The prophet is apprehended and accused by the priests: but discharged by the princes.
The prophet for preaching Gods commination, 7. is apprehended by the priestes, and false prophetes: 10. but deliuered from death by the ancientes of the people: 18. alleaging the examples of Michaeas, 20. and Vrias prophecying the same before.
1In the beginning of the reign of Joakim the son of Josias king of Juda, came this word from the Lord, saying:Al principio del regno di Joachim, figliuolo di Giosia, re di Giuda, il Signore parlò a me, dicendo:IN THE beginning of the kingdom of Ioakim the sonne of Iosias king of Iuda, came this word from our Lord, saying:In principio regni Joakim filii Josiæ regis Juda, factum est verbum istud a Domino, dicens: 2Thus saith the Lord: stand in the court of the house of the Lord, and speak to all the cities of Juda, out of which they come, to adore in the house of the Lord, all the words which I have commanded thee to speak unto them: leave not out one word.Queste cose dice il Signore: Sta nell'atrio della casa del Signore, e a tutte le città di Giuda, delle quali i cittadini vengono a far adorazione nella casa del Signore, dirai tutto quello, ch'io ti ho ordinato di dir loro: Non ne levare una parola,Thus saith our Lord: Stand in the court of the house of our Lord, and thou shalt speake to al the cities of Iuda, out of the which they come, to adore in the house of our Lord, al the wordes which I haue commanded thee to speake vnto them: withdraw not a word,Hæc dicit Dominus: Sta in atrio domus Domini, et loqueris ad omnes civitates Juda, de quibus veniunt ut adorent in domo Domini universos sermones quos ego mandavi tibi ut loquaris ad eos: noli subtrahere verbum, 3If so be they will hearken and be converted every one from his evil way; that I may repent me of the evil that I think to do unto them for the wickedness of their doings.Se a sorte ascoltassero, e si convertissero dalla mala lor vita, ond'io mi ripenta del male, che penso di far loro a motivo della malvagità de' loro affetti.if perhaps they wil heare and be conuerted euerie one from his euil way: and it may repent me of the euil that I thinke to doe to them for the malice of their studies.si forte audiant, et convertantur unusquisque a via sua mala, et pœniteat me mali quod cogito facere eis propter malitiam studiorum eorum. 4And thou shalt say to them: Thus saith the Lord: If you will not hearken to me to walk in my law, which I have given you:E tu dirai loro: Queste cose dice il Signore: Se voi non mi ascolterete, camminando nella mia legge, ch'io diedi a voi,And thou shalt say to them: Thus saith our Lord: If you wil not heare me to walke in my law, which I haue geuen you,Et dices ad eos: Hæc dicit Dominus: Si non audieritis me, ut ambuletis in lege mea quam dedi vobis, 5To give ear to the words of my servants the prophets, whom I sent to you rising up early: and sending, and you have not hearkened:E fede prestando alle parole de' servi miei, de' profeti, i quali io sollecitamente mandai, e indirizzai a voi, a' quali non avete prestato fede,that you heare the wordes of my seruants the prophetes, which I sent to you in the night rising, and directing, and you heard not:ut audiatis sermones servorum meorum prophetarum quos ego misi ad vos, de nocte consurgens, et dirigens, et non audistis:
6I will make this house like Silo: and I will make this city a curse to all the nations of the earth.Io farò a questa casa come a Silo, e questa città la farò l'esecrazione di tutte le nazioni della terra.I wil geue this house as Silo, and this citie I wil geue into malediction to al the nations of the earth.dabo domum istam sicut Silo, et urbem hanc dabo in maledictionem cunctis gentibus terræ. 7And the priests, and the prophets, and all the people heard Jeremias speaking these words in the house of the Lord.E i sacerdoti, e i profeti, e il popol tutto udirono Geremia che dicea tali cose nella casa del Signore.And the priestes, and prophetes, and al the people heard Ieremie speaking these wordes in the house of our Lord.Et audierunt sacerdotes, et prophetæ, et omnis populus, Jeremiam loquentem verba hæc in domo Domini. 8And when Jeremias had made an end of speaking all that the Lord had commanded him to speak to all the people, the priests, and the prophets, and all the people laid hold on him, saying: Let him be put to death.E quando Geremia ebbe finito di dire tutto quello, che il Signore gli avea comandato di far sapere a tutto il popolo, gli miser le mani addosso i sacerdoti, e i profeti, e tutto il popolo, dicendo: Sia messo a morte.And when Ieremie had ended speaking al thinges that our Lord had commanded him, to speake vnto al the people: the priestes, and prophetes, and al the people apprehended him, saying: Let him dye the death.Cumque complesset Jeremias, loquens omnia quæ præceperat ei Dominus ut loqueretur ad universum populum, apprehenderunt eum sacerdotes, et prophetæ, et omnis populus, dicens: Morte moriatur. 9Why hath he prophesied in the name of the Lord, saying: This house shall be like Silo; and this city shall be made desolate, without an inhabitant? And all the people were gathered together against Jeremias in the house of the Lord.Perchè ha egli profetizzato nel nome del Signore, dicendo: Questa casa sarà come Silo, e questa città sarà smantellata, talmente che non vi rimanga abitatore? E si raunò tutto il popolo contro Geremia, nella casa del Signore.Why hath he prophecied in the name of our Lord, saying: This house shal be as Silo: and this citie shal be made desolate, for that there is no inhabitant? And al the people was gathered together against Ieremie in the house of our Lord.Quare prophetavit in nomine Domini, dicens: Sicut Silo erit domus hæc, et urbs ista desolabitur eo quod non sit habitator ? Et congregatus est omnis populus adversus Jeremiam in domo Domini.
10And the princes of Juda heard these words: and they went up from the king’s house into the house of the Lord, and sat in the entry of the new gate of the house of the Lord.E udirono queste cose i principi di Giuda, e andarono dalla casa del re alla casa del Signore, e si posero a sedere all'ingresso della porta nuova della casa del Signore.And the princes of Iuda heard these wordes: and they went vp from the kings house into the house of our Lord, and sate in the entrie of the new gate of the house of our Lord.Et audierunt principes Juda verba hæc, et ascenderunt de domo regis in domum Domini, et sederunt in introitu portæ domus Domini novæ. 11And the priests and the prophets spoke to the princes, and to all the people, saying: The judgment of death is for this man: because he hath prophesied against this city, as you have heard with your ears.E i sacerdoti, e i profeti dissero a' principi, e a tutto il popolo: Costui è reo di morte, perchè ha profetizzato contro questa città conforme avete udito colle vostre orecchie.And the priestes and the prophetes spake to the princes, and to al the people, saying: The iudgement of death is to this man: because he hath prophecied against this citie, as you haue heard with your eares.Et locuti sunt sacerdotes et prophetæ ad principes, et ad omnem populum, dicentes: Judicium mortis est viro huic, quia prophetavit adversus civitatem istam, sicut audistis auribus vestris. 12Then Jeremias spoke to all the princes, and to all the people, saying: The Lord sent me to prophesy concerning this house, and concerning this city all the words that you have heard.E Geremia disse a tutti i principi, e a tutto il popolo: Il Signore mi ha mandato a profetizzare a questa casa, e a questa città tutto quello, che avete udito.And Ieremie spake to al the princes, and to al the people, saying: Our Lord sent me, that I should prophecie to this house, & to this citie al the wordes that you haue heard.Et ait Jeremias ad omnes principes, et ad universum populum, dicens: Dominus misit me ut prophetarem ad domum istam, et ad civitatem hanc, omnia verba quæ audistis. 13Now therefore amend your ways, and your doings, and hearken to the voice of the Lord your God: and the Lord will repent him of the evil that he hath spoken against you.Or adunque ammendate le vostre vie, e le inclinazioni vostre; e ascoltate la voce del Signore Dio vostro; e il Signore si ripentirà del male, che ha a voi minacciato.Now therfore make your waies good, and your studies, & heare the voice of our Lord your God: and our Lord wil repent him of the euil, that he hath spoken against you.Nunc ergo bonas facite vias vestras et studia vestra, et audite vocem Domini Dei vestri, et pœnitebit Dominum mali quod locutus est adversum vos.
14But as for me, behold I am in your hands: do with me what is good and right in your eyes:Quanto a me, ecco ch'io sono nelle vostre mani, fate di me quello, che vi piacerà, e parrà:But I loe am in your handes: doe vnto me that which is good, and right in your eyes:Ego autem ecce in manibus vestris sum: facite mihi quod bonum et rectum est in oculis vestris. 15But know ye, and understand, that if you put me to death, you will shed innocent blood against your own selves, and against this city, and the inhabitants thereof. For in truth the Lord sent me to you, to speak all these words in your hearing.Sappiate però, e tenete per fermo, che se mi ucciderete porrete il sangue innocente sopra di voi, e sopra questa città, e sopra i suoi abitanti: perocché in verità mi ha mandato a voi il Signore, perchè alle orecchie vostre intimassi tutte queste cose.Howbeit know ye and vnderstand that if you kil me, you shal betray innocent bloud against your selues, and against this citie, and the inhabitantes therof. For in truth our Lord sent me to you, that I should speake al these wordes in your eares.Verumtamen scitote et cognoscite quod, si occideritis me, sanguinem innocentem tradetis contra vosmetipsos, et contra civitatem istam, et habitatores ejus: in veritate enim misit me Dominus ad vos, ut loquerer in auribus vestris omnia verba hæc. 16Then the princes, and all the people said to the priests, and to the prophets: There is no judgment of death for this man: for he hath spoken to us in the name of the Lord our God.E i principi, e tutto il popolo dissero a' sacerdoti, e ai profeti: quest'uomo non è reo di morte; perocché ha parlato a noi nel nome del Signore Dio nostro.And the princes, and al the people said to the priestes, and to the prophetes: There is no iudgement of death to this man: because he hath spoken to vs in the name of the Lord our God.Et dixerunt principes et omnis populus ad sacerdotes et ad prophetas: Non est viro huic judicium mortis, quia in nomine Domini Dei nostri locutus est ad nos. 17And some of the ancients of the land rose up: and they spoke to all the assembly of the people, saying:Si alzarono allora alcuni de' seniori del paese, e parlarono a tutto il popolo dicendo:Men therefore of the ancients of the land rose vp: and they spake to al the assemblie of the people, saying:Surrexerunt ergo viri de senioribus terræ, et dixerunt ad omnem cœtum populi, loquentes: 18Micheas of Morasthi was a prophet in the days of Ezechias king of Juda, and he spoke to all the people of Juda, saying: Thus saith the Lord of hosts: Sion shall be ploughed like a field, and Jerusalem shall be a heap of stones: and the mountain of the house the high places of woods.Michea di Morasthi fu profeta a tempo di Ezechia re di Giuda, e disse a tutto il popolo di Giuda: Queste cose dice il Signore degli eserciti: Sionne sarà arata come un campo: e Gerusalemme sarà un monte di pietre: e il monte della casa del Signore sarà una gran boscaglia.Michaeas the Morasthi was a prophet in the daies of Ezechias the king of Iuda, and he spake to al the people Iuda, saying: Thus saith the Lord of hostes: Sion shal be plowed as a field, and Ierusalem shal be as an heape of stones: and the mount of the house as the high places of woodes.Michæas de Morasthi fuit propheta in diebus Ezechiæ regis Juda, et ait ad omnem populum Juda, dicens: Hæc dicit Dominus exercituum: / Sion quasi ager arabitur, / et Jerusalem in acervum lapidum erit, / et mons domus in excelsa silvarum.
19Did Ezechias king of Juda, and all Juda, condemn him to death? did they not fear the Lord, and beseech the face of the Lord: and the Lord repented of the evil that he had spoken against them? therefore we are doing a great evil against our souls.Condannollo forse a morte Ezechia re di Giuda, e tutto Giuda? E non temeron essi il Signore, e implorarono la bontà del Signore, e il Signore si ripentì del male, ch'ei loro aveva minacciato? Noi pertanto faremmo un male grande in danno delle anime nostre?Did Ezechias the king of Iuda, and al Iuda, condemne him to death? Did they not feare our Lord, and beseech the face of our Lord: and it repented our Lord of the euil, that he had spoken against them? Therefore we doe great euil against our selues.Numquid morte condemnavit eum Ezechias rex Juda, et omnis Juda ? numquid non timuerunt Dominum, et deprecati sunt faciem Domini, et pœnituit Dominum mali quod locutus fuerat adversum eos ? Itaque nos facimus malum grande contra animas nostras. 20There was also a man that prophesied in the name of the Lord, Urias the son of Semei of Cariathiarim: and he prophesied against this city, and against this land, according to all the words of Jeremias.Vi fu ancora un uomo, che profetava nel nome del Signore, Uria figliuolo di Semei di Cariathiarim, e profetizzò contro questa città, e contro questo paese tutto quello, che ha detto Geremia.There was also a man prophecying in the name of our Lord, Vrias the sonne of Semei of Cariathiarim: and he prophecied against this citie, and against this land according to al the wordes of Ieremie.Fuit quoque vir prophetans in nomine Domini, Urias filius Semei de Cariathiarim, et prophetavit adversus civitatem istam, et adversus terram hanc, juxta omnia verba Jeremiæ. 21And Joakim, and all his men in power, and his princes heard these words: and the king sought to put him to death. And Urias heard it, and was afraid, and fled and went into Egypt.E il re Joachim, e tutti i magnati, e tutti i principi udiron le sue parole, e il re cerco di farlo morire. E Uria n'ebbe vento, e temè, e fuggì, e andò in Egitto.And king Ioakim, and al his mighties, and his princes heard these wordes: & the king sought to kil him. And Vrias heard, and was afraied, and fled and went into Aegypt.Et audivit rex Joakim, et omnes potentes et principes ejus, verba hæc, et quæsivit rex interficere eum: et audivit Urias, et timuit, fugitque, et ingressus est Ægyptum. 22And king Joakim sent men into Egypt, Elnathan the son of Achobor, and men with him into Egypt.E il re Joachim mandò gente in Egitto, Elnathan figliuolo di Achobor, e altri con esso in Egitto.And king Ioakim sent men into Aegypt, Elnathan the sonne of Achobor, and men with him into Aegypt.Et misit rex Joakim viros in Ægyptum, Elnathan filium Achobor, et viros cum eo, in Ægyptum,
23And they brought Urias out of Egypt: and brought him to king Joakim, and he slew him with the sword: and he cast his dead body into the graves of the common people.E trasser fuora dall'Egitto Uria, e lo condussero al re Joachim, che lo fece morir di spada, e gettò il suo cadavere nella sepoltura del volgo ignobile.And they brought Vrias out of Aegypt: and brought him to king Ioakim, and he stroke him with the sword: and he cast forth his carcasse in the sepulchers of the base vulgar people.et eduxerunt Uriam de Ægypto, et adduxerunt eum ad regem Joakim, et percussit eum gladio, et projecit cadaver ejus in sepulchris vulgi ignobilis. 24So the hand of Ahicam the son of Saphan was with Jeremias, that he should not be delivered into the hands of the people, to put him to death.L'aiuto adunque di Ahicam figliuolo di Saphan giovò a Geremia, perchè non fosse dato in poter del popolo, e noll'uccidessero.Therefore the hand of Ahicam the sonne of Saphan was with Ieremie, that he should not be deliuered into the handes of the people, and they kil him.Igitur manus Ahicam filii Saphan fuit cum Jeremia, ut non traderetur in manus populi, et interficerent eum.
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Year of the World 3395, Year before Christ 609.
Beginning, after Joakim had reigned some time, ver. 21.
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Calmet
Word. This example all pastors should follow, in the midst of dangers. (Calmet)
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St. Jerome
If. God is not ignorant, (Calmet) but he preserves man's free-will. (St. Jerome)
Worthington
He threatens conditionally, if people persist in evil. (Worthington)
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Calmet
Silo. Jeremias 7:12. (Calmet)
Haydock
Curse. No greater punishment could be threatened or endured in this world. (Haydock)
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Haydock
Death. The pretext was plausible, as God seemed to have promised the temple an eternal duration, 3 Kings 9:3. The Jews accused Christ of the like crime, Matthew 26:61. Such questions were brought before the sanhedrim and priests, Jeremias 26:57. But the latter are here (Calmet) the chief accusers with "the false prophets." (Septuagint) (Haydock)
Haydock
The princes, moved by the elders, (ver. 17.) acquit the prophet, (Calmet) at the persuasion of Ahicam, ver. 24. Several priests would probably judge along with the other princes, as the examination of impostors belonged chiefly to their tribunal. (Haydock)
Worthington
All is often used for most part. (Worthington)
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Calmet
Sent me. This was a complete justification. (Calmet)
Haydock
None could deny but Jeremias had all the characters of a true prophet, ver. 16. (Haydock)
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Worthington
All. The populace easily changes either for better or for worse. (Worthington)
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Calmet
Ancients. They declare what happened about 100 years before, respecting Micheas 3:12. (Calmet)
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Calmet
Mountain. Sion, on which the house of the Lord was built. Conquerors have sometimes ploughed up cities. (Calmet)
Ovid
Jam seges est ubi Troja fuit. (Ovid, ep. i.)
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There was. The adversaries make this reply, or the others contrast the conduct of Joakim with the piety of Ezechias.
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26:24
Calmet
Ahicam. A man employed under Josias, (4 Kings 22:12.) and father of Godolias, who was also the protector of Jeremias, Jeremias 39:14., and 4 Kings 25:22. (Calmet)
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Men of the cities.
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Gods cōm• nations are conditional, if the people persist in sinne they shal be punished, as is threatned, but if they repent the punishment shal be mitigated.
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Concordance •. Reg 4.
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It is a most cōmon phrase of holie Scripture to say, al, for most part.
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Concordance Ch. 25. 2. Par. 36.
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Concordance 1. Esd. 1. 3. Esd. 1.
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Common people doe easily change their iudgement, sometimes to the better, as here to saue the prophets life, sometimes to worse, as when they had receiued our Sauiour with ioy on palmesunday, within few dayes after they cried: Crucifie him.
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Concordance Mich. 3.
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St Ambrose of Milan † AD 397 Concerning Repentance 2.5
… For if they think that Peter doubted, did God doubt, Who said to the prophet Jeremiah: “Stand in the court of the Lord’s house, and thou shalt give an answer to all Judah, to those who come to worship in the Lord’s house, even all the words which I have appointed for thee to answer them. Keep not back a word, perchance they will hearken and be converted.”
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St Jerome † AD 420 Against the Pelagians 2
xxvi. 21–24 . Jeremiah needed the help of Ahikam. How much more do we need that of God.
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2. TO ALL THE CITIES, - to the men of all the cities of Judah, who come to Jerusalem to the temple, so that they may there adore and worship God.
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3. AND IT SHALL REPENT ME OF THE EVIL, - so that I may revoke the sentence concerning the evil, and the vengeance to be inflicted upon them: see chapter XVIII, verse 8.
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5. RISING UP EARLY, - timely and watchfully, as one who rises up in the night. It is a catachresis: see what is said at chapter XXV, verses 3 and 4.
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6. I WILL MAKE THIS HOUSE LIKE SHILOH, - I will overthrow the temple as Shiloh was overthrown, where the ark was formerly, of which I spoke at chapter VII, verse 12.
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8. THE PRIESTS AND THE PROPHETS LAID HOLD ON HIM (Jeremiah). - He calls prophets the Scribes and doctors of the law. Thus the Chaldean and Vatablus. Jeremiah was here a type of Christ, who was likewise accused by the Scribes, as a destroyer of the same temple, says Theodoret; and similarly the Jews cried out against Christ: "His blood be upon us," as here Jeremiah threatens them, verse 15.
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9. WHY HAST THOU PROPHESIED IN THE NAME OF THE LORD? - why did Jeremiah feign that he prophesies in the name of the Lord? why did he cover his fictions and dreams with the name and oracle of the Lord? SO THAT THOU SHALT NOT (that is, so that you shall not) BE AN INHABITANT.
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10. GATE, etc., NEW. - The Chaldean, the eastern gate, which had been newly built by Jotham, IV Kings XV, 33. This gate had seven other names, which a Castro recounts. There, says St. Jerome, judgments were exercised, and therefore this case of Jeremiah was tried there.
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11. THE JUDGMENT OF DEATH IS AGAINST THIS MAN, - as if to say, Jeremiah is guilty of death, and in judgment by the judges is to be adjudged to death, as a blasphemer and false prophet, because he prophesies the destruction of the holy temple and city.
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12. THE LORD SENT ME. - Note the prudence of Jeremiah, to be imitated by confessors and martyrs, so that he says he follows God's faith and law; secondly, charity, when he exhorts to penance, so that through it they may escape destruction; thirdly, humility, when he says: "I am in your hands;"; fourthly, fortitude and freedom, when he says God will avenge his death; fifthly, security of good conscience, by which relying on God he does not fear death. TO THE HOUSE, - concerning the house of God, or the temple. TO THE CITY, - concerning the city; for thus the Hebrew אל el, that is to, is often taken for concerning.
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14. DO (he says) FOR ME WHAT IS GOOD IN YOUR EYES. - Thus St. Martin, as testified by Sulpicius, when asked by a robber whether he did not fear, answered steadfastly: "I was never so secure, because I know the mercy of the Lord will be present in temptations; but I rather pity you, who, exercising robbery, are unworthy of the mercy of Christ." In like manner Jeremiah.
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16. THIS MAN IS NOT WORTHY OF DEATH, - he is not guilty of death.
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18. MICHÆAS. - See Micah chapter III, 12. SION (that is Jerusalem laid waste and desolate) SHALL BE PLOUGHED AS A FIELD (that is, it shall be so desolated that it shall become arable, so that it can be ploughed), AND THE MOUNTAIN OF THE HOUSE (of the Lord, namely Mount Moriah on which the temple was, shall be) IN THE HEIGHT OF THE FORESTS, - thus it shall be abandoned that it shall become wild, and shall be filled with thickets and trees like a forest. Arias Montanus, and from him Castrius, think that in arabitur there is an allusion to the ancient custom, which when they wished to utterly destroy a city conquered by them, they would drive a plough through it, of which Horace, book I, ode 18: And the insolent army would impress the hostile plough upon the walls. And Isidore, book XV, chapter 1, says: "A city is founded with a plough, is turned over with a plough." But the Hebrews did not plough hostile cities, but sowed them with salt, when they wished to utterly destroy them, as is evident from Judges IX, 45. Therefore the first sense is simpler and truer. Thus Ovid, epistle 1 of the Heroides, sings: Now there is a crop where Troy was, and the soil, rich with Phrygian blood, luxuriates and must be cut down with the sickle.
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20. THERE WAS ALSO URIAS, - as if to say: If we kill Jeremiah, we shall commit a crime similar to that by which Urias, a true prophet of God, was recently slain by King Joakim, on account of which the king and princes incurred the hatred and envy of all. Thus Theodoret, Hugh, St. Thomas, Lyra and Sanchez. But these are forced to supply certain things, and to add to the text by conjecture. Whence secondly, more simply Vatable, Lyra, Dionysius, Prado and Castro think that after the opinion of the elders spoken in favor of Jeremiah, here an opposite vote is given; wherefore these are the words of those priests who accused Jeremiah: hence they bring forth this example, contrary to the example of Michæas brought forward by the elders; namely the punishment and slaying of the prophet Urias already carried out under Joakim then reigning, to prove that Jeremiah likewise ought to be killed. For it seems there is here as it were a consultation, where various ones speak various opinions, each his own; hence this dissension is finally resolved by Ahicam, by freeing Jeremiah.
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21. AND KING JOAKIM HEARD, - in the first year of his reign, at its beginning; for these things happened in that same first year of Joakim, as is evident from verse 1, when Urias had already been slain.
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22. AND KING JOAKIM SENT MEN INTO EGYPT, - who with the consent of Pharaoh (whose friend and tributary Joakim was) would bring Urias back from Egypt into Judæa, that he might be punished with death; for without the consent of Pharaoh no one would have dared to lay hands on Urias in Egypt, and to compel him to return.
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23. IN THE SEPULCHRES OF THE COMMON PEOPLE. - Note: Men of distinction and Prophets had their own sepulchres, with titles due to each; but the poor and strangers were buried in a common field, in the valley of Cedron purchased for this purpose, in a polyandrium, or public ossuary, IV Kings XXIII, 6. Thus Urias, to his shame, was buried among the poor and common people. A wonderful thing, and almost incredible, is related concerning the son of this Urias in an Epistle recently found in the Library of Sardinia of St. Athanasius, Bishop of Cæsaraugusta, who was converted to Christ by St. James the Apostle in Spain; and in the Life of Blessed Peter, first Bishop of Braga (who was likewise a disciple of St. James), which was written by Caledonius, who governed the Church of Braga as Bishop in the year of the Lord 260, as Hugo of Portugal relates, in the year of the Lord 1100, in an Epistle which Francis Bivarius recites in his Commentary on the Chronicle of L. Dexter, in the year of Christ 37, number 7. Namely, that this Urias begat a son who was a Prophet, who, on account of the gravity of his morals and the beauty of his countenance, was called Samuel the younger, or Malachi the elder, and after Jerusalem was laid waste by Nebuchadnezzar, was sent by the same with other Jews of other tribes into Spain, and there lived for twenty years, and then died. For he asserts that after 627 years, during which he lay dead in the sepulchre, he was raised to life by St. James the Apostle, when he came to Spain, and was instructed by the same in the mysteries of the Christian faith, and was named Peter, and was sent to Braga, where he founded the Church of Braga, and established it with Apostolic spirit, and finally died a glorious martyrdom. Let faith be with the authors already cited.
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24. THE HAND OF AHICAM, - the patronage and aid of Ahicam (who was great under Josiah, IV Kings XXII, 12), freed Jeremiah, as if a brother unjustly condemned to death; hence in Hebrew Ahicam means brother of the rising one.
Machine translation from the Latin, not reviewed.
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Hic ponitur conspiratio principum contra prophetam. Et dividitur in tria. Primo ponit titulum; secundo prophetiam, ibi, haec dicit dominus; tertio epilogat, ibi (cap. 27): in principio regni Joachim. Titulus per se patet.
26:2
Hic ponitur prophetia: et dividitur in tres partes. In prima ponitur persecutionis occasio; in secunda ponitur persecutio, ibi, et audierunt sacerdotes etc.; in tertia ponitur liberatio, ibi, et audierunt principes et cetera. Occasio autem fuit ex praedicatione: unde primo designat praedicationis locum: sta in atrio. Supra 7: sta in porta domus domini, et praedica ibi universos sermones. Secundo quantum ad emendationis fructum: noli subtrahere verbum; quantum ad emendationem culpae, et convertatur; et quantum ad remissionem poenae. Et poeniteat. Supra 18: si poenitentiam egerit gens illa a malo suo propter quod locutus sum adversus eam, agam et ego poenitentiam super mala quod cogitavi ut facerem ei. Tertio ponit praedicationis verbum, et dices. Supra 7: faciam domui huic in qua invocatum est nomen meum, et in qua vos habetis fiduciam, et loco quem dedi vobis, et patribus vestris, sicut feci Silo: et projiciam vos a facie mea, sicut projeci omnes fratres vestros, universum semen Ephraim.
26:8
Hic ponitur persecutio: et circa hoc quatuor ponit. Primo praedicationis auditum. Et audierunt. Ezech. 33: audiunt sermones tuos, et non faciunt eos, quia in canticum oris sui vertunt illos. Secundo iniquum consilium: cumque complesset Jeremias (...) apprehenderunt eum sacerdotes. Sap. 2: morte turpissima condemnemus eum. Amos 5: odio habuerunt corripientem in porta, et loquentem perfecte, abominati sunt. Tertio suae nequitiae argumentum: quia prophetavit; quasi dicat: videtur falsum dicere, cum dominus locum istum elegerit. 3 Reg. ult.: ego odi eum, quia non prophetat mihi bonum, sed malum.
26:9
Quarto populi concursum: et congregatus est omnis populus. Eccli. 10: qualis rector est civitatis, tales et inhabitantes in ea. Ibidem 7: non te immittas in populum, neque alliges duplicia peccata.
26:10
Hic ponitur liberatio: et circa hoc duo. Primo ponitur principum judicium pro liberatione Jeremiae; secundo popularis furoris sedatio per verba seniorum, ibi, surrexerunt ergo viri de senioribus terrae. Circa primum tria. Primo ponit principum provisionem; et ascenderunt in domum domini; seditionem comprimere, novae, quia de novo facta erat ad tenendum judicia sacerdotum, et eorum quae ad cultum religionis pertinebant. Deut. 16: judices et magistros constitues in omnibus portis tuis, quas dominus Deus tuus dederit tibi per singulas tribus tuas, ut judicent populum justo judicio, nec in alteram partem declinant et cetera.
26:11
Secundo ponit partium disceptationem quantum ad accusationem; et locuti sunt sacerdotes. Et nituntur imponere quasi crimen blasphemiae ut occidatur. Similiter Act. 6: homo iste non cessat loqui verba adversus locum sanctum et legem. Et quantum ad defensionem; et ait Jeremias.
26:12
26:13
Et mitigat iram, ostendens remedium; nunc ergo bonas facite vias vestras. Supra 18: revertatur unusquisque a via sua mala, et dirigite vias vestras, et studia vestra.
26:14
26:15
Et quia confirmat sententiam: in veritate enim misit me dominus. Act. 4: si justum est in conspectu Dei vos potius audire quam Deum, judicate. Tertio ponitur sententiae promulgatio, et dixerunt.
26:16
Et primo sententia promulgatur per principes; non est huic viro judicium mortis. Luc. 23: ecce nihil dignum morte actum est ei. Secundo sententia confirmatur per seniores, quorum est antiqua facta scire. Job 12: in antiquis est sapientia, et in multo tempore prudentia.
26:19
Hic ponitur repressio furoris populi contra Jeremiam, per verba seniorum. Et primo proponunt exemplum justi ad imitandum circa factum Michaeae, ponentes ipsius praedicationem; Michaeas; unus de duodecim prophetis minoribus, de Morasthi, ad differentiam Michaeae filii yela, de quo 3 Reg. ult.: Sion Michaeae 3: audite principes Jacob, et duces domus Israel. Supra 9: et dabo Jerusalem in acervos arenae, et cubilia draconum, et civitates Juda dabo in desolationem, eo quod non sit habitator. Et populi conversionem: numquid morte condemnavit eum? Quasi dicat, non supra 6: interrogate de semitis antiquis quae sit via bona, et ambulate in ea; et invenietis refrigerium animabus vestris. Et inducunt conclusionem: itaque non faciamus. Psal. 7: convertetur dolor ejus in caput ejus, et in verticem ipsius iniquitas ejus descendet.
26:20
Secundo proponunt exemplum injustitiae ad cavendum, ne malis mala adjungant; fuit quoque vir prophetans. Et primo ponitur ipsius praedicatio; et prophetavit. 1 Cor. 14: non enim est Deus dissensionis, sed pacis. Et ideo omnes idem dicebant. Secundo ponitur persecutio, et fuga; et audivit (...) fugitque. Matth. 10: si persecuti vos fuerint in una civitate, fugite in aliam.
26:22
Tertio ipsius interfectio; et misit rex; quia Aegyptiis foederatus erat. Ideo autem iste occisus est, et Jeremias liberatus, quia Deus aliquos permittit occidi de sanctis ad condemnationem malorum, et exemplum patientiae bonorum, Jacobi ult.: exemplum accipite fratres exitus mali, et longanimitatis, et laboris, et patientiae, prophetas qui locuti sunt in nomine domini. Similiter Act. 12, Jacobus occiditur, Petrus liberatur.
26:24
Tertio ponitur sententiae executio de liberatione Jeremiae: igitur manus Ahicam filii Saphan fuit cum Jeremia. Et planum est.
26:16
Shiloh (Heb. Šilô or Šilôh; Gr. Sēlō, Sēlōn)
… occasion of an annual feast the Benjaminites carried off the dancing girls (Judg. 21:13-23). After the Ark fell into the hands of the Philistines and the Sanctuary was destroyed, where the priest Eli had received the boy Samuel (1 Sam. 4; Jer. 7:12; 26:16; Ps. 38:60), the city gradually lost its former importance, although it was still populated (1 Kings 11:29). It regained splendor in the time of the Seleucids down to the Byzantine …
26:17
… So great was the impression he produced on his contemporaries that even a century later the elders of Jerusalem remember him as a preeminent example of holy boldness (Jer. 26:17-19).
26:18
Micah (Hebrew Mikhāh, abbreviation of Mikhāyāh « Who [is] like Yahweh? »)
M. is also the name given to the prophet Micah (v.) in the Masoretic text (cf. Mic. 1:1; Jer. 26:18 according to the qērē). …
The book of M. was composed by the prophet himself or by one of his disciples (cf. Jer. 26:18 ff. = Mic. 3:11 ff.). …
26:20
Cariathiarim (Hebrew Qirjāth Jā 'Ārīm)
… The prophet Uriah, a contemporary of Jeremiah, was from C. (Jer. 26, 20). The Jews returning from exile repopulated it (Ezra 2, 25; Neh. 7, 29). Eusebius (Onomasticon, ed. E. Klostermann, Leipzig 1904, p. 114, 23-27) identifies it with a locality 9 miles …
… Presumptuous, superstitious and cruel, he stained himself with grave sins, shedding much innocent blood and persecuting the prophets: one of these, Uriah, for having foretold the end of the city and of the kingdom, was put to death (Jer. 26:20 ff.).
Urias (« My Light is Jahweh »?)
Other U.s named in the Bible: a priest of the time of Ahaz (Is. 8:2; II Kings 16:10-16); a courageous prophet contemporary with Jeremiah (Jer. 26:20-23); one or two priests of the time of Ezra (Ezra 8:33; Neh. 8:4).
26:24
Godolias (Hebrew Gédhaljâh[â] « Greatness of Jahweh »)
Ahikam was a friend of the prophet Jeremiah, and at a critical moment he took up his defense (Jer. 26:24). Probably G. during the siege had gone over to the Babylonians, like so many others opposed to the pro-Egyptian party (cf. Jer. 38:19). Elected governor, G. established himself …
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.