God will deliver his people from their captivity: Christ shall be their king: and his church shall be glorious for ever.
The prophet is commanded to write the same which he preacheth: 4. first pensiue thinges, 8. Then ioyful. 9. Especially in the new Testament, when God wil raise Dauid (towitte Christ) 16. Who shal destroy al enemies. 19, And whose Church shal be great, glorious, and perpetual.
1This is the word that came to Jeremias from the Lord, saying:Parola detta a Geremia dal Signore, che disse:THIS is the word, that was made to Ieremie from our Lord, saying:Hoc verbum quod factum est ad Jeremiam a Domino, dicens: 2Thus saith the Lord, the God of Israel, saying: Write thee all the words that I have spoken to thee, in a book.Queste cose dice il Signore, il Dio d'Israele: Scrivi tutte le parole, che io ti ho dette, in un libro;Thus saith our Lord the God of Israel, saying: Write vnto thee al the wordes that I haue spoken to thee, in a booke.Hæc dicit Dominus Deus Israël, dicens: Scribe tibi omnia verba quæ locutus sum ad te, in libro. 3For behold the days come, saith the Lord, and I will bring again the captivity of my people Israel and Juda, saith the Lord: and I will cause them to return to the land which I gave to their fathers, and they shall possess it.Imperocché ecco che vengono i giorni, dice il Signore, ed io faro ritornare i fuorusciti del popol mio d'Israele, e di Giuda, dice il Signore, e farolli ritornare alla terra, che io diedi a' padri loro, e la possederanno.For behold the daies come, saith our Lord: and I wil conuert the conuersion of my people Israel and Iuda, saith our Lord: and I wil make them returne to the land, which I gaue their fathers, and they shal possesse it.Ecce enim dies veniunt, dicit Dominus, et convertam conversionem populi mei Israël et Juda, ait Dominus: et convertam eos ad terram quam dedi patribus eorum, et possidebunt eam. 4And these are the words that the Lord hath spoken to Israel and to Juda:E queste son le parole dette dal Signore ad Israele, e a Giuda:And these are the wordes, that our Lord hath spoken to Israel and to Iuda:Et hæc verba quæ locutus est Dominus ad Israël et ad Judam: 5For thus saith the Lord: We have heard a voice of terror: there is fear and no peace.Queste cose dice il Signore: Abbiamo udito voce di terrore, di sbigottimento, e non di pace.Because thus saith our Lord: We haue heard a voice of terrour: there is feare and no peace.Quoniam hæc dicit Dominus: / Vocem terroris audivimus: / formido, et non est pax. 6Ask ye, and see if a man bear children? why then have I seen every man with his hands on his loins, like a woman in labour, and all faces are turned yellow?Domandate, e cercate se il maschio partorisca: e perchè adunque ho io veduto tutti gli uomini colle mani a' loro fianchi a guisa di partorienti, e tutte le facce loro ingiallite?Demand, and see if a man beare childe? wherefore then haue I seene euerie mans hand vpon his loyne, as a woman that is in trauel, and al faces are turned into the iaundice?Interrogate, et videte si generat masculus: / quare ergo vidi omnis viri manum / super lumbum suum, quasi parturientis, / et conversæ sunt universæ facies in auruginem ?
7Alas, for that day is great, neither is there the like to it; and it is the time of tribulation to Jacob, but he shall be saved out of it.Ahi che grande è quel giorno! non ve n'è altro simile, ed è il tempo della tribolazione di Giacobbe, ed egli da questa sarà salvato.Alas, because that is a great day, neither is there the like to it: and it is the time of tribulation to Iacob, and he shal be saued out of it.Væ ! quia magna dies illa, / nec est similis ejus: / tempusque tribulationis est Jacob, / et ex ipso salvabitur. 8And it shall come to pass in that day, saith the Lord of hosts, that I will break his yoke from off thy neck, and will burst his bands: and strangers shall no more rule over him:E in quel giorno (dice il Signor degli eserciti) io spezzerò il giogo messo da colui sul tuo collo, e romperò i suoi lacci, e non ti domineranno più gli stranieri:And it shal be in that day, saith the Lord of hostes: I wil breake his yoke from of thy necke, and wil breake his bandes: and strangers shal no more rule ouer him:Et erit in die illa, ait Dominus exercituum: / conteram jugum ejus de collo tuo, / et vincula ejus dirumpam, / et non dominabuntur ei amplius alieni: 9But they shall serve the Lord their God, and David their king, whom I will raise up to them.Ma serviranno (i tuoi) al Signore Dio loro, e a Davidde loro re, che io farò sorger per essi.but they shal serue our Lord their God, and Dauid their king, whom I wil raise vp to them.sed servient Domino Deo suo, / et David regi suo, / quem suscitabo eis. 10Therefore fear thou not, my servant Jacob, saith the Lord, neither be dismayed, O Israel: for behold, I will save thee from a country afar off, and thy seed from the land of their captivity: and Jacob shall return, and be at rest, and abound with all good things, and there shall be none whom he may fear:Non temere adunque tu servo mio Giacobbe, dice il Signore, e non aver paura, o Israele: imperocché ecco che io salverò te da una terra rimota, e la tua stirpe dalla terra di sua schiavitù, e tornerà Giacobbe, e avrà riposo, e sarà ricolmo di beni, e non avrà chi temere:Thou therefore my seruant Iacob feare not, saith our Lord, neither be thou afrayd Israel: because loe I wil saue thee out of a farre countrie, and thy seede out of the land of their captiuitie: and Iacob shal returne, and be at rest, & flow with al good thinges, and there shal be none whom he may feare:Tu ergo ne timeas, serve meus Jacob, ait Dominus, / neque paveas, Israël: / quia ecce ego salvabo te de terra longinqua, / et semen tuum de terra captivitatis eorum: / et revertetur Jacob, et quiescet, / et cunctis affluet bonis, et non erit quem formidet:
11For I am with thee, saith the Lord, to save thee: for I will utterly consume all the nations, among which I have scattered thee: but I will not utterly consume thee: but I will chastise thee in judgment, that thou mayst not seem to thyself innocent.Imperocché io sono con te, dice il Signore, affin di salvarti: imperocché io farò fine di tutte le genti, tralle quali io ti dispersi; ma non farò fine di te: ma ti gastigerò con giustizia, affinchè tu non sembri a te stesso innocente;because I am with thee, saith our Lord, to saue thee: for I wil make a consumation in al the Nations, in which I haue dispersed thee: but thee I wil not make into consummation: but I wil chastice thee in iudgement, that thou maist not seme to thy selfe innocent.quoniam tecum ego sum, ait Dominus, ut salvem te. / Faciam enim consummationem in cunctis gentibus / in quibus dispersi te: / te autem non faciam in consummationem: / sed castigabo te in judicio, / ut non videaris tibi innoxius. 12For thus saith the Lord: Thy bruise is incurable, thy wound is very grievous.Imperocché così dice il Signore: La tua frattura è insanabile, la tua piaga è maligna.Because thus saith our Lord: Thy wound is vncurable, thy stripe is very sore.Quia hæc dicit Dominus: / Insanabilis fractura tua; / pessima plaga tua: 13There is none to judge thy judgment to bind it up: thou hast no healing medicines.Non è chi faccia giudizio del tuo male per medicarlo: i rimedi non ti giovano.There is none to iudge thy iudgement to binde it vp: there is no prosite of medicines for thee.non est qui judicet judicium tuum ad alligandum: / curationum utilitas non est tibi. 14All thy lovers have forgotten thee, and will not seek after thee: for I have wounded thee with the wound of an enemy, with cruel chastisement: by reason of the multitude of thy iniquities, thy sins are hardened.Tutti i tuoi amatori si sono scordati di te, e non cercheranno di te: perocchè io ti ho percossa con piaga di nimico, con gastigo crudele: per la moltitudine di tue iniquità sono incalliti i tuoi peccati.Al thy louers haue forgoten thee, and wil not seeke thee: for with the stroke of an enemie I haue striken thee with cruel chastisment: for the multitude of thine iniquitie, thy sinnes are hardened.Omnes amatores tui obliti sunt tui, / teque non quærent: / plaga enim inimici percussi te castigatione crudeli: / propter multitudinem iniquitatis tuæ dura facta sunt peccata tua. 15Why criest thou for thy affliction? thy sorrow is incurable: for the multitude of thy iniquity, and for thy hardened sins I have done these things to thee.Perchè alzi le strida nelle tue pene? Insanabile è il tuo dolore: per ragion della moltitudine di tue iniquità, e per gli incalliti tuoi peccati ho io fatto a te questo.What criest thou vpon thine affliction? thy sorow is vncurable: for the multitude of thine iniquitie, and for thine hardned sinnes I haue done these thinges to thee.Quid clamas super contritione tua ? / insanabilis est dolor tuus: / propter multitudinem iniquitatis tuæ, / et propter dura peccata tua, / feci hæc tibi.
16Therefore all they that devour thee, shall be devoured: and all thy enemies shall be carried into captivity: and they that waste thee shall be wasted, and all that prey upon thee will I give for a prey.Ma tutti quelli, che ti divorano, saran divorati, e tutti i nimici tuoi saran menati in ischiavitù: e coloro, che ti desolano, saran desolati; e i predatori tuoi saran predati;Therefore al that eate thee, shal be deuoured: and al thine enemies shal be led into captiuitie: and they that waste thee, shal be wasted, and al thy spoilers wil I geue to the spoile.Propterea omnes qui comedunt te devorabuntur, / et universi hostes tui in captivitatem ducentur: / et qui te vastant vastabuntur, / cunctosque prædatores tuos dabo in prædam. 17For I will close up thy scar, and will heal thee of thy wounds, saith the Lord. Because they have called thee, O Sion, an outcast: This is she that hath none to seek after her.Imperocché io cicatrizzerò la tua piaga, e ti guarirò delle tue ferite, dice il Signore. Poiché a te, o Sion, han dato il nome di ripudiata: Ell'è colei, che non ha chi n'abbia pensiero.For I wil close vp thy wound, and wil heale thee of thy woundes, saith our Lord. Because they haue called thee, ô Sion, an out cast: This is she, that had none to seeke after her.Obducam enim cicatricem tibi, / et a vulneribus tuis sanabo te, dicit Dominus. / Quia ejectam vocaverunt te, Sion: / hæc est, quæ non habebat requirentem. 18Thus saith the Lord: Behold I will bring back the captivity of the pavilions of Jacob, and will have pity on his houses, and the city shall be built in her high place, and the temple shall be founded according to the order thereof.Queste cose dice il Signore: Ecco che io richiamerò le fuoruscite famiglie di Giacobbe, ed avrò compassione delle sue case, e la città sarà riedificata nell'alto suo monte, e il tempio sarà fondato secondo la sua dignità.Thus saith our Lord: Behold I wil conuert the conuersion of the tabernacles of Iacob, and wil haue pitie on his houses, and the citie shal be built in her high place, and the temple shal be founded according to the order thereof.Hæc dicit Dominus: / Ecce ego convertam conversionem tabernaculorum Jacob, / et tectis ejus miserebor: / et ædificabitur civitas in excelso suo, / et templum juxta ordinem suum fundabitur: 19And out of them shall come forth praise, and the voice of them that play: and I will multiply them, and they shall not be made few: and I will glorify them, and they shall not be lessened.E da essi usciranno laude, e voci di giubilo: o io li moltiplicherò, e non diminuiranno, e li glorificherò, e non saran più avviliti.And out of them shal come forth praise, and the voice of them that play: and I wil multiplie them, and they shal not be diminished: and I wil glorifie them, & they shal not be lessened.et egredietur de eis laus, / voxque ludentium. / Et multiplicabo eos, et non minuentur: / et glorificabo eos, et non attenuabuntur.
20And their children shall be as from the beginning, and their assembly shall be permanent before me: and I will visit against all that afflict them.E i figliuoli di lei saran come da principio, e la loro adunanza sarà stabile dinanzi a me. Ed io punirò tutti coloro, che lo affliggono.And his children shal be as from the beginning, and his assemblie shal be permanent before me: and I wil visite against al that afflict him.Et erunt filii ejus sicut a principio, / et cœtus ejus coram me permanebit, / et visitabo adversum omnes qui tribulant eum. 21And their leader shall be of themselves: and their prince shall come forth from the midst of them: and I will bring him near, and he shall come to me: for who is this that setteth his heart to approach to me, saith the Lord?E da lui verrà il suo condottiere: e il principe spunterà di mezzo a lui: e io lo faro avvicinare, ed egli si accosterà a me. Imperocché chi è costui, che abbia fisso in cuor suo di accostarsi a me, dice il Signore?And his duke shal be of himself: and the prince shal be brought forth from the middes of him: and I wil bring him nere, and he shal come to me. For who is this, that applieth his hart to approch vnto me, saith our Lord?Et erit dux ejus ex eo, / et princeps de medio ejus producetur: / et applicabo eum, et accedet ad me. / Quis enim iste est qui applicet cor suum / ut appropinquet mihi ? ait Dominus: 22And you shall be my people: and I will be your God.E voi sarete mio popolo, e io sarò vostro Dio.And you shal be my people: and I wil be your God.et eritis mihi in populum, et ego ero vobis in Deum. 23Behold the whirlwind of the Lord, his fury going forth, a violent storm, it shall rest upon the head of the wicked.Ecco il turbine del Signore, il furore, che scappa fuori, la bufera precipitosa, piomberà sul capo degli empj.Behold, the whirle wind of our Lord, the furie going forth, the storme violently falling, it shal light vpon the head of the impious.Ecce turbo Domini, furor egrediens, procella ruens: / in capite impiorum conquiescet. 24The Lord will not turn away the wrath of his indignation, till he have executed and performed the thought of his heart: in the latter days you shall understand these things.Il Signore non darà posa all'ira, e all'indignazione sino a tanto, che abbia eseguiti, e compiuti i disegni del cuor suo: voi li comprenderete alla fine de' giorni.Our Lord wil not turne away the wrath of indignation, til he haue done and accomplished the cogitation of his hart: in the latter daies you shal vnderstand these thinges.Non avertet iram indignationis Dominus, / donec faciat et compleat cogitationem cordis sui: / in novissimo dierum intelligetis ea.
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Year of the World 3406, Year before Christ 598.
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Tirinus
Come. Some in St. Jerome explain this and the following chapter of the end of the world, when all shall confess Christ. Others refer them to the preaching of the gospel alone. (Estius) (Tirinus)
Calmet
But the return from captivity is specified, as prefiguring that event. (St. Thomas Aquinas, etc.) (Calmet)
Worthington
It is probable that many of the ten tribes returned to Samaria, Jeremias 31.; Ezechiel 33. (Worthington)
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To Juda. All the race of Abraham are concerned. The kingdom was no longer divided.
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We. Jeremias is ordered to express the alarms of the captives, at the news of the destruction of Jerusalem, or rather of the Chaldean empire, by Cyrus. They were naturally afraid that they would also suffer.
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Vatable
Bear. Literally, "beet," generat. But it has here the former signification, (Haydock) pariat. (Vatable)
Calmet
Yellow. The Babylonians are in great anxiety. (Calmet)
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Haydock
Great, and terrible for this city, the outer walls of which shall be demolished, (Beros.; Calmet) and all its glory perish. (Haydock)
Of it. Cyrus liberated the Jews, 1 Esdras i.
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Tacitus
Strangers. Idols. The people were not so prone to worship them. Yet the Jews were almost constantly subject to foreigners (Calmet) despectissima pars servientium, Macedonibus invalidis....sibi ipsis reges imposuere. (Tacitus, Hist. 5.)
Calmet
Christ granted a more perfect liberty to the faithful, John 8:33. (Calmet)
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David. That is, Christ, of the house of David. (Challoner) (Ezechiel 37:24., and Osee 3:5.)
Calmet
Grotius and some modern Jews, in opposition to their ancestors, (Chaldean; Kimchi, etc.) and to all Christians, would understand Zorobabel, though he was never possessed of the title or authority of king. (Calmet)
Theodoret
The prophecy may allude to him, but it is fulfilled only in Christ. (Theodoret)
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Haydock
Nations, which are now no more. Grabe supplies ver. 10, 11, 15., and 22. (Haydock)
Haydock
Judgment, like a father, (Calmet) though the chastisement may seem cruel, ver. 14. (Haydock)
Calmet
Hebrew, "with justice, but I will not deny thee for ever." Chaldean, "utterly." (Calmet)
Worthington
Only the Church is preserved continually. All other kingdoms change. (Worthington)
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Calmet
Up. There is none to judge thy cause, or to be thy physician. (Calmet)
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Haydock
Lovers. Nations which had seduced thee to worship their idols. (Haydock)
Calmet
Enemy. This judgment (ver. 11.) was requisite. (Calmet)
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Calmet
Prey. The Romans utterly overturned the Macedonian empire, (Haydock) as the former had done the Persian, and they the Chaldean monarchy, which has risen on the ruins of the Assyrian empire. But the Jews rise as it were from their ashes. (Calmet)
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Haydock
Close. Septuagint, "remove the healing plaster from thy painful wound." (Haydock)
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Calmet
Play, or laugh. (Calmet)
Protestants, "make merry," Jeremias 31:4.
Calmet
Lessened. The Jews were as numerous in our Saviour's time (Haydock) as ever they had been. (Calmet)
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Calmet
Leader. Zorobabel, the figure (Theodoret) of Christ, who is here meant. (Calmet)
Worthington
He springs from Jacob. (Worthington)
Haydock
The sceptre was not taken away till his coming, Genesis xlix. (Haydock)
Calmet
Who. Cyrus alludes to this passage in his decree, 1 Esdras 1:(Calmet)
St. Jerome
The prediction is fully verified in Christians. (St. Jerome)
Worthington
Christ is near to God, being one, John xiv. (Worthington)
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Calmet
Wicked, at Jerusalem, or rather the Chaldeans; and the Jews, who crucified their Messias. (St. Jerome, etc.) (Calmet)
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David.... That is, Christ of the house of David.
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It is probable by this, & Ch. 31. Ezec. 33. & other places that vvith the evvo tribes of the kingdom of Iuda manie of the tenne tribes, returned also from captiuitie whose chiefe citie was Samaria.
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Concordance Iod. 1. Amos. 5. Sopho. 1.
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Only the true Church is perpetually consetued without interruption; al other nations, kingdomes, & cōgregations do change and are consumed.
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After seuentie yeares captiuitie the temple shal be reedified, but more fully & more perfectly this prophecie is fulfilled in Christ and his Apostles, when the citie was built in a hiegh place, the citie which can not be hidde, sette in a mountaine.
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Christ of the issue of Iacob.
VVho according to his diuinitie is the Sonne of God as he sayth of himselfe. Ioan. 14. I am in the Father and the Father in me.
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.14
… for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is excellent, and my burden is light.” In Jeremiah: “In that day I will shatter the yoke from their neck, and will burst their fetters; and they shall not labour for others, but they shall labour for the Lord God; and I will raise up David a king unto them.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
… Since when He saith, “Elias indeed cometh, and will restore all things,” He means Elias himself, and the conversion of the Jews which is then to take place; but when He saith, “Which was for to come,” He calls John, Elias, with regard to the manner of his administration. Yea, and so the prophets used to call every one of their approved kings, David;
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St Jerome † AD 420 Against the Pelagians 2
Jerem. xxx. 10, 11 . Fear not, O Jacob, for I am with thee.
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John Cassian † AD 435 The Conferences of John Cassian 6.11
… “Those whom I love, I reprove and chasten.” To whom under the figure of Jerusalem the following words are spoken by Jeremiah, in the person of God: “For I will utterly consume all the nations among which I scattered thee: but I will not utterly consume thee: but I will chastise thee in judgment, that thou mayest not seem to thyself innocent.”
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18. I WILL TURN THE CAPTIVITY OF THE TABERNACLES OF JACOB. - that is to say, I shall restore the tabernacles of Jacob, which have been removed from here: he calls tabernacles the families of the Jews, who in Babylon dwelt as sojourners in houses and tents: hence shall follow the jubilation of the Jews returning from Babylon to Judea, the praise of God, etc., as follows. Under this, however, he understands allegorically and rather the restoration of Israel and the Jews to Christ and the Church, according to Can. VI, that is to say, I shall restore through Christ all the tribes to the Church, which is their first mother and land; and thence to the land of the living, that is to the heavenly homeland, which I promised to their fathers, Hebrews XI, 13. For that this pertains to Christ is evident from the following, so magnificent promises, which are set forth both in this chapter and especially in the following one; and from the fact that Israel, or the ten tribes properly, never returned from the Assyrian captivity; whence also the Prophet is commanded to write these things for the final time, verses 2 and 24. Therefore under the Assyrian and Babylonian captivity, he understands the final captivity of the Jews brought about by the Romans, and especially by Titus (as is evident verses 7, 11, 12), in punishment for the killing of Christ, by which the Jews were scattered throughout the world, and shall be wanderers until they submit themselves to the Antichrist: from which they began to be liberated through the Apostles, but shall be fully liberated through Christ at the end of the world, when all Israel shall be converted to him and shall be saved through Elijah and Enoch; for then shall he be brought to the kingdom of Christ, and shall be given the city of Jerusalem, that is of the Church. Thus all Catholic Interpreters everywhere. For the Prophet speaks not so much of a temporal as of a spiritual return from the captivity of the devil and sin, which the captivity figured, both the Babylonian and the Roman. Therefore Christ liberated the Jews from the captivity of sin and the devil in his first coming, but incompletely, because he liberated few; and St. Jerome, Rabanus, Hugo and Vatablus understand these things of him, but he shall do it completely at his second coming, when he shall save all; whence then shall this prophecy be fully fulfilled. Thus Lyra. St. Jerome wishes these things to have been said by Jeremiah in the first year of Zedekiah, namely the same year in which those things were said which are contained in the two preceding chapters. See the chronological arrangement.
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5. A VOICE OF FEAR (namely of the Chaldeans invading Jerusalem) WE HAVE HEARD. - Thus Theodoret. Mystically, understand voice as the voice of tyrants, who in the time of the Apostles persecuted the Church and the Jews converted to it, as is evident Acts VIII, 1. Again, the voice of Titus and the Romans, and especially the voice of the Antichrist (Gog and Magog) who shall most fiercely persecute the Jews departing from him to Christ, through Elijah and Enoch descending. Thus Lyra, Vatablus, Dionysius. For this shall be a day of tribulation, to which there never was, nor shall be, the like. "The Prophet predicts," says St. Jerome, "a time of great misery, so that he may bring in a time of greater joy." FEAR, AND THERE IS NO PEACE. - In Hebrew more clearly you would translate in the genitive, of fear, and of no peace; supply, we have heard. 6. IF A MALE BRINGS FORTH, - if a male bears, as a female, that is to say, Since men do not experience the pains of childbirth, as women do; what then is it that the Jews already mentioned, oppressed with womanly pain, do not put their hands to arms, but to their loins and flanks, as if bringing forth, apply them to suppress the pain? It is a metonymy, signifying the severity of pain. Thus St. Jerome. ALL FACES ARE TURNED INTO PALENESS, - into the paleness of gold. For aurugo, or ærugo, or rubigo, is a blight of crops, and as it were a royal disease of them, by which namely the stalks grow pale in the manner of gold or bronze, and thus gradually wither, and because this color is in those with jaundice, namely in the royal disease: hence the Septuagint, Aquila and Symmachus translate, icterus; Theodoret, ωχρίασιν, that is, paleness. Hence also Cornelius, Celsus and Apuleius: "The jaundiced disease," they say, "is called aurugo, from the color of gold which it produces;" and because the same color arises from fear and dread, hence it is that Jeremiah here says: "And all faces are turned into paleness."
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7. A GREAT DAY THAT. - "Great," that is, terrible, and wonderfully calamitous, like the day of judgment, which is therefore called "a great day," Zeph. I, 14; Jude vers. 6; Apoc. V, 12, and VI, 17. OUT OF THE SAME. - The Hebrew [reads] out of the same, namely out of that very tribulation, Israel shall be saved; because God will break his yoke, namely of the tyrant, both of Nebuchadnezzar, and rather of the devil and Antichrist, so that Israel shall serve no one else, except God and David, that is Christ the son of David, both in this life, and especially in heaven. See Can. XXI. Thus St. Jerome, Theodoret and elsewhere others with the Chaldean [paraphrase]. Thus Christ is called David, Ezech. XXXVII, 25; Theodoret however and St. Thomas understand by David also Zerubbabel, and Simon, the Maccabee descendants of David. But these were not kings, indeed then the Jews served foreign kings and princes, namely the Persians, Greeks and Romans. The Prophet therefore mixes here the type with the antitype: and these things suit the antitype more than the type. See Can. IV and V. Gradually therefore the Prophet flies away from Cyrus to Christ, and understands him, not allegorically, but literally.
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THAT THOU MAYEST NOT APPEAR TO THYSELF INNOCENT. - The Hebrew [reads], cleansing I will not cleanse thee, as if to say: Thou thinkest, O Jew, because thou art a worshipper of God, that thou art pure and holy before the nations; but I by punishing will show thee unclean and guilty. Otherwise the Chaldean [paraphrase], destroying I will not destroy thee; Vatablus, I will not refine thee to pure purity; because thus I ought to destroy thee, wipe thee out, and take thee away from this world; even if I wished to scrub away all thy filth, I would sooner break thee than correct thee. Thus Maldonatus and Sanchez.
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11. I WILL MAKE A CONSUMPTION IN THE NATIONS (I will utterly destroy other nations; but thee, O Israel, by no means; but) IN JUDGMENT (that is with a certain moderation and equity) I WILL CHASTISE THEE, - not by supreme right, and rigid justice; yet so that, because thy sins are grave and hard, they cannot be healed except by the most biting dust, and burning cautery, by which I cut away putrid flesh and incurable parts; namely by long and hard captivity, as follows. Thus St. Jerome. The executioner cuts, and the surgeon cuts: the one to kill, the other to heal. God cuts as a surgeon, not as an executioner. 17. FOR I WILL CLOSE UP THY WOUND, - The wound of thy past desolation and calamity I will repair and restore, so that no signs of it shall appear or remain. It is clear from what follows, as if to say: Jerusalem desolate of citizens; the temple of God with praise and psalmody; the poor with riches; the people with offspring I will fill and repair then, when there shall be no one to think of it or seek it. Morally the Prophet signifies here, says St. Jerome: "That the whole world has need of the mercy of God, and no one, however holy he may be, goes secure to the judge." And St. Augustine, as testified by Possidius in his Life, used to say that no one, however just, ought to depart from this life without penance. Whence he himself, dying, was turning over and reciting the Penitential Psalms, with great sense of sorrow and contrition.
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12. THY INCURABLE FRACTURE. - "Fracture," that is thy punishment and plague; namely the devastation of Jerusalem and the Babylonian captivity, say St. Jerome and Theodoret, as if to say: I will inflict upon thee a plague which cannot be healed by human hand: but I myself after seventy years will heal the same; secondly, "this fracture" is the desolation of the Jews under Titus, and their dispersion: this is "incurable" because by the decree of God it will last until Antichrist, from whose, as also from the devil's yoke, Christ will free them, and from them will build a city, that is the Church, vers. 18. Thus Lyran and Vatablus. Thirdly, St. Jerome by fracture understands also the plagues and persecution of the primitive Church, which she suffered from pagan Emperors for three hundred years. But this sense does not suit this place: for that persecution was not a punishment of the sin of the faithful, but was the glory and increase of the Church; because then she grew and flourished especially through martyrdoms.
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13. THERE IS NONE TO JUDGE, - there is no surgeon who has judgment of thy disease, or knows by what medicine thy plague can be healed. 19. And there shall come forth from them praise, and the voice of them that play: and I will multiply them, and they shall not be diminished: and I will glorify them, and they shall not be made small. 20. And his children shall be as from the beginning, and his assembly shall be permanent before me: and I will visit against all that afflict him. 21. And his leader shall be of him: and his prince shall be brought forth from the midst of him and I will bring him near, and he shall approach unto me; for who is this that hath set his heart to approach unto me, saith the Lord? 22. And you shall be my people, and I will be your God. 23. Behold the whirlwind of the Lord, fury going forth, a storm rushing down, shall rest upon the head of the wicked. 24. The Lord will not turn away the wrath of his indignation, until he hath done and fulfilled the thought of his heart: in the latter days you shall understand these things.
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14. ALL THY LOVERS HAVE FORGOTTEN THEE. - "Lovers" here are called, first, the Egyptians and other nations to which thou, O Judea, art accustomed to flee and seek aid; second, their idols and thine; third, thy priests and princes; fourth, mystically, that is to say, the Angels who preside, to whom thou wert dear and a care before thou didst offend the Lord, shall abandon thee. Thus St. Jerome. Fifth, tropologically, that is to say, Riches, pleasures, friends, and all goods which thou hast loved against God, shall abandon thee, and shall not seek thee, shall not visit thee, shall not ask how thou farest, what thou hast, how thy affairs stand. Thus the Chaldean and Vatablus. Consider this, thou who art given to pleasure, and thou shalt die shortly. See the words at Lamentations I, 2 and 19. He subjoins the cause, saying: FOR WITH THE STROKE OF AN ENEMY (such as an enemy is wont to inflict, although I as a father chastising a son, with a friendly and paternal mind have inflicted it upon thee) HAVE I STRUCK THEE. - In truth it was severe, hard and cruel, as follows; because thy hard, obstinate and inflexible neck demanded such a stroke. THY SINS ARE HARD (in Hebrew עצמו atsemu, that is, they are strengthened and confirmed, they have prevailed) - both in number and in magnitude: because to ancient sins thou hast added new ones; second, "hard," that is, grave and incurable, that is to say, Therefore not in judgment, but in mercy have I chastised thee, because if I had chastised thee in judgment, on account of thy most grave sins I ought to have slain thee: which I was unwilling to do on account of my promise, chapter IV, verse 27, and chapter V, 10.
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16. THEREFORE, - that is, nevertheless, moreover. It is an enallage of an adverb: see Canon XVI; or "therefore," that is to say, Do not complain that thou art punished; thy enemies, however, I shall not punish, I shall punish them more severely than thee. See Isaiah XXXIII, 1. Third, Sanchez refers these words to verse 10, that is to say, That I may fulfill what I have promised thee, therefore I shall cause it to pass that the Chaldeans, who have taken thee captive and devoured thee, shall be devoured and changed in fortune, and led into servitude.
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17. FOR I WILL CLOSE UP THY WOUND, - The wound of thy past desolation and calamity I shall repair and restore, so that no signs of it shall appear or remain. It is clear from what follows, that is to say, I shall fill Jerusalem desolate of inhabitants; the temple of God with praise and psalmody; the poor with riches; the people with offspring, and I shall restore it then, when there shall be none to think of it or seek it.
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18. I WILL TURN THE CAPTIVITY OF THE TABERNACLES
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19. AND THE CITY (Jerusalem) SHALL BE BUILT IN HER HIGH PLACE (on mount Sion), AND THE TEMPLE ACCORDING TO ITS ORDER, - that is to say, The temple shall be restored to its former state; second and rather, that is to say, There shall be built by Christ an exalted Church, gathered from Jews converted to Christ, having their Christian temples, especially after Antichrist, which shall soon constitute in heaven a city and eternal temple, where I shall glorify them, so that there may be for them eternal praise, that is, thanksgiving, "and the voice of them that make merry," that is, of them that rejoice, Apocalypse XXI, 12.
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21. AND THEIR LEADER SHALL BE, - not so much Zerubbabel, as St. Thomas and Theodoret wish, although they allude to him typologically, as Christ. Thus all the Hebrews and Latins. Whence the Chaldean translates, and their king shall be anointed from among them, and Christ shall be revealed from their midst. Note: For leader in Hebrew it is אדיר addir, that is, magnificent, glorious, all-powerful, namely a leader. I WILL BRING HIM NEAR (the leader Christ), AND HE SHALL DRAW NEAR TO ME - through the hypostatic union of humanity to the Word, say St. Jerome, Rabanus and Hugh; second and better, Lyra and Vatablus, through the union of wills, that is to say, I shall join him to me in most perfect friendship, and shall say: "This is my beloved Son, in whom I am well pleased." Whence it follows: FOR WHO IS THIS? - that is to say, Who of the Angels or men is so distinguished as to be my Son? who being most closely joined to me through confidence, love and obedience, shall draw near to me; Vatablus, shall win over, or shall devote, his heart to me, so that he may always fulfill my will, and in turn for mortals may please me and entreat me: whence Isaiah XLVI, 11: The Father calls him the man of my will. See Hebrews X, 5. The Septuagint and the Chaldean refer these words to the people, namely of Christ. Whence of him it follows: "And ye shall be to me a people." Excellently St. Augustine in Sentences, number 91: "To God," he says, "who is everywhere, not by places, but by actions, we are either far off or near: because as dissimilarity separates us from him, so imitation joins us to him;" and number 123: "One does not draw near to God or recede from him by the interval of places; but similarity makes one near; They do not visit nor ask how thou farest; for it persists, rightly noting Kimchi, in the likeness of a sick and gravely wounded woman. Friends are wont, he says, to visit the sick and inquire about his condition; but when they see the disease growing worse and tending toward death, despairing of him they no longer inquire. dissimilarity makes one far off. And it is extreme misery to be far from that good which is everywhere."
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23. BEHOLD A WHIRLWIND (namely of the sentence of vengeance and damnation, not so much temporal upon the head of the Chaldeans, as eternal) SHALL REST UPON THE HEAD (of Antichrist and) OF THE WICKED (ones of his, who have persecuted the Church and the people of God).
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24. IN THE LATTER DAYS (in the time of Christ, and especially at the end of the world) YOU SHALL UNDERSTAND THESE THINGS. - Thus Lyra and Dionysius.
Machine translation from the Latin, not reviewed.
30:1
Post comminationem hic incipit consolationem ponere: et primo ponit consolationem ad omnes communiter; secundo specialiter ad civitatem regiam, scilicet Jerusalem, cap. 33: et factus est verbum domini ad Jeremiam secundo. Prima in duas. Primo consolatur eos verbo; secundo designat consolationem facto, cap. 32: verbum quod factum est ad Jeremiam a domino. Prima in duas. In prima consolatur eos ex evasione adversitatis; in secunda ex promissione prosperitatis (cap. 31): in tempore illo dicit dominus. Prima in duas.
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In prima promittit liberationem in generali: in secunda prosequitur promissionem in speciali, ibi, et haec verba quae locutus est dominus. Circa primum duo facit. Primo dominus ponit ad prophetam prophetiae conservandae praeceptum: scribe tibi omnia, quae praedicta sunt, et quae sequentur, quorum revelationem jam intus susceperat, ut diu conservarentur; in quo significat non cito implenda. Isa. 8: sume tibi librum grandem, et scribe in eo stylo hominis: velociter spolia detrahe, cito praedare. Habac. 2: scribe visum, et explana eum super tabulas, ut percurrat qui legerit eum. Secundo promittit liberationis beneficium: ecce enim convertam, idest revocabo de terra captivitatis, quantum ad terminum a quo, conversionem, quia non omnes, sed tantum illos qui tali conversione erunt digni, Israel, decem tribus, quantum ad illos qui ad Ezechiam regem in Jerusalem venerunt. 2 Paral. 30: nam cum eis captivati sunt, et eis redeuntibus redierunt. Vel referendum est ad conversionem factam ad fidem Christi, et convertam, quantum ad terminum ad quem. Psal. 125: in convertendo dominus captivitatem Sion, facti sumus sicut consolati.
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Hic prosequitur liberationis partes: et primo promittit eis liberationem ab hostium servitute: secundo a multiplici destructione quam sustinuerunt, ibi, quia haec dicit dominus. Circa primum duo. Primo proponit oppressionem pristinam, quam designat proponens hostium timorem: vocem terroris audivimus, ante a prophetis praenuntiatam: formido et non est pax, aliquo auxilium ferente. Job 15: sonitus terroris semper in auribus illius: et cum pax sit, ille semper insidias suspicatur. Timoris expressionem ex gestu corporis: quia ad similitudinem parturientium manus ad lumbos convertebant prae stupore: interrogate. Psal. 47: ibi dolores ut parturientis. Et ex immutatione ruboris: et conversae sunt in auruginem, quae est color niger permixtus rubedini, contingens iratis. Et ex vento urente. Isa. 12: facies combustae vultus eorum. Joel. 2: omnes vultus redigentur in ollam. Proponit etiam timoris, et anxietatis magnitudinem: vae quia magna, magnitudine tribulationis, dies, captionis Jerusalem. Soph. 1: vox diei domini amara; tribulabitur ibi fortis. Dies irae dies illa, dies tribulationis et angustiae; dies calamitatis, et miseriae: dies tenebrarum, et caliginis, dies nebulae et turbinis; dies tubae, et clangoris, et cetera.
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Secundo promittit salutem futuram: et primo promittit liberationem: et ex ipso salvabitur, scilicet tempore, quamvis malo.
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Oseae 1: salvabo eos in domino Deo suo. Secundo salutis modum et ordinem, promittens liberationem a servitute excludens hostium imperium, et erit in die illa (...) conteram jugum, ipsum Nabuchodonosor. Et non dominabitur, quod impletum est temporum Simonis. 1 Mach. in fine. Vel referendum ad liberationem factam per Christum de potestate Daemonum. Isa. 9: jugum enim oneris ejus, et virgam humeri ejus, et sceptrum exactoris ejus superasti. Et promittens optatum imperium: sed servient, idest alicui qui erit vobis sicut David, sicut Simoni et Jonathae. Vel Zorobabel, qui fuit de stirpe David. Vel Christo. David autem imperium erat eis maxime desideratum propter prosperitatem, et pacem quam tempore ipsius habuerunt, et quia non oppresserat eos servitute, sicut Salomon. Ezech. 37: David servus meus princeps eorum in perpetuum. Providet etiam liberationem a captivitate, excludens timorem: tu ergo ne timeas. Isa. 43: noli timere, quia ego tecum sum. Ab oriente adducam semen tuum, et ab occidente congregabo te. Et ponens liberationem quantum ad terminum a quo: quia ecce ego salvabo te de terra longinqua.
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Zachar. 8: ecce ego salvabo populum meum de terra orientis, et de terra occasus solis, et adducam eos: et habitabunt in medio Jerusalem, et erunt mihi in populum, et ego ero eis in Deum, in veritate et in justitia. Et quantum ad terminum ad quem: et revertetur et quiescet, quantum ad pacis tranquillitatem, et in cunctis, quantum ad rerum ubertatem. Isa. 32: sedebit populus meus in multitudine pacis, et in tabernaculis fiduciae, et in requie opulenta.
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Tertio ostendit salutis auctorem: et primo ponit salvatoris praesentiam: quoniam tecum ego sum. Supra 20: dominus mecum est tamquam bellator fortis: idcirco qui persequuntur me cadent, et infirmi erunt, et confundentur vehementer, quia non intellexerunt opprobrium sempiternum, quod nunquam delebitur. Secundo in hostes vindictam: faciam enim consummationem: ad finem consumptionis perducet eos. Isa. 10: consummationem et abbreviationem dominus Deus exercituum faciet in medio omnis terrae. Tertio ad vos conservationis misericordiam: te autem non faciam in consummationem, ut scilicet non sint tuae reliquiae. Supra 5: verumtamen in diebus illis, ait dominus, non faciam vos in consummationem. Quarto infert moderatam poenam ad castigandum: castigabo te in judicio. Supra 10: corripe me, domine, verumtamen in judicio, et non in furore tuo, ne forte ad nihilum redigas me, in judicio, aequitatis.
30:13
Hic promittit liberationem a destructione, et afflictione magna quam sustinuerant: et circa hoc duo. Primo proponit praecedentem destructionem, ostendens ipsius magnitudinem, quia quasi haec erit castigationis quantitas ut in virtute humana reparari non possit: fractura, quae dicit interruptionem continuitatis, et significat destructionem hominum, vel civitatum, insanabilis, quantum in se est, licet Deus salvare possit, propter magnitudinem pessima, propter profunditatem. Thren. 2: magna est velut mare contritio tua: quis medebitur tui? Excludens etiam humani auxilii subventionem, sive per judicium justitiae judicantis de injuria illata: non est qui judicet, contra hostes, ad illigandum, sicut qui curant plagas ligant emplastra super ipsas. Isa. 59: vidit dominus, et malum apparuit in oculis ejus, quia non est judicium. Sive secundum affectum amicitiae subvenientis: utilitas non est tibi, ab amicis scilicet, quia vere medicum offendisti. Thren. 1: omnes amici ejus spreverunt eam, et facti sunt ei inimici. Ostendens etiam poenae aequitatem, assignans poenae causam: plaga enim inimici, qui percutit ad mortem, quia est insanabilis, crudeli, quia profunda.
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Propter multitudinem: unde oportuit esse magnam plagam, quae omnia apostemata comprehenderet: dura, quantum ad obstinationem; et ideo oportuit eam esse vehementem: et profundam quae usque ad intima penetraret. Thren. 2: factus est dominus velut inimicus, praecipitavit Israel, praecipitavit omnia moenia ejus, dissipavit munitiones ejus, et replevit in filia Juda humiliatum et humiliatam.
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Et excludit murmurantium querelam: quid clamas? Murmurando. Non possunt sanari nisi pulvere mordacissimo, quo putridas carnes et insanabiles amputarem. Thren. 3: quid murmuravit homo vivens, vir pro peccatis suis? Secundo promittit liberationem: et primo promittit subventionis beneficium quantum ad vindictae judicium, contra injuriam illatam in personis, quia non est alius qui liberet, qui comedunt, occidendo, hostes, captivantes te. Supra 2: omnes qui devorant eum derelinquunt, mala venient super eos, dicit dominus. Et contra injuriam illatam in rebus: et qui te vastant, quantum ad bona immobilia praedatores, quantum ad mobilia. Isa. 33: vae qui praedaris, nonne et ipse praedaberis? Et quantum ad curatoris amicabilem affectum, ponens curationem, obducam: idest, ita perfecte curabo quod nec vestigium appareat praecedentis plagae. Psal. 146: qui sanat contritos corde, et alligat contritione, eorum. Haec sub Zorobabel quando Assyrios, idest Ninivem, vastaverunt Babylonii et Chaldaei, et ipsos Medi et Persae. Et tunc obducta est cicatrix, et cetera.
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Et assignat rationem: quia ejectam vocaverunt te, scilicet hostes. Proverb. 24: cum ceciderit inimicus tuus ne gaudeas, et in ruina ejus ne exultet cor tuum; ne forte videat dominus, et displiceat ei, et auferat ab eo iram suam. Insultatio enim hostium est causa divinae miserationis. Secundo ostendit subveniendi modum: haec dicit dominus: et primo quantum ad modum auxiliandi: ecce ego convertam; secundo quantum ad modum vindicandi: ecce turbo domini furor egrediens. Circa primum primo promittit restaurationem aedificiorum omnium generaliter: convertam, idest restituam ad statum pristinum, tabernaculorum, domorum. Isa. 61: aedificabunt deserta populorum, et ruinas antiquas erigent, et instaurabunt civitates desertas, et dissipatas in generationem et generationem.
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Et quantum ad principalia specialiter: et aedificabitur civitas, idest Jerusalem. Isa. 44: qui dico Jerusalem, habitaberis; et civitatibus Juda, aedificabimini; et deserta ejus suscitabo. Secundo promittit prosperitatem hominum quantum ad cordis jucunditatem: et egredietur de eis laus. Isa. 51: gaudium, et laetitia invenietur in ea, et gratiarum actio, et vox laudis.
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Quantum ad populi multitudinem: multiplicabo eos et non minuentur, quantum in me est, et nisi ex culpa eorum proveniat. Psalm. 138: dinumerabo eos, et super arenam multiplicabuntur. Vel intelligendum de his qui ad Christum convertuntur.
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Et quantum ad hominis exaltationem: et glorificabo, vel corporaliter, vel spiritualiter quantum ad virtutis sanctitatem, et erunt filii ejus sicut a principio, idest similes sanctis patribus, coram me, per vitae munditiam. Et visitabo, quia defendam eos, et vindicabo. Job 29: quis mihi tribuat ut sim juxta menses pristinos, secundum dies quibus Deus custodiebat me? Tertio quantum ad rectorum bonitatem, ponens primo ipsorum propinquitatem quia ex eodem genere: et erit dux ex eo. Hoc refertur ad Zorobabel, vel ad Christum. Oseae 2: dabo eis vinitores ejus ex eodem loco.
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Secundo eorum sanctitatem, et applicabo eum, et accedet, per justitiam, quis enim iste est qui applicet cor suum? In quo ostenditur auctor applicandi, quia nullus applicatur nisi a Deo tractus. Joan. 6: nemo potest venire ad me, nisi pater, qui misit me, traxerit eum.
30:22
Tertio tangit justitiae utilitatem: et eritis mihi in populum. Eccli. 10: qualis est rector civitatis, tales et inhabitantes in ea.
30:24
Hic ponit modum vindictae: et primo comminatur poenam, ecce turbo, ut dispergat, sicut commotio aeris pulverem, per captivitatem, procella, ut absorbeat per mortem, sicut fluctus maris, impiorum, qui afflixerunt Judaeos, et qui de malis non sunt emendati, conquiescet, quasi poena permanens. Isa. 30: erit transitus virgae fundatus quam requiescere faciet dominus super eum. Secundo excludit misericordiam: non avertet iram. Isa. 3: in omnibus his non est aversus furor domini; sed adhuc manus ejus extenta. Tertio promittit scientia horum: in novissimis intelligetis ea, quando scilicet omnia ista contigerint. Psalm. 9: cognoscetur dominus judicia faciens in operibus manuum suarum comprehensus est peccator.
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.