God promises reduction from captivity, and other blessings: especially the coming of Christ, whose reign in his church shall be glorious and perpetual.
God promiseth remission of sinnes: 10. reduction from captiuitie, & manie other benefites. 14. He wil geue iudgement and iustice in Dauid (Christ) whose throne (the Church) 19. shal be glorious. 24. and permanent.
1And the word of the Lord came to Jeremias the second time, while he was yet shut up in the court of the prison, saying:E il Signore parlò la seconda volta a Geremia nel tempo, ch'egli tuttora era rinchiuso nel cortile della prigione, dicendo:AND the word of our Lord was made to Ieremie the second time, when as yet he was shut vp in the court of the prison, saying:Et factum est verbum Domini ad Jeremiam secundo, cum adhuc clausus esset in atrio carceris, dicens: 2Thus saith the Lord, who will do, and will form it, and prepare it, the Lord is his name.Queste cose dice il Signore, il quale farà, ed effettuerà, e disporrà quello, che dice: Il nome suo è il Signore.Thus saith our Lord that wil doe, and wil forme it, and prepare it, the Lord is his name.Hæc dicit Dominus, qui facturus est, / et formaturus illud, et paraturus: / Dominus nomen ejus: 3Cry to me and I will hear thee: and I will shew thee great things, and sure things which thou knowest not.Alza a me le tue grida, ed io ti esaudirò; e ti annunzierò cose grandi, e certe, le quali tu ignori;Crie vnto me, and I wil heare thee: and I wil tel thee great thinges, and and firme thinges which thou knowest not.Clama ad me, et exaudiam te, / et annuntiabo tibi grandia et firma quæ nescis. 4For thus saith the Lord the God of Israel to the houses of this city, and to the houses of the king of Juda, which are destroyed, and to the bulwarks, and to the sword.Imperocché queste cose dice il Signore, il Dio d'Israele intorno alle case di questa città, e intorno alle case del re di Giuda, che sono distrutte, e intorno alle fortificazioni, e intorno alla spadaBecause thus saith our Lord the God of Israel to the houses of this citie, and to the houses of king of Iuda, which are destroyed, and to the munitions, and to the swordQuia hæc dicit Dominus Deus Israël / ad domos urbis hujus, / et ad domos regis Juda, quæ destructæ sunt, / et ad munitiones, et ad gladium 5Of them that come to fight with the Chaldeans, and to fill them with the dead bodies of the men whom I have slain in my wrath, and in my indignation, hiding my face from this city because of all their wickedness.Di coloro, che vengono a combattere coi Caldei, e a riempirle di cadaveri di uomini, i quali io nel mio furore, e nell'indegnazione ma ho percossi, ascondendo la mia faccia a questa città, a motivo di tutta la malizia loro.of them that come to fight with the Chaldees, and to fil them with the carcasses of the men, whom I haue striken in my furie, and in myne indignation, hiding my face from this citie because of al their malice.venientium ut dimicent cum Chaldæis, / et impleant eas cadaveribus hominum / quos percussi in furore meo et in indignatione mea, / abscondens faciem meam a civitate hac, / propter omnem malitiam eorum:
6Behold I will close their wounds and give them health, and I will cure them: and I will reveal to them the prayer of peace and truth.Ecco, che io rassetterò le brecce, e ristorerò le rovine: e farò vedere ad essi la pace, e la verità, ch'ei domandano.Behold I wil bring to them a scarre and health, and wil cure them: and I wil reuele vnto them the prayer of peace and truth.Ecce ego obducam eis cicatricem et sanitatem, / et curabo eos, et revelabo illis deprecationem pacis et veritatis. 7And I will bring back the captivity of Juda, and the captivity of Jerusalem: and I will build them as from the beginning.E farò, che ritornino i fuorusciti di Giuda, e i fuorusciti di Gerusalemme, e li riporrò nell'antico stato.And I wil conuert the conuersion of Iuda, & the conuersion of Ierusalem: & wil build them as from the beginning.Et convertam conversionem Juda et conversionem Jerusalem, / et ædificabo eos sicut a principio. 8And I will cleanse them from all their iniquity, whereby they have sinned against me: and I will forgive all their iniquities, whereby they have sinned against me, and despised me.E li monderò da tutte le loro iniquità, colle quali hanno peccato contro di me: e perdonerò ad essi tutti i peccati, co' quali mi hanno offeso, e mi han disprezzato.And I wil cleanse them from al their iniquitie, wherein they haue sinned to me: & I wil be propicious to al their iniquities, wherein they haue sinned to me, & despised me.Et emundabo illos ab omni iniquitate sua / in qua peccaverunt mihi, / et propitius ero cunctis iniquitatibus eorum, / in quibus dereliquerunt mihi et spreverunt me. 9And it shall be to me a name, and a joy, and a praise, and a gladness before all the nations of the earth, that shall hear of all the good things which I will do to them: and they shall fear and be troubled for all the good things, and for all the peace that I will make for them.E ciò acquisterammi nome presso tutte le genti, alle quali perverrà la notizia di tutti i benefizj, ch'io farò ad essi, e ne avranno allegrezza, e a me daran laude, ed esulteranno, e temeranno, e resteranno stupefatte de' benefizj di ogni maniera, e della perfetta pace, che io ad essi concederò.And it shal be to me a name, & a ioy, and a praise, and an exultation to al the nations of the earth, that shal heare al the good thinges, which I wil doe to them: and they shal feare, and be trubled in al the good thinges, & in al the peace, that I wil make to them.Et erit mihi in nomen, et in gaudium, / et in laudem, et in exsultationem / cunctis gentibus terræ, / quæ audierint omnia bona quæ ego facturus sum eis: / et pavebunt et turbabuntur in universis bonis, / et in omni pace quam ego faciam eis.
10Thus saith the Lord: There shall be heard again in this place (which you say is desolate, because there is neither man nor beast: in the cities of Juda, and without Jerusalem, which are desolate without man, and without inhabitant, and without beast)Queste cose dice il Signore: In questo luogo (che voi chiamate un deserto, perchè non v'è uomo, né giumento) e nelle città di Giuda, e ne' contorni di Gerusalemme, che son desolati senza un uomo, e senza un abitatore, e senza bestiame, si udiranno ancoraThus saith our Lord: Yet there shal be heard in this place, (which you say is desolate, because there is neither man nor beast: in the cities of Iuda, and without Ierusalem, which are desolate without man, and without inhabiter, and without beast)Hæc dicit Dominus: / Adhuc audietur in loco isto / quem vos dicitis esse desertum, / eo quod non sit homo nec jumentum / in civitatibus Juda, et foris Jerusalem, / quæ desolatæ sunt, absque homine, / et absque habitatore, et absque pecore, 11The voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that shall say: Give ye glory to the Lord of hosts, for the Lord is good, for his mercy endureth for ever: and of them that shall bring their vows into the house of the Lord: for I will bring back the captivity of the land as at the first, saith the Lord.Voci di gaudio, voce di allegrezza, voce di sposo, e voce di sposa, voce di gente, che dirà: Date lode al Signore degli eserciti, perchè buono è il Signore, perchè la sua misericordia è in eterno: e voci di coloro, che verranno a sciogliere i loro voti nella casa del Signore: perocché io riporrò i fuorusciti della terra nell'antico stato, dice il Signore.the voice of ioy and the voice of gladnes, the voice of the bridegroome and the voice of the bride, the voice of them that say: Confesse ye to the Lord of hostes, because our Lord is good, because his mercie is for euer: and of them that carie vowes into the house of our Lord. For I wil bring backe the conuersion of the land as from the beginning, saith our Lord.vox gaudii et vox lætitiæ, / vox sponsi et vox sponsæ, / vox dicentium: Confitemini Domino exercituum, / quoniam bonus Dominus, / quoniam in æternum misericordia ejus: / et portantium vota in domum Domini: / reducam enim conversionem terræ / sicut a principio, dicit Dominus. 12Thus saith the Lord of hosts: There shall be again in this place that is desolate without man, and without beast, and in all the cities thereof, an habitation of shepherds causing their flocks to lie down.Queste cose dice il Signor degli eserciti: In questo luogo deserto, e privo di uomini, e di giumenti, e in tutte le città di Giuda saranno ancora le tende dei pastori de' greggi, che ivi si sdraieranno.Thus saith the Lord of hostes: Yet there shal be in this desolate place without man, and without beast, and in al the cities thereof, an habitation of pastours of the resting flockes.Hæc dicit Dominus exercituum: / Adhuc erit in loco isto deserto, / absque homine et absque jumento, / et in cunctis civitatibus ejus, / habitaculum pastorum accubantium gregum. 13And in the cities on the mountains, and in the cities of the plains, and in the cities that are towards the south: and in the land of Benjamin, and round about Jerusalem, and in the cities of Juda shall the flocks pass again under the hand of him that numbereth them, saith the Lord.Nelle città di montagna, e nelle città campestri, e nelle città, che sono a mezzodì, e nella terra di Beniamin, e ne' contorni di Gerusalemme, e nelle città di Giuda passeranno ancora i greggi sotto la mano di colui, che ne fa il novero, dice il Signore.In the cities on the mountaines, and in the champaine cities, and in the cities that are toward the South: and in the land of Beniamin, and round about Ierusalem, and in the cities of Iuda there shal yet passe flockes, at the hand of him that numbreth them, saith our Lord.In civitatibus montuosis, / et in civitatibus campestribus, / et in civitatibus quæ ad austrum sunt, / et in terra Benjamin, et in circuitu Jerusalem, / et in civitatibus Juda, / adhuc transibunt greges ad manum numerantis, ait Dominus.
14Behold the days come, saith the Lord, that I will perform the good word that I have spoken to the house of Israel, and to the house of Juda.Ecco, che vengono i giorni, dice il Signore, e io adempierò la buona Parola detta da me alla casa d'Israele, e alla casa di Giuda.Behold the daies shal come, saith our Lord, and I wil raise vp the good word, that I haue spoken to the house of Israel, and to the house of Iuda.Ecce dies veniunt, dicit Dominus, / et suscitabo verbum bonum quod locutus sum / ad domum Israël et ad domum Juda. 15In those days, and at that time, I will make the bud of justice to spring forth unto David, and he shall do judgment and justice in the earth.In que' giorni, e in quel tempo farò spuntare a Davidde un germe di giustizia, che renderà ragione, e farà giustizia sopra la terra.In those daies, and in that time, I wil make the spring of iustice to bud forth vnto Dauid: and he shal doe iudgement and iustice in the earth.In diebus illis et in tempore illo / germinare faciam David germen justitiæ, / et faciet judicium et justitiam in terra: 16In those days shall Juda be saved, and Jerusalem shall dwell securely: and this is the name that they shall call him, The Lord our just one.In que' giorni Giuda avrà salute, e Israele abiterà nella pace: e il nome, che a lui daranno, egli è: Il Signore nostro giusto;In those daies shal Iuda be saued, and Ierusalem shal dwel confidently: & this is the name, that they shal cal him; The Lord of our iust one.in diebus illis salvabitur Juda, / et Jerusalem habitabit confidenter: / et hoc est nomen quod vocabunt eum: / Dominus justus noster. 17For thus saith the Lord: There shall not be cut off from David a man to sit upon the throne of the house of Israel.Imperocché queste cose dice il Signore: non mancherà della stirpe di David uomo, che segga sul trono della casa d'Israele.Because thus saith our Lord: There shal not faile of Dauid a man, to sitte vpon the throne of the house of Israel.Quia hæc dicit Dominus: / Non interibit de David vir qui sedeat super thronum domus Israël: 18Neither shall there be cut off from the priests and Levites a man before my face to offer holocausts, and to burn sacrifices, and to kill victims continually.E non mancherà della stirpe de' Sacerdoti, e de' Leviti uomo, che offerisca davanti a me gli olocausti, e il fuoco accenda pel sagrificio, e scanni in ogni tempo le vittime.And of the Priestes and Leuites there shal not faile from before my face a man, to offer holocaustes, and to burne sacrifice, and to kil victimes al daies.et de sacerdotibus et de Levitis non interibit vir a facie mea, / qui offerat holocautomata, / et incendat sacrificum, / et cædat victimas omnibus diebus.
19And 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: 20Thus saith the Lord: if my covenant, with the day can be made void, and my covenant with the night, that there should not be day and night in their season:Queste cose dice il Signore: Se rotto può essere l'ordine stabilito da me pel giorno, e l'ordine stabilito da me per la notte, talmente che non sta il giorno, e non sia la notte al suo tempo,Thus saith our Lord: If my couenant with the day can be made voide, and my couenant with the night, that there be not day and night in their time:Hæc dicit Dominus: / Si irritum potest fieri pactum meum cum die, / et pactum meum cum nocte, / ut non sit dies et nox in tempore suo, 21Also my covenant with David my servant may be made void, that he should not have a son to reign upon his throne, and with the Levites and priests my ministers.Potrà ancora esser rotta l'alleanza mia con Davidde mio servo, talmente che di lui non siavi un figlio, che regni sopra il suo trono, e non sianvi i Leviti, e i Sacerdoti ministri miei.also my couenant may be made voide with Dauid my seruant, that there be not of him a sonne to reigne in his throne, and Leuites and Priestes my ministers.et pactum meum irritum esse poterit cum David servo meo, / ut non sit ex eo filius qui regnet in throno ejus, / et Levitæ et sacerdotes ministri mei. 22As the stars of heaven cannot be numbered, nor the sand of the sea be measured: so will I multiply the seed of David my servant, and the Levites my ministers.Come non posson contarsi le stelle del cielo, né misurarsi la sabbia del mare: così io moltiplicherò il seme di Davidde mio servo, e i Leviti ministri miei.Euen as the starres of heauen can not be numbred, and the sand of the sea be measured: so wil I multiplie the seede of Dauid my seruant, and the Leuites my ministers.Sicuti enumerari non possunt stellæ cæli, / et metiri arena maris, / sic multiplicabo semen David servi mei, / et Levitas ministros meos. 23And 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: 24Hast thou not seen what this people hath spoken, saying: The two families which the Lord had chosen, are cast off: and they have despised my people, so that it is no more a nation before them?Non hai tu fatto riflessione alle parole di questo popolo, che dice: Le due famiglie, che il Signore aveva elette son rigettate? Così disprezzano il popol mio, talmente che nel cospetto di costoro ei non è più una nazione?Hast thou not seene what this people hath spoken, saying: The two kinreds, which our Lord had chosen, are cast of: and they haue despised my people, because it is no more a Nation before them?Numquid non vidisti quid populus hic locutus sit, dicens: / Duæ cognationes quas elegerat Dominus abjectæ sunt ? / et populum meum despexerunt, / eo quod non sit ultra gens coram eis.
25Thus saith the Lord. If I have not set my covenant between day and night, and laws to heaven and earth:Queste cose dice il Signore: Se io non ho stabilito l'ordine tral dì, e la notte, e poste leggi al cielo, e alla terra;Thus saith our Lord: If I haue not set my couenant betwen day and night, and lawes to heauen and earth:Hæc dicit Dominus: / Si pactum meum inter diem et noctem, / et leges cælo et terræ non posui, 26Surely I will also cast off the seed of Jacob, and of David my servant, so as not to take any of his seed to be rulers of the seed of Abraham, Isaac, and Jacob: for I will bring back their captivity, and will have mercy on them.Potrà ancor essere, ch'io rigetti il seme di Giacobbe, e di Davidde mio servo, talmente che del seme di lui io non elegga i principi per la stirpe di Abramo, d'Isacco, e di Giacobbe. Ma io ricondurrò i lor fuorusciti, ed avrò di essi misericordia.surely I wil also cast of the seede of Iacob, and of Dauid my seruant, that I take not of his seede princes of the seede of Abraham, Isaac, and Iacob. For I wil bring backe their conuersion, and wil haue mercie on them.equidem et semen Jacob et David servi mei projiciam, / ut non assumam de semine ejus / principes seminis Abraham, Isaac, et Jacob: / reducam enim conversionem eorum, et miserebor eis.
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Year of the World 3414, Year before Christ 590.
Calmet
Time. Soon after the former. (Calmet)
Worthington
He was comforted in prison by two visions, shewing that the Church should not perish for the sins of many. (Worthington)
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Thus. Hebrew uses the feminine for the neuter. Septuagint, "forming the earth," etc.
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Cry. The prophetic spirit was sometimes granted to earnest prayer, Daniel 9:2., and 10:3.
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To. "Concerning the houses....and the sword of them," who would not obey God, thus bringing on their own destruction.
33:6
Calmet
Their. The houses, wounds, or breaches. (Hebrew and Septuagint) (Calmet)
Challoner
Peace. That is, the peace and welfare which they pray for. (Challoner)
I will teach them how to pray for a durable peace.
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Calmet
Iniquity, by means of the captivity, which shall be a sort of baptism, Jeremias 31:29. (Calmet)
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Menochius
And it. Jerusalem, as figure of the Church. (Menochius)
Fear, worship, and desist from persecuting God in his saints, (Haydock) whom he so highly favours.
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Calmet
Vows. Promised victims of thanksgiving. (Calmet)
Haydock
First, when they were settled in it under Josue. (Haydock)
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Mountains. Jeremias 32:44.
Calmet
Numbereth them, they come into the fold. (Calmet)
Haydock
Chaldean, "my people shall be instructed, and formed by the hand of the Messias." Grabe supplies what follows to the end of the chapter. (Haydock)
33:15
Calmet
Bud, or orient, Christ, (Calmet) of whom Zorobabel was a figure. (Theodoret) All cannot be verified of the latter, ver. 16. (Calmet)
Calov
The Jews themselves explain this of the Messias. (Calov.)
Worthington
It evidently refer to him, as he was born of David, whose posterity should continue till Christ, the founder of an eternal kingdom. (Worthington)
33:16
Calmet
Him. (Septuagint, Chaldean, etc.) The Hebrew has "her" Jerusalem, or the Church, which receives all its beauty from Christ. (Calmet)
Haydock
See Jeremias 23:5., where all read him. (Haydock)
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Challoner
David. This was verified in Christ, who is of the house of David; and whose kingdom in his Church shall have no end. (Challoner)
Calmet
The tribe of Juda continued most eminent till his coming. But there was no king till Hyrcan, and he was of another tribe. The priests governed after Nehemias, till Herod was appointed by the Romans. This must therefore be explained of Christ's eternal kingdom, Genesis xlix. (Calmet)
33:18
Challoner
Priests. This promise relates to the Christian priesthood; which shall also continue for ever: the functions of which (more especially the great sacrifice of the altar) are here expressed, by the name of holocausts, and other offerings of the law, which were so many figures of the Christian sacrifice. (Challoner)
Calmet
The Levitical sacrifices have ceased for 17 centuries. But Christ will officiate by his ministers till the end of time. (Calmet)
Worthington
St. Hypolitus and all the fathers agree that the blessed Eucharist is the complement of all the ancient sacrifices. (Worthington)
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Calmet
Ministers. The promise in not conditional, but as unchangeable as the course of the seasons. (Calmet)
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Worthington
Families of kings and priests, (Challoner) or the two kingdoms of Israel and Juda. The people complained that God had broken his word, (Calmet) so heretics assert that he has abandoned his Church for above 800 years. Providence watched in a particular manner over the families of Aaron and David, which enjoyed peculiar privileges, (Haydock) or blessings. (Worthington)
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The prayer of peace.... That is, the peace and welfare which they pray for.
33:17
33:18
Neither shall there be cut off from the priests, etc.... This promise relates to the Christian priesthood; which shall also continue for ever: the functions of which (more especially the great sacrifice of the altar) are here expressed by the name of holocausts, and other offerings of the law, which were so many figures of the Christian sacrifice.
33:24
Two families, etc.... Viz., the families of the kings and priests.
33:1
Besides manie other reuelations, this prophet had two visions in prison, in confirmation that God would conserue his people and Church for euer, notwithstanding their manifold great sinnes & great affliction and destruction of manie for the same.
33:14
An euident prophecie and promise of Christ.
Concordance Iere. 23. v. 5.
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Borne of the seede of Dauid.
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Dauids progenie shal continew vnto Christ: whose kingdom, vvhich is his Church, shal haue no end. Luc. 1. v. 33 Psal. 88. v. 30.
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S Hypolitus and al ancient Fathers teach that the holie Eucharist is the cōplement of al sacrifices of the old Testament.
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Gods most special prouidence blessed the families of Dauid and Aaron aboue al other kinreds.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.11
… For the mere Name of God hath now been published everywhere: but the knowledge of the name is, when He is known whose name it is. For the name is not a name for its own sake, but for that which it signifies. Now it has been said, “The Lord is His Name.”
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St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.7
… How then dost thou say, Show us the Father? Believest thou not that I am in the Father, and the Father in Me?” Yes, he who looks upon the Son sees, in portrait, the Father. Mark what manner of portrait is spoken of. It is Truth, Righteousness, the Power of God:
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1. Secondly — in prison. 2. About to form it, — which I predicted through me in the preceding chapter, and here I repeat and confirm it, namely the return from Babylon and former happiness; in Hebrew it is אותה ota, it (feminine), that is, it (neuter): for the Hebrews take the feminine for the neuter; although Vatable and Pagninus explain it thus: it, namely Jerusalem will form, that is, God will repair and restore it.
33:3
3. Cry to 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 decreed it nonetheless not to grant it unless asked through your prayers, those of Daniel, Ezekiel and others. Therefore I warn you to pray for it, indeed to cry out: for I will "hear you." Thus St. Thomas. Firm. — In Hebrew ביצורות, that is, strong, fortified, so that they cannot be broken or hindered by anyone: in Chaldaic, reserved, that is, hidden, namely concerning the future restoration of Jerusalem, or rather of the Church through Christ. Thus Lyra and Vatable.
33:4
4. To houses, — concerning houses, for this is Hebrew על al. To fortifications, — concerning fortifications and concerning the sword. Note that the Jerusalemites, when they were besieged by the Chaldeans, destroyed their own houses, so that they might erect fortifications and war machines in them against the Chaldeans: 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 more of them fell by the darts and arms of the Chaldeans, and the destroyed houses were filled with corpses, not of enemies, but of Jews, God avenging, which is what the Prophet says here. Thus the Chaldaic, the Septuagint and Vatable.
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6. Behold I will bring upon them, — namely the Jews. The Hebrew and the Septuagint have upon it, namely Jerusalem. Up to this point God has shown himself a just avenger on account of the crimes of the Jews; now he shows himself merciful toward them, like a physician who heals an inflicted wound: for it is the part of a good physician first to lance; second, to anoint: let the Pastor and Prelate do this in the diseases of the soul. Note: He speaks of the restoration and happiness of the people returning from captivity, both temporal begun through Zerubbabel, as Theodoret wishes, and moreover, under this and its type he speaks of the spiritual (which was greater and fuller), accomplished and completed through Christ. Thus Rabanus, Hugo, St. Thomas. The Prophets, says St. Jerome in chapter i of Malachi, weave the prophecy of future things in such a way that they do not abandon the present time; for they mingle the discourse of both, and on the occasion of that, they preach the happiness of Christ. See the sayings in chapters xxx and xxxi. I will reveal unto them the supplication of peace and truth. — This is hypallage, that is, the peace and truth of supplication, that is, the supplication made, namely the peace which they have supplicated; as also the truth of promises, that is, the faithfulness in giving it I will bestow, begun indeed and temporally through Zerubbabel, but spiritually and completely through Christ. Whence, secondly, I will give peace and truth both of doctrine and of life, that is, perfect life and every office of virtue (for this is called truth in Scripture, namely of life, through Christ, for whom all the Saints have supplicated. Thus St. Thomas. Hence Vatablus, Pagninus and R. David translate: I will give them abundance or multitude of peace and truth; and the Chaldean: Behold I will bring upon them medicine, and salvation, and I will heal them, and I will reveal unto them the gate of repentance, and I will show them how they may walk in the way of peace and truth; the Septuagint translates: I will reveal unto them that I may hear, as if to say, I will show them the manner of praying, by which they may obtain my ear, so that namely I may hear them, and I will make peace and faith for them.
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7. And I will turn the turning, — that is captivity. Thus turning is taken in 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 in 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 Chanaan, and established them there.
33:9
9. And it shall be, — namely temporal Jerusalem, or rather spiritual, that is the Church restored through Christ, abounding in peace, grace, goods and gifts of the Holy Spirit. In the name of God (so that namely through it the fame of God's name may be published among the nations, who will rejoice, and in admiration, and sacred fear and reverence) they shall fear — at so great a goodness and grace of God bestowed upon the Apostles by the Church. Thus St. Thomas, Rabanus and Hugo. Moreover "they shall fear," because they will see that God, who has heaped so many goods upon his faithful friends, is able also to destroy his unfaithful enemies, and to afflict them with all evils: wherefore many of them will be converted to God. Note: "In all peace," that is in all prosperity of things and abundance: for this is peace to the Hebrews, as is evident. Psalm. cxxi, 7: "Let peace be made in thy strength, and abundance in thy towers." Again "in peace," that is on account of peace. For thus the Hebrew ב, that is in, is often taken. 10. Yet shall be heard in this place, etc., and without Jerusalem. — The word "without" is a noun, not an adverb. Whence the Hebrew and Chaldean have, in the streets of Jerusalem. We have seen a similar thing in chapter xi, 6.
33:11
11. The voice of the bridegroom and the voice of the bride, — as if to say, You will enter into joyful marriages with the Jews in Jerusalem, and especially you will exult in the marriages of Christ and the Church, and singing with jubilation you will sing the song, which David sang beforehand to you, and which he predicted you would sing in this joyful and prosperous state of things, Psalm. cxxxvi, saying: "Give praise to the Lord, for he is good: for his mercy endureth for ever." For that this song was sung by the Jews as an interlude in the return from Babylon is evident from I Esdras III. Bearing vows — of those who bring victims and oblations, which they have vowed to God in thanksgiving for so great a redemption, both from Babylon, and more especially from sin: for in Hebrew for vows is תודע toda, signifying confession and praise, that is a sacrifice for praise, celebration and thanksgiving offered to God.
33:12
12. A dwelling place of shepherds resting their flocks, — that is to say, There will be pastures there so abundant that shepherds will dwell there with flocks resting, that is, flocks which, on account of the abundance of pastures and satiety in the pastures, after their manner will lie down and recline. All these things are antitheses to the evils which He threatened them, chapter vii, verse 34, and chapter xvi, 9, and chapter xxv, verse 10, as is evident to one comparing these passages with one another. with, as also others, to have been corrupted by the Jews, so that they are forced to confess that Christ is God. For both Our translation and the Septuagint and the Chaldeans translate, they shall call him, namely Christ, not her, namely Jerusalem. But Francis Lucas in his Notes shows the contrary, namely that not the Hebrew, but the Latin text is corrupted here; and St. Jerome translated not him, but her: because eleven Latin manuscript copies have her, not him. The Venetian edition of the Chaldean also has לה la, that is her, not לו le, that is him. It appears therefore that the reading of chapter xxiii, 6, has been transferred here, so that for her, him has crept in; because that reading would have been more familiar to scribes, from the fact that that reading is read daily in the Church at the time of Advent. Against the Jews, however, it is sufficiently proved that Christ is God, from a similar passage chapter xxiii, 6, as I said there. In vain therefore did they corrupt this passage: for they ought to have corrupted both that one and this one.
33:13
13. Numbering. — For the shepherd is accustomed in the evening, when the flock is brought back to the folds, to number the sheep as they pass through the entrance of the folds, lest any be missing. This was done literally after the return from Babylon, say Theodoret and St. Thomas; but much more spiritually it was done through Christ and the Apostles and other shepherds. Thus Christ, John x, 3 and 14, calls his sheep by name. For the Prophet signifies here the office, care and vigilance of the Evangelical shepherds, namely that they watch over each sheep, lest any wandering go astray and perish. Thus Rabanus, Lyra and Vatablus. Thus did Christ, when He says, John x, 14: "I know my sheep." And John xvii, 12, and chapter xviii, 9: "Those whom Thou hast given me, I have not lost any of them." Otherwise Sanchez, as if to say: Your herds, namely oxen, asses, horses, etc., which, when you were led away into Babylon, became wild and untamed in the deserted forests of Judea, so that they would not allow themselves to be handled and numbered by men; those will be tamed again for you when you return to Judea, and will become domestic, and will allow themselves to be handled and numbered. For your shepherds will again pasture them; and thus they will become tame, so that they come to hand, and allow themselves to be shorn and milked, and willingly offer themselves for the profits which the master will wish to take from them. This sense is congruous and fitting.
33:14
14. I will raise up a good word, — that is, a consoling, prosperous, auspicious word. Thus the Poet says: Now good words must be spoken on a good day. Secondly, "good," that is, benign, propitious, beneficent. Thus Virgil says, XII Aeneid: You, O shades of mine, Be good to me, since the will of the gods above is adverse.
33:15
15. I will cause to spring up unto David a just branch. — That is, I will produce Christ the son of David, who will be most just, and the justifier of all. Thus the Chaldean. 16. This is the name whereby they shall call him. — In Hebrew, this is the name whereby she shall call her, namely Jerusalem, that is, the Church: The Lord our justice, that is, Christ our justifier, He Himself is our Lord, He Himself is our God: for in Hebrew it is Jehovah. The name therefore of Christ, imposed upon Him, chapter xxiii, 6, is communicated here to the Church, nay, Christ Himself communicates His own name to His spouse after the manner, so that she may always have the bridegroom in her mouth, praise Him, celebrate Him, saying: Christ the Lord is my justice, that is, the author of my justice. If therefore you ask what this city is? by what name is the Church called? I answer, it is called the Church of Christ, or the Church in which all say: Christ is our justice. Father Gordonus, Controversy I, chapter x, wishes this passage
33:17
43. Fields shall be possessed — after the return from Babylon; in 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.
33:18
I will show my high 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. 41. And I will rejoice, — that is to say, It will be a pleasure to me to do good to them, just as it will be a pleasure to them to live well, to serve and obey me. I will plant (the Chaldean, I will establish) them in this land, in truth (the Septuagint, in faith, that is, truly and faithfully, without deceit or guile), with my whole heart, — that is, entirely from the soul, most lovingly, so that I do not reserve any part of offense or memory of sins.
33:24
24. Two kindreds,—two families, one the royal family of David, the second the priestly family of Aaron, thus Theodoret, Rabanus and Hugh: or, as Lyra holds, Judah and Benjamin, which two tribes alone remained, the other ten having been led away into Assyria, whence God was said to have cast away these two. If my covenant with the day.—Just as it cannot be that I did not establish at the beginning of the world, then Genesis viii, 21, a covenant with Noah concerning the stability of heaven and earth, or that I revoke or change it: so it cannot be that I utterly cast away the sons of Jacob and David, so as not to take from their seed leaders and princes.
Machine translation from the Latin, not reviewed.
33:1
Hic ponitur consolatio specialiter ad duas tribus, et praecipue quantum ad Jerusalem, ubi erat sedes regni, et sacerdotii: et circa hoc duo. Primo ponit prophetiae titulum, in quo ponit prophetae carcerem: cum adhuc clausus esset in atrio carceris, a Sedecia.
33:2
Secundo respectu praecedentis visionis secundo factae, promittentis auctoritatem: haec dicit dominus, facturus, sicut artifex praeparando materiam, formaturus, ducendo ad complementum formae, paraturus, ordinando ad finem: dominus nomen ejus: quia ipse singulariter dominus omnium est. Psal. 82: quoniam nomen tibi dominus tu solus altissimus super omnem terram. Promissionis firmitatem, et magnitudinem: clama ad me, pro populo orans, et exaudiam te, non ut mala non inferam; sed ut post mala illata liberem. Et sic non est contrarium ei quod supra 7, dictum est: tu ergo noli orare pro populo hoc, et non assumas pro eis laudem, et orationem, et non obsistas mihi, quia non exaudiam te. Quia nescit, idest non posset humana conjecturatione suspicari. Isa. 48: audita tibi feci nova ex tunc, et conservata sunt quae nescis. Secundo ponit prophetiae verbum: et primo ponitur promissio quo ad populum; secundo quo ad regnum, et sacerdotium, ibi, ecce dies veniunt. Circa primum tria.
33:10
Primo promittit inflictae plagae curationem; secundo cordis jucunditatem, ibi, haec dicit dominus: adhuc audietur in loco isto; tertio pacis tranquillitatem, ibi, haec dicit dominus exercituum, et cetera. Circa primum tria. Primo tangit vulnus inflictum: quia haec dicit dominus, ad destructionem aedificiorum, ad domos. Thren. 2: praecipitavit dominus, nec pepercit, omnia speciosa Jacob, destruxit in furore suo munitiones virginis Juda, et dejecit in terram. Et quantum ad occisionem hominum: et ad gladium venientium, in auxilium in Jerusalem, vel de gentilibus, vel de regno duarum tribuum, et impleant, occasionaliter, quia ex eis fiduciam assumentes, restiterunt hostibus, et interfecti sunt, abscondens faciem, idest subtrahens protectionem. Ezech. 39: scient gentes quoniam in iniquitatibus suis capta sit domus Israel, et quod dereliquerit me, et quod absconderim faciem meam ab eis. Secundo promittit curationis beneficium in generali: ecce ego obducam eis cicatricem. Supra 30: obducam cicatricem tibi; et a vulneribus tuis sanabo te. Et in speciali quantum ad orationis exauditionem: et revelabo, implendo intentum, deprecationem, quia a me pacem adinvicem, et veritatem religionis petiverunt. Isa. 39: fiat tantum pax et veritas in diebus meis. Quantum ad patriae restitutionem, et convertam. Supra 30: convertam conversionem tabernaculorum Jacob, et tectis ejus miserebor. Quantum ad peccati remissionem, secundum purgationem a culpa, et emundabor. Ezech. 36: mundabimini ab omnibus inquinamentis vestris, et ab universis idolis vestris mundabo vos. Et secundum absolutionem a poena: et propitius ero cunctis iniquitatibus eorum. Psal. 102: qui propitiatur omnibus iniquitatibus tuis, qui sanat omnes infirmitates tuas. Tertio ponit liberationis fructum quantum ad divinam gloriam: et erit mihi in nomen. Supra 32: laetabor super eis, cum bene eis fecero. Isa. 43: populum istum formavi mihi, laudem meam narrabit. Quantum ad amicorum laetitiam: et in exultationem cunctis gentibus terrae. Psalm. 47: fundatur exultatione universae terrae, mons Sion, latera Aquilonis, civitas regis magni. Quantum ad invidorum angustiam, et pavebunt, Isa. 26: videant et confundantur zelantes populi, et ignis hostes tuos devoret.
33:11
Hic promittit ejus jucunditatem: et primo temporalem, vox gaudii. Supra 25: perdam ex eis vocem gaudii et vocem laetitiae, vocem sponsi et vocem sponsae, vocem molae, et lumen lucernae. Secundo spiritualem expressam divinis laudibus: vox dicentium: confitemini domino. Isa. 51: gaudium, et laetitia invenietur in ea, gratiarum actio, et vox laudis. Tob. 13: per omnes vicos ejus, alleluja cantabitur. Et in oblationibus; et portantium vota in domum domini, Isa. 19: colent eum in hostiis, et in muneribus, et vota vovebunt domino, et solvent. Tertio assignat rationem: reducam enim conversionem terrae. Thr. ult.: innova dies nostros sicut a principio.
33:13
Hic promittit eis pacis tranquillitatem, quam significat per securam patriae habitationem: transibunt greges ad manum numerantis; quasi dicat: tantam securitatem potientur quod oves suas libere numerare poterunt. Ezech. 34: in pascuis uberrimus pascam eos, et in montibus excelsis Israel erunt pascua earum.
33:14
Hic ponitur consolatio quantum ad regnum, et sacerdotium: et primo promittitur utriusque restitutio; secundo ponitur promissionis confirmatio, ibi, et factum est verbum domini ad Jeremiam. Circa primum duo. Primo promittit restaurationem regni; secundo sacerdotii, ibi, et de sacerdotibus, et de Levitis non interibit vir. Circa primum tria. Primo designat temporis congruitatem: ecce dies veniunt, scilicet gratiae, et suscitabo, implebo, verbum bonum, quod promisi de regni restauratione. Oseae 1: et congregabuntur filii Juda, et filii Israel pariter, et ponent sibimet caput unum, et ascendet de terra. Quod impletum est in Christo. Secundo regni conditionem quantum ad regiminis nobilitatem: in diebus illis germinare faciam David germen justitiae, Christum, qui est ipsa justitia. Isa. 11: egredietur virga de radice Jesse, et flos de radice ejus ascendet.
33:15
Et faciet judicium: in primo adventu pro mundo, in secundo de mundo, justitiam, docens verbo, implens in se facto, et in aliis gratiae dono. Psalm. 118: feci judicium, et justitiam. Et quantum ad regiminis utilitatem in populi salutem: in diebus illis salvabitur Juda, quantum ad eos qui crediderunt in primo, et credent in secundo adventu. Oseae 1: salvabo eos in domino Deo suo.
33:16
In pacis securitate: et Israel habitabit confidenter. Isa. 32: sedebit populus meus in pulchritudine pacis, in tabernaculis fiduciae et in requie opulenta. Et in verae fidei confessione: et hoc est nomen (...) dominus justus noster. Psalm. 118: justus es, domine, et rectum judicium tuum.
33:17
Tertio ponit regni durationem: quia haec dicit dominus, non interibit de David vir, Christus et regnum ipsius. Dan. 7: potestas ejus potestas aeterna, quae non auferetur, et regnum ejus quod non corrumpetur.
Hic ponit restaurationem sacerdotii. Et sicut regnum restauratur in ipso Christo, et in membris ejus, ita et sacerdotium. Ipse enim sicut rex, ita et sacerdos est. Psal. 109: tu es sacerdos in aeternum secundum ordinem Melchisedech. Et membra sua reges et sacerdotes fecit. Apoc. 5: fecisti nos Deo nostro regnum et sacerdotes. Eph. 5: seipsum obtulit hostiam Deo in odorem suavitatis. Et membra ipsius, spirituales hostias Deo offerre facit. Ezech. 44: sacerdotes et levitate filii Sadoch, qui custodierunt caeremonias sanctuarii mei, cum errarent filii Israel a me: ipsi accedent ad me, ut ministrant mihi, et stabunt in conspectu meo, ut offerant mihi adipem et sanguinem: ait dominus Deus.
33:22
Hic ponitur promissionis confirmatio: et primo ex creaturarum duratione: si irritum potest fieri pactum meum cum die, quasi dicat: non potest esse irritum usque ad finem mundi. Psalm. 88: ponam in saeculum saeculi semen ejus, et thronum ejus sicut dies caeli. Secundo earum multitudinem: sicut enumerari non possunt stellae caeli, nisi a solo Deo, ita et numerus electorum soli Deo est cognitus. Gen. 22: multiplicabo semen tuum sicut stellas caeli, et velut arenam quae est in littore maris.
33:24
Hic repellit hostium irrisionem. Et primo ponitur insultatio: duae cognationes, scilicet regalis, et sacerdotalis, vel decem et duarum tribuum. Psalm. 70: qui custodiebant animam meam, consilium fecerunt in unum dicentes: Deus dereliquit eum, persequimini, et comprehendite eum, quia non est qui eripiat. Secundo ponitur improbatio: haec dicit dominus. Rom. 11: numquid repulit Deus populum suum? Absit, et cetera.
33:15
The characteristics of the M. will be: a) he is of the stock of David: Is. 11, 1; Jer. 23, 5; 33, 15; Ez. 17, 22 (cf. Lk. 1, 32); b) he will be born in Bethlehem: Mic. 5, 1 = Mt. 2, 6; c) of a Virgin: Is. 7, 14 b = Mt. 1, 23; cf. Mic. 5, 2 (the pearl of the messianic prophecies; the …
… Also in the rabbinic writings Jesus of Nazareth is called han-Nāsiri, and the Christians han-Nāsirim (with s). The plural "by the prophets" can be understood as "of category" (standing for the singular) or as including other passages in which the Messiah is called seed or shoot (semah: Jer. 23:3; 33:15; Zech. 3:8; 6:12).
… The messianic design, and therefore the very plan of salvation, is connected by the prophets with the family and dynasty of David (Is. 9, 5 ff.; 11, 1; Jer. 23, 5 ff.; 33, 15 ff.; Ezek. 17 etc.).
33:16
A late clarification that does not prevent grouping under the same subject the different prophecies in which the one chosen to accomplish the great work of Yahweh is called: "David my servant" (Ex. 37:25), "Yahweh our righteousness" (Jer. 23:6; 33:16), "servant of Yahweh" (Is. 52:13), "Shepherd" (Ex. 33:23; cf. Mic. 5:3), "shoot, branch" (Is. 4:2; 11:1; Jer. 23:5) (M.-J. …
33:19
… Excelsior caelo... profundior inferno... longior terra... et altior mari": cf. Ps. 144, 3; Eccli. 43, 32, 35; Jer. 33, 19; Rom. 11, 33, I Cor. 2, 10), the Fathers, especially those who attacked the error of Eunomius (St. Basil, St. Gregory of Nyssa, St. Epiphanius; typical is the text of St. Augustine: …
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.