiers rejoice over spoil, as a reward coming beyond hope: so the Jews will rejoice over their life preserved beyond hope. Thus Vatablus and Maldonatus. Thus also nearly Capella: He will free, he says, his soul, and will keep it whole, like spoil which someone snatches from plunder and fire, and carefully guards. Otherwise Isidore: With life saved, he says, the captive will live, and will be a spoil to the enemy. Jeremiah repeats this phrase, chapter xxxviii, 2, and xxxix, 18, and xlv, 5.
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10. FOR I HAVE SET MY FACE AGAINST THIS CITY FOR EVIL, — with a firm and hostile mind and eyes I have looked upon Jerusalem, and I have determined and plainly decreed to give it to the Chaldeans to be burned.
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11. AND TO THE HOUSE OF THE KING, — namely you shall say. God commands the Prophet to turn his discourse from the people to the leaders.
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12. HOUSE OF DAVID, — that is, the house of the king: for the king was of the line of David. He mentions David, because he wished to exhort his descendants to judgment and justice, in which David excelled, as is clear from II Kings viii, 15, that is to say, If you are sons of David, do the works of David. IN THE MORNING, — that is, early, vigilantly, diligently and quickly settle the disputes and cases of the innocent. Thus Hugo and Lyran. Second, Vatablus, "in the morning," he says, namely when you are fasting, lest through drunkenness with a disturbed mind, you pervert judgment. Third, mystically St. Jerome, Rabanus, Hugo: "In the morning," they say, that is, in the light of justice, not in the darkness of falsehood. The first sense is the simplest.
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13. BEHOLD I COME AGAINST THEE, O INHABITRESS OF THE VALLEY OF THE SOLID ROCK. — For solid in Hebrew is צור tsur, which Symmachus, as St. Jerome says, translated as stone; Theodotion, besieged; Aquila's second edition, Tyre; Our translator, solid; the Chaldean, valley of strength. He therefore denotes Judaea and especially Jerusalem, says St. Jerome, which situated in a solid and strong valley like a rock, was fortified by Sion and other mountains and very great walls, like Tyre: so that it was at once both a rock or cliff and a valley. Second, because, as St. Jerome says, just as Tyre was surrounded by the sea, so Jerusalem besieged was surrounded by the Babylonian army. Jerusalem is called level: because it had a part in the plain, and had plains in its vicinity. He addresses Jerusalem, that is the citizens, who presided over the fortification of the city, as if it were impregnable, as if to say: Do not trust in a place fortified by nature: for I am he who fight against thee, who will easily open a way for myself: "because if thou shalt be exalted as the eagle, and if thou shalt set thy nest among the stars, I will bring thee down from thence," as I have threatened to Idumaea, Obadiah verse 4. Symbolically, Jeremiah, equally as Isaiah, chapter xxii, 1, calls Jerusalem and Sion, although situated on a mountain, a valley; because they beheld it thus depressed and destroyed by sins equally as by the arms of the Chaldaeans, so that there appeared in it no trace either of former religion and holiness, or of ancient height and glory, as if to say: O mountain, no longer noble and illustrious, but ignoble and a deep valley, which by thy corrupted morals thou hast thrust down into the depths of vileness and ignominy, and therefore thou hast been cut down and overthrown by the Chaldaeans even to thy foundations. Thus Sanchez.
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14. I WILL VISIT UPON YOU ACCORDING TO THE FRUIT OF YOUR STUDIES, — as if to say: I will punish you according to your deserts; so that, as you have sown seeds of sins, so also shall you reap from them fruits of plagues: you have sown wind, you shall reap a whirlwind: you have sown thorns, you shall reap thorns of destruction and burning. I WILL KINDLE A FIRE IN THE FOREST THEREOF. — By forest or wood he calls the houses and streets of Jerusalem, says St. Jerome, and this partly on account of the multitude and density of houses and inhabitants, says Theodoret; partly because the gates and houses were constructed from the wood of the forest; partly because there was in it the house of the forest of Lebanon, built by Solomon. This sense is required by the question of the Jews: "Who shall enter into our houses?" To this God answers: I and the Chaldaeans; and through them "I will kindle a fire in your forest." Thus chapter xxii, 6, and elsewhere Jerusalem is called Lebanon. R. David and Jonathan understand by forest the neighboring cities, which like a forest surrounded Jerusalem; as if explaining he adds: "And it shall devour all things round about it." But he alludes to fire, which sent into a forest pervades the whole, and is inextinguishable. We have seen a similar phrase chapter v, 14. Otherwise Sanchez: The Jews, he says, sacrificed in forests: they also had groves and gardens round about the city for pleasure and delights. Both therefore the forests and groves, defiled by the sacrifices of idols, and the gardens planted for the relaxation of souls, and furnished with all pleasantness (in which therefore they gave themselves to belly and lust) he pronounces are to be laid waste by fire; so that neither in the city nor outside the city is anything safe from the sword or immune from fire. Thus the gardens of delights, which the Flemish merchants and the rich had built for themselves round about Antwerp, Brussels, Bruges and other Flemish cities, so that they seemed to be earthly paradises; on account of the luxury and sins committed in them, God in our age has turned these into tears— so that Belgium, which once seemed to be the eye and delight of Europe, now appears to be a valley of tears, indeed a place of many graves and tombs. But when the ancestral faith and probity of the fathers returns, the ancestral wealth, elegance and frequency will also return in time. Mystically, says St. Jerome, Jerusalem is called the forest of Lebanon, because it did not have fruitful trees of good works: into this forest therefore God will cast fire, both of the Chaldaeans and of eternal damnation; whence John the Baptist says: "Now the axe is laid to the root of the trees. Every tree therefore that doth not yield good fruit shall be cut down and cast into the fire." Allegorically, says the same St. Jerome, whatever is prophesied concerning the royal house and the metropolitan city, let us refer to the ecclesiastical order, and the princes of the Churches, those namely who have given themselves to pride and riches and wantonness. Note the same, and apply it to the following chapter.
Machine translation from the Latin, not reviewed.
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Hic ponitur comminatio contra reges, qui obtinent summum gradum in potestate saeculari: et primo secundum quod reges puniuntur per poenam populi; secundo secundum quod puniuntur in propria persona, 22 cap.: haec dicit dominus et cetera. Circa primum duo. Primo ponitur regis interrogatio vel petitio: interroga; quasi dicat, quaere divinum responsum, et ora pro nobis. Hic Phassur non est idem qui supra, qui ex alio patre natus. Isa. 37: dies tribulationis et correctionis, et blasphemiae dies haec: quia venerunt filii usque ad partum, et virtus non est pariendi. Et infra (ibid.): leva ergo orationem pro reliquiis quae repertae sunt. Secundo ponitur prophetae responsio: et dixit Jeremias. Et primo comminatur poenam quantum ad tempus ante civitatis captionem, contra tria in quibus confidebant: scilicet in armorum munitione: ecce convertam; quasi dicat: arma quae contra hostes assumpsistis, in vosipsos convertentur, quia contra vos invicem pugnabitis. Psalm. 7: convertetur dolor ejus in caput ejus, et in verticem ipsius iniquitas ejus descendet. Vel convertentur, quasi sine fructu. Confidebant etiam in murorum fortitudine; contra quod dicit: et Chaldaeos, qui obsident in circuitu murorum; quasi dicat, non impedientibus muris. Thren. 4: non crediderunt reges terrae, et universi habitatores orbis, quoniam ingrederetur hostis, et inimicus per portas Jerusalem.
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Confidebant etiam in divina protectione; contra quod dicit: et debellabo ego vos in manu extenta, idest potentia mea ad vindictam parata, forti, cui resisti non potest, furore, quantum ad pessimos, indignatione, quantum ad minus peccantes, in ira grandi, contra mediocres.
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Hic tangit modum impugnationis. Ezech. 20: in manu valida, et in brachio extento, et in furore effuso regnabo super vos, et adducam vos in desertum populorum, et judicabor vobiscum ibi, facie ad faciem. Et quantum ad tempus post urbis captionem: et post hoc, comminans poenam, dabo Sedeciam. Thren. 1: dedit me dominus in manu de qua non potero fugere. Et excludit misericordiam: et non flectetur, precibus, vel muneribus, neque parcet, propter pristinam amicitiam, neque miserebitur, ex compassione miseriae. Proverb. 6: zelus et furor viri non parcet in die vindictae, nec acquiescet cujusque precibus, nec suscipiet pro redemptione dona plurima. Et hoc quia pactum non servavit. Ezech. 17: qui dissolvit pactum, numquid effugiet? Secundo proponit eis salutis viam quantum ad populum: et ad populum hunc dices.
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Et primo dat eis eligendi libertatem: ecce ego do coram vobis viam vitae, et viam mortis. Eccl. 15: ante hominem vita et mors, bonum et malum: quod placuerit ei, dabitur illi.
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Ponit disjunctionem: qui habitaverit in urbe hac morietur (...) qui autem egressus fuerit (...) vivet. Isa. 51: egredimini de medio ejus, populus meus, ut salvet unusquisque animam suam ab ira furoris domini.
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Et assignat rationem: posui enim faciem meam super civitatem hanc. Supra 1: ollam succensam ego video.
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Et ad regem: et domui regis Juda, scilicet dices, ponens consilium: judicate mane. Psal. 81: eripite pauperem, et egenum de manu peccatoris liberate.
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Et ponit imminens periculum: ne forte egrediatur ut ignis indignatio mea. Deut. 32: ignis succensus est in furore meo, et ardebit usque ad Inferni novissima. Tertio excludit falsam fiduciam, ponens confidentiae causam: ecce ego ad te, idest arcem Jerusalem, habitatricem vallis solidae, atque campestris: erat enim Jerusalem in latere montis versus vallem Arnon: ergo pars erat in valle. Vel dicitur despective, sicut Isa. 22: onus vallis visionis et cetera. Et etiam ex monte habebat soliditatem, fortitudinem et firmitatem; et ex fructiferis vallibus habebat fertilitatem.
21:13
Et superbam audaciam: qui dicitis; quis percutiet nos? Abdias 2: qui dicis in corde tuo: quis detrahet me in terram?
21:14
Et comminatur poenam: et visitabo, et succendam ignem in saltu, infructuosum populum, Joelis 1: ignis comedit speciosa deserti, et flamma succendit omnia ligna regionis.
21:1
Melchia (Heb. Malkijjah[ū] «My King is Yahweh»)
3. Father of Pashhur, the adversary of Jeremiah (Jer. 21:1; 38:1).
Sophonias (Heb. Şēphanjāh "Yahweh Protects")
Three other figures of the Old Testament bear the name Z.: a Levite, ancestor of the musician Heman (1 Chron. 6:21 [Vulg. 36]); a high priest, before whom Jeremiah was denounced as a false prophet (Jer. 21:1; 29:25, 29; 37:3), who was later deported and killed after the capture of Jerusalem (ibid. 52:24 ff.; 2 Kings 25:18 ff.); a citizen of Jerusalem (Zech. 6:10, 14).
21:7
… Other precisions: for example, that one verse (Jer. 21:7) has 42 words and 160 letters; that in four verses (Gen. 18:5; 24:55; Num. 12:14; Ps. 36:7) there is a wāw added through the fault of the scribes which must not be taken into account; 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.