Jeremias by God’s commandment purchases a field of his kinsman: and prophesies the return of the people out of captivity: and the everlasting covenant God will make with his church.
Nabuchodonosor besieging Ierusalem, Ieremie in prison 7. byeth by Gods commandment a field of his cosin. 17. Prayeth for the whole nation, reciting Gods former benefites, 26. Prophecieth their captiuitie in Babylon, 30. for their idolatrie: 36. and deliuerie from thence, 40. With a new couenant to serue God sincerely.
1The word that came to Jeremias from the Lord in the tenth year of Sedecias king of Juda: the same is the eighteenth year of Nabuchodonosor.Parola detta a Geremia dal Signore l'anno decimo di Sedecia re di Giuda, che è l'anno diciottesimo di Nabuchodonosor.THE word that was made to Ieremie from our Lord in the tenth yeare of Sedecias the king of Iuda: the same is the eightenth yeare of Nabuchodonosor.Verbum quod factum est ad Jeremiam a Domino, in anno decimo Sedeciæ regis Juda, ipse est annus decimusoctavus Nabuchodonosor. 2At that time the army of the king of Babylon besieged Jerusalem: and Jeremias the prophet was shut up in the court of the prison, which was in the house of the king of Juda.L'esercito del re di Babilonia assediava allora Gerusalemme; e Geremia profeta era rinchiuso nel cortile della prigione, la quale era nella casa del re di Giuda;Then the armie of the king of Babylon besieged Ierusalem: and Ieremie the prophet was shut vp in the court of the prison, that was in the house of the king of Iuda.Tunc exercitus regis Babylonis obsidebat Jerusalem, et Jeremias propheta erat clausus in atrio carceris qui erat in domo regis Juda. 3For Sedecias king of Juda had shut him up, saying: Why dost thou prophesy, saying: Thus saith the Lord: Behold I will give this city into the hand of the king of Babylon, and he shall take it?Imperocché ve l'avea fatto rinchiudere Sedecia re di Giuda, dicendo: Perchè profetizzi tu, e dici: Queste cose ha dette il Signore: ecco, che io darò questa città in potere del re di Babilonia, ed ei la espugnerà?For Sedecias the king of Iuda had shut him vp, saying: Why doest thou prophecie, saying: Thus saith our Lord: Behold I wil geue this citie into the hand of the king of Babylon, and he shal take it?Clauserat enim eum Sedecias rex Juda, dicens: Quare vaticinaris, dicens: Hæc dicit Dominus: Ecce ego dabo civitatem istam in manus regis Babylonis, et capiet eam: 4And Sedecias king of Juda shall not escape out of the hand of the Chaldeans: but he shall be delivered into the hands of the king of Babylon: and he shall speak to him mouth to mouth, and his eyes shall see his eyes.E Sedecia re di Giuda non fuggirà dalle mani de' Caldei; ma sarà dato in potere del re di Babilonia, e parlerà con lui testa a testa, e gli occhi di lui vedran gli occhi dell'altro:And Sedecias the king of Iuda shal not escape out of the hand of the Chaldees: but he shal be deliuered into the handes of the king of Babylon: and he shal speake with him mouth to mouth, and his eies shal see his eies.et Sedecias rex Juda non effugiet de manu Chaldæorum, sed tradetur in manus regis Babylonis: et loquetur os ejus cum ore illius, et oculi ejus oculos illius videbunt:
5And he shall lead Sedecias to Babylon: and he shall be there till I visit him, saith the Lord. But if you will fight against the Chaldeans, you shall have no success.E quegli condurrà Sedecia a Babilonia; ed ivi egli starà sino a tanto, che io lo visiti, dice il Signore: che se voi combatterete contro i Caldei, non avrete nissun prospero successo.And he shal leade Sedecias into Babylon: and he shal be there til I visite him, saith our Lord. But if you wil fight against the Chaldees, you shal haue nothing prosperous.et in Babylonem ducet Sedeciam, et ibi erit donec visitem eum, ait Dominus: si autem dimicaveritis adversum Chaldæos, nihil prosperum habebitis ? 6And Jeremias said: The word of the Lord came to me, saying:E Geremia disse: Il Signore mi ha parlato, dicendo:And Ieremie said: The word of our Lord was made to me, saying:Et dixit Jeremias: Factum est verbum Domini ad me, dicens: 7Behold, Hanameel the son of Sellum thy cousin shall come to thee, saying: Buy thee my field, which is in Anathoth, for it is thy right to buy it, being next akin.Ecco, che verrà a te Hanameel figliuolo di Sellum tuo cugino da canto di padre, a dirti: Comperati il mio campo, che è in Anathoth: imperocché a te si compete il comprarlo come a parente dello stesso sangue.Behold, Hanameel the sonne of Sellum thy cosin shal come to thee, saying: Bye vnto the my field, which is in Anathoth: for it apperteyneth to thee by kinred to bye it.Ecce Hanameel filius Sellum, patruelis tuus, veniet ad te, dicens: Eme tibi agrum meum qui est in Anathoth, tibi enim competit ex propinquitate ut emas. 8And Hanameel my uncle’s son came to me, according to the word of the Lord, to the entry of the prison, and said to me: Buy my field, which is in Anathoth in the land of Benjamin: for the right of inheritance is thine, and thou art next of kin to possess it. And I understood that this was the word of the Lord.E venne a me Hanameel figliuolo del mio zio paterno, secondo la Parola del Signore nel cortile della prigione, e mi disse: Fa acquisto del mio campo, che è in Anathoth nella terra di Beniamin: perocché tu hai diritto alla eredità, e tu se' parente, e dei farne acquisto. Or io compresi, che questa Parola veniva dal Signore,And Hanameel myne vncles sonne came vnto me according to the word of our Lord to the enterie of the prison, and said to me: Possesse my field, which is in Anathoth in the land of Beniamin: because the inheritance perteineth to thee, and thou art nere of kinne to possesse it. And I vnderstood that it was the word of our Lord.Et venit ad me Hanameel filius patrui mei, secundum verbum Domini, ad vestibulum carceris, et ait ad me: Posside agrum meum qui est in Anathoth, in terra Benjamin, quia tibi competit hæreditas, et tu propinquus es ut possideas. Intellexi autem quod verbum Domini esset:
9And I bought the field of Hanameel my uncle’s son, that is in Anathoth: and I weighed him the money, seven staters, and ten pieces of silver.E comperai da Hanameel figliuolo di mio zio paterno il campo, che è in Anathoth: e gli pesai il denaro, sette stateri, e dieci stateri d'argento.And I bought the field of Hanameel myne vncles sonne, which is in Anathoth: and I weyed him the siluer, seuen staters, and ten peeces of siluer.et emi agrum ab Hanameel filio patrui mei, qui est in Anathoth, et appendi ei argentum: septem stateres, et decem argenteos. 10And I wrote it in a book and sealed it, and took witnesses: and I weighed him the money in the balances.È scrissi il contratto, e lo sigillai presenti i testimonj: e pesai il denaro sulla bilancia.And I wrote it in a booke, and signed it, and tooke witnesses: & I weighed the siluer in balance.Et scripsi in libro, et signavi, et adhibui testes, et appendi argentum in statera. 11And I took the deed of the purchase that was sealed, and the stipulations, and the ratifications with the seals that were on the outside.E presi il contratto di compra segnato con le sue stipulazioni, e formalità, e co' sigilli al di fuori,And I tooke the booke of the possession signed, and the stipulations, and the thinges ratified, and the signes on the out side.Et accepi librum possessionis signatum, et stipulationes, et rata, et signa forinsecus: 12And I gave the deed of the purchase to Baruch the son of Neri the son of Maasias in the sight of Hanameel my uncle’s son, in the presence of the witnesses that subscribed the book of the purchase, and before all the Jews that sat in the court of the prison.E diedi questo contratto di compra a Baruch figliuolo di Neri, figliuolo di Maasia, in presenza di Hanameele mio cugino, in presenza de' testimonj, che erano scritti nel contratto di compra, e in presenza di tutti i Giudei, che stavano a seder nel cortile della prigione.And I gaue the booke of the possession to Baruch the sonne of Neri the sonne of Maasias in the sight of Hanameel my cosin, and in the sight of the witnesses, that were written in the booke of the purchase, & in the sight of al the Iewes, that sate in the court of the prison.et dedi librum possessionis Baruch filio Neri filii Maasiæ, in oculis Hanameel patruelis mei, in oculis testium qui scripti erant in libro emptionis, et in oculis omnium Judæorum qui sedebant in atrio carceris. 13And I charged Baruch before them, saying:E diedi ordine in presenza di questi a Baruch, dicendo:And I commanded Baruch before them, saying:Et præcepi Baruch coram eis, dicens:
14Thus saith the Lord of hosts the God of Israel: Take these writings, this deed of the purchase that is sealed up, and this deed that is open: and put them in an earthen vessel, that they may continue many days.Queste cose dice il Signor degli eserciti, il Dio d'Israele: Prendi questi contratti, questo contratto di compra sigillato, e questo, che è aperto, e mettili in un vaso di terra cotta, affinchè possano conservarsi per lungo tempo;Thus saith the Lord of hostes the God of Israel: Take these bookes, this booke of the purchase signed, and this booke, that is open: and put them in an earthen vessel, that they may continew manie daies.Hæc dicit Dominus exercituum, Deus Israël: Sume libros istos, librum emptionis hunc signatum, et librum hunc qui apertus est, et pone illos in vase fictili, ut permanere possint diebus multis: 15For thus saith the Lord of hosts the God of Israel: Houses, and fields, and vineyards shall be possessed again in this land.Imperocché queste cose dice il Signor degli eserciti, il Dio d'Israele: Si compereranno tuttavia e case, e campi, e vigne in questa terra.For thus saith the Lord of hostes, the God of Israel: Yet shal houses, and fieldes, and vineyardes be possessed in this land.hæc enim dicit Dominus exercituum, Deus Israël: Adhuc possidebuntur domus, et agri, et vineæ in terra ista. 16And after I had delivered the deed of purchase to Baruch the son of Neri, I prayed to the Lord, saying:E feci orazione al Signore, dopo che ebbi dato il contratto di compra a Baruch, dicendo:And I prayed to our Lord, after that I deliuered the booke of the possession to Buruch the sonne of Neri, saying:Et oravi ad Dominum, postquam tradidi librum possessionis Baruch filio Neri, dicens: 17Alas, alas, alas, O Lord God, behold thou hast made heaven and earth by thy great power, and thy stretched out arm: no word shall be hard to thee:Ahi, ahi, ahi, Signore Dio: ecco, che tu creasti il cielo, e la terra colla tua possanza grande, e coll'alto tuo braccio; nulla sarà difficile a te:Alas, alas, alas, ô Lord God: behold thou hast made heauen and earth in thy great strength, and in thy stretched out arme: no word shal be hard to thee:Heu ! heu ! heu ! Domine Deus, / ecce tu fecisti cælum et terram / in fortitudine tua magna, et in brachio tuo extento: / non erit tibi difficile omne verbum: 18Thou shewest mercy unto thousands, and returnest the iniquity of the fathers into the bosom of their children after them: O most mighty, great, and powerful, the Lord of hosts is thy name.Tu se' quegli, che fai misericordia per mille generazioni, e l'iniquità de' padri punisci dopo di essi sopra i lor figli: tu fortissimo, grande, e possente, il tuo nome, è il Dio degli eserciti.Which doest mercie on thousandes, and rendrest the iniquitie of the fathers into the bosome of their children after them. ô Most strong, great, & mightie, the Lord of hostes is thy name.qui facis misericordiam in millibus, / et reddis iniquitatem patrum in sinum filiorum eorum post eos: / fortissime, magne, et potens, / Dominus exercituum nomen tibi.
19Great in counsel, and incomprehensible in thought: whose eyes are open upon all the ways of the children of Adam, to render unto every one according to his ways, and according to the fruit of his devices.Grande ne' tuoi consigli, incomprensibile ne' tuoi disegni: gli occhi del quale sono aperti sopra tutti gli andamenti de' figliuoli di Adamo, affin di rendere a ognuno secondo le opere sue, e secondo il frutto de' lor pensamenti.Great in counsel, and incomprehensible in cogitation: whose eies are open vpon al the waies of the children of Adam, to render vnto euerie one according to his waies, and according to the fruite of his inuentions.Magnus consilio, et incomprehensibilis cogitatu: / cujus oculi aperti sunt super omnes vias filiorum Adam, / ut reddas unicuique secundum vias suas, / et secundum fructum adinventionum ejus. 20Who hast set signs and wonders in the land of Egypt even until this day, and in Israel, and amongst men, and hast made thee a name as at this day.Il quale fino a questo di facesti segni, e prodigi nella terra d'Egitto, e in Israele, e tra tutti gli uomini, e facesti a te un nome, quale tu hai in oggi.Which hast put signes and wonders in the land of Aegypt euen vntil this day, and in Israel, and in men, and hast made thee a name as is this day.Qui posuisti signa et portenta / in terra Ægypti usque ad diem hanc, / et in Israël, et in hominibus, / et fecisti tibi nomen sicut est dies hæc. 21And hast brought forth thy people Israel, out of the land of Egypt with signs, and with wonders, and with a strong hand, and a stretched out arm, and with great terror.E traesti il tuo popolo dalla terra d'Egitto per mezzo di segni, e prodigi, con man robusta, e con braccio disteso, e con grandi terrori.And thou didest bring forth thy people Israel out of the Land of Aegypt, in signes, and in wonders, and in a strong hand, and in a stretched out arme, and in great terrour.Et eduxisti populum tuum Israël de terra Ægypti, / in signis et in portentis, / et in manu robusta et in brachio extento, / et in terrore magno: 22And hast given them this land which thou didst swear to their fathers, to give them a land flowing with milk and honey.E desti lor questa terra', come a' padri loro promessa avevi con giuramento di darla ad essi, terra, che scorre latte, e miele.And thou gauest them this land, which thou swarest to their fathers, that thou wouldst geue them a land flowing with milke and honie.et dedisti eis terram hanc, / quam jurasti patribus eorum ut dares eis, / terram fluentem lacte et melle. 23And they came in, and possessed it: but they obeyed not thy voice, and they walked not in thy law: and they did not any of those things that thou didst command them to do, and all these evils are come upon them.Ed entrarono in essa, e la hanno posseduta: e non ubbidirono alla tua voce, e non camminarono nella tua legge: e non fecero tutto quello, che tu lor comandasti di fare, onde son cadute sopra di essi tutte queste sciagure.And they entered in, and possessed it: and they obeyed not thy voice, and in thy law they walked not: al that thou didst command them to doe, they did not: and al these euils are befallen them.Et ingressi sunt, et possederunt eam, / et non obedierunt voci tuæ, / et in lege tua non ambulaverunt: / omnia quæ mandasti eis ut facerent non fecerunt, / et evenerunt eis omnia mala hæc.
24Behold works are built up against the city to take it: and the city is given into the hands of the Chaldeans, who fight against it, by the sword, and the famine, and the pestilence: and what thou hast spoken, is all come to pass, as thou thyself seest.Ecco, che le macchine da guerra sono alzate contro la città, per espugnarla: ed ella è data in poter de' Caldei, che la combattono colla spada, colla fame, e colla peste: e tutto quello, che tu hai predetto è accaduto, come vedi tu stesso.Behold munitions are built against the citie, that it may be taken: and the citie is geuen into the handes of the Chaldees, which fight against it, at the presence of the sword, and of famine, and of pestilence: and what thinges soeuer thou hast spoken, are come to passe, as thy self seest.Ecce munitiones exstructæ sunt adversum civitatem ut capiatur, / et urbs data est in manus Chaldæorum / qui præliantur adversus eam, / a facie gladii, et famis, et pestilentiæ: / et quæcumque locutus es, acciderunt, / ut tu ipse cernis. 25And sayest thou to me, O Lord God: Buy a field for money, and take witnesses, whereas the city is given into the hands of the Chaldeans?E tu mi dici, o Signore Dio: Compera col denaro un campo, presenti i testimoni, quando la città è abbandonata al poter de' Caldei?And sayst thou to me ô Lord God: Bye the field for siluer, and take witnesses, whereas the citie is geuen into the handes of the Chaldees?Et tu dicis mihi, Domine Deus: / Eme agrum argento, et adhibe testes, / cum urbs data sit in manus Chaldæorum ? 26And 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: 27Behold I am the Lord the God of all flesh: shall any thing be hard for me?Ecco, che io sono il Signore Dio di tutti gli uomini: vi sarà egli cosa alcuna difficile a me?Behold I am the Lord the God of al flesh: shal anie word be hard for me?Ecce ego Dominus Deus universæ carnis: / numquid mihi difficile erit omne verbum ? 28Therefore thus saith the Lord: Behold I will deliver this city into the hands of the Chaldeans, and into the hands of the king of Babylon, and they shall take it.Per questo così parla il Signore: Ecco, che io darò questa città nelle mani de' Caldei, e in potere del re di Babilonia, e la prenderanno.Therefore thus saith our Lord: Behold I wil deliuer this citie into the handes of the Chaldees, and into the handes of the king of Babylon, and they shal take it.Propterea hæc dicit Dominus: / Ecce ego tradam civitatem istam in manus Chaldæorum, / et in manus regis Babylonis, / et capient eam.
29And the Chaldeans that fight against this city, shall come and set it on fire, and burn it, with the houses upon whose roofs they offered sacrifice to Baal, and poured out drink offerings to strange gods, to provoke me to wrath.E verranno i Caldei a battaglia contro questa città, e le appiccheranno il fuoco, e la incendieranno insieme colle case, sui tetti delle quali sagrificavano a Baal, e facean libagioni agli dei stranieri per muovermi ad ira;And the Chaldees shal come fighting against this citie, and shal set in on fire, and burne it, and the houses, in whose toppes they did sacrifice to Baal, and offered libaments to strange goddes to prouoke me vnto wrath.Et venient Chaldæi præliantes adversum urbem hanc, / et succendent eam igni, et comburent eam, / et domos in quarum domatibus sacrificabant Baal, / et libabant diis alienis libamina ad irritandum me. 30For the children of Israel, and the children of Juda, have continually done evil in my eyes from their youth: the children of Israel who even till now provoke me with the work of their hands, saith the Lord.Imperocché eran usi i figliuoli d'Israele, e i figliuoli di Giuda a sempre mal fare sugli occhi miei, fin dalla loro adolescenza: i figliuoli d'Israele, i quali sino a questo punto mi esacerbano colle opere delle mani loro, dice il Signore:For the children of Israel, and the children of Iuda were continually doeing euil in myne eies from their youth: the children of Israel which euen vntil this present exasperate me in the worke of their handes, saith our Lord.Erant enim filii Israël et filii Juda / jugiter facientes malum in oculis meis ab adolescentia sua: / filii Israël, qui usque nunc exacerbant me / in opere manuum suarum, dicit Dominus. 31For this city hath been to me a provocation and indignation from the day that they built it, until this day, in which it shall be taken out of my sight.Imperocché oggetto del mio furore, e della mia indegnazione è per me questa città dal dì, nel quale la edificarono, fino a questo giorno, in cui mi sarà tolta davanti agli occhi,Because in furie and in myne indignation this citie is made to me, from the day that they builded it, vntil this day, wherein it shal be taken out of my sight.Quia in furore et in indignatione mea facta est mihi civitas hæc, / a die qua ædificaverunt eam / usque ad diem istam qua auferetur de conspectu meo, 32Because of all the evil of the children of Israel, and of the children of Juda, which they have done, provoking me to wrath, they and their kings, their princes, and their priests, and their prophets, the men of Juda, and the inhabitants of Jerusalem.Per le malvagità de' figliuoli di Israele, e de' figliuoli di Giuda, commesse da essi, quando mi provocavano ad ira, eglino, e i loro regi, e i loro principi, e i lor sacerdoti, e i loro profeti, gli uomini di Giuda, e gli abitatori di Gerusalemme.For the malice of the children of Israel, and of the children of Iuda, which they haue done prouoking me to wrath, they and their kinges, their princes, and their priestes, and their prophets, the men of Iuda and the inhabitants of Ierusalem.propter malitiam filiorum Israël et filiorum Juda, / quam fecerunt ad iracundiam me provocantes, / ipsi et reges eorum, / principes eorum, et sacerdotes eorum, et prophetæ eorum, / viri Juda et habitatores Jerusalem.
33And they have turned their backs to me, and not their faces: when I taught them early in the morning, and instructed them, and they would not hearken to receive instruction.E volsero a me le spalle, e non e la faccia, quando di buon ora io gl'istruiva, e gli avvisava; ed ei non volevano udire, né ammettere disciplina.And they haue turned the backes to me, and not the faces: when I taught them early, and instructed them, and they would not heare that they might take discipline.Et verterunt ad me terga, et non facies, / cum docerem eos diluculo et erudirem, / et nollent audire, ut acciperent disciplinam. 34And they have set their idols in the house, in which my name is called upon, to defile it.E posero i loro idoli nella casa, che porta il mio nome, affin di contaminarla.And they haue set their idols in the house, wherein my name is inuocated, that they might pollute it.Et posuerunt idola sua in domo in qua invocatum est nomen meum, / ut polluerent eam. 35And they have built the high places of Baal, which are in the valley of the son of Ennom, to consecrate their sons and their daughters to Moloch: which I commanded them not, neither entered it into my heart, that they should do this abomination, and cause Juda to sin.E alzarono a Baal gli altari, che son nella valle del figliuolo di Ennom, per consacrarvi a Moloch i figli suoi, e le figlie: cosa, che io non comandai loro giammai, né mi cadde in pensiero, ch'ei facessero simile abbominazione, e Giuda precipitassero nel peccato.And they haue built the excelses of Baal, which are in the valley of the sonne of Ennom, that they might consecrate their sonnes and their daughters to Moloch: which I commanded them not, neither hath it ascended into my hart, that they should doe this abomination, and bring Iuda into sinne.Et ædificaverunt excelsa Baal / quæ sunt in valle filii Ennom, / ut initiarent filios suos et filias suas Moloch, / quod non mandavi eis, / nec ascendit in cor meum ut facerent abominationem hanc: / et in peccatum deducerent Judam. 36And now, therefore, thus saith the Lord the God of Israel to this city, whereof you say that it shall be delivered into the hands of the king of Babylon by the sword, and by famine, and by pestilence:E adesso dopo queste cose, così parla il Signore, il Dio d'Israele a questa città, la qual voi dite, che sarà data in potere del re di Babilonia, a forza di spada, di fame, e di peste:And now for these thinges, thus saith our Lord the God of Israel to this citie, whereof you say that it is deliuered into the handes of the king of Babylon in sword, and in famine, & in pestilence.Et nunc propter ista, / hæc dicit Dominus Deus Israël ad civitatem hanc, / de qua vos dicitis quod tradetur in manus regis Babylonis, / in gladio, et in fame, et in peste:
37Behold I will gather them together out of all the lands to which I have cast them out in my anger, and in my wrath, and in my great indignation: and I will bring them again into this place, and will cause them to dwell securely.Ecco, che io li raunerò da tutti i paesi, pe' quali io gli avrò dispersi nel mio furore, nell'ira, e nell'indegnazione mia grande: e li ricondurrò in questo luogo, e farò, che lo abitino senza timori.Behold I wil gather them together out of al landes, to which I haue cast them out in my furie, and in my wrath, and in my great indignation: and I wil bring them againe into this place, and wil make them dwel confidently.Ecce ego congregabo eos de universis terris ad quas ejeci eos / in furore meo, et in ira mea, et in indignatione grandi: / et reducam eos ad locum istum, / et habitare eos faciam confidenter: 38And they shall be my people, and I will be their God.E saranno mio popolo, ed io sarò loro Dio.And they shal be my people, and I wil be their God.et erunt mihi in populum, / et ego ero eis in Deum. 39And I will give them one heart, and one way, that they may fear me all days: and that it may be well with them, and with their children after them.E darò loro un cuor solo, e un solo culto, affinchè temano me per tutti i lor giorni, e felici sian essi, e i loro figli dopo di loro.And I wil geue them one hart, and one way, that they may feare me al daies: and it may be wel with them, and with their children after them.Et dabo eis cor unum, et viam unam, / ut timeant me universis diebus, / et bene sit eis, et filiis eorum post eos. 40And I will make an everlasting covenant with them, and will not cease to do them good: and I will give my fear in their heart, that they may not revolt from me.E farò con essi un'alleanza eterna, e non cesserò mai di beneficargli; e il mio timore porrò nel cuor loro, affinchè non si allontanino da me.And I wil make an euerlasting couenant with them: and wil not cease to doe them good: and I wil geue my feare in their hart, that they reuolt not from me.Et feriam eis pactum sempiternum, / et non desinam eis benefacere: / et timorem meum dabo in corde eorum, / ut non recedant a me. 41And I will rejoice over them, when I shall do them good: and I will plant them in this land in truth, with my whole heart, and with all my soul.E sarà mio gaudio il far loro de' benefici, e gli stabilirò in questa terra veracemente, di tutto cuore, e con tutto il mio spirito.And I wil reioyce vpon them, when I shal doe them good: and I wil plant them in this land in truth in my whole hart and in al my soule.Et lætabor super eis, cum bene eis fecero: / et plantabo eos in terra ista in veritate, / in toto corde meo et in tota anima mea.
42For thus saith the Lord: As I have brought upon this people all this great evil: so will I bring upon them all the good that I now speak to them.Imperocché queste cose dice il Signore: Siccome io ho mandato sopra questo popolo tutto questo gran male, così manderò sopra di essi tutto il bene, che lor prometto.Because thus saith our Lord: As I haue brought vpon this people al this great euil: so wil I bring vpon them al the good, that I speake to them.Quia hæc dicit Dominus: / Sicut adduxi super populum istum omne malum hoc grande, / sic adducam super eos / omne bonum quod ego loquor ad eos. 43And fields shall be purchased in this land: whereof you say that it is desolate, because there remaineth neither man nor beast, and it is given into the hands of the Chaldeans.E torneranno a possedersi i campi in questa terra, della quale voi dite, ch'ella è deserta per non esservi rimaso uomo, né giumento, e per essere stata data in poter de' Caldei.And the fieldes shal be possessed in this land: whereof you say that it is desolate, because there is remayning no man nor beast, and it is geuen into the handes of the Chaldees.Et possidebuntur agri in terra ista, / de qua vos dicitis quod deserta sit, / eo quod non remanserit homo et jumentum, / et data sit in manus Chaldæorum. 44Fields shall be bought for money, and deeds shall be written, and sealed, and witnesses shall be taken, in the land of Benjamin, and round about Jerusalem, in the cities of Juda, and in the cities on the mountains, and in the cities of the plains, and in the cities that are towards the south: for I will bring back their captivity, saith the Lord.Si compreranno con denaro i campi, e se ne faranno i contratti, e questi saran sigillati alla presenza di testimoni, nella terra di Beniamin, e nel territorio di Gerusalemme, e nelle città di Giuda, e nelle città di montagna, e nelle città campestri, e nelle città, che sono a mezzogiorno; perocché porrò fine alla loro schiavitudine, dice il Signore.The fieldes shal be bought for money, and shal be written in a booke, and the signe shal be stamped on, and a witnes shal be taken, in the land of Beniamin, and round about Ierusalem, in the cities of Iuda, and in the cities on the mountaines, and in the champaine cities, and in the cities that are toward the South: because I wil conuert their captiuitie, saith our Lord.Agri ementur pecunia, et scribentur in libro, / et imprimetur signum, et testis adhibebitur, / in terra Benjamin et in circuitu Jerusalem, / in civitatibus Juda, et in civitatibus montanis, / et in civitatibus campestribus, et in civitatibus quæ ad austrum sunt, / quia convertam captivitatem eorum, ait Dominus.
32:1
Year of the World 3415, Year before Christ 589.
Calmet
Tenth. The city had been besieged about a year, (chap. 39:1.) and the prophet continued to admonish the king and people of their fate, Jeremias 34. (Calmet)
Worthington
He bought land, to shew that they should one day return. (Worthington)
32:2
Calmet
Court, at large, so that people might come to him freely. He was not chained or in prison, as (chap. 37:15.; Jeremias 38:6-13.) (Calmet)
32:4
Worthington
Eyes. They were afterwards put out at Reblatha, (Haydock) so that he could not see Babylon, Ezechiel 12:13. (Worthington)
32:7
Calmet
Others might dispose of their landed property to any, until the year of jubilee. The nearest relation had the first offer, but he was not obliged to purchase. Jeremias now consented, to shew that the people should return to possess the land, though it was now in the enemy's hands. (Calmet)
Haydock
Thus a Roman purchased the land on which Hannibal was encamped, despising his power and threats. (V. Max. 3:8.; Livy xxvi.) (Haydock)
32:8
Calmet
Came into the city clandestinely; or rather he entered before the siege. (Calmet)
32:9
Haydock
Silver. Hebrew, "seventeen sicles of silver." (Haydock)
Calmet
Coin was not yet used. (Calmet)
32:11
Haydock
Outside. "There was another copy left open for inspection, (ver. 14.) which custom still prevails," says St. Jerome. (Haydock)
32:14
Calmet
Days, safe from dampness, etc. Thus Origen found a version of the Bible preserved at Jericho. (Calmet)
After the captivity, the owners shall claim their land.
32:17
Haydock
Alas. Hebrew ahah, ah! only once. Septuagint, "O, thou Being, Lord God." (Haydock)
Calmet
Hard. Hebrew also, "hidden, wonderful," etc. (Calmet)
Haydock
"When the gods perform, nothing appears incredible." (Pindar, Pyt. x.) See ver. 27., and Luke 1:37. (Haydock)
32:18
Calmet
After them, to the third and fourth generation, Exodus 34:7. His mercy is more exalted. (Calmet)
32:20
Day. We remember thy ancient miracles, and witness others.
32:23
Haydock
Any of. Literally, "all those," which seems better, as he who offends in one, becomes guilty of all; and the Jews certainly had observed some precepts, though they did not persevere unto the end. (Haydock)
32:24
Worthington
By. Literally, "at the presence of the sword," or by its force, Psalm 59:6. (Worthington)
32:25
Haydock
Is given, in the eternal decrees, ver. 28. (Haydock)
32:29
Calmet
Baal, the sun, etc., Jeremias 19:13., Sophonias 1:5., and 4 Kings 23:12. (Calmet)
32:30
Haydock
Continually, (Symmachus) "moreover," (Aquila) or "alone," (Septuagint and Theodoret) ver. 23. (Haydock)
Worthington
The Jews had rebelled in the desert. (Worthington)
32:31
32:34
It, under Achaz, Manasses, and perhaps the last kings of Juda, Ezechiel 8:9.
32:35
Consecrate. Hebrew, "make them pass" through or into the fire, to be consumed in honour of Moloc, 4 Kings 21:6.
Heart. They perhaps meant to imitate Abraham, Jeremias 7:31.
32:37
Haydock
Lands. What is here said must be understood of the captives, yet in such a manner that Christians are more particularly designated, for the Jews never enjoyed such perfect security, nor followed one way, nor enjoyed the eternal covenant, (ver. 39, 40., and Jeremias 31:31.; Calmet) except those who embraced the true faith of Christ. At all times one religion alone can be pleasing to God, (ver. 39.) and those who were saved under the old law, must have believed in a Redeemer to come, as we must do in one already past. (Haydock)
Worthington
God would not suffer true believers to become extinct under the old law; much less will he since Christ's coming. (Worthington)
32:41
Truth, like a tree which shall not be eradicated.
32:44
Calmet
Juda, and in. A farther description of these cities is given, situated about the capital, Hebron, Sephala, (the plain) near Gaza, (Calmet) and the Negeb or south country, (Haydock) towards Arabia. Here the excellent commentary of St. Jerome ends, to our great loss. (Calmet)
Du Pin
It was perhaps his last work, undertaken after the twelve minor and the other three great prophets. He never wrote on Baruch, on the epistle of Jeremias, the Greek parts of Daniel, etc., as the Jews did not allow them to be canonical, and the point was not then decided. The Church styles St. Jerome "the greatest doctor in expounding the sacred Scriptures," as he translated and illustrated the greatest part of them; (Haydock) and indeed he seems to have been the best qualified for the undertaking, of all the fathers. (Du Pin)
32:1
VVhen the citie was besie ged, and Ieremie in prison prophecied that it should be taken, and subdued by the enimies; yet he bought landes, to signifie that in time they should be deliuered from captiuitie.
32:4
Sedecias was brought to the king of Babylon in Reblatha where they put out his eyes, & thence caried him blind to Babylon. 4. Reg. 25. and so coming to that citie he could not see it. Ezech. 12. v. 13.
32:18
Concordance Exo 3•.
32:24
By the force of the sword, famine, & pestilence, as Psa. 59. v. 6. that they flee from the face of the bovv.
32:30
VVhen they were in the vvildernes newly deliuered from Aegypt, they committed manie hainous crimes: in murmuring schisme, idolatrie, and other carnal & spiritual sinnes.
32:33
Concordance Psal. 35. 1. Reg. 21.
32:37
Lest anie should thinke that by Gods iust and seuere punishment, or by anie reuolting from his seruice the Church might be vtterly destroyed, he stil promiseth mercie towards the reliques of his people, that they shal neuer al fayle, but continew til the Redemer of mankind Christ shal come. And much lesse shal Christs Church euer faile after his coming.
32:5
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 19.11
… Nor only these; but all who dwelt by the way, beholding the man fettered and blinded, might learn by his calamity the greatness of his sin. Therefore one of the prophets declares, “He shall not see Babylon.” And another, “He shall be carried away to Babylon.”
32:7
Tertullian † AD 220 The Five Books Against Marcion 4.40
… For it was written, “The righteous one did they sell for silver.” The very amount and the destination of the money, which on Judas’ remorse was recalled from its first purpose of a fee , and appropriated to the purchase of a potter’s field, as narrated in the Gospel of Matthew, were clearly foretold by Jeremiah:
32:15
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
II. In their eyes the following is only too ready to hand “The Lord created me at the beginning of His ways with a view to His works.”
32:18
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 8.0
The Great, the strong God, Lord of great Counsel, and mighty in His works, the Great God, the Lord Almighty and of great name
St John Chrysostom † AD 407 Homilies on Philippians 6
Listen to the Prophet too, calling him “The Messenger
32:19
Tertullian † AD 220 The Prescription Against Heretics 3
… No one is wise, no one is faithful, no one excels in dignity, but the Christian; and no one is a Christian but he who perseveres even to the end. You, as a man, know any other man from the outside appearance. You think as you see. And you see as far only as you have eyes. But says (the Scripture), “the eyes of the Lord are lofty.”
32:30
St Jerome † AD 420 Against the Pelagians 2
xxxii. 30 . The children of Israel have perpetually done evil.
32:32
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 46
… of the law written in their hearts, intended those to be understood who believed in Christ,—who do not come to the faith like the Jews, through a precedent law,—there is no good reason why we should endeavour to distinguish them from those to whom the Lord by the prophet promises the new covenant, telling them that He will write His laws in their hearts,
32:39
John Cassian † AD 435 The Conferences of John Cassian 3.18
… saying as follows: “And I will give them one heart, and one way, that they may fear Me all days: and that it may be well with them and with their children after them. And I will make an everlasting covenant with them and will not cease to do them good: and I will give My fear in their hearts that they may not revolt from Me.”
32:40
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.14
… and I will visit them to make them good;”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.2
… and therefore he is sustained in his perseverance unto death. Hence it is more difficult to have the former perseverance,—easier to have the latter; but to Him to whom nothing is difficult it is easy to give both. For God has promised this, saying, “I will put my fear in their hearts, that they may not depart from me.”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.14
… For “in Christ we have obtained a lot, being predestinated according to His purpose who worketh all things.” This, therefore, is God’s hand, not ours, that we depart not from God. That, I say, is His hand who said, “I will put my fear in their hearts, that they depart not from me.”
32:1
1. Secondly — in prison. 2. About to form it, — which he predicted through me in the preceding chapter, and here he repeats and confirms it, namely the return from Babylon and former happiness; in Hebrew it is אותה ota, it, that is it: for the Hebrews take the feminine for the neuter; although Vatable and Pagninus thus explain it: it, namely Jerusalem will form, that is God will repair and restore it.
32:3
3. Cry unto me, — not to prevent the destruction of Jerusalem already absolutely decreed by me, but to obtain the return from captivity. For although I have also decreed this, I have nevertheless decreed not to grant it unless asked through your prayers, O Daniel, Ezekiel and others. Therefore I admonish you to pray for it, indeed to cry out: for I will "hear thee." Thus St. Thomas. Firm. — In Hebrew ביצורות, that is, strong things, fortified things, so that they cannot be broken or hindered by anyone: In Chaldee, reserved, that is, hidden, namely concerning the future restoration of Jerusalem, or rather of the Church through Christ. Thus Lyra and Vatablus.
32:4
4. To the houses, — concerning the houses, for this is Hebrew על al. To the fortifications, — concerning the fortifications and concerning the sword. Note that the Jerusalemites, when they were besieged by the Chaldeans, overthrew their own houses, so that they might erect fortifications and war machines in them against the Chaldeans: and many also came from all Judea into Jerusalem with swords and arms, so that they might defend it, and it came to pass, while they wished to resist, that many of them fell by the darts and arms of the Chaldeans, and the overthrown houses were filled with corpses, not of enemies, but of Jews, God avenging: this is what the Prophet says here. Thus the Chaldee, the Septuagint and Vatablus.
32:5
41. And I will rejoice, — as if to say, It will be pleasant to me to do good to them, as it will be pleasant to them to live well, to serve and obey me. I will plant (the Chaldee, I will establish) them in this land, in truth (the Septuagint, in faith, that is, truly and faithfully, without deceit or guile), with all their heart, — that is, entirely from the soul, most lovingly, so that they do not reserve any part of offense or memory of sins. Or certainly, as Maldonatus holds, he puts the king for the people, the head for the body, as if to say, Until I visit the people of Zedekiah, that is, I bring them back from captivity. riarum. But in death he was honored; for he was buried as a king with royal pomp, as will appear in chapter xxxiv. Or certainly, as Maldonatus holds, he puts the king for the people, the head for the body, as if to say, Until I visit the people of Zedekiah, that is, I bring them back from captivity.
32:7
7. Cousin. — The Hebrew דוד dod, Vatablus and others translate as uncle; Our translator better renders it as cousin; namely Hilkiah and Shallum were brothers: Hilkiah begot Jeremiah, Shallum begot Hanamel, therefore Hanamel was the cousin of Jeremiah. God put into Hanamel's mind to sell the field, the city being besieged, when matters were desperate, so that no one seemed likely to buy the field, because He likewise put into Jeremiah's mind to buy the field, so that by this purchase he might portend and predict the future liberation from captivity and the return to Judea, by which each one was going to return to his own estates. Whence he says in verse 8: "I knew that this was the word of the Lord." For God rules and bends wills, and all secondary causes, and arranges and tempers them among themselves, so that one corresponds to another equally. You will ask, what field was this? For Levites and priests, such as Jeremiah was, did not have fields and possessions, but only the offerings of the people, Num. xviii, 20. I answer, The Levites had houses, cities and suburbs, namely estates around the city to a thousand paces, then also gardens, then also pastures for cattle. This field therefore was either in the city, as Vatablus wishes, or suburban, as St. Jerome wishes. You will say: In Levit. xxv, 34, the suburbs of the Levites are forbidden to be sold. I answer: They are forbidden to be sold outside the family and tribe, but not to kinsmen. For it is thy right by kinship to buy it, — although I would sell the field to another, you nevertheless, as being a kinsman, could redeem it at the same price: for this right still obtains; but it obtained especially among the Jews, where it was especially cared for, that inheritances should not be transferred from one tribe to another, but should remain in the same tribe and family (as much as could be done).
32:8
8. Buy it, — that is, purchase it. For in Hebrew it is the same verb as before, namely קנה kana, which means to buy, and by buying to possess. Plutarch relates something similar concerning the Romans in the Life of Hannibal, so as to show their spirits and courage, namely that when Hannibal threatened the Roman city with his army, and showed it to them from that nearby hill, a field which Hannibal had occupied was put up for sale at Rome, and found a buyer. Such was the confidence, such was the spirit of the Romans. But their affairs were not so desperate as those of the Hebrews under Zedekiah, the city already being besieged.
32:9
9. Seven staters, and ten pieces of silver. — The Chaldean [Paraphrase], Seven minas and ten pieces of silver; a mina contains 60 shekels, Ezech. xlv, 12. Thus therefore Jeremiah would have paid in total for the field 430 shekels; but the Hebrew שקל shekel signifies a shekel or stater, not a mina, nor is the shekel understood otherwise among the Prophets than among Moses; although Arias Montanus attempts to assert this in his Apparatus. Secondly, St. Jerome, Rabanus and a Castro hold that Jeremiah paid in total for the field 17 shekels of silver. For the Hebrew texts have: And I weighed unto him the silver, seven shekels and ten of silver, that is I weighed unto him money of silver, ten and seven shekels of silver: for Scripture is accustomed to place the smaller number before the larger in numbers. Moreover 17 shekels are 17 Brabantine florins, a Brabantine florin contains 4 reals, or four julios. Wherefore from this passage it is not proved that silver was different from a stater or shekel, and that it was half a shekel, as some contend. But how could a field be bought for 17 florins? I answer, because with captivity imminent, all things were abandoned and cheap: the field also was small (and perhaps in barren soil) like a kitchen garden, as Vatablus says; perhaps also Jeremiah paid the remainder of the price later, and it is not reckoned here. Thirdly, it could be said that the shekel here is understood to be golden; for it is distinguished from the silver one by our Interpreter. Moreover the weight of a shekel was four drachmas; whence a golden shekel was equal to four French crowns, a silver one to four Spanish reals, or four Italian julios. Seven shekels therefore make 28 crowns, ten pieces of silver make ten Brabantine florins. But it is objected that Scripture is accustomed to name golden coins, especially when they are distinguished from silver ones; which however it does not do here, and in the Hebrew everything plainly sounds silver: wherefore the second sense is the genuine one. Secondly, Jeremiah made copies of this instrument: whence in verse 14, he calls two books, one sealed, namely the autograph with seal and witnesses, to which credence was given in judgment; the other copied, namely a copy of the autograph without public signature, which would always be at hand, and which could be exhibited to all, so that those who wished might read it, and therefore in Hebrew it is called גלוי galui, that is open; Our [Interpreter] translates it: "Sign without," that is a copy of the instrument designating and describing to all what the sealed autograph contained before. Thus the Chaldean [Paraphrase], Vatablus and the Hebrews generally.
32:14
14. And put them in an earthen vessel, — a clay one, lest they rot with age or be corrupted by moisture; but so that we may find them intact when we return from captivity: by which thing he signifies first, that the time of captivity will be long; secondly, that the return will be certain. Thus Maldonatus. Sanchez thinks that St. Matthew, chapter xxvii, where he narrates the thirty pieces of silver for which Christ was sold, cites this passage of Jeremiah. For Matthew says: "Then was fulfilled that which was spoken by Jeremiah the prophet, saying: And they took the thirty pieces of silver, the price of him that was priced, whom they priced of the children of Israel: and they gave them for the potter's field, as the Lord appointed to me." Although indeed the former words are from Zechariah xi, nevertheless, because the latter are from Jeremiah here, hence they are cited by his name through synecdoche; because the matter concerns not so much the price for which Christ was bought, as the price of the field bought at that price. The sense therefore is, as if to say, The field bought by Jeremiah was a type of the potter's field, bought by the Jews at the price of the sale of Christ for the burial of strangers. For Jeremiah does not appear to have bought this field for himself, or for sons, whom he did not have, or for the Jews, who were going to go into Babylon: therefore for strangers, and that for burial. Moreover, that field was called the potter's field, because this clay vessel of Jeremiah with the instruments of purchase appears to have been buried and hidden in that field, so that it might be preserved for a long space of time. By a similar trope Mount Calvary was called from calvaria and the skull of Adam buried in it, and this same field was called Aceldema, that is, the field of blood, because it was bought at the price of the blood of Christ. Thus Cajeta, Misenus and Palinurus received their names from companions of Aeneas by that name, who were buried there. The clay vessel of Jeremiah is therefore called by St. Matthew a potter by metonymy, just as we call the five books of the Pentateuch Moses, the writings of Homer and Plato we call Homer, Plato, because they were published and composed by them. Thus we call coins minted by King Philip Philips. Thus Juvenal, in satire 10, said the walls of Babylon were fortified by potters, because they were made and fortified from bricks, which potters bake. Thus here a clay vessel signifies its author the potter, especially because craftsmen, such as potters are, often inscribed their names on vessels made by them, as they still do. The sense therefore is, as if to say, I Jeremiah bought and gave the price for purchasing the potter's field, that is, the field of the clay vessel, or the field in which I buried and hid the clay vessel with the instruments of purchase: "As the Lord appointed" and commanded "to me," so that by doing this I might give a type and representation, that the Jews at the price of the sale of Christ would buy the potter's field, and that for the burial of strangers. For Christ willed that all things of his would be profitable to us, and therefore he willed that the price of his blood would benefit strangers, namely gentiles, for burial. This opinion is an ingenious conjecture, but difficult and complex; for it presupposes other uncertain things, such as that the clay vessel was buried in the field bought by Jeremiah, that the field was bought for the burial of strangers, etc.; it also involves other harsh things, such as that the field in which the clay vessel was buried is called the potter's field; especially because the field bought at the price of the sale of Christ was truly the potter's field, not of the clay vessel buried in it. Add that, when Matthew says: "They gave them for the potter's field," he refers them to "the thirty pieces of silver," which preceded. But Jeremiah did not buy this field for 30, but for 17 pieces of silver, as I showed a little before. Moreover Matthew says: "They gave them"; but Jeremiah: "I gave them." Wherefore more easily and expeditiously we shall say with St. Jerome, Baronius, Jansenius, Maldonatus in Matthew chapter xxvii; Suarez, vol. II, III part., disp. 34, sect. 1, and others, that in St. Matthew the name of Jeremiah was appended by some ignorant person in the margin and crept into the text, and therefore should be expunged, or certainly that St. Matthew cites other writings of Jeremiah, in which these words were, which now no longer exist, but have perished, just as the visions of Addo the Seer, of Ahijah of Shiloh, and of other Prophets have perished. But on this matter more in Matthew xxvii.
32:15
15. Houses and fields shall yet be possessed (shall yet be bought after the return from captivity). 17. In thy arm stretched out. — In Hebrew, exalted. An exalted arm, by epexegesis is the same as great strength. Thus Lyra. Not well therefore do Dionysius the Carthusian and some others think that stretched out signifies the execution of divine power. manna in an urn, etc. Thus Maldonatus and Sanchez. in a thousand generations, says St. Jerome), and thou renderest the iniquity of the fathers into the bosom of the children. — That is, thou punishest the sins of the fathers in the children, as thou hast threatened, Exodus chapter xxxiv, verse 7, and Deuteronomy chapter v, verse 4. See the things said there.
32:19
19. Beyond comprehension in thought. — In Hebrew, great in work or invention; the Septuagint, mighty in works, which namely surpass not only the power and efficacy, but also the grasp and understanding of all men and angels, and therefore are incomprehensible. For God can devise infinite modes of acting and governing. Again, He can adduce innumerable reasons, ends and intentions of His works. Finally, He has infinite ways by which He brings His intentions to effect. Hence it is clear that the Prophet speaks properly of the incomprehensibility, not of the essence and substance of God, but of His counsels and works; whence it preceded: "Thy name is great in counsel." Thus Capella and our Vasquez, I part., disp. 52, cap. 1. Yet thus the incomprehensibility of God's substance is rightly deduced. For if He is incomprehensible in thought and work, then also in substance: for this is the source of thoughts and works. Thus St. Jerome, the Gloss, Lyra and the Scholastics with St. Thomas, I part. Quest. XII, art. 8. To this the Apostle alluded, Rom. cap. xi, vers. 33: "How incomprehensible are His judgments, and how unsearchable His ways!" Whose eyes are open upon all the ways of the sons of Adam. — Would that we might always behold these eyes of God. Pliny writes, lib. XVIII, cap. vi: "The ancients said the eye of the master is most fertile in the field," because he who often visits his field brings fertility to it. In like manner the eye and gaze of God, if always thought upon, brings fertility of good works to the soul. Plutarch relates, lib. De Liberis educandis, an elegant saying by a groom: "Nothing fattens a horse like the eye of the king:" thus nothing fattens the soul so much as if the eyes and oversight of God are always before the mind. Hence David said: "I set the Lord always in my sight," Psal. xv; and Elisha: "The Lord liveth, in whose sight I stand." Thus Enoch, Genesis v; Abraham, Genesis xvii, and others walked continually in the sight of the Lord, and with the Lord. See the sayings there.
32:20
20. Until this day, — namely the memory of the wonders which God wrought in Egypt endures; thus Lyra, indeed even their traces. Thus Orosius relates, lib. I, cap. x, that in the bottom of the Red Sea there still appear the tracks of the wheels of Pharaoh's chariots submerged in it. Secondly, St. Jerome explains it, as if to say: Until this day the continuance of His miracles endures, when through Joshua, Elijah, Elisha and others He continues to work miracles for the Jews against their enemies, so that the ancient wonders of Moses seem to be renewed again and again. Thirdly, as if to say: We have today signs and monuments which preserve a fresh memory of the wonders of Egypt, namely the paschal lamb, unleavened bread, the feast of tabernacles. As it appeareth this day. 24. From the face of the sword, and of famine, and of pestilence. — That is, by sword, famine and plague. It is a Hebraism. Similar is Psal. lix, 6: he says they flee from the face of the bow. For the Hebrews attribute a face to all things, even inanimate ones.
32:29
29. In houses — roofs, which in Judea were flat, so that they could walk and sacrifice upon them if they wished, as being high places looking toward heaven and God. 31. In fury was this city made for me. — That is, in or unto fury. Thus the Hebrew, as if to say: Jerusalem seems to be made for this, that I might show my fury upon it, and hurl the thunderbolts of plagues. Secondly, "in fury," that is, provoking my fury by continual and new crimes, or the object and provocation of my fury. Whence the Chaldean renders: Because my anger and fury have rested upon this city. Which they built (that is, restored, enlarged, adorned) it — Solomon and the Jews. Thus Lyra, Maldonatus and others. 34. In which my name was called upon — which from my name, to which it is dedicated, is called the house of God.
32:30
38. From the tower of Hananeel (as if to say: Jerusalem shall be built after the return from Babylon, from the tower of Hananeel, of which Esdras, lib. II, cap. III, 1) even to the corner gate. — That was the gate of Benjamin, which was called the corner gate, because it was in the corner of the city. Thus Theodoret and St. Thomas. Yet it is clear from Esdras and Josephus that that rebuilding was meager, and did not include those places which follow: whence the Jews await the Messiah, who shall perfect it.
32:35
35. Initiated — by a certain rite and marks burned in by fire consecrated to the service and worship of Moloch (Septuagint, sacrificed), just as faithful Christians are initiated into Christianity through baptism; Jews into Judaism through circumcision; priests into the priesthood through unction; martyrs into martyrdom through blood and death.
32:36
36. And now on account of these things, — namely, that you may not despair or lose heart, as if you were to be punished with perpetual captivity: because after 70 years you will return to this land and your fields. Thus St. Jerome, Rabanus, St. Thomas and a Castro. Secondly, more sublimely Sanchez, as if to say "On account of these things," that is, because you are so unworthy of my grace and benefits that you despair of them; for this reason, that I may show my lofty and divine mercy. show my lofty and divine mercy, which contends with the impiety of men, and does not allow itself to be overcome by it, but the greater it is, the more it exalts itself and overcomes it; for this reason, I say, I will gather you from captivity. It is similar to Isaiah chapter vii, 7, and chapter xxviii, 16. What shall be delivered, — what shall be delivered.
32:37
37. I will gather, — namely, the Jews gathered from Babylon I will lead back into Judea through Zerubbabel, say Theodoret, Lyra and Sanchez; and after 500 years from the captivity of sin I will lead them back in the golden age of the Gospel and perpetual jubilee, to the Church through Christ. For He properly entered into an eternal covenant with the Jews passing from the law to the Gospel. For with Jews living in Judaism this covenant was eternal only because it was long-lasting. Christ also gives to His own one heart and one soul. In one glance therefore God saw and noted the temporal happiness of those returning from Babylon, and the spiritual happiness shadowed forth by it of those returning from sin to grace and salvation soon to come: therefore He speaks more of the spiritual than of the temporal. Thus St. Jerome, Rabanus, Hugo, St. Thomas.
32:41
7. And I will turn the turning, — that is, the captivity. Thus captivity is taken, verse 11 and 26, and chapter xxx, 3 and 18. And I will build them, — as if to say I will build for them houses that are destroyed, and I will place them in them, I will make them dwell in new houses given to them by me. Thus He said chapter xii, 16: "They shall be built," that is, they shall dwell, "in the midst of my people." As from the beginning, — when He led them out of Egypt into Canaan, and established them there.
32:43
43. Fields shall be possessed — after the return from Babylon; as a sign of which I buy and possess this field. Mystically, in the Gospel fields are bought, in which are hidden treasures of virtues, either in the mountains of contemplation, or in the plains of charity, or in the valleys of humility, and finally the heavenly field, Matthew xiii, 44. Here ends the Commentary, or the six books of St. Jerome on Jeremiah; for in the remaining chapters nothing of his exists.
Machine translation from the Latin, not reviewed.
32:1
Hic consolatur eos facto. Et primo designat prophetiae tempus ex regis tempore: in anno decimo Sedeciae regis Juda: ipse est annus octavus decimus Nabuchodonosor, ut colligitur ex his quae dicta sunt supra cap. 25: quia quartus annus Joakim erat primus Nabuchodonosor.
32:2
Ex urbis obsidione: tunc exercitus regis Babylonis obsidebat Jerusalem. Isa. 29: circumdabo quasi sphaeram in circuitu tuo, et jaciam contra te aggerem, et munimenta ponam in obsidione tuam. Et prophetae carcerem, ponens carceris miseriam: et Jeremias propheta erat clausus in atrio carceris. Thren. 3: circumaedificavit adversum me ut non egrediar, aggravavit compedem meum. Et assignat causam: quare vaticinaris?
32:3
Quia praedicabat urbis captionem: ecce ego dabo civitatem istam in manus regis Babylonis.
32:4
Regis captivitatem: et Sedecias rex Juda non effugiet de manu Chaldaeorum. Et bellorum adversitatem.
32:5
Si autem dimicaveritis (...) nihil prosperum habebitis. Supra 21: debellabo ego vos in manu extenta, et in brachio forti, et in furore, et in indignatione, et in ira grandi, et percutiam habitatores civitatis hujus. Unde hoc capitulum, secundum historiam, est illi continuandum. Secundo ponitur propheticum factum. Et dixit Jeremias: et primo ponitur emptio; secundo facti expositio, ibi, et dedi librum possessionis Baruch; tertio expositionis confirmatio, ibi, et oravi ad dominum. Circa primum tria.
32:7
Primo ponitur venditoris invitatio ad emendum, ponens revelatum sibi invitationis verbum: ecce Hanameel veniet ad te (...) tibi enim competit. Ne tribus commiscerentur, praeceperat dominus ut possessiones venderentur illis qui essent de eadem cognatione, Num. 11, quod praecipue in possessionibus Levitarum observabatur.
32:8
Ponit etiam invitantis adventum: et venit ad me Hanameel filius patrui mei, secundum verbum domini, quod non potest incassum ire. Num. 23: dixit, et non faciet; locutus est, et non implebit? Secundo ponitur emptio, intellexi, prophetali spiritu; alias stultum videbatur tali tempore agrum emere: in quo etiam notatur prophetae obedientia. Supra 17: ego non sum turbatus te pastorem sequens, et diem hominis non desideravi, tu scis.
32:9
Et ponitur pretii solutio: et appendi, in statera ponderis, septem stateres, idest siclos, quorum quilibet habet viginti obolos, Ezech. 45: argenteos, idem quod stateres.
32:10
Tertio ponitur emptionis confirmatio: scripsi in libro, et signavi, sigillis venditoris, et testium, stipulationes, quando uno interrogante, et alio respondente, roboratur contractus, rata, idest ratificatio venditionis. Isa. 8: adhibui mihi testes fideles et cetera.
32:12
Hic ponitur emptionis expositio. Et primo tradit librum in oculis omnium Judaeorum qui sedebant in atrio carceris, qui venerant ad consolandum et consultandum, quia res ad omnes pertinebat. Ezech. 12: egredieris vespere coram eis sicut egreditur migrans.
32:14
Secundo indicitur diligens custodia: et praecepi Baruch coram eis dicens: haec dicit dominus exercituum Deus Israel: sume libros istos, librum emptionis hunc signatum, et librum hunc qui apertus est, idest non sigillatus, ut quando mitterent, inspici posset. Oseae 12: in manibus prophetarum assimilatus sum. Tertio assignantur in custodiam: et pones illos in vase fictili. Haec dicit dominus. Hoc est quod Jeremias supra dixit se intellexisse verbum Dei. Zach. 8: vinea dabit fructum suum, et terra dabit germen suum, et caelum dabit rorem suum, et cetera.
32:17
Hic ponitur expositionis confirmatio: quia enim verbis prophetae non credebant, impetrat divinam super hoc revelationem, ut dubitationi eorum satisfaciat: unde primo ponitur prophetae oratio; secundo domini responsio, ibi, et factum est verbum domini ad Jeremiam. Circa primum tria. Primo commendat divinam justitiam; secundo proponit juste inflictam poenam; ibi, qui posuisti signa; tertio miratur praecepti praeteriti causam, ibi, et tu dicis mihi, domine Deus. Justitia autem si adsit, facit hominem velle justa: unde ad executionem ipsius duo alia requiruntur, videlicet scire, et posse: unde ad perfectam executionem justitiae ostendit perfectionem scientiae, et potentiae. Et primo potentiae, ponens rerum creationem: ecce tu fecisti. Supra 27: ego feci terram, et homines, et jumenta quae sunt super faciem terrae in fortitudine mea magna, et in brachio meo extento; et dedi eam ei qui placuit in oculis meis. Et commendat potentiae perfectionem: non erit tibi difficile omne verbum, ex quo tam magna fecisti. Luc. 1: non erit impossibile apud Deum omne verbum. Et subjungit justitiae executionem mixtam cum misericordia: qui facit misericordiam, reddens bonis praemia, in millibus, idest usque in mille generationes, in sinu filiorum, saltem in unam generationem, ut misericordia poenae praeemineat. Exod. 20: ego sum dominus Deus tuus, fortis, Zelotes, visitans iniquitatem patrum in filios in tertiam et quartam generationem eorum qui oderunt me. Et prorumpit in potentiae condemnationem, ex quo potentia in misericordiae justitiam vertitur: fortissime, inquantum omnia sustentat. Hebr. 1: portans omnia verbo virtutis suae. Job 9: si fortitudo quaeritur, robustissimus est. Magne, inquantum virtutem ejus multitudo creaturarum non exhaurit, quin infinita adhuc producere possit, potens, ad omnia faciendum. Sapient. 12: subest enim tibi cum volueris, posse.
32:18
Dominus exercituum, quantum ad gubernationem, et praecipue rationalium, caelestium, terrestrium et Infernorum. Job 25: numquid est numerus militum ejus? Secundo ostendit perfectionem scientiae, primo communicans scientiae perfectionem: magnus consilio, idest perfectus in sapientiae dispositione, et incomprehensibilis cogitatu, humano. Job 36. Ecce Deus magnus vincens scientiam nostram. Rom. 11: o altitudo divitiarum sapientiae et scientiae Dei. Quam incomprehensibilia sunt judicia ejus, et investigabiles viae ejus.
32:19
Secundo ponit justitiae executionem: cujus oculi aperti sunt super omnes vias filiorum Adam. Job 34: oculi ejus super vias hominum, et omnes gressus eorum considerat.
32:20
Hic ponit poenam Judaeis inflictam ex divina justitia: quae ut ostendatur justa, tria facit. Primo ponit beneficiorum exhibitionem in liberatione miraculosa: usque ad diem hanc, tua signa complentur. Vel tua fortitudo in salutem Israel, et aliorum apparet. Ps. 77: fecit mirabilia in terra Aegypti, in campo Thaneos.
32:22
Et in habitatione opulenta: et dedisti eis terram hanc. Lev. 20: possidete terram eorum quam dabo vobis in hereditatem, terram fluentem lacte et melle. Secundo ponit ingratitudinem: et ingressi sunt. Deut. 32: incrassatus est dilectus, et recalcitravit: incrassatus, impinguatus, dilatatus, dereliquit Deum factorem suum, et recessit a Deo salutari suo. Isa. 1: filios enutrivi, et exaltavi; ipsi autem spreverunt me. Tertio poenae inflictionem: et evenerunt. Habac. 1: ipse super omnem munitionem ridebit, et comportabit aggerem, et capiet eam.
Hic miratur divinam jussionem: et tu dicis mihi (...) eme agrum? Quod mirum est, cum non sit nunc tempus emendi. Ezech. 7: qui emit non laetetur, et qui vendit non lugeat: quia ira super omnem populum ejus.
32:27
Hic ponitur domini responsio. Et primo proponit potentiam suam: numquid mihi difficile erit omne verbum? Gen. 18: quare risit Sara uxor tua dicens: numquid vero paritura sum anus? Num Deo quicquam est difficile?
32:28
Secundo ostendit ex tali potentia juste inflictam poenam, praedicens poenam: propterea haec dicit dominus. Supra 19: erunt domus Jerusalem, et domus regum Juda sicut locus Tophet, immundae.
32:30
Et subjungit culpam, ostendens culpae continuitatem: erant enim facientes malum in oculis meis ab adolescentia sua, quando exierunt de Aegypto. Supra 3: peccavimus nos, et patres nostri ab adolescentia nostra usque ad diem hanc.
32:31
Ostendens etiam culpae universalitatem: quia in furore, et in indignatione mea facta est mihi civitas haec a die qua aedificaverunt eam. 1 Paral. 11: propter malitiam. Isa. 3: a planta pedis usque ad verticem non est in eo sanitas. Supra 21. Posui faciem meam super civitatem hanc in malum, et non in bonum, ait dominus.
32:33
Ostendens etiam culpae gravitatem quantum ad divinum contemptum, et verterunt ad me terga, per inobedientiam, ad modum contemnentium. Zach. 7: verterunt ad me scapulas recedentes, et aures suas aggravaverunt, ne audirent.
32:34
Quantum ad sacrilegium in pollutione templi: et posuerunt idola. Supra 11: quid est quod dilectus meus in domo mea fecit scelera multa?
32:35
Et quantum ad sacrilegium junctum homicidio: et aedificaverunt excelsa. Psal. 105: immolaverunt filios suos, et filias suas Daemoniis. Tertio promittit misericordiam.
32:36
Et primo tangit desperationem: et nunc propter ista, haec dicit dominus: quia quantum ad omnia potens sum: sicut potenter punivi, ita potenter liberabo. Dicitis, desperando, quod tradatur, supra 15: qui ad gladium, ad gladium; et qui ad famem, ad famem; et qui ad captivitatem, ad captivitatem. Secundo ponit promissionem: ecce ego vos: et primo promittit revocationem. Congregabo: Ezech. 36: tollam quippe vos de gentibus, et congregabo vos de universis terris, et adducam vos in terram vestram.
32:37
Et promittit revocatis securitatem: et habitare eos faciam confidenter. Supra 23: in diebus illis salvabitur Juda, et Israel habitabit confidenter. Secundo promittit reversis prosperitatem: et primo quantum ad bona spiritualia; secundo quantum ad temporalia, ibi, et plantabo eos in terra ista. Circa primum tria.
32:38
Primo promittit sanctitatem, scilicet obedientiam ad Deum: et erunt mihi in populum. Apoc. 21: ipsi populus ejus erunt, et ipse Deus cum eis erit eorum Deus.
32:39
Et concordiam ad proximum: et dabo eis cor unum. Act. 4: multitudinis credentium erat cor unum et anima una.
32:40
Secundo sanctitatis firmitatem: et feriam eis pactum sempiternum, et non desinam eis benefacere, quantum ad fructum sanctitatis quem tetigerat, timorem quantum ad sanctitatis donum. Isa. 55: feriam vobiscum pactum sempiternum, misericordias David fideles. Tertio sanctitatis acceptationem: et laetabor, idest acceptabo bona eorum Psal. 103: laetabitur dominus in operibus suis.
32:41
Hic promittit bona temporalia: et primo firmam patriae habitationem: et plantabo, ut non facile evellantur, in veritate, sine simulatione, corde, quantum ad cognitionem, anima, quantum ad voluntatem. Supra 24: aedificabo eos, et non destruam; plantabo eos, et non evellam.
32:42
Et confirmat per similitudinem: quia haec dicit dominus: sicut adduxi super populum istum omne malum hoc grande, sic adducam super eos omne bonum. Baruch. 4: qui adduxit super vos mala, ipse vos eripiet de manibus inimicorum vestrorum.
32:43
Secundo promittit liberam rerum possessionem ponens possessionis plenitudinem: et possidebuntur agri. Isa. 34: usque in aeternum possidebunt eam: in generatione et generationem habitabunt in ea.
32:44
Secundo contractuum libertatem: agri ementur pecunia. Psal. 125: in convertendo dominus captivitatem Sion, facti sumus sicut consolati.
32:7
2. S. son of Thecua and husband of the prophetess Huldah, keeper of the priestly garments in the time of King Josiah (v.) (II Kings 22:14; II Chron. 34:22); some think that he is the same S. uncle of the prophet Jeremiah (Jer. 32:7).
32:12
… "Benedetto"). - Son of Neriah, secretary of Jeremiah (v.), whose oracles he wrote down, and his faithful companion during the siege of Jerusalem (Jer. 32:12-16; 36:4-32; 43:3). For his fidelity to the great prophet, God assured him of special protection (Jer. 45:5). After the murder of Gedaliah (v.), he followed Jeremiah into Egypt (Jer. …
32:19
… Actus meos viderunt oculi tui» (cf. also Pss. 7, 43, 103, 146 etc.; and furthermore: Prov. 3:19; Wis. 9:2; 14:2; Jer. 11:20; 23:24; 32:19). From the New Testament it suffices to recall Rom. 11:33: «O altitudo divitiarum sapientiae et scientiae Dei». …
32:29
Baal (Ba'al = 'Lord, Master, Owner')
B. was worshiped on the terraces of houses (Jer. 32:29; II Kings 23:12), in temples (I Kings 16:32; II Kings 10:21-27; 11:18) and especially on the bāmōth (v. BĀMĀH); cf. Jer. 19:5; 32:35; I Kings 18:20. Around the altars the ḥammānīm …
32:35
Baal (Ba'al = 'Lord, Master, Owner')
B. was worshiped on the terraces of houses (Jer. 32:29; II Kings 23:12), in temples (I Kings 16:32; II Kings 10:21-27; 11:18) and especially on the bāmōth (v. BĀMĀH); cf. Jer. 19:5; 32:35; I Kings 18:20. Around the altars the ḥammānīm were erected and human victims were also offered to B. Such rites, cruel and most shameless, are execrated by the Bible (I Kings 18:19-25; …
… It does emerge, on the other hand, from the Old Testament that human sacrifices were offered not only to Moloch (identical with the god Malik worshiped in Babylon), but also to the Canaanite god Baal (Jer. 19:5; 32:35). The existence of this barbarous practice among Israel is a convincing argument for its existence among the Canaanites as well; from these it had passed to the Israelites, as had …
In the Old Testament M. is always placed in relation to human sacrifices, particularly of children (Lev. 18:21; 20:2-5; 1 Kings 11:7; 2 Kings 23:10; Jer. 32:35); they were slaughtered (Ezek. 16:21) and then placed on a grill (tōpheth) to burn, according to the typical Hebrew expression: ha-ābhīr... bā'ēl lam-mōlekh (2 Kings 23:10) or ha-ābhīr …
… The Bible and the prophets have severe words of condemnation against these misdeeds (cf. Ps. 105:37 ff.; Mic. 6:7; Jer. 7:31; 19:5; 32:35; Ezek. 16:20 ff.; 20:26).
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.