The prophet at the instance of the great men is cast into a filthy dungeon: he is drawn out by Abdemelech, and has another conference with the king.
The nobles being offended with Ieremies preaching, solicite to haue him slaine: 5. the king putting him in their handes, they cast him into a dyrtie dongeon, 7. from whence at the instance of Abdemelech an Aethiopian, he is drawen forth, 14. and hauing licence to speake, he aduiseth the king to yeld himself to the Chaldees, so he and the citie shal be safe: 18. otherwise shal be taken captiue, 24. which the king commandeth him to kepe secrete.
1Now Saphatias the son of Mathan, and Gedelias the son of Phassur, and Juchal the son of Selemias, and Phassur the son of Melchias heard the words that Jeremias spoke to all the people, saying:A Saphatia figliuolo di Madian, e Gedelia figliuolo di Phassur, e Juchal figliuolo di Selemia, e Phassur figliuolo di Melchia aveano udito le parole di Geremia, che diceva a tutto il popolo:AND Saphatias the sonne of Mathan, and Gedelias the sonne of Phassur, and Iuchal the sonne of Selemias, and Phassur the sonne of Melchias heard the wordes, that Ieremie spake to al the people, saying:Audivit autem Saphatias filius Mathan, et Gedelias filius Phassur, et Juchal filius Selemiæ, et Phassur filius Melchiæ, sermones quos Jeremias loquebatur ad omnem populum, dicens: 2Thus saith the Lord: Whosoever shall remain in this city, shall die by the sword, and by famine, and by pestilence: but he that shall go forth to the Chaldeans, shall live, and his life shall be safe, and he shall live.Queste cose dice il Signore: Chiunque resterà in questa città perirà di spada, di fame, e di peste: ma chi fuggirà ai Caldei viverà, e provederà alla sua salute.Thus saith our Lord: Whosoeuer shal remaine in this citie, shal dye by sworde, and famine, and pestilence: but he that shal flee to the Chaldees, shal liue, and his life shal be safe and liuing.Hæc dicit Dominus: Quicumque manserit in civitate hac, morietur gladio, et fame, et peste: qui autem profugerit ad Chaldæos, vivet, et erit anima ejus sospes et vivens. 3Thus saith the Lord: This city shall surely be delivered into the hand of the army of the king of Babylon, and he shall take it.Queste cose dice il Signore: questa città sarà data assolutamente in potere dell'esercito del re di Babilonia, ed ei la espugnerà.Thus saith our Lord: By deliuering this citie shal be deliuered into the hand of the armie of the king of Babylon, and he shal take it.Hæc dicit Dominus: Tradendo tradetur civitas hæc in manu exercitus regis Babylonis, et capiet eam. 4And the princes said to the king. We beseech thee that this man may be put to death: for on purpose he weakeneth the hands of the men of war, that remain in this city, and the hands of the people, speaking to them according to these words: for this man seeketh not peace to this people, but evil.E disser que' principi al re: Di grazia sia messo a morte quest'uomo: imperocché egli apposta fa cader le braccia agli uomini di valore, che son rimasi in questa città, e al popol tutto, dicendo loro queste parole: perocché quest'uomo non cerca il bene di questo popolo, ma il male.And the princes said to the king: We desire thee that this man may be put to death: for of purpose he weakneth the handes of the men of warre, that are remayning in this citie, and the handes of the people, speaking to them according to these wordes: for this man seeketh not peace to this people, but euil.Et dixerunt principes regi: Rogamus ut occidatur homo iste: de industria enim dissolvit manus virorum bellantium qui remanserunt in civitate hac, et manus universi populi, loquens ad eos juxta verba hæc: siquidem homo iste non quærit pacem populo huic, sed malum.
5And king Sedecias said: Behold he is in your hands: for it is not lawful for the king to deny you any thing.E il re Sedecia disse: Egli è già nelle vostre mani; perchè non è giusto, che alcuna cosa a voi nieghi il re.And king Sedecias said: Behold he is in your handes: for it is not lawful for the king to denie you anie thing.Et dixit rex Sedecias: Ecce ipse in manibus vestris est: nec enim fas est regem vobis quidquam negare. 6Then they took Jeremias and cast him into the dungeon of Melchias the son of Amelech, which was in the entry of the prison: and they let down Jeremias by ropes into the dungeon, wherein there was no water, but mire. And Jeremias sunk into the mire.Presero adunque Geremia, e lo misero nella cisterna di Melchia figliuolo di Amelech, che era nel vestibolo della prigione, e colle funi calarono Geremia nella fossa, dove non era acqua, ma fango. Entrò adunque Geremia nel fango.They therefore tooke Ieremie, and cast him into the lake of Melchias the sonne of Amelech, which was in the entrie of the prison: and they let downe Ieremie by ropes into the lake, wherein there was no water, but myre. Ieremie therefore sunke downe into the myre.Tulerunt ergo Jeremiam, et projecerunt eum in lacum Melchiæ filii Amelech, qui erat in vestibulo carceris: et submiserunt Jeremiam funibus in lacum, in quo non erat aqua, sed lutum: descendit itaque Jeremias in cœnum. 7Now Abdemelech the Ethiopian, an eunuch that was in the king’s house, heard that they had put Jeremias in the dungeon: but the king was sitting in the gate of Benjamin.Or Abdemelech eunuco Etiope, che stava nella casa del re, sentì dire come aveano gettato Geremia nella fossa. Si stava allora il re a sedere alla porta di Beniamin.But Abdemelech the Aethiopian an eunuch, that was in the kings house, heard that they had cast Ieremie into the lake: moreouer the king sate in the gate of Beniamin.Audivit autem Abdemelech Æthiops, vir eunuchus, qui erat in domo regis, quod misissent Jeremiam in lacum. Porro rex sedebat in porta Benjamin: 8And Abdemelech went out of the king’s house, and spoke to the king, saying:E Abdemelech si partì dalla casa del re, e andò a parlare al re, dicendo:And Abdemelech went out of the kings house, and spake to the king, saying:et egressus est Abdemelech de domo regis, et locutus est ad regem, dicens: 9My lord the king, these men have done evil in all that they have done against Jeremias the prophet, casting him into the dungeon to die there with hunger, for there is no more bread in the city.O re mio signore, hanno fatto male costoro in tutto quello, che hanno attentato contro Geremia profeta, avendolo messo nella fossa, affinchè vi muoia di fame, mentre non v'ha più pane nella città.My Lord king, these men haue done al thinges naughtely, whatsoeuer they haue done against Ieremie the prophet, casting him into the lake, that he may dye for famine, for there is no more bread in the citie.Domine mi rex, male fecerunt viri isti omnia quæcumque perpetrarunt contra Jeremiam prophetam, mittentes eum in lacum, ut moriatur ibi fame: non sunt enim panes ultra in civitate.
10Then the king commanded Abdemelech the Ethiopian, saying: Take from hence thirty men with thee, and draw up Jeremias the prophet out of the dungeon, before he die.Diede adunque quest'ordine il re ad Abdemelech Etiope, dicendo: Prendi qui teco trenta uomini, e leva Geremia dalla fossa prima, che egli si muoia.The king therefore commanded Abdemelech the Aethiopian, saying: Take with thee from hence thirtie men, and lift vp Ieremie the prophete out of the lake, before he dye.Præcepit itaque rex Abdemelech Æthiopi, dicens: Tolle tecum hinc triginta viros, et leva Jeremiam prophetam de lacu, antequam moriatur. 11So Abdemelech taking the men with him, went into the king’s house that was under the storehouse: and he took from thence old rags, and old rotten things, and he let them down by cords to Jeremias into the dungeon.E Abdemelech presi seco gli uomini, entrò nella casa del re in un luogo sotto la guardaroba, e ne trasse fuora de' vecchi panni, e robe vecchie, e mezze lacere, e le calò giù a Geremia nella fossa per mezzo di funicelle.Abdemelech therefore taking the men with him, entred into the kings house, that was vnder the celler: and he tooke thence old ragges, and old thinges that were rotten: and he let them downe to Ieremie into the lake by cordes.Assumptis ergo Abdemelech secum viris, ingressus est domum regis, quæ erat sub cellario, et tulit inde veteres pannos, et antiqua quæ computruerant, et submisit ea ad Jeremiam in lacum per funiculos. 12And Abdemelech the Ethiopian said to Jeremias: Put these old rags and these rent and rotten things under thy arms, and upon the cords: and Jeremias did so.E disse Abdemelech Etiope a Geremia: Mettiti questi vecchi panni, e questi laceri stracci sotto le ascelle delle tue braccia, e sotto le funi: e Geremia fece così.And Abdemelech the Aethiopian said to Ieremie: Put the old ragges, and these rent and rotten thinges vnder the cubite of thine armes, and vpon the ropes: Ieremie therefore did so.Dixitque Abdemelech Æthiops ad Jeremiam: Pone veteres pannos, et hæc scissa et putrida, sub cubito manuum tuarum, et super funes. Fecit ergo Jeremias sic, 13And they drew up Jeremias with the cords, and brought him forth out of the dungeon. And Jeremias remained in the entry of the prison.E trasser fuori colle funi Geremia e lo tolsero dalla fossa: ed egli rimase nel vestibolo della prigione.And they drew out Ieremie with the cordes, and brought him forth out of the lake. And Ieremie remayned in the entrie of the prison.et extraxerunt Jeremiam funibus, et eduxerunt eum de lacu: mansit autem Jeremias in vestibulo carceris.
14And king Sedecias sent, and took Jeremias the prophet to him to the third gate, that was in the house of the Lord: and the king said to Jeremias: I will ask thee a thing, hide nothing from me.E il re Sedecia mandò gente per far venire a se Geremia alla porta terza, che era nella casa del Signore, e il re disse a Geremia: Io ti domanderò una cosa, non ascondermi nulla.And king Sedecias sent; and tooke to him Ieremie the prophet to the third dore, that was in the house of our Lord: and the king said to Ieremie: I aske thee a word, hide not anie thing from me.Et misit rex Sedecias, et tulit ad se Jeremiam prophetam ad ostium tertium quod erat in domo Domini: et dixit rex ad Jeremiam: Interrogo ego te sermonem, ne abscondas a me aliquid. 15Then Jeremias said to Sedecias: If I shall declare it to thee, wilt thou not put me to death? and if I give thee counsel, thou wilt not hearken to me.E Geremia rispose a Sedecia: Se io te la dirò, non mi ucciderai tu? e se io ti darò consiglio, tu non mi ascolterai.And Ieremie said to Sedecias: If I shal tel thee, wilt thou not kil me? and if I geue thee counsel, thou wilt not heare me.Dixit autem Jeremias ad Sedeciam: Si annuntiavero tibi, numquid non interficies me ? et si consilium dedero tibi, non me audies. 16Then king Sedecias swore to Jeremias, in private, saying: As the Lord liveth, that, made us this soul, I will not put thee to death, nor will I deliver thee into the hands of these men that seek thy life.Allora il re Sedecia segretamente giurò a Geremia, dicendo: Io giuro pel Signore, che ha creata in noi quest'anima, che non ti ucciderò, e non ti darò in potere di coloro, che vogliono la tua morte.King Sedecias therefore sware to Ieremie secretly, saying: Our Lord liueth, that made vs this soule, if I kil thee, and if I deliuer thee into the handes of these men, that seeke thy life.Juravit ergo rex Sedecias Jeremiæ clam, dicens: Vivit Dominus, qui fecit nobis animam hanc, si occidero te, et si tradidero te in manus virorum istorum qui quærunt animam tuam. 17And Jeremias said to Sedecias: Thus saith the Lord of hosts the God of Israel: If thou wilt take a resolution and go out to the princes of the king of Babylon, thy soul shall live, and this city shall not be burnt with fire: and thou shalt be safe, and thy house.E Geremia disse a Sedecia: queste cose dice il Signor degli eserciti, il Dio d'Israele: Se tu partirai, e anderai a trovare i principi del re di Babilonia, viverà l'anima tua, e questa città non sarà incendiata, e sarai salvo tu, e la tua famiglia.And Ieremie saide to Sedecias: Thus saith the Lord of hostes the God of Israel: If going forth thou wilt goe out to the princes of the king of Babylon, thy soule shal liue, and this citie shal not be burnt with fire: and thou shalt be safe, and thine house.Et dixit Jeremias ad Sedeciam: Hæc dicit Dominus exercituum, Deus Israël: Si profectus exieris ad principes regis Babylonis, vivet anima tua, et civitas hæc non succendetur igni: et salvus eris tu, et domus tua.
18But if thou wilt not go out to the princes of the king of Babylon, this city shall be delivered into the hands of the Chaldeans, and they shall burn it with fire: and thou shalt not escape out of their hand.Se poi non anderai a trovar i principi del re di Babilonia, questa città sarà data in poter de' Caldei, i quali la incendieranno, e tu non iscamperai dalle loro mani.But if thou wilt not goe out to the princes of the king of Babylon, this citie shal be deliuered into the handes of the Chaldees, and they shal burne it with fire: and thou shalt not escape out of their hand.Si autem non exieris ad principes regis Babylonis, tradetur civitas hæc in manus Chaldæorum, et succendent eam igni: et tu non effugies de manu eorum. 19And king Sedecias said to Jeremias: I am afraid because of the Jews that are fled over to the Chaldeans: lest I should be delivered into their hands, and they should abuse me.E disse il re Sedecia a Geremia: Io sono in angustia per ragione di mie' Giudei, che sono fuggiti tra Caldei: che per disgrazia io non sia dato nelle mani di questi, e mi svituperino.And king Sedecias said to Ieremie: I am careful because of the Iewes, that are fled to the Chaldees: lest perhaps I be deliuered into their handes, and they mocke me.Et dixit rex Sedecias ad Jeremiam: Sollicitus sum propter Judæos qui transfugerunt ad Chaldæos, ne forte tradar in manus eorum, et illudant mihi. 20But Jeremias answered: They shall not deliver thee: hearken, I beseech thee, to the word of the Lord, which I speak to thee, and it shall be well with thee, and thy soul shall live.Ma Geremia rispose: Non ti daranno in lor potere: ascolta di grazia la Parola del Signore, che io parlo a te, e ti tornerà in bene, e salverai la tua vita.But Ieremie answered: They shal not deliuer thee, heare I beseeche thee the word of our Lord, which I speake to thee, and it shal be wel with thee, and thy soule shal liue.Respondit autem Jeremias: Non te tradent. Audi, quæso, vocem Domini, quam ego loquor ad te, et bene tibi erit, et vivet anima tua. 21But if thou wilt not go forth, this is the word which the Lord hath shewn me:Che se non vorrai andare, ecco quello, che ha mostrato a me il Signore.But if thou wilt not goe forth: this is the word, which our Lord hath shewed me:Quod si nolueris egredi, iste est sermo quem ostendit mihi Dominus: 22Behold all the women that are left in the house of the king of Juda, shall be brought out to the princes of the king of Babylon: and they shall say: Thy men of peace have deceived thee, and have prevailed against thee, they have plunged thy feet in the mire, and in a slippery place and they have departed from thee.Ecco, che tutte le donne, che saran rimase nella casa del re di Giuda, saran menate ai principi del re di Babilonia, ed elle diranno: Ti hanno sedotto, e la hanno vinta per tuo danno que' tuoi amici; hanno precipitati i tuoi passi in luogo lubrico, e pien di fango, e ti hanno abbandonato.Behold al the wemen, that are remayning in the house of the king of Iuda, shal be brought out to the princes of the king of Babylon: and they shal say: Thy peaceable men haue seduced thee, and haue preuailed against thee, they haue drowned thy feete in the myre, and in a sliperie place, and are reuolted from thee.ecce omnes mulieres quæ remanserunt in domo regis Juda educentur ad principes regis Babylonis, et ipsæ dicent: Seduxerunt te, et prævaluerunt adversum te, viri pacifici tui: demerserunt in cœno et in lubrico pedes tuos, et recesserunt a te.
23And all thy wives, and thy children shall be brought out to the Chaldeans, and thou shalt not escape their hands, but thou shalt be taken by the hand of the king of Babylon: and he shall burn this city with fire.E tutte le tue mogli, e i tuoi figliuoli saranno menati a' Caldei, e tu non fuggirai dalle lor mani, ma sarai fatto prigione dal re di Babilonia, e il fuoco consumerà questa città.And al thy wiues, and thy sonnes shal be brought out to the Chaldees, and thou shalt not escape their handes, but thou shalt be taken in the hand of the king of Babylon: and he shal burne this citie with fire.Et omnes uxores tuæ et filii tui educentur ad Chaldæos: et non effugies manus eorum, sed in manu regis Babylonis capieris, et civitatem hanc comburet igni. 24Then Sedecias said to Jeremias: Let no man know these words, and thou shalt not die.Disse pertanto Sedecia a Geremia: Nissuno sappia queste cose, e tu non morrai.Sedecias therefore said to Ieremie: Let none know these wordes, and thou shalt not dye.Dixit ergo Sedecias ad Jeremiam: Nullus sciat verba hæc, et non morieris. 25But if the princes shall hear that I have spoken with thee, and shall come to thee, and say to thee: Tell us what thou hast said to the king, hide it not from us, and we will not kill thee: and also what the king said to thee:Che se risapranno i principi, che io ho parlato teco, e verran da te, e ti diranno: Di a noi quel, che tu hai detto al re, e di quai cose il re abbia parlato teco, non celar nulla, e noi non ti uccideremo;But if the princes shal heare, that I haue spoken with thee: and shal come to thee, and say to thee: Tel vs what hast thou spoken with the king, conceale not from vs, and we wil not kil thee.Si autem audierint principes quia locutus sum tecum, et venerint ad te, et dixerint tibi: Indica nobis quid locutus sis cum rege: ne celes nos, et non te interficiemus: et quid locutus est tecum rex: 26Thou shalt say to them: I presented my supplication before the king, that he would not command me to be carried back into the house of Jonathan, to die there.Tu dirai loro: Io ho umiliate le mie preghiere al re, affinchè non ordinasse, ch'io fossi ricondotto alla casa di Jonathan, perch'io non vi morissi.Thou shalt say to them: I did prostrate my prayers before the king, that he would not command me to be caried backe into the house of Ionathan, & there dye.dices ad eos: Prostravi ego preces meas coram rege, ne me reduci juberet in domum Jonathan, et ibi morerer.
27So all the princes came to Jeremias, and asked him: and he spoke to them according to all the words that the king had commanded him: and they left him: for nothing had been heard.Andarono adunque i principi a interrogar Geremia, ed egli rispose loro conforme il re gli aveva ordinato, e non lo molestaron più; perocché nulla si era saputo.Al the princes therefore came to Ieremie, and asked him; and he spake to them according to al the wordes, that the king had commanded him, and they left him: for nothing had bene heard.Venerunt ergo omnes principes ad Jeremiam, et interrogaverunt eum, et locutus est eis juxta omnia verba quæ præceperat ei rex: et cessaverunt ab eo: nihil enim fuerat auditum. 28But Jeremias remained in the entry of the prison, until the day that Jerusalem was taken: and it came to pass that Jerusalem was taken.E Geremia si stette nel vestibolo della prigione fino al giorno, in cui fu presa Gerusalemme: conciossiachè fu presa Gerusalemme.But Ieremie remained in the entrie of the prison, vntil the day, that Ierusalem was taken: and it came to pasle that Ierusalem was taken.Mansit vero Jeremias in vestibulo carceris usque ad diem quo capta est Jerusalem: et factum est ut caperetur Jerusalem.
38:1
Year of the World 3415, Year before Christ 589.
And Phassur, the violent priest, Jeremias 20:1.
People, who might come to the entry of the prison.
38:2
Safe. Hebrew, "a booty," Jeremias 21:9.
Calmet
Septuagint, "like a thing found." (Calmet)
Worthington
The Hebrew idiom implies that he shall most surely live. Voluntary offerings prevent eternal misery. (Worthington)
38:5
Calmet
Lawful. This is a compliment, or Sedecias complains indirectly that they had only left him the name of king. He grieved at the treatment of the prophet. (Calmet)
38:6
Josephus
Mire, up to the neck; so that he would soon have been smothered. (Josephus, Antiquities 10:10.)
38:7
Haydock
Eunuch. Officer over 30, ver. 10. (Haydock)
Calmet
He was afterwards rewarded, Jeremias 39:15. (Calmet)
Worthington
God moves some to pity the distressed, till he recompense their patience. (Worthington)
38:9
Calmet
City. It was useless, therefore, to add the torment of the dungeon, since he must soon have perished. (Calmet)
38:12
Sanctius
Arms. He was probably naked. (Sanctius)
38:14
Calmet
Third, or officers of the guard's gate, leading from the palace to the temple, 4 Kings 11:19. (Calmet)
Hebrew hashelishi; (Haydock) the third denotes also an officer of the army.
38:17
Calmet
King. He was at Reblatha. Though an usurper, he had claims upon Sedecias, whom he had appointed ruler, on his swearing to be faithful and to pay tribute. The prophet's advice was just. (Calmet)
Worthington
Even conditional prophecies are certain, and the king would have been treated differently if he had complied. But on his refusal, great misery ensued. (Worthington)
38:19
Calmet
Jews. Traitors, whom Sedecias had perhaps treated ill. (Calmet)
38:22
Haydock
Say. At parting, bewailing thy blindness, which has entailed misery upon all. (Haydock)
Challoner
Of peace. That is, thy false friends, promising thee peace and happiness, and by their evil counsels involving thee in misery. (Challoner)
Haydock
Mire. He alludes to his own treatment, (Calmet) which he had received from these false counsellors or princes, ver. 4. (Haydock)
38:26
Haydock
There. This he had actually done, Jeremias 37:19. He perhaps renewed the petition, at this interview, to satisfy the king. (Haydock)
Calmet
We may conceal the truth, but must never speak what is false. (Calmet)
Watson
"In a matter, says Puffendorf, which I am not obliged to declare to another, if I cannot with safety conceal the whole, I may fairly discover no more than a part." Who can require a privy counsellor to reveal the king's secret? Yet Paine accuses the prophet of duplicity! (Watson)
38:22
Thy men of peace.... Viri pacifici tui. That is thy false friends promising thee peace and happiness, and by their evil counsels involving thee in misery.
38:2
Concordance Iere. 2•. •. 9.
The Hebrew phrase life shal beliuing, and, liuing he shal liue, signifieth that he shal liue most securely. Mystically this saftie in voluntarie banishment signifieth, that voluntarie temporal penance saueth from eternal damnation.
38:7
God euer moueth some to pittie the innocent afflicted, til at last he geueth them acrowne of glorie for their constant patience.
38:17
Prophecies are not only certaine when a thing is absolutly affirmed, but also when they are conditional, as this was, and the euent should haue bene accordingly if the king had folowed the prophets aduise, though by not going the contrarie captiuitie, and much miserie happened to the king and people.
38:23
Concordance 4. Reg. 25
38:4
St John Chrysostom † AD 407 Homilies on Ephesians 18
There were, it is likely, in the time of our forefathers also, some who “weakened the hands of the people” (
38:5
St John Chrysostom † AD 407 To Those Who Had Not Attended the Assembly 2
… and together with these three children I should think it proper to remind them also of the lions which were in Babylon, and of Daniel and the den: and not of this one only but also of another den, and the prophet Jeremiah, and the mire in which he was smothered up to the neck.
38:7
St Jerome † AD 420 Against Jovinianus 1.12
… These are the eunuchs, who thinking themselves dry trees because of their impotence, hear by the mouth of Isaiah that they have a place prepared in heaven for sons and daughters. Their type is
38:11
St Ambrose of Milan † AD 397 On the Holy Spirit 2.10
111. Do not, then, like a Jew, despise the Son, Whom the prophets foretold; for you would despise also the Holy Spirit, you would despise Isaiah, you would despise Jeremiah, whom he who was chosen of the Lord raised with rags and cords from the pit of that Jewish abode.
38:17
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 19.9
… they shall prevail when thy feet slip; they are turned away from thee, and they shall bring out all thy wives, and thy children to the Chaldeans, and thou shalt not escape out of their hand, for thou shalt be taken by the hand of the king of Babylon, and this city shall be burned with fire.”
38:2
2. His soul (life) will be safe. The Hebrew: his life will be as spoil; the Chaldean: as an escape; the Septuagint: as a gain. Namely it will be as spoil snatched from the hands of enemies; for already the city, your life and goods are as it were in the hands of the Chaldeans. 4. He dissolves hands, dissolves the souls and strength of the citizens, so that they cast away their arms, because he prophesies that the Chaldeans will prevail over them. 5. For it is not right for the king to deny you anything. The Septuagint, reading אותם otam for אתכם elchem, translate: Because the king could not resist them, as if the Prophet excuses the king.
38:6
6. He descended therefore, he was plunged. Thus the Hebrews. Into the mire. Josephus, lib. X Antiq. x: Into a muddy, he says, pit they let down Jeremiah by a rope, so that he might be suffocated there and die; but he remained there submerged up to his neck. Therefore this Jeremiah was a type of Christ, who says, Psalm lxviii, 2: "I am fixed in the deep mire: and there is no standing." Note: These lakes were wells, or cisterns for collecting water, either flowing or rainwater, and therefore they were frequent in Judaea, and their mention is frequent in Scripture. Some afterwards used these for the custody of the condemned, or rather for punishment, namely so that they might destroy them there by filth, decay and hunger with a slow death. Such appears to have been this lake, which was formerly a well or cistern of Melchiah; then because it was near the prison, it was converted to the custody of the condemned, or rather for punishment. These were muddy, because open at the top, they received rain, which mixed with the bottom of the lake, made mud and mire. And they were deep; hence by ropes they let down the condemned into it, as they let down Jeremiah here. Hence they were like an abyss, and exhibited a type and image of hell. Such appears to have been the old cistern, into which Joseph was cast by his brothers, so that he might die there, Genesis xxxvii, and David, Psalm lxxxvii, 7: "They placed, he says, me in the lower lake: in darkness, and in the shadow of death." And Psalm xxxix: "He brought me out of the lake of misery, and out of the mire of filth." And concerning Christ the fathers say that Zacharias, cap. ix, liberating from limbo speaks: "Thou hast sent forth thy captives out of the pit, in which there is no water." Thus Abulensis in cap. xxv Matthew, Quaest. dlviii, and Sanchez. Morally note: God is then most present, when things appear utterly desperate and deplorable, if he be seriously invoked. Who would not have thought it was all over with Jeremiah, when by the common consent of the king and princes he was cast into the lake? But God was with him, as he had promised him cap. i, and comforted him. For this is what Jeremiah, giving thanks to God, says Lamentations cap. iii, 57: "Thou didst draw nigh in the day when I called upon thee (in the lake, as preceded): thou saidst: Fear not." Wherefore he raised up Abdemelech the Ethiopian, who would bend the king's mind, and draw Jeremiah out of the lake. Marvell here and imitate the long patience and constancy of Jeremiah: after beatings, after the stocks, after the lake, again he prophesies the same things. The Gentiles marvelled at Socrates, as at a most patient man, and therefore the wisest: for Socrates, as Laertius testifies, when someone reported that a certain man was assailing him with curses: "Well," he said, "he did not learn to speak well;" when another said: "Does not this man curse you?" "No," he said, "because these things are not mine." Xantippe his wife, when she first heaped insults upon him, then poured filthy water: "Did I not say," he said, "that when Xantippe thunders, sometimes it rains?" When Alcibiades said that Xantippe was not tolerable, being so morose: "But I," he said, "am already accustomed to these things, and if I continually hear the sound of pulleys: do you not tolerate geese clamoring loudly?" When he said: "But they bear me eggs and chicks:" "And to me," he said, "Xantippe bears children." He advised that one must live with a wife of harsher temperament, as riders with spirited horses. For "just as they, once they have subdued them, easily use them for the rest: so also to me after the experience of Xantippe, tolerance of other mortals will come easily." Hence the Pythia said: "Of mortals, Socrates alone truly is wise." But what is Socrates to Jeremiah? who endured not one Xantippe, but kings, princes, and all the Jews persecuting him, for so many years so patiently and bravely? namely to the servant of God "affliction of the flesh is the table of the spirit," as the author of the Life of Blessed Peter Damian says, cap. xix.
38:7
7. Abdemelech. R. Solomon thinks this name is not proper, but common to an office. For Abdemelech in Hebrew is the same as servant of the king, namely by excellence, for instance the keeper of the royal chamber and bed. For he is called in Greek a Eunuch. Again R. Solomon for Ethiopian renders of an Ethiopian, so that the sense is: But the servant of the king Zedekiah heard, an Ethiopian, that is a wicked man, and black with vices like an Ethiopian. Thus the Poet says: This man is black: him, Roman, beware. And Amos, cap. ix, 7: "Are you not as the children of the Ethiopians to me, O children of Israel?" But far better and more truly renders Our author: "But Abdemelech the Ethiopian heard." Eunuch, that is a courtier; Chaldaean, a great man. See the sayings cap. xxix, 1. Whence freely the eunuch here opposed himself to the princes, and freed Jeremiah; hence he received a reward from God, so that shortly after he heard from Jeremiah that he would escape unharmed in the destruction of the city, cap. xxxix, 16, when the other courtiers were then killed, as is clear cap. seq., vers. 6.
38:9
9. That he may die there (in the lake) of hunger, for there are no more loaves in the city. For to the citizens first all the supply of bread, since it is small and scanty, will be distributed; therefore Jeremiah, neglected in the lake, will die there equally from hunger as from filth, especially since his nobles desire his death. Otherwise the Chaldean and Sanchez explain these things. 10. Take with thee hence thirty men. For thirty in Hebrew is בידיך biadecha, that is, those who are in thy hand and power, who are subject to thee as if to a prefect. Whence it appears that this was a military guard to repel the force of the nobles, enemies of Jeremiah, if they had wished to hinder his being drawn up from the lake. For to draw Jeremiah out of the lake, three or four men would have sufficed.
38:11
11. Which was under the storehouse, that is in that part of the house which was under the pantry, where broken things were thrown, and old servants' garments and torn clothes and rags, and cloths for wiping vessels. 12. Put, etc., under the armpit (under the armpits) of the hands, that is of the arms (this is synecdoche), old cloths, lest you be injured when drawn out by bare ropes. From this it appears that Jeremiah was sent naked or torn and half-naked into the pit; otherwise he would have placed garments under the ropes, nor would he have needed these cloths. Hence tropologically Jeremiah bears in these the appearance of a sinner, who, having fallen into the pit of sin, cannot rise from it, but must be drawn out. Allegorically St. Ambrose, book II On the Holy Spirit, chapter xi: "In the name," he says, "of the Ethiopian Abdemelech, there is a most beautiful figure; because the prophetic word, which the Jews had thrust down as it were into the mire of their mind and flesh, we namely from the gentiles, black sinners before our sins, and once unfruitful, have lifted up from the depths; and therefore it is written: Ethiopia shall stretch out her hands unto God. For just as toward Jeremiah his fellow citizens, namely the Jews, were impious, but the pious were Abdemelech the Ethiopian and Nabuzardan the Chaldean: so also toward Christ the pious were the Gentiles, the impious the Jews. Tropologically St. Gregory, book XXV of the Morals, viii: It is necessary, he says, that old cloths be present, with which the ropes may be held better, that is, "it is necessary that we be strengthened by the examples of our predecessors, lest subtle precepts wound us, weak and fearful, while they lift us up." See Hebrews xi, 36. Hear also Bachiarius in his epistle to January On the Lapsed: "Let us send," he says, "to the fallen old cloths, that is let us bring back to his mind the examples of the ancients, who, having fallen into sin, were afterwards brought from the depths of evils through penance to the heights, lest he despair." Thus also Blessed Peter Damian explains it, book VI, epistle 31, where among other things he adds: "The servant of God ought to fear when he perceives something temporal, then to rejoice when he loses it." Therefore it is fitting for a Christian to rejoice in adversities, to fear in prosperity. Morally, learn here how pleasing it is to God to visit and free the imprisoned, especially the just. Behold Abdemelech, because he freed Jeremiah from prison, alone escaped the destruction of Jerusalem by the oracle of God, as will appear in chapter xxxix, 16. St. Paulinus, Bishop of Nola, in order to redeem the son of a widow captured by the Vandals, delivered himself into servitude to them in his place. Whence he became the gardener of the king's household, and predicted the king's death to him; indeed the king even saw him in a dream as if sitting as a judge on a throne, and taking away his scourge from him: whence, revering him with honor and a gift, he dismissed him, granting him all the captives of his city, whom he sent back to Nola laden with grain ships for the sake of St. Paulinus, as St. Augustine relates, book I of the City of God, chapter x, and St. Gregory, book III of the Dialogues, chapter i. St. Sanctulus, for a captive Deacon, offered himself as a pledge and captive to the Lombards. The Deacon was released and departed. The Lombards therefore threatened death to Sanctulus, and when the executioner raised his sword to cut off his head, he was unable to strike and lower it. Whence, recognizing the holiness of Sanctulus, they asked him to release his hand and sword: which he refused to do unless the executioner swore that he would henceforth kill no Christian. He swore, and Sanctulus released his hand; wherefore they released him, and at his request all the captives. Thus when one offered himself to prison and death for one, he freed many from prison and death. Thus St. Gregory, III Dialogues, xxxvii. In the time of the Emperor Tiberius, in the year of Christ 566, Abbot Leo said he would be king; his brothers laughed at him. Finally, when barbarians, invading Oasis, had captured three abbots, and they were infirm, Leo, in order to redeem them, offered himself as a slave to them; the three therefore were freed. Leo was carried off by the barbarians, and when he could not proceed further because of weakness, the barbarians beheaded him. Thus he truly reigned, because he laid down his life for his friends. Thus from Sophronius by Baronius. The same Sophronius, chapter cxv, relates concerning Abbot Nicholas, that for a young Tyrian captured by the Saracens, he first offered ransom, then himself; and when they refused both, he prayed, saying: "Our Savior Christ God, save thy servant," and immediately the Saracens, filled with a demon, cut themselves down with swords. The young man therefore departed free with him, who, renouncing the world, when he had completed seven years in the habit, rested. Acacius, Bishop of Amida, distributed the vessels of the Church, in order to redeem and feed seven thousand Persians, though enemies, captured by the Romans and wasting away from hunger; wherefore the Persians marveled at the Romans, to whom it was the concern of both to conquer at once both by war and by benefits. Thus Socrates, book VII, chapter xxi. Deogratias, Bishop of Carthage, sold sacred vessels in order to redeem Christians captured by the Vandals. Thus Victor of Utica, book I of the Vandals. The same was done by Caesarius, Bishop of Arles, in the year of Christ 508, as his Life written by Cyprian his disciple relates. The same was done by St. Rembert, Archbishop of Bremen, as his Life has it among Surius, 4 February, where it is also narrated that by his prayers the chain of a certain captive woman was miraculously broken. St. Anianus, Bishop of Orleans, as his Life has it among Surius, 17 November, when he was about to enter the city with solemnity for his inauguration, asked the city prefect Agrippinus to give him all the captives as a gift. When Agrippinus refused, he was gravely wounded by a collapse of something falling rapidly from on high, and immediately felt that this had happened for the reason that he had rejected the Bishop's prayers. He therefore sent his servants to fetch the Bishop to his house, for death seemed to be impending on account of the excessive loss of blood. The Bishop came, impressed the sign of the cross with his hand upon the wound, the blood was stanched, strength returned to one almost given up for lost; the prisons were opened, and the wretched went forth, made blessed by the intercession of Bishop Anianus and vindicated to liberty. Finally, hear what Hugo of Cluny writes concerning St. Hugh the Abbot in his Life: Sancius, the brother of Alfonso, King of Spain, had deprived him of his kingdom, had taken him captive and delivered him to prison in chains. But the pious Hugh, taking pity on him, persisted in prayers for him before the Lord, and trusting in the merits of the Apostle, was asking the Lord to free him. And without delay: Blessed Peter the Apostle appeared to a certain brother in Cluny, revealed that God had heard the prayers of Hugh for the deliverance of Alfonso; he also caused this to be announced to Alfonso in prison. Moreover Sancius in a dream commanded under grave threat that he quickly restore Alfonso, nor did he dare to delay. Sancius, seized with terror, immediately restored Alfonso; restored, he gave thanks to God and to his liberator Hugh, and the tribute which his father Ferdinand the king had instituted to be paid annually to the monastery of Cluny, he himself doubled, rendering two hundred and forty ounces of gold annually.
38:13
13. And Jeremiah remained in the court of the prison, bound with fetters on his hands and feet until the destruction of the city. For when the city was already taken, Nabuzardan released him, chapter xl, 4. 14. At the third gate, which was in the house of the Lord. The Hebrew: at the third entrance, that is at the third gate of the temple, which corresponded to the royal palace, namely by which the king from the palace entered into the temple. Thus Vatablus, R. David and Maldonatus. Otherwise Lyra, Dionysius and a Castro. The first gate, he says, was of women, the second of men, the third of priests. But through that a lay king could not enter, nor was it the secret place which the king sought here; but the common and public gate of priests. I ask you about the discourse. What the king's discourse was is passed over, but from the response of Jeremiah it is evident that it was this: Will Jerusalem be captured and I by the Chaldeans? 17. If thou wilt go forth to the princes of the king of Babylon, thy soul shall live, and this city shall not be burnt with fire: and thou shalt be saved, and thy house. From this the Theologians teach that God knows future things, even conditional ones only, and never to happen, because the hypothesis or condition is not posited, nor does it come to pass. For thus God here predicts that the king with his house and city shall be saved, if he surrender himself to the Chaldeans; which things nevertheless never came to pass, because the king was unwilling to posit the condition, that is unwilling to follow the counsel of Jeremiah, nor did he surrender himself to the Chaldeans. The same is evident from verse 19, where the king says: "I am afraid of the Jews who have fled to the Chaldeans: lest perhaps I be delivered into their hands, and they mock me." To whom Jeremiah responds from God: "They will not deliver thee." God therefore knew this proposition: If Zedekiah surrender himself to the Chaldeans, the Chaldeans will not deliver him to the Jews who have fled, nor will they mock him: which things nevertheless never came to pass, because Zedekiah was unwilling to surrender himself. Accept three similar examples. First, Matthew xi, 21: "Woe, he says, to thee, Corozain! woe to thee, Bethsaida! for if in Tyre and Sidon the mighty works had been done that have been done in you, they would have long ago done penance in sackcloth and ashes." Behold here a conditional event is predicted with certainty by Christ, namely the conversion of the Tyrians and Sidonians, if they had seen the miracles of Christ; which nevertheless was not to happen, since the hypothesis is removed; for the Tyrians neither saw nor heard Christ and his miracles. Second, Matthew xxvi: Christ predicts to Peter his threefold denial; which prediction supposed certain knowledge of a conditional future, namely this: If I Christ reveal to Peter that he will deny me three times, this revelation will not hinder the event, namely Peter's denial; which nevertheless was a conditional most free, and easiest to do; for he could easily be shaken by it, and withdraw himself from the danger of denial. This foreknowledge therefore, namely that the revelation would not hinder Peter's denial, ought to precede the will of revealing it in Christ; otherwise Christ would have exposed himself to the danger of erring and predicting falsely; which God forbid. Third, I Kings chapter xxiii: David fleeing in Keilah, and about to be shut in there by Saul, asks God through the priest two things. First, whether, if he remain in the city Keilah, Saul will come to besiege the city. God responds that Saul will come. Afterwards, whether the citizens of Keilah will deliver him and his companions into the hands of Saul. God responds: They will deliver him. God therefore foreknew both, not in the effect, which was never to happen; but in the cause, namely in the will and inclination of both Saul and the Keilahites posited with such and such circumstances; namely that such an occasion and hope of capturing David in such a place, time, and other circumstances would certainly move Saul to besiege Keilah; and that fear of Saul would shake and move the Keilahites to deliver David to him. Neither of which things however came to pass; for David, having received this oracle, fled from the city. The reason is, that God with his infinite wisdom and knowledge penetrates and comprehends all the affections, depths, intentions, inclinations of any will, and the things and objects and reasons with all their circumstances, and let him know by which objects or reasons in such or such a state of all things, or circumstance, the will is to be moved to act, so that it may consent and operate, and by which not. For the will cannot be moved unless some reason of good moves it, and it is as it were a balance, in which now this scale is raised, now that, according as some weight is added to this or that, and as much weight as is added to one, so much is that depressed, and the other elevated. The weight of the will is the object loved; for, as St. Augustine says: "My love is my weight, by it I am borne whithersoever I am borne." God therefore knows how much object, and how much love of it is required, so that the will placed in such or such a state of all things may incline itself to it or not incline itself. For he perceives the commensuration of the inclination of the will with the object loved; whence he sees, for example, that with so many degrees of love and of the object loved the will will not move itself; but if one degree be added, it will move itself; if two, more; if three, still more, etc. The same is true of hatred and fear. For love of an object is hatred, fear and flight of the contrary; for as much as anyone, for example, loves life and his own things, so much does he hate and fear their loss. Thus Gabriel Vasquez, I part. disp. lxvii, cap. 11, num. 14, and I II, Quaest. lxxvii, art. 2. St. Augustine indicates this, lib. XI Confess. cap. xviii, where he teaches that nothing can be known except what is present, and therefore future things are known, because they are present, not in themselves, but in their causes and signs. "When therefore, he says, it is said that future things are seen, not those things themselves which do not yet exist, that is, which are future, but their causes or signs perhaps are seen, which already exist: therefore they are not future, but present already to those seeing them, from which future things are predicted as conceived in the mind." And lib. De Corrept. et Gratia, cap. xiii, he teaches that God by his almighty will can in many ways draw our will infallibly, but freely, to willing what he himself wills, and therefore God has the wills of men more in his power than they themselves have theirs; because he makes of them what he wills. From what has been said it follows that future contingent things, even conditional ones, are of determinate truth, and have their being, but conditioned. For truth is a property of being, and therefore it is not now true that something will be future unless that thing be determined, and have some being, namely in prior causes and conditions. For that which does not have from itself entity and objective truth, preexisting in the instant of reason before it is represented by knowledge, cannot fall under any knowledge whatsoever, even infinite (such as God's); because knowledge in the character of an image presupposes its object in some being that is to be known, as Aristotle teaches, lib. I Perihermen. cap. ultimo.
38:19
19. Lest I be delivered into the hands of them, namely lest the Chaldeans deliver me to the Jews who have deserted, who may mock me and reproach me, because by not delivering me to the Chaldeans, according to the oracle of Jeremiah, I have lost the city, the temple and the commonwealth which they themselves wished to be saved, and therefore they urged me to surrender; which when I refused, they secretly deserted to the Chaldeans. Wherefore Sedecias, a king too timid and of small spirit, feared these Jews more than the Chaldeans. But Jeremiah answers him fittingly, that if he does not follow his counsels and those of God, he will be mocked by his own women, namely those who had been from the harem of Joachin.
19. Lest I be delivered into the hands of them, namely lest the Chaldeans deliver me to the Jews who have deserted, who may mock me and reproach me, because by not delivering me to the Chaldeans, according to the oracle of Jeremiah, I have lost the city, the temple and the commonwealth which they themselves wished to be saved, and therefore being angered at me they may mock, wound, and torment me.
38:22
22. They themselves shall say, they themselves shall mock and deride thee, saying: They have seduced thee, and have prevailed against thee, thy men of peace, that is, thy domestics and familiars, whether princes, or counsellors, or false prophets, who promised thee, O Zedekiah, peace, that is, all prosperity, and who persuaded thee not to believe the words of Jeremiah, nor to surrender thyself to the Chaldeans; these have seduced thee: for behold, thou art now delivered into the hands of thy enemies. For if thou hadst surrendered thyself to them, as Jehoiachin surrendered himself, from whose palace and women's quarters we were, thou wouldst be safe and happy like Jehoiachin. They have sunk thee in the mire. The Chaldean [version says], in confusion, namely of calamity and captivity, that is, thou didst attempt to flee, but thou wast taken by the Chaldeans, and as if thou hadst fallen into the most tenacious mud, thou hast sunk into the utmost miseries, because thou didst believe the flatterers, saying that all things would be secure and prosperous, and that the Chaldeans could not take Jerusalem, so fortified and protected by God's defence. It is a metaphor from the blind, who by wicked guides, abandoning the convenient way, are led into a slippery and muddy path, and there by the same guides are deceitfully thrust into the mire, and by the same guides abandoned cannot emerge. Thus Delrio, adage 866. Beautifully Aristides, volume II, oration 1 On Peace: "Then," he says, "danger must be undertaken, although the outcome be uncertain, when rest openly harms," otherwise rest [is preferable] to danger, peace to war. See here the misery of princes, who depend so much upon their courtiers and counsellors, that they seem to be ruled by them, and study to please them in all things, nor dare to resist their impious counsels, thus did the timid Zedekiah do, and therefore he perished. Note also here the fruit of flatterers and wicked counsellors. Thus do those who drag us into the mire of luxury and pleasures, Isaiah, cap. v, 20, and cap. xxx, 10. And they have turned away from thee, namely thy men of peace have abandoned thee in affliction, fleeing hither and thither. Otherwise Vatablus [says], thy feet, he says, have turned, namely, backward.
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24. Let no man know of these words, and thou shalt not die, that is, do not signify to anyone that I have spoken with thee concerning the siege and taking of the city, lest it come out to the people; for the king feared, partly his princes, lest they, thinking that he was acting with Jeremiah without their knowledge and consent concerning the surrender, should be offended; partly the people, lest they should cast down their courage and arms; for the king and the princes had determined not to surrender, but to resist the Chaldeans. See here to what stubbornness leads men, and how stubborn love of honour, status and wealth blinds the mind, so that it rushes to its own destruction. How true in Zedekiah and the Jews is that saying of Pythagoras: Know that mortals willingly rush to their own ruin: Unhappy and foolish race, which does not perceive present advantages with eyes or ears, and rarely heals itself. Thus for the wretched fate stirs the mind, and with various cylinders rolls it hither and thither, and turns it about in immense perils. Again learn here, when God sends a public or private scourge, to submit thyself humbly to it, to acknowledge thy fault, to offer thy back and shoulders to God scourging: and this is the only way to escape God's scourge, nor is there another. King Jehoiachin submitted himself to Nebuchadnezzar by God's command, and was exalted; Zedekiah resisted, and was blinded. Thus did David, Psalm xxxviii, 10: "I was dumb, and opened not my mouth, because thou didst it." And Eli, I Kings iii, 18: "It is the Lord: let him do what is good in his sight." Thus St. Lupus, Bishop of Troyes, went forth to meet Attila coming with the Clergy, and said: "Who art thou, that troublest and destroyest the land?" To whom Attila: "I am the scourge of God." Immediately Lupus ordered the gates of the city to be opened, and said: "Welcome be the scourge of my God." Attila therefore entering with his forces into the city, as if his mind had been changed by God, went out by another gate without further harm. Assuredly, even if Attila were the scourge of God, yet God willed that for those who received it with such submission, it should cease to be a scourge.
38:27
27. He spoke unto them, according to all the words. Therefore it appears that Jeremiah besought the king not to cast him into the prison of Jonathan [although this is passed over here] as he had besought in the preceding chapter, verse 19; for he had not lied to the princes. For nothing had been heard, namely concerning the conversation and dealings with the king, about the destruction of the city. 28. And it came to pass that Jerusalem was taken. This is as it were the beginning and argument of the following chapter; wherefore the Septuagint, Rabanus, Hugo and St. Thomas refer these words to the following chapter.
Machine translation from the Latin, not reviewed.
38:2
In parte ista ostenditur persecutio prophetae propter veram praedicationem: et dividitur in tres partes. Primo ponit praedicationem, loquebatur: quamvis enim esset in carcere, multi tamen veniebant ad eum; in quo comminatur remanentibus mortem: quicumque manserit in civitate hac, morietur. Et promittebat fugientibus salutem: qui autem profugerit (...) vivet.
38:3
Urbis captionem: tradendo tradetur. Et haec tria posuit supra 21: unde videtur continuari, secundum historiae ordinem, ad illud. Secundo ponit persecutionem: ubi ponit principum impiam petitionem: petunt enim mortem: et dixerunt principes. Sap. 2: circumveniamus justum quoniam contrarius est operibus nostris.
38:4
Accusant praedicationem: de industria enim dissolvit manus virorum: quod est contra officium prophetale. Isa. 35: confortate manus dissolutas, et debilia genua roborate. Et pervertunt intentionem: siquidem homo iste non quaerit pacem. Gal. 4: ergo inimicus factus sum, verum dicens vobis? Nolebat autem Jeremias auferre cor resistendi; sed propter bonum, et salutem populi, ex jussu domini, illa dicebat.
38:5
Ponit etiam stultam regis exauditionem: et dixit rex Sedecias. Unde non excusatur, quamvis minus peccaverit. Joan. 19: propterea qui tradidit me tibi, majus peccatum habet.
38:6
Ponit etiam solicitam executionem: tulerunt ergo Jeremiam, et projecerunt eum in lacum, cisternam sine aqua. Psalm. 87: posuerunt me in lacu inferiori, in tenebrosis, et in umbra mortis. Et designat prophetae intromissionem: descendit itaque Jeremias in coenum. Psalm. 68: infixus sum in limo profundi, et non est substantia. Tertio ponitur liberatio. Hic duo ponit. Primo quod liberatur a carcere; secundo quod liberatur a mortis timore, ibi, et misit rex Sedecias, et tulit ad se Jeremiam. Circa primum quatuor. Primo describit petentem, Abdemelech, idest servus regis significans; quod dicit propter humilitatem. Rom. 1: Paulus servus Christi Jesu, et cetera. Aethiops, propter carnis mortificationem. Psalm. 67: Aethiopia praeveniet manus ejus Deo. Cant. 1: nigra sum, sed formosa. Vir, propter animi virtutem, eunuchus, propter castitatem. Matth. 19: sunt eunuchi qui seipsos castraverunt propter regnum caelorum.
38:7
Qui erat in domo regis, Philip. 3: nostra conversatio in caelis est. Sap. 3: spado qui non est operatus per manus suas iniquitatem, nec cogitavit adversus Deum nequissima: dabitur enim illi fidei donum electum, et sors in templo Dei acceptissima. Secundo ponit petitionem, designans petitionis locum: porro rex sedebat in porta Beniamin, quae scilicet ducebat in tribum Beniamin.
38:8
Et ponit petitionem, et egressus est Abdemelech de domo regis, et locutus est ad regem (...) non sunt enim panes ultra in civitate; quasi dicat: ex quo inclusus est, panis defecit. Vel non erat necessarium includi, cum omnes obsessi, et in penuria simus. Sap. 11: per quae quis peccat, per haec et torquetur.
38:10
Tertio ponitur impetratio: praecepit itaque rex.
38:11
Quarto ponitur executio: assumptis ergo Abdemelech secum viris ingressus est domum regis (...) et tulit inde veteres pannos, et antiqua quae computruerant, propter tribulationes quas sustinuerunt. Heb. ult.: mementote praepositorum qui vobis locuti sunt verbum Dei, quorum intuentes exitum conversationis, imitamini fidem. Vel quia, ad litteram, molliores sunt. Per funiculos, praeceptorum Dei. Eccl. 4: funiculus triplex difficile rumpitur.
38:13
In vestibulo carceris, idest in atrio. Dicitur enim vestibulum, domus ante cameram regis, ubi custodiuntur vestes: unde omne atrium, vestibulum dicitur.
Hic liberatur a timore mortis, concessa sibi securitate a rege. Et primo ponitur securitatis pactio; secundo pacti observatio, ibi, mansit vero Jeremias in vestibulo carceris. Circa primum duo. Primo ponitur mutua petitio. Petit enim rex divinum responsum, vel consilium, interrogo. 3 Reg. ult.: iterum atque iterum te adjuro ut non loquaris mihi nisi quod verum est in nomine domini. Et propheta petit securitatis promissum: dixit autem Jeremiam ad Sedeciam. Luc. 22: si vobis dixero, non credetis mihi et cetera. Potest enim legi interrogative vel remissive. Secundo ponitur mutua solutio.
38:16
Primo enim rex dat securitatis promissum: juravit ergo rex Sedecias (...) si occidero, male mihi accidat. Isa. 42: ego dominus vocavi te in justitia, et apprehendi manum tuam et servavi te. Secundo propheta dat salutis consilium. Et circa hoc quatuor facit. Primo ponitur salubris prophetae exhortatio: et dixit Jeremias. Et datur regi optio eligendi bonum vel malum. Eccl. 15: ante hominem vita et mors, bonum et malum, et quod placuerit ei, dabitur illi.
38:19
Secundo ponitur regis excusatio: et dixit rex (...) solicitus sum propter Judaeos, quorum bona destruxerat propter hoc quod ad Chaldaeos confugerant. Supra 9: unusquisque a proximo suo se custodiat, et in omni fratre suo non habeat fiduciam: quoniam omnis frater supplantans supplantabit, et omnis amicus fraudulenter incedet. Tertio ponitur responsionis exclusio: respondit Jeremias: in qua excludit timorem, si consilium audiat: non te tradant. Isa. 1: si volueritis et audieritis me, bona terrae comedetis. Ponit comminationem, si audire contemnat: quod si nolueris.
38:22
Comminatur autem mulierum insultationem: ecce omnes mulieres dicent. Insultando autem improperant stultum amicorum consilium: seduxerunt, quantum in se fuit, et praevaluerunt, quia eis credidisti, pacifici tui, qui pacem tibi promittebant. Isa. 3: popule meus, qui beatum te dicunt, ipsi te decipiunt, et viam gressuum tuorum dissipant. Consequens damnum: demerserunt te in coeno, peccati, in lubrico, poenae. Psalm. 34: fiant viae illorum tenebrae et lubricum. Et eorum recessum: et recesserunt a te. Eccli. 6: est amicus secundum tempus suum, et non permanebit in die tribulationis. Comminatur etiam captionem familiae: et omnes uxores. Isa. 39: de filiis tuis qui exibunt de te quos genueris, tollent, et erunt eunuchi in palatio regis Babylonis. Et personae propriae: et tu non effugies. Thren. 2: non fuit in die furoris domini, qui effugeret et relinqueretur.
38:23
Comminatur etiam urbis captionem: et civitatem hanc comburet igni. Amos 1: succendam ignem in muro Rabaa, et devorabit aedes ejus. Quarto petitur a rege consilii dati occultatio: dixit ergo Sedecias ad Jeremiam. Et circa hoc tria facit.
38:24
Primo petit occultari consilium, nullus sciat. Tob. 12: sacramentum regis abscondere bonum est; opera autem Dei revelare et confiteri honorificum est.
38:25
Secundo docet celandi modum: si autem audierint principes, ut veritatem taceat, et falsum non dicat. Prov. 10: qui moderatur labia sua prudentissimus est.
38:27
Tertio ponitur petitionis complementum: venerunt ergo omnes principes ad Jeremiam. Prov. 11: qui ambulat fraudulenter, revelat arcana; qui autem amicus est, caelat amici commissum.
Hic ponitur petitionis observatio, in vestibulo non missus in lacum, secundum petitionem suam.
38:1
Melchia (Heb. Malkijjah[ū] «My King is Yahweh»)
3. Father of Pashhur, the adversary of Jeremiah (Jer. 21:1; 38:1).
38:6
Melchia (Heb. Malkijjah[ū] «My King is Yahweh»)
4. Son of the king, that is, of royal stock, into whose cistern Jeremiah was thrown (Jer. 38:6).
38:7
… In Jer. 13:23 the Cushite is described as belonging to the black race; while in Am. 9:7 a certain contempt is shown toward that people, generally employed as slaves (cf. 2 Sam. 18:21 ff.; Jer. 38:7; 39:16). Yet even the wife of Moses was a Cushite (Num. 12:1). Angelo Penna
Jeremias (Hebrew Yirmeyāh[â] = "Yahweh Exalts or Establishes")
… During the preparations Abimelech (the name is taken from the Ethiopic Abdemelech of Jer. 38, 7) falls asleep and remains in lethargy for 66 years. …
38:14
Sedecias (Heb. Sidhāyijāhā "Justice of Jahweh")
… arrival of Egyptian help; Jeremiah, who for the salvation of Jerusalem and the nation advised surrender to the Chaldeans, was thrown into prison; even here S. continued secretly to consult him, without however ever following his advice (Jer. 27:17 ff.; 38:14 ff.). …
38:19
Godolias (Hebrew Gédhaljâh[â] « Greatness of Jahweh »)
Ahikam was a friend of the prophet Jeremiah, and at a critical moment he took up his defense (Jer. 26:24). Probably G. during the siege had gone over to the Babylonians, like so many others opposed to the pro-Egyptian party (cf. Jer. 38:19). Elected governor, G. established himself in Mizpah (v.), already a religious center of great importance in the times of Samuel (cf. Jer. 40:3; 1 Sam. 7:5 ff.; 10:1 ff.). …
On the return from the Exile, the approximately 50,000 repatriates, almost all of the tribe of Judah (whence the appellation "Jew," which only Jeremiah used, but as a simple synonym for "people of Israel" [Jer. 31:12] and in opposition to the Moabites [ibid. 40:11 f.], the Chaldeans [ibid. 38:19; 41:1], and the Egyptians [ibid. 44:1]), concentrated within a radius of about 20 km. around Jerusalem, with the exception of Lydda about 44 km. northwest of Jerusalem, Jericho and …
38:26
Jonathan (Heb. Jēhōnāthān and Jōnāthān; Vulgate I. and Ionathas)
… mighty men (II Sam. 23:32; I Chron. 11:34). 7. Administrator of David's property outside Jerusalem (I Chron. 27:23). 8. Levite in the time of Jehoshaphat (II Chron. 17:8). 9. Scribe under King Zedekiah; Jeremiah was imprisoned in his house (Jer. 37:15-20; 38:26). In Jer. 40:8 there is a J. as military leader, probably due to a copyist's error; he is missing in II Kings 25:23, in the Greek and in the Targum. 10. Jew of the stock of Jerahmeel …
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.