The prophet foretells the seventy years captivity; after that the destruction of Babylon, and other nations.
After the peoples contemning to heare Ieremie, and other Prophets, preaching three & twentie yeares, 8. he denounceth their assured captiuitie seuentie yeares in Babylon: 12. and then the ruine of their enemies. 15. Al which wrath of God, Ieremie forshsweth to the Iewes, 19. and Gentiles. 29. Which shal first happen to Gods proper people: 36. and so extend to al nations: 34. the principal gouerners bewayling their common miserie.
1The word that came to Jeremias concerning all the people of Juda, in the fourth year of Joakim the son of Josias king of Juda, (the same is the first year of Nabuchodonosor king of Babylon,)Parola, che fu rivelata a Geremia intorno a tutto il popolo di Giuda l'anno quarto di Joachim figliuolo di Giosia, re di Giuda, che è l'anno primo di Nabucodonosor re di Babilonia.THE word that was made to Ieremie concerning al the people of Iudain the fourth yeare of Ioakim the sonne of Iosias king of Iuda (the same is the first yeare of Nabuchodonosor king of Babylon.)Verbum quod factum est ad Jeremiam, de omni populo Juda, in anno quarto Joakim filii Josiæ regis Juda (ipse est annus primus Nabuchodonosor regis Babylonis), 2Which Jeremias the prophet spoke to all the people of Juda, and to all the inhabitants of Jerusalem, saying:La qual parola ripetè Geremia profeta a tutto il popolo di Giuda, e a tutti gli abitatori di Gerusalemme, dicendo:Which Ieremie the prophet spake to al the people of Iuda, and to al the inhabitants of Ierusalem, saying:quod locutus est Jeremias propheta ad omnem populum Juda, et ad universos habitatores Jerusalem, dicens: 3From the thirteenth year of Josias the son of Ammon king of Juda until this day: this is the three and twentieth year, the word of the Lord hath come to me, and I have spoken to you, rising before day, and speaking, and you have not hearkened.Dall'anno tredicesimo di Giosia figliuolo di Ammon, re di Giuda, fino a questo giorno, questo è il ventesimo terzo anno, dacché il Signore parlommi, e io ho parlato a voi, levandomi la notte per favellarvi; e voi non avete ascoltato.From the thirteenth yeare of Iosias, the sonne of Amon king of Iuda vntil this day; this is the three & twentith yeare, the word of our Lord was made to me, and I haue spoken to you rising in the night and speaking, and you haue not heard.A tertiodecimo anno Josiæ filii Amon regis Juda, usque ad diem hanc, iste tertius et vigesimus annus, factum est verbum Domini ad me, et locutus sum ad vos, de nocte consurgens et loquens, et non audistis. 4And the Lord hath sent to you all his servants the prophets, rising early, and sending, and you have not hearkened, nor inclined your ears to hear.E il Signore assai per tempo ha spediti a voi tutti i suoi servi, i profeti, gli ha spediti, e non gli avete ascoltati, né avete piegate le orecchie per dar loro retta,And our Lord hath sent al his seruants the prophets, rysing early, and sending and you haue not heard, not inclined your eares to heareEt misit Dominus ad vos omnes servos suos prophetas, consurgens diluculo, mittensque: et non audistis, neque inclinastis aures vestras ut audiretis,
5When he said: Return ye, every one from his evil way, and from your wicked devices, and you shall dwell in the land which the Lord hath given to you, and your fathers for ever and ever.Quand'ei vi diceva: Si converta ognuno di voi dalla sua mala vita, e dalle pessime sue inclinazioni, e abiterete per tutti i secoli nella terra data dal Signore a voi, e a' padri vostri;when he said: Returne ye euerie one from his euil way, and from your most wicked cogitations: and you shal dwel in the land, which our Lord hath geuen you, and your fathers from euerlasting & for euermore.cum diceret: Revertimini unusquisque a via sua mala, et a pessimis cogitationibus vestris, et habitabitis in terra quam dedit Dominus vobis et patribus vestris, a sæculo et usque in sæculum: 6And go not after strange gods to serve them, and adore them: nor provoke me to wrath by the works of your hands, and I will not afflict you.E non andate dietro a dei stranieri per adorargli, e servirgli; e non provocate me ad ira colle opere delle vostre mani, e io non darò a voi afflizione.And goe ye not after strange goddes to serue them, & adore them: nor prouoke me to wrarh in the works of your handes, and I wil not afflict you.et nolite ire post deos alienos, ut serviatis eis, adoretisque eos: neque me ad iracundiam provocetis in operibus manuum vestrarum, et non affligam vos. 7And you have not heard me, saith the Lord, that you might provoke me to anger with the works of your hands, to your own hurt.Ma voi non m'avete ascoltato, dice il Signore, talmente che mi avete provocato ad ira colle opere delle vostre mani per vostro danno.And you haue not heard me, saith our Lord, so that you prouoked me to anger in the workes of your handes, to your euil.Et non audistis me, dicit Dominus, ut me ad iracundiam provocaretis in operibus manuum vestrarum, in malum vestrum. 8Therefore thus saith the Lord of hosts: Because you have not heard my words:Quindi il Signore degli eserciti parla così: Perchè voi non avete ascoltate le mie parole,Therfore thus saith the Lord of hostes: For that you haue not heard my wordes:Propterea hæc dicit Dominus exercituum: Pro eo quod non audistis verba mea, 9Behold I will send, and take all the kindreds of the north, saith the Lord, and Nabuchodonosor the king of Babylon my servant: and I will bring them against this land, and against the inhabitants thereof, and against all the nations that are round about it: and I will destroy them, and make them an astonishment and a hissing, and perpetual desolations.Ecco che io prenderò meco, e spedirò tutte le famiglie del settentrione, dice il Signore, e Nabuchodonosor re di Babilonia mio servo, e li condurrò contro questa terra, e contro i suoi abitatori, e contro tutte le nazioni, che sono all'intorno, e gli ucciderò, e ridurrogli ad essere spavento, e scherno di tutti, e solitudine sempiterna.behold I wil send, and take al the kinreds of the North, saith our Lord, and Nabuchodonosor the king of Babylon my seruant: and I wil bring them vpon this land, and vpon the inhabitants thereof, and vpon al the nations that are round about it: and I wil kil them, and make them into astonishment and hyssing, and into euerlasting desolations.ecce ego mittam et assumam universas cognationes aquilonis, ait Dominus, et Nabuchodonosor regem Babylonis servum meum, et adducam eos super terram istam, et super habitatores ejus, et super omnes nationes quæ in circuitu illius sunt: et interficiam eos, et ponam eos in stuporem et in sibilum, et in solitudines sempiternas.
10And I will take away from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the mill and the light of the lamp.E torrò via da essi la voce di gaudio, e la voce di letizia, la voce dello sposo, e la voce della sposa, le canzoni intorno alle macine, e il lume di lampana.And I wil destroy out of them the voice of ioy, and the voice of gladnes, the voice of the bridegroome, and the voice of the bride, the noise of the mil, and the light of the lampe.Perdamque ex eis vocem gaudii et vocem lætitiæ, vocem sponsi et vocem sponsæ, vocem molæ et lumen lucernæ. 11And all this land shall be a desolation, and an astonishment: and all these nations shall serve the king of Babylon seventy years.E tutta questa terra sarà solitudine spaventosa: e serviranno tutte queste genti al re di Babilonia per settanta anni.And al this land shal be in desolation, and into astonishment: and al these nations shal serue the king of Bebylon seuentie yeares.Et erit universa terra hæc in solitudinem, et in stuporem: et servient omnes gentes istæ regi Babylonis septuaginta annis. 12And when the seventy years shall be expired, I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans: and I will make it perpetual desolations.E passati i settant'anni io visiterò il re di Babilonia, e quella nazione, e la loro iniquità, e la terra de' Caldei, dice il Signore; e la ridurrò a solitudine eterna.And when the seuentie yeares shal be expired, I wil visite vpon the king of Babylon, and vpon that nation, saith our Lord, their iniquitie, and vpon the land of Chaldees: and I wil make it into euerlasting desolations.Cumque impleti fuerint septuaginta anni, visitabo super regem Babylonis et super gentem illam, dicit Dominus, iniquitatem eorum, et super terram Chaldæorum, et ponam illam in solitudines sempiternas. 13And I will bring upon that land all my words, that I have spoken against it, all that is written in this book, all that Jeremias hath prophesied against all nations:E sopra quella terra adempierò tutte le mie parole dette da me contro di lei, tutto quello, che sta scritto in questo libro, e tutto quello, che Geremia ha predetto contro tutte le genti:And I wil bring vpon that land al my wordes, that I haue spoken against it, al that is written in this booke, whatsoeuer Ieremie hath prophecied against al nations:Et adducam super terram illam omnia verba mea, quæ locutus sum contra eam, omne quod scriptum est in libro isto, quæcumque prophetavit Jeremias adversum omnes gentes:
14For they have served them, whereas they were many nations, and great kings: and I will repay them according to their deeds, and according to the works of their hands.Perchè hanno servito a coloro, tuttocchè fossero molte nazioni, e regi grandi: ed io renderò loro quello, che meritano, e secondo le opere delle lor mani.because they haue serued them, whereas they were manie nations, & great kinges: and I wil repay them according to their workes, and according to the deedes of their handes.quia servierunt eis, cum essent gentes multæ, et reges magni: et reddam eis secundum opera eorum, et secundum facta manuum suarum. 15For thus saith the Lord of hosts the God of Israel: Take the cup of wine of this fury at my hand: and thou shalt make all the nations to drink thereof, into which I shall send thee.Imperocché così dice il Signor degli eserciti, il Dio d'Israele: Prendi dalla mia mano questo calice di vino del furor mio: e danne a bere a tutte le genti, alle quali io ti manderò.Because thus saith the Lord of hostes the God of Israel: Take the cuppe of wine of this furie at my hand: & thou shalt drinke thereof to al nations, vnto the which I shal send thee.Quia sic dicit Dominus exercituum, Deus Israël: Sume calicem vini furoris hujus de manu mea, et propinabis de illo cunctis gentibus ad quas ego mittam te. 16And they shall drink, and be troubled, and be mad because of the sword, which I shall send among them.Ed elle ne beranno, e ne saranno agitate, e perderanno la ragione alla vista della spada, ch'io manderò contro di esse.And they shal drinke, and be trubled, and be madde at the face of the sword, which I shal send among them.Et bibent, et turbabuntur et insanient a facie gladii quem ego mittam inter eos. 17And I took the cup at the hand of the Lord, and I presented it to all the nations to drink of it, to which the Lord sent me:Ed io presi il calice dalla mano del Signore, e ne diedi a bere a tutte le genti, alle quali il Signore mi mandò,And I tooke the cuppe at the hand of our Lord, and I dranke to al the nations, to which our Lord sent me:Et accepi calicem de manu Domini, et propinavi cunctis gentibus ad quas misit me Dominus, 18To wit, Jerusalem, and the cities of Juda, and the kings thereof, and the princes thereof: to make them a desolation, and an astonishment, and a hissing, and a curse, as it is at this day.A Gerusalemme, e alle città di Giuda e a' suoi regi, e a' suoi principi, onde fosse per me ridotta la terra in solitudine spaventosa, oggetto di scherno, e di orrore, com'ella è in quest'oggi:to Ierusalem, and the cities of Iuda, and to the kinges thereof, & princes thereof: that I would geue them into desolation, and into astonishment, and into hissing, and into malediction, as is this day.Jerusalem, et civitatibus Juda, et regibus ejus, et principibus ejus, ut darem eos in solitudinem, et in stuporem, et in sibilum, et in maledictionem, sicut est dies ista:
19Pharao the king of Egypt, and his servants, and his princes, and all his people,A Faraone re dell'Egitto, e a' suoi servi, e a' suoi principi, e a tutto il suo popolo,To Pharao the king of Aegypt, and to his seruants, and his princes, & al his people,Pharaoni regi Ægypti, et servis ejus, et principibus ejus, et omni populo ejus: 20And all in general: all the kings of the land of Ausitis, and all the kings of the land of the Philistines, and Ascalon, and Gaza, and Accaron, and the remnant of Azotus.E a tutti in generale; a tutti i re della terra di Hus, e a tutti i re della terra de' Filistei, ad Ascalone, e a Gaza, e ad Accaron, e agli avanzi di Azoto,and to al generally: to al the kinges of the land of Ausitis, and to al the kinges of the land of the Philisthijms, and of Ascalon, and of Gaza, and of Accaron, and to the remnant of Azotus,et universis generaliter: cunctis regibus terræ Ausitidis, et cunctis regibus terræ Philisthiim, et Ascaloni, et Gazæ, et Accaron, et reliquiis Azoti: 21And Edom, and Moab, and the children of Ammon.E all'Idumea, e a Moab, e a' figliuoli di Ammon;and of Idumea, and of Moab, and to the children of Ammon.et Idumææ, et Moab, et filiis Ammon: 22And all the kings of Tyre, and all the kings of Sidon: and the kings of the land of the islands that are beyond the sea.E a tutti i re di Tiro, e a tutti i re di Sidone, e ai re delle isole, che sono di là dal mare;And to al the kinges of Tyre, and to al the kinges of Sidon: and to the kinges of the land of the iles, who are beyond the Sea.et cunctis regibus Tyri, et universis regibus Sidonis, et regibus terræ insularum qui sunt trans mare: 23And Dedan, and Thema, and Buz, and all that have their hair cut round.E a Dedan, e a Thema, e a Buz, e a tutti quegli, che si tosano i capelli a modo di corona;And to Dedan, and Thema, and Buz, and to al that haue their heare powled.et Dedan, et Thema, et Buz, et universis qui attonsi sunt in comam: 24And all the kings of Arabia, and all the kings of the west, that dwell in the desert.E a tutti i re dell'Arabia, e a tutti i re di occidente, che abitano il deserto;And to al the kinges of Arabia, and to al the kinges of the West, that dwel in the desert.et cunctis regibus Arabiæ, et cunctis regibus occidentis, qui habitant in deserto: 25And all the kings of Zambri, and all the kings of Elam, and all the kings of the Medes:E a tutti i re di Zambri, e a tutti i re di Elam, e a tutti i re de' Medi;And to al the kinges of Zambri, and to al the kinges of Elam, and to al the kinges of the Medes:et cunctis regibus Zambri, et cunctis regibus Elam, et cunctis regibus Medorum:
26And all the kings of the north far and near, every one against his brother: and all the kingdoms of the earth, which are upon the face thereof: and the king of Sesac shall drink after them.E a tutti eziandio i regi di settentrione vicini, e lontani: a ognun di questi (ne diedi, perchè si levi su) contro il proprio fratello; e a tutti i regni della terra, quanti ne sono nella sua superficie: e il re di Sesac ne berà dopo di essi:also to al the kinges of the North from neere and from a farre of: to euerie one against his brother: and to al the kingdomes of the earth, which are vpon the face thereof: and the king of Sesac shal drinke after them.cunctis quoque regibus aquilonis, de prope et de longe, unicuique contra fratrem suum: et omnibus regnis terræ quæ super faciem ejus sunt: et rex Sesach bibet post eos. 27And thou shalt say to them: Thus saith the Lord of hosts the God of Israel: Drink ye, and be drunken, and vomit: and fall, and rise no more, because of the sword, which I shall send among you.E tu dirai loro: Queste cose dice il Signor degli eserciti, il Dio d'Israele: Bevete, e ubbriacatevi sino a vomitare; e stramazzate per terra, e non vi alzate alla vista della spada, ch'io manderò contro di voi.And thou shalt say to them: Thus saith the Lord of hostes the God of Israel: Drinke ye, and be drunken, & vomite: and fal, and rise not, at the face of the sword, which I shal send among you.Et dices ad eos: Hæc dicit Dominus exercituum, Deus Israël: Bibite, et inebriamini, et vomite: et cadite, neque surgatis a facie gladii quem ego mittam inter vos. 28And if they refuse to take the cup at thy hand to drink, thou shalt say to them: Thus saith the Lord of hosts: Drinking you shall drink:E quando non vorran ricevere dalla tua mano il calice, e bere, tu dirai loro: Queste cose dice il Signor degli eserciti: Voi berete in ogni modo:And when they shal not take the cuppe of thy hand to drinke, thou shalt say to them: Thus saith the Lord of hostes: Drinking you shal drinke:Cumque noluerint accipere calicem de manu tua ut bibant, dices ad eos: Hæc dicit Dominus exercituum: Bibentes bibetis: 29For behold I begin to bring evil on the city wherein my name is called upon: and shall you be as innocent and escape free? you shall not escape free: for I will call for the sword upon all the inhabitants of the earth, saith the Lord of hosts.Imperocché ecco che io comincerò ad affliggere la città, che porta il mio nome, e voi, quasi foste innocenti, resterete impuniti? Voi non sarete impuniti: imperocché ecco che io spedisco la spada contro tutti gli abitatori della terra, dice il Signor degli eserciti.because loe in the citie, wherein my name is inuocated, wil I beginne to afflict, and shal you be as innocent and scape free? you shal not scape free: for I cal the sword vpon al the inhabitants of the earth, saith the Lord of hostes.quia ecce in civitate in qua invocatum est nomen meum ego incipiam affligere, et vos quasi innocentes et immunes eritis ? non eritis immunes: gladium enim ego voco super omnes habitatores terræ, dicit Dominus exercituum.
30And thou shalt prophesy unto them all these words, and thou shalt say to them: The Lord shall roar from on high, and shall utter his voice from his holy habitation: roaring he shall roar upon the place of his beauty: the shout as it were of them that tread grapes shall be given out against all the inhabitants of the earth.E tu profetizzerai ad esse tutte queste cose, e dirai loro: Il Signore ruggirà dall'alto, e dalla mansione sua santa alzerà la sua voce: ruggirà altamente contro il luogo della sua gloria: si canterà contro gli abitatori tutti della terra canzone simile a quella di coloro, che pigian le uve.And thou shalt prophecie vnto them al these wordes, and shalt say to them: Our Lord from on high shal roare, and from his holie habitation shal geue his voice: roaring he shal roare vpon his beautie: the crie as it were of them that tread grapes shal be sung against al the inhabitants of the earth.Et tu prophetabis ad eos omnia verba hæc, et dices ad illos: Dominus de excelso rugiet, / et de habitaculo sancto suo dabit vocem suam: / rugiens rugiet super decorem suum: / celeuma quasi calcantium concinetur / adversus omnes habitatores terræ. 31The noise is come even to the ends of the earth: for the Lord entereth into judgment with the nations: he entereth into judgment with all flesh; the wicked I have delivered up to the sword, saith the Lord.Giungeranne lo strepito sino agli ultimi confini della terra: perocché il Signore entra in giudizio colle nazioni, disputa la sua causa contro ogni uomo. Io ho abbandonati gli empj alla spada, dice il Signore.The sound is come euen to the endes of the earth: because there is iudgement to our Lord with the Nations: he entreth iudgement with al flesh, the impious I haue deliuered to the sword, saith our Lord.Pervenit sonitus usque ad extrema terræ, / quia judicium Domino cum gentibus: / judicatur ipse cum omni carne. / Impios tradidi gladio, dicit Dominus. 32Thus saith the Lord of hosts: Behold evil shall go forth from nation to nation: and a great whirlwind shall go forth from the ends of the earth.Queste cose dice il Signor degli eserciti: Ecco che l'afflizione passerà da un popolo all'altro: e un turbine spaventoso si leverà dalle estremità della terra.Thus saith the Lord of hostes: Behold, affliction shal go forth from nation to nation: & a great whirlewind shal goe forth from the endes of the earth.Hæc dicit Dominus exercituum: / Ecce afflictio egredietur de gente in gentem, / et turbo magnus egredietur a summitatibus terræ. 33And the slain of the Lord shall be at that day from one end of the earth even to the other end thereof: they shall not be lamented, and they shall not be gathered up, nor buried: they shall lie as dung upon the face of the earth.E quelli, che il Signore avrà messi a morte in quel dì, si stenderanno da un polo della terra fino all'altro: non si farà duolo, e non si raccoglieranno, né darassi lor sepoltura: giaceranno sulla terra come lo sterco.And the slaine of our Lord shal be in that day from the one end of the earth euen to the other end thereof: they shal not be mourned, and they shal not be gathered vp, nor buried: as a dunghil shal they lie vpon the face of the earth.Et erunt interfecti Domini in die illa, / a summo terræ usque ad summum ejus: / non plangentur, et non colligentur, neque sepelientur: / in sterquilinium super faciem terræ jacebunt.
34Howl, ye shepherds, and cry: and sprinkle yourselves with ashes, ye leaders of the flock: for the days of your slaughter and your dispersion are accomplished, and you shall fall like precious vessels.Alzate le urla, o pastori, e gridate e copritevi di cenere voi, capi del gregge; perocché i giorni vostri sono finiti, e voi sarete spezzati, e come vasi preziosi anderete per terra.Howle ye pastoures, and crie: and sprinkle your selues with ashes ye leaders of the flocke: because your daies are accomplished, to be slaine: and your dissipations, and you shal fal as precious vessels.Ululate, pastores, et clamate, / et aspergite vos cinere, optimates gregis: / quia completi sunt dies vestri ut interficiamini, / et dissipationes vestræ: / et cadetis quasi vasa pretiosa. 35And the shepherds shall have no way to flee, nor the leaders of the flock to save themselves.E i pastori non avran luogo alla fuga, e i capi del gregge non avran luogo a salvarsi.And flight shal faile from the pastours, and saluation from the principals of the flocke.Et peribit fuga a pastoribus, / et salvatio ab optimatibus gregis. 36A voice of the cry of the shepherds, and a howling of the principal of the flock: because the Lord hath wasted their pastures.Voci di strida dei pastori, e urli dei capi del gregge; perchè ha dissipati gli ovili loro il Signore.A voice of the crie of the pastoures, and an bowling of the principals of the flocke: because our Lord hath wasted their pastures.Vox clamoris pastorum, et ululatus optimatum gregis, / quia vastavit Dominus pascua eorum: 37And the fields of peace have been silent because of the fierce anger of the Lord.E le campagne di pace son taciturne al cospetto dell'ira furibonda del Signore.And the fieldes of peace haue bene silent at the presence of the wrath of the furie of our Lord.et conticuerunt arva pacis a facie iræ furoris Domini. 38He hath forsaken his covert as the lion, for the land is laid waste because of the wrath of the dove, and because of the fierce anger of the Lord.Egli qual lione ha abbandonato il luogo, dov'ei posava, e la terra loro è ridotta in desolazione dall'ira della colomba, e dall'ira furibonda del Signore.He hath as a lyon forsaken his couert, because their land is made into desolation at the presence of the wrath of the doue, and at the presence of the wrath of the furie of our Lord.Dereliquit quasi leo umbraculum suum, / quia facta est terra eorum in desolationem / a facie iræ columbæ, / et a facie iræ furoris Domini.
25:1
Year of the World 3397, Year before Christ 607.
Usher
Babylon, when he was associated by Nabopolassar, three years before his death, the year of the world 3397. This year Joakim was taken to be conducted to Babylon, though he was afterwards permitted to remain on very hard conditions, while the sacred vessels, Daniel, etc., were taken away, and the 70 years of captivity commenced. They ended in the first of Cyrus, the year 3468. (Usher)
Calmet
This chapter should be placed before the 24th and after the 26th. (Calmet)
Worthington
The prophets did not observe the order of time, Jeremias 21. (Worthington)
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Josias. He prophesied nineteen years under him, and three under his successors.
25:4
25:9
Worthington
My servant. So this wicked king is here called; because God made him his instrument in punishing the sins of his people. (Challoner) (Worthington)
He thought himself more than man, but he was only the rod destined for the fire.
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Calmet
Sound, or songs of women turning the mill, Matthew 24:41. (Calmet)
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Calmet
Years. Ver. 1. The neighbouring nations were also involved in this calamity, and were to be sent back by Cyrus. (Calmet)
Usher
Another period of 70 years is specified, (chap. 29:10.) during which the city and temple should remain in ruins, till the second of Hystaspes, the year of the world 3485. (Usher)
Calmet
This system is not without difficulties. The present prediction seems rather to refer to the desolation, (Vatable; Aggeus 1:2.) as appears from Zacharias 1:12., or the prophet speaks of the same event in both places, dating from the year preceding the capture of Jerusalem, (the year 3415), till Darius gave entire liberty to the Jews, the year 3485. We differ from Usher in the years allotted to Cyrus, who began to restore the Jews, 1 Esdras 1:5. (Calmet)
Worthington
These 70 years are dated from the 11th of Sedecias. (Worthington)
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Challoner
Punish. Literally, visit upon. (Challoner)
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Haydock
Kings. They perfidiously joined the Chaldeans, after making a league with Sedecias, Jeremias 27:3. This is condemned, (Calmet) and not precisely their submitting to Nabuchodonosor, Jeremias 28:8. Their league with Juda was indeed wrong; but the infringement of it was another crime. Septuagint is here much transposed almost to the end. See Grabe. (Haydock)
Jeremias had prophesied against the nations, though his words are given, Jeremias 46.
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Fury. Chastisement, Isaias 51:17.
Calmet
All, who might be then at Jerusalem. Sanctius thinks Jeremias travelled into all these countries: most believe it was only done in vision. He might write to them. (Calmet)
Worthington
The cup metaphorically denotes God's wrath, Psalm 74:9. (Worthington)
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As, etc. He probably inserted this (Haydock) after the event, (Vatable) or the country was much distressed even under Sedecias.
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Ausitis, near Palmyra, Job 1:1.
Azotus, taken by the Egyptians, and afterwards by the Chaldeans, Jeremias 47:2.
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Ammon. The details are given in Jeremias 48.; Jeremias 49.; Ezechiel 25.
Ezechiel 34.; Abdias 1:1 and Sophonias 1:1.
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Kings. Ithobaal (Josephus, Antiquities 10:11.) had many governors under him. Nabuchodonosor besieged Tyre for 13 years, Ezechiel 26., etc.
Sea, or Gibraltar. See Jos. sup. 5:22.[Josephus, Antiquities 10:22.?] (Haydock) He had navies on the Mediterranean, Ezechiel 30:9.
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Worthington
Buz. Scenite Arabs, who cut off the hair of the eyebrows, Jeremias 9:26. These Saracens left the hair below the ears long, as the Polonians and Hungarians do. (Worthington)
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Zambri, sprung from Cethura, and dwelling in Arabia, (Calmet) or Persia, (St. Jerome) where Pliny ([Natural History?] 6:28.) places the Zamarenians.
Elam. Persians, (Haydock) by the sword of Alexander [the Great?], (St. Jerome) or Cyrus subdued those who were subject to the Medes, and united the two nations.
North. Armenia, etc., subdued by Cyrus and by Alexander.
Brother. When Cyrus stood up for the Persians. All shall drink, as at a feast, (Calmet) of this bitter wine.
Haydock
Face, and forming the empire of Babylon. (Haydock)
Challoner
Sesac. That is Babel, or Babylon; which after bringing all these people under her yoke, should quickly fall and be destroyed herself. (Challoner)
The Chaldeans are not expressed, to avoid their resentment. The sh in sheshac, is at the same distance from the end as b in Babel is from the beginning of the alphabet. See St. Jerome. (Haydock) (2 Timothy 4:17.)
Calmet
Yet they are not elsewhere spared, Jeremias 49., etc. Sesac was probably the idol, "anais or the moon." (Calmet)
Calmet
The Sacean feasts were very dissolute, like the saturnalia at Rome. (Dio. Chrys.[St. Chrysostom?] iv.; Strabo xi.) (Calmet)
Berosus in Josephus
Cyrus took Babylon after he had conquered the rest of Asia, and then seizing Nabonides at Borsippe, which was sacred to Anais, "the moon," (Calmet) or Diana, (Strabo xv.) suffered him to die in peace. (Berosus in Josephus, contra Apion 1.)
Thus fell the king of Sesac, an idol worshipped both at Borsippe and at Babylon.
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City. Jerusalem first fell a prey.
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Haydock
Beauty. The temple, which was like the palace (Calmet) of the great king. (Haydock)
Calmet
Grapes. Great feasting was then customary. The soldiers rushing to battle, "answer" the Lord. (Septuagint) (Calmet)
Worthington
People encouraged one another by songs under the labour of the vine-press, as those in distress must do. (Worthington)
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Flesh. He will justify his conduct, particularly at the last day.
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Leaders. Septuagint, "rams." He addresses the princes.
Vessels. Septuagint, "chosen rams," fattened for slaughter.
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Silent. The places where you fed your flocks so delightfully, are laid waste.
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Challoner
The dove. This is commonly understood of Nabuchodonosor, whose military standard, they say, was a dove. But the Hebrew word Jonah, which is here rendered a dove, may also signify a waster or oppressor, which name better agrees to that unmerciful prince; or by comparison, as a dove's flight is the swiftest, so would their destruction come upon them. (Challoner)
Haydock
Septuagint, "waste or impassible before the great sword,["] chap 4:7. (Haydock)
Menochius
While God, like a lion, protected his people, none durst invade them. (Menochius)
Haydock
What is said respecting the Babylonian standards is very dubious, (Grotius; Calmet) as the same expression is applied to the Persians, (chap. 50:16.; Menochius) though it may there also be understood of the Chaldeans. (Haydock)
Worthington
God is like a dove, yet terrible. (Worthington)
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My servant.... So this wicked king is here called; because God made him his instrument in punishing the sins of his people.
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Punish.... Literally, visit upon.
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Sesac.... That is, Babel, or Babylon; which after bringing all these people under her yoke, should quickly fall and be destroyed herself.
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The dove.... This is commonly understood of Nabuchodonosor, whose military standard, it is said, was a dove. But the Hebrew word Jonah, which is here rendered a dove, may also signify a waster or oppressor, which name better agrees to that unmerciful prince; or by comparison, as a dove’s flight is the swiftest, so would their destruction come upon them.
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As is noted before (ch. 21.) these prophe cies are not written in order of the time when they were vttered. For this vision perteyneth to Ioakim, who was father to Ieconias, and elder brother to Sedecias, of whom the for mer chapters make mentiō.
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Concordance 4. Reg. 17.
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This wicked king is called Gods seruant in that he was his instrument o• minister to punish other sinners.
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Concordance Dan. 9. 1. Esd. 1. 3. Esd. 1.
These seuentie yeares begane in the eleuenth yeare of Sedecias.
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This metaphor of a cuppe signifieth that Gods wrath is powred out to punish sinners. As Psa. 74. v. 9. Isa. 51. v. 17.
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The Ismaelites, & Agarenes (otherwise called Sarazens) powled their heare to the eares, & left the lowest part long; as now the Polonians & Hungarians vse to be powled.
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Concordance 1. Pet. 4.
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Concordance Ioel. 3. Amos. 1.
As those that labour in the vinepressesing to encorege ech other, so in affliction it wil be necessarie to doe the like.
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Though God of his nature is most meke like to a doue, yet prouoked by sinne he powreth out wrath.
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St Cyprian of Carthage † AD 258 An Address to Demetrianus 6
… Himself with a divine voice at once instructing and warning us: “Thou shalt worship the Lord thy God,” says He, “and Him only shalt thou serve.” And again, “Thou shalt have none other gods but me.” And again, “Go not after other gods, to serve them; and worship them not, and provoke not me to anger with the works of your hands to destroy you.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.3
… and ye shall dwell in that land which I have given you and your fathers for ever and ever.” And again: “Go not after other gods, to serve them, and do not worship them; and provoke me not to anger in the works of your hands to scatter you abroad; and ye have not hearkened unto me.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 1
… 16 ); and have whereon to ground a closer union with them. And he calls himself, the servant of Christ, yet not merely this; for there be many sorts of servitude. One owing to the Creation, according to which it says, “for all are Thy servants” ( Ps. cxix. 91 ); and according to which it says, “Nebuchadnezzar, My servant” (
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
6. Then was fulfilled that which was spoken by the prophet; ‘I will take away from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the scent of myrrh, and the light of a lamp, and the whole land shall be destroyed
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St Hippolytus † AD 235 On Daniel 1
… When the whole people, then, was transported, and the city made desolate. and the sanctuary destroyed, that the word of the Lord might be fulfilled which He spake by the mouth of the prophet Jeremiah, saying, “The sanctuary shall be desolate seventy years;”
St Hippolytus † AD 235 On Daniel 2.13
… Hence, the forty-nine years added to the twenty-one, make up the seventy years, of which the blessed Jeremiah spake: “The sanctuary shall be desolate seventy years from the captivity that befell them under Nebuchadnezzar; and after these things the people will return, and sacrifice and offering will be presented, when Christ is their Prince.”
St Augustine of Hippo † AD 430 On Christian Doctrine 3.35
… times in the day do I praise Thee,” means just the same as “His praise shall continually be in my mouth.” And their force is exactly the same, either when multiplied by ten, as seventy and seven hundred (whence the seventy years mentioned in Jeremiah may be taken in a spiritual sense for the whole time during which the Church is a sojourner among aliens);
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 65.1
… But at that time there were prophets in that captivity of the people dwelling in Babylon, among whom was also the prophet Ezekiel. But that people was waiting until there should be fulfilled the space of seventy years, according to the prophecy of Jeremiah.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 126.2
… Of his progeny was born the human race, and the captivity of Sion filled all lands. And how is this captivity of Sion a shadow of that Jerusalem? The shadow of that Sion, which was granted to the Jews, in an image, in a figure, was in captivity in Babylonia, and after seventy years that people turned back to its own city.
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St Basil the Great † AD 379 The Letters 264
… Only pray, I beseech you, that the Lord may not deliver us for aye to the enemies of the Cross of Christ, but that He will keep His Churches, until the time of that peace which the just Judge Himself knows when He will bestow. For He will bestow it. He will not always abandon us. As He limited seventy years
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 21
… Moreover the people were ordered both to pray for those by whom they were detained in captivity, and in their peace to hope for peace, to the effect that they should beget children, and build houses, and plant gardens and vineyards. But at the end of seventy years, release from their captivity was promised to them.
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Origen † AD 254 Origen De Principiis 2.10.6
… To understand now, that in the same way in which physicians apply remedies to the sick, in order that by careful treatment they may recover their health, God so deals towards those who have lapsed and fallen into sin, is proved by this, that the cup of God’s fury is ordered, through the agency of the prophet Jeremiah,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.6
… As it is written that when Jeremiah caused the nations and kingdoms to drink the cup of wrath, he said concerning each one of the cities, that after they shall drink the cup, I will turn back the captivity of Elam, of Tyre, of Zidon, of the children of Ammon, and of Moab , and of Edom .
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St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 21
… That captivity, then, of the city of Jerusalem, and the people thus carried into Babylonia in bondage, were ordained so to proceed by the Lord, by the voice of Jeremiah, a prophet of that time.
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Origen † AD 254 Origen De Principiis 2.10.6
… In doing which, He threatens them, saying, That if any one refuse to drink, he shall not be cleansed.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.68
… Therefore thus saith the Lord against them that feed My people: Ye have scattered My flock, and driven them away, and have not visited them: behold I will visit upon you the evil of your doings. Moreover he bids the shepherds to howl, and the rams of the flock to lament, because the days of their slaughter are accomplished.
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3. In the thirteenth year of Josiah. — For in that year Jeremiah began to prophesy; from that time to this fourth year of Joakim there had already elapsed 23 years. I spoke to you, rising up early. — For "early," the Hebrew, Chaldean and Septuagint have "in the morning," or "at dawn," that is to say, in good time, with the greatest care, diligence and solicitude, at any time, even if it were necessary at night, I did not cease to admonish and urge you as a good shepherd. 6. In the works of your hands, — in idols: for these are the works which you made, and cast with your hands.
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9. Behold I will send, and will take all the families of the north. — "Families," that is, tribes and peoples, dwelling to the north with respect to Judaea, namely the Chaldeans, and their neighbors and subjects. For neighboring peoples are mutually related; they descend indeed from the same patriarch, or from his brother, who in the division of nations at Babel chose and inhabited a region neighboring to his brother's. Just as even now neighboring nations easily contract marriages and kinships. Moreover, in "I will send" Dionysius understands evil angels; St. Jerome, good angels, who stir up the northern Chaldeans to the destruction of impious Judaea. But more simply you should join these together, that is to say, I will send the families of the north, and will take them as soldiers, that they may carry out my vengeance upon the Jews.
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Nabuchodonosor my servant. — He calls him "servant," that is, the executioner and executor of his just vengeance. Therefore Calvin wrongly infers from this that God is the author of evil works, for example tyranny: for thus he would be the author of sin. Tyrants therefore serve God, and all evil wills: because by their tyranny and malice (which God does not, but they themselves impose) already posited and foreseen, God uses it, and ordains it to the just punishment of other impious men, as St. Augustine, St. Thomas and theologians everywhere teach. Learn morally here that we are delivered to tyrants and evil kings and Prelates on account of our sins. For this is what Job says, cap. XXXIV, 30: "Who maketh a man that is a hypocrite to reign for the sins of the people." And Isaiah, cap. III, verse 4: "And I will give children to be their princes; and the effeminate shall rule over them." Hear two illustrious examples which Anastasius of Nicaea relates in Questions on Holy Scripture, Question XV: "When Phocas, he says, the Emperor through Bonosus the lictor made those effusions of blood, a certain holy monk said to God in prayer: Lord, why didst thou make him Emperor? and a voice came to him from God, saying: Because I found none worse. There was also a certain wicked city in the Thebaid, in which a certain most pernicious man feigned himself to be a monk. It happened therefore that the Bishop of the city died: but to a certain man an angel appeared, saying: Cause the city to elect him Bishop, the stranger who dwells there. Going therefore he did what he was commanded. But when he had already become swollen with the episcopate, the angel said to him: Why art thou proud, and dost thou please thyself greatly, O unhappy one? in truth thou wast not made Bishop as one worthy of the priesthood, but because this city was worthy of such a Bishop." 10. And I will take away, etc., the voice of the mill, — the noise of the mill and of those grinding. For in Judaea (as even now in Africa, and elsewhere where water and wind are lacking) there were domestic mills, which two girls turned with their hands, and sometimes sang, that they might lighten the tedium and labor; hence Christ says Matt. cap. XXIV, 41: "There shall be two grinding at the mill: one shall be taken, and one shall be left." The voice of the mill, therefore, is here the song of the girls grinding, that is to say, There shall not be those who grind grain, and sing while grinding, as they were wont to do before. And the light of the lamp. — The use of lamps was in banquets, weddings and feasts: likewise in the workshops of great cities for working or selling their wares in the evening, that is to say, I will take away all the joy of banquets, weddings, feasts, works and merchandise from Jerusalem, and will overturn it. Probably Sanchez refers all these things to the nuptial applause and joy: for he takes that here as a type and exemplar of immense joy. In weddings therefore there were these four things. First, the voice and song of bridegroom and bride, as it were an epithalamium, as is evident from the Canticle. Second, there were lamps, that is, torches and tapers, which would shine before the bride and groom and their attendants (for weddings were celebrated at night). Third, there was the voice of joy and gladness, namely the voice of musicians with mouth and lute, viols, and other instruments sounding together in wonderful harmony. Fourth, there was the voice of the mill, that is, the song of girls grinding, and from the ground flour making cakes and other sweetmeats for the wedding supper and cooking them. Thus among the Gentiles in weddings all things and all persons resounded with applause to Hymen. For all, wishing happiness to the new bride and groom, cried out and repeated: "Come, O Hymen, come, O Hymenaee!" The former sense, however, is clearer and more general; hence in Apoc. XVIII, 22, where these things are cited and repeated in the destruction of Babylon, it is added: "And every craftsman of every craft shall be found in thee no more."
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11. And all these nations shall serve the king of Babylon seventy years, — that is, until the seventieth year of the Babylonian captivity: for certain nations served the Chaldeans for 50 years, others for 60, others, as the Jews (of whom this is properly spoken), for 70 years: concerning which more at chapter XXVII, verse 7, and chapter XXIX, 10. It is similar to Exodus XII, 40, where the Hebrews are said to have dwelt in Egypt 430 years, not that they dwelt there all those years; but that they dwelt there until the year 430, to be reckoned namely from the calling and departure of Abraham from Chaldea into the land of Chanaan, Genesis XII, 1. It is also similar to Judith chapter XVI, 28, where Judith is said to have remained in the house of her husband 105 years, that is, until the year 105 of her age; for she did not remain 105 years after the death of her husband, for thus she would have lived 130 years. I will set them, etc., in everlasting solitudes, — that is, lasting, namely for seventy years of Babylonian captivity. Thus often in Scripture eternal signifies by hyperbole a long time, even if finite, or rather to be finished. they themselves the Chaldeans shall serve others, namely the Persians, and thus I will render them retaliation. 13. Whatsoever Jeremiah prophesied against all nations, — that is to say, All the destructions of nations I will turn back and convert upon Babylon itself, so that by the measure with which it has measured itself to other nations, and has laid them waste, by the same measure it shall be measured to it.
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Otherwise St. Jerome explains it, that is to say, I will overthrow the neighboring nations and kings, because they served the Chaldeans by fighting against the Jews, or, as Sanchez says, because they caused the Jews to serve, and other nations and many and powerful kings; hence I will justly punish them, so that the Chaldeans themselves shall serve others, namely the Persians. 14. Because they served them, — namely the Chaldeans, whom he named verse 12, that is to say, Because the Chaldeans proudly subjected to themselves and caused to serve them the people of God, namely the Jews. Thirdly, the Chaldean and Vatablus thus translate, they served, that is, they shall serve, namely the Chaldeans, them, namely the nations which are many, and have great kings, namely the Medes and Persians. 15. Take the cup. — Hugo and St. Thomas note that in a vision a cup of wine was shown to and offered by God to Jeremiah, which signified the just measure of vengeance and punishments, by which God through the Chaldeans was about to inebriate the impious Jews and nations as if with wine, so that they would be driven almost to madness by the force of pain; this in turn Jeremiah himself offers similarly to the Chaldeans through a vision, that is, predicts and threatens to them. Thus Theodoret, Hugo, St. Thomas and others. And this because they themselves, as if drunk with the wine of error and crimes, have rushed and collapsed into this hand of the wrath of God. Thus the cup is taken Psalm LXXIV, 9: "The cup is in the hand of the Lord of pure wine full mixed. And he hath poured out from this to that: but yet the dregs thereof are not emptied." And Isaiah LI, 17: "Thou hast drunk even to the bottom of the cup of sleep, and thou hast drunk the dregs;" whence Jeremiah soon calls this cup a sword, when he adds: "They shall be mad at the face of the sword." He alludes to the symposiarch, or master of the feast, who was the prefect of the banquet, and to whom his own cup was measured out and tempered: for such a master of the feast in the world is God, concerning whom more elsewhere. Sanchez adds that this cup is the one which was given to those condemned to death, so that they might bear it more strongly; and therefore signifies death.
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Second, Sanchez holds that these things were not accomplished through a vision, but were actually performed by Jeremiah, and therefore that he, like Habakkuk, Daniel XIV, was carried by an Angel through all these provinces with a chalice full of the divine fury; or rather that he gave this chalice to those who came to Jerusalem from each of these nations, especially at the feast of Passover, Pentecost, or Tabernacles, so that when each returned to his own seat, he might teach his fellow citizens what Jeremiah had in command from God for those nations. This opinion is probable; yet the former, as being more common, is easier and clearer. For it is difficult to conceive how so many and so remote nations flowed together to Jerusalem at one and the same time. Furthermore, because what follows: "And they shall drink, and be troubled, and shall be mad at the face of the sword," plainly signifies that all these things were accomplished not in reality, but symbolically. For in reality the nations did not drink the chalice received from Jeremiah, and immediately were troubled, and went mad at the face of the sword; nor is a chalice a sword, or does a chalice produce a sword. The chalice therefore, as also its drinking, or potation, was imaginary, not real; for Jeremiah seemed to himself to see that he received a chalice from God, and that by God's command he gave it to the Gentiles to drink: and when they refused it, he forced them unwilling to drink and to drain it; after it was drained, they were immediately troubled, and like drunkards began to draw swords against one another, and to destroy themselves mutually with blows and battles. 18. Jerusalem. — The plague of God begins from Jerusalem, both because that city, knowing and worshipping God, sinned more than the other nations; and because it is set as an example to the others, so that each may measure his own plague from it, and expect a similar one. This is what God says, verse 29: "Because behold in the city, in which my name is called upon, I will begin to afflict, and shall you be as innocent and exempt?" Hence alluding to this, St. Peter, epistle I, chapter IV, verse 17, says: "For the time is that judgment should begin at the house of God."
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That I might give (that is, might predict and prophesy that they were to be given) them into a wilderness, etc. — Thus in chapter I, verse 10, he heard from God: "Behold I have set thee this day over the nations, and over the kingdoms, that thou mayest pluck up, and destroy," etc., that is, that thou mayest preach and prophesy that they are to be plucked up and destroyed. As this day is, — as it shall be, as the day of impending destruction shall soon show. Thus Lyra and Maldonatus. Second, St. Jerome, Rabanus, Hugo and Vatablus hold that these words were added when after the destruction of the city Jeremiah reduced his prophecies, formerly published, into one volume. But it seems that Jeremiah did this in this fourth year of Joiakim, not after the city was captured. I answer therefore, "as this is," that is, as this day of desolation already begins to be; for in this fourth year of Joiakim he was captured with his own; therefore this prophecy began to be fulfilled in this year, but was perfectly fulfilled in the last year of Zedekiah. Thus Theodoret, Hugo, Vatablus and Sanchez. subjugated and made the people of God, namely the Jews, to serve them. Which was nothing else than that by the just judgment and vengeance of God there arose among them contentions and quarrels, which broke out into mutual slaughters. It is otherwise concerning the chains, chapter XXVII, 2; for Jeremiah actually sent these to the nations, as will be evident there.
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20. To all generally. — In Hebrew כל הערב col haereb, that is, to all promiscuously, or to every mixture, that is, to Jews and foreigners, who had fled and mingled themselves with the Egyptians. Ausitidis. — The Hebrew, Chaldean, Septuagint, the land of Hus, which is a region of Arabia and Idumaea, or a land bordering on it, where Job dwelt, chapter I, verse 1. The Prophet here names all the regions to be laid waste by the Chaldeans. And the remnants of Azotus, — that is, to the city of Gath which is near and borders on Azotus. Thus St. Jerome. Second, others say, "remnants," that is, those who remained from the destruction of Azotus made by Sennacherib, Isaiah XX, 1; or by Pharaoh Necho, when Josiah fell, IV Kings XXIII, 29. Third and best, Castro holds that the remnants here are called the cities and villages near to and subject to Azotus, as Gazara, I Maccabees XIV, 34, the Cherethites and others. A similar phrase is in chapter XLVII, verse 5, and Amos I, 8. 22. And to all the kings of Tyre. — There was one king of Tyre, as also of Sidon; yet here kings are called in the plural, because this calamity pertained to his descendants. For this desolation and dominion of the Chaldeans lasted for 70 years, as is said in verse 14: "Tyre and Sidon," says St. Jerome, "in the Phoenician shore are the principal cities, which were themselves also overcome by the Babylonians coming upon them, of which Carthage is a colony. Whence also the Poeni in corrupted speech are called as it were Phoeni, whose language is in great part akin to the Hebrew language." To the kings of the earth of the islands, which are across the sea, — that is, to the kings of the islands, to which it is necessary to cross the sea to go; because they are situated in the midst of the Mediterranean sea, as are Cyprus, Rhodes, and other islands which Nebuchadnezzar took. Thus St. Jerome, Rabanus, Hugo and Vatablus. Second, islands and islanders in Scripture are called any remote nations; for the Jews esteemed islanders to be such, as being inexperienced in ships and nautical matters. Thus Sanchez.
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23. Dedan, and Thema, and Buz. — These nations, says St. Jerome, are in the wilderness, neighboring and mixed with the Saracens or Arabs. These are the regions of the Agarenes, concerning which, as also concerning Elam, cap. XXX: "And all that are shorn in the hair," concerning which I spoke cap. IX, at the end. Zambri and Elam. — These are regions of Persia, or of the wilderness, that is, of Arabia Deserta, says St. Jerome. 26. Each one against his brother. — Supply, says St. Jerome, I have given, and from me thou, O Jeremiah, shalt pour out and give this cup, and the unmixed potion of my wrath and vengeance, so that all may be drunk, vomit, go mad, so that namely one may fight against another, and may contend with mutual wars among themselves, and destroy one another, as if drunk and mad. He alludes to banquets, where one drinks in a circle, until all are intoxicated, as if to say: In like manner here one shall hand to another the cup of my wrath, one shall invade another, lay waste, kill. You may ask, why did God command all these nations neighboring the Jews to be destroyed? Theodoretus answers first, because they were a cause or occasion of idolatry to the Jews, and drew them to it either by their persuasion or by their example. Second, Lyra gives the reason, so that by their destruction God might take away from the Jews the hope of resorting to them, and of imploring their aid against the Chaldeans and other enemies. Third, St. Jerome, Rabanus, Hugo and Dionysius: Because, they say, these nations rejoiced in the destruction and ruin of the Jews, indeed they even aided the Chaldeans in it: for Jeremiah gives this reason in what follows. Fourth, Sanchez: Because, he says, these nations harassed the people of God, and forced them to serve them. These reasons are partial for certain nations, not universal for all that are named here. For the kings of the Medes, of the islands, of Tyre, Sidon, etc., were not enemies, but rather friends and confederates of the Jews. Fifth therefore, generally and adequately the cause of the destruction of all these nations was, that God, the measure of their sins being now full, according to his custom willed and decreed to punish and destroy them. This is what he says in verse 30: "The Lord shall roar from on high," as if performing a universal judgment of the world: "A shout like that of those treading grapes shall be heard against all the inhabitants of the earth. For the Lord hath judgment with the nations; he shall judge all flesh, the wicked I have delivered to the sword, saith the Lord." For this reason God willed to transfer the monarchy of the Assyrians, and to deliver it to the Chaldeans. For in order that the Chaldeans might make themselves masters and subject all nations to themselves, it was necessary that they should attack them in war and trample them down. Thus afterwards, when again the measure of the sins of the world had been filled, namely after two centuries, he raised up the Greeks and Alexander, and after these the Romans, and then the Goths, Vandals, Alans, Turks, etc., who might perform universal vengeance, and as it were purge and expiate the world. They were therefore as it were purifiers of the world: whence by Jeremiah they are called soldiers and priests of God, by Isaiah the rod of God, as Attila said he was the scourge of God. The king Sesach shall drink after them. — "The king Sesach" is not the king of Egypt, as Lyra thought, from the fact that Sesach was the proper name of some king of Egypt, as appears III Kings XIV, 23, and II Paralipomenon cap. XII, verse 2; for that does not suit this place. For Pharao whom Nabuchodonosor conquered was called not "Sesach," but Vafres. Nor is it the king of Ethiopia, as the Arabic Antiochene translated it: for no one else translated it thus. "The king therefore Sesach" is the king of Babylon, as appears cap. LI, verse 41, who drinks last the cup of the wrath of God. Thus St. Jerome, the Chaldean, Theodoretus, Rabanus, Hugo, St. Thomas, Vatablus. "Sesach" therefore is Babylon, and this from the fact that Sesach was either the most powerful city of Babylon, or a goddess of Babylon; and rather, as St. Jerome and the Hebrews hold, from the fact that Sesach is the same as Babel by an alphabetical revolution, which the Hebrews call atbas, by which they exchange the last letters with the first in reverse order, namely in Babel beth, the second initial letter of the alphabet, they exchange with shin, the second final letter; and caph, the eleventh initial letter, they exchange with lamed, the eleventh final letter.
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And Jeremiah does this: because, as St. Jerome says, he wished to speak these things secretly and obscurely, out of fear of the Chaldaeans already ruling, lest, if he had named Babylon openly and said that it was to be laid waste, he would stir up their madness, already threatening Judaea, against it even more, as well as against himself. But the Prophet sufficiently openly prophesies the destruction of Babylon in verse 12 and elsewhere. Rather, therefore, as I said with a Castro, the king Sesach is here called the king of Babylon by the anagram already mentioned, from the fact that this king was to be punished after all others. To him therefore, as if to be punished last, he elegantly adapts the last letters of the alphabet. Secondly, he does this, so that by this confusion of letters he might signify the confusion of things that was to come in Babylon. Thirdly, the Hebrew Sesach, that is, thy byssus, signifies that the king splendid in byssus and purple was to be stripped of these, and cast down to the lowest things. Whence the Syrian and Arabic Alexandrian versions translate, the greatest king. Again St. Jerome, in the Hebrew Names, from Jeremiah: "Sesach," he says, "is byssus of sackcloth, or if you prefer, of sacks." For sac in Hebrew is sack, not stone; indeed, the sac from the Hebrews has passed into almost all languages, as well as keren, that is, horn. This etymology fits this place aptly, as if to say: O Babylon! I call thee Sesach, that is, byssus of sackcloth, or byssus and sack: because thy byssus and royal purple shall be changed into a mournful and servile sack, when Cyrus shall take thee and lay thee waste. Finally, Sesach can be translated, thy senarius. For ses in Hebrew is six. Whence sosan and susanna is called a lily, from six leaves. Thus Pagninus, as if to say: It approaches, O Babylon! Sesach, that is, thy senarius, that is, thy end, thy ruin and destruction. For the senarius is a symbol of the consummation and end of a thing; because in the first six days God consummated and finished the work of the creation of the universe, and in six days the whole week runs to its end, and consequently all times; and in the sixth thousandth year of years ending, the course of the world shall also end, as the Fathers assert in many places. Whence also Christ wished to be crucified and to die on the sixth day, at the sixth hour. Moreover, he alludes to Susa, the royal city of the Persians, as if to say: Sesach shall pass into Susa, that is, the end of the empire of Babylon shall pass into the beginning of the monarchy of the Persians, who shall rule in Susa. For Susa was named not from the Susus river, as some wish, but from the Hebrew, Chaldaean and Persian susan, that is, lily; because there is a great abundance of lilies in that place. Thus Athenaeus, book II; Stephanus, book On Cities, and others. Hence also the Susine oil made from lilies, of which Pliny, book XIII, chapter 1, who also in book VI, chapter XXVII, relates that the city of Susa was founded by Darius, son of Hystaspes. There was the royal palace of Cyrus of white and variegated stone, with golden columns, and distinguished by lacunars and gems, containing a representation of heaven, marked with glittering stars, and many incredible things. There Ahasuerus celebrated a banquet abounding in the greatest riches and delights, Esther I. To these things Sesach, that is, thy byssus, shall pass into Susa, that is, into a lily, namely the Babylonians into Persia and the Persians: for the Babylonians were wealthy and splendid in byssus, Ezekiel XXIII, 6. The emblem of the Persians was the lily, as it is now of the French. In a similar manner Julius Caesar, when he wished to write something secret, would change the letters, namely by putting the first for the fourth: whence for A he wrote D, which is the fourth from A. And Augustus for A wrote B, for B wrote C, and so consequently: Suetonius and Isidore, book I of the Etymologies, chapter XV, are witnesses. Moreover, the ancients and moderns teach that the Greeks and Latins borrowed this anagram from the Hebrews. Isaacius Tzetzes in the Prologue to Lycophron relates that Lycophron, an ancient and elegant poet, was thoroughly skilled in Hebrew letters, and from these made his anagrams, and therefore he was dear to Ptolemy Philadelphia not so much for his poetry as for these anagrams, by which he was called by anagram: Ptolemaeus—From honey, honeyed. Plato in the Cratylus: Hera, he says, that is, Juno, is the same as aer, air, by anagram: for the ancients venerated the air by the name of Juno as a goddess. Thus from the face of the eagle, it is the same as from the face of Cyrus, who ordered the emblem of the eagle to be preferred by himself, which afterwards other kings of the Persians imitated. Thus also the eagle alone was brought into the line of battle of the Romans by C. Marius, says Pliny, book X, chapter IV; for before the Romans bore in their standards the images of wolves, minotaurs, horses and boars mixed together. Thus Constantine in the labarum placed the sign of the cross before the camps, as witness St. Ambrose, epistle 29. Hence it is clear that this opinion about the emblem of the dove in the standards of the Chaldaeans, supported by so many ancient and modern authors, is not without foundation, as some think.
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27. Be ye inebriated. — This inebriation signifies the perturbation of a mind struck down by fear and miseries, stupor, lack of counsel, desperation, and almost madness; in which state they were about to vomit forth all their goods and all their happiness, honor and joy, indeed their blood, soul and life. Whence he soon calls this cup and inebriation a sword, saying: "Neither shall you rise up from the face of the sword;" because just as a drunkard, bereft of himself, rushes and falls to the ground, so also you, with the sword of the Chaldaeans raging, shall fall into destruction and perpetual death. Eustathius in Homer, Iliad. α, vers. 55, celebrates these anagrams, and gives many examples, from which take a few. Ἄτλας Atlas, τάλας wretched, θύμος spirit, μῦθος word, ὄχλος crowd, λόχος cohort; ἀρετή virtue, ἐρατή lovable, φλύαρος trifles, φλαῦρος vile. Thus the Latin poet plays through anagram in the word Roma, as if it were mora (delay): Why does Rome so long delay various clients? / Perhaps because with the name inverted Roma is mora. Better another through perfect atbas: Roma, he says, is amor (love); whence the whole verse is anagrammatic, and the whole atbas: Roma to you suddenly in movements will go love. As will be evident if anyone reads it backwards. Finally, William Blanchus of Albi teaches that this artifice of anagrams was transmitted from the Hebrews to the Greeks and Latins, lib. De Anagrammat.
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Hence also the Holy Spirit, apart from other reasons, descended in the baptism of Christ in the form of a dove in Palestine; because this form was most venerable there. But whence this? The Greeks think they honored the dove in honor of Rhea, who presides over rains: for it is pious and flowing. For the Assyrians believed that the nature of things was properly constituted from air and water; hence for water, fishes, for example Dagon; for air, from which rain descends, they are believed to have honored an airy dove. More plainly, Diodorus Siculus and others think they honored the dove in honor of Semiramis, queen of the Assyrians; or rather that they honored Semiramis under the form of a dove, because, as Guidius writes, it was the report that she was nourished by doves (and hence she was called Semiramis, which word in Syriac means bird), and after death was transformed into a dove. This seems to be a fiction either for the sake of flattery, or, as Pierius notes, on account of her lust, which was so great that she sought the intercourse of her son, on which account she was killed by him. For the dove is so lustful that it gives birth every month. Hence the ancients dedicated white doves to Venus, which Aeneas therefore calls maternal birds in the Poet. Hence therefore the Babylonians displayed the dove on their standards and labarums, and hence their army is called a dove, both here and cap. XLVI, vers. 13, joined with vers. 16, and cap. L, vers. 15, 16. Pierius has more about the dove, hieroglyph. 22, and Guevara above.
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Many prove this, Antonius Guevara in Habacuc I, num. 154, and thus he explains that passage of Psalm LXVII, 14: "If you sleep among the midst of the lots," that is among the lots and boundaries of your enemies the Philistines, you will be "as the wings of a dove covered with silver," that is you will be white, untouched and unharmed, like a white dove, whose "hinder parts" are "in the paleness of gold," that is they are variegated with golden spots, as if to say: Be surrounded by Palestinian enemies, yet you will be to them an object of fear and reverence, not otherwise than a white dove, which none of them dares to touch. The Babylonians and Syrians worshipped the same as a divinity; witness is Xenophon in the Cyropaedia, and Lucian in the Syrian Goddess. Syrians, I say, especially those who inhabited Palestine; whence Tibullus: Why should I tell how the white dove flies untouched through the crowded cities, sacred to the Palestinian Syrian? 30. The Lord shall roar from on high, that is, Just as a lion terrifies all with his roar, so God shall as it were roar forth a sentence of destruction and execute it against Jerusalem, and shall make the Chaldeans as lions roar and cry out, and mutually encourage one another to invade it, and thus shall terrify all the neighboring nations. Note: By "beauty" is understood either Jerusalem, as the Chaldean, or the temple, as other interpreters commonly expound it: because there the true faith, religion, and sacrifices of victims were offered, and God was as it were adorned. Celeuma — properly is a cry, not mournful, as St. Jerome wishes, but joyful, namely the jubilation of sailors and soldiers for rowing and fighting, and in Scripture of those treading grapes to press out the must, with the common effort of all and mutual exhortation, when namely at the command of one all respond uniformly, as if mutually commanding and stirring one another to the common work of all: for celeuma is said from κελεύω, that is, I command, as if to say: Nebuchadnezzar and the Chaldeans shall mutually exhort one another with a common celeuma to the destruction, trampling and overthrow of the Jews, so that they may slay them and press out their blood, like those who tread and press grapes in the winepress. For these, when the vintage is gathered, are accustomed to dance and testify their joy with songs. Whence Virgil: Now the vintner sings the last effects of the vines. All the inhabitants of the earth, — namely of Judea, or of that which is here to be laid waste by God. Thus Vatablus. 31. The sound shall reach (shall then reach all nations); — Chaldean, tumult; Septuagint, destruction; others, the noise of arms and the clang of trumpets; others, the fame and rumor of war, so that all nations may hear and feel the rumor, and likewise the cry of the enemies the Chaldeans. This passage fittingly applies allegorically to the final judgment, when Christ shall send angels with a trumpet throughout the whole world. Thus St. Jerome. He is judged (God contends and undergoes judgment) with all flesh, — that is with every man, namely presenting himself to the judgment of all men, so that all men examining the sins of the nations and the punishment inflicted by God, may judge that God justly inflicted such punishment upon them for such great sins. Concerning this judgment of God see Isaiah, cap. 1, 18, and cap. XLIII, 44. 32. A great whirlwind shall go forth. — This happened, says St. Jerome, when Nebuchadnezzar suddenly and powerfully wrapped up and laid waste all the nations round about and the uttermost parts, that is the extremities of the earth, as it were a whirlwind with his arms. 33. And the slain of the Lord, — by the Lord through the Chaldeans. Into a dunghill. — Supply, shall be cast into a dunghill, and there shall lie, so that they may be devoured by dogs and beasts. 34. Howl, ye shepherds. — Chaldean: Howl, ye kings and princes. and says that Athbas is a most foolish invention of the Rabbis; therefore Sesach is the name of a goddess. But to St. Jerome and the ancient Rabbis, whom St. Jerome follows, more credence is to be given than to one modern Scaliger.) And your dispersions, — supply and repeat, are completed, as if to say: Now you shall plainly be dispersed, and shall fall like precious vessels, which falling are broken, shattered and dispersed. For I have hitherto held and preserved you, as precious vessels, in my hand; but now I shall allow you to fall, be broken and dispersed, so that, as you have been vessels unto honor, so now you may be vessels unto dishonor.
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35. Flight shall perish from the shepherds (the shepherds shall not be able to flee), — that is, the princes and nobles. 36. The voice of crying — shall be heard. 37. The fields have been silent (as if lying sad and desolate, and silent, and yielding no fruits) of peace, — that is, formerly peaceful, and most carefully cultivated in peace, most pleasant and most fertile, as it were Tempe, and a paradise of delights. 38. He hath forsaken, — namely God, His temple, His dwelling, which, as a lion his lair, He guarded before, so that no one dared to attack it; but God, as it were forsaking it and departing from it, the Chaldeans entered it and laid it waste. Thus St. Jerome, Rabanus, Hugo, Lyran. Otherwise Vatablus: As a lion, he says, hungry and having no prey, departs from his lair: so God, finding no prey, or food, that is, holy sacrifices, and piety and justice, in the temple, forsook it. Otherwise also others, as if to say: As a lion forsakes his cave when the forest where it is catches fire and is laid waste: so God, Judaea being laid waste, shall forsake Jerusalem and the temple in which He dwells. To this sense the following aptly responds: "Because their land is made a desolation." But according to the first sense, the "because," in the Hebrew manner, does not signify a cause, but a concomitant sign, or even an effect. For here it is called a cause, not a priori, but as it were a posteriori as regards us, which namely causes us to know and understand it, as if to say: From the fact that the land is desolate, we know and understand clearly that God has forsaken it. Furthermore Sanchez understands by the lion not God, but the kings and princes to be laid waste by the Chaldeans, as if to say: The kingdoms and regions of the princes, who seemed to be terrible as lions, shall thus be traversed and depopulated by the Chaldeans, that no place of escape shall be left to them. But thus he would rather have said, "they have forsaken," not "he hath forsaken." From the face of the wrath of the dove. — Lyran, too credulous toward R. Solomon, for dove renders, drunkenness, as if to say: From the wine of the wrath of the Lord. So also the Chaldean, from the face of the sword of the enemy, which inebriates like wine; but in Hebrew it is יונה iona, not יין iain, that is, wine. Secondly, Pagninus and Vatablus render, from the face of the wrath of the oppressor. But then יונח ione should be said, not יונה iona. The Septuagint render not the words, but the sense, and translate, from the face of the great sword. Our translator therefore and others most excellently and most properly render, from the face of the wrath of the dove, in Hebrew היונה haiona, that is, of that dove, namely the notable and celebrated one. You will ask, what is this dove? St. Jerome and St. Thomas answer, that it can be understood as Jerusalem, as if to say: The land of Judaea before Jerusalem is laid waste, and therefore it is angry, and Jerusalem herself murmured, as being the metropolis. But "from the face of the wrath" signifies active and laying waste wrath, not passive, and suffering desolation. Secondly, Maldonatus thinks God is called a dove, because He is most gentle, and yet being irritated by the multitude of sins, and provoked to vengeance. But Jeremiah here distinguishes the wrath of the dove from the wrath of the fury of the Lord; for he says: "From the face of the wrath of the dove, and from the face of the wrath of the fury of the Lord." Thirdly and genuinely, the same St. Jerome, St. Thomas, Pierius, Guevara, Capilla, Castrius, Maldonatus and others understand by the dove Nebuchadnezzar and the Chaldeans; and this first, on account of the swiftness and perpetual and constant flight toward prey and slaughter: for the dove "cuts through the liquid path, swift and does not move its wings." Secondly, as Hugo and St. Thomas, by antiphrasis the dove here signifies the ferocity of the Chaldeans. Thirdly, because God sent them forth from Babylon, as it were from a dovecote, to seek food in Judaea, as it were in an alien field. Sanchez adds that the lion was the notable emblem and coat of arms of Judah and the Jews, Genesis XLIX, 9, and of it here is said in verse 38: "He hath forsaken as a lion his covert"; to this he opposes the dove (as if they were dueling with the lion), which was the emblem of the Chaldeans, as if to say: The lion and the dove shall fight and duel, namely the Jews and the Chaldeans; but the dove shall conquer and tread down the lion, namely the Chaldeans shall tread down the Jews; therefore the lion shall flee, shall forsake the land from the face of the wrath of the dove, whose assault it shall not be able to sustain; because namely in the dove and through the dove the Lord shall fight, and the wrath of the Lord. Whence he adds: "And from the face of the wrath of the fury of the Lord." Whence verse 9, God called Nebuchadnezzar His servant. Fourthly, because white doves, as the Persians on account of hatred of leprosy detested them, so the Babylonians and Syrians worshipped the same as a deity; witness is Xenophon in the Cyropaedia, and Lucian in the Syrian Goddess. Syrians I say, especially those who inhabited Palestine; whence Tibullus: Why should I tell how the untouched white dove, sacred to the Syrian, flies frequently through the cities? And from the face of the wrath of fury (that is, of furious wrath, and in the act of raging, that is, of being savage) of the Lord. — The conjunction and signifies, that is, as if to say, "From the face of the wrath of the dove, that is from the face of the wrath of the fury of the Lord;" because the fury of the dove is the fury of the Lord. Or, as if to say, "From the face of the wrath of the dove, or rather from the face of the wrath of the fury of the Lord." For indeed the mild dove does not turn such great angers in its breast; therefore God's fury, willing to punish the crimes of the Jews, has put these angers of the dove, that is in the Chaldeans. Thus Sanchez. Mystically St. Gregory, book XXXII of the Morals, chapter VI: The dove, he says, is God, because he is simple, equable, meek, immutable, and when he is angry and punishes the Jews through the Chaldeans, his wrath is not disturbed. And St. Thomas: God, he says, who through patience hitherto was a dove, will now be a lion on account of the vehemence of vengeance; whence Maldonatus and some others understand God here by the dove according to the letter. Which exposition is not to be disapproved. Verse 30. The Lord from on high shall roar, as if to say, Just as a lion by its roar terrifies all, so God as it were will roar, bearing and executing a sentence of destruction against Jerusalem, and will make the Chaldeans as lions roar and cry out, and mutually encourage one another to invade it, and thus will terrify all neighboring nations. Note: By beauty he understands either Jerusalem, as the Chaldean, or the temple, as various other interpreters commonly expound it: because there the true faith, religion, and sacrifices of victims were worshipped, and God was as it were adorned. Celeuma — properly is a cry, not mournful, as St. Jerome wishes, but joyful, namely the jubilation of sailors and soldiers for rowing and fighting, and in Scripture of those treading grapes to press out the must, with the common effort of all and mutual exhortation, when namely at the command of someone all respond uniformly, as if mutually commanding and stirring one another to the common work of all: for celeuma is said from κελεύω, that is I command, as if to say, Nebuchadnezzar and the Chaldeans will mutually exhort one another with a common celeuma to the destruction, trampling and overthrow of the Jews, so that they slay them and press out their blood, like those who tread and press grapes in the winepress. For these, when the vintage is gathered, are accustomed to dance and testify their joy with songs. Whence Virgil: Now sings the vintner the last effects of the vines. All the inhabitants of the earth, — namely of Judea, or of that which is here to be laid waste by God's decree. Thus Vatablus.
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34. Howl, ye shepherds. — The Chaldean: Howl, ye kings and princes. And your dissipations, — supply and repeat, are completed, as if to say, Now you shall plainly be dissipated, and shall fall like precious vessels, which falling are broken, shattered and dissipated. For I have hitherto held and preserved you, like precious vessels, in my hand; but now I will allow you to fall, be broken and dissipated, so that, as you were vessels unto honor, so now you may be vessels unto dishonor.
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SEIR.
Machine translation from the Latin, not reviewed.
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Hic ponitur comminatio universalis contra omnium gentium principes: et dividitur in duas partes. In prima ponitur comminatio; in secunda comminationis revelatio, ibi, quia sic dicit dominus, et cetera. Circa primum duo. Primo ponit prophetiae titulum: verbum quod factum est ad Jeremiam, ex quo colligitur, quod prophetia praecedentem visionem tempore praecedit. Secundo ponitur comminationis prophetia, ibi, a tertio decimo anno Josiae. Et primo assignat comminationis causam; secundo comminatur poenam, ibi, propterea haec dicit dominus exercituum. Causam autem assignat ex inobedientia, propter quam ipsi aliis gentibus in poena connumerati sunt: quam aggravat ex tribus. Primo ex parte ipsius prophetae praedicantis, quia in praedicatione continuus: a tertio decimo anno Josiae, a quo usque ad finem vitae, et regni sui, cum regnaverit 31 annis sunt 18 anni, quibus additis quatuor anni Joakim, et tribus mensibus quibus regnavit Joathan, invenitur annus praedicationis Jeremiae quo haec gesta sunt, 23.
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De nocte consurgens, ad modum ejus qui solicitus est ad explendum quodlibet opus. Prover. 6: discurre, festina, suscita amicum tuum, et cetera.
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Secundo ex parte ipsius mittentis, qui ex multitudine nuntiorum invenitur solicitus: et misit dominus supra 7: misi ad vos omnes servos meos prophetas per diem, consurgens diluculo, et mittens: et non audierunt me; et cetera. Ad designandam autem divinam solicitudinem, nominat diluculum, nominat et noctem, quia Deus luxit in tenebris. Hae sunt illae tenebrae, de quibus Joan. 3, dicitur quod Nicodemus venit ad Jesum nocte; et cetera. Ex parte admonitionis, quae honesta est in se, utilis quantum ad promissam veniam. Unde primo inducit poenam de malis praeteritis, ponens praeceptum: revertimini unusquisque a via sua mala. Isa. 55: derelinquat impius viam suam, et vir iniquus cogitationes suas, et revertatur ad dominum, et miserebitur eis, et ad Deum nostrum; quoniam multus est ad ignoscendum.
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Et promissum: et habitabitis in terra. Isa. 1: si volueritis, et audieritis me, bona terrae comedetis.
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Secundo indicit cautelam pro malis futuris, ponens praeceptum: nolite ire post deos alienos, quantum ad idolatriam, neque me ad iracundiam provocetis, quantum ad peccata moris. Exod. 20: non habebis deos alienos coram me et cetera. Et praecepti contemptum: et non audistis. Deut. 32: ipsi me provocaverunt in eo qui non erat Deus, et irritaverunt in vanitatibus suis.
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Hic comminatur poenam: et primo quam Babyloni inflixerunt, describens hostem: ecce ego mittam, et assumam (...) servum, inquantum ministerium divinae voluntatis exercebat. Supra 6: ecce populos venit de terra Aquilonis, gens magna consurgit a finibus terrae. Et describens poenam imminentem quantum ad interfectionem hominum: et interficiam eos, et ponam eos in stuporem, et in sibilum, et in solitudines sempiternas. Et quod nunquam reparentur, sed quasi ad similitudinem sempiternarum solitudinum redigantur. Supra 19: ponam urbem hanc in stuporem, et in sibilum. Omnis qui praeterierit per eam obstupescet, et sibilabit super universa plaga ejus.
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Et quantum ad cessationem humanorum officiorum in gaudiis, perdamque, et in vitae commodis, vocem molae, supra 16: auferam de loco isto in oculis vestris, et in diebus vestris, vocem gaudii, et vocem laetitiae, vocem sponsi, et vocem sponsae.
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Et describens etiam poenam duriorem: et servient septuaginta annis: tantum enim regnum Chaldaeorum duravit. Isa. 57: non in perpetuum irascar, quia spiritus a facie mea egredietur, et cetera.
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Secundo ponit poenam quam Chaldaei sustinuerunt: cumque impleti fuerint septuaginta anni. Et primo ponit comminationem, visitabo. Apoc. 13: qui in captivitatem duxerit, in captivitatem ibit, et qui gladio occiderit, oportet eum gladio occidi.
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Secundo comminationis certitudinem: et adducam omnia quae locutus sum contra eam. Isa. 13, 21, 46 et 47: prophetavit Jeremias: infra 50 et 51: quia servierunt; tamen ipsi in superbiam abusi sunt Dei beneficio.
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Tertio ostendit poenae aequitatem: et reddam eis. Psalm. 27: secundum opera manuum eorum tribue illis, redde retributionem eorum ipsis, quoniam non intellexerunt opera domini; et in opera manuum eorum destrues illos, et non aedificabis eos.
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Hic ponitur praedictae comminationis revelatio sub imaginaria visione: et primo ponit visionem; secundo exponit, ibi, et tu prophetabis ad eos omnia verba haec. Circa primum duo. Primo mittit eum ad propinandum; secundo invitantur illi quibus propinabatur ad bibendum, ibi, et dices ad eos. Circa primum duo. Primo dominus porrigit poculum secundum quod sibi videbatur visione imaginaria: sume calicem vini. Videbatur sibi quod dominus extensa manu calicem sibi porrigeret. Per vinum signatur divina indignatio per calicem potestas tyrannorum, per quos haec indignatio in gentes diffundenda erat. Propinabis, non quasi poenam infligens, sed quasi denuntians. Psal. 74: calix in manu domini vini meri plenus mixto.
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Infra 51: calix aureus Babylon in manu domini, inebrians omnem terram; de vino ejus biberunt gentes, et ideo commotae sunt. Secundo ponit potationis effectum: et bibent, sustinendo afflictionem, turbabuntur, interius timore, et dolore, insanient, exterius, adinvicem pugnando more ebrii. Isa. 24: amara erit potio bibentibus illam. Tertio propheta exequitur injunctum officium, et accepi. Et primo propinat Judaeis, Jerusalem. Ezech. 9: a sanctuario meo incipite. 1 Petr. 4: tempus est ut judicium incipiat a domo Dei. Secundo amicis adventitiis, incipiens ab Aegyptiis, de quibus confidebant: Pharaoni (...) Ausitidis, quae alio nomine dicitur terra Hus, in confinio Idumaeae et Arabiae: et reliquiis, hoc dicit pro Geth, quae est quinta civitas Philisthinorum: et omnibus regnis. Isa. 14: hoc est consilium quod cogitavi super omnem terram, et haec est manus extenta super universas gentes.
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Tertio ipsis Babylonis: et rex Sesach, idest Babyloniae, quae Hebraice dicitur Babel. Unde ad occultandum nomen, transposuit vocales, et immutavit consonantes in eis conjunctas, secundum consuetudinem Haebraeorum, qui docent pueros primam litteram cum ultima retrogradiendo dicere, et secundam cum penultima, et sic deinceps. Unde pro duplici Beth, quae est secunda littera apud Hebraeos posuit Sin, bis, quae est penultima: et pro lamed, posuit caph, quae ei, secundum primam computationem, conjungitur. 1 Corinth. 15: novissime inimica destruetur mors.
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Hic invitatur ad bibendum: et circa hoc tria. Primo ponitur invitatio: bibite: sustinendo poenas, inebriamini, prae abundantia, quasi amittentes rationis usum, ut nesciatis quid faciatis, vomite, divitias amittite, cadite, in mortem et captivitatem. Et loquitur ad similitudinem ebrii. Job 20: divitias quas devoravit evomet, et de ventre illius extrahet eas Deus: Isai. 29: obstupescite et admiramini, fluctuate et vacillate; inebriamini, et non a vino, movemini, et non ab ebrietate, et cetera. Secundo ponitur coactio: cumque noluerint (...) bibentes bibetis, idest velitis, nolitis. Apoc. 14: si quis adoraverit bestiam, et imaginem ejus, et acceperit characterem in fronte sua, aut in manu sua; hic bibet de vino irae Dei, quod mixtum est mero in calice irae ipsius.
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Tertio assignatur coactionis ratio, primo ex exemplo: quia ecce in civitate, scilicet Jerusalem. 1 Petr. 4: si autem primum a nobis, quis finis eorum qui non credunt Dei Evangelio? Infra 49: ecce quibus non erat judicium, ut biberent calicem, bibentes bibent; et tu quasi innocens relinqueris? Non eris innocens, sed bibens bibes. Secundo ex domini edicto. Gladium, qui est idem quod potio. Ezech. 21: ejiciam gladium meum de vagina sua, et occidam in te justum et impium.
25:30
Hic ponitur expositio visionis: et primo contra gentes, secundo contra gentium principes, ibi, ululate pastores. Circa primum duo. Primo ponit comminationem, ponens divinam indignationem: dominus de excelso, idest de altitudine sui judicii, rugiet, terribiliter quasi leo iratus. Amos 3: leo rugiet: quis non timebit? Poenae universalitatem: super decorem, idest templum; quasi dicat: incipiet a templo, et procedet ira ipsius in omnem terram. Celeuma quasi calcantium: cantus vindemiatorum, per quem signatur gaudium victorum in depopulatione terrarum; qui significantur per calcatores, quia effundunt sanguinem humanum, sicut illi sanguinem uvae. Unde Isa. 63: torcular calcavi solus, et de gentibus non est vir mecum. Calcavi eos in furore meo, et conculcavi eos in ira mea: et aspersus est sanguis eorum super vestimenta mea, et omnia indumenta mea inquinavi. Infra 48: nequaquam calcator uvae solitum celeuma cantabit. Et ponit poenae aequitatem, ponens judicium: judicium domini cum gentibus. Mich. 6: judicium domini cum populo suo, et cum Israel dijudicabitur.
25:31
Et judicii modum: impios tradidi. Isa. 1: quia si me ad iracundiam provocaveritis, gladius devorabit vos, quia os domini locutum est. Secundo ponit poenae processum, et ordinem: haec dicit dominus. Et primo ponit poenae processum: ecce egredietur; quia una gens aliam impugnabit, et ipsa ab alia impugnabitur, et sic deinceps; a summitatibus, a maxime potentibus, sicut Chaldaeis, Graecis et cetera. Eccli. 10: regnum a gente in gentem transfertur propter injustitias et injurias, et contumelias, ac diversos dolos. Infra 30: ecce turbo domini furor egrediens, procella ruens in capite impiorum conquiescet.
25:33
Secundo ponit tribulationis effectum, quia privabuntur vita: et erunt interfecti domini, idest a domino. Supra 12: gladius domini devorabit ab extremo terrae usque ad extremum ejus. Et carebunt sepultura: non plangentur, neque colligentur, neque sepelientur. Supra 16, idem.
25:35
Hic comminatur contra principes gentium; et primo quantum ad personas, praesignans poenam, ululate, quasi non valentes dolorem verbis exprimere, sed elevatione vocis. Isa. 34: gladius domini repletus est sanguine, incrassatus est adipe de sanguine agnorum et hircorum, et de sanguine medullatorum arietum, et cetera. Optimates, qui sunt divites et principes in populo. Et excludit salutis viam: et peribit fuga. Thren. 1: abjerunt absque fortitudine ante faciem subsequentis.
25:36
Secundo quantum ad subjectas terras, vox clamoris. Et primo ponit per similitudinem devastationem urbium: quia vastavit dominus pascua eorum, idest civitates et villas, servans metaphoram gregis, conticuerunt; quasi dicat: in nihilum redacti sunt, ut de eis sermo non fiat, arva pacis, quae tempore pacis praeclara erant. Joel 1: ignis comedit speciosa deserti, et flamma succendit omnia ligna regionis. Et quantum ad destructionem templi: dereliquit umbraculum, templum scilicet Deus, quasi leo, quo custodiente nullus audebat accedere. Supra 12: reliqui domum meam.
25:38
Secundo ponit expositionem: quia facta est terra eorum in desolationem a facie irae columbae, scilicet Dei, qui sine commotione punit. Vel Jerusalem, quae pro amissione Dei irascitur. Vel Nabuchodonosor, propter superbiae stultitiam. Oseae 7: Ephraim quasi columba seducta non habens cor. Vel quia habebat columbam in arvis. Vel quia sicut mansuetus praeceptum domini executus est. Vel per antiphrasim, quia crudelis erat.
25:10
Jeremias (Hebrew Yirmeyāh[â] = "Yahweh Exalts or Establishes")
… Pathetic allusions to the beauty of family life (cf. Jer. 6, 11; 9, 20; 16, 9; 25, 10; 31, 4-5, 20; 48, 33) and the psychological struggle provoked in him by the prophetic vocation give us a glimpse of his gentle soul, averse to easy enthusiasms. …
25:11
… The restoration foretold by Jer. 25, 11 f.; 29, 10 (cf. II Chron. 36, 21) will begin after 70 years from 605 B.C., but will come about slowly. …
25:20
Accaron (Hebrew Egrān; Assyrian Amqarrāna)
The Prophets name A. together with Gaza, Ashkelon and Ashdod, foretelling its ruin (Am. 1:8; Jer. 25:20; Zeph. 2:4; Zech. 9:5-7). In 147 Alexander Balas, king of Syria, gave A. with its district to Jonathan Maccabeus (I Macc. 10:89).
… His country is 'Uš, a region between Edom and northern Arabia, as can be deduced from Jer. 25:20-24; Lam. 4:21, and as the addition to the Greek version Job 42:17 explicitly affirms; the indications concerning Job's friends (Job 2:11) agree in this sense as well: Eliphaz (v.) …
25:23
The D. are named in Is. 21:13; Jer. 25:23; Ez. 38:13; 25:13 and Jer. 49:8. The last two texts consider D. as situated to the south of Edom (v.); it would be an oasis corresponding to the position of the one called el-'Ola. …
… Tēma'; Gr. Θαψάν). - Name of an Ishmaelite tribe (Gen. 25:15; 1 Chron. 1:30) and of the district they inhabited, in northern Arabia, on the borders of the Syrian desert and west of the Gulf of Aqaba (Isa. 21:14; Jer. 25:23).
25:25
… Isaiah, Jeremiah, Ezekiel raise their voices against E., as against all the other regions then in prominence (cf. Is. 11:11; 21:2; 22:6; Ier. 25:25; 49:34 agg.; Ex. 32:24). A few years before the annihilation of E. the prophet Jeremiah announces it (Ier. 49:34-39); he foretells finally the return of the Elamite prisoners "in the last days."
Zamri (Heb. Zimri; LXX Zápařá)
In Jer. 25:25 a people with this name is mentioned; it could, however, also be a region. …
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.