The false prophecy of Hananias: he dies that same year, as Jeremias foretold.
Hananias a false prophet auoucheth that within two yeares the holie vessel and king I echonias with other captiues shal be restored. 5. I eremie prayeth that it may be so. 7. but prophecieth that it wil not so be. 10. The false prophet in confirmation of that he saith, breaketh I eremies chaine. 12. But I eremie againe prophecieth the contrarie. 16. & that Hananias shal dye the same yeare.
1And it came to pass in that year, in the beginning of the reign of Sedecias king of Juda, in the fourth year, in the fifth month, that Hananias the son of Azur, a prophet of Gabaon spoke to me, in the house of the Lord before the priests, and all the people, saying:In quello stesso anno, nel principio del regno di Sedecia re di Giuda, nel quinto mese dell'anno quarto, disse a me Hanania figliuolo di Azur profeta di Gabaon nella casa del Signore davanti a' sacerdoti, e a tutto il popolo:AND it came to passe in that yeare, in the beginning of the kingdom of Sedecias king of Iuda, in the fourth yeare, in the fifth moneth, Hananias the sonne of Azur the prophet of Gabaon spake to me, in the house of our Lord before the priestes, and al the people, saying:Et factum est in anno illo, in principio regni Sedeciæ regis Juda, in anno quarto, in mense quinto, dixit ad me Hananias filius Azur, propheta de Gabaon, in domo Domini, coram sacerdotibus et omni populo, dicens: 2Thus saith the Lord of hosts the God of Israel: I have broken the yoke of the king of Babylon.Queste cose dice il Signore degli eserciti, il Dio d'Israele: Io ho spezzato il giogo del re di Babilonia.Thus saith the Lord of hostes the God of Israel, I haue broken the yoke of the king of Babylon.Hæc dicit Dominus exercituum, Deus Israël: Contrivi jugum regis Babylonis. 3As yet two years of days, and I will cause all the vessels of the house of the Lord to be brought back into this place, which Nabuchodonosor king of Babylon took away from this place, and carried them to Babylon.Restano ancora due anni, ed io farò riportare in questo luogo i vasi tutti della casa del Signore, che furon tolti da questo luogo da Nabucodonosor re di Babilonia, e trasportati a Babilonia.As yet two yeares of dayes, and I wil make al the vessels of the house of our Lord to be brought backe into this place, which Nabuchodonosor the king of Babylon tooke out of this place, and transported them into Babylon.Adhuc duo anni dierum, et ego referri faciam ad locum istum omnia vasa domus Domini, quæ tulit Nabuchodonosor rex Babylonis de loco isto, et transtulit ea in Babylonem. 4And I will bring back to this place Jechonias the son of Joakim king of Juda, and all the captives of Juda, that are gone to Babylon, saith the Lord: for I will break the yoke of the king of Babylon.Ed io farò ritornare in questo luogo Jeconia figliuolo di Joachim, re di Giuda, e tutti i fuorusciti di Giuda, che sono passati a Babilonia, dice il Signore; perocché io spezzerò il giogo del re di Babilonia.And Iechonias the sonne of Iaokim the king of Iuda, and al the transmigration of Iuda, that are entered into Babylon, I wil make to returne to this place, saith our Lord: for I wil breake the yoke of the king of Babylon.Et Jechoniam filium Joakim regem Juda, et omnem transmigrationem Juda, qui ingressi sunt in Babylonem, ego convertam ad locum istum, ait Dominus: conteram enim jugum regis Babylonis.
5And Jeremias the prophet said to Hananias the prophet in the presence of the priests, and in the presence of all the people that stood in the house of the Lord:E Geremia profeta disse ad Hanania profeta dinanzi a' sacerdoti, e a tutto il popolo, che si trovava nell'atrio del Signore:And Ieremie the prophet said to Hananias the prophet in the presence of the priestes, and in the presence of al the people, that stoode in the house of our Lord:Et dixit Jeremias propheta ad Hananiam prophetam, in oculis sacerdotum, et in oculis omnis populi qui stabat in domo Domini: 6And Jeremias the prophet said: Amen, the Lord do so: the Lord perform thy words, which thou hast prophesied: that the vessels may be brought again into the house of the Lord, and all the captives may return out of Babylon to this place.E disse adunque Geremia profeta: Così sia: faccia il Signore così. Il Signore dia vita alle parole, colle quali tu hai profetizzato: che tornino i vasi nella casa del Signore, e tutti i fuorusciti in questo luogo.And Ieremie the prophet said: Amen, Our Lord so doe: our Lord raise vp thy wordes, which thou hast prophecied: that the vessels may be brought againe into the house of our Lord, and al the transmigration out of Babylon to this place.et ait Jeremias propheta: Amen ! sic faciat Dominus: suscitet Dominus verba tua quæ prophetasti, ut referantur vasa in domum Domini, et omnis transmigratio de Babylone ad locum istum. 7Nevertheless hear this word that I speak in thy ears, and in the ears of all the people:Per altro ascolta tu questa parola, che io fo intendere alle tue orecchie, e alle orecchie di tutto il popolo:But yet heare this word, that I speake in thine eares, and in the eares of al the people:Verumtamen audi verbum hoc quod ego loquor in auribus tuis, et in auribus universi populi: 8The prophets that have been before me, and before thee from the beginning, and have prophesied concerning many countries, and concerning great kingdoms, of war, and of affliction, and of famine.I profeti, che furon prima di me, e prima di te fin da principio, profetizzarono anch'essi a molti paesi, ed a' regni grandi guerre, tribolazioni, e fame.The prophets, that haue bene before me, and before thee from the beginning, and haue prophecied concerning manie countries, and concerning great kingedomes of warre, and of affliction, and of famine.prophetæ qui fuerunt ante me et ante te, ab initio, et prophetaverunt super terras multas et super regna magna de prælio, et de afflictione, et de fame:
9The prophet that prophesied peace: when his word shall come to pass, the prophet shall be known, whom the Lord hath sent in truth.Un profeta, che predice la pace, avverata che siasi la sua parola, sarà riconosciuto per profeta mandato veracemente dal Signore.The prophet, that hath prophecied peace: when his word shal come to passe, the prophet shal be knowen, whom our Lord hath sent in truth.propheta qui vaticinatus est pacem, cum venerit verbum ejus, scietur propheta quem misit Dominus in veritate. 10And Hananias the prophet took the chain from the neck of Jeremias the prophet, and broke it.Ma Hanania prese il giogo dal collo di Geremia profeta, e lo spezzò.And Hananias the prophet tooke the chaine from the necke of Ieremie the prophet and brake it.Et tulit Hananias propheta catenam de collo Jeremiæ prophetæ, et confregit eam. 11And Hananias spoke in the presence of all the people, saying: Thus saith the Lord: Even so will I break the yoke of Nabuchodonosor the king of Babylon after two full years from off the neck of all the nations.E disse Hanania in presenza di tutto il popolo: Queste cose dice il Signore: Così io spezzerò di qui a due anni il giogo messo da Nabucodonosor re di Babilonia sul collo di tutte le genti.And Hananias spake in the sight of al the people, saying: Thus saith our Lord: So wil I breake the yoke of Nabuchodonosor the king of Babylon after two yeares of dayes from the necke of al nations.Et ait Hananias in conspectu omnis populi, dicens: Hæc dicit Dominus: Sic confringam jugum Nabuchodonosor regis Babylonis, post duos annos dierum de collo omnium gentium. 12And Jeremias the prophet went his way. And the word of the Lord came to Jeremias, after that Hananias the prophet had broken the chain from off the neck of Jeremias the prophet, saying:E andò Geremia profeta pe' fatti suoi. E il Signore parlò a Geremia, dopo che Hanania profeta ebbe spezzata la catena, che aveva al suo collo il profeta Geremia, dicendo:And Ieremie the prophet went his way. And the word of our Lord was made to Ieremie, after that Hananias the prophet brake the chayne from the necke of Ieremie the prophet, saying:Et abiit Jeremias propheta in viam suam. Et factum est verbum Domini ad Jeremiam, postquam confregit Hananias propheta catenam de collo Jeremiæ, dicens: 13Go, and tell Hananias: Thus saith the Lord: Thou hast broken chains of wood, and thou shalt make for them chains of iron.Va, e dì ad Hanania: Queste cose dice il Signore: Tu hai spezzato il giogo di legno; e invece di quello ne farai uno di ferro:Goe, and thou shalt tel Hananias: Thus saith our Lord: Thou hast broken chaynes of wood, and thou shalt make for them chaynes of yron.Vade, et dices Hananiæ: Hæc dicit Dominus: Catenas ligneas contrivisti, et facies pro eis catenas ferreas.
14For thus saith the Lord of hosts the God of Israel: I have put a yoke of iron upon the neck of all these nations, to serve Nabuchodonosor king of Babylon, and they shall serve him: moreover also I have given him the beasts of the earth.Imperocché queste cose dice il Signore degli eserciti, il Dio d'Israele: Io ho posto sul collo di tutte queste genti un giogo di ferro, affinchè servano a Nabuchodonosor re di Babilonia, e a lui serviranno: ed anche le bestie della terra ho soggettate a lui.Because thus saith the Lord of hostes the God of Israel: An yron yoke haue I put vpon the necke of al these Nations, to serue Nabuchodonosor the king of Babylon, and they shal serue him: moreouer also the beastes of the earth I haue geuen him.Quia hæc dicit Dominus exercituum, Deus Israël: Jugum ferreum posui super collum cunctarum gentium istarum, ut serviant Nabuchodonosor regi Babylonis, et servient ei: insuper et bestias terræ dedi ei. 15And Jeremias the prophet said to Hananias the prophet: Hear now, Hananias: the Lord hath not sent thee, and thou hast made this people to trust in a lie.E disse Geremia profeta ad Hanania profeta: Ascolta, o Hanania: il Signore non ti ha mandato, e tu hai fatto, che questo popolo ponesse fidanza nella menzogna:And Ieremie the prophet said to Hananias the prophet: Heare Hananias: Our Lord sent thee not, & thou hast made this people to trust in a lie.Et dixit Jeremias propheta ad Hananiam prophetam: Audi, Hanania: non misit te Dominus, et tu confidere fecisti populum istum in mendacio. 16Therefore thus saith the Lord: Behold I will send thee away from off the face of the earth: this year shalt thou die: for thou hast spoken against the Lord.Per questo così dice il Signore: Ecco, che io ti caccerò dalla faccia della terra: in quest'anno morrai: perocché hai parlato contro il Signore.Therefore thus saith our Lord: Behold I wil send thee from of the face of the earth: this yeare shalt thou dye: for thou hast spoken against our Lord.Idcirco hæc dicit Dominus: Ecce ego mittam te a facie terræ: hoc anno morieris: adversum enim Dominum locutus es. 17And Hananias the prophet died in that year, in the seventh month.E morì Hanania profeta in quell'anno, il settimo mese.And Hananias the prophet died in that yeare, the seuenth moneth.Et mortuus est Hananias propheta in anno illo, mense septimo.
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Year of the World 3408, Year before Christ 596.
Calmet
Juda. So far Sanctius joins with the former chapter, improperly. In the 4th year, seems rather an interpolation; though the Septuagint omit in the beginning, etc., to reconcile the passage; and others date the 4th year from the last sabbatical one, which is quite unusual. See Jeremias 27:1. (Calmet)
Worthington
Sedecias reigned 11 years, so that the 4th might be said to be the beginning. (Worthington)
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Calmet
Years. Some were brought back in the 4th of Sedecias; (chap. 27:16.; Haydock) so that this must be false, whether he spoke in the 1st or 4th year of his reign. (Calmet)
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Calmet
Do. Hebrew also, "will do." He speaks ironically; or shews that he wishes not the misfortune of his countrymen. (Calmet)
Worthington
He approves of the good thing, but warns his people that it is falsely promised. (Worthington)
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Calmet
Truth. This criterion was given by Moses; and another was assigned in case the prophet attempted to introduce idolatry, which was not here the case, Deuteronomy xiii., and 18:20. (Calmet)
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Haydock
Chain, or wooden yoke, Jeremias 27:2. (Haydock)
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Way, mildly. God inspired him what to say soon after.
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Haydock
Iron. Deuteronomy 28:48. The rashness of Hananias brought a heavier punishment on his admirers, which is the lot of all who follow heresiarchs. (Haydock)
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Calmet
Seventh month. He had spoken in the 5th of the sacred year, ver. 1. (Calmet)
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Sedecias reigning eleuen yeares, the fourth yeare of his reigne may vvel be called in the beginning of his reigne.
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The prophet hearing a good thing falsly auouched wisheth it might be so, but left others be deceiued, warneth the people not to beleeue it, because it is false and shal not happen as the false prophet affirmeth.
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St Jerome † AD 420 Against Jovinianus 2.10
… they have not laid bare thine iniquity that they might call thee to repentance: who devour God’s people like bread: they have not called upon God.” Jeremiah announced the captivity and was stoned by the people.
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.16
… Whatsoever was written about him was fulfilled in him. For the Lord said concerning him:— I have placed a yoke of iron upon the neck of all the nations, and they shall serve the king of Babylon seventy years. And also the beasts of the desert and the birds of heaven have I given to him to serve him .
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17. AND HANANIAS DIED IN THAT YEAR, IN THE SEVENTH MONTH, - in September, namely after two months from this prediction, which was made in the fifth month, that is in July, as is evident from verse 1. Thus Hugo, St. Thomas, Lyran and a Castro. But if we take the sabbatical year here, as I said in verse 1, it must be said that this seventh month was Nisan, or March: for the sabbatical year began in September, as I showed in Leviticus XXV, 9. Secondly, Vatablus and Scaliger in Emendation of Times respond that the fourth year is understood here, not of the reign, but of the hebdomad, השמיטה hasscemita, or sabbath, that is of rest and cessation of the land, according to the law of Leviticus XXV. For the beginning, or the first year of the reign of Zedekiah, was the fourth year of the sabbatical hebdomad, or of the sabbatical years. This opinion seems clearer and truer. They add that it plainly corresponds to chronology. For the fifteenth year, they say, of Hezekiah was sabbatical (although Torniellus denies this), as is gathered from IV Kings XVIII, 13, compared with IV Kings XIX, 29; for from that year 15 until the first of Zedekiah, there elapsed 116 years, which, if divided by seven (for the seventh year was sabbatical) you will find 16 sabbatical years, and moreover 4 years, so that the first year of Zedekiah was the fourth year of the seventeenth sabbatical year then current, and consequently the fourth year of Zedekiah was the eighteenth sabbatical year. For the Jews were accustomed to record their deeds and those of their people, and annals through sabbatical years and jubilees, as the Greeks through Olympiads; although the Jews in these times, being more avaricious, did not release slaves free, nor did they observe those things which by law were prescribed in this year, as is evident in chapter XXXIV. Otherwise Lyran and Maldonatus respond, namely that the fourth year of the reign of Zedekiah is called the beginning: because it was not the middle part of the time in which he reigned; for he reigned eleven years. But this is a broad beginning.
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2. I HAVE BROKEN, - I have determined to break and destroy the empire of the Chaldeans. See chapter XXIX; thus St. Thomas.
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3. YET TWO YEARS OF DAYS, - after two years with their days shall run out and be completed. The Chaldee, at the end of two years. Thus in Scripture days are often taken for time: for we measure this by days, whether it be small or great.
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6. MAY THE LORD ESTABLISH THY WORDS, - may he make them to be true, as if to say, I myself wish the same, but I know it will not come to pass.
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7. HEAR. - Hugo and Vatablus think that Jeremiah at first doubted whether Hananias was a true Prophet of God, and therefore here he waits for the outcome of his prophecy. Better St. Jerome, Theodoret, Rabanus judge that Jeremiah knew Hananias to be a false prophet; because he knew that the captivity was not to be released before 70 years: therefore what Hananias said was false, that it was to be released after two years. But on account of the people who believed him, Jeremiah commands that they wait and see the outcome of the matter.
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8. THE PROPHETS, etc., HAVE PROPHESIED, etc., OF BATTLE, - as if to say, The prophets who announced adversities, such as wars, famine, etc., sometimes announced those things which did not come to pass, because at their announcement the people did penance and changed their ways: then indeed God, who is inclined to mercy, likewise changed and revoked his sentence: But the prophets who announce prosperity, such as peace, as you do, O Hananias, unless the same come to pass, shall be judged to be false prophets. For although God could also here change his sentence, if the people change their ways and become worse: nevertheless that is rare; because God is more inclined to clemency than to vengeance, and if he wishes to change the one into the other on account of sins, he will certainly also proclaim and foretell that through a prophet. Thus Vatablus and Maldonatus. The contrary outcome, therefore, namely war and desolation of Jerusalem, will teach that you, O Hananias, are a false prophet, and have falsely promised him peace. But this exposition supplies many things which are not in the text, nor does it seem sufficiently solid. For if men change their ways, God equally retracts his promises as his threats. Whence our Interpreter here does not distinguish between a joyful and a sad prophecy. Thus he did with Eli, I Kings II: "Speaking, he said, I said that thy house and the house of thy father should minister in my sight forever; but now the Lord saith: Far be this from me." We saw something similar in chapter XVIII, verse 10. The sense therefore is, as if to say, "The prophets who were before me, and before you from the beginning, and prophesied," etc. Understand, by this sign, whether they were true or false, they were known and distinguished, namely: "The prophet who hath prophesied peace, when his word shall come to pass, the prophet shall be known, whom the Lord hath sent in truth," as if to say, Every prophecy, whether prosperous or adverse, is proved by the outcome of things: whence yours, O Hananias, will appear from the outcome to be false. Thus St. Jerome and Dionysius the Carthusian.
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13. THOU HAST BROKEN THE WOODEN YOKES, AND THOU SHALT MAKE FOR THEM IRON YOKES. - Jeremiah, having received injury and insult from Hananiah, remains silent and departs patiently. Wherefore God defends him, speaking through the mouth of Jeremiah, as if to say: O Hananiah, thou dost not wish the wooden yoke, which I counsel, namely that the Jews should willingly give themselves to the Chaldeans and bear a light servitude: hence thou shalt be the cause, that is, thou shalt cause iron yokes to be made; for because thou dost advise and persuade the people to shake off the wooden yoke and to rebel, therefore God will impose upon them an iron yoke, so that the city with the temple shall be laid waste, the citizens shall be slain, or shall be carried away into servitude by the right of war. Thus Theodoret and Lyra. Note: "Thou shalt make," that is, thou shalt create and bring upon thyself and thine, O Hananiah, the iron yoke of Babylon. Secondly and more aptly, "thou shalt make," namely thou, O Jeremiah, iron yokes in place of the wooden ones which thou didst bear, and which Hananiah broke. For among the Hebrews there is frequent enallage of person. Whence the Septuagint and St. Jerome translate: I will make iron yokes for them. For God through Jeremiah was making them: Hananiah himself was also making them, that is, he was the cause that God and Jeremiah should make them. For it is altogether probable that Jeremiah by the command of God actually made and bore these iron yokes in place of the wooden ones which Hananiah had broken, and this for the purpose that through them he might signify and represent that such yokes were to be made and imposed upon Hananiah (if he should survive) and upon the Jews by the Chaldeans. Note here the manner in which God compelled the hard and rebellious Jews, who had cast off the sweet yoke of God, to resume it, namely by imposing upon them a harder yoke, namely the iron one of the Chaldeans. For, as St. Paul teaches, the hard are to be rebuked harshly. And concerning these Christ says: "Compel them to come in." Beautifully St. Bernard in the Sentences: "There are," he says, "four classes of those coming to heaven. For the poor in spirit seize heaven by force; the rich purchase it; the merciful steal it; the wretched and afflicted are compelled to enter." Tropologically, all the affliction and mortification of this life is a wooden yoke; he who refuses this shall have an iron one in hell. "Burn here therefore, cut here, O Lord, that in the future thou mayest spare," this is what Job says, chapter VI, verse 19: "He that feareth the frost, the snow shall fall upon him," and chapter XX, verse 24: "He shall flee from the iron weapons, and shall fall upon a bow of brass." Whosoever therefore art wise, submit thyself to God and to his discipline, put thy foot in his fetters. Most excellently St. Bernard, in his letter to the Monks of St. Bertin: "Light," he says, "is the burden of the Saviour, and the more it grows, the more bearable it becomes: it carries rather, like feathers an eagle, than is carried." Origens understood by wooden fetters the airy bodies of demons, whose molestation our souls being unwilling to suffer, hence they were thrust into these gross bodies which as if iron more heavily torment them. This is an error long since exploded.
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16. I WILL SEND - I will cast thee out of this life and land into hell. Thus St. Jerome. THOU HAST SPOKEN AGAINST THE LORD. - The Hebrew texts add: Thou hast spoken, סרה tsara, that is, as the Septuagint has it, apostasy and defection; Vatablus, transgression; Pagninus, rebellion, or a perverse word; so that the Jews should depart from the word of God threatened and proposed by me to thy false hopes.
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17. AND HANANIAH DIED IN THAT YEAR, IN THE SEVENTH MONTH, - in September, namely after two months from this prediction, which was made in the fifth month, that is July, as appears from verse 1. Thus Hugh, St. Thomas, Lyra and a Castro. If however we here reckon with me the sabbatical year, as I said in verse 1, it must be said that this seventh month was Nisan, or March: for the sabbatical year began in September, as I showed in Leviticus XXV, 9.
Machine translation from the Latin, not reviewed.
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Hic descendit specialiter ad quosdam falsos prophetas: et primo ad quemdam qui praedicebat relictis in Jerusalem; secundo ad quosdam qui prophetabant captivis in Babylonia, cap. 29: et haec sunt verba libri quem misit Jeremias propheta. Circa primum duo. Primo ponitur falsa consolatio falsi prophetae; secundo falsitatis improbatio per Jeremiam, ibi, et factum est verbum domini ad Jeremiam. Circa primum duo. Primo ponitur falsa consolatio, quam falsus propheta fecit verbo; secundo quam fecit facto, ibi, et tulit Hananias propheta catenam de collo Jeremiae. Circa primum duo. Primo ponitur falsa consolatio; secundo Jeremiae responsio, ibi, et dixit Jeremias et cetera. Circa primum duo. Primo ponit falsae prophetiae titulum, in quo designatur tempus: in anno quarto, propheta, Hananias propheta, opinione, locus, in domo domini. Supra 23: in domo mea inveni malum eorum, ait dominus. Secundo ponit falsum consolationis verbum: haec dicit dominus: et primo promittit libertatem, contrivi, destruxi: propter certitudinem dicitur in praeterito: imperium, quod conterendum quidem erat, sed non tunc. Isa. 10: computrescet jugum a facie olei.
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Secundo praedicit impletionis propinquitatem: adhuc duo anni dierum, ne credantur anni annorum, sicut illud Ezech. 4: diem pro anno, diem, inquam, pro anno dedi tibi.
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Et primo quantum ad reportationem vasorum: et ego referri faciam ad locum istum omnia vasa domini, de quorum captione Thren. 1: manum suam misit hostis ad omnia desiderabilia ejus et cetera. Secundo quantum ad liberationem principum suorum, et Jechoniam, contra id quod supra capite praecedenti dictum est. Supra 22: terra, terra, terra, audi sermonem domini.
Hic ponitur Jeremiae responsio, et primo demonstrat suum affectum, optans impleri quod ipse dicebat, amen, idest fiat. Michaeae 2: utinam non essem vir habens spiritum, et mendacium potius loquerer. Nec obstat quod sciebat dominum contrarium velle, quia haec optatio sub conditione intelligenda est, scilicet si Deus vellet, et quia in hoc suam voluntatem divinae conformat quod vult quod Deus esse vult. Secundo ne videatur falsitati consentire, proponit veritatis signum: verumtamen audi. Et sumitur hoc signum Deut. 18: quod in nomine domini propheta ille praedixerit, et non evenerit, hoc dominus non est locutus. Sed ipse videtur a contrario sensu arguere: et videtur quod non valeat, quia est destructio antecedentis: et propterea contrarium habetur Deut. 13: si surrexerit in medio tui prophetes, aut qui somnium vidisse se dicat, et praedixerit signum atque portentum, et evenerit quod locutus est, dixerit tibi: eamus, et sequamur deos alienos quos ignoras, et serviamus eis: non audies verba prophetae illius, aut somniatoris et cetera. Et dicendum, quod argumentum efficax est ad ostendendum ejus falsitatem; et hoc ipse intendit.
Hic confirmat prophetiam suam facto: et circa hoc tria. Primo ponit facti similitudinem; tulit et fregit, in signum fractionis imperii Babyloniae; secundo exponit similitudinem: et ait Hananias. Hoc longe post futurum erat. Infra 30: conteram jugum illius de collo tuo, et vincula ejus disrumpam. Tertio designatur Jeremiae humilitas, quia patienter, et libenter sustinuit et abiit. Psalm. 37: factus sum sicut homo non audiens, et non habens in ore suo redargutiones.
Hic ponitur falsitatis improbatio: et primo excludit falsam consolationem, facti similitudine, contrivisti, tu Hananias; et tu Jeremias, facies, in signum augmentationis poenae. Job 6: qui timent pruinam, irruet super eos nix. Et similitudinis expositionem: quia haec dicit dominus; ac si diceret: jugum servitutis durius erit quam praesignificatum sit. Eccl. 28: jugum illius jugum ferreum est, et vinculum illius vinculum aereum est. Secundo ponitur comminatio contra ipsum prophetantem: et primo ponitur culpae repressio: et dixit Jeremias (...) non te misit. Isa. 24: posuimus mendacium spem nostram, et mendacio protecti sumus. Secundo ponitur poenae comminatio: idcirco emittam te; idest, tollam per mortem Psalm. 18: non sic impii, non sic, sed tamquam pulvis quem projicit ventus a facie terrae. Tertio ponitur prophetiae impletio: et mortuus est mense septimo: unde non supervixit nisi duobus mensibus. 1 Thess. 5: cum dixerint, pax, et securitas; tunc repentinus eis superveniet interitus, sicut dolor in utero habentis, et non effugient.
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… Frequent is the adverbial use of a. as the assent of the hearer (yes, certainly) to what the speaker says, joined moreover, for the most part, to the wish that this very thing may come to pass (cf. 1 Kings 1:36; Jer. 11:5; 28:6). The a. thus takes on the value of a religious acclamation (Deut. 27:15-26; cf. Num. 5:22), especially in the exercise of worship (1 Chron. 16:36; Neh. 5:13; 8:6). In this sense it …
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.