A prophecy of the desolation of Moab for their pride: but their captivity shall at last be released.
A prophecie of the vastation of Moab, 29. for their pride: 47. but their capliuitie shal at last be released.
1Against Moab thus saith the Lord of hosts the God of Israel: Woe to Nabo, for it is laid waste, and confounded: Cariathaim is taken: the strong city is confounded and hath trembled.Contro di Moab così parla il Signore degli eserciti, il Dio d'Israele: Guai a Nabo; perocché ella è devastata, ed umiliata: Cariathiarim è stata espugnata: la forte è confusa, e in tremito.TO Moab thus saith the Lord of hostes the God of Israel: Woe vpon Nabo, because it is wasted, and confounded: Cariathaim is taken: the strong one is confounded, and hath trembled.Ad Moab. Hæc dicit Dominus exercituum, Deus Israël: / Væ super Nabo, quoniam vastata est, et confusa ! / capta est Cariathaim, confusa est fortis, et tremuit. 2There is no more rejoicing in Moab over Hesebon: they have devised evil. Come, and let us cut it off from being a nation. Therefore shalt thou in silence hold thy peace, and the sword shall follow thee.Non v'è più allegrezza in Moab: han formati cattivi disegni contro di Hesebon: Venite, distruggiamola, che non sia più tralle genti. Tu adunque starai in silenzio, e la spada ti sarà alle spalle.There is no more reioycing in Moab: against Hesebon they haue thought euil. Come, and let vs destroy it from being a nation. therefore shalt thou in silence hold thy peace, and the sword shal folow thee.Non est ultra exsultatio in Moab contra Hesebon: / cogitaverunt malum: Venite, et disperdamus eam de gente. / Ergo silens conticesces, sequeturque te gladius. 3A voice of crying from Oronaim: waste, and great destruction.Strepiti, e strida da Oronaim: devastamento, e strage grande.The voice of a crie from Oronaim: waste, and great destruction.Vox clamoris de Oronaim, vastitas et contritio magna. 4Moab is destroyed: proclaim a cry for her little ones.Moab è abbattuta: annunziate a' suoi pargoletti, ch'ei strideranno.Moab is destroyed: proclaime a crie to her children.Contrita est Moab: annuntiate clamorem parvulis ejus. 5For by the ascent of Luith shall the mourner go up with weeping: for in the descent of Oronaim the enemies have heard a howling of destruction.Ella salirà il colle di Luith tra pianti continui: i nemici hanno udito nella calata di Oronaim le urla de' miserabili:For by the ascent of Luith shal the mourner goe vp in weeping: because in the descent of Oronaim the enemies haue heard the howling of destruction:Per ascensum enim Luith / plorans ascendet in fletu, / quoniam in descensu Oronaim / hostes ululatum contritionis audierunt. 6Flee, save your lives: and be as heath in the wilderness.Fuggite, salvate le vostre vite, siate come il tamarisco nel deserto.Flee, saue your liues: and you shal be as heath in the desert.Fugite, salvate animas vestras, / et eritis quasi myricæ in deserto:
7For because thou hast trusted in thy bulwarks, and in thy treasures, thou also shalt be taken: and Chamos shall go into captivity, his priests, and his princes together.Conciossiachè per aver tu avuta fidanza nelle tue forze, e ne' tuoi tesori, tu pur sarai presa: e muterà paese Chamos, e i suoi sacerdoti, e i suoi principi insieme.For that thou hast had confidence in thy munitions, and in thy treasures, thou also shalt be taken: and Chamos shal goe into transmigration, his priests, and his princes together.pro eo enim quod habuisti fiduciam / in munitionibus tuis et in thesauris tuis, / tu quoque capieris: / et ibit Chamos in transmigrationem, / sacerdotes ejus et principes ejus simul. 8And the spoiler shall come upon every city, and no city shall escape: and the valleys shall perish, and the plains shall be destroyed, for the Lord hath spoken:E a tutte le città si accosterà il ladrone, e nissuna città rimarrà salva: e saran desolate le valli, e minate le campagne; perocché il Signore lo ha detto:And the spoyler shal come to euerie citie, and no citie shal be saued: and the valleys shal perish, and the champaine countries shal be destroyed: because our Lord hath said:Et veniet prædo ad omnem urbem, / et urbs nulla salvabitur: / et peribunt valles, / et dissipabuntur campestria, / quoniam dixit Dominus: 9Give a flower to Moab, for in its flower it shall go out: and the cities thereof shall be desolate, and uninhabited.Coronate Moab di fiori; perocché coronata ella muterà paese, e le sue cittadi saran deserte, e inabitabili.Geue ye the floure to Moab, because florishing it shal goe out: and her cities shal be desolate, & inhabitable.Date florem Moab, quia florens egredietur: / et civitates ejus desertæ erunt, et inhabitabiles. 10Cursed be he that doth the work of the Lord deceitfully: and cursed be he that withholdeth his sword from blood.Maledetto chi fa l'opera del Signore con mala fede, e maledetto colui, che rattiene la spada di lui dallo spargere il sangue.Cursed be he that doeth the worke of our Lord fraudulently: and cursed that stayeth his sword from bloud.Maledictus qui facit opus Domini fraudulenter, / et maledictus qui prohibet gladium suum a sanguine. 11Moab hath been fruitful from his youth, and hath rested upon his lees: and hath not been poured out from vessel to vessel, nor hath gone into captivity: therefore his taste hath remained in him, and his scent is not changed.Moab fin dalla sua adolescenza fu fertile, e riposò sulla sua fondata; e non fu trasfuso d'uno in altro vaso, egli non ha mutato paese; per questo il suo sapore si è conservato, e non è alterato il suo odore.Moab hath bene fruitful from his youth, and hath rested in his dregges: neither hath he bene powred out of vessel into vessel, and hath not gone into transmigration: therefore hath his taste remained in him, and his sauour is not changed.Fertilis fuit Moab ab adolescentia sua, / et requievit in fæcibus suis: / nec transfusus est de vase in vas, / et in transmigrationem non abiit: / idcirco permansit gustus ejus in eo, / et odor ejus non est immutatus.
12Therefore behold the days come, saith the Lord, and I will send him men that shall order and overturn his bottles, and they shall cast him down, and shall empty his vessels, and break their bottles one against another.Ecco però che viene il tempo, dice il Signore, quand'io manderò a lui uomini pratici nel disporre i vasi, e nel mutare il vino, e faranno la muta, e vuoteranno i vasi, e li spezzeranno.Therefore behold the daies come, saith our Lord: and I wil send vnto him those that shal order and dispose of his pottes, and they shal ouerthrow him, and shal emptie his vessels, and dash their pottes one against an other.Propterea ecce dies veniunt, dicit Dominus, / et mittam ei ordinatores et stratores laguncularum: / et sternent eum, et vasa ejus exhaurient, / et lagunculas eorum collident. 13And Moab shall be ashamed of Chamos, as the house of Israel was ashamed of Bethel, in which they trusted.E Moab sarà confuso per ragion di Chamos, come la casa d'Israele è, stata confusa a causa di Bethel, in cui avea speranza.And Moab shal be ashamed of Chamos, as the house of Israel was ashamed of Bethel, wherein it had confidence.Et confundetur Moab a Chamos / sicut confusa est domus Israël a Bethel, / in qua habebat fiduciam. 14How do you say: We are valiant and stout men in battle?Come mai dite voi: Noi siamo forti, e valorosi a combattere?How say ye: We are valiant, and strong men to fight?Quomodo dicitis: Fortes sumus, / et viri robusti ad præliandum ? 15Moab is laid waste, and they have cast down her cities: and her choice young men are gone down to the slaughter: saith the king, whose name is the Lord of hosts.Il paese di Moab è devastato, e son ite in fumo le sue città: e la scelta sua gioventù è andata al macello, dice il Re, che si noma il Signor degli eserciti.Moab is wasted, & her cities they haue cast downe: and her chosen yongmen are gone downe into slaughter: saith the king, the Lord of hostes is his name.Vastata est Moab, et civitates illius succiderunt, / et electi juvenes ejus descenderunt in occisionem, ait Rex: / Dominus exercituum nomen ejus. 16The destruction of Moab is near to come: the calamity thereof shall come on exceeding swiftly.La perdizione di Moab è imminente: e le sue sciagure verranno con somma celerità.The destruction of Moab is nigh to come: the euil thereof shal come exceeding swiftly.Prope est interitus Moab ut veniat, / et malum ejus velociter accurret nimis. 17Comfort him, all you that are round about him, and all you that know his name, say: How is the strong staff broken, the beautiful rod?Consolatelo tutti voi, che intorno a lui dimorate: e voi, che avete di lui conoscenza, dite: Come mai è stato spezzato lo scettro forte, il bastone di gloria?Comfort him al ye that are round about him, and al you that know his name, say: How is the strong rod broken, the glorious staffe?Consolamini eum, omnes qui estis in circuitu ejus: / et universi qui scitis nomen ejus, dicite: / Quomodo confracta est virga fortis, / baculus gloriosus ?
18Come down from thy glory, and sit in thirst, O dwelling of the daughter of Dibon: because the spoiler of Moab is come up to thee, he hath destroyed thy bulwarks.Scendi dalla tua gloria, e siedi in arido sito, o figlia abitatrice di Dibon: perocché lo sterminatore di Moab sen viene a te, e abbatterà tue difese.Come downe from thy glorie, and sit in drought ô habitation of the daughter of Dibon: because the waster of Moab shal come vp to thee, he shal destroy thy munitions.Descende de gloria, et sede in siti, / habitatio filiæ Dibon, / quoniam vastator Moab ascendit ad te: / dissipavit munitiones tuas. 19Stand in the way, and look out, O habitation of Aroer: inquire of him that fleeth: and say to him that hath escaped: What is done?Stattene sulla strada, e fa l'ascolta, o abitatrice di Aroer: domanda al fuggitivo, e a colui, che ha avuto scampo, dì: Che è egli stato?Stand in the way, and looke ô habitation of Aroer: aske of him that fleeth: and say to him that hath escaped: What is chanced?In via sta, et prospice, / habitatio Aroër: / interroga fugientem, / et ei qui evasit dic: Quid accidit ? 20Moab is confounded, because he is overthrown: howl ye, and cry, tell ye it in Arnon, that Moab is wasted.Moab è confuso, perchè è stato vinto: urlate, alzate le strida, fate sapere lungo l'Arnon, che Moab è devastata.Moab is confounded, because he is ouercome: howle ye, and crie, declare in Arnon, that Moab is wasted.Confusus est Moab, quoniam victus est. / Ululate, et clamate: / annuntiate in Arnon, / quoniam vastata est Moab, 21And judgment is come upon the plain country: upon Helon, and upon Jasa, and upon Mephaath.E la vendetta è venuta sulla terra campestre, sopra Helon, e sopra Jasa, e sopra Mephaath,And iudgement is come to the champaine countrie: vpon Helon, and vpon Iasa, and vpon Mephaath,et judicium venit ad terram campestrem, / super Helon, et super Jasa, / et super Mephaath, 22And upon Dibon, and upon Nabo, and upon the house of Deblathaim,E sopra Dibon, e sopra Nabo, e sopra la casa di Deblathaim,and vpon Dibon, and vpon Nabo, & vpon the house of Deblathaim,et super Dibon, / et super Nabo, et super domum Deblathaim, 23And upon Cariathaim, and upon Bethgamul, and upon Bethmaon,E sopra Cariathaim, e sopra Bethgamul, e sopra Bethmaon,and vpon Cariathaim, and vpon Bethgamul, and vpon Bethmaon,et super Cariathaim, et super Bethgamul, / et super Bethmaon, 24And upon Carioth, and upon Bosra: and upon all the cities of the land of Moab, far or near.E sopra Carioth, e sopra Bosra; e sopra tutte le città del paese di Moab, le rimote, e le vicine.. and vpon Carioth, and vpon Bosra: and vpon al the cities of the Land of Moab, that are far, and neere.et super Carioth, / et super Bosra, et super omnes civitates terræ Moab, / quæ longe et quæ prope sunt.
25The horn of Moab is cut off, and his arm is broken, saith the Lord.E stato troncato il corno di Moab, e spezzato il suo braccio, dice il Signore.The horne of Moab is cut of, and his arme is broken, saith our Lord.Abscissum est cornu Moab, / et brachium ejus contritum est, ait Dominus. 26Make him drunk, because he lifted up himself against the Lord: and Moab shall dash his hand in his own vomit, and he also shall be in derision.Inebriatelo, perchè egli si è inalberato contro il Signore, e vomiti, e sbatta le mani, e sia egli pure oggetto di scherno.Make him drunken, because he is erected against our Lord: and Moab shal wring his hand in his vomiting, and him self also shal be in derision.Inebriate eum, quoniam contra Dominum erectus est: / et allidet manum Moab in vomitu suo, / et erit in derisum etiam ipse. 27For Israel hath been a derision unto them: as though thou hadst found him amongst thieves: for thy words therefore, which thou hast spoken against him, thou shalt be led away captive.Imperocché tu schernisti Israele, come se lo avessi sorpreso in compagnia di ladri: a motivo adunque delle parole, che hai detto contro di lui, sarai tu menato in ischiavitù.For Israel hath bene in derision vnto thee: as though thou hadst found him amongst theeues: for thy wordes therefore, which thou hast spoken against him, thou shalt be led captiue.Fuit enim in derisum tibi Israël: / quasi inter fures reperisses eum: / propter verba ergo tua quæ adversum illum locutus es, / captivus duceris. 28Leave the cities, and dwell in the rock, you that dwell in Moab: and be ye like the dove that maketh her nest in the mouth of the hole in the highest place.Abbandonate le città, andate a stare sui massi, o abitatori di Moab: e siate come colomba, che fa suo nido nella parte più alta della forata rupe.Leaue the cities, and dwel in the rocke ye inhabitants of Moab, and be ye as a doue making her nest in the highest mouth of the hole.Relinquite civitates, et habitate in petra, habitatores Moab: / et estote quasi columba nidificans in summo ore foraminis. 29We have heard the pride of Moab, he is exceeding proud: his haughtiness, and his arrogancy, and his pride, and the loftiness of his heart.Abbiam sentito parlare della superbia di Moab, che è grandemente superbo; e della sua altura, e della arroganza, e della superbia, e dell'elevato suo cuore.We haue heard the pride of Moab, he is proude excedingly: his haughtines, and arrogancie, and pride, and loftines of his hart.Audivimus superbiam Moab: superbus est valde: / sublimitatem ejus, et arrogantiam, / et superbiam, et altitudinem cordis ejus.
30I know, saith the Lord, his boasting, and that the strength thereof is not according to it, neither hath it endeavoured to do according as it was able.Io conosco, dice il Signore, la sua giattanza; e che a questa il suo valor non confina, e i suoi tentativi non furon proporzionati al suo potere.I know, saith our Lord, his bosting: and that the strength thereof is not according to it, neither hath it endeuoured to doe according to that which it was able.Ego scio, ait Dominus, jactantiam ejus, / et quod non sit juxta eam virtus ejus, / nec juxta quod poterat conata sit facere. 31Therefore will I lament for Moab, and I will cry out to all Moab, for the men of the brick wall that mourn.Per questo io alzerò le strida sopra di Moab, e a tutto Moab farò sentir la mia voce, e agli uomini delle mura di mattone, i quali menan gran duolo.Therefore wil I waile vpon Moab, and to al Moab wil I crie, to the men of the earthen wal that lament.Ideo super Moab ejulabo, / et ad Moab universam clamabo, / ad viros muri fictilis lamentantes: 32O vineyard of Sabama, I will weep for thee, with the mourning of Jazer: thy branches are gone over the sea, they are come even to the sea of Jazer: the robber hath rushed in upon thy harvest and thy vintage.Come ho pianto Jazer, così piangerò te, o vigna di Sabama; le tue propaggini hanno passato il mare, sono arrivate fino al mare di Jazer: sopra la tua messe, e sopra la tua vendemmia si è gittato il ladrone.Of the mourning of Iazer I wil weepe to thee ô vineyard of Sabama: thy branches haue passed ouer the sea, they are come euen to the sea of Iaser: the spoiler hath violently entered vpon thine haruest, and thy vintage.de planctu Jazer plorabo tibi, vinea Sabama. / Propagines tuæ transierunt mare; / usque ad mare Jazer pervenerunt: / super messem tuam et vindemiam tuam prædo irruit. 33Joy and gladness is taken away from Carmel, and from the land of Moab, and I have taken away the wine out of the presses: the treader of the grapes shall not sing the accustomed cheerful tune.L'allegrezza, e il gaudio è stato tolto al Carmelo, ed a Moab: ho tolto il vino agli strettoi; né colui, che pigia le uve, canterà la usata canzone.Ioy and gladnes is taken away out of Carmel, and out of the Land of Moab, and the wine out of the presses I haue taken away: the treader of the grapeshal not sing the accustomed cheereful note.Ablata est lætitia et exsultatio / de Carmelo et de terra Moab, / et vinum de torcularibus sustuli: / nequaquam calcator uvæ solitum celeuma cantabit.
34From the cry of Hesebon even to Eleale, and to Jasa, they have uttered their voice: from Segor to Oronaim, as a heifer of three years old: the waters also of Nemrim shall be very bad.Le grida di Hesebon arriveran fino ad Eleale, ed a Jasa: hanno alzata la loro voce da Segor fino ad Oronaim, come una vitella di tre anni. Le acque ancora di Nemrim saran di pessima qualità.From the crie of Hesebon vnto Eleale, and Iasa, they haue geuen their voice: from Segor to Oronaim, an heyfer of three yeares old: the waters also of Nemrim shal be verie il.De clamore Hesebon usque Eleale et Jasa, dederunt vocem suam; / a Segor usque ad Oronaim, vitula conternante: / aquæ quoque Nemrim pessimæ erunt. 35And I will take away from Moab, saith the Lord, him that offereth in the high places, and that sacrificeth to his gods.E io toglierò da Moab, dice il Signore, e colui, che fa obblazioni ne' luoghi elevati, e colui, che fa sacrifizio agli dii di lui.And I wil take away from Moab, faith our Lord, him that offereth in the excelses, and that sacrificeth to his goddes.Et auferam de Moab, ait Dominus, / offerentem in excelsis, / et sacrificantem diis ejus. 36Therefore my heart shall sound for Moab like pipes and my heart shall sound like pipes for the men of the brick wall: because he hath done more than he could, therefore they have perished.Per questo il mio cuore darà suono come di tibia per amore di Moab, e per amor di coloro, che abitan dentro le muraglie di matton cotto, il mio cuore darà suono di tibia: son iti in rovina, perchè han fatto più di quel, che potevano:Therefore shal my hart sound to Moab as a shaulme: and my hart shal geue the sound of shaulmes to the men of the earthen wal: because he hath done more then he could, therefore haue they perished.Propterea cor meum ad Moab quasi tibiæ resonabit, / et cor meum ad viros muri fictilis dabit sonitum tibiarum: / quia plus fecit quam potuit, / idcirco perierunt. 37For every head shall be bald, and every beard shall be shaven: all hands shall be tied together, and upon every back there shall be haircloth.Perchè ogni testa sarà senza capelli, e sarà rasa ogni barba; tutte le braccia saran fasciate; e ogni dorso sarà coperto di cilizio.For euerie head baldnes, and euerie beard shal be shauen: in al handes binding together, and vpon euerie backe cloth of heare.Omne enim caput calvitium, / et omnis barba rasa erit: / in cunctis manibus colligatio, / et super omne dorsum cilicium: 38Upon all the housetops of Moab, and in the streets thereof general mourning: because I have broken Moab as an useless vessel, saith the Lord.Non si sentirà se non gemiti su tutti i tetti di Moab, e pelle sue piazze; perocché io ho spezzato Moab come un vaso non buono a nulla, dice il Signore.Vpon al the house toppes of Moab, and in the streetes thereof al mourning: because I haue broken Moab as an vnprofitable vessel, saith our Lord.super omnia tecta Moab, et in plateis ejus, / omnis planctus: / quoniam contrivi Moab / sicut vas inutile, ait Dominus.
39How is it overthrown, and they have howled! How hath Moab bowed down the neck, and is confounded! And Moab shall be a derision, and an example to all round about him.Come mai è ella stata vinta, ed ha alzate le strida? Come mai Moab ha gettato giù il capo, ed è confusa? Moab sarà scherno, ed esempio per tutti ne' suoi contorni.How is it ouercome, and they haue howled? How hath Moab cast downe the necke, and is confounded? And Moab shal be in derision, and for an example to al round about him.Quomodo victa est, et ululaverunt ? / quomodo dejecit cervicem Moab, et confusus est ? / eritque Moab in derisum, et in exemplum omnibus in circuitu suo. 40Thus saith the Lord: Behold he shall fly as an eagle, and shall stretch forth his wings to Moab.Queste cose dice il Signore: Ecco che (il Caldeo) volerà come aquila, e le ali sue stenderà sopra Moab.Thus saith our Lord: Behold he shal flee as an eagle, & shal stretch forth his winges to Moab.Hæc dicit Dominus: / Ecce quasi aquila volabit, / et extendet alas suas ad Moab. 41Carioth is taken, and the strongholds are won: and the heart of the valiant men of Moab in that day shall be as the heart of a woman in labour.Carioth è stata espugnata, e i suoi baluardi sono stati superati: e il cuore dei forti di Moab sarà in quel di come il cuore di una donna, che partorisce.Carioth is taken, and munitions are wonne: and the hart of the valiants of Moab in that day, shal be as the hart of a woman in trauel.Capta est Carioth, et munitiones comprehensæ sunt: / et erit cor fortium Moab in die illa / sicut cor mulieris parturientis, 42And Moab shall cease to be a people: because he hath gloried against the Lord.E Moab cesserà di essere un popolo; perchè si è insuperbito contro il Signore.And Moab shal cease to be a people: because he hath gloried against our Lord.et cessabit Moab esse populus, / quoniam contra Dominum gloriatus est. 43Fear, and the pit, and the snare come upon thee, O inhabitant of Moab, saith the Lord.La scacciata, la fossa, e il laccio saran per te, o abitatore di Moab, dice il Signore.Feare, and pitte, and snare vpon thee ô inhabiter of Moab, saith our Lord.Pavor, et fovea, / et laqueus super te, / o habitator Moab, dicit Dominus. 44He that shall flee from the fear, shall fall into the pit: and he that shall get up out of the pit, shall be taken in the snare: for I will bring upon Moab the year of their visitation, saith the Lord.Chi scanserà la scacciata, cadrà nella fossa, e chi uscirà della fossa, sarà preso al laccio: imperocché io farò venire per Moab l'anno di loro visita, dice il Signore.He that shal flee from the face of feare, shal fal into the pitte: and he that shal come vp out of the pitte, shal be taken in the snare: for I wil bring vpon Moab the yeare of their visitation, saith our Lord.Qui fugerit a facie pavoris cadet in foveam, / et qui conscenderit de fovea capietur laqueo: / adducam enim super Moab annum visitationis eorum, ait Dominus.
45They that fled from the snare stood in the shadow of Hesebon: but there came a fire out of Hesebon, and a flame out of the midst of Seon, and it shall devour part of Moab, and the crown of the head of the children of tumult.Que', che fuggivano il laccio, si posarono all'ombra di Hesebon, ma è uscito fuoco di Hesebon, e una fiamma di mezzo a Sehon, la quale divorerà una parte di Moab, e l'altura de' figliuoli di tumulto.They stoode in the shadow of Hesebon that fled from the snare: because there came a fire out of Hesebon, and a flame out of the middes of Sehon, and it hath deuoured part of Moab, and the toppe of the children of rumult.In umbra Hesebon steterunt de laqueo fugientes, / quia ignis egressus est de Hesebon, / et flamma de medio Seon: / et devorabit partem Moab, / et verticem filiorum tumultus. 46Woe to thee, Moab, thou hast persisted, O people of Chamos: for thy sons, and thy daughters are taken captives.Guai a te, o Moab, popolo di Chamos tu se' andato in rovina; perocché sono stati portati via i figli tuoi, e le figlie in ischiavitù.Woe to thee Moab, thou hast perished ô people of Chamos: because thy sonnes are taken, and thy daughters into captiuitie.Væ tibi, Moab: / periisti, popule Chamos, / quia comprehensi sunt filii tui / et filiæ tuæ in captivitatem. 47And I will bring back the captivity of Moab in the last days, saith the Lord. Hitherto the judgments of Moab.Ed io farò ritornare i prigionieri di Moab negli ultimi giorni, dice il Signore. Fin qui il giudizio di Moab.And I wil conuert the captiuirie of Moab in the last daies, saith our Lord. Hitherto the iudgements of Moab.Et convertam captivitatem Moab in novissimis diebus, ait Dominus. Hucusque judicia Moab.
48:1
St. Jerome
Moab. This people broke their covenant with Sedecias, yet were punished for having entered into it, five years after the taking of Jerusalem. (Josephus) (St. Jerome, in Jeremias 25:32.)
The same war is described by Ezechiel (xxv. 8.) and Sophonias, 2:8. Many words of Isaias (xv., and xvi., and xxiv.) are adopted, though he speaks of what happened under Ezechias.
Worthington
Nabo, a town at the foot of that mountain, where Moses died, Deuteronomy xxxiv. It might have been famous for some pretended "oracle," Isaias 15:2., and 46:1. This chief city, with the rest, shall be destroyed. (Worthington)
Calmet
Cariathaim. This city, and most of the others, were repossessed by Moab after the Israelites were led into captivity. (Calmet)
Vatable
City. Hebrew Hammisgab, a fortress. (Vatable)
48:2
Hesebon, at the foot of Phasga, and one of the strongest cities.
Calmet
Shalt. Hebrew, "shall Medemena hold her peace." (Calmet)
Haydock
"Thou shalt be cut down, O madmen." (Haydock)
It signifies "silence." Thou silent city, thou shalt be reduced to a mournful silence or destruction.
48:4
Calmet
Little ones. Hebrew, "to Segor," ver. 34., and Isaias 15:5. (Calmet)
Vatable
Chaldean, "princes" of the second rank. (Vatable)
48:6
Heath, or tamarick, Jeremias 17:6. Hebrew Haroher.
48:7
Calmet
Bulwarks. Hebrew, "works," or possessions of corn, cattle, etc. (Calmet)
Challoner
Chamos, the idol of the Moabites. (Challoner)
Worthington
He was esteemed the king of the country, as the devil is the ape of God. The prophets often deride the imbecility of these idols, Jeremias 43., and xi. The chief idol of Moab shall fall, to shew the vanity of trusting in idols. (Worthington)
48:8
Calmet
Spoiler, or "thief," (praedo) a title which Nabuchodonosor deserved, on account of his unjust conquests. (Calmet)
48:9
Menochius
Flower: an usual ceremony at funerals. (Cornelius a Lapide) (Menochius)
Virgil
Manibus date lilia plenis. (Virgil, Aeneid vi.)
Calmet
Hebrew, "wings." Protestants, "signs." Septuagint, (Haydock) "that they may know how to return." Let Moab flee. (Calmet)
48:10
Challoner
Deceitfully. In the Greek, negligently. The work of God here spoken of, is the punishment of the Moabites. (Challoner)
48:11
Fruitful as a vine.
Lees. The wine has not been disturbed. It was customary to keep it first in pits, (Mark 12:1., and Isaias 5:1.) and afterwards in large earthen vessels. Vina bibes Tauro diffusa: "Thou shalt drink wine bottled off in the consulship of Taurus." (Horace 1:ep. 5.)
Pliny
If the wine was weak, the vessels were put under ground. (Pliny, [Natural History?] 14:21.)
Homer
The better sort was arranged in order, (ver. 12.) in some clean apartment, Canticle of Canticles 2:4. (Homer, Odyssey B. 237.)
Haydock
Changed. He alludes to the wine. (Haydock)
Calmet
Moab has enjoyed a long peace and prosperity. (Calmet)
48:13
Challoner
Of Bethel. That is, of their golden calves, which they worshipped in Bethel. (Challoner)
Calmet
Chamos and the golden calves were both taken away, Osee 8:5. (Calmet)
Worthington
The ten tribes had foolishly trusted in the latter, 3 Kings xii. (Worthington)
48:16
Swiftly; about twenty-three years from the fourth of Joakim.
48:17
His name, as particular friends, Exodus 33:12, 17. People in the East had a secret name, which they disclosed to very few, to prevent incantations.
Rod. This nation was exceedingly vain, ver. 29.
48:18
Thirst. Dibon was well supplied with water, Isaias 15:9.
48:20
48:26
Drunk with the wine of God's wrath.
Dash. Hebrew, "roll in," or "they shall clap hands over Moab, in," etc.
48:27
Calmet
Thieves. Jeremias 2:26. (Calmet)
Haydock
Protestants, "was he found among thieves? for since thou speakest of him, thou skippest for joy." (Haydock)
Calmet
Chaldean agrees with the Vulgate, which is clearer. (Calmet)
Haydock
Septuagint, "hath he been found stealing from thee, since thou hast fought against him?" Grabe subjoins, "Thou shalt go into banishment.["] (Haydock)
Worthington
As Moab was related to Israel, his derision was the more criminal, and more grievously punished. (Worthington)
48:28
Haydock
Place. Seek for shelter in the caverns and highest mountains. (Haydock)
48:30
Able. He hath attempted too much.
48:31
Calmet
Brick wall. Hebrew Kir-cheres, (Isaias 16:7.; Calmet) "the city of the sun;" (Grotius) Ar, the capital. The prophet joins in the mournful canticle, as was usual, Luke 7:32. (Calmet)
Worthington
Those who boast of more than they have, are compared to an earthen wall. (Worthington)
48:32
Jazer, or "more than for Jazer;" about six leagues to the north of Sebama, which had a rivulet communicating with the sea of Jazer.
48:33
Carmel, which here denotes any fruitful vineyard or place.
Calmet
The, etc. Protestants, "none shall tread with shouting, their shouting shall be no shouting." Hebrew hedad, "the cry" of the people in the vintage. (Calmet)
48:34
Haydock
As a. Literally, "the heifer;" a title of Oronaim, which was proud and ungovernable. (Haydock)
Hebrew also, "from Agelah to Salisa; the," etc.
Calmet
Bad; abandoned, Isaias 15:6. (Calmet)
48:36
Servius
Pipes. Hebrew chalilim, (Haydock) lyre or flutes. Such were used at funerals of children; (Matthew 9:23.) trumpets sounded for men. (Servius)
Calmet
Could; opposing the conqueror of Asia, ver. 30, 31. (Calmet)
Protestants, "the riches that he hath gotten is perished."
48:37
Shaven, or "clipt," (Protestants; Haydock) as in mourning.
Calmet
Tied. Hebrew, "cut," Jeremias 16:6. (Calmet)
Worthington
Such signs of mourning were usual in those countries. The Romans let their hair grow. (Cicero, pro Sestio.) (Worthington)
48:39
Bowed. Septuagint and Chaldean, "turned his back."
48:41
Calmet
Carioth, probably Kir Hares, which the eagle of Babylon seized. Roman Septuagint omits verse 40. (Calmet)
Haydock
Grabe supplies, Behold, etc., and here, the heart, etc. (Haydock)
48:42
Cease for a time, till he regain his liberty under Cyrus, ver. 47.
48:43
Sanctius
Fear. It was customary to hand feathers near a wood, to frighten the prey into pits or nets, Isaias 24:17. (Sanctius)
48:45
Haydock
There....saith, etc., to the end of the chapter is supplied by Grabe. His copy subjoins, "What Jeremias prophesied against all nations. Thus," etc., Jeremias 25:15. (Haydock)
Hesebon, expecting shelter. But internal broils ruined them.
There, etc., to [verse] 47., is borrowed from Numbers 21:27.[28, 29.?] Sehon had taken Hesebon from Moab.
Calmet
Part. Moses has "Ar, of Moab, and the inhabitants of the heights of Arnon." [Numbers 21:28.] (Calmet)
Calmet
Tumult. Hebrew shaon, (Haydock) means also pride, in which sense Balaam uses Seth, Numbers 24:17. (Calmet)
48:47
48:7
Chamos.... The idol of the Moabites.
48:10
Deceitfully.... In the Greek, negligently. The work of God here spoken of, is the punishment of the Moabites.
48:11
Moab hath been fruitful.... That is, rich and flourishing. And hath rested upon his lees.... That is, remained in its bad morals; as wine not decanted has its lees mixed and remains muddy.
48:13
Of Bethel.... That is, of their golden calf which they worshipped in Bethel.
48:25
The horn of Moab is cut off.... That is, the strength of Moab is cut off. A metaphor drawn from animals whose strength is in their horns.
48:43
Fear.... That is, the sword of the enemy. The pit.... That is, unforeseen calamities. The snare.... That is, the ambushes laid by the enemy.
48:1
Concordance Isa. 15. & 16.
Nabo a chief citie of Moab (as also Medaba, Isa. 15.) and Cariathaim. Hesebon, Oronaim; and the rest, v. 18. &c. shal be destroyed.
48:6
Iere. ••
48:7
A great idol of the Moabites. Num 21. v. 29. 3. Reg. 11. v. 7 33 & 44. Reg. 23. v. 13. shal be ouerthrowne; to shew the vanitie in trusting to false goddes.
48:13
The kingdom of the tenne tribes trusted as vainly in their calf sette vp by Ieroboam in Bethel. 3. Reg. 12.
48:27
Moabites descending from Lot, Abrahams nephew derided their kinred in miseries, and are therfore more seuerely punished.
48:31
Men that bragge of more strength then they haue, are resembled to an earthen wall, v. 36.
48:33
Concordance Isa. 16.
48:37
Amongst the Iewes and others in those partes, cutting of their heare was a signe of mourning, but with the Romanes contrariewise mourners suffered their heare grow long. Cicero Orat. pro Pub-Sestio, & pro On. Plancio.
48:44
Concordance Isa. 34.
48:45
Concordance Num. 21
48:47
Al Nations shal be conuerted to the Church of Christ. For other conuersion of Moab, Ammon, Aelam, or the like, is not recorded in holie scripture, nor other historie.
48:10
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.31
… “Why hath Satan filled thine heart, that thou shouldst lie to the Holy Ghost, when thy estate was in thine own power? Thou hast not lied unto men, but unto God.” Also in Jeremiah: “Cursed is he who doeth the work of God negligently.”
St Dionysius of Alexandria † AD 265 Containing Various Sections of the Works 2.5
And the prophet teaches us the same lesson in a more solemn fashion, and declares that deeds done according to the standard of virtue are truly worthy of God, and that the man who gives no heed to these is accursed: “For cursed be he that doeth the works of the Lord carelessly.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
… and forth with falls into the cares of the world, he delivers himself over to his lusts; and thus in the time of persecution he is offended , and becomes altogether unfruitful. Now the prophet points out the end of such negligence, saying, ‘Cursed is he who doeth the work of the Lord carelessly
Sulpicius Severus † AD 420 The Doubtful Letters of Sulpitius Severus 2.19
… as the prophet says, “Serve the Lord with fear, and rejoice with trembling.” Now, where there are fear and trembling, there is no lifting up of the voice, but humility of mind with lamentation and tears. Display diligence in all thy doings; for it is written, “Cursed
John Cassian † AD 435 The Conferences of John Cassian 20.8
… For “flesh and blood cannot inherit the kingdom of God.” And therefore one who would withhold “the sword of the spirit which is the word of God” from this shedding of blood certainly comes under the lash of that curse of Jeremiah’s; for “Cursed,” says he “is he who withholds his sword from blood.”
John Cassian † AD 435 The Conferences of John Cassian 21.22
… “Cursed is he that doeth the work of the Lord fraudulently.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.25
… Let them see, then, in how great guilt they are involved who, knowing the sores of souls, neglect to cure them by the lancing of words. Whence also it is well said through the prophet, Cursed is he who keepeth back his sword from blood (
48:1
1. To Moab thus saith the Lord of hosts, the God of Israel: Woe upon Nabo, for it is laid waste and confounded: Cariathaim is taken: the strong city is confounded and trembled...
48:2
2. THERE IS NO MORE EXULTATION IN MOAB AGAINST HESEBON. — In Hebrew, concerning Hesebon, which was once the most celebrated city of Seon king of the Amorites, because it will be destroyed; whence Moab will not be able to glory in it. Thus the Septuagint and Vatablus. Second and rather, with Pagninus, the Chaldee, Lyra, Hugo and Sanchez, these words are to be divided otherwise, namely in this manner: There is no exultation in Moab: against Hesebon they have devised evil, namely the Chaldeans. For Hesebon was a city in Moab: whence from its misery and destruction the Moabites could not exult, but grieve and mourn. In the Hebrew there is a beautiful paronomasia, against Hesebon, that is thought, machination, חשבו chasebu, that is they devised evil, stirring one another up to the destruction and spoils of Hesebon, and saying: "Come, and let us destroy her from among the nations," that is from the nations, so that she may no longer exist among the nations, so that she may not be that nation among other nations. These same things concerning Moab Isaiah predicted, chapter XV and XVI, from which Jeremiah drew much here, or rather through his mouth the Holy Spirit repeated it, so that he might confirm his prophecy and that of Isaiah. THEREFORE SILENT THOU SHALT BE SILENT, — namely thou, O Hesebon: thus Theodoret, Rabanus and Lyra; but the Chaldee, Vatablus and Pagninus take silent as the proper name of another city, which in Hebrew is called Madmen, that is silent, as if to say: Thou who art called Madmen from silence, art reduced to silence and solitude.
48:4
4. DECLARE YE THE CRY TO HER LITTLE ONES, — that is, proclaim to her children that they shall cry out: for children in adversities and destructions wail and cry out more than all others, especially when they see their parents slain, or themselves led away into captivity.
48:5
5. For by the ascent of Luth, — as if to say: The Moabites who flee from the Chaldeans, shall ascend weeping to Luth a high place, so that they may be safe there. Thus Lyra and Vatablus. Otherwise St. Jerome, Rabanus and Hugo, as if to say: By Luth a slope, the Moabites weeping shall be led away captive into Chaldea: these indeed think it to be a town. Thus Eusebius.
48:6
6. Flee, — O Moabites! YE SHALL BE AS MYRTLES, — that is humble, abject, barren, sorrowful and solitary: see the words at chapter XVII, verse 6. Thus St. Antony, Paul, etc., fled into the desert on account of persecutions either of Decius and tyrants, or of friends and the world, and there they lay hidden as myrtles.
48:7
7. AND CHAMOS SHALL GO INTO CAPTIVITY. — "Chamos" was an idol of Moab, to which King Solomon built a temple, III Kings XI, 7. Many derive the Greek κῶμας from Chamos, which was a god of drunkenness, namely Bacchus according to Philostratus; whence κωμάζειν signifies to revel, and κώμαι are called wanton songs and dances; and the Latin comessari, and comedy and tragedy, were invented in the city of Icarus in Attica, and at the time of its vintage: whence tragedy was also called thus from the beginning. For τρύγη signifies vintage, and τρυγᾶν to harvest. Perhaps Chamos, as Stuckius notes, lib. I Convival. cap. X, is derived from the Syro-Chaldean כמש kemas, that is to hide, to lurk, so that Bacchus is understood as νυκτέλιος, or one to whom sacred rites were performed by night through revelries and the consequent unbridled lusts, as testified by Plutarch and Pausanias, to which the Apostle alludes Rom. XIII, 13: "Not in revelries and drunkenness, but as in the day let us walk honestly." Hence also those who, crowned and well drunk, burst into another's banquet with a flute-player were said to κωμάζειν. Secondly, Christopher a Castro wishes Chamos to be the same as Beelphegor, that is the god of opening or nakedness, who with a somewhat distorted voice is called Priapus, and to be called Chamos, as it were touching or handling. Beelphegor was an image of a naked man, who had the skin of a dead man in his mouth; by which it signified that there is no remedy for mortality; nor can nature fleeing be retained, unless through the mouth food and drink supply matter for lust and generation, through which fleeing nature is as it were held and propagated in offspring. The worship of this god was in revelries and unbridled lust, and was exercised through priestesses who were harlots, Osee, cap. XIV, whose chief was Maacha the mother of Asa, whom Asa removed, and overthrew Priapus, III Kings XV, 13. But concerning Beelphegor I have dealt at length Numer. XXV, 3. Note: In Hebrew for Chamos is written Chamis, as if by contempt his name were shortened and cut off, because he is already captured and confounded, and, as the Gauls say, Cami inasmuch as his dominion, strength and wealth have been taken away.
48:9
9. GIVE FLOWERS TO MOAB — It is irony, as if to say: See that Moab flourishes in riches and glory; therefore crown her with flowers, and place a flowery crown upon her head, indeed let her, indulging her own genius and belly, crown herself with roses: but know that she with her flower shall be desolated, captured and shall go forth into captivity. Thus Rabanus, Hugo and Lyran. Or give flowers to Moab, so that she may know that she shall be reduced to nothing as quickly as a flower withers. Isaiah chapter XL, verse 6: "All flesh is hay, and all the glory thereof as the flower of the field. The hay is dried up, and the flower is fallen." Such indeed is all the splendor, pomp and glory of the earth: for only in heaven is there solid, constant and everlasting beauty, pleasure and glory. To this is added the exposition of Sanchez, which is as follows: However much Moab may be in a pleasant and well-watered place, and may flourish and shine from the abundance of the country, yet flourishing and shining she shall be snatched away into a foreign land: "and her cities" previously flourishing and luxurious, "shall be deserted," squalid and waste, so that no one shall inhabit them at all. Assuredly in human affairs and riches that saying of Seneca is most true, epistle 39: "Thus excessive abundance destroys the crop; thus branches are broken by weight; thus excessive fertility does not reach maturity. The same happens also to minds, which immoderate happiness breaks." This sense is congruous and plausible. For from this we say that cities are then most near to ruin, and men to tribulation and the cross, when they most flourish in glory, riches and delights: just as Moab flourishing and crowning herself with roses was very near to destruction. Assuredly "fortune is glass: while it shines, it breaks." The reason is, because the wheel of fortune is like the wheel of nature, which has been so instituted by its author that it always turns in a circle, and when it is at the summit and highest perfection, then turning it descends, and tends toward the end. Thus apples when most ripe rot; flowers when most full wither; animals when they have reached their proper stature and age decline toward old age and death. The sun when it is highest at midday soon declines toward setting; when it is at the summer solstice, it declines toward winter. The same therefore is the circle, period, term and setting of empires, kingdoms, princes and men. Secondly, R. Kimchi, Pagninus and Vatablus thus translate: Give a wing to Moab, because flying she shall fly, namely into captivity; or so that she may escape, she shall flee most swiftly, and as it were shall fly away. Thirdly, the Chaldean translates: Take away the crown from Moab, and namely give it to the Chaldean. For the Hebrew ציץ tsits means, first, a flower; second, a wing; third, a crown. Our translator most rightly with Aquila and Symmachus translates it as a flower. Fourthly, the Septuagint translates: Give signs to Moab, namely of impending destruction, as if to say: Warn her of it, and so that she may believe, bring forth its signs: or, as Theodoret says, give, that is place signs through the wilderness, so that Moab may know by what way through it she ought to flee. Fifthly, others thus explain it, as if to say: Just as a bride crowned with flowers is led to the bridegroom, so you, O Moab, adorn yourself for your husband, namely the Chaldean, but a savage enemy. Sixthly and better, Castro thus explains it, as if to say: With flowery crowns and perfumes, O Moab! adorn yourself and your funeral, because you shall be buried and shall die in Chaldea: for the rich are accustomed to adorn the funerals of their own with crowns and all pomp. This sense, like the first, is more apt and clearer than the others. Whence the Syrian and Arabic translate: Give a crown to Moab, because she shall be destroyed with destruction, and all her cities shall be a desert, on account of the lack of inhabitants. Where note: The Gentiles were accustomed to bind the bodies of the dead with flowers and crowns; indeed if anyone had won for himself some crown by virtue, he was accustomed to be honored with the same even when dead, and this by permission of the law of the Twelve Tables, which is found in Pliny, book XXI, chapter III, and Cicero, book II On Laws; and thus in the funeral of Scipio this was done, as Pliny testifies there: "The people," he says, "hired the funeral, and wherever it was carried, they scattered flowers from every view." The same was done at the funeral of the daughter of Virginius, as Halicarnassus relates, book XI. The same of the funeral of Brutus is narrated in book V. Whence Clement of Alexandria, book II Stromata, chapter VIII: "From the crowd," he says, "and business removed, a crown is a sign of security: wherefore they also crown the dead." Lipsius proves the same from more sources in Livy, Capitolinus, Ovid, Herodian and Virgil, at chapter XIV of Tacitus. But the early and ancient Christians rejected this rite of crowning the dead, because they wished to have nothing in common with the pagans. Whence against it Tertullian wrote a book On the Crown of the Soldier, and Minutius Felix in the Octavius: "Nor do we crown the dead," he says, "and I marvel at you in this more, how you bestow a crown upon the lifeless or the insensible; since the blessed has no need of it, and the wretched does not rejoice in flowers." Thus they themselves, in hatred of paganism and to avoid the danger of relapse into idolatry: but because this now ceases, hence we are accustomed to crown the funerals of Doctors, Virgins, Martyrs, etc., with flowers. Thus Palladius narrates in the Lausiac History, cap. XXXIX, concerning the religious women of Tabennesiotis living according to the institution of St. Pachomius: "If a virgin," he says, "should die, the other virgins, when they have prepared her for burial, carry her out, and place her at the bank of the river. The brothers crossing over with palms and olive branches, and with psalmody, convey her, and bury her in their monuments."
48:10
10. CURSED. — This is an astysmus: for festively by exaggeration he calls blessed those who cooperate in any way, even materially only, with the holy and blessed work of divine justice, namely the destruction of the impious Moabites; but those who refuse and are sluggish in this work, he calls cursed. For he speaks in general, abstracting from the tyranny of this or that Chaldean, and regards only this work in itself, as it is a work of divine justice: for thus in itself it is holy, and whoever cooperates with it are holy and worthy of blessing: but the soldiers and lictors who refuse to cooperate with it are wicked and worthy of curse. Thus Cyrus punishing and overthrowing Babylon, and thus carrying out in fact the just judgment of God against it, is called blessed, Psalm CXXXVI, 8: "O daughter of Babylon, miserable: blessed is he that shall repay thee thy payment which thou hast paid us. Blessed shall he be that shall take and dash thy little ones against the rock." See cap. XXXVI. Secondly, properly and particularly, "cursed is he," namely if he know this to be the will of God, as the Chaldeans could know from this prophecy of Jeremiah and others: "he that doeth the work of the Lord," that is the desolation of Moab, which the Lord decrees and commands (thus he calls the slaughter of the Chaldeans the work of the Lord, cap. L, 25) "deceitfully" (thus it should be read with the Romans, the Hebrew and Chaldean, not negligently, although thus the Septuagint translates it, but they signify the same thing: for a soldier or servant who negligently performs the work commanded by a leader or master acts deceitfully: for he defrauds the master of his right and profit), that is, so that he pretends to wish to kill the Moabites, and meanwhile on account of ransom or another cause spares them, whence explaining it he adds: "Cursed be he that withholdeth his sword from blood." Excellently Aristides, in a hymn to Jupiter: "Cowardice," he says, "in divine matters is impious. But if we shall be inferior in such a work, we shall easily be excused by the nature of the argument, in that we have not voluntarily ceased, but have been necessarily overcome; but it is better to be mocked by the gods if need be, than to be reproved." Hence it is clear that, if the Chaldeans, knowing this will of God, had in good faith wholly conformed themselves to it, and had striven to execute it alone, they would not have sinned, but rather would have acted rightly and piously, in laying waste the Moabites: but because they themselves served not so much God as their own ambition and avarice, in the destruction of this and other nations: hence they were tyrants, and therefore they themselves were likewise delivered to the sword of Cyrus and the Persians, as we shall hear cap. L. Tropologically, cursed is he who does not pursue his enemies, namely depraved affections, with the sword of mortification, does not strike them; but suffers them to live and to rule. For these are enemies of God, equally as of the soul itself, which, unless they are killed, will kill it. Cursed therefore is he who does not stain the sword of mortification with the slaughter of depraved desires (which are crueler enemies, and wage a crueler war than the Moabites). For this sword, cutting off desires, achieves triumph not only over them themselves, but also over the demon. For demons attack us through our desires; whence St. Augustine, lib. On Christian Combat, cap. II: "There," he says, "the hostile powers are conquered, where desires are conquered." Again St. Gregory, III part. Pastoral, admon. 26: "Cursed," he says, "is he that withholdeth his sword from blood: for to withhold the sword from blood is to withhold the word of preaching from the slaughter of carnal life, of which again it is said by the sword: And my sword shall devour flesh." Let preachers note this, who do not chastise the vices of the people, but dissemble them or even flatter them. Finally, it is said properly to judges, magistrates and prelates: "Cursed is he that withholdeth his sword from blood." For, as Blessed Peter Damian says, epist. II, cap. III: "He withholdeth his sword from blood, who refrains himself from inflicting upon the wicked the punishment due to them: for he has the guilt of the deed, who neglects to correct what he is able to correct." And this he proves by the example of Eli, who was punished by God with death, because he had not chastised the sins of his sons with sufficient severity. Hear the wise judgment of a fool. In the previous century, there came to Louis XI, king of France, a certain man guilty of committed homicide, seeking pardon for his crime. The king, considering the enormity of the deed, and that he had already committed murder a third time with impunity, said: "What, do you again seek pardon? You have now perpetrated a third homicide." Hearing this, the king's fool said: "What, my Lord, a third? Rather it is only the first that he has perpetrated here; the second and third are yours: because if you had not pardoned the first, he would not have perpetrated the rest." Therefore another acted more excellently, namely St. Louis, king of France; a certain homicide had sought from him pardon for his deed: the king had assented; but shortly after, praying and coming upon that verse of Psalm 105: "Blessed are they that keep judgment, and do justice at all times;" he immediately revoked that remission, saying: A prince, who, although he is able to punish a crime, does not punish it, is no less guilty before God than if he himself had perpetrated it. Memorable also is what we read in the Life of James of Carrara, prince of Padua. He, about to die, admitted anyone who wished to complain about him. There came with others one who arrogantly demanded that money be restored to him which he had received on account of a remitted death sentence, as if it had been given contrary to the order of justice. To whom the prince with a generous voice: "If justice had then been rendered to you, now, because you act unjustly, you could not complain of me. I am therefore conscious of no sin, except that you were punished more mildly than you deserved."
48:11
11. FERTILE WAS. — Here he assigns the cause of the calamity, namely fertility, and from this lasciviousness and all luxury. We have known and seen the same cause of the calamity of the Low Countries now for fifty years. He compares the Moabites to wine, their land to a barrel, peace and abundance of things to the dregs, their morals to the taste and odor of wine, as if to say: Just as wine, especially strong wine, such as is in hot regions, so long as it remains in its own dregs, retains its strong, austere and feculent taste and odor; but in order that it may change, and become purer, sweeter and more delicate, it is poured from one vessel into another; so the Moabites in their region have hitherto remained in the greatest peace and opulence, never captured or led away, and consequently in their genuine pride and their accustomed sins, especially those of Sodom and Gomorrah, to which they are very near, they remain as it were in dregs; for dregs are idleness and tranquility, says Vatablus; and, as Hugo says, vices and delights; and, as the Chaldean and Lyran say, riches, because just as wine is preserved by dregs, so kingdoms are preserved by riches. Properly, however, as Sanchez says, the dregs are the place itself of birth, or the fatherland, which is called mother, just as the dregs of wine. For this place, near Sodom, infected with so many shameful deeds, exhaled something foul and Sodomitic into the morals of the Moabites.
48:12
12. And (therefore) I will send him arrangers (who are accustomed to arrange flagons or barrels in order, namely those who empty them, as Vatablus translates), AND THOSE WHO OVERTURN — not those who break flagons and trample and scatter the fragments, as some wish; but "those who overturn," that is, those who are accustomed to overturn or incline barrels, so that wine may be poured from one into another. Whence the Septuagint translates: Those who decline him who declined him; and the Hebrew has: those who migrate, and they shall cause him to migrate; that is, those who transfuse, and, so to speak, those who decant, who pour him from one vessel into another. By these he means the Chaldeans, who transferred the Moabites from Moab into Chaldea, as it were into another barrel, so that they themselves, humbled and afflicted there, might put on a new taste, that is, new morals, a new humbling of spirit, a new worship of God; whence follows: "And his vessels shall be emptied," that is, the cities of Moab, with the inhabitants led away into captivity, shall be emptied. AND HIS FLAGONS SHALL BE BROKEN. — That is, they shall destroy his cities; for he takes vessels and flagons for the same thing, as if to say: After they have poured out the wine, they shall break the vessels in which it was, that is, after they have led the Moabites away from the cities, they themselves shall lay waste and destroy the cities, say Maldonatus and Vatablus. So tropologically, in order that someone may be renewed, he must from time to time change his house, city, region, so that when he has a concubine, companion, or another near occasion of sin at home, which he ought to abandon. Fittingly also you may transfer these things to the renewal that takes place by passing over to Religion.
48:13
13. And Moab shall be confounded by Chamos, — because he shall see that he cannot be defended by Chamos, lest he be dragged shamefully with him to mockery into Babylon: just as the Israelites could not be protected from the captivity of the Assyrians by the golden calves, which they had set up and worshipped in Dan and Bethel. He mentions Bethel before Dan; because Bethel was a more celebrated and holy place, consecrated by Jacob the patriarch, Genesis 28:18; and therefore the sin and idolatry committed there by the Jews was more wicked; for they made Bethel, that is the house of God, into Bethaven, that is the house of an idol and the devil, as Hosea says, chapter 4:15, just as our heretics and apostates do.
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15. THE CITIES THEREOF SHALL BE BURNED. — Thus the Roman [Vulgate]; others, as Plantinus, read they shall be burned, and thus it seems it should be read. For in Hebrew it is they ascended, namely through fire and smoke into heaven, that is they vanished into ashes and vapors. Note: The Hebrew antithesis is beautiful, "cities" of his as it were cherem and anathema, that is as it were a propitiatory victim of divine justice, offered and burned ascends into heaven; but "young men" proud and smoky descended to slaughter and death, and thence to the grave and hell. Otherwise Maldonatus: "Cities," he says, that is the unwarlike people, shall ascend into captivity; but "young men" military and warlike shall descend to the sword.
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17. Comfort him all. — From consolation he understands the preceding lamentation, as if to say, So great shall be the desolation and lamentation of Moab, that it shall need the consolation of all. It is a metalepsis. You who know his name, — who have with him knowledge and friendship. Thus Christ says: "I know," that is I love and care for, "my sheep;" and conversely, "I know you not," that is I spurn, neglect you. Moreover he prescribes the form of consolation, saying: SAY: HOW IS THE STRONG ROD BROKEN, THE GLORIOUS STAFF? — Rod and staff are the same, as if to say, How is the scepter broken, that is the glorious kingdom of Moab? In the voice of strong, irony lies hidden, as if to say, Moab boasted itself strong and unconquered, but by a light blast of the Chaldeans prostrated, it showed how weak and infirm it was.
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18. Habitation (o people, who dwellest in) Dibon! — Which is interpreted flowing, says St. Jerome, or sufficiently understanding, as if to say, O people of Dibon, who before gloried in the abundance of waters and wisdom! now mourn and sit in thirst and utter desolation and oblivion, as myrtles in the desert, as he said in verse 6. Isaiah adds, in chapter XV, that the waters of Dibon are to be defiled by the blood of citizens. Thus God inflicts a punishment congruous to the fault, and to him glorying in letters, ignorance of them; to the rich, poverty; to the proud, contumely; to the lustful, prisons; to the gluttonous and luxurious, diseases and torments. The Waster of Moab, — that is Nebuchadnezzar, who laid waste the Moabites. 20. Moab is confounded. — This is the answer of the Moabites fleeing, to the questioning of the citizens of Aroer, which preceded. 21. Judgment. — The vengeance of God shall come to cities not only mountainous, but also level of Moab. For what follows even to verse 25, are names of cities of Moab. 25. THE HORN OF MOAB, AND ARM, — that is strength, power, glory and kingdom; because the strength and dominion of animals is in horns and arms or hands. For with these soldiers fight and join hands.
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26. INEBRIATE HIM, as if to say — O Chaldeans! give Moab to drink the cup of the wrath of the Lord, as lictors and executors of God's just vengeance; fill him and inebriate him with the wine of God's wrath and vengeance, that is oppress him with afflictions so that, like a drunkard, he is forced to vomit forth all his riches and glory, and that he roll himself in his vomit, from affliction and pain striking his hands and feet to the ground, and thus be a laughing-stock to others, as drunkards and those vomiting are wont to be ridiculed by the sober. Perhaps it alludes to the drunkenness of the Moabites even to vomiting. He alludes to Job XX: "The riches which he hath devoured, he shall vomit up, and God shall draw them out of his belly, and they shall be in derision." He adds the cause: "For he hath been in derision to thee, Israel," as if to say, Because thou, O Moab! didst deride the Israelites thy kinsmen and neighbors, when they were laid waste by enemies, "as if thou hadst found him among thieves" (Israel), that is like a thief... who when caught in theft, is ridiculed and made a spectacle: thus thou didst laugh at Israel. Thus the Chaldean, Vatablus and others. Note: "He shall strike his hand," that is, say Hugo, Rabanus and Lyra, he shall have his hand bound, that is his power and dominion. Others, as if to say, From excessive pain he shall clap hand to hand. But more aptly is what I said, namely he shall strike his hands and feet to the ground, rolling himself in his vomit, that is in his terrible calamity and punishment, in his horrible affliction and torture: for drunkards and those vomiting are wont from anguish not only to clap their hands, but also to strike them to the ground, to beat the bed or seat, to turn themselves in every direction, and to show other signs of anguish and pain, according to that in Job XX, 22: "When he shall be filled, he shall be straitened, and shall be in pain, and all sorrow shall come upon him."
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28. LEAVE THE CITIES, — as if to say, Ye shall be forced, O Moabites! to leave the cities, and to dwell in rocks and caves, and to enter them deeply, that there ye may hide as doves: for in Hebrew it is, beyond the mouth of the pit, that is in the further cavities of the cave. Secondly, "dwell in the rock," thus it can be understood, as if to say, Flee to the city of Moab, which is called the rock; because it is situated in a rock and on a very high mountain, and therefore is most fortified and safest from the enemy. Thus tropologically, one must flee from the world to the Rock, that is to Christ. Otherwise, thirdly, Sanchez and Christopher a Castro explain it aptly, so that it be irony, as if to say, Although, O Moab! thou fleest to rocks and caves with which thou aboundest; yet from thence the Chaldeans shall draw thee out, who like fierce and prey-hungry hunting dogs, shall search for thee like a hare from every side.
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30. I know, etc., his boasting. — In Hebrew עברתו ebrato, that is his wrath. For pride makes men wrathful and contumacious. Thus Vatablus. THAT NOT ACCORDING TO IT (namely his boasting) IS VIRTUE (that is strength and power) OF HIS, — as if to say Theodoret: Moab boasts more than he is able to do. Such men we see even today, who "in peace are lions, in battle are deer." See Isaiah XVI, 6. R. Joseph Kimchi translates, I know his transgression, that is his defilement and incest, namely that Moab was born of Lot through incest with his daughter: for to see one's own origin, vices and miseries, is a remedy for checking pride. NOR ACCORDING TO WHAT HE WAS ABLE DID HE ATTEMPT TO DO, — as if to say: He did not consider what he could do, what his shoulders could bear; but he attempted to do more than he was able to accomplish.
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31. THE WALL OF BRICK. — In Hebrew קיר חרש kir cheres, appears to be the proper name of a city in Moab called Kir, that is wall or rampart, of which Isaiah XVI, 7; thus the Septuagint, Vatablus, Pagninus and others: to which is appended cheres, that is brick, because it had brick walls, and, as Isaiah says, burnt, that is brick walls, such as few cities in that region, being rocky, had. Whence also IV Kings III, when other cities were taken, the brick walls alone, that is kir cheres, the city having brick walls, are said to have remained untouched, as if to say: However strong you are and brick-built, you are nevertheless to be overthrown by God, to whom nothing, however strong, is able to resist. Others think the Moabites in general are called men of the brick wall, because they were surrounded by brick walls. Thus Maldonatus.
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32. Concerning the lamentation of Jazer, — as if to say: With a lamentation similar to this lamentation made over Jazer, Sabama, fertile in vines, and metaphorically in men, is to be lamented; because equally as Jazer is laid waste, that is shall be laid waste by the Chaldeans. Whence the Septuagint translates: According to the lamentation of Jazer I will lament you, vineyard of Sabama, so that the words are of the Prophet. The Chaldean, however, takes them as if words of God, as if to say: As I made Jazer weep, so I will make you weep, vineyard of Sabama. All these cities were of the Moabites. It is known that the Hebrews call cities, especially the best and pleasant ones with fields and vineyards, metaphorically vineyards, and citizens vines, as is evident cap. II, 21, cap. XII, 10, Isaiah V, 14. For as in a vineyard there is a propagation of shoots and clusters, so in a city there is a propagation of citizens. Whence also Christ calls the Church a vineyard, himself the vine, Christians branches, John XV, 3. PROPAGATIONS, — that is your citizens whom you propagated, fleeing the Chaldeans, reached the city of Jazer, and to it adjacent the Dead Sea, indeed beyond it they fled, either into Judea, or into Palestine, or into Egypt: for otherwise to those going or being led into Chaldea, there was no sea to cross. Wherefore the Chaldean, Hugo, Lyranus, Vatablus do not seem to explain correctly thus, as if to say: The citizens of Sabama shall be led across the sea into captivity; but the citizens of Jazer shall reach only to the sea. Better do Maldonatus and Sanchez explain thus: "Propagations," that is the multitude of your citizens extended even to the sea and beyond, as if to say: You were too fertile, you extended your shoots too far, you must be pruned; for thus it is said of Israel, Psalm LXXIX, 12: "He extended his branches even to the sea." Finally St. Jerome by the sea understands Babylon, to which the Moabites were led away. But the first sense, as it is most plain, so it is the genuine one.
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33. JOY AND EXULTATION HAVE BEEN TAKEN AWAY FROM CARMEL, — that is from the cultivated and fertile place of Moab, which in fertility was similar to Mount Carmel of Judea. Thus St. Jerome, Pagninus and Vatablus, because namely the Chaldeans will take away and lay waste both the harvest and the vintage of the Moabites. Otherwise Sanchez: understanding namely the note of similitude as, thus explains: As Judea, laid waste by the enemy, ceased to have joy from Carmel, its vines and inhabitants being likewise cut down, so joy has been taken away from Moab, namely that which the nobility of wine and vintage brought to it, equally as to Carmel. THE ACCUSTOMED SONG OF TREADING. — In Hebrew it is: There shall be no song of treading, as if to say: That joyful song shall be turned into mourning. Thus Vatablus. Secondly, the song of treading shall not be the song of those exhorting themselves to tread grapes and press out wine; but to flee the approaching enemy. Thus R. Solomon. Thirdly, the song of treading shall not be of the Moabites, but of the Chaldeans exhorting themselves to their slaughter, and to the trampling of their harvest and vintage. Thus Maldonatus. See cap. XXV, 30, and cap. LI, 14. Thus the cry and song of treading of gluttons and drunkards of joy often turns into mourning and song of sadness, and applause into lamentation, when the extremity of joy is occupied by sorrow.
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34. CONCERNING THE OUTCRY, — that is to say, Fleeing from the city of Heshbon and the eastern border of Moab, they shall continue their flight and outcry as far as Eleale, which city is the western border of Moab. FROM SEGOR AS FAR AS ORONAIM A HEIFER TRAMPLING, — Thus the Roman version; supply, the outcry of the fleeing and the devastators shall be heard. He names these two cities as the extreme and opposite boundaries of Moab. For Segor was from the East near the Dead Sea: Oronaim from the West northerly, that is from that part which faces the Assyrians and Babylonians. Oronaim is said in the dual, from the singular Oron, that is to say, Double Oron. For there were two cities joined together, of which one was called Oron or Bethoron the upper, the other Bethoron the lower, Joshua cap. XVI and XVIII. Note: Segor, says St. Jerome in Genesis XIV, was formerly called in Hebrew Bale, that is, devouring; then Salisa, that is, third or trampling, because, as the Hebrews relate, it suffered an earthquake a third time and was swallowed up. So also Theodoret, Suidas, Hugh and Lyra. Again it was called Segor, that is, small, from Lot fleeing from Sodom, Genesis XIX, 22. Secondly and more certainly, Segor is called a trampling heifer, that is, beautiful, strong, succulent, perfect, exulting. For just as in men the thirtieth year is of perfect age: so in beasts the third year is the most robust. St. Cyril adds in Isaiah cap. XV, 5: "The third year in animals lacking reason suffices for the flower of age, and for maturity by effecting strength, and therefore at that time they ought to be tamed. So long therefore as a heifer is inexperienced in the yoke, wanton and youthful exults." The same teach Columella, lib. VI, cap. II, and Varro, lib. VII, cap. II. The sense therefore is, that is to say, the Moabites, and especially the inhabitants of Segor, like a three-year-old heifer fattened and wanton, now raised to full strength, opulence and temporal happiness, shall be overthrown: for they dwelt in the Pentapolis, which before it was consumed by heavenly fire, was most pleasant and fertile like paradise, as it is said Genesis XIII, 10. But Segor by the prayers of Lot remained untouched by this fire, Genesis XIX, 21. Thus from the Septuagint, the Chaldean, Vatablus, Pagninus, St. Jerome, Cyril and Basil in Isaiah XV, 6; for Isaiah has the same thing there. Therefore some wrongly think that the trampling heifer is the proper name of a city, different from Segor. AND THE WATERS ALSO OF NEMRIM. — Nemrim is a small town, says St. Jerome in Isaiah XV, 6, near Segor and the saltiest sea or the Dead Sea, and hence abounding in salt waters and consequently sterile, that is to say, By a like sterility which is in Nemrim, all Moab shall be punished. Thus Hugh. Secondly, St. Jerome and Rabanus, that is to say, The sweet waters formerly in Nemrim, after its overthrow, are turned into bitterness. Thirdly, as Lyra, the waters of Nemrim "worst," because namely they are infected with blood and the bodies of the slain, and because they shall be disturbed by the multitude of enemies treading upon them, says Maldonatus. Fourthly... "worst," that is, as in Hebrew, shall be desolate; and, as Isaiah says cap. XV, "deserted," that is, shall be lost and useless, because the inhabitant who tills and waters the fields shall fail, as is evident from Isaiah XV, 6, which says: "Because the grass is withered, the bud is failed, all verdure is perished," that is to say, says Vatablus. No place in Moab shall be left untouched by the calamity, nor shall anyone dwell in Nemrim a place of irrigation; whence its waters shall appear deserted. Note: The waters of Nemrim appear to have been bitter, from the salt waters of the nearby Dead Sea, insinuating themselves through passages in the earth, and hence called in Hebrew Nemrim, that is, bitter, from the root מרה mara, that is, bitter. So therefore that they might preserve these sweet waters, lest they contract saltiness from the salt waters flowing from the Dead Sea, the inhabitants ought to stop up yearly the passages through which they flowed: likewise to separate the sweet waters from the salt by embankments, and to sweeten the salt waters by filtering. But with the inhabitants removed by the Chaldeans, uncultivated, and, as Isaiah says, deserted, the waters of Nemrim remained, and therefore bitter, and hence worst. For again they contracted saltiness from the waters of the Dead Sea. This sense appears very genuine; and at the same time it teaches symbolically and tropologically the Moabites and all others who indulge in pleasures, that all pleasure and sweetness, God avenging, shall be turned into bitterness for them, just as God made the waters of Sodom and the Pentapolis, before most sweet, on account of their lusts, most salt; and again made the waters of Nemrim, before sweet, through the desolation of the Chaldeans, bitter and worst. Think therefore, O glutton, O lustful one! your delights are the waters of Nemrim, your honey shall soon be gall, you are to be fed by demons with wormwood, nay with eternal and most burning fire and sulphur. Hear also the pagan Seneca: "The very pleasures are turned into torments. Feasts bring indigestion: drunkenness brings torpor of the nerves and trembling: lusts bring depravity of the hands, feet and all the joints."
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36. HIS HEART TOWARD MOAB (that is, on account of Moab) LIKE PIPES (namely those employed in mourning, which produce a mournful sound) FOR THE MEN OF THE WALL OF BRICK, — that is, for the men of the city called Kir Heres. See the things said at verse 31. Note: The ancients employed pipes in mourning, because they produce a mournful sound; hence Matthew IX, 23, it is said of the dead girl: "And when Jesus came into the house of the ruler, and saw the minstrels." Thus also Ovid: The pipe sang at mournful funerals. Although Servius on that passage of the Aeneid V: And immense desire of praise, writes that boys were accustomed to be buried with pipes, men with the sound of trumpets. And Gellius, book XX, chapter II, teaches that the ancients had a proper instrument for the funeral, that is, for those who sing for the dead, that is the deceased, and accompany their corpse to burial with their song. Galen describes the form of this, book III On the Causes of Symptoms, where he also adds other things proper to this passage. For he says that the rumbling of the viscera, when they are empty, is similar to the funeral pipe. "Moreover," he says, "there are others (namely, rumbling of the viscera) that are booming, not unlike the booming of the widest pipes, such as those who are called tymbaule, that is, funeral singers, are accustomed to have." You see how the viscera can produce a sad and funeral sound, so that, moved by great pain and groaning, they resound, just as a pipe inflated by breath, or a lyre struck by a plectrum. BECAUSE HE DID MORE THAN HE COULD, — that is, because he gathered together more riches than was fitting or just. These are the words of the Prophet who assumes and expresses the person and affection of a Moabite man, so that he may set before the eyes the future desolation. Otherwise Vatablus and others from the Hebrew, as if to say: Therefore I will mourn, because the riches which Moab had procured for itself with much labor, have perished.
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37. EVERY HEAD (of the Moabites will be) BALDNESS, — that is, made bald, because all will be either captives or mourners: for both were accustomed to be made bald in former times. IN ALL HANDS (will be) BINDING, — as if to say: The hands of all Moabites will be bound with chains. In Hebrew it is, upon all hands there will be cuttings; and the Septuagint, all hands will be cut: because namely from the vehemence and impatience of grief, in the ancient manner they will lacerate their hands with teeth or nails; or rather, as our Interpreter translates it, because from the binding of chains the hands will be cut and lacerated.
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38. Upon all roofs, — which in Moab and Judaea, as also in Spain and Italy in many places are flat, so that men may sit and walk upon them, as I said in Deuteronomy XXII, 8. These St. Jerome, to Sunnia and Fretela, calls "roofs, galleries and terraces." LIKE A USELESS VESSEL, — that is, rejected: whence in Hebrew it is, in which there is no will, that is, which no one wishes, but all reject.
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39. HOW MOAB HAS CAST DOWN HIS NECK. — Which, like a heifer despising, was lifting up its neck, now "has submitted its proud neck to a sad yoke," so that it may draw a wagon, or plow and till the fields of the Chaldaeans. He speaks of Moab in general now in the masculine, now in the feminine: because he now understands the people, now the region. As an example — of terror, so that all nations seeing the destruction of Moab, may fear lest they incur the same.
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40. Like an eagle,—namely Nebuchadnezzar shall swoop down upon Moab with his wings, that is, his army. He compares the Chaldaeans on account of the strength, swiftness and rapacity of the flying eagle: Ezechiel does the same thing in chapter XVII, 3. Thus Theodoret. Note: The eagle is a sign of impetus, devastation, and swift, violent and magnificent victory. Hence the gentiles often took omens from eagles concerning these things, even to the point of superstition. When the Locrians fought with the Crotoniates, the eagle of the Locrians never withdrew, and circled around them so long as they were winning. Moreover, two youths of exceptional size were seen fighting on the horns, distinguished from the others by their armor, mounted on white horses and clothed in scarlet cloaks: nor did they appear any longer than the battle lasted. Cornelius Tacitus, in book II of the Annals, notes the auspice of eight eagles given to the commander Germanicus of the camp in these words: "The soldier, intent and prepared, as the order of the column, stood ready for battle (Lipsius reads 'stood ready,' and in my judgment it is better). When the bands of the Cherusci, which had broken forth in their ferocity, were seen, he orders the strongest of the cavalry to charge their flank, and Stertius with the other squadrons to circle around and attack their rear, he himself being ready to arrive in time. Meanwhile a most beautiful omen—eight eagles seen to seek and enter the woods—draws the commander's attention (that is, turned his and his men's consideration toward themselves: for 'adverto' is used in this sense frequently by Tacitus, as Lipsius notes), he exclaims, let them go, let them follow the Roman birds, the proper deities of the legions." Eagles announced victory to Caesar fighting against Pompey, according to Dio, book XLIII: "The eagle (he says) shaking the wings of his legions, and casting away the thunderbolts which they held in their golden feet, plainly announced destruction to Pompey, and themselves flew away as it were to Caesar." In a similar manner they relate that a pious eagle, which was carried in the army of Crassus, of its own accord, without anyone compelling it, turned around when he was setting out against the Parthians, as Plutarch attests in the Life of Crassus. Appian also, in book IV of the Civil Wars, reports that two eagles appeared in the camp of Cassius, where he says: "Shortly after the commanders also followed. At that time two eagles sent down from above settled upon the silver eagles of the standard-bearers, striking with their beaks, or, as some relate, protecting with their wings. They remained in the army, being fed by the commanders from public funds, until the day before the battle they flew away."
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41. LIKE THE HEART OF A WOMAN IN TRAVAIL,—which is in anguish, weak, faint-hearted and full of sorrows: for in childbirth the very bowels seem to be broken and torn asunder on account of the bitterness of pain. 42. Because he hath gloried against the Lord (that is, against Israel which is the people of the Lord),—as he said in verse 27; for he that touched them touched the apple of the eye of the Lord, Zacharias II, 8.
41. Like the heart of a woman in travail, which is in anguish, weak, faint-hearted and full of sorrows: for in childbirth the very bowels seem to be broken and torn asunder on account of the bitterness of pain.
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42. Because he hath gloried against the Lord (that is, against Israel which is the people of the Lord),—as he said in verse 27; for he that touched them touched the apple of the eye of the Lord, Zacharias II, 8.
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43. Fear he calls the hostile sword; the pit, an unforeseen fall; the snare, the ambushes of the Chaldaeans for capturing the Moabites, as if to say: Some shall be slain by the sword; others, while fleeing from the sword, shall fall into the pit, that is, shall perish by some unforeseen calamity; others like birds shall be caught alive in the snare. By these three things he understands the other kinds of calamities and disasters, as is evident from what follows. A similar passage is in Isaiah XXIV, 17 and 18. See the remarks there. Note: In the Hebrew there is a beautiful paronomasia among these three: פחה פחת פחד pach, pachat, pachad, that is, snare, pit, fear.
43. Fear he calls the hostile sword; the pit, an unforeseen fall; the snare, the ambushes of the Chaldaeans for capturing the Moabites, as if to say: Some shall be slain by the sword; others, while fleeing from the sword, shall fall into the pit, that is, shall perish by some unforeseen calamity; others like birds shall be caught alive in the snare. By these three things he understands the other kinds of calamities and disasters, as is evident from what follows. A similar passage is in Isaiah XXIV, 17 and 18. See the remarks there. Note: In the Hebrew there is a beautiful paronomasia among these three: פחה פחת פחד pach, pachat, pachad, that is, snare, pit, fear.
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44. The year of their visitation (that is, punishment). 45. In the shadow of Hesebon they stood (that is to say, the Moabites who have fled from the snare, in Hebrew, from the power and force and invasion of the Chaldaeans, will betake themselves to the most fortified city of Hesebon, that they may be safe in it; but they will be deceived, for they will fall into greater danger and evil: for the most fierce soldiers, like fire laying waste all things, namely the Chaldaeans, having entered Hesebon by force or by cunning, or the soldiers themselves of Hesebon, who, while the Moabites are in tumult among themselves and divided, will betray Hesebon to the Chaldaeans, will go forth from Hesebon, and most burning like a flame will burst forth from the city of King Seon (which is the same as Hesebon already mentioned), and will devour all Moab even to its uttermost corner, as the Hebrew has it: nay, and) the VERTEX (that is, the cities and fortresses themselves) OF THE SONS OF TUMULT, — that is, of those in tumult; for he calls the princes, who were the cause of tumult and rebellion to the Moabites against the Chaldaeans, sons of tumult, as if they had sufficient strength, arms and soldiers for that: or certainly the Moabites in tumult among themselves, while some wished peace with the Chaldaean, others war, others advised something else in a matter doubtful and perplexed. Thus the Chaldaean, Theodoret, Rabanus, Hugo, Lyran and Sanchez, who nevertheless by vertex understands the leaders and princes of the cities and soldiers in tumult. And rightly. Note: He cites Numbers XXI, 26, because what is there narrated as having been done in Hesebon by the Amorrhites before Moses, is here said to be done again by the Chaldaeans. Again, for Sion, as the Plantin edition reads, it should be read Seon, with the Romans, the Hebrew, the Septuagint and the Chaldaean; for Seon was king of the Amorrhites, whom Moses conquered: his royal seat was Hesebon, which from this is called the city of Seon, Num. XXI, 26, 27 and 28.
44. The year of their visitation (that is, punishment) of them.
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45. In the shadow of Hesebon they stood (that is to say, the Moabites who have fled from the snare, in Hebrew, from the power and force and invasion of the Chaldaeans, will betake themselves to the most fortified city of Hesebon, that they may be safe in it; but they will be deceived, for they will fall into greater danger and evil: for the most fierce soldiers, like fire laying waste all things, namely the Chaldaeans, having entered Hesebon by force or by cunning, or the soldiers themselves of Hesebon, who, while the Moabites are in tumult among themselves and divided, will betray Hesebon to the Chaldaeans, will go forth from Hesebon, and most burning like a flame will burst forth from the city of King Seon (which is the same as Hesebon already mentioned), and will devour all Moab even to its uttermost corner, as the Hebrew has it: nay, and) the vertex (that is, the cities and fortresses themselves) of the sons of tumult, that is, of those in tumult; for he calls the princes, who were the cause of tumult and rebellion to the Moabites against the Chaldaeans, sons of tumult, as if they had sufficient strength, arms and soldiers for that: or certainly the Moabites in tumult among themselves, while some wished peace with the Chaldaean, others war, others advised something else in a matter doubtful and perplexed. Thus the Chaldaean, Theodoret, Rabanus, Hugo, Lyran and Sanchez, who nevertheless by vertex understands the leaders and princes of the cities and soldiers in tumult. And rightly. Note: He cites Numer. XXI, 26, because what is there narrated as having been done in Hesebon by the Amorrhites before Moses, is here said to be done again by the Chaldaeans. Again, for Sion, as the Plantin edition reads, it should be read Seon, with the Romans, the Hebrew, the Septuagint and the Chaldaean; for Seon was king of the Amorrhites, whom Moses conquered: his royal seat was Hesebon, which from this is called the city of Seon, Num. XXI, 26, 27 and 28.
48:46
46. THOU ART PERISHED, O PEOPLE OF CHAMOS, — O people of Moab, who worshipped the idol Chamos. 47. I will turn back the captivity, — both the temporal captivity of the Moabites, that they may return from Babylon into Moab; for this deed is evident from Zephaniah II, 9, and from Josephus, book XIII of the Antiquities, XX. Thus Theodoret, Lyra and others. For when Cyrus the Persian, having captured Babylon, gave liberty to the Jews, he also gave it to the Moabites; then their spiritual captivity and that of other nations under the yoke of the devil, I will loose through Christ and the Apostles. Thus Rabanus, Hugo and Vatablus. Hitherto my judgments — hitherto extends the just sentence, the just decree, the just vengeance, the just punishment of God upon Moab. He adds this on account of the length of the prophecy. (1) "Fear, and the pit, and the snare upon thee." Thou shalt be seized with dread, thou shalt be caught in a snare by thy enemies, thou shalt fall into a pit prepared for thy destruction. These are tropical expressions, drawn from hunting. When a great beast is to be captured, such as a deer, a boar, a bear, a part of the forest where it lurks is surrounded partly by very strong nets, by which the beast is driven, partly by denser thread, with feathers of various colors attached here and there, which being agitated by the wind terrify the beast and drive it into the nets... Note: Moab underwent this calamity on account of two vices: namely first pride, secondly gluttony and lust, by which it served the god Chamos, that is Beelphegor. These vices arose from the wealth and fortification of the land of Moab. Finally, Moab was laid waste by Nebuchadnezzar in the twenty-third year of his reign, says Josephus, that is in the fifth year after the destruction of Jerusalem: then therefore this prophecy was carried out. The same is gathered from Isaiah chapter XVI, verse 14. From the places it never departed, and circled about them so long until they conquered. Moreover, two youths of exceptional size were seen fighting on the horns, distinguished from the others by their armor, mounted on white horses, clothed in scarlet cloaks: nor did they appear any longer than the battle lasted. Cornelius Tacitus, in book II of the Annals, notes the auspice of eight eagles given to the commander Germanicus of the camp in these words: "The soldier, intent and prepared, so that the order of the column might stand in battle array (Lipsius reads adstitere, and in my judgment it is better). When the bands of the Cherusci, which had broken forth in their ferocity, were seen, he orders the strongest of the cavalry to charge their flank, and Stertinius with the other squadrons to circle about and attack their rear, he himself being ready to arrive in time. Meanwhile a most beautiful omen, eight eagles seen to seek the forests and enter them, turns the attention of the commander (that is, turned to his consideration and that of his men: for adverto is used in this sense frequently by Tacitus, as Lipsius notes), he exclaims, let them go, let them follow the Roman birds, the proper deities of the legions." Eagles announced victory to Caesar fighting against Pompey, according to Dio, book XLIII: "The eagle (he says) of his legions shaking their wings, and casting down the thunderbolts which they held in their golden feet, plainly proclaimed destruction to Pompey, and themselves as it were flew to Caesar." In like manner they relate that an ancient eagle, which was borne in the army of Crassus, of its own accord, without anyone compelling it, turned about, when he was setting out against the Parthians, as Plutarch testifies in the Life of Crassus. Appian also, in book IV of the Civil Wars, reports that two eagles appeared in the camp of Cassius, where he says: "Shortly after the commanders also followed. At that time two eagles sent down from above settled upon the silver eagles of the standard-bearers, striking with their beaks, or as some relate, protecting with their wings. They remained in the army, being fed by the commanders from public funds, until the day before the battle they flew away."
46. Thou art perished, O people of Chamos, O people of Moab, who worshipped the idol Chamos.
48:47
47. I will turn back the captivity, both the temporal captivity of the Moabites, that they may return from Babylon into Moab; for this deed is evident from Zephaniah II, 9, and from Josephus, book XIII of the Antiquities, XX. Thus Theodoret, Lyra and others. For when Cyrus the Persian, having captured Babylon, gave liberty to the Jews, he also gave it to the Moabites; then their spiritual captivity and that of other nations under the yoke of the devil, I will loose through Christ and the Apostles. Thus Rabanus, Hugo and Vatablus. Hitherto my judgments, hitherto extends the just sentence, the just decree, the just vengeance, the just punishment of God upon Moab. He adds this on account of the length of the prophecy. Note: Moab underwent this calamity on account of two vices: namely first pride, secondly gluttony and lust, by which it served the god Chamos, that is Beelphegor. These vices arose from the wealth and fortification of the land of Moab. Finally, Moab was laid waste by Nebuchadnezzar in the twenty-third year of his reign, says Josephus, that is in the fifth year after the destruction of Jerusalem: then therefore this prophecy was carried out. The same is gathered from Isaiah chapter XVI, verse 14. (1) "Fear, and the pit, and the snare upon thee." Thou shalt be seized with dread, thou shalt be caught in a snare by thy enemies, thou shalt fall into a pit prepared for thy destruction. These are tropical expressions, drawn from hunting. When a great beast is to be captured, such as a deer, a boar, a bear, a part of the forest where it lurks is surrounded partly by very strong nets, by which the beast is driven, partly by denser thread, with feathers of various colors attached here and there, which being agitated by the wind terrify the beast and drive it into the nets. The ancients made mention of this custom everywhere. (Calmet, Complete Course of Sacred Scripture.) See a similar manner of speaking in Isaiah XXIV, 17.
Machine translation from the Latin, not reviewed.
48:1
Cariathaim (Hebrew Qirjāthajim, dual form: "Two Cities")
CARIATHAIM (Hebrew Qirjāthajim, dual form: "Two Cities"). - A city northeast of the Dead Sea, belonging to the tribe of Reuben (Josh. 13:19; Num. 32:37). At the time of the prophet Jeremiah, during the period of the decline of the kingdom of Judah, it again belonged to the Moabites (Jer. 48:1, 23; Ezek. 25:9). Eusebius (Onomasticon, ed. E. Klostermann, Leipzig 1904, p. 112, 15) identifies it with the Christian city of Caraitha, 10 miles west of Madaba. …
The city of N., today commonly identified with Mehajjet, is mentioned in Num. 32:3; 33:47, in the stele of Mesha, in Is. 15:2; Jer. 48:1; 1 Macc. 9:37, in the Onomasticon, and in the Life of Peter the Iberian (5th century). …
48:2
Heshbon (Hebrew: Heshbōn; Septuagint: Ἐσβοῦς)
… situated on the border of Gad (v.), it was taken by the latter tribe and assigned to the Levites (Josh. 21:37; 1 Chron. 6:81). In the times of Isaiah and Jeremiah it was in the hands of the Moabites and appears often in their oracles (Isa. 15:4; 16:8; Jer. 48:2, 34; 49:3).
48:15
… The first of these names is rarely applied to the true God (cf. Judg. 6:25), but appears in many theophoric proper names, such as 'Elba'al, Be'eljādhā' Be'aljāh etc.; the second is read in Deut. 35:5; Is. 6:5; 33:22; 43:15; Jer. 48:15; Ps. 5:3, etc.; sometimes it is specified with reference to the chosen people ("king of Jacob", "king of Israel"), or with adjectives that determine the majesty ("great king", "eternal", …
48:18
The four cities became the type of perversity and of the ruin that follows it (Deut. 29:22; Sodom, Ex. 16:79; Sodom and Gomorrah Is. 1:9; 13:19; Jer. 23:14; 48:18; 50:40; Am. 2:9; Admah and Zeboiim Hos. 11:8). "A witness to so much wickedness remains a smoking wasteland and trees that bear unripe fruit, and, in memory of an unbelieving soul, …
48:19
… In its territory, perhaps occupied at first by the Syrians of Damascus (cf. 2 Kings 10:32, 33), there subsequently appear now the Ammonites (cf. Jer. 49:1) and now the Moabites (cf. ibid. 48:19, 34).
48:21
… The stele of Mesha (v.), the claims of Jephthah, the allusions of Isaiah and Jeremiah nevertheless show that M. had in time recovered its settlements north of the Arnon (Num. 21:25-32; Deut. 2:24, 36; Josh. 13:25; Judg. 18:18, 22; Is. 15:4; Jer. 48:21; F.-M. …
48:24
The B. captured and destroyed by Judas Maccabeus (1 Macc. 5:26, 28, 36) must not be a different one. In the versions and perhaps also in the Hebrew of Jer. 48:24, it is sometimes confused with the Moabite Bosra (v. BOSRA, 2). Cf.: A. Musil, Arabia Petraea, I (Vienna 1907), pp. 218, 232.
… Bošrah), named in Jer. 48:24, which some identify with Barasa (1 Macc. 5:26), others with Bosor (v.).
48:45
Mention is still made of the "land of S. the Amorite," to denote regions formerly under his dominion, in the Solomonic age (1 Kings 4:19) and probably still in the age of Jeremiah (Jer. 48:45, alluding to Num. 21:28: in Jeremiah, instead of "from the midst [mibbên] of S.," one should probably read "of the house" [mibbêth], that is, "city or region of S.").
48:46
CHAMOS (Hebrew Kéméf). - National and principal god of the Moabites (Judg. 11:24; 1 Kings 11:7, 33; 2 Kings 23:13), who were therefore called the "people of C." (Num. 21:29; Jer. 48:46). King Mesha is called "son of C.," and to him, as to a god of war, in order to be delivered from the grip of his enemies, he offers his own son on the city walls (2 Kings 3:27). …
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.