Jeremias writeth to the captives in Babylon, exhorting them to be easy there, and not to hearken to false prophets. That they shall be delivered after seventy years. But those that remain in Jerusalem shall perish by the sword, famine, and pestilence. And that Achab, Sedecias, and Semeias, false prophets, shall die miserably.
Ieremie writeth to the captiues in Babylon, exhorting them to liue in peace, 8. and not harking to falseprophetes. 10. For they must remaine there seuentie yeares, and then shal be deliuered. 16. And those that remaine in Ierusalem shal suffer sword, famine, and pestilence. 21. And Achab, Sedecias, 24. and Someias false prophetes, shal dye miserably.
1Now these are the words of the letter which Jeremias the prophet sent from Jerusalem to the residue of the ancients that were carried into captivity, and to the priests, and to the prophets, and to all the people, whom Nabuchodonosor had carried away from Jerusalem to Babylon:Queste son le parole della lettera mandata da Geremia profeta a quelli, che eran rimasi seniori de' fuor usciti, e a' sacerdoti, e ai profeti, e a tutto il popolo, che era stato trasportato da Nabuchodonosor da Gerusalemme in Babilonia:AND these are the wordes of the booke, which Ieremie the prophet sent from Ierusalem to the remnant of the ancientes of the transmigration, and to the priestes, and to the prophetes, and to al the people, which Nabuchodonosor had transported from Ierusalem into Babylon:Et hæc sunt verba libri quem misit Jeremias propheta de Jerusalem ad reliquias seniorum transmigrationis, et ad sacerdotes, et ad prophetas, et ad omnem populum quem traduxerat Nabuchodonosor de Jerusalem in Babylonem, 2After that Jechonias the king, and the queen, and the eunuchs, and the princes of Juda, and of Jerusalem, and the craftsmen, and the engravers were departed out of Jerusalem:Dopoché furon partiti da Gerusalemme Jeconia, e la padrona, e gli eunuchi, e i principi di Giuda, e di Gerusalemme, e i fabbri, e i gioiellieri:after that Iechonias the king was gone forth, and the queene, and the Eunuches, and the princes of Iuda, and of Ierusalem, and the craftes man, and the incloser our of Ierusalem:postquam egressus est Jechonias rex, et domina, et eunuchi, et principes Juda et Jerusalem, et faber et inclusor, de Jerusalem, 3By the hand of Elasa the son of Saphan, and Gamarias the son of Helcias, whom Sedecias king of Juda sent to Babylon to Nabuchodonosor king of Babylon, saying:Per mano di Elasa figliuolo di Saphan, e di Gamaria figliuolo di Helcia mandati a Babilonia da Sedecia re di Giuda a Nabucodonosor re di Babilonia:by the hand of Elasa the sonne of Saphan, and Gamarias the sonne of Helcias, whom Sedecias the king of Iuda sent to Nabuchodonosor king of Babylon into Babylon, saying:in manu Elasa filii Saphan, et Gamariæ filii Helciæ, quos misit Sedecias rex Juda ad Nabuchodonosor regem Babylonis in Babylonem, dicens: 4Thus saith the Lord of hosts the God of Israel, to all that are carried away captives, whom I have caused to be carried away from Jerusalem to Babylon:Scrisse egli: Queste cose dice il Signore degli eserciti, il Dio d'Israele a tutti i fuorusciti, i quali io ho trasferiti da Gerusalemme a Babilonia:Thus saith the Lord of hostes the God of Israel to al the transmigration, which I haue transported; from Ierusalem into Babylon:Hæc dicit Dominus exercituum, Deus Israël, omni transmigrationi quam transtuli de Jerusalem in Babylonem:
5Build ye houses, and dwell in them: and plant orchards, and eat the fruit of them.Fabbricatevi delle case, e abitatele, e piantate degli orti, e mangiatene il frutto.Build ye houses, and inhabite them: and plant orchardes, and eate the fruite of them.Ædificate domos, et habitate: et plantate hortos, et comedite fructum eorum. 6Take ye wives, and beget sons and daughters: and take wives for your sons, and give your daughters to husbands, and let them bear sons and daughters: and be ye multiplied there, and be not few in number.Fate de' matrimonj, e generate figliuoli, e figlie: e ammogliate i vostri figliuoli, e maritate le vostre figliuole, e partoriscano figliuoli, e figliuole, e moltiplicate costì, e non vi riducete a scarso numero.Take wiues, and beget sonnes and daughters: & geue wiues to your sonnes, & geue your daughters to husbands, & let them beare sonnes and daughters: and be ye multiplied there, and be not few in number.Accipite uxores, et generate filios et filias: et date filiis vestris uxores, et filias vestras date viris, et pariant filios et filias: et multiplicamini ibi, et nolite esse pauci numero. 7And seek the peace of the city, to which I have caused you to be carried away captives; and pray to the Lord for it: for in the peace thereof shall be your peace.E proccurate la pace della città, nella quale io vi ho fatti passare; e pregate per essa il Signore; perocché nella pace di lei sarà compresa la vostra pace.And seeke the peace of the citie, to which I haue transported you: & pray for it to our Lord: because in the peace thereof there shal be peace to you.Et quærite pacem civitatis ad quam transmigrare vos feci, et orate pro ea ad Dominum, quia in pace illius erit pax vobis. 8For thus saith the Lord of hosts the God of Israel: Let not your prophets that are in the midst of you, and your diviners deceive you: and give no heed to your dreams which you dream:Imperocché queste cose dice il Signore degli eserciti, il Dio d'Israele: Non vi seducano i vostri profeti, che son tra di voi, e i vostri indovini, e non date retta a' sogni da voi sognati;For thus saith the Lord of hostes the God of Israel: Let not your prophetes, that are in the middes of you, and your diuiners seduce you: and attend not to your dreames, which you dreame:Hæc enim dicit Dominus exercituum, Deus Israël: Non vos seducant prophetæ vestri qui sunt in medio vestrum, et divini vestri, et ne attendatis ad somnia vestra quæ vos somniatis: 9For they prophesy falsely to you in my name: and I have not sent them, saith the Lord.Imperocché falsamente profetan coloro nel nome mio, ed io non gli ho mandati, dice il Signore;because they doe falsely prophecie to you in my name: and I sent them not, saith our Lord.quia falso ipsi prophetant vobis in nomine meo, et non misi eos, dicit Dominus.
10For thus saith the Lord: When the seventy years shall begin to be accomplished in Babylon, I will visit you: and I will perform my good word in your favour, to bring you again to this place.Imperocché queste cose dice il Signore: Allorché sarete per compiere i settant'anni in Babilonia, io vi visiterò, e metterò ad effetto la mia graziosa parola, di ricondurvi in questo luogo;Because thus saith our Lord: When the seuentie yeares shal beginne to be expired in Babylon, I wil visite you: and I wil raise vp vpon you my good word, to bring you againe to this place.Quia hæc dicit Dominus: Cum cœperint impleri in Babylone septuaginta anni, visitabo vos, et suscitabo super vos verbum meum bonum, ut reducam vos ad locum istum. 11For I know the thoughts that I think towards you, saith the Lord, thoughts of peace, and not of affliction, to give you an end and patience.Imperocché io so i disegni, che ho sopra di voi, dice il Signore, disegni di pace, e non di afflizione, per dare a voi la fine, e quello, che aspettate.For I know the cogitations, that entend vpon you, saith our Lord, cogitations of peace, and not of affliction, to geue you an end and patience.Ego enim scio cogitationes quas ego cogito super vos, ait Dominus, cogitationes pacis et non afflictionis, ut dem vobis finem et patientiam. 12And you shall call upon me, and you shall go: and you shall pray to me, and I will hear you.E voi m'invocherete, e partirete; e mi pregherete, ed io vi esaudirò.And you shal inuocate me, and goe: and you shal pray me, and I wil heare you,Et invocabitis me, et ibitis: et orabitis me, et ego exaudiam vos. 13You shall seek me, and shall find me: when you shall seek me with all your heart.Mi cercherete, e mi troverete, allorché mi cercherete con tutto il cuor vostro.You shal seeke me, and shal finde: when you shal seeke me with al your hart.Quæretis me, et invenietis, cum quæsieritis me in toto corde vestro. 14And I will be found by you, saith the Lord: and I will bring back your captivity, and I will gather you out of all nations, and from all the places to which I have driven you out, saith the Lord: and I will bring you back from the place to which I caused you to be carried away captive.E voi mi troverete, dice il Signore, ed io vi ricondurrò dalla schiavitù, e vi raunerò da tutte le regioni, e da tutti i luoghi, ne' quali io vi ho di spersi, dice il Signore, e vi farò tornare dal luogo, dove vi feci andare raminghi.And I wil be found of you, saith our Lord: and I wil bring backe your captiuitie, and I wil gather you out of al nations, and from al places to the which I haue expelled you, saith our Lord: and I wil make you to returne from the place, to the which I haue transported you.Et inveniar a vobis, ait Dominus: et reducam captivitatem vestram, et congregabo vos de universis gentibus et de cunctis locis ad quæ expuli vos, dicit Dominus, et reverti vos faciam de loco ad quem transmigrare vos feci.
15Because you have said: The Lord hath raised us up prophets in Babylon:Ma voi avete detto: Il Signore ha suscitati a noi de' profeti in Babilonia.Because you haue said: Our Lord hath raised vp prophetes to vs in Babylon:Quia dixistis: Suscitavit nobis Dominus prophetas in Babylone: 16For thus saith the Lord to the king that sitteth upon the throne of David, and to all the people that dwell in this city, to your brethren that are not gone forth with you into captivity.Or queste cose dice il Signore al re, che siede sul trono di David, e a tutto il popolo, che abita questa città, a' vostri fratelli, che non sono come voi passati in altra regione.for thus saith our Lord to the king, that sitteth vpon the throne of Dauid, and to al the people the inhabiter of this citie, to your bretheren, that are not gone forth with vou into the transmigration.quia hæc dicit Dominus ad regem qui sedet super solium David, et ad omnem populum habitatorem urbis hujus, ad fratres vestros qui non sunt egressi vobiscum in transmigrationem: 17Thus saith the Lord of hosts: Behold I will send upon them the sword, and the famine, and the pestilence: and I will make them like bad figs that cannot be eaten, because they are very bad.Queste cose dice il Signore degli eserciti: Ecco che io manderò contro di loro la spada, e la fame, e la peste; e li tratterò come fichi cattivi, che non posson mangiarsi, per essere guasti.Thus saith the Lord of hostes: Behold I wil send vpon them the sword, and famine, and the pestilence: & I wil make them as naughtie figges, that can not be eaten, because they are very naught.hæc dicit Dominus exercituum: Ecce mittam in eos gladium, et famem, et pestem: et ponam eos quasi ficus malas, quæ comedi non possunt eo quod pessimæ sint: 18And I will persecute them with the sword, and with famine, and with the pestilence: and I will give them up unto affliction to all the kingdoms of the earth: to be a curse, and an astonishment, and a hissing, and a reproach to all the nations to which I have driven them out:E li perseguiterò colla spada, colla fame, e colla peste: e farò, che siano spersi per tutti i regni della terra, divenuti la maledizione, lo spavento, lo scherno, e l'obbrobrio a tutte le genti, tralle quali io lo caccerò;And I wil persecute them with the sword, & with famine, & with pestilence: and I wil geue them into vexation to al the kingdomes of the earth: into malediction, & into astonishment, and into hyssing, & into reproch to al the Nations, to which I haue cast them out:et persequar eos in gladio, et in fame, et in pestilentia: et dabo eos in vexationem universis regnis terræ: in maledictionem, et in stuporem, et in sibilum, et in opprobrium cunctis gentibus ad quas ego ejeci eos,
19Because they have not hearkened to my words, saith the Lord: which I sent to them by my servants the prophets, rising by night, and sending: and you have not heard, saith the Lord.Perchè non hanno ascoltate le mie parole, dice il Signore, manifestate ad essi di buon'ora da me per mezzo de' profeti miei servi. Ma voi non le ascoltaste, dice il Signore.because they haue not heard my wordes, saith our Lord: which I sent to them by my seruantes the prophetes in the night rysing, and sending: and you heard not, saith our Lord.eo quod non audierint verba mea, dicit Dominus, quæ misit ad eos per servos meos prophetas, de nocte consurgens et mittens: et non audistis, dicit Dominus. 20Hear ye therefore the word of the Lord, all ye of the captivity, whom I have sent out from Jerusalem to Babylon.Voi adunque udite la Parola del Signore, voi fuorusciti tutti mandati da me da Gerusalemme a Babilonia.You therefore heare the word of our Lord al ye the transmigration, which I haue sent out from Ierusalem into Babylon.Vos ergo audite verbum Domini, omnis transmigratio quam emisi de Jerusalem in Babylonem. 21Thus saith the Lord of hosts the God of Israel, to Achab the son of Colias, and to Sedecias the son of Maasias, who prophesy unto you in my name falsely: Behold I will deliver them up into the hands of Nabuchodonosor the king of Babylon: and he shall kill them before your eyes.Queste cose dice il Signore degli eserciti, il Dio d'Israele ad Achab figliuolo di Colia, e a Sedecia figliuolo di Maasia, i quali profetizzano a voi menzogne nel nome mio: Ecco, che io li darò nelle mani di Nabucodonosor re di Babilonia, ed ei li farà morire sugli occhi vostri.Thus saith the Lord of hostes the God of Israel to Achab the sonne of Colias, and to Sedecias the sonne of Maasias, which prophecie vnto you in my name falsely: Behold I wil deliuer them into the handes of Nabuchodonosor the king of Babylon: and he shal strike them in your eies.Hæc dicit Dominus exercituum, Deus Israël, ad Achab filium Coliæ, et ad Sedeciam filium Maasiæ, qui prophetant vobis in nomine meo mendaciter: Ecce ego tradam eos in manus Nabuchodonosor regis Babylonis, et percutiet eos in oculis vestris: 22And of them shall be taken up a curse by all the captivity of Juda, that are in Babylon, saying: The Lord make thee like Sedecias, and like Achab, whom the king of Babylon fried in the fire:E tutti i fuorusciti di Giuda, che sono in Babilonia, prenderanno da questi una maniera di maledizione, dicendo: Faccia a te il Signore come a Sedecia, e ad Achab, i quali il re di Babilonia frisse sul fuoco;And of them a malediction shal be taken vp by al the transmigration of Iuda, that is in Babylon, saying: Our Lord make thee as Sedecias, and as Achab, whom the king of Babylon fryed in the fire:et assumetur ex eis maledictio omni transmigrationi Juda quæ est in Babylone, dicentium: Ponat te Dominus sicut Sedeciam et sicut Achab, quos frixit rex Babylonis in igne:
23Because they have acted folly in Israel, and have committed adultery with the wives of their friends, and have spoken lying words in my name, which I commanded them not: I am the judge and the witness, saith the Lord.Perocché eglino han fatto cose brutte in Israele, ed hanno svituperate le mogli de' loro amici, ed hanno parlato falsamente nel nome mio, non avendone io data ad essi commissione. Io sono il giudice, e il testimone, dice il Signore.for that they haue done follie in Israel, and committed adulterie with their freindes wiues, and haue spoken the word in my name falsely, which I commanded them not: I am the iudge and the witnes, saith our Lord.pro eo quod fecerint stultitiam in Israël, et mœchati sunt in uxores amicorum suorum, et locuti sunt verbum in nomine meo mendaciter, quod non mandavi eis. Ego sum judex et testis, dicit Dominus. 24And to Semeias the Nehelamite thou shalt say:E a Semeia Nehelamite tu dirai:And to Semeias the Nehelamite thou shalt say:Et ad Semeiam Nehelamiten dices: 25Thus saith the Lord of hosts the God of Israel: Because thou hast sent letters in thy name to all the people that are in Jerusalem, and to Sophonias the son of Maasias the priest, and to all the priests, saying:Queste cose dice il Signor degli eserciti, il Dio d'Israele: Perchè tu di tuo capriccio mandasti lettere a tutto il popolo, che è in Gerusalemme, e a Sophonia figliuolo di Maasia sacerdote, e a tutti i sacerdoti, dicendo:Thus saith the Lord of hostes, the God of Israel: For that thou hast sent in thy name bookes to al the people, that is in Ierusalem, and to Sophonias the sonne of Maasias, the priest, & to al the priestes, saying:Hæc dicit Dominus exercituum, Deus Israël: Pro eo quod misisti in nomine tuo libros ad omnem populum qui est in Jerusalem, et ad Sophoniam filium Maasiæ sacerdotem, et ad universos sacerdotes, dicens: 26The Lord hath made thee priest instead of Joiada the priest, that thou shouldst be ruler in the house of the Lord, over every man that raveth and prophesieth, to put him in the stocks, and into prison.Il Signore ti ha fatto sacerdote in luogo di Jojada, affinchè tu abbi autorità nella casa del Signore per reprimere ogni fanatico, che profetizza, e metterlo in ceppi, e in prigione,Our Lord hath made thee priest for Ioiada the priest, that thou shouldest be ruler in the house of our Lord, vpon euerie man rauing and prophecying, to put him into the stockes, and into prison.Dominus dedit te sacerdotem pro Jojade sacerdote, ut sis dux in domo Domini, super omnem virum arreptitium et prophetantem, ut mittas eum in nervum et in carcerem:
27And now why hast thou not rebuked Jeremias the Anathothite, who prophesieth to you?Ed ora perchè non hai tu gastigato Geremia di Anathoth, che fa tra voi il profeta?And now why hast thou nor rebuked Ieremie the Anathothite, which prophecieth vnto you?et nunc quare non increpasti Jeremiam Anathothiten, qui prophetat vobis ? 28For he hath also sent to us in Babylon, saying: It is a long time: build ye houses, and dwell in them: and plant gardens, and eat the fruits of them.Imperocché oltre di questo egli ha mandato a dire a noi in Babilonia: La cosa è lunga: fabbricatevi delle case, e abitatele, piantate degli orti, e mangiatene il frutto.Because vpon this he hath sent into Babylon to vs, saying: It is long: build ye houses, and inhabite them: and plant gardens, and eate the fruities of them.Quia super hoc misit in Babylonem ad nos, dicens: Longum est: ædificate domos, et habitate: et plantate hortos, et comedite fructus eorum. 29So Sophonias the priest read this letter, in the hearing of Jeremias the prophet.Sofonia adunque lesse questa lettera a Geremia profeta.Sophonias therefore the priest reade this booke in the eares of Ieremie the propher.Legit ergo Sophonias sacerdos librum istum in auribus Jeremiæ prophetæ. 30And the word of the Lord came to Jeremias, saying:E il Signore parlò a Geremia, dicendo:And the word of our Lord was made to Ieremie, saying:Et factum est verbum Domini ad Jeremiam, dicens: 31Send to all them of the captivity, saying: Thus saith the Lord to Semeias the Nehelamite: Because Semeias hath prophesied to you, and I sent him not: and hath caused you to trust in a lie:Scrivi a tutti i fuorusciti in questo tenore: Queste cose dice il Signore intorno a Semeia Nehelamite: Perchè Semeia ha profetizzato a voi, ed io non lo avea mandato; e vi fece confidare nella menzogna,Send to al the transmigration, saying: Thus saith the Lord to Semeias the Nehelamite: Because Semeias hath prophecied to you, and I sent him not: and hath made you to trust in a lie:Mitte ad omnem transmigrationem, dicens: Hæc dicit Dominus ad Semeiam Nehelamiten: Pro eo quod prophetavit vobis Semeias, et ego non misi eum, et fecit vos confidere in mendacio, 32Therefore thus saith the Lord: behold I will visit upon Semeias the Nehelamite, and upon his seed: he shall not have a man to sit in the midst of this people, and he shall not see the good that I will do to my people, saith the Lord: because he hath spoken treason against the Lord.Per questo così dice il Signore: Ecco che io visiterò Semeia Nehelamite, e la sua stirpe, della quale non sarà alcuno che segga in mezzo a questo popolo, né che vegga il bene, che io farò al mio popolo; perchè da prevaricatore ha parlato contro il Signore.Therefore thus saith our Lord: Behold I wil visite vpon Semeias the Nehelamite, and vpon his seede: there shal not be vnto him a man sitting in the middes of this people, and he shal not see the good, that I wil doe to my people, saith our Lord: because he hath spoken preuarication against our Lord.idcirco hæc dicit Dominus: Ecce ego visitabo super Semeiam Nehelamiten, et super semen ejus: non erit ei vir sedens in medio populi hujus, et non videbit bonum quod ego faciam populo meo, ait Dominus, quia prævaricationem locutus est adversus Dominum.
29:1
Year of the World 3405, Year before Christ 599.
Haydock
Letter. Literally, "book." (Haydock)
It was probably sent at the beginning of the reign of Sedecias by his ambassadors, and is different from that sent by Baruch 1. and Jeremias 52:28.
Calmet
Prophets. Chaldean, "scribes." (Calmet)
Haydock
Septuagint, "false prophets," ver. 8. (Haydock)
Calmet
Daniel had begun to prophesy, the year of the world 3402. Ezechiel commenced only five years after the captivity of Jechonias. One prophet frequently instructs another, as Nathan did David, Daniel 9:2., and 1 Peter 1:11. (Calmet)
Worthington
Jeremias declares that the captivity would continue long. He comforts and rebukes to Jeremias 40. (Worthington)
29:2
Queen. Nohesta.
Eunuchs. Real, (Hebrew) or "Grandee." (Chaldean)
Engravers. Jeremias 24:2.
29:3
Gamarias, the son of Saphan, is different. These two are unknown.
29:5
Build. Establish yourselves, as you must remain a long time in captivity. We are exhorted not to be attached to the things of the world, to remind us that we shall not live long, Jeremias 16:2., and 35:7., and 1 Corinthians 7:29.
29:7
29:8
Prophets. There were many false ones, ver. 21., and Ezechiel xiii.
Dreams. The prophets, or people. They are vain.
29:10
Haydock
Seventy. Dating from the 4th of Joakim to the 1st of Cyrus, the year of the world 3468. (Calmet) See Jeremias. 25:1, 11. (Haydock)
29:11
Calmet
An end. Septuagint, "these things." This version is much abridged. From ver. 15., to 21., is omitted in St. Jerome's and the Roman edition; but not in the Complutensian or Theodoret. (Calmet)
Haydock
Grabe inserts what is wanting, and places the 15th at the end of our 20th verse. (Haydock)
29:15
Calmet
Said. Expressing your confidence in Providence; or rather, if we join this with what follows, he rebukes them for trusting in false prophets, who represented their condition as worse than that of their brethren, who were left behind; whereas it was really better, ver. 17., and Jeremias 24:2, 8. (Calmet)
Worthington
The deluded people supposed that the false prophets had been sent by God. (Worthington)
29:19
Haydock
By night, or "early," de nocte, as soon as the night was over. (Haydock)
29:22
Worthington
Curse. Ver. 18. The malediction which has befallen the Jews, "overtake thee." (Worthington)
Calmet
Fire, in frying-pans, (see 2 Machabees 7:5.) or cauldrons of boiling oil. This death shews that these were not the infamous judges who tempted Susanna, (Calmet) as the Jews quoted by (Haydock) St. Jerome, Salien, etc., would infer from ver. 23., and Daniel 13:57. They were stoned to death by the people, ibid. lxii.[Daniel 13:62.] (Calmet)
Haydock
Yet the king might order their dead bodies to be cut in two and burnt, to express his horror of their wicked conduct, Daniel 13:55, 59. (Haydock)
29:23
Folly. A crime, Judges 19:23., and 2 Kings 13:12.
Calmet
Witness, the sovereign truth. (Calmet)
29:24
Haydock
And. God orders his prophet what to say, to an accusation sent from Babylon, in consequence of the former letter, ver. 5, 28. (Haydock)
Nehelamite, "torrent," (St. Jerome) or "dreamer." We know of no place of this name.
29:25
The second priest, (4 Kings 25:18.) a chief officer of the temple, Jeremias 21:1.
29:26
Calmet
Joiada, whose zeal had been conspicuous long before, under Joas, in persuading him to destroy the false prophets, 4 Kings 11:17. Sophonias is exhorted to imitate him, by treating Jeremias in like manner. (Calmet)
Haydock
Thou. Hebrew, "ye should be officers." (Protestants) (Haydock)
There were many chief priests.
Calmet
Raveth. Hebrew, "is possessed, and counterfeits the prophet." Such were to be slain, being confined till sentence had been passed, Deuteronomy 18:20. (Calmet)
29:28
Haydock
Time, before you will return. (Haydock)
Haydock
Sophonias read the letter, approving of its contents, (St. Jerome) though this is not certain. He took no violent steps against Jeremias, as Phassur had done. (Haydock)
29:32
Calmet
Sit, in an honourable station, or they shall all die. (Calmet)
29:1
Against the flatery of false prophetes affirming that the captiues shal shortly be reduced, Ieremie sincerely writeth vnto them that they must remaine in Babylon a long time.
29:8
Concordance Ch. 14.
29:10
Concordance Ch. 25. 2. Par. 36. I. Esd. 1. Dan. 9.
29:14
Concordance 3. Isd. I.
29:15
The seduced people thought the false prophets had bene true prophetes of God.
29:17
Concordance Ch. 24.
29:18
Their miserie shal be so great that it shal be as a prouerbe of them that wish euil to others, to say: The malediction of the Ievves fal vpon you, as is more clerly explicated. v. 22.
29:4
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 21
… Moreover the people were ordered both to pray for those by whom they were detained in captivity, and in their peace to hope for peace, to the effect that they should beget children, and build houses, and plant gardens and vineyards.
29:7
St Augustine of Hippo † AD 430 City of God 19.26
… we may live a quiet and tranquil life in all godliness and love.” And the prophet Jeremiah, when predicting the captivity that was to befall the ancient people of God, and giving them the divine command to go obediently to Babylonia, and thus serve their God, counselled them also to pray for Babylonia, saying, “In the peace thereof shall ye have peace,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.14
… we turn unto the Gentiles.” The true passing over then into Babylon, which was then prefigured in the time of Jeremiah, took place in the spiritual dispensation of the time of the Lord’s Incarnation. But what saith Jeremiah of these Babylonians, to those who were passing over to them? “For in their peace shall be your peace.”
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 12.16
… but to those who are listless, it is injurious, and exceedingly perilous; for the oftener any one hears, the greater punishment does he draw upon himself, if he does not practise what is told him. With this accordingly God reproached the Jews, speaking thus: “I have sent my prophets, rising up early, and sending them; and even then ye did not hearken.”
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St Jerome † AD 420 The Letters of St. Jerome 84.8
… Why do you publicly proclaim opinions which Peter and Paul refused to profess? Until now no such teaching has been heard of, and yet the world has become christian. For my part I will hold fast in my old age the faith wherein I was born again in my boyhood. They speak of us as claytowners,
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St Jerome † AD 420 The Letters of St. Jerome 54.10
… Accordingly in another place he says: “another who is weak eateth herbs.” Thus the heat of the body must be tempered with cold food. Daniel and the three children lived on pulse. They were still boys and had not come yet to that frying-pan on which the King of Babylon fried the elders
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Origen † AD 254 A Letter from Origen to Africanus 1
… “The Lord make thee like Zedekias and Achiab, whom the king of Babylon roasted in the fire, for the iniquity they did in Israel.”
St Jerome † AD 420 The Letters of St. Jerome 22.4
… wherein all the beasts of the forest do creep forth. The young lions roar after their prey and seek their meat from God.” The devil looks not for unbelievers, for those who are without, whose flesh the Assyrian king roasted in the furnace.
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THAT THOU SHOULDEST SEND HIM IN THE STOCKS, - in a pillory, that is in wooden or iron shackles: thus Vatablus. See what is said in chapter XX, verse 2. The Syriac version translates: That thou shouldest cast him among the bound in prison.
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21. TO ACHAB AND TO SEDEKIAH. - The Hebrews, as testified by St. Jerome, and from them Rabanus, Hugo, St. Thomas and Lyranus, hand down that these two, namely Sedekiah and Achab, were those elders who attempted the chastity and life of Susanna, Daniel XIII; for both were in Babylon in the time of Nebuchadnezzar and Astyages the Mede; both were liars; both were beaten for adulteries; to both God says: "I am judge and witness." Yet to others this seems to be a fable. Thus Africanus, Maldonatus and others, and indeed St. Jerome himself sometimes calls it a fable, and that for the first reason, because these were Prophets of Jeremiah; those were Judges of Daniel. Again, Nebuchadnezzar killed these of Jeremiah; the people of Daniel killed those. LADY, - queen, namely the mother of Jeconiah: for she was led with her son the king into Babylon. Thus Lyranus, Hugo and Vatablus. EUNUCHS, - that is, courtiers: for indeed courtiers who were placed over the women's quarters, lest they be suspected of infidelity in continence, were castrated, and became eunuchs, and were then intimate with the king and queen; hence eunuch signifies every courtier, or one familiar to the king: for otherwise eunuchs could not be among the Jews, according to the law Deut. XXIII, 1. ENCLOSER, - a jeweler. See what is said at cap. XXIV, 1.
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3. IN THE HAND OF ELASA, - through Elasa. Note: Sedekiah the king, seeing Hananiah the false prophet, who was promising immunity from the Chaldeans and all prosperous things to the Jews, punished by death, seized with fear, began to believe Jeremiah, and therefore according to his admonitions sent these legates to Nebuchadnezzar, who would bring him tribute, and renew peace and a covenant with him, and promise that the Jews would be subject and tributary to him. Thus Hugo, Lyranus and St. Thomas. Through these legates therefore Jeremiah sent likewise this letter, saying, that is writing, or announcing to the captive people this his prophecy.
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5. BUILD - as if to say: You will be long in Babylon; build therefore houses there, plant gardens, establish a family, as if you were to be perpetual citizens there, not however as sojourners about to return to your homeland in a short time.
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10. WHEN THE SEVENTY YEARS SHALL BEGIN TO BE FULFILLED IN BABYLON (in the kingdom of the Babylonians: whence in Hebrew it is Babylon, namely as to dominion over the Jews) - that is to say, You shall not return from Babylon before 70 years. For these are the 70 years of dominion, or rather of Babylonian captivity. You will ask, where do these years begin, where do they end? It is certain among all that they end and are terminated in the first year of Cyrus, and it is evident from II Paralipomenon XXXVI, 22. But from where they begin, there is great dispute: there are four probable opinions. First, some begin them from the thirteenth year of Josias, king of Judah: for in this year Nineveh appears to have been destroyed, and the monarchy was transferred from the Assyrians to the Medes and Babylonians through Cyaxares and the elder Nebuchadnezzar, as I said from St. Jerome and Eusebius in Jeremiah I, 2. This being posited, this opinion is proved: first, because these 70 years appear to be given to the monarchy of the Chaldeans; but that began immediately, the Assyrian monarchy being destroyed; but that was destroyed in the thirteenth year of Josias, as I said: therefore these 70 years must be reckoned from then. Second, because St. Augustine, St. Jerome, Isidore, Theodoret, Eusebius, Clement of Alexandria and others, whom Pererius cites in Daniel cap. IX, verse 2, from the eleventh year of Sedecias to the first year of Cyrus, count only 30 years; and thus the desolation of the Jews, and the Babylonian captivity properly lasted only 30 years: but from the thirteenth year of Josias to the eleventh year of Sedecias, only 40 years elapsed; therefore only 70 years intervene from the thirteenth year of Josias to the first year of Cyrus (for if you join 30 and 40, you will have 70): since therefore it is certain that these 70 years end in the first year of Cyrus, it follows that they must begin in the thirteenth year of Josias. Third, because Daniel (as I said in Daniel V, 1) teaches that the great Nebuchadnezzar was the father of Baltasar, the last king of the Chaldeans, not his grandfather: but almost all agree that these two did not reign together for 70 years: therefore these 70 years must not be reckoned from the great Nebuchadnezzar, but from his father, who began to reign in the thirteenth year of Josias. Thus therefore these 70 years appear to be computed. The great Nebuchadnezzar began to reign in the third year of Joakim, and reigned for 45 years: then Baltasar reigned for three years, which joined to 45 make 48 years: to these add 22 years of the elder Nebuchadnezzar, which remain from the third year of Joakim, going back to the thirteenth year of Josias, you will have these 70 years of captivity. Fourth, because Jeremiah began to prophesy in this thirteenth year of Josias, and saw the scepter of the Assyrians, and after it all other kingdoms broken by the rod and scepter of the Chaldeans, as I said in cap. I, 12; whence he himself brandishes this rod throughout this whole book against the Jews and all nations, and describes its force, strength and duration, namely that it will last 70 years, that is from the thirteenth year of Josias to the first year of Cyrus. But this opinion is opposed by: first, that Jeremiah always numbers these years from Joakim, or from Jechonias, not from Josias, as is evident from cap. XXV, 1 and 11; cap. XXVII, 1 and 7; cap. XXIX, 1 and 10. Second, that these years are commonly called by Jeremiah, Zechariah, and by the Interpreters the years of desolation and Jewish captivity: according to the opinion just reviewed, however, the servitude of the Jews did not last 70, but only 30 years: therefore this opinion does not agree with the sense of Scripture and the Interpreters, which is that the Jews were captive, not for 30, but for 70 years. Third, because in the thirteenth year of Josias, neither the Jews nor their neighbors served the Chaldeans, which nevertheless is said of these 70 years in cap. XXV, 11. Second, Lactantius, Severus Sulpitius, Bede, Abulensis, Lyran, and from them Pererius in Daniel cap. IX, begin these 70 years from the eleventh year of Sedecias: for then Jerusalem was plainly destroyed with the temple, and the whole people was led away. But it is difficult to find and compute 70 years from the eleventh year of Sedecias to the first year of Cyrus, or from the forty-eighth year of Nebuchadnezzar (for this coincides with the eleventh year of Sedecias and the destruction of Jerusalem) to the last year of Baltasar. Second, Daniel and many others, who were men in the time of Sedecias, prolonged their lives until the time of the captivity being released, indeed even until the restoration of the temple, which was made under Darius Hystaspes, as is evident from Haggai II, 4. Now if the captivity lasted 70 years, it follows that they lived very long; and far exceeded the hundredth year: who would believe this? Third, the Hebrews, Eusebius, Theodoret, Clement of Alexandria, Berosus, whom Ribera and Castro follow, begin these 70 years from the fourth year of Joakim, which was the first year of Nebuchadnezzar, in which he subdued the Phoenicians and Jews, and led away Joakim with Daniel and other Jews. This is proved: first, because in chapter XXV, 1, Jeremiah marks this year as the beginning of these 70 years, as it appears. Second, because in chapter XXVII, 7, it is said that "all nations shall serve him," namely Nebuchadnezzar, who reigned 44 years, "and his son," namely Evil-merodach, who reigned 23 years; "and his grandson," namely Belshazzar, who reigned three years: which years joined together make 70. Against this opinion stand both other things and this, that in this fourth year of Joakim, there appears to have been little or no public and common captivity of the Jews, as R. Saadias, Maldonatus and others wish. For only Daniel and a few others were led away with Joakim, who seem to have been soon restored: for Joakim was soon restored to his kingdom. Whence Jeremiah expressly, in chapter LII, 28, marks the first captivity of the Jews not in the third year, but in the seventh year of Nebuchadnezzar, which was the eleventh and last year of Joakim. Fourth therefore, others very probably think these 70 years should begin from the transmigration of Jehoiachin, or Jechoniah, or from the calamity and death of Joakim, which happened in the eleventh year of his reign; for this calamity and captivity is considered one and the same, made under Joakim and made under Jehoiachin. For between the two only three months intervened. This opinion is proved: First, because the first notable devastation, the common captivity made in this year of Joakim and Jehoiachin, as I showed a little before, and this is clear from IV Kings XXIV, 12. Second, because Jeremiah in this chapter after the transmigration of Jehoiachin says in verse 10: "When seventy years shall be accomplished in Babylon;"; therefore they seem to be reckoned from it. Third, because from this transmigration of Jechoniah, as from a common era of captivity and of that age, Ezekiel numbers and marks his prophecies, in chapter I, verse 2, and thereafter. Fourth, because St. Matthew, chapter I, 11, calls this captivity the transmigration of Babylon: because namely Jechonias surrendered himself willingly to the Chaldeans, and was not led away by force, but willingly migrated to Babylon. Fifth, because these 70 years were appointed not properly and directly to the empire of Babylon, but to the captivity of the Jews, as is clear from this place, and from chapter XXV, 8 and 11. Whence also Daniel, chapter IX, 2, and Zechariah, chapter I, 12, call these 70 years the servitude and desolation of Jerusalem, and this as punishment for its sins: because indeed it from the thirteenth year of Josiah until the eleventh year of Joakim, would not hear the Prophets, especially Jeremiah, preaching for 31 years; hence Jeremiah as punishment for such contumacy threatens it with punishment and penance of 70 years in Babylon, so that the time of punishment would be double (and more) the time of guilt. But the desolation of the Jews began in this eleventh year of Joakim: therefore from this these 70 years should be reckoned; and from this you can easily compute them in this way: the eleventh year of Joakim was the eighth year of Nebuchadnezzar, who reigned 44 years: from his eighth year therefore to 44 you have 36 years of captivity; to these add the 34 years of Evil-merodach and Belshazzar, you will have 70 years of captivity, as I said in Daniel V, 1. Wherefore many modern chronologists judge this opinion very probable: hence I proposed it in the chronological table which I exhibited at the beginning of the Pentateuch. You will say: In the fourth year of Joakim it is said in chapter XXV, 1 and 14, that "all these nations shall serve the king of Babylon seventy years:"; therefore from the fourth year of Joakim these years should be reckoned. I answer by denying the consequence: for the prophecy is not of the present time, but of the future. Therefore Jeremiah predicts there in the fourth year of Joakim beginning, that after eight years, namely in the eleventh year of Joakim, the Jews and other nations will begin to serve the Chaldeans for 70 years. For it is certain that the Ammonites, Moabites, Coele-Syrians, Egyptians, and other nations, which after the final devastation of Jerusalem were subdued by the Chaldeans, according to the testimony of Josephus, book X of Antiquities, chapter XI, did not serve them for 70 years. See what is said in chapter XXV, 11, and XXVII, 7. Whether these 70 years of servitude are the same as the 70 years of desolation, of which Zechariah, chapter I, verse 12, I will say there. Tropologically: So long, says St. Jerome, in Babel, that is in the confusion of this world, do we remain, until through patience and penance we merit to receive the rest of the sevenfold number. Again, as the Psalmist says, Psalm LXXXIX: "The days of our years Cf. annotation to verse 11 of chapter XXV of Jeremiah. in the very seventy years: » these therefore are the 70 years of life, equally of our exile and captivity, which when they shall have been completed, then we shall return to the Lord, and shall receive the end of our labor and patience the heavenly homeland. For this reason God fixed to the Jews in captivity the time of 70 years, which is the measure of human life, so that most who had grown old in their vices would die there, and therefore He commands them to build houses there: and after them a new offspring of sons would grow up, which instructed by the plagues of the fathers would be wise, and which God returning to Jerusalem would form for Himself through Ezra and other teachers as disciples and followers: for few of the elders who surpassed 70 years returned with Ezra into Judea. For, as Macrobius says, book I in the Dream of Scipio, chapter VI: « Seventy years is believed by physicists to be the limit of living, and in this the perfect span of human life is terminated; whoever exceeds this, vacant from every duty, is devoted to wisdom and study alone. » Prudent Prelates do the same thing, when they wish to restore collapsed discipline in a monastery or other Congregation: namely they allow the old men inveterate and incorrigible in their habits to die, or they transfer them elsewhere: and in their place they receive young novices of good character and spirit, whom like tender plants they bend and form to the norm of Religious life. I WILL RAISE UP OVER YOU MY GOOD WORD, - that is to say, I will cause to stand, I will effect and fulfill my joyful promise, which I promised you chapter XXV, 12, namely, that after 70 years I will lead you back from Babylon into Judea.
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11. PATIENCE, - that is constancy and forbearance in enduring the inconveniences of exile and captivity: thus St. Jerome and St. Thomas. Secondly, Sanchez: God gives, he says, « patience, » when He offers alleviations of pain and trouble, as He does here to the Jews, commanding them to build houses in Babylon, plant gardens, establish a household, etc. Thirdly and more fittingly, St. Jerome, « patience, » he says, that is the reward of patience, or the object of patience, that is what you await patiently and most eagerly: whence in Hebrew and Chaldaic it is תקוה ticva, that is hope or expectation, namely what you hope for eagerly, namely freedom and return to your homeland, which is the fruit and reward of your patience and longsuffering, and the end of all your misery.
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12. AND YOU SHALL GO, - namely, rejoicing that you have prayed for your liberation, you shall return home joyfully, and into your homeland from this exile: whence Symmachus translates, and you shall find, namely the fruit of your invocation, the end of your hardship and captivity.
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13. AND I WILL HEAR YOU, YOU SHALL SEEK ME, AND YOU SHALL FIND ME: WHEN YOU SHALL SEEK ME WITH ALL YOUR HEART. - This is a promise made equally to Jews and to Christians: therefore it is certain and indubitable. Whoever therefore worships God and seeks Him with all his heart, will obtain from Him whatever he wishes (provided it be salutary for him) or better things than what he asks. Hear from Sophronius how God meets and satisfies the vows of His saints. The Abbess Damiana, a solitary, mother of Abbot Athenogenes Bishop of Petra, related to us, saying: "There was a certain Abbot on the holy Mount Sinai, named George, a man of wonderful virtue and abstinence. To this man on the great Sabbath day there came in his cell a desire to celebrate the sacred day of the resurrection in the holy city, and to receive the venerable mysteries in the holy Resurrection of Christ our God. Throughout the whole day therefore the elder was occupied with such a thought. When therefore evening had come, his disciple came saying: Command, Father, that we go to the synaxis. But the old man answered him: Go, and at the time of the holy communion come to me, and I will go. The old man therefore remained in his cell. But when the time of the holy communion had arrived in the holy city, the old man was found near the blessed Patriarch Peter, who gave to him then, and to the priests, the holy communion. The Patriarch therefore, seeing him, said to Mennas his assessor: When did the Abbot of Mount Sinai come? He answered: By your prayers, Lord, I did not see him, except only now. Then said the Patriarch: Tell him not to depart; for I wish him to take food with me. He therefore went and said this to the old man. Who said: The will of God be done. When therefore he had greeted the synaxes, having adored the holy monument, he was found in his cell. Behold his disciple knocked and said: Father, come that you may communicate. The old man therefore went to the church with his disciple, and again received the venerable mysteries." Thus Sophronius, Spiritual Meadow, cap. CXXVII. Theodoretus in the Philotheos, cap. II, relates that a certain youth, softly educated, asked the elder Asterius to be his companion going into the wilderness, to which the elder objected his softness, and the hardship and dryness of the desert. The youth persisted. Overcome by his prayers the elder yielded. The youth therefore followed him at first indeed eagerly: but when the first, second and third day had passed, and he was burned by the rays of the sun (for it was summer: and in the urgency of summer, the flame of the sun is indeed more ardent) he suffered perpetual thirst. And at first indeed he was ashamed to reveal his sickness to him, recalling in memory those things which had been foretold to him by his master. At length however overcome, and altogether failing, he begged the old man to have mercy on him. He however, recalling to memory what he had foretold to him, ordered him to return. When the youth said that he did not know the way which leads to the cave; nor if he knew it, could he go, since his strength was consumed by thirst. The divine man, taking pity on the youth's plight, and pardoning the weakness of his body, bent his knees, prayed to the Lord, and watered the ground with hot tears, and asked the way of salvation for the youth. He who does the will of those who fear Him, and hears their prayer, made the drops of tears, which had touched the dust, into a fountain of waters: and thus filled with flowing water He ordered the youth to go forth immediately. And the fountain remained even to this day. Hear another account concerning the monks of Cluny, which is found in the Life of St. Odo, Abbot of Cluny. In the year of our Lord 938, says the author of the Life, Albericus the prince granted to us the monastery of St. Elias, which blessed Gregory mentions in his Dialogues. But since it is difficult (as the same blessed Gregory says) to meditate new things in an old mind, we were unable to restrain the monks whom we found there from eating meat. But our Father appointed there one Propositus from among our brothers, named Theodoard. When he saw that he could not restrain them from this vice by virtue and sanctity, he began to buy fish in the neighboring regions, so that in this way he might satisfy their will. For the horses which Father Odo had left him had already completely failed, running hither and thither. And the Propositus repeatedly signified their wickedness and his own labor to our Father. Therefore, with him beseeching the Lord, the valley over which the monastery stands, not far away, was so enclosed by hills joined together that access was cut off to the small stream flowing through it. From there, therefore, gradually a great mass of water collected and formed a lake: and thereafter it was no longer necessary for the Propositus to buy fish, that lake supplying them. But certain ignorant men did not at all notice to whom this should be attributed, because they had not perceived with their ears his prayers, which blessed Odo had poured out to the Lord for this reason, not attending to that of the Psalmist: "The Lord hath heard the desire of the poor: thy ear hath heard the preparation of their heart." Likewise that: "He will do the will of them that fear him, and he will hear their prayer." Thus the Life of St. Odo, and from it Baronius, vol. X Annals, at the year of Christ 938. Great Gregory, book III of the Dialogues, chapter XV, relates that God sent thunder from a clear sky to fulfill the desires of his own, in these words: When the great reputation of Florentius was spreading far and wide, a certain deacon from a distant place strove to go to him, so that he might commend himself to his prayers: who, coming to his cell (not far from Nursia), found the whole place round about full of innumerable serpents; and when he was greatly terrified, he cried out saying: "Servant of God, pray," and there was wonderful serenity. And Florentius went out and stretched his eyes and palms to heaven, so that he might remove that plague, as the Lord would know. At his voice suddenly the sky thundered, and that same thunder killed all those serpents which occupied that place; when the man of God Florentius saw them killed, he said: "Behold, thou hast killed them, Lord, who will lift them hence?" Soon at his voice so many birds came as there were serpents killed, and they carried them out from the cleansed place. Something not unlike is read in the Life of St. Abercius of Hierapolis on the 22nd of October. For when the place needed baths for the comfort of the sick, Abercius, stationed near a river, bent his knees to God and fell prostrate on the ground. And behold, thunder indeed burst forth from a clear sky; and the earth sends forth springs of hot water, and God is praised in all things, who thus hears the just.
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15. BECAUSE YOU HAVE SAID: HE HATH RAISED UP, etc., - that is to say, But because there are some among you who say that you have in Babylon Prophets, who promise a speedy return from captivity; let these hear what the Lord says: "Because thus saith the Lord." The "because" answers to the Hebrew כי ki and is redundant, and is merely a mark of the beginning of the discourse. Therefore thus saith the Lord: So far is he from a speedy return, that rather King Sedeciah, who sits upon the throne of David, with those who dwell in Judea, I will consume with pestilence, famine and the sword, and the few who survive this calamity I will lead captive into Babylon.
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16. TO THE KING WHO SITTETH UPON THE THRONE OF DAVID, - to Sedeciah who now reigns.
31. SEND, - write letters. TO ALL THE TRANSMIGRATION, - to all the Jews who migrated into Babylon with Jechonias.
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17. FIGS EVIL. - In Hebrew, figs foul: see what is said of figs in chapter XXIV.
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18. INTO VEXATION. - לזעוה lezavah, that is into commotion; so that they may be moved and scattered throughout all kingdoms. When Andronicus Comnenus the Emperor, imbued with the manners of tyrants, raged against Christians in Constantinople, he also threw Disypatus George, a reader of the great church, into prison, because he had complained rather freely about his cruelty; and he had in mind to send him to his wife pierced with spits and roasted like a little pig over coals; and he would have done so entirely, had not Monasteriota Leo, his father-in-law, who was called the mouth of the Senate by Andronicus on account of the prudence of his judgment, restrained the tyrant's fury by his authority. Disypatus therefore in prison stretched out his hands to God, and prayed with David: "Bring my soul out of prison, that I may praise thy name," and he often repeated those words: "Shall I no longer look upon thy holy temple?" But what did he pray? "Blot me out, O Lord, from the memory of Andronicus, let me be unknown to him at all times, lest he remember my name, until I am blotted out from the book of the living." And so the Godhead did not delay, nor did it spurn his prayers, but brought him out of prison unharmed. Andronicus being extinguished a few days after. Thus Nicetas Choniates in the Annals concerning the Empire of Andronicus Comnenus.
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25. FOR THAT THOU HAST SENT. - Supply: "I will visit upon thee and upon thy seed," as it is said in the last verse. For there the meaning of this verse is fulfilled, which up to that point is interrupted by the narrative of Shemaiah's prophecy. Lyranus and St. Thomas respond that Nebuchadnezzar, under whom the Jews were subject in Babylon, passed a sentence of death upon them, especially because the offense was enormous, and they themselves were judges of the Jews in the matter; but the people approved and executed this sentence. Secondly, this is proved to be a fable from the fact that Nebuchadnezzar is said here to have roasted them in fire; but Daniel hints that his people were stoned. Others respond that Daniel does not say this; but only, because they were accusers, asserts that they were punished by the law of retaliation, which Deuteronomy XIX, 19, has: "A soul for a soul," etc., namely by death, though unequal, they were punished. Otherwise Delrio responds, in adage 861, and Lyranus, namely, that they, first, as adulterers were buried under stones, as Daniel hints: then, as Jeremiah says, were burned in fire, because they were false prophets. Something similar happened to Achan, Joshua VII, 15 and 25. These things are said, but not proved: for Daniel has nothing of this sort in the long and particular narrative of the deed, which greatly differs from this of Jeremiah. Wherefore Maldonatus, Pererius, Sanchez and others rightly judge that these prophets of Jeremiah were different from those elders of Daniel.
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23. BECAUSE THEY HAVE COMMITTED FOLLY. - Folly in Scripture signifies a notable crime against public decency, unworthy of a man of understanding and wisdom, such as adultery is here. I AM JUDGE AND WITNESS, SAITH THE LORD, - that is, No one can deceive me or hide from me; because I myself, who am about to judge, am also an eyewitness of all things; hence Malachi III, 5 says: "I will come to you in judgment, and I will be a swift witness against evildoers, and adulterers, and perjurers." When therefore associates or concupiscence urge thee to sin, think of this eye beholding thee and all thy things, which shall be thy judge, equally as thy witness. Thus St. Job thought, chapter XVI, 20: "Behold," he says, "my witness is in heaven, and my record is on high."
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24. AND TO SHEMAIAH. - Note: Here Shemaiah, hearing the letter of Jeremiah written to the Jews captive in Babylon, in which he was argued to be a false prophet, because he promised peace to the Jews (hence he was also aptly called Nehelamite, that is, dreamer, as Rabbi David translates it: though properly he was descended from Nehelam), angered, wrote books, that is, letters, from Babylon to Jerusalem, so that they might seize Jeremiah as a false prophet and punish him.
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28. BECAUSE FOR THIS, - that is, From the fact that Jeremiah dares, with thy connivance, to prophesy falsely in Jerusalem, he dares also to write his false fictions to us in Babylon, and to disturb and confound us. ZEPHANIAH THE PRIEST. - Not the high priest, for this was Seraiah, but his vicar; hence IV Kings XXV, 18, this Zephaniah is called "the second priest," whose duty it was to judge concerning prophecies, and to punish false prophets.
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26. HATH MADE THEE PRIEST FOR JEHOIADA. - Shemaiah flatters Zephaniah, that is, It is thy part, O Zephaniah, to be the heir of the priesthood, holiness and zeal of the most holy Jehoiada of old, to do what I ask, namely, that like another Jehoiada, who slew Mattan the priest of Baal, IV Kings XI, 18, thou shouldst slay Jeremiah the false prophet. For the flatterer compares Zephaniah the priest to Jehoiada the high priest, on account of similar zeal and office. Thus St. Jerome, Maldonatus and others. Although some, as de Castro, think that this Jehoiada was not that high priest long since dead, but a priest still living, whose absent place Zephaniah was filling. MAD. - In Hebrew משגע mescugga, that is, insane, furious; the Chaldean, foolish; the Septuagint, raving, that is, fanatical, one who feigns himself a prophet; or one seized by a demon, by whose instigation he prophesies in such a way that he seems to rave and be mad. Of these Cicero truly said, book III On Divination: "What authority has this madness, which you call divine, that the wise man does not see what the mad man sees; and he who has lost human senses has attained divine ones?" THAT THOU SHOULDST PUT HIM IN THE STOCKS, - in a pillory, that is, in wooden or iron shackles: thus Vatablus. See the words at chapter XX, verse 2. The Syriac translates: That thou shouldst cast him among the bound in prison.
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28. BECAUSE FOR THIS, - that is, From the fact that Jeremiah dares, with thy connivance, to prophesy falsely in Jerusalem, he dares also to write his false fictions to us in Babylon, and to disturb and terrify us. LONG, - namely, time, during which you shall be captive in Babylon, namely seventy years.
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29. BOOK, - the letter of Shemaiah. 31. SEND, - write letters. TO ALL THE TRANSMIGRATION, - to all the Jews who migrated to Babylon with Jeconiah.
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32. HE SHALL NOT HAVE A MAN, - there shall be none of the descendants of Shemaiah who shall be a citizen of Jerusalem at that time when others shall return joyfully from captivity, that is to say, Shemaiah shall not return with the others to Jerusalem, but shall perish with his own in the exile of Babylon; because he falsely prophesied that this would end shortly; so that in the very thing in which he sinned, in that same thing he shall be punished. Thus Elisha, promising wheat in the famine, when he was mocked by a certain commander, said to him: "Thou shalt see it with thy eyes, and shalt not eat thereof," IV Kings VII, verse 2. BECAUSE HE HATH SPOKEN REBELLION (that is, false oracles) AGAINST THE LORD. - For by these oracles of God, issued through Jeremiah, he attempted to overturn them, and to bring it about that the people, obedient to them, would be disobedient to Jeremiah and to God.
Machine translation from the Latin, not reviewed.
29:1
Hic excludit falsas consolationes prophetarum, qui consolabantur captivos in Babylonia: et primo excludit falsas consolationes; secundo invehit contra ipsos falsos consolatores, ibi, haec dicit dominus et cetera. Circa primum duo. Primo ponit prophetiae titulum, in quo tria assignat: scilicet prophetandi modum, quia per modum epistolae; verba libri, idest epistolae Isa. 30: ingressus scribe ei super buxum, et in libro diligenter extra illud. Et erit in die novissimo in testimonium usque in aeternum.
29:2
Prophetiae tempus, postquam egressus: 4 Reg. 24. Isa. 3: ecce dominator dominus exercitum auferet ab Jerusalem et a Juda validum et fortem, omne robur panis, et omne robur aquae; et fortem et virum bellatorem, judicem et prophetam, et cetera.
29:3
Et prophetiae nuntium: in manu Elasa filii Saphan, et Gamaria filii Helciae, quos misit, ut pacem cum Chaldaeis faceret, territus ad mortem falsi consolatoris Hananiae, et comminationis Jeremiae. Prov. 19: pestilente flagellato, stultus sapientior erit. Secundo ponit prophetiae verbum: haec dicit dominus: et circa hoc duo.
29:5
Primo dat eis consilium bonum, et salubre, ut intendant his quae pertinent ad usum necessitatis: aedificate domos, quod facere negligebant, credentes cito redire, secundum promissa falsorum prophetarum. Psalm. 106: seminaverunt agros, et plantaverunt vineas, et fecerunt fructum nativitatis.
29:6
Item ut intendant his quae pertinent ad successionem prolis: accipite uxores. Gen. 1: crescite, et multiplicamini, et replete terram.
29:7
Et ut intendant his quae pertinent ad tranquillitatem pacis: et quaerite pacem. Baruch 1: orate pro vita Nabuchodonosor regis Babylonis, et pro vita Balthassar filii ejus et cetera. 1 Tim. 2: obsecro primum omnium fieri obsecrationes, postulationes, gratiarum actiones pro omnibus hominibus, pro regibus, et omnibus qui in sublimitate constituti sunt, ut quietam, et tranquillam vitam agamus in omni pietate, et castitate, et cetera. Secundo excludit consilium falsum, et inutile: haec enim dicit dominus: et primo excludit vanam fiduciam quam ex prophetarum promissione conceperant; secundo excludit stultam poenitentiam, ibi, quia haec dicit dominus et cetera. Circa primum tria.
29:8
Primo excludit falsorum prophetarum dictum, qui in brevi liberationem promittebant: non vos seducant prophetae, qui ex nomine domini vobis loquuntur, et divini, qui Daemonum responsa aptant. Ezech. 12: vae prophetis insipientibus qui sequuntur spiritum suum, et nihil vident. Secundo dicit liberationis tempus quantum ad consolationem: quia haec dicit dominus, visitabo, consolans vos, et hostes affligens.
29:10
Supra 25: cum impleti fuerint septuaginta anni, visitabo super regem Babylonis, et super gentem illam, dicit dominus, iniquitatem eorum, et cetera. Et quantum ad patriae restitutionem, et suscitabo, implebo. Eccl. 36: suscita praedicationes, quas locuti sunt in nomine tuo prophetae priores. Tertio ponit liberationis modum, primo promittens pristinae prosperitatis statum quantum ad tranquillitatem pacis: ego enim scio; quasi non alius. 1 Cor. 2: quae sunt Dei nemo scit nisi spiritus Dei. Isa. 64: oculus non vidit absque te quae praeparasti expectantibus te.
29:11
Cogitationes pacis, quam vobis praeparo, finem, captivitatis, patientiam, laborum, ut facilius toleretis. Psalm. 27: loquuntur pacem cum proximo suo, mala autem in cordibus eorum. Et quantum ad exauditionem orationis: invocabitis, ore, et ibitis, mente, adorabitis, corpore. Vel ibitis, ad templum. Isa. 30: ad vocem clamoris tui statim ut audierit, respondebit tibi.
29:12
Alia littera habet: invocabitis me, et vivetis; et orabitis me, et ego exaudiam vos. Et planus est sensus. Et quantum ad auxilium divinae protectionis, quaeretis, desiderio et precibus, et invenietis, paratum ad auxilium; quasi dicat, meipsum offeram. Joan. 14: qui diligit me, diligetur a patre meo, et ego diligam eum, et manifestabo ei meipsum. Isa. 53: quaerite dominum dum inveniri potest, invocate eum dum prope est. Secundo promittit proprium nativitatis locum, et reducam. Ezech. 36: tollam quippe vos de gentibus et congregabo vos de universis terris, et adducam vos in terram vestram. Quia dixistis: quasi dicat: non fuit necessarium vobis scribere, quia in falsis prophetis confiditis.
29:17
Hic excludit falsam poenitentiam: possent enim propter longam captivitatem poenitere de hoc quod se tradiderant, videntes alios adhuc in Jerusalem remansisse; et ideo contra remanentes comminatur gravem poenam mortis. Ecce mittam. 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 cetera. Et afflictionis, et ponam; idest non invenient gratiam in me, neque in illis a quibus captivi tenentur, sicut neque ficus malae placent colligentibus. Supra 24: sicut ficus pessimae quae comedi non possunt, eo quod sint malae, haec dicit dominus; sic dabo Sedeciam regem Judae, et principes ejus, et reliquos de Jerusalem qui remanserunt in urbe hac et qui habitant in terra Aegypti et cetera.
29:19
Et assignat causam: eo quod non audierint, scilicet ut se traderent Nabuchodonosor, et a peccatis cessarent. Supra 11: mane consurgens contestatus sum, et dixi: audite vocem meam. Et non audierunt, nec inclinaverunt aurem suam; sed abierunt unusquisque in pravitate cordis sui mali et cetera.
29:20
Secundo inducit intentam conclusionem: vos ergo audite verbum domini, ne scilicet poenam patiamini, quia mihi in hoc obedistis. Prov. 4: audite filii disciplinam patris.
29:22
Hic invehitur contra ipsos falsos prophetas: et primo contra quosdam assertores falsitatis; secundo contra quemdam impugnatorem veritatis, ibi, et ad Semeiam et cetera. Circa primum tria. Primo comminatur poenam; secundo arguit culpam, ibi, pro eo quod fecerint stultitiam in Israel; tertio arguit judicii justitiam, ibi, ego sum judex et testis. Circa primum tria. Primo ponitur ipsorum depressio in culpa, tradam eos, ut scilicet occasionem puniendi habeat quos primo in potestate habebat. Thren. 1: dedit me dominus in manu de qua non potero effugere. Secundo ponitur poenae inflictio, et percutiet. Infra 30: insanabilis fractura, pessima plaga tua. Tertio ponitur consequens maledictio: et assumetur ex eis. Dicunt autem Hebraei, hos esse duos senes de quibus habetur Dan. 13. Unde ex hoc loco volunt ostendere illud fabulosum esse. Ibi enim dicuntur a populo occisi, hic autem a Nabuchodonosor. Et praeterea ibi dicuntur lapidati, hic igne occisi. Et dicendum ad primum, quod utrumque potest esse verum: quia Nabuchodonosor occidit auctoritate, a Daniele convictos, et populus executione sententiae. Ad secundum dicendum, quod quaelibet poena dicitur ignis propter afflictionem, et hoc praecipue propter similitudinem culpae adulterii. Oseae 7: omnes adulterantes quasi clibanus succensus a coquente. Job 31: ignis est usque ad perditionem devorans, et omnia eradicans genimina.
29:23
Hic ponit culpam: et primo adulterium: stultitiam, idest rem stultam, et moechati sunt. Daniel. 13: sic faciebatis filiabus Israel, et illae timentes loquebantur vobis. Supra 5: unusquisque ad uxorem proximi sui hinniebat. Secundo mendacium: et locuti sunt verbum in nomine meo mendaciter: dicebant enim proximam esse liberationem, et Christum de eis esse nasciturum, ut sic mulieres in adulterium deciperent. Supra 23: non loquebar ad eos, et ipsi prophetabant.
Hic ponit judicii justitiam, judex, ad infligendam poenam, testis, ad convincendam culpam: quia divino nutu, et miraculose deprehensi sunt. Daniel. 13: suscitavit dominus spiritum pueri junioris, cui nomen Daniel et cetera.
29:25
Hic invehitur contra impugnatorem veritatis, quia cum esset pseudopropheta, et populi vicinam liberationem promitteret, iratus contra Jeremiam propter epistolam quam in Babylonem misit, scripsit in Jerusalem litteras ad principem sacerdotum contra Jeremiam. Et circa hoc duo. Primo ponitur veritatis impugnatio; secundo ponitur contra ipsum comminatio, ibi, et factum est verbum domini ad Jeremiam. Circa primum duo. Primo ponit tenorem epistolae: pro eo quod misisti. Est defectuosa locutio; quasi, patieris, quod postmodum quibusdam interpositis dicet. In qua epistola tria facit. Primo commemorat praedecessoris exemplum: dominus dedit te pro Jojade, qui interfecit falsos sacerdotes ut tu similiter facias de Jeremia falso propheta. 4 Reg. 11.
29:26
Secundo commemorat officium: ut sis dux in domo domini super omnem virum arreptitium, qui a spiritu immundo arreptus prophetae actum usurpat. Pertinebat enim ad sacerdotis officium discernere inter spiritus. 1 Joan. 4: nolite omni spiritui credere, sed probate spiritus si ex Deo sint: quoniam multi pseudoprophetae exierunt in mundum et cetera.
29:28
Quaedam etiam accusat, scilicet epistolam Jeremiae: quia super hoc misit in Babylonem: quia non est contentus nobis mala praedicere. Amos 5: odio habuerunt corripientem in porta, et loquentem perfecte abominati sunt. 3 Reg. ult.: ego odi eum, quia non prophetat mihi bonum, sed malum, Michaeas filius Jemla. Secundo ostendit quomodo pervenit ad notitiam prophetae.
29:29
Legit ergo Sophonias sacerdos librum istum in auribus Jeremiae prophetae: ut improperaret sibi. Supra 20: factus est mihi sermo domini in opprobrium, et in derisum tota die.
29:31
Hic ponitur contra ipsum comminatio. Et primo arguit culpam: pro eo quod prophetavit. Isa. 28: posuimus mendacium spem nostram, et mendacio protecti sumus. Et dirigitur sermo ad captivos per quamdam aliam epistolam. Secundo comminatur poenam: idcirco haec dicit dominus. Et primo quantum ad filios: non erit ei vir; quasi dicat: non relinquet in populo superstitem. Exod. 20: ego sum dominus Deus tuus, fortis, Zelotes, visitans iniquitatem patrum in filios, in tertiam et quartam generationem eorum qui oderunt me.
29:32
Secundo quantum ad ipsum: et non videbit bonum quod ego faciam populo meo. Supra 17: erit enim quasi myricae in deserto, et non videbit cum venerit bonum. Tertio resumit causam: quia praevaricationem locutus est adversus dominum quia verbis suis praevaricatus est contra dominum loquens, promittens prospera, domino praedicente adversa. Job 39: numquid qui contendit cum Deo, tam facile conquiescit?
29:3
Jezonias (Hebrew Ja'āzāujah and Jēzaujāh [ā] "Yahweh Has Heard")
… It does not appear that his father Shaphan is to be identified with the secretary of King Josiah (2 Kings 22, 3, 4; Jer. 29, 3; etc.).
SUSANNA. - Protagonist of a story that forms part of the complex of biographical traditions about the prophet Daniel (v.), daughter of Hilkiah (which is usually connected with that of Jer. 29:3), wife of the Israelite Joakim in Babylon, praised for beauty and virtue.
29:10
… The restoration foretold by Jer. 25, 11 f.; 29, 10 (cf. II Chron. 36, 21) will begin after 70 years from 605 B.C., but will come about slowly. …
29:21
… him. In struggle with the authentic prophets, they accommodated themselves to the king's whims, which they flattered, seconded the illusions of the crowd, in search of money and popularity (I Kings 22:6-28; Mic. 2:7-11; 3:5 ff.; Jer. 23:9-40; 28; 29:21-32; Ezek. 13). Ezekiel (ch. 13) gives the most accurate description of them. …
29:25
Sophonias (Heb. Şēphanjāh "Yahweh Protects")
Three other figures of the Old Testament bear the name Z.: a Levite, ancestor of the musician Heman (1 Chron. 6:21 [Vulg. 36]); a high priest, before whom Jeremiah was denounced as a false prophet (Jer. 21:1; 29:25, 29; 37:3), who was later deported and killed after the capture of Jerusalem (ibid. 52:24 ff.; 2 Kings 25:18 ff.); a citizen of Jerusalem (Zech. 6:10, 14).
29:31
Ezechiel (Heb. Jēḥezqēl «God is strong» or «God strengthens»)
… False prophets and chauvinistic priests fed these erroneous conceptions (Jer. 29:31-32; Ez. 13). Thus the deportees took no care at all to reform their grave morals; they even believed they had atoned enough by undergoing that deportation and expected from Yahweh the …
remiah foretells to him the lack of a descendant as a divine punishment (Jer. 29:31 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.