The like desolation of Ammon, of Idumea, of the Syrians, of the Agarenes, and of the Elamites.
The like vastation of Ammon (6. who shal be againe restored.) 7. destruction of Idumea: 27. of the Syrians, 28. Agarenes, 34. and Aelamites: 39. whose captiuitie shal at last be released.
1Against the children of Ammon. Thus saith the Lord: Hath Israel no sons? or hath he no heir? Why then hath Melchom inherited Gad: and his people dwelt in his cities?A' figliuoli di Ammon. Queste cose dice il Signore: Israele non ha egli forse figli, od è egli privo di erede? Per qual motivo adunque si è egli Melchom fatto padrone dì Gad, e il popolo di lui abita nelle città di Gad?TO THE children of Ammon. Thus saith our Lord: why, hath Israel no children? or hath he not an heire? why then hath Melchom by inheritance possessed Gad: and his people dwelt in his cities?Ad filios Ammon. Hæc dicit Dominus: / Numquid non filii sunt Israël, / aut hæres non est ei ? / cur igitur hæreditate possedit Melchom Gad, / et populus ejus in urbibus ejus habitavit ? 2Therefore behold the days come, saith the Lord, and I will cause the noise of war to be heard in Rabbath of the children of Ammon, and it shall be destroyed into a heap, and her daughters shall be burnt with fire, and Israel shall possess them that have possessed him, saith the Lord.Per questo viene il tempo, dice il Signore, quand'io farò udire in Rabbatti de' figliuoli di Ammon il romore della guerra, ed ella atterrata, sarà un mucchio di sassi, e le sue figlie saran date alle fiamme, e Israele sarà Signore di quelli, che lo signoreggiavano, dice il Signore.Therefore behold the daies come saith our Lord: and I wil make the noise of battel to be heard vpon Rabbath the children of Ammon, and it shal be destroyed into an heape, and her daughters shal be burnt with fire, and Israel shal possesse his possessoures, saith our Lord.Ideo dies veniunt, dicit Dominus, / et auditum faciam super Rabbath filiorum Ammon fremitum prælii, / et erit in tumultum dissipata, / filiæque ejus igni succendentur, / et possidebit Israël possessores suos, ait Dominus. 3Howl, O Hesebon, for Hai is wasted. Cry, ye daughters of Rabbath, gird yourselves with haircloth: mourn and go about by the hedges: for Melchom shall be carried into captivity, his priests, and his princes together.Getta urli, o Hesebon, perchè Hai è stata distrutta. Alzate le grida figliuoli di Rabbath, vestitevi di cilizi: sospirate, e aggiratevi intorno alle siepi, perchè Melchom cambierà paese, e i sacerdoti di lei, e i suoi principi insieme.Howle Hesebon, because Hai is wasted. Crie ye daughters of Rabbath, gird your selues with clothes of heare: mourne and goe about by the hedges: because Melchom shal be led into transmigration, his priests, and his princes together.Ulula, Hesebon, quoniam vastata est Hai; / clamate, filiæ Rabbath: / accingite vos ciliciis, / plangite et circuite per sepes, / quoniam Melchom in transmigrationem ducetur, / sacerdotes ejus et principes ejus simul. 4Why gloriest thou in the valleys? thy valley hath flowed away, O delicate daughter, that hast trusted in thy treasures, and hast said: Who shall come to me?Perchè ti vanti delle tue valli? Le tue valli son desolate, o figlia nutrita nelle delizie, che avevi fidanza ne' tuoi tesori, e dicevi: Chi verrà contro di me?What gloriest thou in the valleis? thy valley hath flowed away ô delicate daughter, which didst trust in thy treasures, and saidst: Who shal come to me?Quid gloriaris in vallibus ? / defluxit vallis tua, filia delicata, / quæ confidebas in thesauris tuis, / et dicebas: Quis veniet ad me ?
5Behold I will bring a fear upon thee, saith the Lord God of hosts, from all that are round about thee: and you shall be scattered every one out of one another’s sight, neither shall there be any to gather together them that flee.Ecco che io (dice il Signore Dio degli eserciti) farò, che a te diano spavento tutti quelli, che ti stanno all'intorno, e sarete dispersi l'uno lontan dalla vista dell'altro, né sarà chi i fuggitivi raduni.Behold I wil bring tertour vpon thee, saith our Lord the God of hostes, from al that are round about thee: and you shal be dispersed euerie one from an others sight, neither shal there be anie to gather together them that flee.Ecce ego inducam super te terrorem, / ait Dominus Deus exercituum, / ab omnibus qui sunt in circuitu tuo: / et dispergemini singuli a conspectu vestro, / nec erit qui congreget fugientes. 6And afterwards I will cause the captives of the children of Ammon to return, saith the Lord.E dopo questo io farò, che ritornino i figliuoli di Ammon, dice il Signore.And after these thinges I wil make the captiues of the children of Ammon to returne, saith our Lord.Et post hæc reverti faciam / captivos filiorum Ammon, ait Dominus. 7Against Edom. Thus saith the Lord of hosts: Is wisdom no more in Theman? counsel is perished from her children: their wisdom is become unprofitable.Contro l'Idumea. Queste cose dice il Signor degli eserciti: Non è adunque più saggezza in Theman? I suoi figli sono senza consiglio, la loro saggezza non è buona a nulla.To Idumaea. Thus saith the Lord of hostes: Why is wisedom no more in Theman? Counsel is perished from the children: their wisedom is become vnprofitable.Ad Idumæam. Hæc dicit Dominus exercituum: / Numquid non ultra est sapientia in Theman ? / periit consilium a filiis; / inutilis facta est sapientia eorum. 8Flee and turn your backs, go down into the deep hole, ye inhabitants of Dedan: for I have brought the destruction of Esau upon him, the time of his visitation.Fuggite, non guardate in dietro, sprofondatevi nelle caverne, o abitanti di Dedan: perocché io ho mandato sopra Esaù la sua perdizione, il tempo del suo gastigo.Flee and turne your backes, goe downe into the gulfe ye inhabitantes of Dedan: because I haue brought the perdition of Esau vpon him, the time of his visitation.Fugite, et terga vertite; / descendite in voraginem, habitatores Dedan: / quoniam perditionem Esau adduxi super eum, / tempus visitationis ejus. 9If grapegatherers had come to thee, would they not have left a bunch? if thieves in the night, they would have taken what was enough for them.Se fosser venuti a te de' vendemmiatori, non avrebbon essi lasciato qualche grappolo. Se fosser venuti de' ladri, avrebbon rubato quanto loro bastasse.If the grape gatherers had come vpon thee, they had not left a cluster: if theeues in the night, they had taken that should suffice them.Si vindemiatores venissent super te, / non reliquissent racemum: / si fures in nocte rapuissent quod sufficeret sibi.
10But I have made Esau bare, I have revealed his secrets, and he cannot be hid: his seed is laid waste, and his brethren, and his neighbours, and he shall not be.Ma io ho discoperto Esaù, ho tratto fuori quel, ch'ei teneva nascosto, e non potrà più celarlo: è sterminata la sua stirpe, i fratelli, i vicini, ed ei più non sarà.But I haue discouered Esau, I haue reuealed his secrets, and he can not be concealed: his seede is wasted, and his bretheren, and his neighbours, and he shal not be.Ego vero discooperui Esau: / revelavi abscondita ejus, / et celari non poterit: / vastatum est semen ejus, / et fratres ejus, et vicini ejus, et non erit. 11Leave thy fatherless children: I will make them live: and thy widows shall hope in me.Lascia i tuoi pupilli: io li farò vivere; e le tue vedove in me spereranno;Leaue thy pupilles: I wil make them liue: and thy widowes shal hope in me.Relinque pupillos tuos: ego faciam eos vivere: / et viduæ tuæ in me sperabunt. 12For thus saith the Lord: Behold they whose judgment was not to drink of the cup, shall certainly drink: and shalt thou come off as innocent? thou shalt not come off as innocent, but drinking thou shalt drink.Perocché queste cose dice il Signore: Ecco che quelli, pe' quali non era destinato di bere il calice, pur lo berranno assolutamente: e tu sarai lasciato a parte quasi innocente? Tu non sarai innocente, e lo berai assolutamente;For thus saith our Lord: Behold they whose iudgement was not to drinke the cuppe, drinking shal drinke: and shalt thou be left as innocent? thou shalt not be innocent, but drinking thou shalt drinke.Quia hæc dicit Dominus: / Ecce quibus non erat judicium ut biberent calicem, / bibentes bibent: / et tu, quasi innocens relinqueris ? / non eris innocens, sed bibens bibes. 13For I have sworn by myself, saith the Lord, that Bosra shall become a desolation, and a reproach, and a desert, and a curse: and all her cities shall be everlasting wastes.Imperocché per me medesimo io ho giurato, dice il Signore, che Bosra sarà devastata, ridotta all'obbrobrio, e deserta, e maledetta, e tutte le sue città saranno solitudine eterna.Because I haue sworne by my self, saith our Lord, that Bosra shal be into desolation, and into reproch, and into a desert, and into malediction: and al her citics shal be into euerlasting desolations.Quia per memetipsum juravi, dicit Dominus, / quod in solitudinem, et in opprobrium, / et in desertum, et in maledictionem erit Bosra, / et omnes civitates ejus erunt in solitudines sempiternas. 14I have heard a rumour from the Lord, and an ambassador is sent to the nations: Gather yourselves together, and come against her, and let us rise up to battle.Questa cosa udii io dal Signore, e n'è stata mandata l'ambasciata alle genti. Raunatevi, e venite contro Bosra, e andiamo a combatterla:I haue heard a bruite from our Lord, and a legate is sent to the Nations: Gather your selues together, and come against her, and let vs rise vp into battel.Auditum audivi a Domino, / et legatus ad gentes missus est: / Congregamini, et venite contra eam, / et consurgamus in prælium.
15For behold I have made thee a little one among the nations, despicable among men.Imperocché piccolo ti feci io tralle genti, e dispregevole tra gli uomini.For behold I haue made thee a litle one in the Gentiles, contemptible among men.Ecce enim parvulum dedi te in gentibus, / contemptibilem inter homines. 16Thy arrogancy hath deceived thee, and the pride of thy heart: O thou that dwellest in the clefts of the rock, and endeavourest to lay hold on the height of the hill: but though thou shouldst make thy nest as high as an eagle, I will bring thee down from thence, saith the Lord.L'arroganza tua, e la superbia del tuo cuore ingannò te, te che abiti nelle caverne de' massi, e tenti di alzarti fino alla vetta del monte. Quando tu facessi il tuo nido più in alto, che l'aquila, indi io ti trarrò fuora, dice il Signore.Thine arrogancie hath deceiued thee, and the pride of thy hart: which dwellest in the caues of the rocke, and endeuourest to apprehend the height of the hil. when thou shalt exalt thy nest as an eagle, thence wil I bring thee downe, saith our Lord.Arrogantia tua decepit te, / et superbia cordis tui, / qui habitas in cavernis petræ, / et apprehendere niteris altitudinem collis: / cum exaltaveris quasi aquila nidum tuum, / inde detraham te, dicit Dominus. 17And Edom shall be desolate: every one that shall pass by it, shall be astonished, and shall hiss at all its plagues.E l'Idumea sarà deserta: chiunque vi passerà, resterà stupefatto, e insulterà a tutte le sue piaghe.And Idumea shal be desolate: euerie one that shal passe by it, shal be astonied, and shal hisse vpon al the plagues thereof.Et erit Idumæa deserta: / omnis qui transibit per eam stupebit, / et sibilabit super omnes plagas ejus. 18As Sodom was overthrown and Gomorrha, and the neighbours thereof, saith the Lord: there shall not a man dwell there, and there shall no son of man inhabit it.Come fu atterrata Sodoma, e Gomorra, e le sue vicine, dice il Signore, ella non sarà abitata da uomo, né un figliuolo dell'uomo vi porrà stanza.As Sodome is ouerthrowen and Gomorrha, and her neighbours saith our Lord: there shal not a man dwel there, and there shal no sonne of man inhabite it.Sicut subversa est Sodoma et Gomorrha, / et vicinæ ejus, ait Dominus: / non habitabit ibi vir, / et non incolet eam filius hominis. 19Behold one shall come up as a lion from the swelling of the Jordan, against the strong and beautiful: for I will make him run suddenly upon her: and who shall be the chosen one whom I may appoint over her? for who is like to me? and who shall abide me? and who is that shepherd that can withstand my countenance?Ecco uno, che quasi leone dal gonfio Giordano va sopra alla beltà robusta: perocché io farò, che egli a lei corra subitamente: e quai sono gli uomini eletti, che io le darò per difesa? perocché chi è simile a me? chi a me si opporrà? E qual è il pastore, che sostener possa il mio volto?Behold as a lion he shal come vp from the pride of Iordan, to the strong beautifulnes: because I wil make him runne sodenly to her: and who shal be a chosen one whom I may appoint ouer her? for who is like to me? and who shal abide me? and who is this pastour that can resist my countenance?Ecce quasi leo ascendet / de superbia Jordanis ad pulchritudinem robustam, / quia subito currere faciam eum ad illam. / Et quis erit electus, quem præponam ei ? / quis enim similis mei ? / et quis sustinebit me ? / et quis est iste pastor, qui resistat vultui meo ?
20Therefore hear ye the counsel of the Lord, which he hath taken concerning Edom: and his thoughts which he hath thought concerning the inhabitants of Theman: surely the little ones of the flock shall cast them down, of a truth they shall destroy them with their habitation.Udite adunque il disegno, che il Signore ha formato intorno ad Edom; e quello, che egli ha risoluto intorno agli abitatori di Theman: Io giuro, che i pargoletti del gregge il getteranno per terra, e dissiperanno con essi le loro abitazioni.Therefore heare ye the counsel of our Lord, which he hath taken concerning Edom: and his cogitations, which he hath thought concerning the inhabitants of Theman: If the litle ones of the flocke shal not cast them downe, if they shal not destroy their habitation with them.Propterea audite consilium Domini quod iniit de Edom, / et cogitationes ejus quas cogitavit de habitatoribus Theman: / si non dejecerint eos parvuli gregis, / nisi dissipaverint cum eis habitaculum eorum. 21The earth is moved at the noise of their fall: the cry of their voice is heard in the Red Sea.Al romore di lor rovina si è smossa la terra, le voci loro, e i clamori si son sentiti nel rosso mare.At the voice of their ruine the earth is moued: the crie of their voice is heard in the Red sea.A voce ruinæ eorum commota est terra; / clamor in mari Rubro auditus est vocis ejus. 22Behold he shall come up as an eagle, and fly: and he shall spread his wings over Bosra: and in that day the heart of the valiant ones of Edom shall be as the heart of a woman in labour.Verrà, e alzerà il volo com'aquila e spanderà le ali sue sopra Bosra: e il cuore de' forti dell'Idumea sarà in quel di come il cuore di una donna, che partorisce.Behold he shal come vp as an eagle, and flie out: and he shal spred his winges ouer Bosra: and the hart of the strong of Idumea shal be in that day, as the hart of a woman in trauelEcce quasi aquila ascendet, / et avolabit, et expandet alas suas super Bosran: / et erit cor fortium Idumææ in die illa / quasi cor mulieris parturientis. 23Against Damascus. Emath is confounded and Arphad: for they have heard very bad tidings, they are troubled as in the sea: through care they could not rest.Contro Damasco: Emath, e Arphad sono confuse; perocché pessima novella hanno udito: quelli del mare sono turbati; L'inquietudine toglie loro il riposo.To Damascus. Emath is confounded and Arphad: because they haue heard a verie il bruite, they are trubled in the sea: for carefulnes it could not be quiet.Ad Damascum. Confusa est Emath et Arphad, / quia auditum pessimum audierunt: / turbati sunt in mari; / præ sollicitudine quiescere non potuit.
24Damascus is undone, she is put to flight, trembling hath seized on her: anguish and sorrows have taken her as a woman in labour.Damasco è sbigottita, si è data alla fuga, ella è tutta in tremore: l'affanno, e i dolori la premono come donna, che partorisce.Damascus is vndone, she is turned into flight, ttembling hath apprehended her: anguish and sorowes haue held her as a woman in trauel.Dissoluta est Damascus, / versa est in fugam: / tremor apprehendit eam, / angustia et dolores tenuerunt eam quasi parturientem. 25How have they forsaken the city of renown, the city of joy!Come hann'eglino abbandonata la città celebre, la città deliziosa?How haue they forsaken the laudable citie, the citie of ioy!Quomodo dereliquerunt civitatem laudabilem, / urbem lætitiæ ? 26Therefore her young men shall fall in her streets: and all the men of war shall be silent in that day, saith the Lord of hosts.La sua gioventù caderà per le piazze, e tutti i guerrieri saranno senza parola in quel giorno, dice il Signor egli eserciti.Therefore shal her yongmen fal in her streetes: and al the men of warre shal be silent in that day, saith the Lord of hostes.Ideo cadent juvenes ejus in plateis ejus, / et omnes viri prælii conticescent in die illa, / ait Dominus exercituum. 27And I will kindle a fire in the wall of Damascus, and it shall devour the strong holds of Benadad.E appiccherò il fuoco alle mura di Damasco, e divorerà le muraglie di Benadad.And I wil kindle a fire in the wal of Damascus, and it shal deuour the walles of Benadad.Et succendam ignem in muro Damasci, / et devorabit mœnia Benadad. 28Against Cedar and against the kingdoms of Asor, which Nabuchodonosor king of Babylon destroyed. Thus saith the Lord: Arise, and go ye up to Cedar, and waste the children of the east.Contro Cedar, e contro i regni di Asor abbattuti da Nabuchodonosor re di Babilonia. Queste cose dice il Signore: Alzatevi, andate contro Cedar, e sterminate i figli dell'Oriente.To Cedar, and to the kingdoms of Asor, which Nabuchodonosor the king of Babylon hath strooken. Thus saith our Lord: Arise, and goe ye vp to Cedar, and waste the children of the East.Ad Cedar, et ad regna Asor, quæ percussit Nabuchodonosor rex Babylonis. Hæc dicit Dominus: / Surgite, et ascendite ad Cedar, / et vastate filios orientis. 29They shall take their tents, and their flocks: and shall carry off for themselves their curtains, and all their vessels, and their camels: and they shall call fear upon them round about.Saccheggeranno le loro tende, e i loro greggi: si prenderanno le loro pelli, e tutti i loro arnesi, e i loro cammelli; e porteranno sopra di loro lo spavento da ogni parte.They shal take their tabernacles, and their flockes: their cortines, and al their vessels, and their camels they shal take to them: and they shal cal vpon them feare round about.Tabernacula eorum, et greges eorum capient: / pelles eorum, et omnia vasa eorum, / et camelos eorum tollent sibi, / et vocabunt super eos formidinem in circuitu.
30Flee ye, get away speedily, sit in deep holes, you that inhabit Asor, saith the Lord: for Nabuchodonosor king of Babylon hath taken counsel against you, and hath conceived designs against you.Fuggite, scappate lungi, riposatevi nelle caverne, abitatori di Asor, dice il Signore; imperocché contro di voi ha formati disegni, macchina contro di voi Nabuchodonosor re di Babilonia.Flee yee, get away spedely, sit in deepe pitts you that inhabite Asor, saith our Lord: for Nabuchodonosor the king of Babylon hath taken counsel against you, & hath deuised deuises against you.Fugite, abite vehementer, in voraginibus sedete, / qui habitatis Asor, ait Dominus: / iniit enim contra vos Nabuchodonosor rex Babylonis consilium, / et cogitavit adversum vos cogitationes. 31Arise, and go up to a nation that is at ease, and that dwelleth securely, saith the Lord: they have neither gates, nor bars: they dwell alone.Or voi alzatevi, andate ad invadere una nazione tranquilla, che vive senza timori, dice il Signore, non hanno porte, né chiavi; abitan solitari.Arise, and goe vp to the nation that is quiet, and that dwelleth confidently, saith our Lord, they haue neither doores, nor barres: they dwel alone.Consurgite, et ascendite ad gentem quietam, / et habitantem confidenter, ait Dominus: / non ostia, nec vectes eis: soli habitant. 32And their camels shall be for a spoil and the multitude of their cattle for a booty, and I will scatter into every wind them that have their hair cut round, and I will bring destruction upon them from all their confines, saith the Lord.Voi rapirete i loro cammelli, e la moltitudine de' lor giumenti sarà vostra preda. Io dispergerò a tutti i venti costoro, che tosano i loro capelli a modo di corona, e da tutti i loro confini farò, che venga contro di essi la morte, dice il Signore.And their camels shal be into spoile, and the multitude of beasts for a praye: and I wil disperse them into euerie winde, which haue their heare powled: and from euerie confine of theirs, I wil bring destruction vpon them, saith our Lord.Et erunt cameli eorum in direptionem, / et multitudo jumentorum in prædam: / et dispergam eos in omnem ventum, / qui sunt attonsi in comam, / et ex omni confinio eorum adducam interitum super eos, ait Dominus. 33And Asor shall be a habitation for dragons, desolate for ever: no man shall abide there, nor son of man inhabit it.E Asor diventerà tana di dragoni, sarà deserta in eterno: non resteravvi uomo, né figliuolo di uomo vi porrà stanza.And Asor shal be for an habitation of dragons, desolate for euer: there shal no man tarie there, nor sonne of man inhabite it.Et erit Asor in habitaculum draconum, / deserta usque in æternum: / non manebit ibi vir, / nec incolet eam filius hominis.
34The word of the Lord that came to Jeremias the prophet against Elam, in the beginning of the reign of Sedecias king of Juda, saying:Parola detta dal Signore al profeta Geremia contro di Elam al principio del regno di Sedecia re di Giuda:The word of our Lord that was made to Ieremie the prophet against Aelam, in he beginning of the kingdom of Sedecias king of Iuda, saying:Quod facum est verbum Domini ad Jeremiam prophetam adversus Ælam, in principio regni Sedeciæ regis Juda, dicens: 35Thus saith the Lord of hosts: Behold I will break the bow of Elam, and their chief strength.Queste cose dice il Signore degli eserciti: Ecco, che io spezzerò l'arco di Elam, e il principio di lor possanza.Thus saith the Lord of hostes: Behold I wil breake the bow of Aelam, & their chife strength.Hæc dicit Dominus exercituum: / Ecce ego confrigam arcum Ælam, / et summam fortitudinem eorum: 36And I will bring upon Elam the four winds from the four quarters of heaven: and I will scatter them into all these winds: and there shall be no nation, to which the fugitives of Elam shall not come.E scatenerò contro Elam quattro venti dai quattro punti del cielo: e gli spergerò a tutti questi venti, e non saravvi nazione, dove non arrivino i fuggitivi di Elam.And I wil bring vpon Aelam the foure windes from the foure costes of heauen: and I wil scatter them into al these windes: & there shal not be a nation, to which the fugitiues of Aelam shal not come.et inducam super Ælam quatuor ventos a quatuor plagis cæli, / et ventilabo eos in omnes ventos istos, / et non erit gens ad quam non perveniant profugi Ælam. 37And I will cause Elam to be afraid before their enemies, and in the sight of them that seek their life: and I will bring evil upon them, my fierce wrath, saith the Lord: and I will send the sword after them, till I consume them.E farò, che tremi Elam in faccia a' suoi nemici, e al cospetto di color, che vogliono la sua perdizione. Manderò sciagure sopra di loro, l'ira mia furibonda, dice il Signore, e manderò dietro ad essi la spada fino ch'io gli abbia consunti.And I wil make Aelam to feare before his enemies, and in the sight of them that seeke their life: and I wil bring euil vpon them, the wrath of my furie, saith our Lord: and I wil send the sword after them, til I consume them.Et pavere faciam Ælam coram inimicis suis, / et in conspectu quærentium animam eorum: / et adducam super eos malum, / iram furoris mei, dicit Dominus, / et mittam post eos gladium donec consumam eos.
38And I will set my throne in Elam, and destroy kings and princes from thence, saith the Lord.E porrò il mio trono in Elam, e di là scaccerò i regi, e i principi, dice il Signore.And I wil set my throne in Aelam, and destroy kinges and princes from thence, saith our Lord.Et ponam solium meum in Ælam, / et perdam inde reges et principes, ait Dominus. 39But in the latter days I will cause the captives of Elam, to return, saith the Lord.Ma negli ultimi giorni farò, che tornino i prigionieri di Elam, dice il Signore.But in the last daies I wil cause the captiues of Aelam to returne, saith our Lord.In novissimis autem diebus / reverti faciam captivos Ælam, dicit Dominus.
49:1
Challoner
Melchom, the idol of the Ammonites. (Challoner)
Calmet
Gad, to whom a part of their country was assigned. After the captivity of this tribe, the Ammonites seized the country, regardless of God's appointment. They joined the Chaldeans afterwards; but the latter could not depend upon them, and sent them into captivity, to revenge the death of Godolias, Jeremias 41:2., Sophonias 2:8., and Ezechiel 25:3. (Calmet)
Worthington
They had taken the country as their right, as if all Israel had perished; which God resents. (Worthington)
49:2
Possess; returning first from captivity, and subduing the cities of Ammon, under Hyrcan, 1 Machabees 5:6.
49:3
Hai, or Je-abarim. Both these cities pertained also to Moab.
Hedges. Hebrew Gederoth, may be the city Gadara.
Melchom, or Moloc, who claimed dominion over this people. If they had used their reason, they must have seen that he was no god, since the Lord disposed of him as he pleased so long before.
49:4
Delicate. Hebrew, "rebel or dissolute." Septuagint, "impudent."
49:7
Year of the World 3417.
Edom. This nation was involved in the common ruin, for its barbarity towards God's people, Abdias x., Psalm 136:7., and Ezechiel 25:12.
Calmet
Theman, renowned formerly for wisdom, Job 2:11. Yet at the approach of danger, all were confounded. (Calmet)
Worthington
They were only worldly wise. (Worthington)
49:8
49:10
Haydock
Secrets, or lurking holes, ver. 8. (Haydock)
God permits the Chaldeans to plunder all.
Brethren; Israelites.
Neighbours; Moab, etc.
49:12
Calmet
Was not so much. There were some faithful Jews, Jeremias 25:28. (Calmet)
49:13
Bosra, different from that of Ammon; (chap. 48:24.; Cellar. 3:14.) though this may be doubtful. Could such a city be unknown?
49:14
Calmet
Ambassador; Jeremias: or rather this is a personification of the passions, which would sufficiently prompt the Chaldeans. (Calmet)
Theodoret
A good angel might urge them to execute the divine decrees. (Theodoret)
The greatest armies are thus made use of by Providence, without approving of their malicious designs.
49:15
Little. Edom was scarcely known, except in sacred history; and it was forced to receive circumcision by the Machabees.
49:16
Hill. The mountains were numerous, and full of caverns, ver. 8.
49:17
Calmet
Desolate. The few who survived left their ancient territories, which are now a desert, like most of Stony Arabia. (Calmet)
Worthington
Hiss, out of contempt. The punishment was so great as to excite surprise. (Worthington)
49:19
Calmet
Swelling. Literally, "pride;" (Haydock) or those banks which the Jordan reaches, when it overflows. They are lined with woods, from which lions rush to devour the sheep. (Calmet)
Strong "one's dwelling." (Hebrew) (Haydock) (Zacharias 11:3.)
Calmet
Over her. What sort of men come to the attack? or, who shall dare to resist them? (Calmet)
49:20
Calmet
Little. Chaldean, "chiefs of the people." Tsáir (Haydock) is supposed to have this sense, Micheas 5:2. (Calmet)
Haydock
But the weakest of the Chaldeans will be an overmatch for Edom. (Haydock)
49:23
Josephus
It was punished at the same time as the rest. (Josephus)
Theodoret
Arphad; Arad, an island near Tyre, or Raphanae. (Theodoret)
Calmet
Syriac, "Rephad....they are troubled from the sea." Nabuchodonosor left Tyre to invade them. (Calmet)
As in. The islands of the Mediterranean tremble for themselves, and all Syria is afraid, hearing of the fall of so many cities and nations.
49:25
They. Hebrew, Septuagint, and Chaldean add, "not." Why have they not spared this beautiful city? or, why have not its citizens given it up, to prevent its entire demolition?
49:27
Benadad. So the kings were usually styled, 3 Kings 15:8. Septuagint, "the son of Ader."
49:28
Challoner
Cedar and Asor were parts of Arabia; which, with Moab, Ammon, Edom, etc., were all brought under the yoke of Nabuchodonosor. (Challoner)
Calmet
We know nothing of the situation of Asor, which means "a court." (Calmet)
It might be the flying camp (Theodoret) of the Saracens, (St. Jerome, in Isaias 21:16.) who dwelt under tents like the hordes of Tartars, the Ethiopian emperor, and the mogul. Yet this seems to have been a fixed habitation, ver. 30, 33.
Calmet
East; the Desert Arabia, ver. 32. (Calmet)
Worthington
Cedar was the son of Ismael, and Asor the chief city of the Agarens. (Worthington)
49:29
About. The enemy shall terrify them, and plunder all their riches.
49:31
Calmet
Alone. We need not fear any resistance. They have no allies. (Calmet)
49:32
Wind; throughout the world.
Calmet
Round. Jeremias 9:26. (Calmet)
This the Arabs did, in imitation of Bacchus. (Herodotus 3:8.)
49:34
Worthington
The Elamites had besieged Jerusalem, under Manasses, (Calmet) and are therefore punished. (Worthington)
Haydock
They were subject to Aseradon: Nabuchodonosor subdued them after the other nations, ver. 36. Cyrus set his countrymen at liberty, (Calmet) and thus began his conquests. (Haydock)
Pagan historians assert, at random, that they were before subject to the Medes.
49:38
Thence. Daniel 8:2. governed at Susa, the capital of Elam, for Baltassar.
49:39
Calmet
Return. They joined the standards of Cyrus, and became masters of the East. (Calmet)
49:1
Melchom.... The idol of the Ammonites.
49:28
49:34
49:1
VVhen the tenne tribes were caried into captiuitie, the Ammo rites possessed the inheritance of Gad by intrusion as next neighboures, and of their kinred, as though al the Israelires had bene vtterly destroyed.
And therfore God expostulateth this iniurie and absurditie, that the people of Melchom, the idol of the Ammonites (4. Reg. 23.) should inuade the inheritance of his owne people.
49:7
The Idumeans were worldly wise, but became foolish in the way of serning God.
49:14
Concordance Abdi• v. 1.
49:16
Concordance Abd. v. 4.
49:17
As excessiue merueling at strange and vnexpected euents, maketh men to be astonied: so if the same do please them, they hisse therat, signifiying contempt. Termes often vsed by this prophet.
49:18
Concordance Gen. 19. Iere. 50.
49:19
Concordance Iob. 41.
49:23
This prophecie perteineth to Syria, whereof Damascus is the chief citie. Isa. 7. v. 8.
49:28
Cedar was one of Ismaels sonnes, and A•or the chief citie of the Agarens, to whom this prophecie perteineth.
49:34
The Aelamites inhabiting in a part of Persia, did assist the Chaldees against the Iewes, and therfore were punished.
49:39
This and the like prophecies, are vnderstood of the conuersion of the Gentiles to Christ: begune to be fulfilled, when the Holie Ghost descended. Act 2 v. 7.
49:14
St Hippolytus † AD 235 On the Psalms 6
Under anger, wrath, and tribulation, he intended bitter punishments; for God is without passion. And by anger you will understand the lesser penalties, and by wrath the greater, and by tribulation the greatest.
49:1
1. To the sons of Ammon, that is a prophecy to the Ammonites, or concerning the Ammonites, or against the Ammonites: for the Hebrew lamed signifies all these things, which our translator rendered as "to." (1) This prophecy appears to have been issued at the same time as that which precedes against the Moabites, after Jerusalem was conquered, and fulfilled twenty years later. Israel. Since Israel has legitimate sons as heirs, to whom belongs the land of Gad across the Jordan, why did the Ammonites, whose king, lord and god is Melchom, violently seize the land of Gad? Theodoret notes that when the ten tribes were carried away into Assyria, then the Ammonites, to whom Gilead was neighboring (which was the land and portion of the tribe of Gad, Reuben and half the tribe of Manasseh, whom the Assyrians first of all carried away; IV Kings XIII), being now empty and desolate, invaded and occupied it out of hatred and mockery of the Israelites, as they wished to do under Jephthah, Judges XI, 13; and therefore God here threatens them with destruction as if they were injurious and plunderers to himself and his people. For it is just that he be deprived of his own who seizes what belongs to another. Again, Ezekiel gives another cause of the destruction of the Ammonites, cap. XXV, 6, namely that they exulted in the destruction of Israel and aided it. Mystically, Alcazar understands by Moab and Ammon, brothers born from carnal and incestuous intercourse, a twofold appetite, namely through Moab the concupiscible, through Ammon the irascible, which continually assail reason and spirit. Thus he himself notes in Apocalypse XVII, 11. Why therefore did they possess the inheritance? The Ammonites were kinsmen of the Israelites, for they were the sons of Lot, the nephew of Abraham, Genesis XIX, 37; and so when they saw the Israelites nearly carried away and destroyed, they seized their inheritance as if by their own right. But God turns this back and says that Israel still has sufficient heirs nearby, namely the remnants of the ten tribes, and if these fail, the tribe of Judah and Benjamin, so that kinsmen, namely the Ammonites, should not think of taking possession of his inheritance.
49:2
2. Rabbath. It is a city of Arabia, the metropolis of the Ammonites, and was later called Philadelphia by Ptolemy Philadelphus, as Stephanus asserts, in the book On Cities. It was called Rabbath, that is great or many, from the greatness of the people and place. It shall become a heap of desolation. The Chaldean: It shall become a heap of desolation with its daughters, that is with smaller towns and villages, into a heap, namely of stones and ruins, as is the custom of destroyed cities. Israel shall possess. That is, Israel returning from captivity shall not only possess its own land, but also that of the Ammonites, who had seized their inheritance, shall occupy and possess. This was fulfilled through the Maccabees, as is evident from I Maccabees cap. V, 6, and from Josephus, XIII Antiquities cap. XXI. Thus Hugo and Lyra.
49:3
3. Howl, O Heshbon. Heshbon was a city of the Moabites, neighboring Ai and other cities of the Ammonites; hence from the destruction of Ai and the Ammonites, he warns Heshbon and the Moabites to prepare themselves for a similar destruction. From this it is clear that Ai and the other cities of Ammon were laid waste before Heshbon and the cities of Moab: therefore this prophecy concerning the Ammonites preceded that of the preceding chapter concerning the Moabites. Thus Isidore, Maldonatus and others. (1) Nebuchadnezzar coming from the north first conquered the Ammonite territory, then attacked the fraternal Moabite territory. Mantua, alas, too miserable, neighboring Cremona! (Virgil's Eclogue.) (J. D. Michaelis.)
49:4
4. Why gloriest thou in the valleys? on account of their fertility. For it was neighboring to Sodom and the Pentapolis, which before its overthrow was so fertile and pleasant that it seemed the paradise of God, Genesis cap. XIII, verse 10. Thy valley hath flowed down (in Chaldean, it has been desolated), because it was laid waste by the enemy. For as in winter the leaves, fruits, and all the greenness and growth of fields and valleys flow away: so also in the devastation by the enemy. O daughter delicate. In Hebrew, daughter שובבה scobeba, that is rebellious, or turned away; the Septuagint, daughter of rashness or impudence; because in order to follow her delights, she impudently rebelled against God; the Chaldean, foolish kingdom. Our translator derived scobeba from the root ישב iaseab, that is sat, rested, peaceful, rich and happy: hence שובה scuba signifies rest, as if to say, Thou hast rested and sat hitherto in thy delights and vices, like thy sister Moab in her dregs, cap. XLVIII, 11; now thou shalt be shaken from them like her. Who shall come to me, that he may take me? A terror of war, terrible soldiers, or a panic terror, so that seized by it you may flee with no one pursuing, such as God sent upon the Canaanites, Genesis XXXV, 5, Exodus XXIII, 27, and elsewhere. Thus Sanchez.
49:5
5. Each one from your sight, mutually, that is, one from another, one hither, another thither shall be scattered, so as to consult for life, as happens in common disaster and confusion; hence the Hebrew texts have: Each one in his own direction, namely whither his face shall lead him, or whither his face shall carry him, shall flee.
49:6
6. To return, both from temporal captivity; thus Theodoret, Hugo, Lyra; and from spiritual captivity to the devil, through Christ; thus Rabanus and Vatablus. You will say: In Ezekiel XXV, 10, it is said that there will be no more memory of Ammon. I answer: Ammon, that is, of the kingdom of Ammon; there was indeed a people of Ammon, but depressed, concerning which more in Ezekiel XXV. For Cyrus, having captured Babylon, released the Ammonites detained in it, equally as the Jews.
49:7
7. Against Idumaea, the prophecy is, or is directed, namely that which follows. Teman was a city and the beginning of Idumaea, abounding in wise men, thus called from Teman the son of Eliphaz the son of Esau, says Theodoret, Genesis XXXVI, 11, as if to say: How did it come to pass that the wise men of Teman, now destitute of counsel, could not defend themselves against enemies? Therefore there seem to have been in Teman gymnasia and academies of wisdom, both divine and human. Certainly Eliphaz showed it to be such, disputing about God and His providence with Job: for Eliphaz was a Temanite. Counsel perished from the sons of Teman; the Septuagint, from the wise men of Teman: for in Hebrew בנים banim signifies both wise men and sons. Note: When God wishes to punish some city or people, He takes away the wise, or so blinds them that they give foolish counsels. Thus it happened to Rehoboam, Absalom and others.
49:8
8. Descend into the chasm, into ditches for hiding. Thus Theodoret, Hugo, Lyra. It is irony, as if to say: You will descend and hide in caves, but in vain: for there the Chaldeans will search you out and kill you, or capture you. This is clear from verse 10. Inhabitants of Dedan. It is a region, thus called from Dedan the son of Abraham by Keturah, Genesis XXV, 3. It is situated in Idumaea, or near it, as is evident from this passage. Thus also other sons of Abraham dwelt in neighboring provinces of Arabia. He adds the reason why they ought to descend: Because I have brought upon Esau destruction, that is, a calamity determined by me against Idumaea, now I will bring it upon him.
49:9
9. Not a cluster? Not, that is, is it not, for it is an interrogation. The sense is, as if to say: Vintagers here and there pass by and leave some hidden cluster on the vine, because they do not see it hidden among so many leaves: but the Chaldeans will leave nothing in you, they will search out and plunder everything. The same meaning is in Obadiah 1, 5. Thus Rabanus, Hugo, Lyra. If thieves in the night, as if to say: Thieves do not steal everything; because many things are hidden and locked up, which cannot be seen and seized by them; but I will uncover and lay bare Idumaea, so that whatever is hidden in it may be found by enemies the Chaldeans, as if to say: In Idumaea I will leave nothing, but I will betray it and all its riches which it has hidden to the enemies the Chaldeans, so that its seed, that is, all its sons, brothers and neighbors, may be laid waste. Moreover he says: "I have uncovered Esau," and "I have revealed the hidden things:" because the Idumaeans dwelt in the clefts of rocks and caves, as Obadiah says in verses 3 and 6; both because Idumaea is situated in mountains and rocks; and on account of the heats of the sun, by which that region is struck, so that they might protect themselves from them by the shadows and cold of caves and caverns. Thus St. Jerome in Obadiah verse 6. These therefore their caves and caverns the Chaldeans searched out and plundered. (2) The situation of Amman, that is, Rabbah of the Ammonites, Albufeida describes thus in Tabula Syriaca, page 92: "The fields surrounding the region are arable, and the land is good and abundant" (Cf. Burckhardt's Itinerary, Commentary page 612, German translation). The city itself is situated on a mountain, at whose steep foot the Jabbok flows, therefore here under the mountain a deep valley, Polybius, book V, chapter LXXI. (J. D. Michaelis.) But the Ammonites could, says Rosenmuller, glory in their valleys and therefore, because they were surrounded on all sides by mountains, so that the enemy could scarcely dare to attack them. (3) The same promise which was made above, chapter XLVIII, 47, was made to the Moabites. The Greek Alexandrian text omitted this verse. In the Jesuit codex and the royal Paris codices, as well as in the Syro-Hexaplar version, it is inserted with an asterisk under the name of Aquila and Theodotion. (Rosenmuller.) (4) Four verses of this prophecy (9, 14, 15 and 16) are taken from the prophecy of Obadiah against the Idumaeans, with few changes. (Rosenmuller.)
49:10
10. And there shall not be, namely a survivor, who says to his companion dying: Leave thy children to me and thy widow; I will take care of them, I will preserve them in life, nourish and protect them, that is to say, All shall be slain and shall die. This is clear from Obadiah verse 18; Psalm CXXXVI, 7. Thus Vatablus. Secondly, Rabanus, Hugo, Lyranus thus expound it: "and there shall not be," supply brother, neighbor, but all shall perish. Whence God subjoins and says: "Leave therefore to me thy orphans" and thy widows; I will preserve them: for it is evident that God preserved some in Idumaea, because afterwards the Idumeans were again subdued by the Machabees. Thirdly and most rightly, "there shall not be," namely seed, which precedes, that is the posterity of Idumaea, saying boldly: Leave thy orphans if thou hast any, I will make them live; but know that thou leavest none, that is few and scarcely any, that is to say, Thus all the Idumeans shall perish with the Chaldean raging, so that they leave not even widows and infants surviving, concerning whom I, who have the greatest care of widows and orphans, can say to thee: "Leave thy orphans to me, I" will nourish them; whence the Septuagint translates: And there is not left thy orphan to live. Thus Maldonatus.
49:12
12. Behold those to whom there was no judgment. The Jews, especially those who were pious and good, did not seem to deserve the punishment of captivity; yet they were punished by it: how much more thou, O Idumaea! who art guilty art punished by the same? Thus Theodoretus, Hugo, Rabanus, Vatablus. Otherwise Sanchez, that is to say, Behold thy orphans and thy bereaved, who were innocent, obtained not immunity from the common slaughter; how therefore dost thou promise thyself immunity from the baseness of thy crimes?
49:13
13. Thou shalt not be innocent (that is, unpunished. It is a catachresis). But drinking thou shalt drink, that is thou shalt altogether drink, and shalt drain even to the dregs the cup of the wrath of God, which he offers to thee. In a curse shall Bosra be. Thus horribly shall Bosra be chastised and overthrown, so that it may be seen by God accursed, and that by all those who wish to curse someone it may be assumed as an example, and they may say: May God curse thee, as he cursed Bosra. For as blessing is the aggregate and complex of all goods, so curse is the aggregate and complex of all evils. Moreover Bosra was the metropolis of Idumaea. Bosra in Hebrew signifies fortified. From this was born Jobab, the second king of Idumaea, Genesis XXXVI, 33. There was also another Bosra in Moab.
49:14
14. I have heard by hearing, that is I have heard this thing. It is a metonymy. Hearing is put for the thing heard. He begins here the destruction of Idumaea to be brought, from the beginning, namely from the legate who follows. (1) This interpretation seems more native than that which turns the discourse to the Hebrew people, to whom God would promise to undertake the care of orphans and widows, which the whole context and design of the discourse scarcely bears. Nor is the interpretation of C. B. Michaelis, which he himself also refers to the Hebrew people, to be admitted as more far-fetched, who thus institutes: Leave thy orphans, Idumaea, that is that people, which has no father on earth, and therefore is in some way an orphan among thee and under thy tyranny. Therefore abstain from them, do not afflict them, as thou hast done hitherto. A legate was sent to the nations. This "legate" was first, the will of God, the instinct and excitation by which he himself stirred up the Chaldeans to invade Idumaea, says Cyril and Ribera in Obadiah, Lyranus and Sanchez here. Secondly, Theodoretus, "legates," he says, that is angels, who stir up the Chaldeans to war. Thirdly, "a legate," whom namely the Chaldeans sent to the nations subject to them, that they might prepare themselves for war against Edom. This sense is most clear. See Isaiah V, 26, and Canon. XXXVI and XXXVII. Mystically, St. Jerome and Rupertus: Christ, they say, was sent as a legate by the Father to the Idumeans and other nations, that he might overthrow their paganism and vices, and make them Christians from pagans.
49:15
15. Behold truly a little one, because Idumaea was narrow and mountainous, had few inhabitants: yet these boasted in the fortification of their place, because they dwelt in hills and caves of rocks, as verse 16 says. Thus St. Jerome, Theodoretus, Rabanus, Hugo. Jeremiah took these and many other things from Obadiah, whose whole prophecy is concerning the destruction of Idumaea. The sense is, that is to say, O Idumeans! I gave you a rocky and mountainous region, so that your houses seem rather to be dens and lairs of beasts than of men; therefore I made you few and small and abject: and moreover again through David and Joab, who slew all males among you, II Kings XI, 15, I bruised you, and almost destroyed you; and yet ye boast, ye think yourselves invincible because of the fortification of your place, inaccessible because of the roughness of the rocks. Ye are deceived: the Chaldean shall penetrate all these things. Otherwise, Vatablus and Maldonatus, that is to say, I gave, that is I will give and will make thee small and contemptible through the Chaldeans, O Edom! I will cast thee down and depress thee, when thou seemest to be great there: for everyone who exalts himself shall be humbled. See Obadiah and Isaiah. Job XX, 6, Matthew X, 15.
49:16
16. Thy arrogance. In Hebrew תפלצתך tiphlatstech, that is, thy fear and trembling, namely that thou shouldest be a terror to thy neighbors on account of thy power. Thus the Chaldean. This terror begat arrogance. Vatablus and Pagninus translate: Thy idol hath deceived thee: as if this idol, consulted by the Edomites, promised them victory against the Chaldeans; but falsely. Thus tropologically, pride is an idol which men fashion for themselves, when they think themselves to be of greater account than they are: this idol deceives the proud. Thus an idol, namely a statue of the greatest height, Nebuchadnezzar made for himself, that it might be adored in it, Daniel III, 1. Thou that dwellest in the clefts of the rock (that is, in mountains and inaccessible crags, as the Swiss), And strivest to lay hold (in Hebrew תופשי tophesi, that is, thou holdest and occupiest) of the height of the hill, that is, of mount Seir. Otherwise Maldonatus, "strivest to lay hold," that is, he says, thou seemest to thyself to reach the height of the hill, as if to say, Thou who seemest to thyself to be exalted, and like unto the highest hill.
49:17
17. And he shall hiss, either from mockery, or from amazement at so great a calamity; for both kinds of hissing among the Hebrews were a sign, as if to say, In the extreme calamity, misery and wailing of the Edomites, no one shall have compassion upon them on account of their pride, but rather shall insult them, and shall hiss them away.
49:19
19. Behold as a lion. Note with Theodoret: Nebuchadnezzar is compared to a lion on account of his fury and strength; whence concerning him it is said in cap. IV: "The lion is come up from his couch." Therefore Maldonatus less correctly understands by the lion here the Maccabees, who subdued the Edomites, I Maccab. V. For here the matter is concerning the Chaldeans, not the Maccabees. And Edom is called by irony robust beauty, because the Edomites boasted that they had fair and robust cities, but falsely: for what beauty can there be in the clefts of rocks? Into this came Nebuchadnezzar from the pride of the Jordan, that is, by crossing the Jordan swollen (for in harvest from the snows melted in Lebanon the Jordan is increased and swells, as is evident in Joshua III, 15), proud, as if Judea were conquered and his forces increased, he comes into Edom, as if to say, As the Jordan swelling with a great outpouring of waters overwhelms the land; so the Chaldean with a multitude of soldiers flowing together and increasing in Judea shall cover Edom; and this coming from the Jordan and Judea. It is evident from Obadiah vers. 18. Thus Rabanus, Hugo, Vatablus. Thus he compared Nebuchadnezzar to a river, cap. XLVI, vers. 7: "Who is this that riseth up as a flood: and his waves are moved like the rivers?" Rabanus, Theodoret and Hugo add that pride is called the extreme part of the Jordan, which because it collects into itself many streams and waters flowing successively from the mountains; hence it swells more and is proud, that is, rolls greater masses and whirlpools of waters. Moreover the Chaldean, Lyra and Sanchez think "the pride of the Jordan" to be called that place of the Jordan where both the forest is denser, and the pastures more fertile, by which lions and beasts are fattened, and become spirited and proud, as if to say, The Chaldeans with that impetus and ardor shall rush upon Edom, with which a lion from the forests and most fertile pastures of the Jordan runs forth, and rushes upon prey. Finally the Hebrew min, that is, of, thou mayest translate by, so that this be the meaning: Behold the Chaldean as a lion shall ascend swollen and tumid with the pride of the Jordan, that is, more proud than the Jordan swollen with waters. He subjoins the cause: Because I shall suddenly cause him to run to it, as if to say, Because I shall give strength, ardor and impetus to the Chaldean, that as a raging lion he may run upon Edom. Who shall be the elect whom I shall set over him? "Him," namely Edom, that is, over the affairs of Edom, namely its vengeance, punishment and destruction. For a thing is often put for the things connected with it. Thus the Apostle says: "Put on Christ," that is, the manners and virtues of Christ. The sense therefore is, as if to say, Whom shall I choose, that I may set him over so great a matter and calamity of the Edomites; unless the invincible and terrible Nebuchadnezzar? To whom I, who have not his like in strength, and for whom I fight. Thus the Chaldean, Theodoret, Hugo, Vatablus. But because he has already designated Nebuchadnezzar as the minister of his vengeance upon the Edomites, saying: "Behold a lion (namely Nebuchadnezzar cruel as a lion) shall ascend," etc.; hence secondly, more rightly Lyra and Sanchez take it properly for him, namely for Edom, as if to say, Whom shall I choose, that I may set him over Edom, that he may resist the Chaldeans? as if to say, None, both because I send Nebuchadnezzar, and because there is none like me, none who can resist me. Therefore God says, says Sanchez: Who shall be the commander of the nation of Edom so fortunate and strong, that he dare to fight with me, who rule the array of the Chaldeans? Who shall sustain me, who in the hands of the Chaldeans fight against Edom, burning, turning and moving all things? A shepherd, namely of peoples, that is, a king. Thus the Chaldean. Thus Isaiah, cap. XLIV, 28, calls Cyrus a shepherd: and Homer calls Agamemnon ποιμένα λαῶν, that is, a shepherd of peoples.
49:20
20. If not (It is the form of one swearing, in which it is to be supplied, that is to say, may I perish, be punished, be held a liar, if I do not accomplish it) like the little ones of the flock, that is the most vile of the army of the Chaldaeans, cast down, and, as Vatablus translates it, seize and drag through the earth for the shame of the Idumeans, trusting in their own strength and being arrogant. Thus the Chaldee paraphrase, Hugo, Lyra, Vatablus. For in place of "they cast them down," in Hebrew it is יסחבום iisechabum, that is "they dragged, tore apart, seized them"; the Chaldee paraphrase, "they will drag away and kill them"; the Septuagint, συνυψωθῶσι, that is "they will be snatched away," from συνυψόω, that is "I lift up, take away, seize." Some codices, such as the Royal manuscripts, read συμψηδῶσι, that is "they disturb the footprints," from συμφάω, that is "I scrape together, wear away, confound, and disturb someone's footprints, so that they no longer appear." Thus with God willing and helping, everything weak becomes strong, and with Him withdrawing, everything strong becomes weak. Otherwise Maldonatus: "The little ones of the flock," he says, "are boys who guard the flock, thus the Jews are called; because they are few and already subdued, who fighting in the camps of the Chaldaeans, conquered the Idumeans, their ancient enemies. This sense fits the place."
49:21
21. From the voice of ruin, that is to say, Because of the crash of their fall the earth will be moved and will tremble. For the Hebrews call every sound a voice. A cry was heard in the Red Sea. For Idumea is near the Red Sea.
49:22
22. Like an eagle. The eagle is Nabuchodonosor, swift and rapacious: the wings are his military forces.
49:23
23. Damascus. After the Moabites, Ammonites and Idumeans, who were kinsmen of the Jews, and therefore to be chastised more severely because they had waged war against them; he passes on to the Syrians, whose capital was Damascus (just as Jerusalem was of Judea, Rabbath of the Ammonites) Isaiah VII, 8, because these too had afflicted the Jews. Isaiah does the same thing, cap. XVII, 1. (1) Concerning the history of this Damascus, whether as a kingdom or commonwealth, to which Jeremiah prophesies destruction, we have plainly nothing certain. The old kingdom of Damascus had perished, celebrated in military history, founded under Solomon, destroyed by the Assyrians. It must have risen again; for who prophesies against a kingdom that does not exist, and that too in such proximity of places? But by no testimony whatsoever do we know what it was like in the time of Jeremiah. And perhaps the Prophet utters sad prophecies not even concerning the kingdom of Damascus, but concerning the city, to whatever it was subject, and other neighboring cities (J. D. Michaelis). For the rest, nothing prevents that, after the prior destruction of the kingdom of the Damascenes, another small kingdom should have arisen against which Jeremiah prophesies. This prophecy was issued and fulfilled at the same time as the preceding one. See the annotation to verse 5 of chapter XII of Jeremiah. Note: Damascus was a noble city, whence verse 25 calls it a city of praise, a city of gladness: hence Julian the Apostate in his letters calls Damascus the city of Jupiter, and the eye of all the Orient. It was founded by Hus the son of Aram, son of Sem, son of Noah, says Josephus, lib. I Antiq. cap. VI; from this it was called Aram, says St. Jerome, afterwards restored by Dammesec the servant of Abraham, it was called Damascus, says the same St. Jerome, and that aptly: for it is called in Hebrew Dammesec, as if דם שק dam sac, that is the sack of blood (that is of red wine); and in Greek Damascus, as if δέρμα and δοχάς, that is a wine skin: for it abounds in excellent wine. Whence they feigned that Bacchus dwelt in a sack at Damascus. At Damascus also are woven manifold and variously colored silken, silk and fine linen cloths: likewise from xylo or gossypium the whitest and softest xylina or gossypina linens; whence it abounds with merchants, who transmit these to other markets and all of Europe and sell them. Hence Damascus was the capital and royal seat of Syria, which from this is called Damascene. King David first subdued Damascus, II Kings VIII, 6. At Damascus the king was anointed and Hazael was constituted by God through Elias, III Kings XIX, 15. This city, going into pride and luxury on account of its riches, was devoted to desolation by God, which Amos, Isaiah, Jeremiah and Zechariah threatened to it. Therefore Teglathphalasar, hired as a mercenary by Achaz king of Judea in the fourth year of Achaz, stormed it and burned it. Nabuchodonosor did the same afterwards. It was restored by the Macedonians and Ptolemies. Finally in the time of Pompey Damascus was captured by the Romans. After some centuries it came into the power of the Saracens. In the time of the Christians during the holy war they besieged it; but betrayed by the Syrians as guides of the journey, with supplies failing they lifted the siege. Finally around the year of Christ 1400, Tamerlane utterly destroyed it, and left three towers erected from the skulls of the slain as a trophy with supreme ingenuity. Afterwards it was restored in full by the Sultan of Egypt. Finally in the year of Christ 1517, Selim, having conquered and killed the Sultan, occupied Egypt, Damascus and Syria: whence it still obeys the Turk. Damascus is noble for the conversion of St. Paul. A place still stands illustrated by a temple (in which Christians are buried) situated on a hill, from which the city can first be seen. Thus Ludovicus Romanus, Bredenbachius, Adrichomius and others. Furthermore Damascus is six days' journey distant from Jerusalem. Emath (which was afterwards enlarged by Antiochus Epiphanes and called Epiphania) and Arphad were confused. These were two cities of the Syrians, as if to say: First Damascus will be captured by the Chaldeans, and by this report Emath, Arphad, and other lesser cities of Syria will be struck. They were troubled in the sea, as in the sea; for the particle of similitude caph is understood, as if to say: Just as one who is in the sea in fear, that is fearful and wavering, when a storm arises cannot rest: so the inhabitants of Arphad and Emath, hearing of the coming of the Chaldeans, for fear, will not be able to rest amid the torments of cares and anguish, because they will see themselves as if enclosed by the sea, and unable either to flee or to resist. Thus the Chaldean, Lyran, Vatable and Pagninus. Or "in the sea," that is like a stormy sea, which tosses waves to heaven. For thus ב is often taken for כ, that is, in for like, as. How have they forsaken? That is, how have the citizens forsaken Damascus for fear of the Chaldeans? so that a frequent and noble city is now like a rustic and deserted village. The Hebrew, Chaldean and Septuagint have: How is not the city of praise forsaken, that is most celebrated for riches, palaces, walls, dominion, etc., praised and illustrious among all nations? forsaken, I say, so that it would be immune from this calamity, as if to say: It was fitting that a city so noble be preserved, nor laid waste. It is rather the voice of Jeremiah than of the Damascenes, pitying so great a calamity of the Damascenes.
49:27
27. Benadad king of Syria and Damascus, father of Hazael. This Benadad adorned Damascus with splendid buildings. Thus Theodoret.
49:28
28. Cedar. It is a region of Arabia in the wilderness of the Saracens, so called from Cedar, the second son of Ishmael, Genesis XXV, 13. Cedar was therefore the grandson of Abraham through Ishmael, and he inhabited that region, and gave it his name Cedar, which was afterwards called Arabia Petraea: in which was Mount Sinai and Horeb, where the Hebrews received the law from God: for Cedar is part of Arabia Petraea. The inhabitants were called Cedarenes, and Agarenes from Hagar the mother, who was the wife of Abraham, and bore Ishmael to him: they were also called Saracens, not from Sara the wife of Abraham, but from Saraca their metropolis, says Stephanus, in the book On Cities. The Cedarenes are aptly called, that is, black ones, because on account of the heat of the sun by which they are scorched, they are dark-complexioned in body. For the root קדר kadar signifies to become black, to be dark. Jeremiah here describes their customs and dwellings, namely that they dwell in tents made of skins and curtains; whence they are also called ανοικοι, that is, without family and hearth, and αμαξοβιοι, that is, dwelling in wagons (for with these they carry about their wives, children and household goods, and transport them hither and thither) are said to be called. Concerning whom Horace in book III of the Odes, ode 24: Whose wagons rightly draw their wandering homes: Nor does longer annual cultivation please. They live from cattle and also from plunder even to this day, so much so that the Turk, to whom they are subject, is unable to restrain these Arab robbers with all his power, and to keep them from warfare. For they dwell in rocks, forests and desert places like wild beasts. From this race of Ishmael and the Arabs was born Muhammad, an Arab, a monster and scourge of the world, who, when dying said he would go to heaven, they long and in vain awaited a miracle of the matter, finally forced by a foul stench, they enclosed his corpse in an iron chest, which they buried in the city of Mecca in Arabia Petraea, and keep it for the worship and idol of posterity. (1) The image of restless solicitude is drawn from the very restless nature of the sea itself, which is always in motion: they cannot calm the heat and recover peace, but continually roll up as it were great waves of cares and solicitudes. (Rosenmuller.) To Cedar, and to the kingdoms of Hazor. "Cedar" is the same as "the kingdoms of Hazor." For Hazor is the metropolis of the Cedarenes, says St. Jerome in Isaiah XXI, Sanchez, and Rabanus, Hugo, Lyranus agree. Others think this is another Hazor, which was situated in Canaan, whose king was Jabin, having a commander Sisera, whom Jael killed, Judges IV, 2 and 21. St. Jerome in the Hebrew Places says Hazor is a decapolis, that is ten cities, which are Tiberias, Sephet, Cedes, Hazor, Caesarea Philippi, Capernaum, Jonitera, Bethsaida, Chorazain and Bethsan; and these are called by Jeremiah "the kingdoms of Hazor," that is various dominions and toparchies of Hazor. But perhaps St. Jerome, if he is indeed the author of the book, was mistaken in memory, so that for חצור Chazor or Hazor, by tsade, he thought it written עשור Asor, by ain and sin, which signifies ten, and hence decapolis. The Septuagint reading חצור Chazor or Hazor as אחצר Chasir, translate, Queens of the court; which Theodoret interprets, as if to say, To Cedar the city of the royal court, that is which as it were as a queen rules over the Agarenes, who dwell in open-air courts and tents. Smote, shall smite. Laid waste the children of the East. "The children of the East" are the children born from Keturah and Hagar the wives of Abraham: for these dwelt to the East of the descendants of Isaac, namely the Hebrews, as I said Genesis XXV, 6.
49:29
29. Their tents, namely tents made of skins: for in these the Cedarenes dwelt, lacking houses. These together with their camels and vessels, that is their meagre and pastoral household goods, the Chaldaeans shall "take." And they shall call upon them (against them) fear, the Chaldaeans to be feared.
49:31
31. Rise up, O Chaldaeans, as my soldiers! It is the voice of God. To a nation at peace, abounding in peace. No gates, nor bars for them. These are the Agarenes and wandering Nomads, who dwell outside cities in tents, and go to pasture from one region to another, as if to say, Flee, O Idumaeans, to the Nomads; but in vain: for their camels and goods too shall be plundered, as follows. It is irony.
49:32
32. Who are shorn in the hair, that is the Saracens, who according to custom cut their hair short at the ears, as some Wallachians and Germans do now; concerning whom chapter IX, 26.
49:34
34. Elam. It was not a city of the Red Sea, as Theodoret wishes, but a part of Persia, so called from Elam the firstborn of Shem. Thus Josephus, book I of the Antiquities VII, and St. Jerome in the Traditions, in chapter X of Genesis 22. These had brought aid to the Chaldaeans against the Jews, say the Hebrews, and therefore Jeremiah here prophesies against them.
49:35
35. I will break the bow of Elam, and the chief (thus it should be read with the Romans, Hebrew, Chaldaic and Septuagint, not "I will take," as is read in many places) strength of them, that is I will break the bows of the Elamites: for they were most skilled archers; whence they placed all their military strength in bows. Thus Maldonatus. The same is evident from Isaiah XXII, 6.
49:36
36. I will bring upon Elam four winds from the four quarters of heaven, that is, I will bring four phalanxes of soldiers like winds from the four quarters of heaven, and I will scatter them into all these winds, that is to say, I will stir up enemies from all sides against the Elamites, who all, like most mighty winds, will snatch away into all parts of the earth.
49:38
38. I will set my throne, that is to say, I will subdue to myself and rule over the Persians, either through Alexander the Great, as Hugo wishes; or, as Isidore wishes, through Cyrus; or, as Theodoret most excellently holds, through Nebuchadnezzar. For he was the scourge of the world and the cup of the wrath of God, which Jeremiah in chapter XXV, verses 17 and 23, gave to drink to the Elamites, as well as to other nations. Moreover, in what year Nebuchadnezzar laid waste the Elamites is unknown. Sanchez thinks the Elamites and Medes were laid waste last among the nations, and in the last years of Nebuchadnezzar; because the cup of the wrath of God is given to them last by Jeremiah, chapter XXV, verse 25. But this reasoning does not conclude. For in the same place, verses 17 and 19, he first gives this cup to the Jews, then to Pharaoh and the Egyptians, afterwards to the Ammonites, Moabites, Tyrians, who are known to have been laid waste before the Egyptians. The Rabbis wrongly think this was done through Ahasuerus, who, having repudiated Vashti and hanged Haman with his ten sons, substituted Esther in the place of queen and Mordecai in the place of Haman. But then neither the Elamites nor any of their kings were slain and overthrown.
49:39
39. I will bring back the captives of Elam, namely through Cyrus, who, having overthrown Babylon, transferred the kingdom to the Elamites, that is, the Persians, thus Lyran; and spiritually, through Christ I will bring them back to liberty and the faith of the Gospel, thus Rabanus and Vatablus. Whence in Acts II, 9, among other nations converted by the Apostles at Pentecost, the Elamites are numbered. Hence afterwards in Persia Christianity so flourished that there it gave forth many thousands of martyrs: among whom illustrious were Simeon and Acepsimas Bishops, Azades, Usthazanes and Pusices courtiers, Aeithalas, Jonas, Barachisius, and others numbered at sixteen thousand, besides many others whose number could not be ascertained, who under Sapor king of the Persians in the time of the Emperor Constantius most steadfastly suffered death for the faith of Christ, as Sozomen relates, book II, chapters VIII, IX, X, and from him Baronius.
Machine translation from the Latin, not reviewed.
49:1
… 9:24 ff.; Ezek. 21:33-37; 25:1-7), indeed they cooperated in it under Jehoiakim (2 Kings 24:2), and their king Baalis had Gedaliah (v.; ibid. 25:25 and Jer. 40:14-41:2) put to death; they realized their ancient dream by occupying the territory of Gad (Jer. 49:1). On the return of the Jews from exile, they joined the Samaritans to hinder the restoration of Jerusalem (Neh. 4:2-8).
… 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).
49:3
… They boasted of their fertile valleys (Jer. 49:4). But they were idolaters and were distinguished for their cruelty (Am. 1:13-15). Their religion centered on the cult, exercised by influential priests (Jer. 49:3), of the national god Milcom, whose image at Rabbāh was covered with gold and gems (1 Chron. 20:2 [Septuagint
Heshbon (Hebrew: Heshbōn; Septuagint: Ἐσβοῦς)
… 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).
49:4
… They boasted of their fertile valleys (Jer. 49:4). But they were idolaters and were distinguished for their cruelty (Am. 1:13-15). Their religion centered on the cult, exercised by influential priests (Jer. 49:3), of the national …
49:7
ELIPHAZ. - The most eloquent of Job's friends (Job 2:11), a native of Teman, a region whose tribe descended from Esau's grandson (Gen. 36:11), famous for wisdom (Jer. 49:7; Obad. 8). In the threefold dispute, the central part of the poem (v. GIOBBE), E. always speaks first; he proceeds by maxims, in the manner of the sages, and upholds the idea then …
… Jer. 25:20-24; Lam. 4:21, and as the addition to the Greek version Job 42:17 explicitly affirms; the indications concerning Job's friends (Job 2:11) agree in this sense as well: Eliphaz (v.) of Theman, a region certainly Idumean (Gen. 36:11-15; Jer. 49:7), and Bildad of Shuah in northern Arabia (Gen. 25:2). But the traditions diverge; Gen. 10:23, which names 'Uš among the sons of Aram, contributed to having him sought in Syria …
Theman (Heb. Tēmān, Gr. Θαψάν)
T. is in fact used as a synonym for Edom (Obad. 9) or placed in parallelism with Edom (Jer. 49:7, 20). The Temanites were famous for their insight and wisdom (Jer. 49:7; Obad. 8; Bar. 3:22); the most subtle of Job's interlocutors was Eliphaz the Temanite (Job 2:1; 4:1; 15:1; 22:1; 42:7, 9). In the Byzantine era (Eusebius, Onomast., 96, 20) the name …
49:8
The D. are named in Is. 21:13; Jer. 25:23; Ez. 38:13; 25:13 and Jer. 49:8. The last two texts consider D. as situated to the south of Edom (v.); it would be an oasis corresponding to the position of the one called el-'Ola. …
49:9
and also the Vulgate adopt this twofold meaning in rendering: 1) Pâṭ (Jer. 49:9; Ex. 36:5), a territory along the coasts of the Red Sea, probably present-day Somalia; 2) Lâbhîm (Dan. 11:43; II Chron. 12:3; 16:8; cf. Lâhâbhîm of Gen. 10:13), always associated with …
49:13
… Bošrah) in Arabia Petraea (Gen. 36:33; 1 Chron. 1:44; Amos 1:12), perhaps the present-day el-Bušejreh, south-southeast of the Dead Sea. It sometimes stands for Edom (Jer. 49:13, 22; cf. Isa. 34:6; 63:1), of which it also takes on the meaning of the typical opponent of the divine kingdom, as in Isa. 63:1. (Cf. E. Robinson, Palaestina, III, [Boston 1843], p. 125 …
… eastern E. is certain, which comprised the stretch between the Wādi el-Ḥesā and the Gulf of 'Aqabah with the slopes of Gebal (Eusebius and St. Jerome consider Gebalene = Idumea) and of Sera; Bosra (v.) was the capital (Am. 1, 12; Is. 34, 6; 63, 1; Jer. 49, 13, 22); Jer. and Obad. in their invectives against E. allude to the holes of Petra (Sela) and the eagles' nests, which formed its jagged crests. …
49:16
… P. is mentioned in Is. 42, 11; Jer. 49, 16 and by Abd. 3, which mentions the high dwellings as eagles' nests.
49:18
… image of the punishments that would strike the enemies of God, is often evoked in biblical tradition either with the name of S. alone (Ezek. 16:49; Matt. 11:23-24; Luke 10:12) or associated with G. (Amos 4:11; Isa. 1:9; 13:19; Jer. 23:14; 49:18; 50:40; Matt. 10:15; Rom. 9:26; Jude 7; II Pet. 2:6: an example for those who would live wickedly in the future).
49:21
Red Sea (Gr. Ἡ Ἔρυθρά Θάλασσα; Heb. Jām Sūph)
… The Hebrew name jām sūph, "sea of seaweed" or "of reeds" (Ex. 10, 19; 13, 18; 15, 4), is of uncertain origin; but the identification is not in doubt, since its extremity is indicated (Ex. 23, 31; I Kings 9, 26; Jer. 49, 21) as the Elanitic Gulf, or Gulf of el-'Aqabah.
49:28
Cedar (Hebrew Qēdhār = "Bronzed by the Sun")
… They were a pastoral people with black tents, similar to those of present-day Bedouins, made from the hair of goats or camels (Song 1:4 [Heb. 5]). They also had villages (Isa. 42:11). Flocks were their wealth (Isa. 60:7; Jer. 49:28; Ezek. 27:21). Famous archers (Isa. 21:16 f.) and cruel raiders (Ps. 119 [120]:5), they are mentioned together with the Nabateans in the cuneiform monuments (Qidri and Qadri) and by Pliny (Nat. …
49:34
… Isaiah, Jeremiah, Ezekiel raise their voices against E., as against all the other regions then in prominence (cf. Is. 11:11; 21:2; 22:6; Ier. 25:25; 49:34 agg.; Ex. 32:24). A few years before the annihilation of E. the prophet Jeremiah announces it (Ier. 49:34-39); he foretells finally the return of the Elamite prisoners "in the last days."
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.