And admonition to sincere repentance, and circumcision of the heart, with threats of grievous punishment to those that persist in sin.
An admonition to sincere repentance, and circumcision of the hart: 5. with threates of grieuous punishment to those, that persist in sinne. 19. Which the Prophet foreseing lamenteth the vastation of the land. 27. yet mixt with consolation, that it shal not be vtterly ruined.
1If thou wilt return, O Israel, saith the Lord, return to me: if thou wilt take away thy stumblingblocks out of my sight, thou shalt not be moved.Se tu ti converti, o Israele, convertiti a me, dice il Signore: se tu toglierai dal mio cospetto i tuoi scandali, non sarai instabile.IF thou wilt returne ô Israel, saith our Lord, returne to me: if thou wilt take away thy stumbling blockes from my face, thou shalt not be moued.Si reverteris, Israël, ait Dominus, / ad me convertere: / si abstuleris offendicula tua a facie mea, / non commoveberis. 2And thou shalt swear: As the Lord liveth, in truth, and in judgment, and in justice: and the Gentiles shall bless him, and shall praise him.E il tuo giuramento (fatto con verità, e con giudicio, e con giustizia) sarà: Vive il Signore; e lo benediranno le genti, e gli daranno lode.And thou shalt sweare: Our Lord liueth, in truth, & in iudgement, and in iustice: and the Gentiles shal blesse him, & shal praise him.Et jurabis: Vivit Dominus in veritate, et in judicio, et in justitia: / et benedicent eum gentes, / ipsumque laudabunt. 3For thus saith the Lord to the men of Juda and Jerusalem: Break up anew your fallow ground, and sow not upon thorns:Queste cose dice il Signore agli uomini di Giuda, e di Gerusalemme: Preparatevi una terra nuova, e non seminate sopra le spine:For thus saith our Lord to the man of Iuda, and to Ierusalem: Make vnto you new fallow ground, & sow not vpon thornes:Hæc enim dicit Dominus viro Juda et Jerusalem: / Novate vobis novale, / et nolite serere super spinas. 4Be circumcised to the Lord, and take away the foreskins of your hearts, ye men of Juda, and ye inhabitants of Jerusalem: lest my indignation come forth like fire, and burn, and there be none that can quench it because of the wickedness of your thoughts.Circoncidetevi al Signore, e togliete l'immondezza de' vostri cuori, voi, uomini di Giuda, e abitatori di Gerusalemme: affinchè non si spicchi qual fuoco il mio sdegno, e diventi un incendio, e non sia chi lo spenga a, motivo della malvagità de' vostri pensieri.be circumcised to our Lord, and take away the prepuces of your hartes ye men of Iuda, and inhabitants of Ierusalem: lest perhapes mine indignation goe forth as fire, and be kindled, and there be none that can quench it: because of the malice of your cogitations.Circumcidimini Domino, / et auferte præputia cordium vestrorum, / viri Juda, et habitatores Jerusalem: / ne forte egrediatur ut ignis indignatio mea, / et succendatur, et non sit qui extinguat, / propter malitiam cogitationum vestrarum.
5Declare ye in Juda, and make it heard in Jerusalem: speak, and sound with the trumpet in the land: cry aloud, and say: Assemble yourselves, and let us go into strong cities.Annunziate a Giuda, fate intendere a Gerusalemme; parlate, e suonate la tromba per il paese: gridate forte, e dite: Raunatevi, e serriamoci nelle munite città,Declare ye in Iuda, and make it heard in Ierusalem: speake, and sound with the trumpet in the land: crie strongly, and say: Assemble yourselues, and let vs enter into the fenced cities,Annuntiate in Juda, et in Jerusalem auditum facite: / loquimini, et canite tuba in terra, / clamate fortiter, et dicite: / Congregamini, et ingrediamur civitates munitas. 6Set up the standard in Sion. Strengthen yourselves, stay not: for I bring evil from the north, and great destruction.Alzate lo stendardo in Sionne: incoraggitevi, non istate a bada; perocché io da settentrione fo venire il flagello, ed una afflizione grande.lift vp the signe in Sion. Take courege, stand not, because I do bring euil from the North, ad great destruction.Levate signum in Sion; / confortamini, nolite stare: / quia malum ego adduco ab aquilone, / et contritionem magnam. 7The lion is come up out of his den, and the robber of nations hath roused himself: he is come forth out of his place, to make thy land desolate: thy cities shall be laid waste, remaining without an inhabitant.Il lione è uscito dal suo covile, e il ladrone delle genti si è alzato; ed è partito dal suo paese, per disertare la tua terra: le tue città saranno smantellate, e rimarranno vuote d'abitatori.The lyon is come vp out of his denne, and the robber of the Gentiles hath lifted vp himselfe: he is come forth out of his place, that he may make thy land as a wildernes: thy cities shal be wasted, remayning without an inhabiter.Ascendit leo de cubili suo, / et prædo gentium se levavit: / egressus est de loco suo ut ponat terram tuam in solitudinem: / civitates tuæ vastabuntur, / remanentes absque habitatore. 8For this gird yourselves with haircloth, lament and howl: for the fierce anger of the Lord is not turned away from us.Per questo vestitevi di cilizj, battetevi il petto, e gettate strida; perchè non si è ritirata da noi la furibonda ira del Signore.For this gird yourselues with clothes of heare, mourne and howle: because the wrath of the furie of our Lord is not turned away from vs.Super hoc accingite vos ciliciis; / plangite, et ululate: / quia non est aversa ira furoris Domini a nobis. 9And it shall come to pass in that day, saith the Lord: That the heart of the king shall perish, and the heart of the princes: and the priests shall be astonished, and the prophets shall be amazed.In quel giorno (dice il Signore) mancherà il cuore al re: mancherà il cuore a' principi, saranno stupidi i sacerdoti, e costernati i profeti:And it shal be in that day, saith our Lord: The hart of the king shal perish, & the hart of the princes: and the priests shal be astonied, and the prophets shal be amased.Et erit in die illa, dicit Dominus: / peribit cor regis, et cor principum, / et obstupescent sacerdotes, / et prophetæ consternabuntur.
10And I said: Alas, alas, alas, O Lord God, hast thou then deceived this people and Jerusalem, saying: You shall have peace: and behold the sword reacheth even to the soul?E io dissi: Ahi, ahi, ahi, Signore Dio, hai tu dunque ingannato il tuo popolo, e Gerusalemme, dicendo: Pace sarà a voi? quand'ecco la spada, che penetra sino all'anima.And I said: Alas, alas, alas, ô Lord God, hast thou then deceiued this people and Ierusalem, saying: You shal haue peace: and behold the sword hath come euen to the soule?Et dixi: Heu ! heu ! heu ! Domine Deus, / ergone decepisti populum istum et Jerusalem, / dicens: Pax erit vobis: / et ecce pervenit gladius usque ad animam ? 11At that time it shall be said to this people, and to Jerusalem: A burning wind is in the ways that are in the desert of the way of the daughter of my people, not to fan, nor to cleanse.Si dirà in quel tempo a questo popolo, e a Gerusalemme: Un vento ardente dalla parte del deserto, che conduce verso la figlia del popol mio, non per disceverare, e purgare le biade.At that time it shal be said to this people, & to Ierusalem: A burning wind in the waies, that are in the desert of the way of the daughter of my people, not to fanne, and to purge.In tempore illo dicetur populo huic et Jerusalem: / Ventus urens in viis quæ sunt in deserto viæ filiæ populi mei, / non ad ventilandum et ad purgandum. 12A full wind from these places shall come to me: and now I will speak my judgments with them.Un vento forte da quella parte verrà per me: e allora io parlerò con essi de' miei giudizj.A ful spirit from these shal come to me: and now I wil speake my iudgement with them.Spiritus plenus ex his veniet mihi, / et nunc ego loquar judicia mea cum eis. 13Behold he shall come up as a cloud, and his chariots as a tempest: his horses are swifter than eagles: woe unto us, for we are laid waste.Ecco, che quegli verrà come una nuvola, e i suoi cocchi vanno qual turbine: i suoi cavalli son più veloci delle aquile. Guai a noi, che siamo desolati.Behold he shal come in a cloude, and his chariots as a tempest: his horses are swifter then eagles: woe vnto vs, because we are destroyed.Ecce quasi nubes ascendet, / et quasi tempestas currus ejus: / velociores aquilis equi illius. / Væ nobis, quoniam vastati sumus. 14Wash thy heart from wickedness, O Jerusalem, that thou mayst be saved: how long shall hurtful thoughts abide in thee?Monda d'ogni malizia il cuor tuo, o Gerusalemme, se vuoi esser salvata: fino a quando darai tu ricetto a dannosi pensieri?Wash thy hart from malice ô Ierusalem, that thou maist be saued: how long shal hurtful cogitations abide in thee?Lava a malitia cor tuum, Jerusalem, ut salva fias: / usquequo morabuntur in te cogitationes noxiæ ?
15For a voice of one declaring from Dan, and giving notice of the idol from mount Ephraim.Imperocché ecco una voce da Dan, che annunzia, e fa sapere, che l'idolo viene dal monte Ephraim.For a voice of one declaring from Dan, and notifying the idol from mount Ephraim.Vox enim annuntiantis a Dan, / et notum facientis idolum de monte Ephraim. 16Say ye to the nations: Behold it is heard in Jerusalem, that guards are coming from a far country, and give out their voice against the cities of Juda.Dite alle genti: Ecco, che in Gerusalemme si è udito come vengono i custodi da rimoto paese, e han già alzate le strida contro le città di Giuda.Say ye to the Gentiles: loe it is heard in Ierusalem, that there come keepers from a farre countrie, & sound their voice vpon the cities of Iuda.Dicite gentibus: Ecce auditum est in Jerusalem / custodes venire de terra longinqua, / et dare super civitates Juda vocem suam: 17They are set round about her, as keepers of fields: because she hath provoked me to wrath, saith the Lord.Ei saranno pel suo territorio all'intorno come custodi de' campi: perchè ella mi ha provocato ad ira, dice il Signore.They are set vpon her round about, as the keepers of fildes: because she hath prouoked me to wrath, saith our Lord.quasi custodes agrorum facti sunt super eam in gyro, / quia me ad iracundiam provocavit, dicit Dominus. 18Thy ways, and thy devices have brought these things upon thee: this is thy wickedness, because it is bitter, because it hath touched thy heart.Le tue azioni, e i tuoi pensieri hanno partorito a te questo: è effetto di tua malizia, che l'amarezza abbia punto il cuor tuo.Thy waies, and thy cogitations haue done these thinges to thee: this thy malice, because it is bitter, because it hath touched thy hart.Viæ tuæ et cogitationes tuæ fecerunt hæc tibi: / ista malitia tua, quia amara, / quia tetigit cor tuum. 19My bowels, my bowels are in pain, the senses of my heart are troubled within me, I will not hold my peace, for my soul hath heard the sound of the trumpet, the cry of battle.Le mie viscere, le mie viscere sono piene di dolore; gli affetti del cuor mio sono in me tutti sconvolti: io non istarò in silenzio, mentre l'anima mia ha udito il suon della tromba, il grido di battaglia.My bellie, my belly aketh, the senses of my hart are trubled in me, I wil not hold my peace, because my soule hath heard the voice of the trumpet, the crie of battel.Ventrem meum, ventrem meum doleo; / sensus cordis mei turbati sunt in me. / Non tacebo, quoniam vocem buccinæ audivit anima mea, / clamorem prælii.
20Destruction upon destruction is called for, and all the earth is laid waste: my tents are destroyed on a sudden, and my pavilions in a moment.Una afflizione è stata mandata dietro ad un'altra afflizione, ed è stata desolata tutta la terra: i miei padiglioni, e le mie tende sono state a un tratto, e repentinamente abbattute.Destruction is called vpon destruction and al the earth is wasted: my tentes are wasted quickly, sodenly my skinnes.Contritio super contritionem vocata est, / et vastata est omnis terra: / repente vastata sunt tabernacula mea; / subito pelles meæ. 21How long shall I see men fleeing away, how long shall I hear the sound of the trumpet?Fino a quando vedrò io de' fuggitivi, e udirò il suono della tromba?How long shal I see one that fleeth away, shal I heare the voice of the trumpet?Usquequo videbo fugientem; / audiam vocem buccinæ ? 22For my foolish people have not known me: they are foolish and senseless children: they are wise to do evil, but to do good they have no knowledge.Lo stolto mio popolo non mi ha conosciuto: sono figliuoli insensati, e senza ragione: sono sapienti a mal fare, e il bene non sanno farlo.Because my foolish people haue not knowen me: they are vnwise children, and without witte: they are wise to do euils, but to doe wel they haue not knowen.Quia stultus populus meus me non cognovit: / filii insipientes sunt et vecordes: / sapientes sunt ut faciant mala, / bene autem facere nescierunt. 23I beheld the earth, and lo it was void, and nothing: and the heavens, and there was no light in them.Ho dato uno sguardo alla terra, ed ecco, che ella era un vacuo, ed un niente, ho dato uno sguardo a' cieli, e in essi non era luce.I beheld the earth, and loe it was voide, and a thing of nothing: and the heauens, & there was no light in them.Aspexi terram, et ecce vacua erat et nihili; / et cælos, et non erat lux in eis. 24I looked upon the mountains, and behold they trembled: and all the hills were troubled.Guardai i monti, ed eccoli in tremore; e tutte le colline si sono scommosse.I saw the mountaines, & loe they were moued: & al the little hilles were trubled.Vidi montes, et ecce movebantur: / et omnes colles conturbati sunt. 25I beheld, and lo there was no man: and all the birds of the air were gone.Osservai, e non eravi più un uomo: e tutti gli uccelli dell'aria se ne son' iti.I beheld, and there was not a man: and euerie soule of the a•re was departed.Intuitus sum, et non erat homo: / et omne volatile cæli recessit. 26I looked, and behold Carmel was a wilderness: and all its cities were destroyed at the presence of the Lord, and at the presence of the wrath of his indignation.Mirai, ed ecco deserto il Carmelo: tutte le città sono state distrutte all'apparir del Signore, e dell'ira sua furibonda;I looked, and behold Carmel made desert: and al the cities therof were destroyed at the face of our Lord, and at the face of the wrath of his furie.Aspexi, et ecce Carmelus desertus, / et omnes urbes ejus destructæ sunt a facie Domini, / et a facie iræ furoris ejus.
27For thus saith the Lord: All the land shall be desolate, but yet I will not utterly destroy.Imperocché queste cose dice il Signore: Sarà desolata tutta la terra; ma non farò total distruzione.For thus saith our Lord: Al the land shal be desolate, but yet I wil not make a consummation.Hæc enim dicit Dominus: / Deserta erit omnis terra, / sed tamen consummationem non faciam. 28The Earth shall mourn, and the heavens shall lament from above: because I have spoken, I have purposed, and I have not repented, neither am I turned away from it.Piangerà la terra, e si attristeranno i cieli per la Parola pronunziata da me: ho stabilito, e non mi ripento, né muto parere.The earth shal mourne, and the heauens shal lament from aboue: because I haue spoken, I haue purposed, and it hath not repented me, neither am I turned away from it.Lugebit terra, et mœrebunt cæli desuper, / eo quod locutus sum. / Cogitavi, et non pœnituit me, / nec aversus sum ab eo. 29At the voice of the horsemen, and the archers, all the city is fled away: they have entered into thickets and climbed up the rocks: all the cities are forsaken, and there dwelleth not a man in them.Al romore de' cavalieri, e de' saettatori tutta la città si dà alla fuga: corrono a' luoghi scoscesi, e montano sulle rupi: tutte quante le città son deserte, ed uomo non è, che le abiti.At the voice of the horseman, and the archer, al the citie is fled: they haue entred into high places, and haue climed the rocks: al the cities are forsaken, and there dwelleth not a man in them.A voce equitis et mittentis sagittam fugit omnis civitas: / ingressi sunt ardua, et ascenderunt rupes: / universæ urbes derelictæ sunt, / et non habitat in eis homo. 30But when thou art spoiled what wilt thou do? though thou clothest thyself with scarlet, though thou deckest thee with ornaments of gold, and paintest thy eyes with stibic stone, thou shalt dress thyself out in vain: thy lovers have despised thee, they will seek thy life.Ma tu desolata, che farai? Quando ti sarai vestita di porpora, quando ti sarai ornata di aureo monile, ed avrai dipinti coll'antimonio i tuoi occhi, indarno ti abbellirai: i tuoi amatori ti han disprezzata, cercano la tua morte.But thou being wasted, what wilt thou doe? when thou shalt clothe thy selfe in scarlet, when thou shalt be adorned with golden iewels, & shalt paint thine eies with stibike stone, thou shalt be trimmed in vaine: thy louers haue contemned thee, they wil seeke thy life.Tu autem vastata, quid facies ? / cum vestieris te coccino, / cum ornata fueris monili aureo, / et pinxeris stibio oculos tuos, / frustra componeris: / contempserunt te amatores tui; / animam tuam quærent.
31For I have heard the voice as of a woman in travail, anguishes as of a woman in labour of a child. The voice of the daughter of Sion, dying away, spreading her hands: Woe is me, for my soul hath fainted because of them that are slain.Imperocché io ho sentito la voce come di donna, che è ne' dolori, l'ansietà come di donna nel suo primo parto: voce della figliuola di Sion, che sta per morire, e stende le braccia sue: infelice me! l'anima mia vien meno a cagione degli uccisi.For I haue heard the voice as of a traueling woman, anguishes as of a woman in labour of child. The voice of the daughter of Sion, amongst them that dye, and stretch forth their handes: woe is me, because my soule hath fainted for them that are slaine.Vocem enim quasi parturientis audivi, / angustias ut puerperæ: / vox filiæ Sion intermorientis, / expandentisque manus suas: / Væ mihi, quia defecit anima mea propter interfectos !
4:1
Haydock
Blocks; idols, (Calmet) and other occasions of sin. (Haydock)
4:2
Calmet
Swear, when requisite. (Calmet)
Theodoret
Thus thou wilt learn to confess one God. (Theodoret)
Worthington
If all were upright, oaths would be unnecessary, Matthew 5:34. But as they are not so, (Calmet) this may be a religious act. (Worthington)
Haydock
Justice. These three conditions are essential. (Haydock)
St. Jerome
Him; the people, (Calmet) or God. (St. Jerome)
Worthington
An oath must attest God, and be used when a thing is true and of moment. (Worthington)
4:3
Calmet
Thorns. Your misconduct hinders your advancement. (Calmet)
4:4
Haydock
Hearts. Understand, and act with purity. (Haydock)
4:5
Cities. Nabuchodonosor is at hand.
4:7
Robber. Nabuchodonosor attacks unjustly, (Calmet) though he be God's scourge.
4:9
Heart; counsel and vigour.
Prophets of falsehood.
4:10
4:11
Desert of Arabia. It may designate Nechao, (2 Paralipomenon 35:20.) who slew Josias, after whose death all fell to ruin.
4:15
Calmet
Ephraim. At Bethel and Dan the calves were adored. (Calmet)
Haydock
But they were now no more. (Haydock)
The irruption of Nabuchodonosor is announced. He set himself up for a god.
4:16
Calmet
Guards. The Chaldeans will besiege the city, and prevent provisions from entering, 4 Kings 25:1. (Calmet)
4:19
4:20
Moment. The cities are destroyed as easily as a tent.
4:22
Calmet
Me, practically. They have not honoured me as they ought. (Calmet)
Worthington
If they were indeed devoid of sense, they would be excused. (Worthington)
4:23
Haydock
Void. Hebrew, "Thohu and bohu," like chaos, Genesis 1:2. (Haydock)
4:25
St. Jerome
Gone. Beasts feel the wrath of God, and in a land uninhabited; not even birds will remain, Osee 4:3. (St. Jerome)
4:26
4:27
Calmet
Destroy, when Jechonias was led captive. God allowed the people still eleven years to repent; and he afterwards restored the Jews. (Calmet)
Worthington
He will never suffer his church to perish. (Worthington)
4:28
Repented. Only a finite being can do this. God's resolution is here unconditional and fixed.
4:30
Stone, or antimony, like Jezabel, (4 Kings 9:30.) to darken and enlarge the eye-lids.
Lovers. Infidel nations of Egypt, etc.
4:31
Calmet
Child. Hebrew and Septuagint, "a first-born," when the pains are most acute. (Calmet)
4:2
An othe is an act of religion: & lavvful, so it be made by God almightie, not by false goddes; and vvith other three conditions; in truth not falsly in iudgement vvith due consideration not rashly: and in iustice in matter that is iust, and of importance.
4:3
Concordance Osee. •0.
4:18
Concordance Sap. 1.
4:22
If they were in dede natural fooles they should be excused.
4:27
Gods prouidence neuer suffereth the Church to be destroyed.
4:2
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 17
… for this did the devil desire. But now we see the opposite effect produced by the old law. And indeed this very thing, the oath, was ordained of old for this cause, that they might not swear by the idols. For “ye shall swear,” saith He, “by the true God.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 12
… Take an instance of my meaning. Are you in the habit of false swearing? do not stop at this only, but away with all swearing, and you will have no further need of trouble. For it is far harder for a man that swears to keep from false swearing, than to abstain from swearing altogether.
4:3
St Barnabas † AD 61 The Epistle of Barnabas 9
… For He declared that circumcision was not of the flesh, but they transgressed because an evil angel deluded them. He saith to them, “These things saith the Lord your God”—(here I find a new commandment)—“Sow not among thorns, but circumcise yourselves to the Lord.”
St Justin Martyr † AD 165 Dialogue with Trypho 28
… so short a time is left you in which to become proselytes. If Christ’s coming shall have anticipated you, in vain you will repent, in vain you will weep; for He will not hear you. ‘Break up your fallow ground,’ Jeremiah has cried to the people, ‘and sow not among thorns. Circumcise yourselves to the Lord, and circumcise the foreskin of your heart.’
Tertullian † AD 220 An Answer to the Jews 3
… For, as the carnal circumcision, which was temporary, was in wrought for “a sign” in a contumacious people, so the spiritual has been given for salvation to an obedient people; while the prophet Jeremiah says, “Make a renewal for you, and sow not in thorns; be circumcised to God, and circumcise the foreskin of your heart:”
Tertullian † AD 220 The Five Books Against Marcion 4.1
… “Remember not the former things, neither consider the things of old” (the old things have passed away, and new things are arising). “Behold, I will do new things, which shall now spring forth.” So by Jeremiah: “Break up for yourselves new pastures, and sow not among thorns, and circumcise yourselves in the foreskin of your heart.”
Tertullian † AD 220 The Five Books Against Marcion 4.11
… You are inflated about the old bottles, and brain-muddled with the new wine; and therefore to the old (that is to say, to the prior) gospel you have sewed on the patch of your new-fangled heresy. I should like to know in what respect the Creator is inconsistent with Himself. When by Jeremiah He gave this precept, “Break up for yourselves new pastures,”
Tertullian † AD 220 The Five Books Against Marcion 5.19
… All the rest of his precepts, as we have shown sufficiently, when treating of them as they occurred in another epistle, emanated from the Creator, who, while predicting that “old things were to pass away,” and that He would “make all things new,” commanded men “to break up fresh ground for themselves,”
Tertullian † AD 220 On Modesty 6
… Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things, not to look backwards: for “the old things are passed away,” according to Isaiah; and “a renewing hath been renewed,”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.9
In Jeremiah: “Thus saith the Lord to the men of Judah, and to them who inhabit Jerusalem, Renew newness among you, and do not sow among thorns: circumcise yourselves to your God, and circumcise the foreskin of your heart; lest my anger go forth like fire, and burn you up, and there be none to extinguish it.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
… For he who tilleth his land shall be satisfied with bread; but the paths of the slothful are strewn with thorns;’ so that the Spirit forewarns a man not to fall into them, saying, ‘Break up your fallow ground, sow not among thorns
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… and that the suitable season is when we have a calm within from the whirl of outward things; so as not like madmen to lose our breath; and that the extent to which we may go is that to which we have ourselves advanced, or to which we are advancing. Since then these things are so, and we have broken up for ourselves the fallows of Divinity
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
… But when, having guarded our soul with every care, and having appointed goings up in our heart, and broken up our fallow ground,
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 4.2
… This it is that cleanseth the soul; watereth the mind, and causeth the growing germ of doctrine to push rapidly forwards. For this reason also, it is needful to plough up a deep furrow. This the Prophet signified when he spoke thus, “Break up your fallow ground, and sow not among thorns.”
John Cassian † AD 435 The Conferences of John Cassian 4.19
… but that they should scorn this, and rather cultivate fallow ground, i.e., that they should transfer all their care and teaching, and their zeal in the life-giving word to pagans and worldly men: as we thus read: “Thus saith the Lord to the men of Judah and inhabitants of Jerusalem: break up your fallow ground, and sow not among thorns.”
4:4
St Barnabas † AD 61 The Epistle of Barnabas 9
He speaks moreover concerning our ears, how He hath circumcised both them and our heart. The Lord saith in the prophet, “In the hearing of the ear they obeyed me.” And again He saith, “By hearing, those shall hear who are afar off; they shall know what I have done.” And, “Be ye circumcised in your hearts, saith the Lord.”
Tertullian † AD 220 The Five Books Against Marcion 1.20
… “Behold, I will do a new thing.” And in another passage: “I will make a new covenant, not according to the covenant that I made with their fathers, when I brought them out of the land of Egypt.” In like manner by Jeremiah: Make to yourselves a new covenant, “circumcise yourselves to the Lord, and take away the foreskins of your heart.”
Tertullian † AD 220 The Five Books Against Marcion 5.4
… He remembered how that Jeremiah had said, “Circumcise the foreskins of your heart;”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.6
… And then, following upon our faith, we receive like him the spiritual seal, being circumcised by the Holy Spirit through Baptism, not in the foreskin of the body, but in the heart, according to Jeremiah, saying, And ye shall be circumcised unto God in the foreskin of your heart
St John Chrysostom † AD 407 Homilies on Philippians 10
For answer me, which is superior, the soul or the body? Evidently the former. Therefore that circumcision is also superior, or rather, no longer superior, but this is the only circumcision; for while the type stood, He rightly brought it forward in conjunction, writing, “For ye shall circumcise the foreskins of your hearts.” (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.32
… Hence it is that the Lord through the Prophet reproves not so much the wrong doings of precipitance as purposes of sin, saying, Lest perchance my indignation come out as fire, and be inflamed, and there be none to quench it because of the wickedness of your purposes (
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St Basil the Great † AD 379 The Letters 223.1
… If, therefore, the mischief of calumny is so great as to cast down even the perfect man from his height, for this is what Scripture indicates by the word man, and by the poor man is meant he who lacks the great doctrines, as is the view also of the prophet when he says, “These are poor, therefore they shall not hear;…I will get me unto the great men,”
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St Hippolytus † AD 235 Treatise on Christ and Antichrist 57
… She calls Him her adversary, and not her Saviour; for she does not understand that which was said by the prophet Jeremiah: “Because they obeyed not the truth, a spirit of error shall speak then to this people and to Jerusalem.”
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St John Chrysostom † AD 407 Homilies on First Thessalonians 4
For other things also know how to pollute the soul, and no less. For that wickedness defiles the soul, hear the prophet, saying, “O Jerusalem, wash thine heart from wickedness.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 6
… It is not the filth of the body, but the impurity of the soul, to which God is averse. For He says, “Blessed are the pure”—does He say in body? No—“in heart: for they shall see God.” ( Matt. v. 8 .) And what says the Prophet: “Create in me a clean heart, O God.” ( Ps. li. 10 .) And again, “Wash my heart from wickedness.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 73
… To pray with unwashed hands is a matter indifferent; but to do it with an unwashed mind, this is the extreme of all evils. Hear what was said to the Jews who busied themselves about such outward impurities. “Wash thine heart from wickedness, how long shall there be in thee thoughts of thy labors?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 12
… “For from the heart” (it is said) “proceed evil thoughts, fornications, adulteries, thefts, false witnesses.” ( Matt. xv. 19 .) Wherefore also the Prophet said, “Create in me a clean heart, O God.” ( Ps. li. 10 .) And another, “Wash thine heart from wickedness, O Jerusalem.” (
John Cassian † AD 435 The Conferences of John Cassian 13.9
… “I will give them one heart and will put a new spirit within them:” and “I will take away the stony heart from their flesh and will give them an heart of flesh that they may walk in Thy statutes and keep My judgments?” What is it that the Lord commands, where He says: “Wash thine heart of iniquity, O Jerusalem, that thou mayest be saved,”
Pseudo-Cyprian Exhortation to Repentance 1
Also in the same: “Wash thine heart from wickedness, O Jerusalem, that thou mayest be healed: how long shall there be in thee thoughts of thy sorrows?”
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Origen † AD 254 Origen's Commentary on the Gospel of John 6.11
… worthy of regard, since he has gone apart from the straightness of the journey, for “the Lord is righteous, and loves righteousness, and His face beholds straightness.” Hence he who is the object of regard, and receives the benefit that comes from this oversight, says, “The light of Thy countenance was shown upon us, O Lord.” Let us stand, then, as Jeremiah
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 27
… Well then, let these spies bear with us, moved as we are with fatherly compassion, and as holy Jeremiah says, torn in our hearts;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… And if there be also a cleansing of that belly which receiveth and digesteth the food of the Word, it were good also; not to make it a god by luxury and the meat that perisheth, but rather to give it all possible cleansing, and to make it more spare, that it may receive the Word of God at the very heart, and grieve honourably over the sins of Israel.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 8
… But how am I to feel? I am vexed exceedingly almost to tears, for I could have sent forth large fountains from mine eyes ( Jer. ix. 1 ), as that Prophet says, seeing as I do countless enemies upon the plain more galling than those he saw. For he said, upon seeing the aliens coming against them, “My bowels! I am pained at my bowels.” (
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… I am pained at my very heart, my heart maketh a noise in me,”
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St Irenaeus of Lyons † AD 202 Against Heresies 4.2.7
… “Thy princes are rebellious, companions of thieves, loving gifts, following after rewards, not judging the fatherless, and negligent of the cause of the widows.” And Jeremiah, in like manner: “They,” he says, “who rule my people did not know me; they are senseless and imprudent children; they are wise to do evil, but to do well they have no knowledge.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.22
… For they were wise to do evil, but to do good they had no knowledge.
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 2.18
… These things you can of yourselves without my aid draw out from the Holy Scriptures, and you may clearly see that it may well be the present time of which it is said ‘Trust not in your friends, and do not hope in princes,’ and that the prophecy is now gaining its fulfilment,
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St Augustine of Hippo † AD 430 The Confessions 12.2
2. The weakness of my tongue confesseth unto Thy Highness, seeing that Thou madest heaven and earth. This heaven which I see, and this earth upon which I tread (from which is this earth that I carry about me), Thou hast made. But where is that heaven of heavens,
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1. If thou shalt return (it is future); thus the Hebrew and Roman, namely from idols and from thy sins, to me seriously and constantly, not falsely or lightly and inconstantly, as thou hast done hitherto), be converted. — Thus the Roman in the imperative. For although in the Hebrew it is future, yet that is often taken for the imperative: nevertheless Vatablus and a Castro take it in the future, that is thou shalt return into favour with me, so that thou mayest rest with me, and be secure lest thou be taken by enemies. The Septuagint translates: If thou shalt return to me, he shall return, supply, God to thee. Thou shalt put away thy offences, — that is idols. Thus St. Jerome, Theodoret, Rabanus, St. Thomas. Secondly, Lyra and Dionysius say that offences, that is sins by which thou offendest God, and which cause thee to offend and stumble into various falls, evils and miseries. Thou shalt not be moved. — In Hebrew, thou shalt not depart, thou shalt not go into Babylonian captivity, which otherwise hangs over thee.
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2. And thou shalt swear: The Lord liveth. — "Thou shalt swear," that is thou shalt worship God, by swearing by the living God, or by the life of the true God (for this is what it means in Hebrew, The Lord liveth), not by the life of idols, which are dead. Note: By oath he takes every typical worship of God; it is a synecdoche; for the principal part and worship of God is oath. Thus Psalm LXII, 12, it is said: "All they shall be praised that swear in him," that is who worship him. Thus St. Jerome and Theodoret. St. Jerome here observes that an oath, to be lawful, ought to have three companions: first, truth, lest it be false, that is lest thou swear what is false, doubtful, uncertain, or falsely, deceitfully, ambiguously; secondly, judgment, lest it be incautious; namely that it be made from a necessary cause, discreetly, with premeditation, providently, reverently. Whence Philo, in the book On the Decalogue, after the middle: "He who is about to swear," he says, "let him consider how pure he is in soul, body, tongue; this from iniquities, this from sins, this from cursing; for it is unlawful that anything base be uttered by the mouth through which that most holy name is pronounced: then, that it be made not in a profane and unclean place, but in a place and time fitting. Whoever despises these things, let him know that he is wicked, unclean, and worthy of punishment by dire vengeance." Thus Philo. Thirdly, justice, lest it be unjust, lest we unjustly harm anyone, or swear what is harmful; otherwise if any of these three be lacking, it is not an oath, but perjury, that is an unjust and impious oath, says St. Jerome, and it is found in XXII, Question II, chapter Advertendum. Thus also St. Thomas here, and II II, Question LXXXIX, article 3. Nations shall be blessed in him. — "In him," namely the people of Israel. Thus the Chaldee, St. Jerome, Rabanus, Vatablus; and in him their God. Thus the Septuagint and Theodoret, as if to say: Nations seeing Israel, thus a worshipper of his God, swearing so religiously by him, will say: How pious and upright is Israel! may God do to me and mine as to Israel: blessed be Israel and the God of Israel; and when they see a man, they will say: This man is like Israel. Thus Vatablus.
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3. Break up your fallow ground, — as if to say: Just as fallow ground is broken up anew by the plough, and is cleansed from thorns and briars so that seed may be sown in it; so cleanse the field of your heart from idolatry and vices as if from thorns by repentance, so that true worship of God may be sown in it, and the seed of the word of the law and grace of God, and you may become a new creature of God, Galatians VI, 15: "That clean seeds may be received by clean fields. For how can he hear the word of God, and conceive seed, and bear fruit, whose mind is full of the troubles of the world?" say St. Jerome and Theodoret. Whence Tertullian, book I Against Marcion, chapter XX, reads: "Renew for yourselves a new renewal;" and in the book Against the Jews, chapter III: "Renew for yourselves newness." Hence also allegorically St. Justin, Against Trypho, says the Jews are here warned to acknowledge Christ, who will be to them a beautiful and fertile fallow ground in their hearts. The Chaldee translates, do good works for yourselves, and do not seek salvation in sins. Appropriately you will refer all these things to the renewal of spirit and vows, which Religious and all those desirous of spiritual progress ought to make repeatedly. See concerning this passage Viegas in chapter XII of the Apocalypse, Commentary III, section XVIII, number 8.
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4. Be circumcised to the Lord, — be circumcised in heart, not in flesh: inwardly, not outwardly, for God regards the heart and looks upon it, whereas men look upon external things. Whence, explaining this, he adds: Take away the foreskins, — that is, the uncleanness and sins of your hearts: for to the Jews the foreskin was unclean, and the gentiles were uncircumcised. Wherefore Symmachus translates: Be purified to the Lord, and take away the wickedness of your hearts. Namely, this is the circumcision of which the Apostle speaks, Rom. II, 28: "For he is not a Jew, who is so outwardly; nor is that circumcision which is outwardly in the flesh; but he is a Jew, that is one inwardly, and the circumcision is of the heart, in the spirit, not in the letter; whose praise is not of men, but of God," namely that circumcision alone is true and acceptable to God. Therefore one must circumcise the eyes, the hands, the feet, the tongue; but especially the heart, that is, the will, the intellect and the memory, from the eyes vain, deceptive and base sights, from the hands touches, from the feet journeys, from the tongue oaths, lies, detraction, obscene words, from the will depravity, hardness, carnality, and whatever displeases God, must be cut away. But this requires continual reflection, struggle and mortification. For, as St. Ephrem says, Exhortation to Piety, vol. I: "The war of soldiers is brief, but that of monks (and likewise of Christians) lasts until they depart to the Lord." Again, strong resolution and a great desire to cut away vice. Wisely Ephrem there: "If you wish, he says, to slay a lion, seize it firmly," that is, If you wish to cut away a vice, attack it strongly and directly, that you may root it out entirely. If one is sometimes overcome and falls, let him at once rise generously and conquer: "You are wounded, O soul, do not despair of yourself. For often, though a fighter has fallen, he still bears away the crown," says the same Ephrem in exhortation 42, vol. II. And it shall be kindled. — He alludes to thorns, which easily catch fire. Thus sins kindle the wrath of God. Isaiah IX, 18: "Wickedness is kindled as a fire, it shall devour the brier and the thorn." And Isaiah X, 7: "And the light of Israel shall be as a fire, and his Holy One as a flame, and his thorns and his briers shall be devoured."
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5. Cry out mightily. — Hebrew, cry out, fill, that is, cry out fully and mightily that the Chaldean enemies are at hand. For the Hebrews often put a verb in place of an adverb.
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6. Lift up a standard, — so that those who are in the field may know that the enemy is at hand, and may betake themselves into the city. Be strong, do not stand still, — that is, do not be dismayed in spirit or body, but flee strongly and swiftly into the city and safe places; for those who are dismayed in spirit are wont to stand stupefied or hesitating. It can secondly, with the Septuagint, the Chaldee and the Moderns, be translated: Hasten, do not delay to withdraw yourselves. Hugo, Lyra and Dionysius think these things are said ironically, because they fled in vain into the city where they would be captured, unless they had taken refuge in the fortress of repentance. Because the evil (that is, the Chaldean devastators) I bring from the North, — that is, from Chaldea through Syria and Dan, which are to the north of Judea; for by this way the Chaldeans came into Judea.
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7. A lion has come up (that is, Nebuchadnezzar, fierce and cruel as a lion; he himself is) a spoiler (in Hebrew monomaschit, that is, a slayer and destroyer) of the nations. — Hear Lucan, book I, graphically depicting the wrath and bearing of a lion preparing for war: As in the parched fields of summer Libya, when a lion, seeing the enemy near, crouches down, uncertain, while he gathers all his wrath: Soon, when he has stirred himself with the lashing of his cruel tail, and raised his mane, and with vast and heavy murmur roared fiercely, then if a twisted spear of a Moor should stick fast, or broad spears enter his breast, through the iron he goes forth secure of such a wound. Wherefore the Egyptians, signifying something terrible and dreadful, depicted a lion: "Because, since this animal is endowed with the greatest strength, it strikes fear into all who behold it," says Horus Apollo, hieroglyphics XX.
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9. The heart of the king shall perish — Joakim, Jehoiachin and Zedekiah. Thus Theodoret, that is, when Nebuchadnezzar approaches, the kings of Judah, the princes and priests shall be struck with fear, so that they can neither counsel nor arm the people to help and protect them. And the prophets — false prophets, who prophesied prosperity to the Jews, seeing themselves deceived and the enemy at hand, shall be dismayed. Thus the Chaldee, Hugo, Lyra and Dionysius.
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10. Alas, alas! — In Hebrew it is a single voice of one grieving and marveling, aha, of which in cap. I, 6. You have deceived (that is, you have permitted to be deceived) this people, — through false prophets, of whom in the preceding verse, prophesying peace to Jerusalem. Thus Theodoret, the Chaldee, Hugo, Lyra. Secondly, St. Jerome: "You have deceived me," he says, because in the preceding chapter, verse 17, you promised peace, whereas here you threaten destruction; for Jerome did not understand that which was promised in the preceding chapter to be for his own time, but for the time of Christ; but this seems scarcely probable. And behold, the sword reaches even to the soul, — even to life and the loss of life, or even to the innermost parts, even to the heart. Thirdly, even to the princes themselves, priests and Prophets, who are as it were the soul of the people, says Maldonatus.
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11. A burning wind, — that is, the army of the Chaldeans, which will lay waste everything like a burning wind, will come from the desert. The ways of the daughter of my people, — that is, from the desert which is a way from Babylon, that is, leads, to my daughter, that is, to Jerusalem, and that "not for winnowing and for purifying," but for destroying her, so that it may lay waste, devastate and burn all things. Thus St. Jerome.
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12. A spirit full (that is, much, perfect, strong, a spirit of whirlwind and of the warlike tempest of the Chaldeans, by which I will involve the Jews) from these (the desert) will come to me — into my service. It is the voice of God. Thus St. Jerome. Secondly, from the Hebrew it can be translated more forcefully with Vatablus, a fuller and more vehement spirit, namely than the spirit for winnowing and purifying, will come to me. For it should be noted that God uses a twofold wind, that is, punishment, one for winnowing, purifying, correcting; secondly, for utterly destroying. He used the former when he punished Manasseh and other Jews; the latter, when through Nebuchadnezzar he overthrew Jerusalem and the kingdom of Judah. Now I will speak my judgments with them. — Vatablus, Isidore and a Castro think these are the words of Jeremiah. Better, St. Jerome, Rabanus, Hugh, St. Thomas and Lyra judge these to be the words of God, as also the preceding ones; for this is what he says: "And now," that is, then (for he speaks as if that time were already present) "I will speak my judgments," that is, my severe reproofs with them. I will speak, I say, not by voice, but by deed; not by words, but by blows, namely I will inflict upon them just and deserved punishments. See Canon XXIX.
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13. Behold, as a cloud (namely, dark and dense to the enemies) will ascend, — a dense and dark army of the Chaldeans. His horses swifter than eagles. — As eagles in their first onset fly swiftly, powerfully, sublimely, and swoop upon other birds and strike them down and tear them; so also the Chaldean horsemen will swoop upon Judah and strike it down and rend it. Note: The Chaldeans are here compared, first, to a lion, verse 7; secondly, to a burning wind, verse 11; thirdly, to a cloud and whirlwind, verse 13; fourthly, to eagles, in the same place; fifthly, to keepers of fields, verse 17.
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14. How long will harmful thoughts dwell (Hebrew thulin, thou wilt cause to lodge, that is, thou wilt retain in thy mind)? — For "harmful" Aquila likewise translates, ἀνωφελές, that is, of loss; Symmachus, ἀδικίας, that is, of injustice; the Septuagint, πόνων, that is, of labors and sorrows. For all these things are signified by the Hebrew on or aven.
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15. The voice of one announcing from Dan. — Note: "Dan," first Laish, afterwards Paneas, then by Philip the Tetrarch, in honor of Tiberius Caesar, was called Caesarea Philippi, as Josephus testifies in Antiquities XVIII, III. It is the boundary of Judah toward the north toward Babylon, as Beersheba is the boundary of Judah toward the south. Whence it is said, "from Dan to Beersheba," that is, throughout all Judah. Secondly, after the tribe of Dan succeeds the tribe of Ephraim, through which one comes to Jerusalem, as if to say: The enemy Nebuchadnezzar is at hand, I wonder already to see fugitives and to hear messengers from Dan, that the Babylonians are coming; nay, messengers from Ephraim, who announce "an idol," that is, the standards of the Chaldeans marked with the idol Bel, are coming. Thus Theodoret and St. Jerome. The idol can also be understood as fire, which the Chaldeans worshipped and carried before their camps. For this was visible to distant spectators. Thus Sanchez. Others, as Maldonatus, understand by idol the idolaters of the Chaldeans, or Nebuchadnezzar himself, who had himself worshipped like an idol in a golden statue, Daniel III, 5. But truly this idol was erected by him afterwards. Note: For "idol" in Hebrew it is aven, which signifies first, affliction, sorrow: whence others translate: The voice of one announcing affliction, or calamity, coming from the mount of Ephraim. Secondly, aven signifies sin, and an idol which is the cause of affliction and sorrow. Mystically, "from Dan" in Hebrew is the same as judgment, "Ephraim," abundance: therefore the judgment of the Lord will come upon Judah, that is, the land sinning against the Lord, from Ephraim, that is, from the abundance of the wrath of God with the abundance of punishment.
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16. Say to the nations. — Thus it should be read with the Romans, not "stir up the nations," as the Plantin edition and others read it. The sense is, as if to say, Let all nations receive discipline and caution from the punishment of Jerusalem, so that they may guard themselves against Nebuchadnezzar and the Chaldeans, when they see them besiege Judea so closely, diligently and obstinately, that they appear to be not so much men as "keepers" of fields and vineyards: and this will happen not so much from their own strength and determination, as from the fault of Jerusalem, namely on account of its sins. Thus St. Jerome and Theodoret. Vatable and Isidore translate: Tell of the nations, namely the Chaldeans, proclaim in Jerusalem that keepers come, in Hebrew נוצרים notserim, that is, soldier-keepers of Nebuchadnezzar, who indeed guard him, just as the Swiss are now called and are the attendants and guards of princes. Whence just as they are called Caesariani from Caesar, Praetorians from the Praetor, so from Nebuchadnezzar, who in Hebrew is called Nebuchadnezzar or notser, shortened, they are called notserim, as if you were to say, Nebuchadnezzarians. Thus Vatable. The Chaldean translates it: the army of peoples, plundering like vintagers. He took notserim for בוצרים botserim, that is, vintagers: for the letters nun and beth are similar.
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18. Thy ways (that is, thy evil actions and sins) have done this to thee. This malice of thine: because it is bitter, because it hath touched thy heart, — as if to say, Thy bitter malice hath penetrated thy heart and the inmost parts of thy soul. Note: The Hebrew כי ki, that is "because," is redundant by pleonasm. Otherwise Maldonatus: Ki, he says, is the same as wherefore; whence he himself thus translates and explains: Thy malice was the cause why מר mar, that is, this bitter thing, namely this calamity, penetrated even to thy heart, just as in verse 10 he said the sword had reached even to the soul.
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19. My belly aches. — In Hebrew it is my bowels, my bowels ache. Note that these are not the words of God, as St. Jerome wishes, but of Jeremiah, as if to say, From this calamity of my people I, Jeremiah, sympathizing with them, am wholly shaken as it were in the inmost feelings of my soul, so that my belly and the rest of my bowels are pained thereby, are shaken, and resound with torments as with a mournful lyre, as Isaiah says of Moab, chapter XVI, verse 11. Thus St. Jerome and Theodoret. Hence some understand by belly the heart: for the heart is the belly, that is, the vessel and receptacle of the soul; whence explaining further he adds: "And the senses of my heart are troubled," says Hesychius. Nazianzen, oration 40 on holy Baptism, and Gregory, homily 10 on Ezekiel, understand by belly the mind: "His belly ached, he who felt the affliction of his mind;" whence he adds: "And the senses of my heart are troubled," says St. Gregory. But this seems mystical: for literally and properly the belly is understood here. The senses of my heart are troubled. — In Hebrew: The walls of my heart, that is, my heart's core, repeat I ache, my heart is in tumult for me, that is, it leaps and palpitates, as is wont to happen in the fearful and stricken. Whence Aquila translates, ἠχλάζει, that is, is in tumult; the Septuagint, μαιμάσσει, that is, fluctuates (although the Complutensian edition reads με πιέζει, that is, presses me) my soul. Because my soul hath heard the voice of the trumpet (of the Chaldeans). — He does not say he saw the trumpet with his eyes, but heard it with his mind; because through prophecy alone did he foresee it in spirit.
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20. Destruction upon destruction is called, — as if to say, After famine the sword invaded the Jews, says Lyra, and after the siege captivity, says Maldonatus. Secondly, Vatable and Hugo, as if to say, The devastation of the two tribes came after the devastation of the ten tribes. Thirdly and most plainly, this phrase signifies a heap of calamities succeeding one another, not by chance, but as if called forth and sent by God upon the impious Jews. Thus St. Jerome. My tabernacles are laid waste, suddenly my skins, — that is, the temple is laid waste, which was like the tabernacle of Moses, covered with skins, say Lyra and Dionysius. Secondly, tabernacles are fortified houses and cities, which the Chaldeans will destroy as easily as tabernacles made of skins, says a Castro. Thirdly and most simply, as if to say, All the land, that is, all the fields are laid waste, and the tents made of skins which are set up in them for watching, whether for flocks, or for guarding grapes and fruits, are likewise laid waste. Note: The skins are the same as tabernacles or tents made of skins. Finally by catachresis, tabernacles and skins here can signify any houses and cities. For the first houses of the Patriarchs wandering were tabernacles. Thus Maldonatus.
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21. How long shall I see the fleeing? — Thus also the Septuagint translates, the fleeing, namely the Jewish people fleeing from the face of the Chaldeans. Rightly: for they read נס nas; already others with different pointing read נס nes, that is, a standard. Thus the Chaldean and Vatable, as if to say, How long shall I see the standard, and hear the trumpet and the tumult of the enemy: that is, how long will the war last, and the noise of war, fear and horror?
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22. Because he is foolish. — God answers, as if to say: It will last as long as the Jews persist in their foolishness, so that they do not know me. They are wise to do evil, but they know not how to do well. — Thus sinners and worldly men see and understand earthly and perishable things clearly, but do not perceive heavenly and eternal things: they are wise in perpetrating vices, most ignorant in acquiring virtues: in worldly matters they are lynxes, in heavenly matters they are moles. St. Basil, homily 8 on the Hexaemeron, compares such men to owls, which have keen sight in darkness but are blinded in light. The devil does this. A type of this matter was Naas king of Ammon, who said to the citizens of Jabesh Gilead, I Kings XI: "In this I will make a covenant with you, that I may put out the right eyes of you all." For Naas in Hebrew is the same as serpent, namely the devil. The left eye is that by which we perceive earthly things; the right, by which we perceive heavenly and eternal things. Therefore this foul covenant the infernal Naas makes with many, that he may put out the right eye and preserve the left: so that they see keenly in human affairs, but are blinded in divine matters. On the contrary, holy men are blind to the world, seeing God, concerning whom St. Chrysostom, homily 24 on Genesis, says: "The eyes of faith, he says, when they see those ineffable goods, do not even perceive these visible things;" and homily 52 on Acts: "No one seeing invisible things sees visible things."
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23. I beheld the earth, and lo, it was void and nothing. These are the words of the Prophet, as if to say: I Jeremiah foresee such great calamity for Judaea, that the land will be completely desolated of all beasts and wild animals, so that even the birds fly away from it, and to the most afflicted and troubled men the sun and sky seem to grow dark, the mountains and hills to move; and so that the sky appears sad and cloudy, and the earth desolate, mourning this destruction of men. Thus St. Jerome and Theodoret. See chapter XXXIII. Otherwise Vatablus and Lyran: The earth, they say, and mountains, that is the inhabitants of the earth and mountains; or mountains, that is princes; and hills, that is men of lower rank, are moved and troubled. Note: For "void and nothing" in Hebrew it is תהו ובהו tohu vavohu, which our Interpreter renders in Genesis I, 2, as "empty and void;" the Chaldean, void and desolate; Symmachus, συγκεχυμένη, that is confused, as if to say: The Chaldeans will reduce Judaea to that vastness and solitude in which the earth was created by God, Genesis I, so that it may be seen to return to its first chaos. Tropologically, a certain wise man meditating on the glory and magnitude of heaven, when he ascended there in mind and then looked down upon the earth as a point and despised it: "I beheld, he says, the earth, and lo, it was void and nothing."
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25. I looked, and there was no man. — Because almost all men in Judaea were either killed by the Chaldeans or led away captive, or scattered in flight. Symbolically, Cosmas Magalianus treats this passage elegantly in II Timothy chapter IV, verse 5, note 2: The earth, he says, is void when it lacks men endowed with virtue, for which it was created; when therefore we encounter proud lions, grasping harpies, voracious wolves in place of true men everywhere, is not the earth seen to be empty and void? For, as Epictetus says: "He is not worthy of the name of man who is not devoted to virtue." Hence Jeremiah says: "I looked, and there was no man." Diogenes the Cynic in the Athenian forum at midday, walking about with a lamp in hand, when asked what he was doing: "I am seeking, he said, a man, and I find none." Therefore the true man is he whom Ecclesiastes XII, 13 describes: "Fear God, and keep his commandments: for this is the whole duty of man;" or, as the Septuagint renders it: In this consists the whole man. Whoever therefore fears God, he alone is a true man; the others as dissolute and intemperate— And every fowl of the air hath fled away. — Which Grotius refers to birds, with the air shaken by military clamor, casting away their wings. But it would be better said to pertain to the description of universal desolation. "He looked, says St. Jerome, and looked about hither and thither, and not even a bird could be found. That this is true, the whole world now demonstrates, for when a multitude of men is slain, the flying creatures also are accustomed to follow their inhabitants, and have gone away and perished."
4:26
26. I beheld, and lo, Carmel — a mountain of Judaea most fertile, under which he understands all Judaea, as I said chapter II, verse 7. Deserted. — That is, it will be deserted, because it is laid waste. Thus St. Jerome, Theodoret, Rabanus, Lyran. But Vatablus and Pagninus take Carmel as if it were a common noun, and render it: a pasture or fertile place is deserted. But the sense comes to the same thing, which the Chaldean clearly expresses in rendering: Behold the land of Israel, which was planted like a paradise, has been turned into a desert.
4:27
27. I will not make a full end. — Not utterly, nor will Judaea be consumed, because they left some to till the land: or rather, because the Jews after seventy years were brought back from captivity. Thus St. Jerome, Theodoret and others.
4:28
28. The earth shall mourn, and the heavens shall be sorrowful, — that is to say, The earth shall appear to mourn by its desolation and squalor. "The earth shall mourn," therefore, that is, shall be desolated. "The heavens shall be sorrowful," that is, shall become dark, as the Septuagint and the Chaldean render it, so that the air and heavens appear dark to the afflicted Jews, and may strike sorrow into them. See the remarks on verse 23. Because I have spoken it, I have thought upon it, and I will not repent, — that is to say, These plagues and terrors shall certainly come upon the Jews: because I have spoken them and threatened them, not rashly, nor from sudden anger, but after long thought and deliberation; and therefore I do not repent of my decree and threat, I will not change it, nor revoke it. Nor have I turned away from it. — I will not turn away, I will not desist from my purpose of avenging and punishing the Jews.
4:29
29. They are gone into the thickets. — Into thick woods and rocks the Jews betook themselves, fleeing from the Chaldeans. In Hebrew it is, they are gone into עבים abim, clouds, that is, high places like clouds. Secondly, the Chaldean, Vatablus and Pagninus, abim from the root עבה aba, which signifies to make dense, render it, they are gone into dense thickets, or forests; the Septuagint, into caves.
4:30
30. When thou art clothed with scarlet. — He alludes to Jezabel, who when Jehu the enemy entered into Samaria, "painted her eyes with stibium, and adorned her head," as if like a harlot she would allure Jehu to love her: but in vain; for Jehu sought her life and kingdom. The sense therefore is: O Israel, once my people, why dost thou now adorn thyself so carefully with garments, torques, rings, stibium, as if a harlot, thinking thou wilt then have thy lovers propitious or helpful to thee? thou art mistaken, because they themselves will strip thee of thy garments and goods and all thy ornament. Therefore thou adorned thyself in vain; in Hebrew תתיפי titiappi, that is, thou wilt paint thyself, thou seekest to give thyself a form with paint, so that thou mayest appear beautiful and fair. Note: These lovers are foreign nations, especially the Chaldeans, whose friendship the Jews sought to gain by worshipping their idols. Thus St. Jerome, Theodoret, Rabanus. They will seek thy life, — so that they may destroy it. perates, they wear only the mask of a false man.
4:31
31. For I have heard a voice as of a woman in travail. — It is the voice of Jeremiah concerning the city laid waste, afflicted and sorrowful like a woman in travail. Anguish as of her that bringeth forth her first child, — In Hebrew and Chaldean, mabkira, of one bringing forth her firstborn: בכור bechor indeed is the firstborn. Hence the Septuagint renders it πρωτοτοκούσης, of a woman bearing her first child, who, not yet experienced in childbirth, in her first labor almost dies, and scarcely able to breathe, collapses with outstretched and expanded hands from fainting. In like manner shall the daughter of Sion, that is, Jerusalem, do when she sees her children slain. (Her voice therefore) of one dying and spreading out (for thus it must be read with the Romans, the Hebrew and the Septuagint, not of those dying and spreading out, as the Plantin edition reads, shall be this): Woe is me, for my soul is faint. — Thus St. Jerome calls Sion, or Jerusalem, the natives, namely the citizens, and the mothers of Jerusalem. Vatablus and the Rabbis for spreading out render, clapping her hands together for sorrow. Because of the slain. — Our text reads חרוגים harugim, so also the Septuagint. Others read with different pointing הרגים horegim, that is, those who slay, as if to say, Jerusalem shall grieve especially on account of the cruelty of the Chaldeans slaying the Jews. Thus Vatablus, the Chaldean and Pagninus.
Machine translation from the Latin, not reviewed.
4:1
Hic ponit argumenta reversionis: et primo sumpta ex beneficiis quae promittuntur revertentibus, secundo ex poenis quas comminatur contemnentibus; ibi, haec enim dicit dominus, et cetera. Circa primum duo. Primo docet revertendi modum: si reverteris, ab idolis, ad me convertere. Vel si reverti disponis, toto corde convertaris. Vel si reverteris a captivitate, convertere poenitendo. Isa. 21: si quaeritis, quaerite, convertimini, et venite. Secundo ostendit conversionis fructum triplicem. Primo securitatis: si abstuleris offendicula, idest idola, in quibus et tu procedens offendis, et me ad iram provocas, non commoveberis, idest a patria. Psalm. 124: qui confidunt in domino sicut mons Sion, non commovebitur in aeternum qui habitat in Jerusalem.
4:2
Secundo fructum sanctitatis in ipsis: juravit vivit dominus, per Deum scilicet vivum, et non per idola mortua; in veritate, ex parte jurantis, ut vere, et non simulate, vel ad deceptionem jurent; in judicio, quantum ad causam pro qua juratur, ut non temere, sed praecedente debita discussione juretur; in justitia, quantum ad rem de qua juratur, ut sit justa et licita. Isa. 65: qui jurat in terra, jurabit in Deo, amen tertio ampliationem religionis in gentibus: et benedicent gentes, dominum, videntes beneficia ipsius in te. Psal. 65: benedicite gentes Deum nostrum.
4:4
Hic sumit argumentum reversionis a poenis: et primo comminatur poenas, si reverti noluerit; secundo excludit falsa remedia, cap. 5: circuite vias Jerusalem. Circa primum duo. Primo docet reversionis modum, quantum ad boni operis fructum: novale, terra de novo culta, novate, idest, auferte spinas vitiorum, ut munda semina suscipiant arva munda. Matth. 13: alius cecidit super spinas, et simul exortae spinae suffocaverunt illud. Et quantum ad divinae religionis cultum, circumcidimini, ut scilicet de corde vestro ritum gentilium amoveatis. Deut. 10: circumcidite praeputium cordis vestri. Secundo ostendit imminere periculum: et primo in generali: ne forte egrediatur ut ignis indignatio mea. Isa. 1: succendetur utrumque simul, et non erit qui extinguat.
4:5
Secundo in speciali: annuntiate in Juda et in Jerusalem. Et circa hoc tria facit. Primo praedicit hostium adventum; secundo obsidionis incommodum, ibi, vox annuntiantis; tertio destructionis damnum, ibi, ventrem meum doleo. Circa primum duo. Primo describit praeparationem civium; secundo adventum hostium, ibi, ascendit leo de cubili suo. Circa primum tria. Primo ponitur annuntiandi praeparationem jussio: annuntiate: ponens locum, in Juda, idest in tribu illa, Jerusalem, quae est regni metropolis: modum, aperte, canite tuba, ut omnes audiant: et constanter, fortiter. Isa. 58: clama, ne cesses: exalta in fortitudine vocem tuam. Secundo inducitur praeparatio, congregamini. Infra 6: confortamini filii Beniamin in medio Jerusalem, et in Thecua clangite buccina.
4:6
Tertio assignatur ratio: quia malum ego adduco ab Aquilone. Supra 1: ab Aquilone pandetur omne malum.
4:7
Hic ponit adventum hostium: et primo quantum ad exitum de terra sua; secundo quantum ad viae progressum, ibi, in tempore illo; tertio quantum ad viae terminum, ibi, ecce quasi nubes ascendet. Circa primum duo. Primo describit hostium venientium conditionem quantum ad fortitudinem: leo, scilicet Nabuchodonosor, de cubili, de Babylone. Prov. 30: leo fortissimus bestiarum, ad nullius pavebit occursum. Infra 50: ecce quasi leo ascendet de superbia Jordanis ad pulchritudinem robustam. Quantum ad crudelitatem, praedo gentium. Nahum 2: leo sufficienter capit catulis suis, et necavit leaenis suis. Quantum ad intentionem: ut ponat terram tuam in solitudinem. Isa. 10: ad conterendum erit cor ejus, et ad internecionem gentium non paucarum. Et quantum ad intentionis executionem, civitates tuae. Isa. 1: terra vestra deserta, civitates vestrae destructae sunt.
4:8
Secundo ponit Judaeorum stuporem et primo communiter omnium: super hoc accingite vos Ciliciis. Infra 6: accingere Cilicio, et conspergere cinere. Secundo specialiter principum.
4:9
Et erit in die illa, dicit dominus, peribit cor regis, et cor principum, ut scilicet non possint conveniens consilium resistendi invenire. Isa. 19: cor Aegypti tabescet in medio ejus. Tertio specialiter stuporem suum: et dixi, heu.
4:10
Dicens, pax erit vobis.
4:11
Supra 3: in tempore illo vocabunt Jerusalem solium domini, et congregabuntur ad eam omnes gentes in nomine domini Jerusalem. Non attendens hoc proximum tempus dici, illud in longe post futurum. Infra 8: expectavimus pacem, et non erat bonum; tempus medelae, et ecce formido.
Hic describit adventum quantum ad viae progressum: dicetur, adventus, ventus urens, scilicet exercitus Chaldaeorum qui totam terram comburet, jam est in viis quae sunt in deserto, quod est inter Chaldaeam et Judaeam; quasi dicat: jam exercitus ad locum illum pervenit, non ad ventilandum, ut scilicet quidam captiventur, sicut quando purgatur granum et palea; sed omnes captivabimini. Spiritus plenus, idest indignatio perfecta super vos, ex his, scilicet hostibus, mihi, idest ad honorem meum. Isa. 30: spiritus ejus velut torrens inundans usque ad medium colli, ad perdendas gentes in nihilum, et cetera. Et comminatur per eos executurum se judicium: et nunc ego, quasi non possum me plus tenere: sed loquar judicia mea cum eis. Vel nunc ego, consolatoria loquar.
4:12
Supra 1: loquar judicia mea cum eis super omnem malitiam eorum qui dereliquerunt me et cetera.
4:13
Hic describit adventum quantum ad viae terminum: et circa hoc tria facit. Primo describit conditionem hostium quantum ad multitudinem: quasi nubes, quae totam terram operit, ascendet, propter situm terrae. Quantum ad impetuositatem, et quasi tempestas, cum magno tumultu. Isa. 5: rotae ejus quasi impetus tempestatis. Et quantum ad velocitatem, velociores aquilis equi ejus. Secundo ponit adventus effectum, vae nobis, ex persona populi. Isa. 1: sicut civitas quae vastatur.
4:14
Tertio concludit poenitentiae consilium, lava a malitia. Isai. 1: lavamini, mundi estote, auferte malum cogitationum vestrarum ab oculis meis.
4:15
Hic praedicit obsidionem: et primo obsidionis nuntium. A Dan, cujus terra primo occurrebat Chaldaeis venientibus Jerusalem, de monte Ephraim, quem postmodum inveniebant, idolum, idest hostes, quos pro idolatria patiebantur: in quo designatur ordo nuntiorum sibi succedentium. Et determinat quid nuntiatum est, concitate gentes, scilicet cives in medio Jerusalem, praeparantes vos ad resistendum; vel gentes in circuitu, ut ex vestris poenis territi corrigantur, ecce auditum, frequenter per multos nuntios, et primum per prophetas, custodes, scilicet hostes ad obsidendum, vocem, ululatus exercitus. Supra 2: super eum rugierunt leones, dederunt vocem suam.
4:17
Secundo determinat obsidendi modum, quasi custodes, sine aliqua resistentia undique obsidentes. Luc. 19: circumdabunt te inimici tui vallo, circumdabunt te, et coangustabunt te undique. Tertio ponit obsidionis meritum: viae tuae, idest actiones, os, usque ad interiora ossa pervenit, Job 22: propter malitiam tuam plurimam, et infinitas iniquitates tuas et cetera.
4:19
Hic praedicit terrae destructionem: et primo praedicit ipsam destructionem; secundo destructionis effectum, ibi, aspexi terram, et ecce vacua erat et nihil. Circa primum tria. Primo propheta ostendit suam compassionem: ventrem meum doleo, quantum ad afflictionem affectus, sensus cordis, quantum ad perturbationem intellectus. Non tacebo, etiam exterius plorans. Thren. 2: defecerunt prae lacrymis oculi mei, conturbata sunt viscera mea. Secundo prosequitur destructionis ordinem, ponens praelii congressionem: quoniam vocem buccinae audivit anima mea, Sophon. 1: dies tubae et clangoris.
4:20
Regionis vastationem: contritio super contritionem: quia vastatio super obsidionem, vel vastatio una super aliam. Job 16: concidit me vulnere super vulnus, irruit in me quasi gigas. Ipsius urbis destructionem quantum ad domos: repente vastata sunt tabernacula, per quae significantur domus, pelles quibus tentoria cooperiebantur. Infra 10: tabernaculum meum vastatum est, omnes funiculi mei dirupti sunt.
4:21
Et quantum ad civium fugam: usquequo videbo fugientem? Chaldaeorum exercitum. Thren. 1: abierunt absque fortitudine, ante faciem subsequentis. Tertio assignat vastationis rationem, scilicet privationem debitae scientiae: quia stultus, quantum ad cognitionem divinorum, insipientes, quantum ad experientiam dulcedinis ipsorum; vecordes, quia sine corde quantum ad electionem agibilium. Isa. 5: propterea captivus ductus est populus meus, quia non habuit scientiam. Et quantum ad sagacitatem fraudulentiae, sapientes sunt, contra quod Rom. 16: volo vos sapientes in bono, et simplices in malo.
4:24
Hic ostendit effectum destructionis: et primo in regione; secundo in gente, ibi, a voce equitis et cetera. Circa primum duo. Primo praedicit futuram desolationem communiter quantum ad campestria: vacua, habitatore, nihil, privata fructibus, et aedificiis, non erat lux, ut videbatur afflictis quibus omnia videntur tenebrosa. Isa. 26: et terra relinquetur deserta, et longe faciet dominus homines. Et quantum ad montuosa: vidi montes, et ecce movebantur, hyperbolice, quod si possibile foret, etiam montes in tanta tribulatione commoverentur. Vel per montes, habitantes in montibus. Psal. 45: conturbati sunt montes in fortitudine ejus.
4:25
Et quantum ad animata: intuitus sum, et non erat homo: et omne volatile caeli recessit, quod scilicet cum habitatore recedit. Isa. 50: veni, et non erat vir; vocavi, et non erat qui audiret. Et specialiter quantum ad fertiles regiones, quae minus vacuari debebant.
4:26
Aspexi, et ecce Carmelus desertus. Isa. 1: terra vestra deserta, civitates vestrae destructae sunt.
4:27
Secundo confirmat per domini sententiam: et primo ponit misericordiae admixtionem: haec dicit dominus (...): consummationem non faciam, ut scilicet omnes moriantur, sicut dixerat de decem tribubus. Isa. 9: consummationem et abbreviationem dominus Deus exercituum faciet in medio omnis terrae.
4:28
Secundo ponit sententiae dominationem: lugebit; terra: quasi dicat: sterilis erit, sicut florens dicitur ridere; vel quasi compassione, hyperbolice. Isa. 24: luxit, et defluxit terra, et infirmata est: defluxit orbis, et infirmata est altitudo populi terrae. Tertio divinae sententiae firmitatem, cogitavi. Isa. 14: hoc consilium quod cogitavi super omnem terram, et haec manus extenta super universas gentes. Dominus exercituum decrevit; et quis poterit infirmare?
4:29
Hic ostendit effectum destructionis in plebe Judaeorum: et primo ponit timorem, qui significatur ex desertione urbium: equitis, scilicet Chaldaei. Isa. 21: a facie gladiorum fugerunt, a facie gladii imminentis, a facie arcus extenti, a facie gravis praelii. Et quantum ad inhabitationem montium: ingressi sunt ardua. Infra 48: relinquite civitates et habitate in petra, habitatores Moab, et estote quasi columba nidificans in summo ore foraminis.
4:30
Secundo ponit spei frustrationem ab idolis: tu autem vastata quid facies? Cum vestieris. Ad similitudinem meretricis quae parat se ut placeat amatoribus, ita ornabant aras idolorum ut eis placerent stibio, idest unguento crocei coloris, quo mulieres supercilia tingunt, sicut dicitur 4 Reg. 9, quia: Jezabel depinxit oculos suos stibio, et ornavit caput suum et cetera. Prov. 7: occurrit illi mulier in ornatu meretricio et cetera. Et ab amicis, praecipue Aegyptiis, in quibus confidebant. Contempserunt. Thren. 1: omnes amici ejus spreverunt eam. Tertio ponit dolorem sicut in partu, vocem puerperae, quae primo filium parit, et gravius dolet. Et sicut in morte filii, inter morientes. Psal. 47: ibi dolores ut parturientis, et cetera. Notandum, quod multiplex est circumcisio: scilicet mentis a pravis cogitationibus. Lev. 26: donec erubescat incircumcisa mens eorum. Cordis a pravis affectionibus. Roman. 2: circumcisio cordis in spiritu non littera. Oris a pravis locutionibus. Exod. 6: incircumcisus labiis ego sum. Auris a detractionibus et pravis verbis. Infra 6: incircumcisae aures eorum, et audire non possunt. Carnis, significans circumcisionem a carnalibus concupiscentiis. Genes. 17: circumcidetis carnem praeputii vestri, ut sit in signum foederis inter me et vos. Item notandum, quod lavatur cor aqua Baptismatis Ezech. 16: lavi te aqua, et emundavi sanguinem tuum ex te. Lacrymis compunctionis. Ps. 6: lavabo per singulas noctes lectum meum, lacrymis meis stratum meum rigabo. Vino divini amoris. Gen. 49: lavabit in vino stolam suam, et in sanguine uvae pallium suum. Lacte divini sermonis. Cant. 5: oculi ejus sicut columbae super rivulos aquarum, quae lacte sunt lotae. Ardore correctionis. Isai. 4: si abluerit dominus sordem filiarum Sion, et sanguinem Jerusalem laverit de medio ejus in spiritu judicii, et in spiritu ardoris. Sanguine dominicae passionis. Apoc. 7: laverunt stolas suas, et candidas eas fecerunt in sanguine agni.
4:2
… On such concepts cf. also Eccles. 23:9-14; 27:15. Delving into these considerations and following the indication of Jer. 4:2 ("Iurabis: vivit Dominus in veritate et in iudicio et in iustitia"), Catholic moral theology has specified the conditions of the morality of the oath as follows: first of all truth; …
4:3
… God made use of the prophets to recall them to interiority (Am. 4, 11-22; 5, 14-15; Mich. 6, 8; Is. 66, 2; Jer. 4, 3-4 and 14, 7). They inculcated the relationship between the soul and God not only with the ancient concept of filial adoption, but also with the delicate image of spiritual marriage (Hos. …
4:4
Circumcision (From Lat. circumcisio, «cutting around»; Gr. περιτομή; Heb. Milāh)
… Already in Deut. 30:6 the necessity of this spiritual circumcision is emphasized (cf. Jer. 4:4: "circumcision of the heart"), and in Lev. 26:41 the wicked and rebellious are called "uncircumcised in mind" (cf. Jer. 6:10; 9:26; Acts 7:51: "uncircumcised in heart and ears"). …
4:8
In Sacred Scripture the cilice or sackcloth (Heb. laq, Gk. ἀσπύς) generally designates a garment of such cloth, which was put on as a sign of mourning or penance (cf. Gen. 37:34; 1 Kings 21:27; 2 Kings 2:30; Jer. 4:8; 6:26 etc.). …
4:20
… Obad. 1; Jon. 1, 1; 3, 1; Mic. 1, 1; 3, 5; 6, 1; Nah. 1, 12; Zeph. 1, 1; Hag. 1, 1; 2, 1, 11, 21; Zech. 1, 1; 7, 1 ff.) what he has written; reports visions, revelations or supernatural dreams (Num. 12, 6 ff.; Is. 6, 20; Jer. 1, 11-16; Ezek. 4, 1-5, 4; Jer. 4, 20 ff.; Is. 5, 9; 22, 14; Ezek. 9, 1; Jer. 20, 7-12; 23, 28; Mic. 3, 8; Is. 6, 6-9; Jer. 1, 17-19; Ezek. 3, 8-9). The hagiographer or biblical writer is therefore the intermediary through …
4:26
… refuge for the persecuted (Am. 9:2-3) and with its slopes clothed in rich vegetation, the C. is often recalled in Sacred Scripture as a symbol of grace and prosperity for its fruitfulness, or as a symbol of desolation for its deforestation (Is. 33:9; Jer. 4:26; 50:19; Am. 1:2).
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.