Babylon, which hath afflicted the Israelites, after their restoration, shall be utterly destroyed.
Babylon which afflicteth the Israelites in captiuitie, 4. after their reduction into their countrie, 8. shal be vtterly destroyed.
1The word that the Lord hath spoken against Babylon, and against the land of the Chaldeans in the hand of Jeremias the prophet.Parola annunziata dal Signore sopra Babilonia, e sopra la terra de' Caldei per Geremia profeta:THE word that our Lotd hath spoken of Babylon, and the Land of the Chaldees in the hand of Ieremie the prophete.Verbum quod locutus est Dominus de Babylone et de terra Chaldæorum, in manu Jeremiæ prophetæ. 2Declare ye among the nations, and publish it, lift up a standard: proclaim, and conceal it not: say: Babylon is taken, Bel is confounded, Merodach is overthrown, their graven things are confounded, their idols are overthrown.Portate la nuova alle genti, spargetene la fama, alzate i segnali, ditelo ad alta voce, e noi celate, dice: Babilonia è presa, Bel è confuso, è vinto Merodach, sono svergognati i lor simulacri, son conquisi i loro idoli;Declare among the Gentiles, and make it heard, lift vp a signe: proclame and conceale it not: say; Babylon is taken, Bel is confounded, Merodach is ouercome, their sculptiles are confounded, their idoles are ouercome.Annuntiate in gentibus, et auditum facite: / levate signum, prædicate, et nolite celare: / dicite: Capta est Babylon, / confusus est Bel, victus est Merodach, / confusa sunt sculptilia ejus, / superata sunt idola eorum. 3For a nation is come up against her out of the north, which shall make her land desolate: and there shall be none to dwell therein, from man even to beast: yea they are removed, and gone away.Imperocché contro di lei si muoverà da settentrione un popolo, il quale desolerà la sua terra, e non vi rimarrà abitatore dall'uomo fino al giumento: sono spauriti, e se ne vanno.Because a nation is come vp against them from the North, which shal bring her Land into desolation: and there shal be none to dwel therein, from man euen to beast, and they are remoued, and gone away.Quoniam ascendit contra eam gens ab aquilone, / quæ ponet terram ejus in solitudinem, / et non erit qui habitet in ea ab homine usque ad pecus: / et moti sunt, et abierunt. 4In those days, and at that time, saith the Lord, the children of Israel shall come, they and the children of Juda together: going and weeping they shall make haste, and shall seek the Lord their God.In que' giorni, e in quel tempo, dice il Signore, i figliuoli d'Israele, e i figliuoli di Giuda si uniranno insieme pel ritorno, e si affretteranno piangendo, e cercheranno il Signore Dio loro.In those daies, and in that time, saith our Lord, the children of Israel shal come, they and the children of Iuda together: walking and weeping they shal hasten, and shal seeke the Lord their God.In diebus illis, et in tempore illo, ait Dominus, / venient filii Israël ipsi et filii Juda simul: / ambulantes et flentes properabunt, / et Dominum Deum suum quærent:
5They shall ask the way to Sion, their faces are hitherward. They shall come, and shall be joined to the Lord by an everlasting covenant, which shall never be forgotten.Domanderanno della strada, che mena a Sionne, ad essa si volgeranno. Torneranno, e si congiungeranno col Signore in alleanza sempiterna, di cui non si cancellerà giammai la memoria.Into Sion they shal aske the way, their faces hitherward. They shal come, and shal be ioyned to our Lord by an euerlasting couenant, which shal by no obliuion be abolished.in Sion interrogabunt viam, huc facies eorum: / venient, et apponentur ad Dominum fœdere sempiterno, / quod nulla oblivione delebitur. 6My people have been a lost flock, their shepherds have caused them to go astray, and have made them wander in the mountains: they have gone from mountain to hill, they have forgotten their resting place.Gregge smarrito diventò il popol mio, i pastori suoi lo sedussero, e lo fecero andar vagando pelle montagne: ei passò dal monte alla collina, si dimenticò del luogo del suo riposo.My people is become a lost flock, their pastours haue seduced them, and haue made them wander in the mountaynes: they haue passed from mountayne to hil, they haue frogotten their couch.Grex perditus factus est populus meus: / pastores eorum seduxerunt eos, / feceruntque vagari in montibus: / de monte in collem transierunt; / obliti sunt cubilis sui. 7All that found them, have devoured them: and their enemies said: We have not sinned in so doing: because they have sinned against the Lord the beauty of justice, and against the Lord the hope of their fathers.Tutti coloro, che gl'incontravano, li divoravano: e i lor nemici dicevano: Noi non facciam male alcuno; perchè costoro han peccato contro il Signore splendor di giustizia, contro il Signore speranza de' padri loro.Al that found them, haue eaten them: and their enemies said: We haue not sinned: because they haue sinned to the Lord the beautie of Iustice, and to the Lord the expectation of their fathers.Omnes qui invenerunt comederunt eos, / et hostes eorum dixerunt: Non peccavimus: / pro eo quod peccaverunt Domino decori justitiæ, / et exspectationi patrum eorum Domino. 8Remove out of the midst of Babylon, and go forth out of the land of the Chaldeans: and be ye as kids at the head of the flock.Fuggite di mezzo a Babilonia, e uscite dalla terra de' Caldei; e siate come i capri alla testa del gregge;Depart out of the middes of Babylon, and goe forth out of the land of the Chaldees: and be ye as kiddes before the flocke.Recedite de medio Babylonis, / et de terra Chaldæorum egredimini, / et estote quasi hædi ante gregem.
9For behold I raise up, and will bring against Babylon an assembly of great nations from the land of the north: and they shall be prepared against her, and from thence she shall be taken: their arrows, like those of a mighty man, a destroyer, shall not return in vain.Imperocché ecco, che io porrò in movimento, e condurrò a Babilonia le unite schiere di grandi nazioni dalla terra di settentrione, e si disporranno ad assalirla, e di li ella sarà presa. Le lor saette, come di guerrier forte uccisore, non saran senza effetto.Because •oe I rayse vp, and wil bring into Babylon an assemblie of great nations from the land of the North: and they shal be prepared against her, and thereby she shal be taken: his arrow as a valiant mans that is a killer, shal nor returne voide.Quoniam ecce ego suscito, / et adducam in Babylonem / congregationem gentium magnarum de terra aquilonis, / et præparabuntur adversus eam, et inde capietur: / sagitta ejus quasi viri fortis interfectoris: / non revertetur vacua. 10And Chaldea shall be made a prey: all that waste her shall be filled, saith the Lord.E la Caldea sarà depredata: tutti i saccheggiatori suoi si arricchiranno, dice il Signore.And Chaldea shal be for a praye: al that waste it shal be filled, saith our Lord.Et erit Chaldæa in prædam: / omnes vastantes eam replebuntur, ait Dominus. 11Because you rejoice, and speak great things, pillaging my inheritance: because you are spread abroad as calves upon the grass, and have bellowed as bulls.Perchè voi trionfate, e parlate con arroganza per aver desolata la mia eredità; e perchè esultate come i vitelli sull'erba, e come tori, che mugghiano;Because you reioyce, and speake great thinges, spoyling mine inheritance: because you are powred out as calues vpon the grasse, and you haue belowed as bulles.Quoniam exsultatis, et magna loquimini, / diripientes hæreditatem meam: / quoniam effusi estis sicut vituli super herbam, / et mugistis sicut tauri: 12Your mother is confounded exceedingly, and she that bore you is made even with the dust: behold she shall be the last among the nations, a wilderness unpassable, and dry.La madre vostra è confusa altamente, e sarà agguagliata al suolo colei, che vi generò: ecco, che ella sarà abbiettissima tralle genti, deserta, inospita, e senza acque.Your Mother is confounded exceedingly, and made euen with the dust she that bare you: behold she shal be the last among the Gentiles, desolate, without accesse, and drie.confusa est mater vestra nimis, / et adæquata pulveri, quæ genuit vos: / ecce novissima erit in gentibus, / deserta, invia, et arens.
13Because of the wrath of the Lord it shall not be inhabited, but shall be wholly desolate: every one that shall pass by Babylon, shall be astonished, and shall hiss at all her plagues.Per ragione dell'ira del Signore ella sarà disabitata, e tutta ridotta in solitudine: chiunque passerà per Babilonia, rimarrà sbigottito, e insulterà a tutte le sue piaghe.Of the wrath of our Lord it shal not be inhabited, but shal be brought wholly into desolation: euerie one that shal passe by Babylon, shal be astonied, and shal hisse vpon al the plagues thereof.Ab ira Domini non habitabitur, / sed redigetur tota in solitudinem: / omnis qui transibit per Babylonem stupebit, / et sibilabit super universis plagis ejus. 14Prepare yourselves against Babylon round about, all you that bend the bow: fight against her, spare not arrows: because she hath sinned against the Lord.Preparatevi d'ogni parte contro Babilonia, voi tutti, che siete usi a tendere l'arco, assalitela, non risparmiate le frecce; perocché ella ha peccato contro il Signore.Be prepared against Babylon round about al ye that bend bow; ouerthrow her, spare not arrowes: because she hath sinned to our Lord.Præparamini contra Babylonem per circuitum, / omnes qui tenditis arcum: / debellate eam, non parcatis jaculis, / quia Domino peccavit. 15Shout against her, she hath every where given her hand, her foundations are fallen, her walls are thrown down, for it is the vengeance of the Lord. Take vengeance upon her: as she hath done, so do to her.Alzate le grida contro di lei: d'ogni parte ella tende le mani: le sue fondamenta sono cadute, le sue mura sono atterrate, perchè così porta la vendetta del Signore; prendetevi vendetta di lei: come fece ella, fatele voi.Crie against her, she hath geuen the hand euerie where, her foundations are fallen, her walles are destroyed, because it is the vengeance of our Lord. Take vengeance of her: as she hath done, so doe to her.Clamate adversus eam, / ubique dedit manum: / ceciderunt fundamenta ejus, / destructi sunt muri ejus, / quoniam ultio Domini est: / ultionem accipite de ea: / sicut fecit, facite ei. 16Destroy the sower out of Babylon, and him that holdeth the sickle in the time of harvest: for fear of the sword of the dove every man shall return to his people, and every one shall flee to his own land.Sterminate da Babilonia colui, che semina, e colui che maneggia la falce al tempo della mietitura: al lampeggiar della spada della colomba torneran tutti al suo popolo, e ciascheduno si fuggirà al proprio paese.Destroy the sower out of Babylon, and him that holdeth the sickle in the haruest time: at the face of the sword of the doue euerie man shal returne to his people, and euerie one shal slee to his owne land.Disperdite satorem de Babylone, / et tenentem falcem in tempore messis: / a facie gladii columbæ / unusquisque ad populum suum convertetur, / et singuli ad terram suam fugient.
17Israel is a scattered flock, the lions have driven him away: first the king of Assyria devoured him: and last this Nabuchodonosor king of Babylon hath broken his bones.Israele è un gregge disperso: i lioni lo hanno sbandato: il primo a divorarlo fu il re di Assur: quest'ultimo, Nabucodonosor re di Babilonia lo ha disossato.Israel is a flock dispersed, lyons haue cast him out: first the king of Assur did eate him: last this Nabuchodonosor the king of Babylon hath spoyled his bonesGrex dispersus Israël: / leones ejecerunt eum. / Primus comedit eum rex Assur: / iste novissimus exossavit eum / Nabuchodonosor rex Babylonis. 18Therefore thus saith the Lord of hosts the God of Israel: Behold I will visit the king of Babylon and his land, as I have visited the king of Assyria.Per questo il Signore degli eserciti, il Dio d'Israele parla così: Ecco che io visiterò il re di Babilonia, e la sua terra, come visitai il re di Assur;Therefore thus saith the Lord of hostes the God of Israel: Behold I wil visite the king of Babylon and his land, as I haue visited the king of Assur:Propterea hæc dicit Dominus exercituum, Deus Israël: / Ecce ego visitabo regem Babylonis et terram ejus, / sicut visitavi regem Assur: 19And I will bring Israel again to his habitation: and he shall feed on Carmel, and Bason, and his soul shall be satisfied in mount Ephraim, and Galaad.E ricondurrò Israele all'antica sua stanza, e pascolerà sul Carmelo, e in Basan, e i colli di Efraim, e di Galaad sazieranno le loro brame.and I wil bring Israel againe to his habitation: and Carmel shal be fed, and Basan, and in mount Ephraim, and Galaad his soule shal be filled.et reducam Israël ad habitaculum suum: / et pascetur Carmelum et Basan, / et in monte Ephraim et Galaad saturabitur anima ejus. 20In those days, and at that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none: and the sin of Juda, and there shall none be found: for I will be merciful to them, whom I shall leave.In que' giorni, e in quel tempo, dice il Signore, si farà ricerca dell'iniquità d'Israele, e questa più non sarà: e del peccato di Giuda, e questo non troverassi; perch'io agli avanzi di lui farò misericordia.In those daies, and in that time, saith our Lord, the iniquitie of Israel shal be sought, and it shal not be: and the sinne of Iuda, and it shal not be found: because I wil be propicious to them, whom I shal leaue.In diebus illis, et in tempore illo, ait Dominus, / quæretur iniquitas Israël, et non erit, / et peccatum Juda, et non invenietur: / quoniam propitius ero eis quos reliquero.
21Go up against the land of the rulers, and punish the inhabitants thereof, waste, and destroy all behind them, saith the Lord: and do according to all that I have commanded thee.Muovi contro la terra dei dominatori, e punisci gli abitatori suoi, e devasta, e uccidi que', che van dietro a loro, dice il Signore, e fa secondo tutti gli ordini, che io ti ho dati.Ascend vpon the land of them that rule, and visite vpon the inhabitants thereof, destroy, and kil the thinges that are behind them, saith our Lord: and doe according to al thinges that I haue commanded thee.Super terram dominantium ascende, / et super habitatores ejus visita: / dissipa, et interfice quæ post eos sunt, ait Dominus, / et fac juxta omnia quæ præcepi tibi. 22A noise of war in the land, and a great destruction.Romor di battaglia sopra la terra, e sterminio grande.A voice of battel in the land, and great destruction.Vox belli in terra, et contritio magna. 23How is the hammer of the whole earth broken, and destroyed! how is Babylon turned into a desert among the nations!Come mai è stato spezzato, e stritolato il martello di tutta quanta la terra? Come mai Babilonia è tralle nazioni un deserto?How is the hammer of the whole earth broken, and destroyed? how is Babylon turned into a desert among the nations?Quomodo confractus est et contritus malleus universæ terræ ? / quomodo versa est in desertum Babylon in gentibus ? 24I have caused thee to fall into a snare, and thou art taken, O Babylon, and thou wast not aware of it: thou art found and caught, because thou hast provoked the Lord.Io ti ho colta al laccio, e se' stata presa senza saperlo, o Babilonia: tu se' stata scoperta, e fermata, perchè facesti guerra al Signore.I haue snared thee, and thou art taken Babylon, and thou knewest it not: thou art found & apprehended, because thou hast prouoked our Lord.Illaqueavi te, et capta es, Babylon, / et nesciebas: / inventa es et apprehensa, / quoniam Dominum provocasti. 25The Lord hath opened his armoury, and hath brought forth the weapons of his wrath: for the Lord the God of hosts hath a work to be done in the land of the Chaldeans.Il Signore ha aperto il suo tesoro, e ne ha tratti fuora gli strumenti dell'ira sua, perchè il Signore Dio degli eserciti ne ha bisogno per la terra de' Caldei.Our Lord hath opened his treasure, and brought forth the vessels of his wrath: because the Lord the God of hostes hath a worke in the land of the Chaldees.Aperuit Dominus thesaurum suum, / et protulit vasa iræ suæ, / quoniam opus est Domino Deo exercituum, / in terra Chaldæorum.
26Come ye against her from the uttermost borders: open that they may go forth that shall tread her down: take the stones out of the way, and make heaps, and destroy her: and let nothing of her be left.Muovetevi contro di lei dalle ultime regioni: fate largo, affinchè passino que', che debbono conculcarla; togliete dalla strada le pietre, e fatene mucchi. Fate macello di lei, fin che nulla vi resti.Come ye vnto her from the vttermost borders, open that they may goe forth that shal tread her downe: take the stones out of the way, and bring it into heapes, and kil her: neither let there be anie thing left.Venite ad eam ab extremis finibus; / aperite ut exeant qui conculcent eam: / tollite de via lapides, et redigite in acervos: / et interficite eam, nec sit quidquam reliquum. 27Destroy all her valiant men, let them go down to the slaughter: woe to them, for their day is come, the time of their visitation.Sterminate tutti i suoi guerrieri, siano strascinati al macello: guai a loro; perocché il loro dì è venuto, il tempo, in cui saran visitati.Destroy al her valiants, let them descend into slaughter: woe vnto them, because their day is come, the time of their visitation.Dissipate universos fortes ejus: / descendant in occisionem: / væ eis, quia venit dies eorum, / tempus visitationis eorum ! 28The voice of them that flee, and of them that have escaped out of the land of Babylon: to declare in Sion the revenge of the Lord our God, the revenge of his temple.Voce di que', che fuggono, e di quegli, che si sono salvati dalla terra di Babilonia, affin di portare a Sionne la nuova della vendetta del Signore nostro Dio, vendetta del suo tempio.A voice of them that flee, and of them, that haue escaped out of the land of Babylon: to tel in Sion the reuenge of the Lord our God, the reuenge of his temple.Vox fugientium, / et eorum qui evaserunt de terra Babylonis, / ut annuntient in Sion ultionem Domini Dei nostri, / ultionem templi ejus. 29Declare to many against Babylon, to all that bend the bow: stand together against her round about, and let none escape; pay her according to her work: according to all that she hath done, do ye to her: for she hath lifted up herself against the Lord, against the Holy One of Israel.Dite alla moltitudine, a tutti quelli, che tendon arco: Fermatevi di contro a lei tutt'all'intorno, affinchè non ne scappi nissuno: rendete a lei secondo le opere sue; fate a lei secondo tutto quel, ch'ella ha fatto: perocché ella si è inalberata contro il Signore, contro il Santo d'Israele.Declare ye against Babylon to verie manie, to al that bend bow: stand together against her round about, and let none escape: repay her according to her worke: according to al thinges, that she hath done, doe ye to her: because she is erected against our Lord, against the holie one of Israel.Annuntiate in Babylonem plurimis, / omnibus qui tendunt arcum: / consistite adversus eam per gyrum, / et nullus evadat: / reddite ei secundum opus suum: / juxta omnia quæ fecit, facite illi, / quia contra Dominum erecta est, / adversum Sanctum Israël.
30Therefore shall her young men fall in her streets: and all her men of war shall hold their peace in that day, saith the Lord.Per questo cadrà la sua gioventù nelle sue piazze, e tutti i suoi guerrieri saran senza fiato in quel giorno, dice il Signore.Therefore shal her yongmen fal in her streetes: and al her men of warre shal hold their peace in that day, saith our Lord.Idcirco cadent juvenes ejus in plateis ejus, / et omnes viri bellatores ejus conticescent in die illa, / ait Dominus. 31Behold I come against thee, O proud one, saith the Lord the God of hosts: for thy day is come, the time of thy visitation.Eccomi a te, o superbo, dice il Signore Dio degli eserciti; perocché è venuto il tuo giorno, il tempo, in cui sarai visitato.Behold I to thee thou prowd one, saith our Lord the God of hostes: because thy day is come, the time of thy visitation.Ecce ego ad te, superbe ! / dicit Dominus Deus exercituum: / quia venit dies tuus, / tempus visitationis tuæ. 32And the proud one shall fall, he shall fall down, and there shall be none to lift him up: and I will kindle a fire in his cities, and it shall devour all round about him.E caderà il superbo, e precipiterà, né saravvi chi lo rialzi; e appiccherò il fuoco alle sue città, il quale divorerà tutte le cose all'intorno.And the prowd shal fal, and tumble downe, and there shal be none to raise him vp: and I wil kindle a fire in his cities, and it shal deuoure al thinges round about him.Et cadet superbus, et corruet, / et non erit qui suscitet eum: / et succendam ignem in urbibus ejus, / et devorabit omnia in circuitu ejus. 33Thus saith the Lord of hosts: The children of Israel, and the children of Juda are oppressed together: all that have taken them captives, hold them fast, they will not let them go.Queste cose dice il Signore degli eserciti: I figliuoli d'Israele, e insieme i figliuoli di Giuda soffrono oppressione: tutti coloro, che li fecero prigionieri, li ritengono, non voglion lasciarli andare.Thus saith the Lord of hostes: The children of Israel, and the children of Iuda fusteyne calumnie together: al that haue taken them, hold them, they wil not let them goe.Hæc dicit Dominus exercituum: / Calumniam sustinent filii Israël, / et filii Juda simul: / omnes qui ceperunt eos, tenent: / nolunt dimittere eos. 34Their redeemer is strong, the Lord of hosts is his name: he will defend their cause in judgment, to terrify the land, and to disquiet the inhabitants of Babylon.Il forte lor Redentore, il cui nome si è Signor degli eserciti, sosterrà in giudizio la loro causa, e metterà in ispavento la terra, e scuoterà gli abitatori di Babilonia.Their strong redeemer, the Lord of hostes is his name, in iudgement wil defend their cause, to terrifie the land, and to stirre vp the inhabitantes of Babylon.Redemptor eorum fortis, / Dominus exercituum nomen ejus: / judicio defendet causam eorum, / ut exterreat terram, / et commoveat habitatores Babylonis.
35A sword is upon the Chaldeans, saith the Lord, and upon the inhabitants of Babylon, and upon her princes, and upon her wise men.La spada contro i Caldei, dice il Signore, e contro gli abitanti di Babilonia, e contro i suoi principi, e contro de' suoi sapienti.The sword to the Chaldees, saith our Lord, and to the inhabitants of Babylon, and to her princes, and to her wise men.Gladius ad Chaldæos, ait Dominus, / et ad habitatores Babylonis, / et ad principes, et ad sapientes ejus. 36A sword upon her diviners, and they shall be foolish: a sword upon her valiant ones, and they shall be dismayed.La spada contro i suoi indovini, i quali saranno stolti: la spada contro i suoi campioni, che tremeranno.The sword to her diuiners, who shal be foolish: the sword to her valiants, who shal be afraid.Gladius ad divinos ejus, qui stulti erunt: / gladius ad fortes illius, qui timebunt. 37A sword upon their horses, and upon their chariots, and upon all the people that are in the midst of her: and they shall become as women: a sword upon her treasures, and they shall be made a spoil.La spada contro i suoi cavalli, e contro i suoi cocchi, e contro tutto il popolo, che ella contiene, e saran come femmine: la spada contro i suoi tesori, che saran saccheggiati.The sword to his horses, and to his chariots, and to al the common people, that is in the middes of her: and they shal be as wemen: the sword to her treasures, which shal be spoyled.Gladius ad equos ejus, et ad currus ejus, / et ad omne vulgus quod est in medio ejus: / et erunt quasi mulieres: / gladius ad thesauros ejus, qui diripientur. 38A drought upon her waters, and they shall be dried up: because it is a land of idols, and they glory in monstrous things.Le sue acque si seccheranno, e si asciugheranno: perchè questa è terra de' simulacri, e si gloriano de' loro mostri.There shal be drought vpon her waters, and they shal be dryed vp: because it is a land of sculptiles, and they glorie in monstrous thinges.Siccitas super aquas ejus erit, et arescent, / quia terra sculptilium est, et in portentis gloriantur. 39Therefore shall dragons dwell there with the fig fauns: and ostriches shall dwell therein, and it shall be no more inhabited for ever, neither shall it be built up from generation to generation.Per questo la abiteranno i dragoni, e i fauni, che mangian fichi salvatici, e la abiteranno gli struzzoli: ed ella non sarà ripopolata in eterno, né sarà rifabbricata per generazioni, e generazioni.Therefore shal the dragons dwel with the foolish murderers: and the ostriches shal dwel in it: and it shal no more be inhabited for euer, neither shal it be built euen to generation and generation.Propterea habitabunt dracones cum faunis ficariis, / et habitabunt in ea struthiones: / et non inhabitabitur ultra usque in sempiternum, / nec exstruetur usque ad generationem et generationem.
40As the Lord overthrew Sodom and Gomorrha, and their neighbour cities, saith the Lord: no man shall dwell there, neither shall the son of man inhabit it.Nella stessa guisa, che il Signore distrusse Sodoma, e Gomorra, e le sue vicine, dice il Signore; così uomo non avrà quivi sua stanza, né figliuolo di uomo vi dimorerà.As our Lord ouerthrew Sodom and Gomorrha, and the neighbours thereof, saith our Lord: there shal no man dwel there, and sonne of man shal not inhabite it.Sicut subvertit Dominus Sodomam et Gomorrham, / et vicinas ejus, ait Dominus, / non habitabit ibi vir, / et non incolet eam filius hominis. 41Behold a people cometh from the north, and a great nation, and many kings shall rise from the ends of the earth.Ecco che un popolo, ed una nazione grande vien da settentrione, e molti regi si muoveranno dalle estremità della terra.Behold a people cometh from the North, and a great nation, and manie kinges shal rise from the endes of the earth.Ecce populus venit ab aquilone, / et gens magna, et reges multi / consurgent a finibus terræ. 42They shall take the bow and the shield: they are cruel and unmerciful: their voice shall roar like the sea, and they shall ride upon horses: like a man prepared for battle against thee, O daughter of Babylon.Ei daran di piglio all'arco, e allo scudo: sono crudeli, e senza misericordia: le loro voci come un mar, che fa strepito, e saliranno su' loro cavalli come un sol uomo preparato a combatter contro di te, o figliuola di Babilonia.They shal take bow and shield: they are cruel and vnmerciful: their voice shal sound as the sea, and they shal mount vpon horses: as a man prepared to battel against thee ô daughter of Babylon.Arcum et scutum apprehendent: / crudeles sunt, et immisericordes: / vox eorum quasi mare sonabit, / et super equos ascendent, / sicut vir paratus ad prælium contra te, filia Babylon. 43The king of Babylon hath heard the report of them, and his hands are grown feeble: anguish hath taken hold of him, pangs as a woman in labour.Ne ha udito la fama il re di Babilonia, ed è mancato il vigore nelle sue braccia: è oppresso di affanno, e di dolore come donna, che partorisce.The king of Babylon hath heard the fame of them, and his handes are dissolued: anguish hath caught him, sorow as a woman in trauel.Audivit rex Babylonis famam eorum, / et dissolutæ sunt manus ejus: / angustia apprehendit eum, / dolor quasi parturientem. 44Behold he shall come up like a lion from the swelling of the Jordan to 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 bear up against me? and who is that shepherd that can withstand my countenance?Ecco uno, che quasi lione dal gonfio Giordano va sopra alla beltà robusta; perocché io farò, che egli a lei corra subitamente; e quai saranno i forti, che io porrò a difesa di lei? imperocché chi è simile a me? E chi a me si opporrà? E qual è quel 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 est enim similis mei ? / et quis sustinebit me ? / et quis est iste pastor, qui resistat vultui meo ?
45Therefore hear ye the counsel of the Lord, which he hath taken against Babylon: and his thoughts which he hath thought against the land of the Chaldeans: surely the little ones of the flocks shall pull them down, of a truth their habitation shall be destroyed with them.Udite adunque il disegno, che il Signore ha formato nella sua mente contro di Babilonia, e quello, che egli ha risoluto intorno alla terra de' Caldei: Io giuro, che i più deboli dell'esercito li getteranno per terra, io giuro, che saran distrutte con essi le loro abitazioni.Therefore heare ye the counsel of our Lord, which he hath conceiued in his minde against Babylon: and his cogitations, which he hath thought vpon the land of the Chaldees: Vnles the litle ones of the flockes shal plucke them downe, vnles their habitation shal be destroyed with them.Propterea audite consilium Domini / quod mente concepit adversum Babylonem, / et cogitationes ejus / quas cogitavit super terram Chaldæorum: / nisi detraxerint eos parvuli gregum, / nisi dissipatum fuerit cum ipsis habitaculum eorum. 46At the noise of the taking of Babylon the earth is moved, and the cry is heard amongst the nations.All'annunzio della cattività di Babilonia si è smossa la terra, e le strida si sono udite tralle nazioni.At the voice of the captiuitie of Babylon the earth is moued, and the crie is heard amongst the Nations.A voce captivitatis Babylonis commota est terra, / et clamor inter gentes auditus est.
50:1
Year of the World 3409, Year before Christ 595.
Calmet
Prophet. He had spoken against them in the fourth year of Joachim, and now is more explicit in the fourth of Sedecias, (chap. 51:60.) sending his predictions to be read, and then thrown into the Euphrates. The fall of Babylon was gradual. It was in consequence of her pride and cruelty, ver. 11, 17, 23, 29., and Isaias 47:6. (Calmet)
Worthington
It had shewn the greatest enmity to the Jews, and was at last overthrown by the Medes and Persians. (Worthington)
50:2
Calmet
Declare. This is grand. Let all the captives publish these tidings. (Calmet)
Challoner
Bel, etc. Bel and Merodach were worshipped for gods by the men of Babylon. (Challoner)
Calmet
Merodach might be an ancient king deified. (Calmet)
Worthington
These greatest of their idols could neither save the people nor themselves. (Worthington)
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A nation, etc., viz., the Medes, (Challoner) under Darius, (Daniel 5:31.; Theodoret; Grotius) or rather under Cyrus, who came upon Babylon from the north, after conquering Asia; though he was born to the east of that city, Isaias 61:2, 25. He was a Mede by his mother, and ruler of that nation. He gave liberty to the Jews, as the prophet inculcates ten times.
Desolate. Herodotus, Xenophon, etc., say not that Cyrus demolished any part of the city; but Berosus informs us that he took it without opposition, and levelled the outer walls. Hystaspes did more damage. (Herodotus 3:150.)
50:4
Calmet
Weeping for joy and compunction. Israel returns, as well as Juda. (Calmet)
50:5
Covenant. They renewed the old one under Nehemias, and never publicly broke it, as they had done. Yet the covenant of Christ is more properly meant.
50:6
Haydock
Shepherds; kings, (Calmet) and false prophets. (Haydock)
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Not sinned: the Jews were such notorious offenders. But in what had they injured the Chaldeans?
Beauty. Hebrew, "dwelling or fold."
50:8
Kids; rams. This comparison was not ignoble. Go boldly out of the city, before it be besieged.
50:9
Calmet
Nations. Cyrus had Armenians, etc., in his army. (Calmet)
Thence, by the bed of the Euphrates, the waters of which were mostly let out into the marshes. Thus the city was taken, while the people were feasting. (Herodotus 1:191.)
Calmet
Aristotle (Pol. 3:3.) says, three days passed before all the citizens were apprised of its fate, it was so extensive: but this is incredible. If we follow the account of Berosus, Cyrus routed Nabonides, who fled to Borsippe, while he took Babylon and demolished the outer walls. (Josephus, contra Apion i.) (Calmet)
Worthington
North, with respect to Babylon. (Worthington)
Calmet
The Persians lay rather to the south, and to the east of Palestine, (Haydock) if our maps be accurate. (Calmet)
50:11
Haydock
Bulls. You have rioted in Juda, and treated my people cruelly. (Haydock)
50:12
Calmet
Dust, like a suppliant, Isaias 47:1. (Calmet)
Haydock
Dry. The country shall be equally unfruitful. The waters of the Euphrates being let off, gave a passage to the enemy, ver. 9. (Haydock)
Calmet
Babylon soon lost its splendour. (Calmet)
Pliny
Vologeses completed its ruin. (Pliny, [Natural History?] 6:26.)
Haydock
It ceased to be the metropolis or mother city. (Haydock)
Worthington
The whole country was laid waste. (Worthington)
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Hand, to form leagues; or she faints, (Septuagint) and submits, Lamentations 5:6.
50:16
Calmet
Harvest. Such were usually unmolested. (Calmet)
Curt. v
Babylon was so large, that people sowed corn within the walls. (Curt. v.)
Pliny
The environs were well cultivated. (Pliny, [Natural History?] 18:17.)
Dove, or the destroyer; for the Hebrew word signifies either the one or the other. (Challoner) (Chap. 25:38., and 46:16.)
Haydock
Literally, "from before the sword of the dove." The power of Babylon is no more. (Haydock)
Worthington
The king is compared to a dove, for his swiftness; or God is meek, though terrible. (Worthington)
Calmet
Land. The other nations were set free as well as the Jews. (Calmet)
50:17
Haydock
Bones. He completely ruined the nation, which the Assyrians had left. (Haydock)
Worthington
They led the ten tribes away, and the Chaldeans took the rest, 4 Kings xviii., and xxv. (Worthington)
50:18
Assyria. This monarchy was subdued by Nabopolasser.
50:19
Israel; the ten tribes, whose country is specified.
50:20
None. Idolatry shall not be re-established.
50:21
Rulers: the most potent empire of Babylon.
All. Hebrew, "anathematize them and their posterity."
50:23
Hammer. The violent injustice of the Chaldeans is thus entitled.
50:24
Aware. Men seemed to rise out of the earth, ver. 9.
50:25
Armoury. Fire and war are the Lord's weapons, Job 38:22.
Work: punishment, Jeremias 48:10.
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That. Hebrew, "her granaries; trample on her as on heaps of corn, destroy," etc. He alludes to the custom of oxen trampling out the corn, Jeremias 51:33.
50:28
Voice. I hear the captives proclaiming this at their return.
50:30
Haydock
Peace, in the grave; (Calmet) or shall submit quietly, 1 Machabees 1:3. (Haydock)
50:31
Calmet
Proud. So the Chaldeans are often styled in the Psalms. (Calmet)
Calmet
The prophet addresses Nabuchodonosor, or rather Baltassar, (Menochius) under whom the city was taken, (Josephus, etc.) by Darius and Cyrus. He may be the Nabonides of Berosus, the question is so much perplexed. Yet "we are convinced that Darius reigned at Babylon before Cyrus, and took the city after the death of Baltassar." (Calmet)
Haydock
Most commentators are of a different opinion. (Haydock)
50:33
Calmet
Israel. Samaria had been destroyed forty-four years before the fourth of Joakim, from which period many of Juda had been captives seventy years, till Cyrus became their deliverer, and chastised the Chaldeans. (Calmet)
Worthington
Both kingdoms had been oppressed by a strong hand, till a stronger, even God himself, delivered them. (Worthington)
50:34
Calmet
Name. He gives victory to Cyrus. Thus the Lord directs all for the sake of his elect, and laughs at the vain projects of men. (Calmet)
50:35
Strabo xvi
Wise men. They were styled Chaldeans, and inhabited a certain part of the city, being employed in astronomical and mathematical observations. They disapproved of those who cast nativities. (Strabo xvi.)
50:36
Diviners. Hebrew, "impostors." They were nowhere more plentiful, Daniel 1:20. Fortune-tellers were consulted on every occasion. The eastern nations are still much addicted to this superstition.
50:38
Drought. Cyrus almost drained the Euphrates, Jeremias 51:42., and Isaias xxi.
Calmet
Things, fit to terrify children, Baruch 6:14. (Calmet)
Haydock
Protestants, "they are made upon their idols." (Haydock)
50:39
Challoner
Fig-fauns. Monsters of the desert, or demons in monstrous shapes; such as the ancients called fauns and satyrs: and as they imagined them to live upon wild figs, they called them fauni-ficarii, or fig-fauns. (Challoner)
Maldonat reads sicariis, "ruffians." Sixtus V and St. Jerome, (in Isaias 13:21.) have fatuis, "foolish wild men." Hebrew, "the Tsiim with the iim shall dwell there, and the daughters of the Yahana (Haydock; swans) shall there reside," or "fishermen among the rushes shall dwell," etc.
Ever. Its situation is unknown. There is still a town of the same name, but not in the same place.
50:42
Cruel. The Medes will not spare for money, ver. 3., and Isaias 13:7.
50:43
Calmet
King. Baltassar, (though he was succeeded by Darius) or Nabonides, ver. 31. (Calmet)
50:44
Haydock
And beautiful. Hebrew, "habitation." (Haydock)
Calmet
He will rush into the fold, Jeremias 49:19. (Calmet)
Worthington
The king of Babylon had ruined many. Others shall destroy him, rushing on like the Jordan. (Worthington)
50:2
Bel, etc.... Bel and Merodach were worshipped for gods by the men of Babylon.
50:3
A nation, etc.... Viz., the Medes.
50:16
The dove.... Or the destroyer; for the Hebrew word signifies either the one or the other.
50:39
Fig fauns.... Monsters of the desert, or demons in monstrous shapes: such as the ancients called fauns and satyrs; and as they imagined them to live upon wild figs, they called them fauni ficarii or fig fauns.
50:1
Babylonians and other Chaldees the greatest enimies of the Iewes were at last ouerthrowne by the Medes and Persians.
Concordance Isa. 13. & 21.
50:2
Bel and Merodoch greatest idols of the Chaldees could neither saue their •hen•s nor them selues.
50:4
The Iewes Returning from captiuirie wept for ioy; as Ioseph did seing his bretheren. Gen. 42. 43. & 45.
50:9
The Medes and Persians dwelling on the North to Babylon ouerthrew al Chaldea.
50:12
The whole countrie of Chaldea is made a praye to the spoylers.
50:16
God resembled to a doue in meeknes, is seuere when he punisheth enormious sinners, ch. 25. v 38 & 46. v. 16. Or, the king of Babylon is resembled to a doue for his swiftnes.
50:17
The Assirians ledde the tenne tribes into captiuitie. 4. Reg. 18. and the Chaldees the two tribes. 4. Reg. 25.
50:33
Al the Iewes of both kingdomes being holden captiues in strong handes.
50:34
VVere redemed by a stronger arme, by God him self.
50:40
Concordance Gen. 19.
50:44
As the king of Babylon like a lion destroyed and deuoured others: so at last others destroyed him, and al his forces, cōming sodenly vpon him.
As when •o•d•• swelling ouerfloweth the land.
Concordance Iob. 4•.
50:46
Concordance Apoc. 16.
50:17
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.16
… For the first beast was the kingdom of Babylon, which was like a lion. For thus Jeremiah wrote saying:— Israel is a wandering sheep. The lions caused them to wander. First the king of Assyria devoured him. And this last was stronger than he, Nebuchadnezzar king of Babylon .
50:23
St Jerome † AD 420 The Letters of St. Jerome 107.6
… If you take precautions to save your daughter from the bite of a viper, why are you not equally careful to shield her from “the hammer of the whole earth”?
50:31
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 27
I. I am to speak against persons who pride themselves on their eloquence; so, to begin with a text of Scripture, “Behold, I am against thee, O thou proud one,”
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St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.1.4
… The course of prophetic speech avoids neither the Giants nor the Valley of the Titans, and Isaiah spake of sirens and the daughters of ostriches. Jeremiah also hath prophesied concerning Babylon, that the daughters of sirens shall dwell therein,
50:2
2. Announce among the nations. These are the words of the Prophet commanding that among all nations they announce the destruction of Babylon, because she herself had imposed the yoke of servitude upon almost all nations, so that they might now receive the most joyful news of recovered freedom from this yoke shaken off. Lift up a standard, that is a banner, so that peoples might be gathered to it for battle to the destruction of Babylon; thus Sanchez: or rather as a sign of her destruction, and of victory obtained over her, so that all nations oppressed by her might celebrate festive days, and a triumph over the extinguished tyranny of the Chaldeans, and over recovered freedom. Whence follows: "Babylon is taken," the dominatrix of nations, the hammer of the world, the monarch of all; lo, a triumph. Sanchez adds that by standard can be understood boundary stones, or the gods Termini, which were erected at the boundaries of fields, so that they might distinguish them from the fields of others, such as many we see here in Rome as indices of ancient paganism, as if to say: O Jews! now that Babylon is taken, overturn the titles and standards which the Chaldeans set up in Judea, as if they were her masters and lords; and restore yours in their place. For now, the yoke of the Chaldeans shaken off, Judea will be restored to you, as if to your ancestral masters and lords. The Prophet therefore here in spirit foreseeing future things, introduces them here as if already done and past; for when Babylon was still to be taken, he says: "It is taken;" and he introduces nations exulting and rejoicing over her capture, thus: Bel is confounded (that is, shall certainly be confounded), Merodach is conquered (shall be conquered). These are two gods and idols of the Babylonians. Thus Rabanus and Vatablus. Note: Bel, or Belus, was Nimrod the first king and tyrant in the world, and founder of the Babylonian empire, as I said in Genesis X, 8. His son Ninus numbered him among the gods; whence idols are called throughout Scripture Bel, Baal, Baalim: for the first Babylonians, then the Phoenicians and Jews, then the Carthaginians worshipped Bel or Belum. Merodach was the son of Baladan, who first, as the empire of the Assyrians was declining, restored the Babylonian empire, and therefore seems to have been numbered among the gods, just as Saturn, Jupiter, Hercules and other first princes of nations were numbered among the gods by them. Secondly, by Merodach can be understood with Theodoret, Hugh and Lyran, Belshazzar: for he was properly conquered and slain by Cyrus, and he was called Evil-Merodach, as I said in Daniel cap. V, 1. For just as from the first Pharaoh the other kings of Egypt were called Pharaohs, from Caesar Caesars, from Seleucus the kings of Asia were called Seleucids: so from the first Merodach his successors, the kings of Babylon were called Merodach. Bel is therefore confounded; because he could not aid his worshippers the Babylonians against Cyrus, and he was stripped of them, indeed he was led captive with them into Persia: "Merodach is conquered," whether god or Belshazzar.
50:3
3. A nation from the north. For the Medes and Persians, who are to the east of Babylon, called together northern nations, namely Armenians, Hyrcanians, Sacae, Cadusians and others against Babylon, so that they might remove the common Chaldean tyrant. Add that Media inclines somewhat toward the north of Babylon. He calls them rather northern rather than eastern: because the north was inauspicious and hostile to the Jews, and equally horrible, from the fact that from the north, namely from Chaldea, they had first heard a sharp scourge aimed at them, then truly experienced it. That voice of Jeremiah cap. I clung to their ears and mind: "From the north shall all evil be opened upon all the inhabitants of the earth." Therefore the north was to them a proverb, so that, when they wished to signify a great disaster or evil, they named the north. The sense therefore is, as if to say: You, O Jews! had your north, namely the Chaldeans; know that they too shall have their north, namely the Persians and Medes, and nations confederated with them. Thus Sanchez. They are moved, shall be moved, that is shall be scattered. And they went, that is shall flee, or shall go into captivity.
50:4
4. The sons of Israel shall come, they and the sons of Judah together. Note: Cyrus and afterwards Artaxerxes gave not only two, but also ten tribes the faculty of returning: many therefore of them from Media and neighboring Assyria (for the victor and monarch Cyrus now occupied both) returned, and joined themselves to Judah and Ezra under one head, as if one commonwealth. Whence all were called Jews, not Samaritans, Reubenites, Gadites, etc. Josephus hints at this in XI Antiq. V, and it is gathered from Isaiah XLI, 24, and other places, in which God promises that he will bring both Israel and Judah back from captivity. Shall come. In Hebrew nilchu, shall join themselves, shall unite themselves. Weeping for joy over the return from Babylon in the time of Cyrus; secondly and more, as if to say: The faithful in the time of Christ, of whom Cyrus was a type, shall weep for joy, returning from the captivity of the devil.
50:5
5. In Sion they shall ask the way, saying: What is the way into Judaea, into Jerusalem? mystically, into the Church. Hither their faces, namely they shall look directly and strive. They shall come, and shall be joined. In Hebrew nilvu, that is, they shall be coupled together, shall be glued together, and shall adhere inseparably to the Lord, and to His people by an everlasting covenant, which namely shall endure always, that is, so long as Judaism and the commonwealth of the Jews shall endure; secondly and properly, this everlasting covenant is the Evangelical covenant, which Christ sanctified with His faithful.
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6. The lost flock (as if to say, Israel wandered through the mountains like sheep, because) the pastors, (that is, the kings,) led them astray (while they) caused them to wander in the mountains (to worship their idols, to wander, I say, from one mountain and idol to another; hence) they forgot their resting place, that is, the temple, in which they were accustomed to rest. Thus Theodoret and Rabanus. Secondly, the Chaldean, Vatable and Maldonatus, explain it of the punishment of exile and captivity, as if to say, My people, seduced by kings and false prophets, sinned; hence without a shepherd, without a king, without a priest, it wanders in captivity: and from mountain to mountain it was led, until it came to Babylon; where, wandering in exile for a long time, it almost forgot its resting place, that is, its native land: for poverty, servitude, the hardships which it suffered for so many years in Babylon, so oppress it, that they have driven from it the memory of its fertile, joyful and happy homeland. Hence he said in the preceding verse: "In Sion they shall ask the way." Hence the second sense follows from the first: for it was the effect and punishment of the first. (1) roim, pastors, in this place are not only kings, but also priests and prophets, whose duty it was to lead the people rightly, to keep them in the true worship of God.... Mountains are dangerous for sheep, if they are entangled in brushwood, through which they cannot find a path. Reference is made to the superstitious and impious worship which was accustomed to be exercised especially in the mountains. (Rosenmuller.) (2) St. Jerome thought neve, of the same signification as the name (neve menwe)... J. D. Michaelis approves the Greek Alexandrian interpretation of the words neve tsedeq, nomèn dikaiosynès, pasture of righteousness, which interpretation pleases us all the more, because it persists in the similitude of cattle, verse 6.
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7. They have devoured, they have plundered them. And their enemies (of the Jews) said: We have not sinned in plundering the Jews, nay we thought we were rendering obedience to God, by destroying a nation so impious, which has sinned so against the Lord so holy and just; and therefore by Him it seems to be exposed to prey of all, and given over to plunder and spoil. For thus soldiers do not sin, when they take and plunder a hostile city given over to prey by their commander. Whence it follows: "Because they have sinned against the Lord." The Ornament of Justice. Thus he calls God, first, because He had adorned His people with justice before they sinned; secondly, because the ornament was of the people on account of the laws of justice, which He had given them and by which He governed them; thirdly, because He adorned and rewarded His justice and piety with many benefits. It can secondly be rendered, the dwelling-place of justice, that is, in which, when they were just, they trusted, and from which, as from a dwelling-place, they were protected, saying: "He that dwelleth in the aid of the Most High, shall abide under the protection of the God of heaven." Whence the Chaldean renders it: They sinned by departing from God, the dwelling-place of justice and truth. And the expectation (that is, the hope) of the fathers, in whom the fathers hoped, namely in the Lord God, they sinned: for He is the expectation of Israel, chapter XIV, 8. See what is said there, lest we repeat the same things in vain, and with loss of paper and time.
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8. Be ye as kids before the flock. Let no one of you in the return from Babylon into Judaea seek to hold the first place, nay let each one strive to be first in the line of those returning: just as kids, that is, he-goats of mature age and strength (for these are signified by the Hebrew attudim) generously and hastily, even over steep cliffs, mountains and rocks, are accustomed to precede the flock, and to leap before it; for you shall return joyfully and securely, even if some difficult things are to be overcome. Whence the Chaldean renders it: Be ye as princes at the head of the people, as if to say, Hitherto like a flock without a leader you have wandered, now appoint for yourselves princes, who may go before the people, and return to your fold. Otherwise Theodoret, as if to say, Be ye superior to the Babylonians, just as rams or he-goats are superior to sheep. Others explain it, as if to say, Return, O Jews! from Babylon cheerful and eager, like kids leaping before in joy, according to that saying of the Poet: And wanton kids Exult in flowers. And indeed the Prophet looks to this as well. Tropologically Hugo says: Kids, he says, are the penitent, who flee Babylon, that is, the confusion of vices, and its vicinity and occasions, according to that passage in the Apocalypse XVIII, 4: "Go out from her, my people, that you be not partakers of her sins, and that you receive not of her plagues."
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9. From that place in which Cyrus first pitched his camp, Babylon will be captured as if by the first conflict and assault. Thus Vatablus. It signifies that Cyrus will not change his camp, will not summon new forces, but by his first camp will quickly and easily take Babylon. Hugo and Dionysius wrongly read "in the day"; for in Hebrew it is משם misscam, that is, "from there": nor was Babylon captured by day, but by night, Daniel, cap. V, 30. His arrow (that is, of them, namely of the nations, will be) as of a mighty man, a slayer. In Hebrew משכיל maskil, that is, one who bereaves; or, as the Septuagint and Vatablus, prudent (for maskil by schin signifies to bereave, by sin to understand), that is, skilled in shooting. Who is this mystically? surely a preacher, who, full of the Spirit of God, hurls fiery words to the heart, so that the heart of the Babylonians, that is, of sinners, may be pierced, so that his words may be like arrows of a mighty man, sharp in the hearts of the enemies of Christ, so that he may slay them to Christ, indeed raise them up alive again. Literally, to the Elamites, that is, the Persians, the bow and arrows are attributed in Scripture, because these were their principal weapons: whence they were most skilled in shooting, and the target or enemy whom they wished, they would pierce with a destined blow, with certainty.
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10. They shall be filled, shall be enriched with spoils, and, as it is in Hebrew, shall be satiated.
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11. Because you exult (he gives the reason for the destruction of Babylon, namely that she exulted in the destruction of the inheritance of the Lord, that is, of the Jews), and great (that is, proud, have spoken, attributing to herself victory and) because you have been poured out. It signifies their greediness in assaulting and plundering the land of the Jews, in that, as a calf rushes upon grass and devours it most greedily, and fattens itself ferociously and wantonly, and therefore lows: so they devoured Judea and the Jews. Thus Rabanus and Hugo. This is rightly said of a calf, less rightly of a bull; for a bull does not low for grass, but either for a female, or for an enemy already trampled by itself; then indeed it grows proud, and celebrates victory with a low, and thereby insults the vanquished. Whence Pagninus translates: As a heifer that feeds on shoots, and you exulted as bulls having obtained victory. And this properly signifies the Hebrew צהל tsahal, that is, to neigh, as horses of the victors neigh. Hence by catachresis it signifies the same affection and sound of joy in oxen and bulls, which they express by lowing. Thus Delrio, adage 871. So Christ says Psalm XXI, 13: "Many calves have surrounded me: fat bulls have besieged me."
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12. Your mother, Babylon, as is clear from what follows. Leveled with the dust, is completely overthrown, and made level with the ground. It is a hyperbole. She shall be last among the nations, most abject among the nations.
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13. She shall hiss, that is, shall be stupefied, or shall be mocked. See cap. preceding, vers. 17.
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15. Everywhere (namely) cry out (that) she gave her hand, that is, Babylon is conquered, and confesses herself conquered: for a soldier, when he gives his hand to an enemy, gives also his arms, and gives and subjects himself and all his to him as to a victor and lord. Thus Turnus says to Aeneas the victor, Aeneid XII: You have conquered, and the Ausonians saw the conquered stretch forth their palms: Lavinia is yours. Again, the vanquished stretches forth his hand in supplication to the victor, so that he may obtain from him life and pardon. Thus Saxo, vanquished by Charles the Fifth, dismounting from his horse, extending his hand to him, says: "Most clement Caesar, I present myself to you as vanquished, and I seek pardon." To whom Caesar: "Now you will acknowledge and call me Caesar, you who before called me Charles of Ghent." The Septuagint translates, his hands were loosed; the Chaldean, it was delivered into the hands of them, namely of the enemies. Otherwise Rabanus and Hugo, as if to say, Babylon extended her hand to lay waste all kingdoms; hence she herself shall be laid waste. (1) Gave her hand, by the gesture of those submitting themselves, and promising faith and submission, or as if offering their hands to be bound, as in Lamentations V, 6; II Paralipomenon XXX, 8, a phrase also used by the Latins. Cicero, lib. De Amicitia, cap. XXVI, at the end: "Let him give his hands and allow himself to be bound." Lactantius, Institut. lib. V, cap. I: "For they fear lest, overcome by us, they be forced to give their hand at some time." (Rosenmuller.) (2) "His walls are destroyed." This was not done when Cyrus took Babylon, who entered the city by the dried-up Euphrates, but under Darius Hystaspes, who dug up all his walls, and overturned the gates, as Herodotus testifies, lib. III, cap. CLIX. (3) Some, such as Grotius, refer this to the fact that Babylon had the extent of a region rather than a city, as Aristotle says, Polit. lib. III, cap. 11. Hence in the city there were many fields, in which it was customary to sow and reap (Pliny, Hist. natural. lib. XVIII, cap. XVII); so that the city always sufficed for itself in procuring food and could not be forced to surrender by want. (Rosenmuller.)
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16. Destroy the sower, that is to say, Kill in Babylon not only soldiers but also farmers who sow; yet in the destruction of cities it is customary to spare these, so that no one remains, neither he who sows nor he who reaps. Thus Theodoret. Whence the Septuagint translates: Scatter the seed from Babylon. The Chaldean thinks "the sower" is called Nebuchadnezzar, who sowed wars and disasters everywhere; the same is said to be the reaper, because he reaped nations with the sword. From the face of the sword of the dove, that is, from fear of the Persian sword, extended against the dove, that is, against the army of the Chaldeans, each one fled. See what is said at chapter XXV, 38. For the dove does not have a sword with which to strike, but a neck by which to be slain by the enemy's sword. For dove the Septuagint translates, the Greeks, because Cyrus, says Theodoret, led with him against Babylon the Ionians and other Greeks previously conquered by him. But they themselves wrongly read iavan, that is, Greece, for iona, that is, dove, as I said at chapter XXV. Therefore some do not rightly understand by the dove here the Medes and Persians; because when the empire and military standard of the Chaldeans, having the insignia of the dove, was transferred to them: for this had not yet been transferred. Add: The insignia of the Persians was now the eagle, as Xenophon testifies, book VII of the Cyropaedia; now the image of the sun, as Curtius testifies, book III.
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17. A scattered flock, that is to say, Israel, because it abandoned one God, scattered through idols; therefore like a scattered flock, it became the prey of tyrants, who are fierce like lions. For first, Shalmaneser "devoured," that is, laid waste, the ten tribes like flesh surrounding bones, leaving only the bones themselves, that is, the tribe of Judah, the mightiest, in which was the kingdom, the priesthood and the temple, like the bones and strength of the people; but these bones Nebuchadnezzar broke, crushed and tore away; and so he completely overthrew the commonwealth of the Jews and as it were extinguished it. Thus the Hebrews, Greeks and Latins everywhere. He gives the reason for the destruction of Babylon: namely, because it itself destroyed the Jews.
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19. It shall feed in Carmel, in the rich pastures of Carmel, namely of Judea, Judah shall be fed luxuriously like the flock of the Lord (previously scattered, as he said in verse 17) and shall feed upon it returning from Babylon. Thus the Septuagint. By Carmel it understands all Judea, as being fertile and rich, through synecdoche. Their soul shall be satisfied, that is, their appetite, thus soul is taken, Psalm XLI, 3, Psalm LXII, 6. Isaiah V, 14.
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20. The iniquity of Israel shall be sought, and shall not be found, that is to say, If (for the Hebrews often omit and understand this), or even if the iniquity of Israel be sought, it shall not be found: because the Jews after their return from Babylon no longer worshipped idols, as they had done before, on account of which they were captured and punished. Thus Theodoret, Hugo, Lyra. Consequently the "iniquity" shall not be found, that is, the punishment of iniquity, namely captivity, famine, poverty, exile, etc., that is to say, No traces of captivity and disaster shall appear. Thus Sanchez, so that this metonymy is frequent in this word in Scripture. Secondly and more truly, that is to say, In the time of Christ, through Christ all their iniquity shall be blotted out and taken away. Thus Vatable and Dionysius. Whom I leave aside. For a remnant of Israel was made safe, Romans IX, 27, and chapter XI, 5.
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21. Ascend (namely, O Darius and Cyrus!) upon (that is, against) the land of the rulers, (that is, of the Chaldeans, who like a "hammer" struck the whole earth, as is said in verse 23), visit and scatter (Babylon), and slay the inhabitants. Thus Theodoret. It is an apostrophe of God and the Prophet to the enemies of the Chaldeans. Note: For visit the Chaldean, Vatable and the Hebrews retain the Hebrew pekod, and translate: Ascend against the inhabitants of pekod, as if pekod were the name of a city in Chaldea: or rather Babylon is called pekod, that is, visit or to visit, that is, visitation, so that by its own name it may always be reminded that it is soon to be visited and punished by God. A similar case is Isaiah VIII, 3, Ezekiel XXIII in the Hebrew. Slay those who come after them, destroy all their posterity, namely their sons and grandsons. According to all things which I have commanded. He calls command the impulse and instigation which God sent to the Persians to invade Babylon, as I said in Canon XXXVII.
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22. The sound of war, a cry of battle is heard, that is to say, I seem to hear the blast of trumpets and the crash of the arms of Cyrus the Persian, and to see with what severe destruction and ruin Babylon has fallen.
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23. How is the hammer of the whole earth broken and shattered? that is, Babylon, which like an adamantine hammer struck and bruised the whole earth; so that nothing, however hard or brazen, could resist it or sustain its blow without being broken and shattered. Thus Frederick II the Emperor boasted that he was the hammer of Rome, and of the Roman Church, and indeed of the whole world; but he was broken and shattered by Innocent II and other Pontiffs, as I said on Isaiah I, 10. Thus Isaiah says of the Assyrians, cap. X, 5: "Woe, Assur, rod of my fury!" and of Cyrus, by whom God chastised the Chaldeans, cap. XLV, 1: "Whose right hand I have held." Thus Attila was called "the terror of the world and the scourge of God." Most excellently St. Augustine in Psalm. LXXIII: "Their impiety," he says, "has become as it were the axe of God, they have become an instrument of the angry, not a kingdom of the appeased. For God does this, which man often does. Sometimes an angry man seizes a rod lying in the middle, perhaps some twig: he beats his son with it, and then throws the twig into the fire, and preserves the inheritance for his son. Thus sometimes God instructs the good through the wicked." Wherefore those who are instructed through the wicked ought not to be angry at them, nor impute their plagues to them, but to God justly chastising. Beautifully Blessed Dorothaeus, Doctrine VII: "We indeed," he says, "when we hear any word spoken against us, imitate dogs. For these, if someone throws a stone at them, bite the stone thrown rather than the thrower. Thus we, abandoning God, who procures such tribulations for us for the purification of our sins, run to the stone, that is to our neighbor." St. Job did otherwise, who, stripped by the Chaldeans, struck with disease by Satan, said: "The Lord gave, and the Lord hath taken away," not the Chaldeans, not Satan. Whence St. Augustine in Psalm. XXXI: "Truly," he says, "refer your scourge to your God, because neither does the devil do anything to you unless He permit it, who has power over all." Symbolically St. Augustine, tract. On the Honesty of Women, tom. IX, teaches that the Babylonian hammer once ruling and crushing the whole earth, that is all men, is lust: "And although," he says, "after the coming of Christ throughout all monasteries of monks, and through clerics, or even laymen keeping chastity, that hammer seems as it were broken; yet still there are far more who are broken by that hammer daily, than those who are freed from the ruin of its breaking." St. Gregory, lib. XXXIV Moral. cap. X, understands the devil by the hammer, St. Paulinus, epist. 12, the care of temporal things. How is Babylon turned into a desert among the nations? among the nations, or rather like other nations, Babylon has been reduced to a desert and solitude? (1) He calls the Chaldeans a hammer for the same reason for which a certain one of the Franks was called Martel. (Grotius.)
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24. I have caught thee as a beast in a snare unexpected and unforeseen; because Babylon was taken while it was keeping festival, and Belshazzar with his men was getting drunk. Daniel. V, 1; for then Cyrus turned the Euphrates into ditches, and sent soldiers into the city through the dry riverbed, and slew the citizens buried in sleep and wine. This is the dryness, of which Jeremiah speaks here. Jeremiah insinuates the same thing, in the following cap., vers. 32. Frontinus relates, lib. V, cap. VII, that Babylon was captured three times by this already mentioned stratagem, namely first by Semiramis; second by Cyrus; third by Alexander. Otherwise Maldonatus, as if to say God will send dryness and aridity to Chaldea. Note: Our text reads יבשת tubescu, that is, they shall dry up; whence he translates: "Dryness over the waters;" but the Septuagint read with another pointing יבשו iabosu, that is, they shall be ashamed over the waters.
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25. The Lord hath opened his treasure. He gives the reason and manner by which so great a city was so easily captured and overthrown, namely because God opened his armory, or arsenal, that is Persia and Media, as Vatablus says. Or rather the secret chamber of his omnipotence and avenging justice, in which are contained infinite darts and punishments, which he sends against enemies, such as error, torpor, presumption, famine, pestilence, war, etc., and also hail, thunder, lightning, and all creatures: for these fight and battle for God against the senseless. From this God brought forth Darius and Cyrus, and their armies, their strength and courage, as it were weapons, by which he might overthrow Babylon, whence he calls the overthrow of Babylon the work of God. Thus Theodoret. He adds: Because it is the work of the Lord God of hosts in the land of the Chaldeans, as if to say, Just as an architect wishing to build a palace, gathers for it stones, lime, workers, craftsmen and all things necessary; and just as a king preparing for war, carefully gathers soldiers, commanders, weapons, provisions and other things which are needed: so also God gathered and prepared Cyrus and the Persians; because he intended to accomplish this work of the destruction of Babylon through them; and therefore he supplied them with forces, money, strength, courage and other things suitable for this work.
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26. Come to her from the ends of the earth, namely, O Persians! gather soldiers from the extreme regions against Babylon. Otherwise Vatablus and Pagninus translate it, namely: Come to her at her end, as if to say: O Darius and Cyrus! invade Babylon, the end of her empire is at hand; whence the Septuagint translates: Because her times have come, namely of destruction, so that her empire and monarchy may be brought to an end. Open (namely the gates and cities) so that soldiers may go out who may besiege and trample Babylon. Sanchez thinks these things are said by God to the angels, guardians and rulers of the Persians, as if to say: You, O angels, rulers of the Persians! remove the barriers and hindrances which have hitherto restrained the ardor of the Persians, and their ambitious desire of fighting and ruling against the Chaldeans. For Zacharias mentions these barriers and bolts of empires in chapter VI, 1, and Isaiah in chapter XLV, 1, speaking of Cyrus and the Persians. Vatablus translates: Open her granaries, and plunder them; for in Hebrew, אבום abus signifies a manger, a storehouse; whence also the Septuagint translates: Open her storehouses, search her as a cave, as if to say: O Persians! diligently search the storehouses of Babylon, and seek out and plunder the treasures and riches hidden in them as in caves. Our abus is derived from בוס bus, that is, he trampled. It can, secondly, be translated with Vatablus: Trample her as sheaves of wheat are wont to be trampled on the threshing floor, so that the grain may be pressed out. Thus R. David and R. Solomon. Thirdly, R. Joseph translates: Raise up heaps upon heaps, that is, make many heaps from the spoils of the Chaldeans. Take stones from the way, and make them into heaps. As if to say: Make a plain and unobstructed way, lest anything hinder the Persians coming to Babylon to lay it waste. For military commanders are wont to send ahead diggers and cutters, who fell trees and hedges, and level and widen the way for the army coming, such as we have seen in the wars of the Low Countries, whom they themselves call pionniers, the Italians guastatori. Thus Hannibal broke and leveled the Alps with vinegar, so that he might lead his forces into Italy. To these diggers therefore the Prophet here turns, and commands them to level the ways for the Persians into Babylon.
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27. Mighty. In Hebrew פרים parim, that is, young bulls, that is, mighty like young bulls. He compares the Chaldeans to calves and young bulls soon to be slaughtered and torn to pieces.
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28. The voice namely of fleeing Jews shall be heard; for some Jews, as soon as Babylon began to be besieged, fled from it to Jerusalem, and there announced that Babylon was now being besieged and conquered; and thus the vengeance which Jeremiah had threatened and foretold against her on account of the harm inflicted on Jews and Gentiles was being fulfilled, and therefore the Jews would soon be freed from her and return to their homeland.
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29. Announce against Babylon. That is, say everywhere, and summon those skilled in shooting, so that they may gather at a designated place, about to go against Babylon, which the French call: Donnez le rendez-vous: thus Maldonatus; whence the Hebrew has: Announce against Babylon to many: all who bend the bow encamp against her. According to her deeds, as she herself did and laid waste other nations.
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31. Behold I come against thee (that is, I come against thee), O proud one! God addresses Nebuchadnezzar, or rather Belshazzar, and under him any proud man.
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33. Calumny, that is, as the Hebrew, Septuagint and Chaldean have it, violence and oppression, that is, violent captivity which the Jews endure, condemned to it unjustly and as if by calumny in the tyrannical tribunal and judgment of the Chaldeans. Alluding to this, he adds: 34. Their redeemer is strong, as if to say: Although the Chaldeans are strong, and strongly hold the Jews in Babylon; yet the Lord is stronger than they, who will redeem and free the Jews from Babylon. In judgment (that is, in justice, or justly) God will defend their cause (of the Jews), so that he may terrify the land (of the Chaldeans; Vatablus translates: So that he may give rest to the land (to other nations)), and shake the inhabitants of Babylon.
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36. The sword against the diviners (against the diviners and astrologers of the Chaldeans shall come), who shall be foolish, that is, shall appear so, because they know not how to divine their own destruction.
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38. Dryness shall be upon her waters. Note from Xenophon, book VII of the Cyropaedia, from Herodotus, book I, from Theodoret, Vatablus, Capella and Castro, that Cyrus took Babylon by this art: namely, he diverted the Euphrates, which flows through Babylon, into many broad and deep ditches made beforehand by soldiers, on that night when the Babylonians, as if most secure, were holding feasts and banquets, so that he sent soldiers into the city through the dry riverbed, and slew the citizens buried in sleep and wine. This is the dryness of which Jeremiah speaks here. The same thing is hinted at by Jeremiah in the following chapter, verse 32. In portents, that is, in the portentous and monstrous fabrications of their gods and idols. In Hebrew אימים emim signifies terrors, that is, men or gods terrible and fierce.
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39. Dragons with fauns of the fig-tree. Thus the Roman: not foolish murderers, as the Plantin edition has; nor foolish dwellers in dry places, as Maldonatus reads and explains. In Hebrew it is ציים ואת איים tsiim et iim, which the Chaldean translator rendered, Cercopitheci with cats; others, cats with howlers; most excellently Pagninus translated it, wild beasts and monsters or specters, namely demons who inhabit desolate lands or islands. For the Hebrew ציי tsia signifies a dry desert, איי ii an island; whence Our Lord, in Isaiah XXXIV, 21 and 22, translated it, beasts and owls; and in Isaiah XXXIV, 14, translated it, demons and onocentaurs; here he translates it, dragons with fauns of the fig-tree. Fauns are monsters, that is beasts (born from the unspeakable congress of men with beasts, for example of shepherds with goats), or demons in the likeness of men dwelling in forests and desolate mountains. They are called of the fig-tree, because they are sustained by the wild fig-tree, and eat its figs. It signifies therefore the utter desolation of Babylon, so that it becomes a den of dragons, wild beasts and demons. See what is said in Isaiah XXXIV, 14. Note: Fauns are called, as it were, unable to speak, because they speak inarticulately and hiss like beasts, for example bleating like goats: or, as Hesychius says, they are called Fauns, as it were φαινόμενοι phainomenoi, that is showing themselves: or because they are rarely seen, or because demons are wont to appear under their form, such perhaps was he whom St. Anthony saw offering him little palms, and another whom he saw showing him the way to St. Paul the first Hermit. It shall not be inhabited any more for ever. You will ask, how do Jeremiah and Isaiah say that Babylon shall be utterly desolated, when even after Nebuchadnezzar it was renowned for wealth even in the time of Alexander the Great, and was one of the seven spectacles and wonders of the world? I answer that this prophecy was fulfilled not all at once, but gradually and successively: first indeed through Cyrus the monarchy and empire were taken from Babylon; secondly, Darius Hystaspis conquered Babylon resisting, and leveled its walls to the ground, as Herodotus testifies, lib. III, and Justin, lib. I; thirdly, Seleucus Nicator, having founded Seleucia near Babylon, which was also called Babylonia from that place, drained Babylon of citizens and wealth, and transferred them to Seleucia; the Parthians did the same having founded Ctesiphon near Babylon, as Pliny testifies, lib. VI, cap. XXVI; fourthly, in the time of the Emperor Hadrian: "Babylon," says Pausanias, lib. VIII, "the greatest of all cities which the sun ever saw, now has nothing left but its walls;"; fifthly, in the time of the Emperor Theodosius, St. Jerome in cap. XIII of Isaiah writes that there are only royal hunts in Babylon, and all kinds of beasts are enclosed only within the circuit of its walls. Even today the ancient ruins of Babylon are seen, which sufficiently show and testify to its wonderful extent and magnificence. Whence allegorically in Babylon the destruction of the world and of the reprobate, and namely of Rome, which shall return to the time of Nero, and shall be most wicked at the end of the world, is foreshadowed, as I said in Apocalypse cap. XVII.
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41. Kings. Xenophon, lib. V of the Cyropaedia: Cyrus, he says, against Babylon and other nations, led with him many kings, either willingly devoted, or subdued by arms, such as Embdan of the Armenians, Antiochus of the Hyrcanians, Damara of the Cadusians, Croesus of the Lydians, etc.
50:44
44. Behold, as a lion shall he ascend from the pride of Jordan. Cap. XLIX, 19, the same thing was said of Nebuchadnezzar, and concerning him here Rabanus, Hugo, Lyra take it, that Judaea conquered, he as a proud conqueror ascended to his beautiful city Babylon. Secondly, Vatable: Darius the Mede, he says, ascended against the Chaldean, from the pride of Jordan; that is, on account of the proud glory and magnificence of Judaea, overthrown and trampled by the Chaldean. Thirdly and most rightly, a Castro explains it, as if to say: Just as a lion is accustomed to ascend from the pastures of the swollen Jordan to prey, so shall the Persian come against Babylon, the beautiful and unconquered city. The rest down to the end of the chapter has been explained in the preceding chapter from verse 19 to 22, where the same things were said against the Idumeans. See here, O Christian! the vicissitude of human affairs, consider and compare the lot of the Babylonians with that from which they have fallen, and from this gather that it is only wisdom to transfer the mind from transient things to eternal things, and to adhere to God and heavenly things: "For no one is able to love movable things and himself to stand immovable," says St. Gregory, lib. VII Moral. cap. XXVIII; or according to the new edition, cap. XXIV: "Let therefore temporal things be in use, eternal things in desire; those in the journey, these in arrival," says the same St. Gregory, homil. 36 in Evangel. (1) Interpreters almost all refer this to the fact that Cyrus conquered Babylon in such a way that the Euphrates, which made the city inaccessible, being diverted into a marsh, he entered the city through the channel from which it had withdrawn... But the mention of waters to be dried up pertains to the description of the desert into which Babylon is to be reduced, as what is soon said in verse 39 concerning wild beasts dwelling in its place. (Rosenmuller.) For it is just, says Aristotle V Ethic. from Rhadamanthus, that what one has unjustly inflicted as damage upon others, the same he should undergo and suffer. For this is the law of retaliation: He who kills shall be killed, he who mutilates shall be mutilated, he who acts in exile shall be exiled, and shall wander vagrant over the whole earth, he who burns shall be burned, he who cuts off shall be cut off. and he paid the penalty to destroy their name, kingdom and nation. For it is just, says Aristotle... The hammer of the whole earth? that is Babylon, which like an adamantine hammer struck and bruised the whole earth; so that nothing, however hard or brazen, could resist it or sustain its blow without being broken and shattered. Thus Frederick II the Emperor boasted that he was the hammer of Rome, and of the Roman Church, indeed of the whole world; but he was broken and crushed by Innocent II and other Pontiffs, as I said on Isaiah I, 10. Thus Isaiah says of the Assyrians cap. X, 5: "Woe, Assur, rod of my fury!" and of Cyrus, by whom God chastised the Chaldeans, cap. XLV, 1: "Whose right hand I have held." Thus Attila was called "the terror of the world and the scourge of God." Excellently St. Augustine in Psalm. LXXIII...
Machine translation from the Latin, not reviewed.
50:19
… It is a vast plain of volcanic nature, surrounded by mountains, sung by the prophets for its fertility, like Galaad and Sharon (Is. 33, 9; Jer. 50, 19; Mic. 7, 14; v. Ps. 67, 16 f.; Nah. 1, 4), famous for its pastures populated with bulls (a symbol of ferocity and pride; Ps. 21, 13; Ez. 39, 18), once covered with forests of admired …
… persecuted (Am. 9:2-3) and with its slopes clothed in rich vegetation, the C. is often recalled in Sacred Scripture as a symbol of grace and prosperity for its fruitfulness, or as a symbol of desolation for its deforestation (Is. 33:9; Jer. 4:26; 50:19; Am. 1:2).
50:40
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, a standing …
… 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).
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.