The prophet sends chains to divers kings, signifying that they must bend their necks under the yoke of the king of Babylon. The vessels of the temple shall not be brought back till all the rest are carried away.
Ieremie putteth chaines about his owne necke, and then sendeth them to sundrie kinges, admonishing them, that they must either be subiect to the king of Babylon, 8. or perish by sword, famine, and pestilence. 14. Inueigheth against false prophetes preaching the contrarie. 16. and falsly affirming that the vessels already taken away shal quickly be restored. 18. wheras in dede the rest shal also be caried away, but al at last restored.
1In the beginning of the reign of Joakim the son of Josias king of Juda, this word came to Jeremias from the Lord, saying:Al principio del regno di Joachim figliuolo di Giosia, re di Giuda, il Signore parlò a Geremia in tal guisa:IN THE beginning of the kingdom of Ioakim, the sonne of Iosias king of Iuda, was this word made to Ieremie from our Lord, saying:In principio regni Joakim filii Josiæ regis Juda, factum est verbum istud ad Jeremiam a Domino, dicens: 2Thus saith the Lord to me: Make thee bands, and chains: and thou shalt put them on thy neck.Il Signore adunque mi disse: Fatti delle ritorte, e delle catene; e mettile sul tuo collo.Thus saith our Lord to me: Make thee bandes, and chaynes: and thou shalt put them on thy necke.Hæc dicit Dominus ad me: Fac tibi vincula et catenas, et pones eas in collo tuo, 3And thou shalt send them to the king of Edom, and to the king of Moab, and to the king of the children of Ammon, and to the king of Tyre, and to the king of Sidon: by the hand of the messengers that are come to Jerusalem to Sedecias the king of Juda.E le manderai al re di Edom, e al re di Moab, e al re de' figliuoli di Ammon, e al re di Tiro, e al re di Sidone per mezzo degli ambasciadori, che son venuti a Sedecia re di Giuda in Gerusalemme.And thou shalt send them to the king of Edom, and to the king of Moab, and to the king of the children of Ammon, and to the king of Tyre, and to the king of Sidon: by the hand of the messengers, that are come to Ierusalem to Sedecias the king of Iuda.et mittes eas ad regem Edom, et ad regem Moab, et ad regem filiorum Ammon, et ad regem Tyri, et ad regem Sidonis, in manu nuntiorum qui venerunt Jerusalem ad Sedeciam regem Juda. 4And thou shalt command them to speak to their masters: Thus saith the Lord of hosts the God of Israel: Thus shall you say to your masters:E darai loro incumbenza di dire a' loro padroni: Queste cose dice il Signor degli eserciti, il Dio d'Israele: queste cose direte a vostri padroni:And thou shalt command them that they speake to their lordes: Thus saith the Lord of hostes the God of Israel: Thus shal you say to your lordes:Et præcipies eis ut ad dominos suos loquantur: Hæc dicit Dominus exercituum, Deus Israël: Hæc dicetis ad dominos vestros: 5I made the earth, and the men and the beasts that are upon the face of the earth, by my great power, and by my stretched out arm: and I have given it to whom it seemed good in my eyes.Io creai la terra, e gli uomini, e le bestie, che sono sopra la faccia di lei, colla mia potenza grande, e col mio braccio sublime, e ne ho dato il dominio a chi mi è paruto.I made the earth, and men, and the beastes, that are vpon the face of the earth, in my great strength, and in my stretched out arme: and I haue geuen it to him, that pleased in mine eies.Ego feci terram, et homines, et jumenta quæ sunt super faciem terræ, in fortitudine mea magna, et in brachio meo extento, et dedi eam ei qui placuit in oculis meis.
6And now I have given all these lands into the hand of Nabuchodonosor king of Babylon my servant: moreover also the beasts of the field I have given him to serve him.Io adunque adesso ho dato tutti questi paesi in potere di Nabucodonosor re di Babilonia mio servo; e gli ho dato ancora tutte le bestie della campagna, perchè servano a lui.And now therefore I haue geuen al these landes into the hand of Nabuchodonosor king of Babylon my seruant: more ouer also the beastes of the field I haue geuen him, to serue him.Et nunc itaque ego dedi omnes terras istas in manu Nabuchodonosor regis Babylonis servi mei: insuper et bestias agri dedi ei, ut serviant illi: 7And all nations shall serve him, and his son, and his son’s son: till the time come for his land and himself: and many nations and great kings shall serve him.E servi di lui saranno tutti questi popoli, e del suo figliuolo, e del figliuolo del suo figlio, fino a tanto che venga il tempo di lui, e del suo regno: e serviranno a lui molte genti, e regi grandi.And al nations shal serue him, and his sonne, and his sonnes sonne: til the time come of his land and of himself: and manie nations and great kinges shal serue him.et servient ei omnes gentes, et filio ejus, et filio filii ejus, donec veniat tempus terræ ejus et ipsius: et servient ei gentes multæ et reges magni. 8But the nation and kingdom that will not serve Nabuchodonosor king of Babylon, and whosoever will not bend his neck under the yoke of the king of Babylon: I will visit upon that nation with the sword, and with famine, and with pestilence, saith the Lord: till I consume them by his hand.E quel popolo, e quel regno, che non servirà a Nabucodonosor re di Babilonia, e chiunque non piegherà il collo sotto il giogo del re di Babilonia, io visiterò quel popolo colla spada, colla fame, e colla peste, dice il Signore, fino a tanto che io gli abbia colla mia possanza distrutti.But the nation and kingdome that shal not serue Nabuchodonosor king of Babylon: and who soeuer shal not bowe his necke vnder the yoke of the king of Babylon: I wil visite vpon that nation with sword, and with famine, and with pestilence, saith our Lord: til I consume them in his hand.Gens autem et regnum quod non servierit Nabuchodonosor regi Babylonis, et quicumque non curvaverit collum suum sub jugo regis Babylonis, in gladio, et in fame, et in peste visitabo super gentem illam, ait Dominus, donec consumam eos in manu ejus. 9Therefore hearken not to your prophets, and diviners, and dreamers, and soothsayers, and sorcerers, that say to you: You shall not serve the king of Babylon.Voi adunque non date retta a' vostri profeti, e indovini, e interpreti de' sogni, e auguri, e maghi, i quali vi dicono: Voi non sarete servi del re di Babilonia.You therefore heare not your prophetes, and deuiners, and dreamers, and southsayers, and sorcerers, that say to you: You shal not serue the king of Babylon.Vos ergo nolite audire prophetas vestros, et divinos, et somniatores, et augures, et maleficos, qui dicunt vobis: Non servietis regi Babylonis:
10For they prophesy lies to you: to remove you far from your country, and cast you out, and to make you perish.Imperocché profetizzano a voi menzogne, per mandarvi lontano dalla vostra terra, e discacciarvene, e farvi perire.Because they prophecie lies vnto you: that they may make you far from your countrie, and cast you out, and you perish.quia mendacium prophetant vobis, ut longe vos faciant de terra vestra, et ejiciant vos, et pereatis. 11But the nation that shall bend down their neck under the yoke of the king of Babylon, and shall serve him: I will let them remain in their own land, saith the Lord: and they shall till it, and dwell in it.Ma quella nazione, che piegherà il collo al giogo del re di Babilonia, e servirà a lui, io la lascerò nella sua terra, dice il Signore, e la coltiverà, e la abiterà.But the nation, that shal submit their necke vnder the yoke of the king of Babylon, and shal serue him; the same wil I let alone in their owne land, saith our Lord: and they shal husband it, and dwel in it.Porro gens quæ subjecerit cervicem suam sub jugo regis Babylonis, et servierit ei, dimittam eam in terra sua, dicit Dominus, et colet eam, et habitabit in ea. 12And I spoke to Sedecias the king of Juda according to all these words, saying: Bend down your necks under the yoke of the king of Babylon, and serve him, and his people, and you shall live.E a Sedecia re di Giuda io annunziai, tutte queste medesime cose, dicendo: Piegate il vostro collo sotto il giogo del re di Babilonia, e siate servi di lui, e del suo popolo, e viverete.And to Sedecias the king of Iuda, I haue spoken according to al these wordes, saying: Submitte your neckes vnder the yoke of the king of Babylon, & serue him, and his people, & you shal liue.Et ad Sedeciam regem Juda locutus sum secundum omnia verba hæc, dicens: Subjicite colla vestra sub jugo regis Babylonis, et servite ei et populo ejus, et vivetis. 13Why will you die, thou and thy people by the sword, and by famine, and by the pestilence, as the Lord hath spoken against the nation that will not serve the king of Babylon?Per qual motivo morrete, e tu, e il tuo popolo di spada, di fame, e di peste, come ha predetto il Signore alla nazione, che non vorrà servire al re di Babilonia?Why wil you dye, thou and thy people with the sword, and famine, & the pestilence, as the Lord hath spoken to the nation, that wil not serue the king of Babylon?Quare moriemini, tu et populus tuus, gladio, et fame, et peste, sicut locutus est Dominus ad gentem quæ servire noluerit regi Babylonis ?
14Hearken not to the words of the prophets that say to you: You shall not serve the king of Babylon: for they tell you a lie.Non date retta alle parole di que' profeti, i quali vi dicono: Voi non sa rete servi del re di Babilonia: imperocché eglino vi dicon bugia.Heare not the wordes of the prophetes that say to you: You shal not serue the king of Babylon: because they speake a lie to you.Nolite audire verba prophetarum dicentium vobis: Non servietis regi Babylonis: quia mendacium ipsi loquuntur vobis: 15For I have not sent them, saith the Lord: and they prophesy in my name falsely: to drive you out, and that you may perish, both you, and the prophets that prophesy to you.Conciossiachè io non li ho mandati, dice il Signore, e profetizzano menzogne nel nome mio, perchè siate discacciati, e andiate in perdizione tanto voi, che i profeti, i quali vi predicono il futuro.Because I sent them not, saith our Lord: & they prophecie in my name falsely: that they may cast you out, & you perish, as wel you, as the prophetes that prophecie vnto you.quia non misi eos, ait Dominus, et ipsi prophetant in nomine meo mendaciter, ut ejiciant vos, et pereatis, tam vos quam prophetæ qui vaticinantur vobis. 16I spoke also to the priests, and to this people, saying: Thus saith the Lord: Hearken not to the words of your prophets, that prophesy to you, saying: Behold the vessels of the Lord shall now in a short time be brought again from Babylon: for they prophesy a lie unto you.E a' sacerdoti, e a questo popolo io parlai, dicendo: Queste cose dice il Signore: Non date retta alle parole de' vostri profeti, i quali profetizzano a voi, dicendo: Ecco che i vasi del Signore torneranno da Babilonia adesso in breve, conciossiachè vi profetizzano menzogne.And to the priestes, and to this people I haue spoken, saying: Thus saith our Lord: Heare not the wordes of your prophetes, that prophecie to you, saying: Behold the vessels of our Lord shal returne out of Babylon euen now quickly, for they prophecie a lie vnto you.Et ad sacerdotes, et ad populum istum, locutus sum, dicens: Hæc dicit Dominus: Nolite audire verba prophetarum vestrorum, qui prophetant vobis, dicentes: Ecce vasa Domini revertentur de Babylone nunc cito: mendacium enim prophetant vobis. 17Therefore hearken not to them, but serve the king of Babylon, that you may live. Why should this city be given up to desolation?Non vogliate adunque ascoltarli, ma servite al re di Babilonia, affin di salvare la vita. Perchè sarà ella renduta un deserto questa città?Therefore heare them not, but serue the king of Babylon, that you may liue. Why is this citie geuen into desolation?Nolite ergo audire eos: sed servite regi Babylonis, ut vivatis: quare datur hæc civitas in solitudinem ?
18But if they be prophets, and the word of the Lord be in them: let them interpose themselves before the Lord of hosts, that the vessels which were left in the house of the Lord, and in the house of the king of Juda, and in Jerusalem, may not go to Babylon.Ed eglino se son profeti, e se è in essi la Parola del Signore, s'interpongano presso il Signore degli eserciti, affinchè i vasi, che son rimasi nella casa del Signore, e nella casa del re di Giuda, e in Gerusalemme, non vadano a Babilonia.And if they be prophetes, and the word of our Lord be in them: let them interpose themselues before the Lord of hostes, that the vessels which were leaft in the house of our Lord, and in the house of the king of Iuda, and in Ierusalem, come not into Babylon.Et si prophetæ sunt, et est verbum Domini in eis, occurrant Domino exercituum, ut non veniant vasa quæ derelicta fuerant in domo Domini, et in domo regis Juda, et in Jerusalem, in Babylonem. 19For thus saith the Lord of hosts to the pillars, and to the sea, and to the bases, and to the rest of the vessels that remain in this city:Imperocchè queste cose dice il Signor degli eserciti intorno alle colonne, al mare (di bronzo), e alle basi, e agli altri vasi, che restarono in questa città,Because thus saith the Lord of hostes to the pillars, and to the sea, and to the feete, and to the rest of the vessels, that are remayning in this citie.Quia hæc dicit Dominus exercituum ad columnas, et ad mare, et ad bases, et ad reliqua vasorum quæ remanserunt in civitate hac, 20Which Nabuchodonosor the king of Babylon did not take, when he carried away Jechonias the son of Joakim the king of Juda, from Jerusalem to Babylon, and all the great men of Juda and Jerusalem.I quali il re di Babilonia, Nabucodonosor non portò via, quando trasportò da Gerusalemme in Babilonia Jechonia figliuolo di Joachim, re di Giuda, e tutti i magnati di Giuda, e di Gerusalemme.Which Nabuchodonosor the king of Babylon, tooke not when he transported Ieconias the sonne of Ioakim, the king of Iuda, from Ierusalem into Babylon, and al the great men of Iuda and Ierusalem.quæ non tulit Nabuchodonosor rex Babylonis cum transferret Jechoniam filium Joakim regem Juda de Jerusalem in Babylonem, et omnes optimates Juda et Jerusalem: 21For thus saith the Lord of hosts the God of Israel, to the vessels that are left in the house of the Lord, and in the house of the king of Juda and Jerusalem:Or queste cose dice il Signor degli eserciti, il Dio d'Israele intorno a' vasi, che rimasero nella casa del Signore, e nella casa del re di Giuda, e in Gerusalemme:Because thus saith the Lord of hostes the God of Israel to the vessels, that are left in the house of our Lord, and in the house of the king of Iuda and Ierusalem:quia hæc dicit Dominus exercituum, Deus Israël, ad vasa quæ derelicta sunt in domo Domini, et in domo regis Juda et Jerusalem:
22They shall be carried to Babylon, and there they shall be until the day of their visitation, saith the Lord: and I will cause them to be brought, and to be restored in this place.Saran trasportati a Babilonia, ed ivi staranno sino a tanto, che questa sia visitata, dice il Signore, e io li farò riportare, e restituire a questo luogo.They shal be transported into Babylon, and there they shal be vntil the day of their visitation, saith our Lord: and I wil cause them to be brought, and to be restored in this place.In Babylonem transferentur, et ibi erunt usque ad diem visitationis suæ, dicit Dominus, et afferri faciam ea, et restitui in loco isto.
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Year of the World 3395, Year before Christ 609.
Challoner
Joakim. This revelation was made to the prophet in the beginning of the reign of Joakim: but the bands were not sent, to the princes here named, before the reign of Sedecias, ver. 3. (Challoner)
Tirinus
He wore them six or seven years. (Vatable) (Tirinus)
Calmet
But this is uncertain. Septuagint omit this title. Syriac, Arabic, etc., read "Sedecias." (Calmet)
Haydock
As far as Juda may belong to the last chapter. St. Jerome includes the whole verse. (Haydock)
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St. Jerome
Chains. Hebrew, "a yoke and pole," (Calmet) or piece of wood for the necks of slaves. (St. Jerome)
Haydock
Thus would the servitude of these nations be clearly represented. (Haydock)
Worthington
Bands and chains were proper signs, as they were used to bind captives. (Worthington)
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Edom. Thus he exercises the function of prophet among the nations, Jeremias 1:5. These had come to compliment Sedecias, or rather to form a league.
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Calmet
Eyes. God disposes of all princes, etc. His prophets speak boldly. (Calmet)
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St. Jerome
Beasts. The property of those people, or the most barbarous nations. (St. Jerome)
Worthington
Hangmen and executioners may in the same sense be styled God's servants. (Worthington)
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Challoner
His son; viz., Evilmerodach, and his son's son, viz., Nabonydus, or Nabonadius, the Baltassar of Daniel, (chap. 5.) and the last of the Chaldean kings. (Challoner)
Come. It will not be long before this rod is cast into the fire, the usual fate of those who execute God's vengeance.
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Prophets, who deluded the Jews, as diviners did the Gentiles.
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To remove. Hebrew, "that I may," etc. This will be the effect, though contrary to their intention.
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Haydock
In it. None complied, and though the Idumeans, etc., joined the Chaldeans against Juda, they were punished (Calmet) for their former league, ver. 3. (Haydock)
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Time. Hananias specified two years, (chap. 28:3.) which proved false. Some "silver vessels," (Baruch 1:8.) and not those of gold, it seems, (Calmet) or not all, (Haydock) were restored at the request of Saraias, Jeremias 51:59.
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Calmet
Hosts. If they prevail, account me a false prophet. (Calmet)
Worthington
The things taken shall not be soon restored; but more shall be conveyed away. (Worthington)
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St. Jerome
To thee. Hebrew also, "concerning," as [in] ver. 21., (Haydock) though (Calmet) inanimate things are often spoken to. (St. Jerome)
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His son.... Viz., Evilmerodach; and his son’s son, Nabonydus, or Nabonadius, the Baltassar of Daniel, chap. 5., and the last of the Chaldean kings.
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Bandes and chaynes are apt signes of captiuitie, because they are the very instruments wherwith captiues are bond.
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Hangmen, or executioners are Gods instruments, & his seruantes in punishing the wicked.
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Concordance Ch. 23. & 29.
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Concordance Ch. 14.
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It is so false that the treasures caried away shal quickly be restored, that in dede more shal be caried away before the former be recouered.
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Concordance 4 Reg. 25.
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Concordance 4 Reg. 24.
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Concordance 4. Reg. 25.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 26
… for he ruled over the whole [earth]; (and this is evident from Jeremiah. “Who putteth on the earth,” saith he, “as a garment.” (See Jer. xliii. 12 and Ps. civ. 2 .) And again, “I have given it to Nebuchadnezzar My servant” (
St Jerome † AD 420 The Letters of St. Jerome 60.17
… It is our sins which make the barbarians strong, it is our vices which vanquish Rome’s soldiers: and, as if there were here too little material for carnage, civil wars have made almost greater havoc among us than the swords of foreign foes. Miserable must those Israelites have been compared with whom Nebuchadnezzar was called God’s servant.
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.6
6. For by the mouth of His prophet God called the heathen King Nebuchadnezzar, King of Kings. For Jeremiah said:— Every people and kingdom that shall not put his neck into the yoke of Nebuchadnezzar, King of Kings, My servant, with famine and with sword and with pestilence will I visit that people .
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1. IN THE BEGINNING OF THE REIGN OF JOAKIM. - St. Jerome, Rabanus, Hugo, Maldonatus and Sanchez refer this first verse to the end of the preceding chapter; for what immediately follows appears to have happened not under Joakim, but under Zedekiah, as is evident from verse 3. For formerly Scripture was not divided into chapters, but afterwards it was divided into them variously by various persons, as is evident from Oecumenius, Arethas and Euthymius; see Sixtus Senensis, book III, title On the partition, fourth method. But the Septuagint edition of Complutum, the Chaldean, the Roman Bible, and others begin the chapter here, and these cohere rightly with it, not however with the end of the preceding chapter. I say therefore, as soon as Jeremiah was freed from death by Ahikam, at the beginning of the reign of Joakim, when the elder Nebuchadnezzar still reigned (for the younger began to reign in the third year of Joakim), God commanded Jeremiah to wear bonds, that by them he might represent vividly the bonds and captivity of the Jews; just as Isaiah, chapter XX, was commanded to walk naked, that he might represent the despoiling of the Jews. Then under Zedekiah Jeremiah was commanded to send these bonds to the neighboring kings, as is evident here in verse 3. Jeremiah therefore wore these bonds either continuously, or at intervals, for fifteen years, namely from year 1 of Joakim until year 4 of Zedekiah, as is evident in the following chapter, verse 1. Thus the Hebrews, Lyran, Vatablus and Castrius. See here how God exercises his Saints; for this was a long and equally troublesome and shameful penance and mortification for the Prophet. SAYING (in Hebrew lemor, that is, to say, so that namely I might announce this word received from God to others, and say to them: Hear): THUS SAITH THE LORD UNTO ME, - that I might foretell these things to you.
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2. BONDS, - namely ropes, by which a yoke is fastened to the neck or horns of oxen; these are called in Hebrew moserot. Thus Jeremiah announces future things not only by words, but by things themselves, wearing straps as an ox for plowing; and chains as a slave condemned to the fork. AND CHAINS, - namely wooden ones, which like shackles tighten the neck, just as a yoke tightens the neck of an ox or pig, lest it break through the hedge; or as slaves formerly wore forks, which were in the manner of the letter V, says Varro; namely they were in the manner of a triangle, which consisting of two pieces of wood, is closed by a rope or chain, or by a third piece of wood. That this is so is evident from the following chapter, verse 13; in Hebrew it is mot, that is, as the Chaldean and Vatablus say, yokes, namely so that they themselves might signify that Nebuchadnezzar would impose the yoke of servitude upon all nations, because they, especially the Jews, refused the sweet yoke of God, indeed cast it off, and said: "I will not serve," chapter II, verse 20.
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3. OF MESSENGERS WHO CAME. - Hugo, Lyran, Vatablus and Maldonatus think these messengers were sent by the neighboring kings to congratulate Zedekiah the new king on his kingdom, and to incite him to rebellion, and so that, having made a covenant among themselves, they might resist the advancing Chaldeans and shake off their dominion, and thus be freed from the tribute which they paid to them; wherefore Jeremiah by the command of God here commands and enjoins the contrary upon them, namely that they submit themselves to the Chaldeans.
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5. AND I HAVE GIVEN IT, - as if to say, Therefore I will give, or I am accustomed to give it to whomever I will.
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6. AND SO I HAVE GIVEN ALL THESE LANDS INTO THE HAND OF NEBUCHADNEZZAR. - "I have given," that is, I have delivered, not granted, just as a thing belonging to another is delivered to a thief or tyrant. For God did not here give right and title to Nebuchadnezzar to invade Judea and other kingdoms, since for this tyranny he afterwards punished and overthrew him, as I said in chapter XXV, verse 12. AND THE BEASTS OF THE FIELD HAVE I GIVEN UNTO HIM. - By beasts understand barbarous nations. Thus St. Jerome, Theodoret, Rabanus. Secondly, and more properly take beasts literally; because, the land being subjected, men and beasts are subjected. Thus St. Jerome, Rabanus, Hugo. He alludes to Nebuchadnezzar, as it were a lion, to whom all beasts submit themselves, as if to say, Much more therefore do you, O men, submit yourselves to such a lion, unless you wish to experience the claws of a lion. For it is not baseness, but "it is a dignity to be the servant of the powerful," says St. Ambrose in chapter I of the epistle to Timothy.
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7. AND ALL NATIONS SHALL SERVE HIM, AND HIS SON, AND HIS SON'S SON. - Hence the Hebrews, St. Jerome, Rabanus, St. Thomas, Lyra and Vatablus count not four or five, as Berosus, Josephus and others do; but only three kings of Babylon, namely the first was Nebuchadnezzar, who reigned from the year 3 of Joakim to the year 37 after the transmigration of Joakim, for 45 years, as is evident from IV Kings XXV, 27, compared with Daniel I, 1; the second was Evil-merodach, son of Nebuchadnezzar, who reigned for 18 years, as Josephus wishes, or 23, as the Hebrews wish; the third was Belshazzar, son of Evil-merodach, who reigned three years, as the Hebrews relate in the Seder Olam. But others enumerate these three kings differently, for they understand by this Nebuchadnezzar the elder, who is also called Nabonassar or Nabolassar, and who, according to Josephus, lib. X, cap. XI, from Berosus, reigned for 24 years: for these things were said to Jeremiah at the beginning of the reign of Joakim; then indeed this first Nebuchadnezzar was still reigning. For the second Nebuchadnezzar, son of this earlier one, began to reign in the year 3 of Joakim. Hence therefore the elder Nebuchadnezzar is the father; his son is Nebuchadnezzar the younger, who is called the Great, and who destroyed Jerusalem and many nations, and reigned 43 years; the grandson or son of the son, namely the son of Nebuchadnezzar the Great, is Evil-merodach, who is also called Belshazzar. For that Evil-merodach is the same as Belshazzar, and that he is the son of Nebuchadnezzar the Great, not the grandson, is gathered from Baruch I, 11. See the things said at Daniel V, 1. You will say, II Paralipomenon cap. ult., vers. 10, it is said: "That they may serve Nebuchadnezzar (namely the Great), and his sons." I answer "sons," that is posterity, whether one or many; for he does not wish to enumerate them, but only to say that all his posterity the Jews will serve. Note: And all nations shall serve him is to be understood partly inceptively, partly respectively. Inceptively, because the elder Nebuchadnezzar began to subdue neighboring nations; but completely all, that is most, the Great Nebuchadnezzar, son of the elder, subdued: they shall serve therefore, that is they shall begin to serve; for an inceptive act is signified, not a completed one. Respectively, because and all nations shall serve him regards partly the father, partly the son, and the son's son; for some nations served the elder Nebuchadnezzar, and some and more served the younger or Great Nebuchadnezzar, and Belshazzar. UNTIL THE TIME OF HIS LAND COME, - namely of vengeance; the Chaldean, destruction, when namely Cyrus shall punish and subdue the land of the Chaldeans. For that being subdued, no nations served the Chaldeans any longer, as being now subdued. Indeed Cyrus, just as to the Jews, so also to the other nations captive in Babylon, that being conquered, seems to have given freedom to return to their own. This is indeed what Jeremiah promised, cap. XLIX, vers. 6: "After this I will bring back the captives of the children of Ammon." He says the same of Moab cap. XLVIII, vers. 47, and of Elam, cap. XLIX, vers. 39, and of the Egyptians, cap. XLVI, vers. 26. Thus Sanchez, cap. XXV, vers. 11. MANY NATIONS AND GREAT KINGS SHALL SERVE HIM. - Thus the Hebrew, the Chaldean, the Septuagint, and this the following things require; whence it is wonderful that Symmachus, St. Jerome in the Commentary, and Vatablus translate: And many nations and great kings shall subject it (namely Babylon) to servitude, namely Cyrus and Darius.
27:9
9. SORCERERS, - Vatablus, poisoners, namely necromancers, who divine from blood and victims sacrificed to demons. Thus also Lyra.
27:10
10. THAT, etc., CAST YOU OUT, - that they may be the cause why I cast you out of your land: that signifies event and consequence, not cause, as if to say: While the false prophets persuade you to resist the Chaldeans, they will effect that they lead you away captive: for if you had given yourselves to them, they would have allowed you to remain in your land as tributaries. These things are said to the neighboring kings, the following things to Sedeciah and the Jews.
27:16
16. THE VESSELS OF THE LORD, - the vessels of the temple of the Lord, which Nebuchadnezzar carried into Babylon with Joakim in the year 3 of Joakim, IV Kings XXIV, 13.
27:17
17. WHY IS IT GIVEN? - why shall it be given, why shall Jerusalem be destroyed, when it can easily be preserved, if you give yourselves to the Chaldean?
27:18
18. IF THEY BE PROPHETS (true ones), LET THEM ENTREAT, - namely with their prayers resisting, and turning God's wrath to mercy, that he may not permit the remaining vessels of the temple to be carried into Babylon, as if to say: So much so that the vessels carried from the temple of God into Babylon by the Chaldeans shall not be brought back, as the false prophets falsely prophesy, that even those which remain in the temple shall be transferred by them into Babylon, as was done by Nebuzaradan, IV Kings XXV, 13.
27:19
19. TO THE PILLARS. - that is from the pillars, the brazen sea and the bases: for these three things remained which he afterwards broke, and with Sedeciah carried into Babylon Nebuchadnezzar, IV Kings cap. XXV, vers. 13 and 16.
27:21
21. TO THE VESSELS, - from the vessels. See a similar passage cap. XXVI, vers. 12. Thus elsewhere often to is taken for from, as in Hebrews I, 7, and XV, 13, and elsewhere.
27:22
22. UNTIL THE DAY OF HIS VISITATION, - that is of his liberation by Cyrus.
Machine translation from the Latin, not reviewed.
27:2
Hic praemisso claro titulo, excludit falsas consolationes prophetarum: et primo in generali; secundo descendendo ad quosdam speciales prophetas, cap. 28: et factum est in anno illo. Circa primum duo. Primo excludit consolationes prophetarum gentilium; secundo prophetarum Judaeorum, ibi, et ad Sedeciam regem Juda locutus sum. Circa primum duo. Primo praesignat prophetiam facto: fac tibi vincula, in signum servitutis gentium, in manu nuntiorum, qui missi fuerant ad confoederandum se regi Jerusalem, vel ad resistendum Nabuchodonosor. Oseae 12: ego visiones multiplicavi, et in manibus prophetarum assimilatus sum. Ezech. 3: et tu fili hominis, ecce data sunt super te vincula, et ligabunt te in eis, et non egredieris de medio eorum et cetera. Secundo exprimit eam verbo, et praecipies. Inducit autem eos ad subdendum se regi Babylonis, contra consilium prophetarum tripliciter. Primo ex Nabuchodonosor potentia, quam ostendit duobus modis. Primo ex divina concessione, ponens rerum creationem: ego feci terram, quantum ad opus creationis et dispositionis, homines, quantum ad opus ornatus, brachio, quod dicit applicationem potentiae ad opus. Isa. 42: firmans terram, et quae germinant ex ea.
27:5
Et concludens concedendi auctoritatem: et dedi eam ei, homini, vel cuicumque. Daniel. 4: dominatur excelsus in regno hominum, et cuicumque voluerit dat illud. Et ostendens concessionem factam a Deo Nabuchodonosor, quantum ad homines: et nunc itaque ego dedi omnes terras istas in manu Nabuchodonosor. Dan. 5: Deus altissimus regum, magnam gloriam, et honorem dedit Nabuchodonosor patri tuo. Et propter magnificentiam quam dederat ei, universi populi, tribus, et linguae tremebant, et metuebant eum et cetera.
27:6
Et quantum ad bestias: insuper et bestias, et est locutio hyperbolica. Vel per bestias significantur feroces homines, qui sub eo fuerunt. Vel quia subjectis hominibus, etiam bestiae eis subjectae illi subduntur. Unde Dan. 4: bestiae requiescebant sub umbra arboris, per quam significabatur Nabuchodonosor. Alio modo ostendit potentiam ejus ex gentium subjectione, et servient. Eccl. 3: omnia tempus habent.
27:8
Tertio inducit eos ex rebellium poena, ponens poenam rebellium: gens autem, et regnum. Et ideo Rom. 13: necessitate subditi estote, non solum propter iram, sed etiam propter conscientiam.
27:9
Et excludit consilium prophetarum: vos ergo nolite audire prophetas, quos dicunt gentiles per fulgorem intelligentiae agentis in animas ipsorum, etiam futura posse praescire, divinos, qui in templis idolorum, somniatores qui ex somniis, augures, qui ex garritu avium, maleficos, qui ex conjuratione Daemonum futura praedicunt. Supra 23: nolite audire verba prophetarum qui prophetant vobis, et decipiunt vos. Visionem cordis sui loquuntur, non de ore domini et cetera.
27:10
Et assignat pro causa, prophetarum mendacium: quia mendacium prophetant, et imminens periculum, ut longe faciant, et est ut consecutivum. 3 Reg. ult.: ero spiritus mendax in ore omnium prophetarum. Tertio inducit eos ex obedientium gratia, quam a domino consequentur: porro gens. Infra 40: nolite timere servire Chaldaeis: habitate in terra, et servite regi Babylonis, et bene erit vobis.
27:12
Quia illi nuntii possent dicere, quare talia suae genti intentae ad rebellionem non dixit; hic respondet se eis eadem dixisse. Et primo ponitur admonitio ipsius ad regem; secundo ad sacerdotes, et ad plebem, ibi, et ad sacerdotes, et ad populum istum locutus sum. Circa primum duo. Primo ponit bonum consilium, ponens ipsum: subjicite colla. 1 Pet. 2: servi subditi estote in omni timore dominis, non tantum bonis et modestis, sed etiam discolis.
27:13
Et proponens imminens periculum: quare moriemini? Supra 21: qui habitaverit in urbe hac, morietur gladio, et fame, et peste; qui autem egressus fuerit, et transfugerit ad Chaldaeos, qui obsident vos, vivet, et erit ei anima sua quasi spolium.
27:14
Secundo excludit falsum consilium prophetarum: nolite audire, tribus de causis. Primo propter fallacem promissionem, quia mendacium. Ezech. 22: prophetae ejus liniebant eos absque temperamento, videntes vana, et divinantes eis mendacium; dicentes: haec dicit dominus, cum dominus non sit locutus. Secundo propter praesumptam auctoritatem: quoniam non misi. Supra 23: non mittebam eos, et ipsi currebant; non loquebar ad eos, et ipsi prophetabant. Tertio propter poenam imminentem: ut ejiciant vos, occasionaliter. Oseae 4: corrues tu hodie et corruet etiam propheta tecum.
27:16
Hic ponitur admonitio ad sacerdotes, et ad plebem: et primo excludit falsum consilium: nolite audire (...) ecce vasa, quae asportata fuerunt in Babylonem cum Jechonia: 4 Reg. 24.
27:17
Et assignat causam: proponens prophetarum mendacium: mendacium enim prophetant vobis: servitutis fructum, ut vivatis: rebellionis periculum: quare datur haec civitas in solitudinem? Supra 21: qui egressus fuerit, et transfugerit ad Chaldaeos, qui obsident vos, vivet et cetera. Secundo petit veritatis indicium: et si prophetae sunt; quasi dicat: faciant quod minus est, scilicet quae remanserunt non absportari, occurrendo Deo orationibus, ut credatur eis quod majus est, scilicet asportata reportari. Ezech. 13: non ascendistis ex adverso, neque opposuistis murum pro domo Israel, ut staretis in praelio in die domini. Tertio proponit manifestum falsitatis argumentum per locum a majori, quia quod magis videtur non fiet, ut scilicet relicta vasa remaneant; nec ergo quod minus, ut scilicet asportata referantur. Quia haec dicit dominus ad columnas, duas quae fecit Salomon in porticu, et ad bases, earum, et ad mare, vas in quo servabatur aqua ad ablutionem sacerdotum, quod erat positum supra duodecim bases; de quibus omnibus habetur 3 Reg. 7. Et resumit: quia haec dicit dominus, propter vasa templi, quia non moverat nisi vasa quae erant in porticu. 1 Mach. 2: vasa gloriae ejus captiva adducta sunt. Et promittit in longum tempus futurum, eorum reportationem: et afferri faciam ea, temporibus Cyri. 1 Esdr. 5. Cyrus rex protulit vasa sacra domini, quae transtulit Nabuchodonosor de Jerusalem, et consecravit ea idolo suo. Et proferens ea Cyrus rex Persarum tradidit Mithridato, qui erat super thesauros ipsius, per hunc autem tradita sunt Salmanasar praesidi Judaeae.
27:1
… rebellion of Jehoiakim (ca. 601 B.C.), bands of Moabites, Ammonites and Edomites joined the Chaldean forces and attacked Judah (II Kings 24:2; cf. Jer. 12:7-17). In 594 M., with Ammon, Edom, Tyre and Sidon, urged Judah to rebel against Nebuchadnezzar (Jer. 27:1-11). In 588 it rebelled against the Chaldeans together with Judah. …
27:3
… Toward the decline of the 7th century Jeremiah (Jer. 27:3-9) attests that there were nābhi' in Edom, Moab, Ammon, Tyre, Sidon, consulted by the kings of these states. …
Sedecias (Heb. Sidhāyijāhā "Justice of Jahweh")
… Palestinian affairs, the situation remained fairly calm; but in the year of his death (593 B.C.) S., at the instigation of the anti-Babylonian party, promoted in Jerusalem a conference of the various Palestinian states, Edom, Moab, Ammon, Tyre and Sidon (Jer. 27:3) with the evident aim of shaking off the Babylonian yoke. …
27:9
The prophetic writings abound in reproaches against recourse to magic (cf. Hos. 4:12; Is. 2:6; 3:2 f.; 57:3; Jer. 27:9; Mal. 3:5), and this aversion persists in the writings of the New Testament (Acts 8:9; 13:6, 10; 19:19). This shows how deeply rooted in the people was the tendency toward magic; in …
27:17
Sedecias (Heb. Sidhāyijāhā "Justice of Jahweh")
… awaiting the arrival of Egyptian help; Jeremiah, who for the salvation of Jerusalem and the nation advised surrender to the Chaldeans, was thrown into prison; even here S. continued secretly to consult him, without however ever following his advice (Jer. 27:17 ff.; 38:14 ff.). …
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.