Jeremias remains with Godolias the governor; who receives all the Jews that resort to him.
Ieremie being permitted to goe whither he wil, 6. repayreth to Godolias, gouernour of the countrie. 7. To whom also manie Iewes come from sundrie places. 13. Godolias warned of danger, doth not beleue it.
1The word that came to Jeremias from the Lord, after that Nabuzardan the general had let him go from Rama, when he had taken him, being bound with chains, among all them that were carried away from Jerusalem and Juda, and were carried to Babylon.Parola detta dal Signore a Geremia, dopo che egli fu posto in libertà da Nabuzardan comandante della cavalleria in Rama, allorché menollo incatenato in mezzo a tutti quegli, che se n'andavano da Gerusalemme, e da Giuda, ed eran condotti in Babilonia,THE word that was made to Ieremie from our Lord, after that he was dismist of Nabusardan master of the warre from Rama, when he tooke him bound with cheynes in the middes of al, that went in transmigration of Ierusalem and Iuda, and were led into Babylon.Sermo qui factus est ad Jeremiam a Domino, postquam dimissus est a Nabuzardan magistro militiæ de Rama, quando tulit eum vinctum catenis in medio omnium qui migrabant de Jerusalem et Juda, et ducebantur in Babylonem. 2And the general of the army taking Jeremias, said to him: The Lord thy God hath pronounced this evil upon this place,Il capitano adunque preso a parte Geremia, gli disse: Il Signore Dio tuo avea predette sciagure sopra questo luogo;The prince therefore of the warre taking Ieremie, said to him: The Lord thy God hath spoken this euil vpon this place,Tollens ergo princeps militiæ Jeremiam, dixit ad eum: Dominus Deus tuus locutus est malum hoc super locum istum: 3And he hath brought it: and the Lord hath done as he hath said: because you have sinned against the Lord, and have not hearkened to his voice, and this word is come upon you.E il Signore ha eseguito, ed ha fatto conforme avea predetto, perchè voi peccaste contro il Signore, e non ascoltaste la sua voce, ed è avvenuto a voi questo.and hath brought it: and the Lord hath done as he hath spoken: because you haue sinned to the Lord, and haue not heard his voice, & this word is fallen to you.et adduxit, et fecit Dominus sicut locutus est, quia peccastis Domino, et non audistis vocem ejus: et factus est vobis sermo hic. 4Now then behold I have loosed thee this day from the chains which were upon thy hands: if it please thee to come with me to Babylon, come: and I will set my eyes upon thee: but if it do not please thee to come with me to Babylon, stay here: behold all the land is before thee, as thou shalt choose, and whither it shall please thee to go, thither go.Or adunque io ti ho sciolto in questo giorno dalle catene, che tu avevi alle mani: se ti piace di venir meco a Babilonia, vieni pure, ed io avrò cura di te: se poi non ti piace di venir meco a Babilonia, fermati qui: ecco tutto il paese davanti a te; va dovunque eleggerai, e ti piacerà di andare.Now then behold I haue loosed thee this day from the cheynes, that are on thy handes: if it please thee to come with me into Babylon, come: and I wil set myne eies vpon thee: but if it please thee not to come with me into Babylon, tarrie: behold al the land is in thy sight, that which thou shalt choose, and whither it shal please thee to goe, thither goe.Nunc ergo ecce solvi te hodie de catenis quæ sunt in manibus tuis: si placet tibi ut venias mecum in Babylonem, veni, et ponam oculos meos super te: si autem displicet tibi venire mecum in Babylonem, reside: ecce omnis terra in conspectu tuo est: quod elegeris, et quo placuerit tibi ut vadas, illuc perge:
5And come not with me: but dwell with Godolias the son of Ahicam the son of Saphan, whom the king of Babylon hath made governor over the cities of Juda: dwell therefore with him in the midst of the people: or whithersoever it shall please thee to go, go. And the general of the army gave him victuals and presents, and let him go.E non venire con me: ma va a stare con Godolia figliuolo di Ahicam, figliuolo di Saphan, a cui il re di Babilonia ha dato il governo delle città di Giuda: sta adunque con lui in mezzo al tuo popolo; oppure vattene in qualunque luogo ti piacerà. Diede eziandio il capitano a lui de' viveri, e de' piccoli doni, e lo licenziò.And come not with me: but dwel with Godolias the sonne of Ahicam, the sonne of Saphan, whom the king of Babylon hath appointed chiefe ouer the cities of Iuda: dwel therefore with him in the cities of Iuda: dwel therefore with him in the middes of the people: or whither soeuer it shal please thee to goe, goe. The Master of the warre gaue him victuals also, and giftes, and dismissed him.et mecum noli venire, sed habita apud Godoliam filium Ahicam filii Saphan, quem præposuit rex Babylonis civitatibus Juda: habita ergo cum eo in medio populi: vel quocumque placuerit tibi ut vadas, vade. Dedit quoque ei magister militiæ cibaria et munuscula, et dimisit eum. 6And Jeremias went to Godolias the son of Ahicam to Masphath: and dwelt with him in the midst of the people that were left in the land.Or Geremia andossene da Godolia figliuolo di Ahicam in Masphath, e abitò in casa di lui in mezzo al popolo, che era rimaso nel paese.And Ieremie came to Godolias the sonne of Ahicam into Masphath: and dwelt with him in the middes of the people, that was left in the land.Venit autem Jeremias ad Godoliam filium Ahicam in Masphath, et habitavit cum eo in medio populi qui relictus fuerat in terra. 7And when all the captains of the army that were scattered through the countries, they and their companions, had heard that the king of Babylon had made Godolias the son of Ahicam governor of the country, and that he had committed unto him men and women, and children, and of the poor of the land, them that had not been carried away captive to Babylon:E avendo udito i principi dell'esercito (che eran dispersi in vane parti egli no, e i lor compagni) come il re di Babilonia avea dato il governo del paese a Godolia figliuolo di Ahicam, e a lui avea raccomandati gli uomini, e le donne, e i fanciulli, e i poveri del paese, che non erano stati trasportati a Babilonia:And when al the princes of the armie, that were dispersed through the countries, they and their companions, had heard, that the king of Babylon had made Godolias the sonne of Ahicam gouernour of the countrie, and that he had committed vnto him men, & wemen, and children, & those of the poore of the land, that had not bene transported into Babylon.Cumque audissent omnes principes exercitus, qui dispersi fuerant per regiones, ipsi et socii eorum, quod præfecisset rex Babylonis Godoliam filium Ahicam terræ, et quod commendasset ei viros, et mulieres, et parvulos, et de pauperibus terræ, qui non fuerant translati in Babylonem, 8They came to Godolias to Masphath: and Ismahel the son of Nathanias, and Johanan, and Jonathan, the sons of Caree, and Sareas the son of Thanehumeth, and the children of Ophi, that were of Netophathi, and Jezonias the son of Maachati, they and their men.Andarono a trovar Godolia in Masphath, cioè, Ismael figliuolo di Nathania, e Johanan, e Jonathan figliuolo di Caree, e Sareas figliuolo di Thanehumeth, e i figliuoli di Ophi, che erano di Netophath, e Jesonia figliuolo di Maachati, eglino, e i loro compagni.Then came to Godolias, into Masphath both Ismahel the sonne of Nathanias, and Iohanan, and Ionathan, the sonnes of Caree, and Sareas the sonne of Thanehumeth, and the children of Ophi, that were of Netophathie, and Iezonias the sonne of Maachati, they and their men.venerunt ad Godoliam in Masphath, et Ismahel filius Nathaniæ, et Johanan et Jonathan filii Caree, et Sareas filius Thanehumeth, et filii Ophi, qui erant de Netophathi, et Jezonias filius Maachathi, ipsi et viri eorum.
9And Godolias the son of Ahicam the son of Saphan swore to them and to their companions, saying: Fear not to serve the Chaldeans: dwell in the land, and serve the king of Babylon, and it shall be well with you.E Godolia figliuolo di Ahicam figliuolo di Saphan fece promessa ad essi, e a' loro compagni con giuramento, dicendo: Non temete di ubbidire a' Caldei, dimorate nel paese, e servite al re di Babilonia, e viverete felici.And Godolias the sonne of Ahicam the sonne of Saphan sware to them, and to their companions, saying: Feare not to serue the Chaldees: dwel in the land, and serue the king of Babylon, and it shal be wel with you.Et juravit eis Godolias filius Ahicam filii Saphan, et comitibus eorum, dicens: Nolite timere servire Chaldæis: habitate in terra, et servite regi Babylonis, et bene erit vobis. 10Behold I dwell in Masphath, that I may answer the commandment of the Chaldeans that are sent to us: but as for you, gather ye the vintage, and the harvest, and the oil, and lay it up in your vessels, and abide in your cities which you hold.Ecco, che io abito in Masphath per eseguire gli ordini, che vengono a noi da' Caldei: e voi vendemmiate, e tagliate le messi, e fate l'olio, e riponetelo ne' vostri vasi, e state nelle vostre città, che avete occupate.Behold I dwel in Masphath, that I may answere the commandment of the Chaldees, that are sent to vs: but you gather ye vintage, and haruest, and oile, and lay it vp in your vessels, and abide in your cities which you hold.Ecce ego habito in Masphath, ut respondeam præcepto Chaldæorum qui mittuntur ad nos: vos autem colligite vindemiam, et messem, et oleum, et condite in vasis vestris, et manete in urbibus vestris quas tenetis. 11Moreover all the Jews that were in Moab, and among the children of Ammon, and in Edom, and in all the countries, when they heard that the king of Babylon had left a remnant in Judea, and that he had made Godolias the son of Ahicam the son of Saphan ruler over them:E tutti eziandio i Giudei, che erano in Moab e tra' figliuoli di Ammon, e nell'Idumea, e in qualunque altro paese, avendo udito come il re di Babilonia avea lasciato gli avanzi del popolo nella Giudea, e di questi avea dato il governo a Godolia figliuolo di Ahicam, figliuolo di Saphan,Yea and al the Iewes, that were in Moab, and among the children of Ammon, and in Idumea, and in al the countries, when it was heard that the king of Babylon had left a remnant in Iewrie, and that he dad made Godolias the sonne of Ahicam the sonne of Saphan ruler ouer them:Sed et omnes Judæi qui erant in Moab, et in filiis Ammon, et in Idumæa, et in universis regionibus, audito quod dedisset rex Babylonis reliquias in Judæa, et quod præposuisset super eos Godoliam filium Ahicam filii Saphan, 12All the Jews, I say, returned out of all the places to which they had fled, and they came into the land of Juda to Godolias to Masphath: and they gathered wine, and a very great harvest.Tutti, dico, que' Giudei se ne tornarono da' luoghi, dove si erano rifugiati, e andaron nella terra di Giuda a trovar Godolia in Masphath, e fecer la vendemmia, e una raccolta grande oltre misura.al the Iewes, I say, returned out of al places, to which they had fled, and they came into the land of Iuda to Godolias into Masphath: and they gathered wine, and haruest exceeding much.reversi sunt, inquam, omnes Judæi de universis locis ad quæ profugerant, et venerunt in terram Juda ad Godoliam in Masphath, et collegerunt vinum et messem multam nimis.
13Then Johanan the son of Caree, and all the captains of the army, that had been scattered about in the countries, came to Godolias to Masphath.E Johanan figliuolo di Caree, e tutti i capi dell'esercito, che eran dispersi chi qua, e chi là, andaron da Godolia in Masphath,But Iohanan the sonne of Caree, and al the princes of the host, that had bene dispersed in the countries, came to Godolias into Masphath.Johanan autem filius Caree, et omnes principes exercitus qui dispersi fuerant in regionibus, venerunt ad Godoliam in Masphath, 14And they said to him: Know that Baalis the king of the children of Ammon hath sent Ismahel the son of Nathanias to kill thee. And Godolias the son of Ahicam believed them not.E gli dissero: Sappi, che Baalis re de' figliuoli di Ammon ha mandato Ismaele figliuolo di Nathania ad ucciderti. Ma Godolia figliuolo di Ahicam non diede loro credenza.And they said to him: Know that Baalis the king of the children of Ammon hath sent Ismahel the sonne of Nathanias to kil thee. And Godolias the sonne of Ahicam beleued them not.et dixerunt ei: Scito quod Baalis, rex filiorum Ammon, misit Ismahel filium Nathaniæ percutere animam tuam. Et non credidit eis Godolias filius Ahicam. 15But Johanan the son of Caree, spoke to Godolias privately in Masphath, saying: I will go, and I will kill Ismahel the son of Nathanias, and no man shall know it, lest he kill thee, and all the Jews be scattered, that are gathered unto thee, and the remnant of Juda perish.Ma Johanan figliuolo di Caree disse segretamente a Godolia in Masphath: Io anderò, e ucciderò Ismaele figliuolo di Nathania, senza che alcuno lo sappia, affinchè egli non ti uccida, e non siano dispersi i Giudei raunati teco, e periscano gli avanzi d'Israele,But Iohanan the sonne of Caree, spake to Godolias apart in Masphath, saying: I wil goe, and strike Ismahel the sonne of Nathanias no man knowing it: lest he kil thee, and al the Iewes be dispersed, that are gathered vnto thee, and the remnant of Iuda perish.Johanan autem filius Caree dixit ad Godoliam seorsum in Masphath, loquens: Ibo, et percutiam Ismahel filium Nathaniæ, nullo sciente, ne interficiat animam tuam, et dissipentur omnes Judæi qui congregati sunt ad te, et peribunt reliquiæ Juda. 16And Godolias the son of Ahicam said to Johanan the son of Caree: Do not this thing: for what thou sayst of Ismahel is false.Ma Godolia figliuolo di Ahicam disse a Johanan figliuolo di Caree: Non far questo: imperocché quello, che tu dici d'Ismaele, è falso.And Godolias the sonne of Ahicam said to Iohanan the sonne of Caree: Doe not this word: for thou speakest false of Ismahel.Et ait Godolias filius Ahicam ad Johanan filium Caree: Noli facere verbum hoc: falsum enim tu loqueris de Ismahel.
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Year of the World 3416.
Word. This happened to Jeremias; (Raban) or the prophet rather interrupts what he was about to say, to let the reader know the state of affairs, when he was consulted about the journey into Egypt, Jeremias 42:9.
Worthington
In this last part, Jeremias foretells what would befall the Jews in Egypt, and other nations. (Worthington)
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Haydock
You, people of Juda. (Haydock)
Haydock
This pagan acknowledges that God had punished his people, (chap. 18:16.; Calmet) as Titus did at the last siege. (Josephus) (Haydock)
Worthington
He acknowledges the justice of God. (Worthington)
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Haydock
Eyes, with all kindness, Jeremias 39:12. (Haydock)
Before thee. Thou hast liberty to choose, Genesis 13:9., and 20:15., and 24:51.
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And. Hebrew, "And as he (the people, or Godolias) will not return, dwell;" or, "He had not yet answered, when the general said: Return to Godolias." He perceived that the prophet was not desirous of going to Babylon; and he insinuated that such a step would not be for his advantage, as the captives would not return.
Presents. He had been plundered like the rest.
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Calmet
Masphath; because it was near Jerusalem, and an ancient place of devotion. (Calmet)
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Josephus
Captains, who had fled from Sedecias, and effected their escape. (Josephus, Antiquities 10:11.)
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With you. They might naturally suspect Godolias, and think that the Chaldeans would seize them as soon as they should know of their escape.
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Calmet
Answer. Hebrew, "stand before," as minister (Haydock) for the Chaldeans. You need not be jealous of my power; and I can answer that they will not hurt you, provided you continue quiet. (Calmet)
Worthington
He promises to act in behalf of the people, as a governor ought to do. (Worthington)
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Countries. They had fled to avoid the taxes, etc., but found no redress, Lamentations 1:3.
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Calmet
Came, having discovered the design of Ismahel, whose ambition prompted him to murder the governor, that he might reign: as he was of the royal family, Jeremias 41:1. (Calmet)
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Grotius
Baalis. Queen. (Grotius)
The Ammonites sought the entire ruin of the Jews.
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Grotius
Do not. He did right in forbidding this assassination, which could never be authorized, even to prevent a similar crime. Godolias should have taken precautions: but he was too open, (Calmet) like Eumenes. (Grotius)
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This heathen prince seing the Iewes afflicted for their sinnes, confesseth the iustice of God, not sparing to punish his owne elected people.
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Concordance 4. Reg. 25.
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Being chiefe gouernour he promiseth according to his place to defend the people, to answer for them, and to be their agent, and procurator in whatsoeuer the Chaldees should command, or require of them.
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This thing.
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1. The word which came to Jeremiah concerning all the Jews who dwelt in the land of Egypt, dwelling in Magdalo, and in Taphnis, and in Memphis, and in the land of Phatures, saying: 2. Thus saith the Lord of hosts, the God of Israel: You have seen all the evil that I have brought upon Jerusalem, and upon all the cities of Juda: and behold they are desolate this day, and there is no inhabitant in them: 3. Because of the wickedness which they have committed to provoke me to anger, and went to sacrifice, and to worship strange gods, whom they knew not, neither they, nor you, nor your fathers. 4. And I sent to you all my servants the prophets, rising up early and sending, and saying: Do not commit this abominable word, which I have hated. 5. And they hearkened not, nor inclined their ear to turn from their wickedness, and not to sacrifice to strange gods. 6. And my indignation was kindled, and my fury, and it was set on fire in the cities of Juda, and in the streets of Jerusalem: and they were turned into desolation and waste according to this day. 7. And now thus saith the Lord of hosts, the God of Israel: Why do you commit this great evil against your souls, that there should perish out of you man and woman, child and suckling from the midst of Juda, and there should not be left you any remnant: 8. Provoking me to anger by the works of your hands, sacrificing to strange gods in the land of Egypt, into which you are entered to dwell there, and to be destroyed, and to be a curse, and a reproach to all the nations of the earth? 9. Have you forgotten the evils of your fathers, and the evils of the kings of Juda, and the evils of his wives, and your evils, and the evils of your wives, which they committed in the land of Juda, and in the regions of Jerusalem? 10. They are not cleansed even to this day: and they have not feared, and have not walked in the law of the Lord, and in my commandments, which I set before you and before your fathers. 11. Therefore thus saith the Lord of hosts, the God of Israel: Behold I will set my face against you for evil: and I will destroy all Juda. 12. And I will take the remnants of Juda, who have set their faces to enter into the land of Egypt, and to dwell there: and they shall all be consumed in the land of Egypt: they shall fall by the sword and by famine: and they shall be consumed from the least to the greatest, they shall die by the sword and by famine. Secondly, St. Thomas explains, that is to say, the deliverance of Jeremiah which follows was revealed to him beforehand by the Lord. But this exposition is contradicted by the fact that this discourse was made to Jeremiah after Nabuzardan released him, that is after his deliverance. I answer therefore: This discourse is the prophecy which is found in chapter XLII, 7, by which the Lord admonishes through Jeremiah the remnants of the Jews, lest they flee into Egypt. But before this prophecy, Jeremiah here by way of parenthesis inserts a long preliminary history to that prophecy; namely how Godolias was appointed by Nabuzardan over Juda, and was slain by Ismahel, and after his death the Jews wished to flee into Egypt, which Jeremiah forbade them by his prophecy, chapter XLII. Thus the Hebrew, Lyra, Maldonatus and others. For this is as it were the title of a new book, which contains all the deeds of Jeremiah after the destruction of the city: whence the Jews here begin the third book of Jeremiah, we more correctly begin the fourth. When he took him bound. — You will say: From the preceding chapter, verse 14, it appears that Jeremiah, when Jerusalem was taken, was immediately loosed from his bonds and released free; how then is he said to be loosed here in Rama? Lyra answers, that Jeremiah was loosed at Jerusalem; but when he saw other Jews being led bound to Nebuchadnezzar, he voluntarily bound himself with their chains. But this is opposed by the fact that he himself is said here to be among the other captives and bound, as if he were still equally bound, led to Rama, where the bound Jews were forced together to be led to Babylon. I answer therefore: What is briefly said in the preceding chapter, verse 14, is here described at length and clearly; namely that Jeremiah, brought out of prison with the other bound, was led bound to Rama: but there Nabuzardan, taking him from among the others, loosed him from his chains, and commended him released to Jerusalem to Godolias. Thus Vatablus.
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3. And this word came to pass for you, that is to say, This evil befell you, which God spoke and threatened from His mouth. It is a metonymy: word or discourse is put for the thing signified by the word or discourse.
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4. I will set my eyes upon thee, — I will favour and look upon thee.
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5. And come not with me. — From the Hebrew Vatablus translates: Jeremiah had not yet answered that he wished to return, when he said to him: Return to Gedaliah, that is to say. Nabuzardan, observing from Jeremiah's very countenance and silence his will, since for the sake of modesty, or being lost in thought, and awaiting God's oracle on this matter, he had not yet explained it in words, namely that he preferred to return to Jerusalem, so as to comply with his wish, as Nebuchadnezzar had commanded him, said to him: Return, and come not with me into Babylon. Unless you explain it thus, it must be said that the Hebrew is here corrupted, and does not cohere properly with itself, as the Latin version coheres, which is therefore here truer and more genuine; whence it appears that in the Hebrew for ישוב iascub, תשוב tascub should be read; and for עודנו odennu, עודני odenni should be read. Thus our Interpreter read it. But dwelt with Gedaliah. — Gedaliah here was a powerful and prudent Jew who, following the oracles of Jeremiah, had deserted to the Chaldeans, and had proved useful and faithful to them: wherefore the Chaldeans set him over the remnants of the people remaining. Thus the Hebrews and Lyran. Victuals. — In Hebrew, provisions for the journey, for returning to Jerusalem.
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7. Princes of the army, — who fled hither and thither when Zedekiah fled and escaped. Again those whom, when the city was captured, those who had escaped had established for themselves in the fields, so as to defend themselves against enemies: for the former princes were for the most part slain by the Chaldeans, as is evident from chapter XXXIX, 6. Thus Josephus, X Antiquities, chapter XI.
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8. And Ishmael, — namely Ishmael; for indeed the conjunction and is exegetical and enumerative, and is taken for that is, or namely.
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10. Behold I dwell in Mizpah. — Gedaliah chose this place, because it was in the borders of the Chaldeans, and was on the way for those going from Judea to Babylon, so that he might more easily deal there both with the Babylonians and with the Jews; whence it follows: That I may answer the commandment of the Chaldeans that are sent to us, — that I may be ready to answer and execute those things which shall be commanded to me by the Chaldeans. Otherwise Lyran and Isidore: When the Chaldeans come, I will answer for you: live therefore secure, I as a good shepherd will lay down my life for you. Hence tropologically St. Bernard, in the book On the Nature of Love, chapter IX, adapts these things to Religious: "Some," he says, "emulating this form of Apostolic institution, have no houses or lodgings, except the house of God, the house of prayer. All things whatsoever they do, they do in the name of the Lord, dwelling together in one order, living by one law, having nothing of their own: neither their own bodies, nor their wills in their own power, sleeping together, rising together, praying together, singing psalms together, and reading together: their purpose fixed and immovable to obey their superiors, and to be subject to them. They themselves, watching over them, as if about to render an account for their souls, in fact preach to them what in Jeremiah is read that Gedaliah foretold to the people of Israel." Hence from the Hebrew Gedaliah is read to have foretold: I will answer for you to the Chaldeans who come to you. But you gather grain, wine and oil in your vessels, and dwell in your cities secure.
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11. In the sons. — Thus it should be read with the Hebrew and the Romans, not in the borders; for in the sons, that is among the sons of Ammon. Had left, etc., remnants, — that is had left some remaining in Judea.
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12. Harvest. — In Hebrew קיץ kaits, that is, as the Septuagint, Chaldean, Vatablus, Pagninus, summer fruits, namely figs which are dried, that is dried figs: for the harvest was already finished. But kaits properly signifies summer and the harvest of summer, which this year on account of the siege of Jerusalem after its capture in July, could happen in August, at least the harvest of late grain, or of that which remained in the fields untouched by the Chaldeans. Add that Gedaliah speaks of the harvest of all the following years.
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13. But Johanan the son of Kareah, and all the princes of the army, who had been scattered in the regions, came to Gedaliah. — They had come before to Gedaliah, as was said in verse 8; but they had been dismissed by Gedaliah to perform the harvest and vintage: dismissed on the way they hear of the conspiracy of the king of Ammon and Ishmael against Gedaliah: they therefore return quickly, and uncover the crime of Gedaliah. The cause of the conspiracy was, both the innate and perpetual dissension between the Jews and the neighboring Ammonites and Edomites; and the ambition of Ishmael, who envied Gedaliah's prefecture; and that he had deserted to the Chaldeans as a traitor; and that he thought it was owed to him as one sprung from the royal seed, and a kinsman of Zedekiah. Thus the Hebrews, Abulensis, Lyran, St. Thomas and others.
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14. Smite thy soul. — "Soul," that is life, that is to say. Kill thee. Thus it is said in the following verse: "Lest he slay thy soul," that is life, "thine."
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16. For thou speakest falsely of Ishmael. — Excessive faith and confidence destroyed Gedaliah. For although a prince ought not to be suspicious, yet he ought to be an Argus, especially if he be new, so as to have a hundred eyes, and a hundred ears; and although he may not always give credence to scouts, yet he should investigate what they report, and meanwhile be on his guard, and go well armed and attended. For principality and empire have very many rivals and plotters.
Machine translation from the Latin, not reviewed.
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Posita destructione urbis, et populi captivitate, ponit reliquiarum salutem. Et primo ponitur populi congregatio; secundo congregati populi disturbatio, cap. 41: et factum est in mense septimo. Circa primum duo. Primo ponitur congregatio; secundo quarumdam insidiarum revelatio, quae pacem populi perturbabant, ibi, Johanan autem filius Caree. Circa primum tria. Primo ponitur congregatio populi quantum ad prophetam; secundo quantum ad principes, ibi, cumque audissent omnes principes exercitus (...) venerunt ad Godoliam; tertio quantum ad plebem, ibi, sed et omnes Judaei. Circa primum quatuor. Primo ponitur liberationis praenuntiatio. Sermo qui factus est ad Jeremiam. Cum nullus sermo sequatur, intelligitur hoc primum sermone revelatum quod postea opere narratur expletum. Psalm. 68: exaudivit pauperes, et vinctos suos non despexit.
40:2
Secundo ponitur prophetae liberatio: tollens ergo princeps militiae Jeremiam. Et assignat rationem, veritatem scilicet prophetae: dominus Deus tuus locutus est, per te. Amos 3: non est malum in civitate quod dominus non fecerit.
40:4
Et ponit liberationem: nunc ergo ecce solvi te hodie de catenis. Psalm. 106: eduxit eos de tenebris, et umbra mortis, et vincula eorum disrupit. Tertio datur ei optio, utrum vadat in Babylonem, vel cum Godolia remaneat, vel quocumque placeat, pergat: si placet. Genes. 13: ecce terra in conspectu tuo et cetera. Proverb. 4: ducam te per semitas aequitatis, quas cum ingressus fueris, non arctabuntur gressus tui, et currens non habebis offendiculum.
40:5
Et ponitur provisio sibi facta: dedit quoque ei magister militiae cibaria. Jud. 14: de comedente exivit cibus, et de forti egressa est dulcedo.
40:6
Quarto ponitur prophetae electio: venit autem Jeremias ad Godoliam. Ideo non in Chaldaeam ivit, quia illi habebant ad consolationem Danielem et Ezechielem. Isa. 6: ad annuntiandum mansuetis misit me, ut mederer contritis corde, et praedicarem captivis indulgentiam, et clausis apertionem; ut praedicarem annum placabilem domino, et diem ultionis Deo nostro; ut consolarer omnes lugentes, et ponerem consolationem lugentibus Sion.
40:7
Hic ponitur congregatio principum: et primo ponitur eorum congregatio: cumque audissent omnes principes exercitus (...) venerunt ad Godoliam. Eccl. 10: rex insipiens perdet populum suum, et civitates inhabitabuntur per sensum prudentium.
40:9
Secundo ponitur congregatorum assecuratio: et juravit eis Godolias (...) nolite timere. 2 Petri 2: servi subditi estote in omni timore dominis, non tantum bonis et modestis, sed etiam discolis. Tertio ostendit securitatis modum, ecce ego; quasi dicat: ego sustinebo totum onus, ut vos in pace sitis. 1 Cor. 4: nos stulti propter Christum, vos autem prudentes in Christo. Isa. 53: vere languores nostros ipse tulit, et dolores nostros ipse portavit. Joan. 10: bonus pastor animam suam ponit pro ovibus suis.
40:11
Sed et omnes Judaei qui erant in Moab et cetera. Hic ponitur congregatio plebis. Ps. 146, dispersiones Israelis congregavit.
Hic ponitur insidiarum machinatio: et primo facta a principibus communiter: scito quod Baalis, qui adhuc Chaldaeis resistebat. Et non credidit, credens dolosis verbis Ismahelis. Prov. 14: innocens credit omni verbo, astutus considerat gressus suos. Secundo facta a quodam specialiter, Johanan. Et primo excogitatio: ibo. Prov. 11: in bonis justorum exaltabitur civitas, et in perditione impiorum erit laudatio. Secundo ponitur repulsio: et ait Godolias. Supra 11: et non cognovi quia cogitaverunt super me consilia, dicentes: mittamus lignum in panem ejus, et eradamus eum de terra viventium.
40:3
Godolias (Hebrew Gédhaljâh[â] « Greatness of Jahweh »)
… 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.). …
40:6
Maspha (Heb. Mīspāh "Watchtower")
… defense against the northern tribes (1 Kings 15:22; 2 Chron. 16:6). After the destruction of Jerusalem, Gedaliah established his residence there in the name of the Babylonians (2 Kings 25:23-25), and several Jews came to live there, among them Jeremiah (Jer. 40:6-16; 41:1-16), who met their death and whose bodies were thrown into the pool built by Asa. Repopulated by Jews after the exile, M. assisted in the restoration of Jerusalem (Neh. 3:7, 15, 19).
40:7
1 and 2 (3 and 4) Book of Kings
… this can be explained by a certain analogy in the manner of conceiving and judging between the two books of R. and that of Jeremiah, but especially by the identity of content of II Reg. 24, 18-25, 21, 27-30 (25, 22-26 are a summary of the account in Ier. 40, 7-41, 18) and of Ier. 52. But it is more likely that a redactor of the oracles of Jeremiah borrowed from the book of R. material that was a fitting conclusion to the prophetic book, demonstrating …
Azarias (Hebrew: 'Azaryah[û] «Yahweh helps»)
6) Son of Hoshaiah: he was one of the military leaders of Judah who came to Mizpah to Gedaliah (Jer. 40:7-14). After the fall of Jerusalem (586 B.C.), he accused Jeremiah of deceiving the people by dissuading them from emigrating to Egypt; he was among those who dragged the prophet himself …
40:8
Jezonias (Hebrew Ja'āzāujah and Jēzaujāh [ā] "Yahweh Has Heard")
… He was the son of a Maachathite, perhaps so called from the name of his village or from that of a famous ancestor (cf. 1 Chron. 2, 48; 4, 19). J. had to go to Egypt with the fugitive group after the assassination of Gedaliah (2 Kings 25, 23-26; Jer. 40, 8); but in Jer. 42, 1, where J. appears as the chief promoter of that resolution, "Azariah" should rather be read.
Jonathan (Heb. Jēhōnāthān and Jōnāthān; Vulgate I. and Ionathas)
… 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 (I Chron. 2:32 …
Nathania (Hebrew: Netanyah and Netanyahu = «Gift of Yahweh»)
NATHANIA (Hebrew: Netanyah and Netanyahu = «Gift of Yahweh»). - Name of five Israelites. 1. Son of Elishama (Jer. 41:1) and father of Ishmael, the slayer of Gedaliah (II Kings 25:23, 25; Jer. 40:8, 14 ff.; 41:1-18); he was of the royal family, of the tribe of Judah. 2. Son of Shealtiel, one of the ancestors of Judith (Judith 8:1, Vulgate); in the Septuagint he is called Nathanael. 3. …
5. Chief of military bands, who joined Gedaliah at Mizpah (Jer. 40:8; 2 Kings 25:23).
40:11
From as early as 722 B.C., and especially from the Babylonian exile (6th century B.C.), Israel was reduced to the tribe of Judah alone; the Israelites therefore called themselves "Jews" (Jer. 40, 11-15; 44, 26; Zech. 8, 23; Esth. 2, 5; 3, 6; 9, 29, etc.; Ezra 4, 12, etc.; Neh. 4, 2; 5, 17; 6, 6, etc.; very often in I-II Macc. and in the New Testament).
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 …
40:12
Godolias (Hebrew Gédhaljâh[â] « Greatness of Jahweh »)
… As long as there was fear of the Babylonian army, G. was able to control the situation, instilling confidence and calm in those who had escaped the slaughter and the deportation (cf. Jer. 40:12). Once the Babylonians had withdrawn, a group of fanatical nationalists, aided by the king of the Ammonites, hatched a conspiracy against G. Although warned in time, he refused to …
40:14
… Therefore they rejoiced at the misfortunes of Israel (Zeph. 2:8) and at the destruction of Jerusalem by Nebuchadnezzar (Jer. 9:24 ff.; Ezek. 21:33-37; 25:1-7), indeed they cooperated in it under Jehoiakim (2 Kings 24:2), and their king Baalis had Gedaliah (v.; ibid. 25:25 and Jer. 40:14-41:2) put to death; they realized their ancient dream by occupying the territory of Gad (Jer. 49:1). On the return of the Jews from exile, they joined the Samaritans to hinder the restoration …
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.