The miseries that shall fall upon Babylon from the Medes: the destruction of her idols.
More misories shal fal vpon Babylon (11. by the Medes) with destruction of her idoles.
1Thus saith the Lord: Behold I will raise up as it were a pestilential wind against Babylon and against the inhabitants thereof, who have lifted up their heart against me.Queste cose dice il Signore: Ecco, che io farò levarsi come un vento pestilenziale contro Babilonia, e contro i suoi abitatori, i quali hanno insolentito contro di me.THVS saith our Lord: Behold I wil raise vpon Babylon and vpon the inhabitants thereof, which haue lifted vp their hart against me, as it were a pestilent winde.Hæc dicit Dominus: / Ecce ego suscitabo super Babylonem et super habitatores ejus, / qui cor suum levaverunt contra me, / quasi ventum pestilentem: 2And I will send to Babylon fanners, and they shall fan her, and shall destroy her land: for they are come upon her on every side in the day of her affliction.E manderò a Babilonia dei battitori, e getteranno sua paglia al vento, e desoleranno la sua terra; perocché da tutte parti verran contro di lei nel giorno di sua afflizione.And I wil send vpon Babylon manners, and they shal fanne it, and shal destroy her land: because they are come vpon her on euerie side in the day of her affliction.et mittam in Babylonem ventilatores, / et ventilabunt eam et demolientur terram ejus, / quoniam venerunt super eam undique in die afflictionis ejus. 3Let not him that bendeth, bend his bow, and let not him go up that is armed with a coat of mail: spare not her young men, destroy all her army.Chi tende l'arco, nol tenda, e nissuno vada coperto di corazza. Non perdonate alla sua gioventù, uccidete tutte le sue milizie.Let not him that bendeth bend his bow, and let not him goe vp that is in a brigandin, spare not her young men, kil al her host.Non tendat qui tendit arcum suum, / et non ascendat loricatus: / nolite parcere juvenibus ejus; / interficite omnem militiam ejus. 4And the slain shall fall in the land of the Chaldeans, and the wounded in the regions thereof.E i morti cederanno nella terra de' Caldei, e i feriti nelle sue regioni.And the slaine shal fal in the land of the Chaldees, and the wounded in the countries thereof.Et cadent interfecti in terra Chaldæorum, / et vulnerati in regionibus ejus. 5For Israel and Juda have not been forsaken by their God the Lord of hosts: but their land hath been filled with sin against the Holy One of Israel.Perocché Israele, e Giuda non è rimaso senza il suo Dio, senza il Signor degli eserciti: ma la loro terra fu ripiena di delitti contro il Santo d'Israele.Because Israel and Iuda haue not bene left as a widow of their God the Lord of hostes: but their land hath bene replenished with sinne from the holie one of Israel.Quoniam non fuit viduatus Israël et Juda / a Deo suo, Domino exercituum, / terra autem eorum repleta est delicto / a Sancto Israël.
6Flee ye from the midst of Babylon, and let every one save his own life: be not silent upon her iniquity: for it is the time of revenge from the Lord, he will render unto her what she hath deserved.Fuggite di mezzo a Babilonia, e metta in salvo ciascuno la propria vita: non siate indolenti sopra le sue iniquità; perocchè viene il tempo della vendetta del Signore, ei le renderà il contraccambio:Flee ye out of the middes of Babylon, and let euerie one saue his owne life, hold not your peace vpon her iniquitie: because it is the time of reuenge from our Lord, he wil requite her the like.Fugite de medio Babylonis, / et salvet unusquisque animam suam: / nolite tacere super iniquitatem ejus, / quoniam tempus ultionis est a Domino: / vicissitudinem ipse retribuet ei. 7Babylon hath been a golden cup in the hand of the Lord, that made all the earth drunk: the nations have drunk of her wine, and therefore they have staggered.Babilonia nella man del Signore fu un calice d'oro da inebriare tutta la terra. Di quel suo vino tutte bevver le genti, e ne furono alterate.Babylon is a golden cuppe in the hand of our Lord, inebriating al the earth: of her wine haue the Nations drunke, and therefore they are in commotion.Calix aureus Babylon in manu Domini, / inebrians omnem terram: / de vino ejus biberunt gentes, / et ideo commotæ sunt. 8Babylon is suddenly fallen, and destroyed: howl for her, take balm for her pain, if so she may be healed.Babilonia è caduta repentinamente, e si è fracassata: gettate urla sopra di lei, prendete della resina pe' suoi dolori, se a sorte ella guarisse.Babylon is fallen sodenly, and is destroyed: howle ye vpon her, take resine for her sorow, if perhaps she may be healed.Subito cecidit Babylon, et contrita est. / Ululate super eam: / tollite resinam ad dolorem ejus, / si forte sanetur. 9We would have cured Babylon, but she is not healed: let us forsake her, and let us go every man to his own land: because her judgment hath reached even to the heavens, and is lifted up to the clouds.Abbiam medicata Babilonia, e non è guarita, abbandoniamla, e andiancene ognuno al suo paese; perocché i suoi delitti arrivarono fino al cielo, e si alzavan fino alle nuvole.We haue cured Babylon, and she is not healed: let vs forsake her, & let vs goe euerie man to his owne land: because her iudgement hath reached euen to the heauens, & is lifted vp vnto the clowdes.Curavimus Babylonem, et non est sanata: / derelinquamus eam, et eamus unusquisque in terram suam: / quoniam pervenit usque ad cælos judicium ejus, / et elevatum est usque ad nubes.
10The Lord hath brought forth our justices: Come, and let us declare in Sion the work of the Lord our God.Il Signore ha fatta apparire la nostra giustizia: venite, e annunziamo in Sion l'opera del Signore Dio nostro.Our Lord hath brought forth our iustices: come, and let vs tel in Sion the worke of the Lord our God.Protulit Dominus justitias nostras: / venite, et narremus in Sion opus Domini Dei nostri. 11Sharpen the arrows, fill the quivers, the Lord hath raised up the spirit of the kings of the Medes: and his mind is against Babylon to destroy it, because it is the vengeance of the Lord, the vengeance of his temple.Appuntate le vostre frecce, empite turcassi. Il Signore ha suscitato lo spirito dei re di Media, ed egli ha presa la sua risoluzione contro Babilonia per isterminarla; perchè dee essere vendicato il Signore, vendicato il suo tempio.Make sharpe the arrowes, fil the quiuers: our Lord hath raysed vp the spirite of the kinges of the Medes: and against Babylon his minde is to destroy it, because it is the reuenge of our Lord, the reuenge of his temple.Acuite sagittas, implete pharetras: / suscitavit Dominus spiritum regum Medorum: / et contra Babylonem mens ejus est ut perdat eam, / quoniam ultio Domini est, / ultio templi sui. 12Upon the walls of Babylon set up the standard, strengthen the watch: set up the watchmen, prepare the ambushes: for the Lord hath both purposed, and done all that he spoke against the inhabitants of Babylon.Sulle mura di Babilonia alzate lo stendardo, aumentate le guardie, ponete le ascolte, preparate stratagemmi; perocché il Signore ha risoluto, ed ha eseguito tutto quello, che egli predisse contro gli abitatori di Babilonia.Vpon the walles of Babylon lift vp the ensigne, increase the watch set vp watchemen, prepare embushments: because our Lord hath meant, and hath done what soeuer he spake against the inhabitants of Babylon.Super muros Babylonis levate signum, / augete custodiam, levate custodes, / præparate insidias: / quia cogitavit Dominus, / et fecit quæcumque locutus est contra habitatores Babylonis. 13O thou that dwellest upon many waters, rich in treasures, thy end is come for thy entire destruction.O tu, che siedi sopra le molte acque, ricca de' tuoi tesori, è venuto il tuo fine, il punto fisso del tuo eccidio.Thou that dwellest vpon manie waters, rich in treasures: thine end is come with in a foote of thy cutting of.Quæ habitas super aquas multas, / locuples in thesauris: / venit finis tuus, pedalis præcisionis tuæ. 14The Lord of hosts hath sworn by himself, saying: I will fill thee with men as with locusts, and they shall lift up a joyful shout against thee.Il Signore degli eserciti ha giurato per se medesimo: Io t'inonderò di turbe di uomini come le locuste, e sopra di te sarà cantata la canzone della, vendemmia.The Lord of hostes hath sworne by his soule: that I wil replenish thee with men as it were with the locust, and vpon thee shal the merie shoute be song.Juravit Dominus exercituum per animam suam: / Quoniam replebo te hominibus quasi brucho, / et super te celeuma cantabitur.
15He that made the earth by his power, that hath prepared the world by his wisdom, and stretched out the heavens by his understanding.Egli è che fece con sua possanza o la terra, e il mondo dispose colla sua sapienza, e colla intelligenza sua ordinò i cieli.He that made the earth in his strength, hath prepared the world in his wisedom, and with his prudence stretched out the heauens.Qui fecit terram in fortitudine sua, / præparavit orbem in sapientia sua, / et prudentia sua extendit cælos. 16When he uttereth his voice the waters are multiplied in heaven: he lifteth up the clouds from the ends of the earth, he hath turned lightning into rain: and hath brought forth the wind out of his treasures.A una sua voce si adunano le acque nel cielo; egli alza dalle estremità della terra le nuvole: scioglie i folgori in pioggia, e da' suoi tesori ne tragge il vento.He geuing a voice, the waters are multiplied in heauen: who lifteth vp the clowdes from the extreme part of the earth, lightenings he hath turned into rayne: and he hath brought forth the winde out of his treasures.Dante eo vocem, multiplicantur aquæ in cælo: / qui levat nubes ab extremo terræ, / fulgura in pluviam fecit, / et produxit ventum de thesauris suis. 17Every man is become foolish by his knowledge: every founder is confounded by his idol, for what he hath cast is a lie, and there is no breath in them.Stolto diventò l'uomo del suo sapere. La statua stessa confonde e ogni artefice: perchè cosa falsa è quella, che egli ha fatto, e spirito in lei non è.Euerie man is become a foole by knowlege: euerie mettal caster is confounded in his sculptil, because his casting is counterfet, neither is there spirite in them.Stultus factus est omnis homo a scientia; / confusus est omnis conflator in sculptili: / quia mendax est conflatio eorum, / nec est spiritus in eis. 18They are vain works, and worthy to be laughed at, in the time of their visitation they shall perish.Sono opere vane, e degne di riso: è al tempo della visita periran queste cose.They are vaine workes, and worthie to be laughed at, in the time of their visitation they shal perish.Vana sunt opera, et risu digna: / in tempore visitationis suæ peribunt. 19The portion of Jacob is not like them: for he that made all things he it is, and Israel is the sceptre of his inheritance: the Lord of hosts is his name.Non è come questi colui, che è la porzion di Giacobbe: imperocché egli è, che ha fatte tutte le cose, e Israele è il remo suo ereditario. Il suo nome egli è, Signor degli eserciti.The portion of Iacob is not as these thinges: because he that made al thinges he it is, and Israel is the scepter of his inheritance: the Lord of hostes is his name.Non sicut hæc, pars Jacob, / quia qui fecit omnia ipse est: / et Israël sceptrum hæreditatis ejus: / Dominus exercituum nomen ejus.
20Thou dashest together for me the weapons of war, and with thee I will dash nations together, and with thee I will destroy kingdoms:Tu se' stata per me il martello, che hai stritolate le armi, e gli armati, e per mezzo di te io conquasserò le genti, e desolerò i reami:Thou doest knocke together the vessels of warre for me, and I wil knock together in thee the Gentiles, and I wil destroy in thee kingdomes:Collidis tu mihi vasa belli: / et ego collidam in te gentes, / et disperdam in te regna: 21And with thee I will break in pieces the horse, and his rider, and with thee I will break in pieces the chariot, and him that getteth up into it:E per mezzo di te sperderò i cavalli, e i cavalieri, e per mezzo di te sperderò i cocchi, e que', che li guidano:And I wil breake in thee the horse, and his rider: and I wil knock together in thee the chariot, and the rider thereof.et collidam in te equum et equitem ejus: / et collidam in te currum et ascensorem ejus: 22And with thee I will break in pieces man and woman, and with thee I will break in pieces the old man and the child, and with thee I will break in pieces the young man and the virgin:E per mezzo di te sperderò uomini, e donne, e per te sperderò vecchj, e fanciulli, e sperderò per te giovani, e fanciulle:And I wil knocke together in thee man and woman, and I wil knocke together in thee the old man and the child, and I wil knock together in thee the young man and the virgin:et collidam in te virum et mulierem: / et collidam in te senem et puerum: / et collidam in te juvenem et virginem: 23And with thee I will break in pieces the shepherd and his flock, and with thee I will break in pieces the husbandman and his yoke of oxen, and with thee I will break in pieces captains and rulers.E per mezzo di te sperderò il pastore, e il suo gregge, e per te sperderò il bifolco, e i buoi, che van sotto il giogo; e per te sperderò i condottieri, e i magistrati.and I wil knocke together in thee the pastour and his flocke, and I wil knocke together in thee the husbandman and his draweing cattle, and I wil knocke together in thee dukes and magistrates.et collidam in te pastorem et gregem ejus: / et collidam in te agricolam et jugales ejus: / et collidam in te duces et magistratus:
24And I will render to Babylon, and to all the inhabitants of Chaldea all their evil, that they have done in Sion, before your eyes, saith the Lord.Ed io poi renderò sotto gli occhi vostri a Babilonia, e a tutti gli abitatori della Caldea tutto il male, che fecero contro Sionne, dice il Signore.And I wil render to Babylon, and to al the inhabitants of Chaldee al their euil, that they haue done in Sion, before your eyes, saith our Lord.et reddam Babyloni, et cunctis habitatoribus Chaldææ, / omne malum suum quod fecerunt in Sion, / in oculis vestris, ait Dominus. 25Behold I come against thee, thou destroying mountain, saith the Lord, which corruptest the whole earth: and I will stretch out my hand upon thee, and will roll thee down from the rocks, and will make thee a burnt mountain.Eccomi a te, o pestifero monte (dice il Signore), che infetti tutta quanta la terra: ed io stenderò la mano mia contro di te, e ti precipiterò dalle tue rupi, e farotti un monte di incendio.Behold I to thee thou pestiferous mountaine, saith our Lord, which corruptest the whole earth: and I wil streatch out my hand vpon thee, and wil roll thee out of the rockes, and wil geue thee to be a mountayne of burning.Ecce ego ad te, mons pestifer, ait Dominus, / qui corrumpis universam terram: / et extendam manum meam super te, / et evolvam te de petris, / et dabo te in montem combustionis: 26And they shall not take of thee a stone for the corner, nor a stone for foundations, but thou shalt be destroyed for ever, saith the Lord.Non si trarrà da te pietra da mettere all'angolo, né pietra da gettare ne' fondamenti: ma sarai distrutto in eterno, dice il Signore.And they shal not take of thee a stone for the corner, and a stone for foundations, but thou shalt be destroyed for euer, saith our Lord.et non tollent de te lapidem in angulum, / et lapidem in fundamenta: / sed perditus in æternum eris, ait Dominus. 27Set ye up a standard in the land: sound with the trumpet among the nations: prepare the nations against her: call together against her the kings of Ararat, Menni, and Ascenez: number Taphsar against her, bring the horse as the stinging locust.Alzate lo stendardo: suonate la tromba tralle nazioni: preparate alla guerra sacra contro di lei i popoli: convocate contro di lei i regi di Ararat, di Menni, e di Ascenez: numerate i soldati di Taphsar contro di lei: mettete in campo cavalli come un esercito di cavallette armate di pungiglioni.Lift ye vp an ensigne in the land: sound with the trumpet among the Gentiles: sanctifie the Gentiles vpon her: declare against her to the kinges of Ararat, Menni, and Ascenez: number Taphsar against her, bring the horse as the stinging locust.Levate signum in terra, / clangite buccina in gentibus, / sanctificate super eam gentes, / annuntiate contra illam regibus Ararat, Menni, et Ascenez: / numerate contra eam Taphsar, / adducite equum quasi bruchum aculeatum.
28Prepare the nations against her, the kings of Media, their captains, and all their rulers, and all the land of their dominion.Preparate alla guerra sacra contro di lei i regi di Media, e i suoi capitani, e tutti i suoi grandi, e tutte le provincie, che ad essi sono soggette.Sanctifie the Gentiles against her, the kings of Media, the dukes thereof, and al the Magistrates thereof, & al the land of his dominion.Sanctificate contra eam gentes, / reges Mediæ, duces ejus, et universos magistratus ejus, / cunctamque terram potestatis ejus. 29And the land shall be in a commotion, and shall be troubled: for the design of the Lord against Babylon shall awake, to make the land of Babylon desert and uninhabitable.E la terra sarà scommossa, e sconturbata; perchè tosto avrà effetto la risoluzion del Signore, da cui la terra di Babilonia sarà renduta deserta, e inabitabile.And the land shal be in a commotion, and shal be trubled: because the cogitation of our Lord shal awake against Babylon, to lay the Land of Babylon desert and inhabitable.Et commovebitur terra et conturbabitur, / quia evigilabit contra Babylonem cogitatio Domini, / ut ponat terram Babylonis desertam et inhabitabilem. 30The valiant men of Babylon have forborne to fight, they have dwelt in holds: their strength hath failed, and they are become as women: her dwelling places are burnt, her bars are broken.I forti di Babilonia han lasciata la pugna, se ne stanno ne' luoghi fortificati: il lor valore se n'è andato, son diventati come femmine: le loro tende sono state abbruciate, e i contrafforti delle porte sono spezzati.The valiants of Babylon haue ceased from battel, they haue dwelt in holdes: their strength is deuoured, and they are become as wemen: her tabernacles are burnt, her barres are broken.Cessaverunt fortes Babylonis a prælio; / habitaverunt in præsidiis: / devoratum est robur eorum, / et facti sunt quasi mulieres: / incensa sunt tabernacula ejus, / contriti sunt vectes ejus. 31One running post shall meet another, and messenger shall meet messenger: to tell the king of Babylon that his city is taken from one end to the other:Il corridore incontrerà il corridore, e il messaggiere s'imbatterà nel messaggiere: ei vanno a far sapere al re di Babilonia, che la città è presa da un'estremità all'altra:A runner shal come to meete the runner, and messenger to meete messenger: to tel the king of Babylon that his citie is taken from one end to the other:Currens obviam currenti veniet, / et nuntius obvius nuntianti, / ut annuntiet regi Babylonis / quia capta est civitas ejus a summo usque ad summum. 32And that the fords are taken, and the marshes are burnt with fire, and the men of war are affrighted.Che i passaggi sono occupati, e che è stato messo il fuoco ai canneti della palude, e tutti i guerrieri sono sbigottiti;and the fordes are taken before hand, and the fennes be burnt with fire, and the men of warre be trubled.Et vada præoccupata sunt, / et paludes incensæ sunt igni, / et viri bellatores conturbati sunt.
33For thus saith the Lord of hosts the God of Israel: The daughter of Babylon is like a thrashingfloor, this is the time of her thrashing: yet a little while, and the time of her harvest shall come.Imperocché queste cose dice il Signor degli eserciti, il Dio d'Israele: La figliuola di Babilonia è come un'aia, quest'è il tempo di sua battitura: ancora un po' di tempo, e la mietitura e di lei verrà.Because thus saith the Lord of hostes, the God of Israel: The daughter of Babylon is as a barne floore, the time of her threshing: yet a litle, and the time of her reaping shal come.Quia hæc dicit Dominus exercituum, Deus Israël: / Filia Babylonis quasi area, / tempus trituræ ejus: / adhuc modicum, et veniet tempus messionis ejus. 34Nabuchodonosor king of Babylon hath eaten me up, he hath devoured me: he hath made me as an empty vessel: he hath swallowed me up like a dragon, he hath filled his belly with my delicate meats, and he hath cast me out.Mi ha consunta, mi ha divorata Nabucodonosor re di Babilonia; mi ha ridotta come un vaso vuoto: egli, qual dragone mi ha assorbita: ha empiuto il suo ventre di tutto quello, che io aveva di meglio, e mi ha mandata in dispersione.Nabuchodosor the king of Babylon hath eaten me, he hath deuoured me: he hath made me as an emptie vessel: he hath swallowed me vp as a dragon, he hath filled his bellie with my tendernes, and hath cast me out.Comedit me, devoravit me Nabuchodonosor rex Babylonis: / reddidit me quasi vas inane, / absorbuit me quasi draco, / replevit ventrem suum teneritudine mea, et ejecit me. 35The wrong done to me, and my flesh be upon Babylon, saith the habitation of Sion: and my blood upon the inhabitants of Chaldea, saith Jerusalem.L'iniquità commessa contro di me, e il macello della mia carne sta sopra Babilonia, dice la figliuola di Sion, e il sangue mio sopra gli abitatori della Caldea, dice Gerusalemme.Iniquitie against me, and my flesh vpon Babylon, saith the habitation of Sion: and my bloud vpon the inhabitantes of Chaldee, saith Ierusalem.Iniquitas adversum me / et caro mea super Babylonem, / dicit habitatio Sion: / et sanguis meus super habitatores Chaldææ, dicit Jerusalem. 36Therefore thus saith the Lord: Behold I will judge thy cause, and will take vengeance for thee, and I will make her sea desolate, and will dry up her spring.Per questo così dice il Signore: Ecco, che io giudicherò la tua causa, e farò tue vendette, e asciugherò il mare di Babilonia, e seccherò le sue sorgenti.Therefore thus saith our Lord: Behold I wil iudge thy cause, and wil reuenge thy vengeance, and I wil make her sea desolate, and wil drie vp her vayne.Propterea hæc dicit Dominus: / Ecce ego judicabo causam tuam, / et ulciscar ultionem tuam: / et desertum faciam mare ejus, / et siccabo venam ejus.
37And Babylon shall be reduced to heaps, a dwelling place for dragons, an astonishment and a hissing, because there is no inhabitant.E Babilonia sarà una massa di rovine, abitazion di dragoni, oggetto di spavento, e di scherno, perchè non avrà abitatore.And Babylon shal be into heapes, the habitation of dragons, astonishment, and hissing, because there is not an inhabiter.Et erit Babylon in tumulos, / habitatio draconum, stupor et sibilus, / eo quod non sit habitator. 38They shall roar together like lions, they shall shake their manes like young lions.Ruggiranno insieme come lioni, e come giovani lioncelli scuoteranno i lor crini.They shal roare together as lions, they shal shake the manes as the whelpes of lions.Simul ut leones rugient; / excutient comas veluti catuli leonum. 39In their heat I will set them drink: and I will make them drunk, that they may slumber, and sleep an everlasting sleep, and awake no more, saith the Lord.Li farò riscaldale nelle lor gozzoviglie, e gl'inebrierò, affinchè si addormentino, e dormano un sonno sempiterno, e più non si alzino, dice il Signore.In their heate I wil set their drinke: and I wil make them drunke, that they may be drousie, and sleepe an euerlasting sleepe, & not arise, saith our Lord.In calore eorum ponam potus eorum, / et inebriabo eos ut sopiantur, / et dormiant somnum sempiternum, / et non consurgant, dicit Dominus. 40I will bring them down like lambs to the slaughter, and like rams with kids.Li condurrò come agnelli al macello, e come arieti coi capretti.I wil leade them as lambes to be a victime, and as rammes with kiddes.Deducam eos quasi agnos ad victimam, / et quasi arietes cum hædis. 41How is Sesach taken, and the renowned one of all the earth surprised? How is Babylon become an astonishment among the nations?Come mai è stata presa Sesach, e vinta la gloria di tutta la terra? Come mai Babilonia è diventata l'orrore di tutti i popoli?How is Sesach taken, and the noble one of al the earth apprehended? How is Babylon become an astonishment among the Gentiles?Quomodo capta est Sesach, / et comprehensa est inclyta universæ terræ ! / quomodo facta est in stuporem Babylon inter gentes ! 42The sea is come up over Babylon: she is covered with the multitude of the waves thereof.Un mare ha inondato Babilonia, e la massa de' suoi flutti la ha affogata.The sea is come vp ouer Babylon: she is couered with the multitude of the waues thereof.Ascendit super Babylonem mare: / multitudine fluctuum ejus operta est.
43Her cities are become an astonishment, a land uninhabited and desolate, a land wherein none can dwell, nor son of man pass through it.Le sue città son divenute spettacolo di terrore, terra inabitabile, e deserta, nella quale niuno possa abitare, né figliuolo nell'uomo passarvi.Her cities are become an astonishment: a land inhabitable and desolate, a land wherein none can dwel, nor sonne of man may passe by it.Factæ sunt civitates ejus in stuporem, / terra inhabitabilis et deserta, / terra in qua nullus habitet, / nec transeat per eam filius hominis. 44And I will visit against Bel in Babylon, and I will bring forth out of his mouth that which he had swallowed down: and the nations shall no more flow together to him, for the wall also of Babylon shall fall.E visiterò Bel in Babilonia, e farogli vomitare quel, che ha ingoiato, e non accorreranno più a lui i popoli; perocché anche le mura di Babilonia anderanno in rovina.And I wil visite vpon Bel in Babylon, and I wil cast out of his mouth that which he had swallowed: and the Gentiles shal no more runne together vnto him, for the wall also of Babylon shal fal.Et visitabo super Bel in Babylone, / et ejiciam quod absorbuerat de ore ejus: / et non confluent ad eum ultra gentes, / siquidem et murus Babylonis corruet. 45Go out of the midst of her, my people: that every man may save his life from the fierce wrath of the Lord.Uscite da lei, popol mio, affinchè ognuno salvar possa la propria vita dall'ira furibonda del Signore.Goe out of the middes of her my people: that euerie one may saue his life from the wrath of the furie of our Lord.Egredimini de medio ejus, populus meus, / ut salvet unusquisque animam suam ab ira furoris Domini, 46And lest your hearts faint, and ye fear for the rumour that shall be heard in the land: and a rumour shall come in one year, and after this year another rumour: and iniquity in the land, and ruler upon ruler.E badate, che il vostro cuore non si sbigottisca, e non vi faccian paura le nuove, che si sentiran pel paese; un anno verrà una nuova; e dopo quest'anno altra nuova; e la tirannide nel paese, e un dominatore dopo l'altro dominatore;And lest perhaps your hartes faint, and ye feare the bruite, that shal be heard in the land: and there shal come a bruite in the yeare, and after this yeare a bruite: and iniquitie in the land, and ruler vpon ruler.et ne forte mollescat cor vestrum, / et timeatis auditum qui audietur in terra: / et veniet in anno auditio, / et post hunc annum auditio, / et iniquitas in terra, / et dominator super dominatorem.
47Therefore behold the days come, and I will visit the idols of Babylon: and her whole land shall be confounded, and all her slain shall fall in the midst of her.Perocché allora verrà il tempo, in cui visiterò i simulacri di Babilonia, e tutta la sua terra sarà in confusione, e tutti i suoi (cittadini) cadranno uccisi in mezzo a lei.Therefore behold the daies come, and I wil visite vpon the sculptiles of Babylon: and al her land shal be confounded and al her slaine shal fal in the middes of her.Propterea ecce dies veniunt, / et visitabo super sculptilia Babylonis, / et omnis terra ejus confundetur, / et universi interfecti ejus cadent in medio ejus. 48And the heavens and the earth, and all things that are in them shall give praise for Babylon: for spoilers shall come to her from the north, saith the Lord.I cieli, e la terra, e quanto in essi contiensi, canteranno laude a cagione di Babilonia, perchè da settentrione verranno i suoi distruttori, dice il Signore.And the heauens and the earth shal prayse vpon Babylon, and al thinges that are in them: because spoylers shal come to her from the North, saith our Lord.Et laudabunt super Babylonem cæli et terra, / et omnia quæ in eis sunt: / quia ab aquilone venient ei prædones, ait Dominus. 49And as Babylon caused that there should fall slain in Israel: so of Babylon there shall fall slain in all the earth.E come Babilonia fece, che tanti cadesser uccisi in Israele, così molti de' Babilonesi cadranno uccisi per tutto il paese.And as Babylon caused that there should fal slaine in Israel: so of Babylon there shal fal slaine in the whole land.Et quomodo fecit Babylon, / ut caderent occisi in Israël, / sic de Babylone / cadent occisi in universa terra. 50You that have escaped the sword, come away, stand not still: remember the Lord afar off, and let Jerusalem come into your mind.Voi, che avete fuggita la spada, venite, non vi fermate: da lungi ricordatevi del Signore, e ritornivi in cuore Gerusalemme.You that haue escaped the sword, come, stand not: remember our Lord a farre of, and let Ierusalem ascend vpon your hart.Qui fugistis gladium, venite, / nolite stare: / recordamini procul Domini, / et Jerusalem ascendat super cor vestrum. 51We are confounded, because we have heard reproach: shame hath covered our faces: because strangers are come upon the sanctuaries of the house of the Lord.Noi siam confusi degli obbrobri, che abbiamo uditi: i nostri volti sono coperti d'ignominia; perocché gli stranieri entrarono nella casa santa del Signore.We are confounded, because we haue heard reproch: ignominie hath couered our faces: because strangers are come vpon the sanctification of the house of our Lord.Confusi sumus, quoniam audivimus opprobrium: / operuit ignominia facies nostras, / quia venerunt alieni super sanctificationem domus Domini.
52Therefore behold the days come, saith the Lord, and I will visit her graven things, and in all her land the wounded shall groan:Per questo ecco, che viene il tempo, dice il Signore, e farò mie vendette sopra i suoi simulacri: e muggiranno i feriti per tutto il suo territori.Therefore behold the daies come, saith our Lord: and I wil visite vpon her sculptiles, and in al her land the wounded shal roare.Propterea ecce dies veniunt, ait Dominus, / et visitabo super sculptilia ejus, / et in omni terra ejus mugiet vulneratus. 53If Babylon should mount up to heaven, and establish her strength on high: from me there should come spoilers upon her, saith the Lord.Se Babilonia s'innalzerà fino al cielo, e nell'alto fisserà sua possanza, da me saranno mandati i suoi distruttori, dice il Signore.If Babylon shal ascend vp into heauen, and stablish her strength on high: from me there shal come wasters of her, saith our Lord.Si ascenderit Babylon in cælum, / et firmaverit in excelso robur suum, / a me venient vastatores ejus, ait Dominus. 54The noise of a cry from Babylon, and great destruction from the land of the Chaldeans:Strida grandi da Babilonia, e fracasso grande dalla terra de' Caldei.A voice of crving from Babylon, and great destruction from the Land of the Chaldees:Vox clamoris de Babylone, / et contritio magna de terra Chaldæorum: 55Because the Lord hath laid Babylon waste, and destroyed out of her the great voice: and their wave shall roar like many waters: their voice hath made a noise:Perocché il Signore ha devastata Babilonia, ed ha fatte cessare in lei le voci superbe: sarà il romore di que' flutti simile ad una gran massa di acque: tal sarà il suono delle lor voci:because our Lord hath wasted Babylon and destroyed out of it the great voice: and their waues shal sound as manie waters: their voice hath geuen a sound.quoniam vastavit Dominus Babylonem, / et perdidit ex ea vocem magnam: / et sonabunt fluctus eorum quasi aquæ multæ; / dedit sonitum vox eorum: 56Because the spoiler is come upon her, that is, upon Babylon, and her valiant men are taken, and their bow is weakened, because the Lord, who is a strong revenger, will surely repay.Imperocché è venuto sopra di Babilonia il ladrone, e i suoi guerrieri sono stati sorpresi, e il loro arco è stato senza forza; perchè forte vendicatore è il Signore, che rende il contraccambio.Because the spoyler is come vpon her, that is, vpon Babylon, and her valiants are apprehended, and their bow is weakened: because the strong reuenger our Lord rendring wil repay.quia venit super eam, id est super Babylonem, prædo, / et apprehensi sunt fortes ejus, / et emarcuit arcus eorum, / quia fortis ultor Dominus reddens retribuet.
57And I will make her princes drunk, and her wise men, and her captains, and her rulers, and her valiant men: and they shall sleep an everlasting sleep, and shall awake no more, saith the king whose name is Lord of hosts.Ed io inebrierò i suoi principi, e i suoi sapienti, e i suoi capitani, e i suoi magistrati, e i suoi campioni; e dormiranno un sonno eterno, e non si risveglieranno, dice il Re, che ha nome il Signore degli eserciti.And I wil inebriate her princes, and her wise men, and her dukes, and her magistrates, and her valiants: and they shal sleepe an euerlasting sleepe, and shal not awake, saith the king, the Lord of hostes is his name.Et inebriabo principes ejus, et sapientes ejus, / et duces ejus, et magistratus ejus, et fortes ejus: / et dormient somnum sempiternum, / et non expergiscentur, ait Rex / (Dominus exercituum nomen ejus). 58Thus saith the Lord of hosts: That broad wall of Babylon shall be utterly broken down, and her high gates shall be burnt with fire, and the labours of the people shall come to nothing, and of the nations shall go to the fire, and shall perish.Queste cose dice il Signor degli eserciti: Quella muraglia larghissima di Babilonia sarà rovinata da sommo a imo, e le sue altissime porte saranno arse dalla fiamme, e le fatiche de' popoli, e delle nazioni saranno annichilate, e distrutte dal fuoco, e periranno.Thus saith the Lord of hostes: That most brode wal of Babylon by vndermyning shal be vndermined, and her high gates shal be burnt with fire, and the labours of the peoples shal come to nothing, and of the nations shal be into the fire, and shal perish.Hæc dicit Dominus exercituum: / Murus Babylonis ille latissimus suffossione suffodietur, / et portæ ejus excelsæ igni comburentur, / et labores populorum ad nihilum, / et gentium in ignem erunt, et disperibunt. 59The word that Jeremias the prophet commanded Saraias the son of Nerias, the son of Maasias, when he went with king Sedecias to Babylon, in the fourth year of his reign: now Saraias was chief over the prophecy.Comandamento dato da Geremia profeta a Saraia figliuolo di Neria, figliuolo di Maasia, quando andava con Sedecia re a Babilonia l'anno quarto del regno di lui. Or Saraia era capo dell'imbasciata.The word that Ieremie the prophete commanded Saraias the sonne of Nerias, the sonne of Maasias, when he went with Sedecias the king into Babylon, in the fourth yeare of his kingdome: and Saraias was the prince of prophecie.Verbum quod præcepit Jeremias propheta Saraiæ filio Neriæ filii Maasiæ, cum pergeret cum Sedecia rege in Babylonem, in anno quarto regni ejus: Saraias autem erat princeps prophetiæ. 60And Jeremias wrote in one book all the evil that was to come upon Babylon: all these words that are written against Babylon.Descrisse Geremia tutte le sciagure, che dovean cadere sopra Babilonia in un libro, e tutte queste parole, che sono scritte contro Babilonia.And Ieremie wrote al the euil, that was to come vpon Babylon in one booke: al these wordes, that are written against Babylon.Et scripsit Jeremias omne malum quod venturum erat super Babylonem, in libro uno: omnia verba hæc quæ scripta sunt contra Babylonem.
61And Jeremias said to Saraias: When thou shalt come into Babylon, and shalt see, and shalt read all these words,E Geremia disse a Saraia: Quando tu sarai arrivato a Babilonia, e avrai vedute, e lette tutte queste parole,And Ieremie said to Saraias: When thou shalt come into Babylon, and shalt see, and shalt reade al these wordes,Et dixit Jeremias ad Saraiam: Cum veneris in Babylonem, et videris, et legeris omnia verba hæc, 62Thou shalt say: O Lord, thou hast spoken against this place to destroy it: so that there should be neither man nor beast to dwell therein, and that it should be desolate for ever.Dirai: Tu, Signore, hai minacciato di distruggere questo luogo a segno, che non ci rimanga chi lo abiti né uomo, né bestia, e sia qui solitudine eterna.thou shalt say: Lord thou hast spoken against this place to destroy it: that there be none to inhabite it from man euen vnto beast, and that it be a perpetual wildernesse.dices: Domine, tu locutus es contra locum istum, ut disperderes eum, ne sit qui in eo habitet, ab homine usque ad pecus, et ut sit perpetua solitudo. 63And when thou shalt have made an end of reading this book, thou shalt tie a stone to it, and shalt throw it into the midst of the Euphrates:E quando avrai finito di leggere questo libro, lo legherai a una pietra, e lo getterai in mezzo all'Eufrate:And when thou shalt haue finished reading this booke, thou shalt tye a stone to it, and shalt throw it into the middes of Euphrates:Cumque compleveris legere librum istum, ligabis ad eum lapidem, et projicies illum in medium Euphraten, 64And thou shalt say: Thus shall Babylon sink, and she shall not rise up from the affliction that I will bring upon her, and she shall be utterly destroyed. Thus far are the words of Jeremias.E dirai: In tal guisa sarà sommersa Babilonia, e non risorgerà dall'eccidio, che io mando sopra di lei, e verrà meno. Fin qui le parole di Geremia.and thou shalt say: So shal Babylon be drowned, & she shal not rise vp from the face of the affliction, that I wil bring vpon her, and she shal be dissolued. Hitherto the wordes of Ieremie.et dices: Sic submergetur Babylon, et non consurget a facie afflictionis quam ego adduco super eam, et dissolvetur. Hucusque verba Jeremiæ.
51:1
Year of the World 3409.
Haydock
Thereof. Hebrew leb kamai, "of the heart, rising up against me." (Haydock)
Calmet
Many take Leb-kamai to be the enigmatical name of the Chaldeans, by a secret combination of letters, (Kimchi; Grotius) as if they were not clearly designated in the sequel. (Calmet)
Worthington
The prophet expresses more pointedly what he had declared in the preceding chapter. (Worthington)
51:2
Haydock
Fan her. After the corn was trodden out, it was heaved into the wind. This custom would insinuate the distress and captivity of the Chaldeans. Septuagint, "I will send....scoffers, and they shall treat her with scorn, kathubriousin. (Haydock)
They have read (Calmet) zedim for zarim.
51:3
Haydock
Mail. There will be little or no resistance made, Jeremias 50:3. (Haydock)
Calmet
The Persians denounce destruction to all taken in arms; or, according to Septuagint and Syriac they exhort each other to fight. (Calmet)
Haydock
"Let him," etc. (Haydock)
Calmet
Hebrew of the Masorets, "you who bend....spare not." (Calmet)
Haydock
Protestants, "against him that bendeth let the archer bend his bow," etc. (Haydock)
Kennicott
Hebrew is printed ne tendat tendat tendans. The second word is properly omitted in some manuscripts. Thus (1 Chronicles 24:6.) we read taken taken, achuz having been put erroneously for achad, one. (Kennicott)
51:5
Haydock
Forsaken, as a widow, viduatus. (Haydock)
God still considers the nation as his spouse.
Theodoret
Their land. That of the Chaldeans, (Calmet) or of the Jews. (Theodoret)
Sin, or punishment.
51:6
Haydock
Silent. Jews proclaim that Babylon is justly punished, (Calmet) lest you partake in her crimes, Apocalypse 18:4. Protestants, "be not cut off in her," etc. (Haydock)
51:7
Cup. She has exercised the vengeance of the Lord on Juda, Egypt, etc.
51:8
Suddenly. She has not lost many battles; but is fallen at once from being the greatest city of the East.
51:9
We. The guardian angels, or Jews reply. Miracles are lost on her.
Heavens. Her crimes call for punishment, Genesis 18:21., and Jonas 1:2.
51:10
Justices. We had not injured the Chaldeans, though we had offended God.
51:11
Sharpen. He addresses ironically the citizens of Babylon.
Calmet
Medes. Thus the subjects of the Persian monarchs are commonly styled. (Calmet)
51:12
Haydock
Standard. Call together thy subjects and allies. (Haydock)
Menochius
This must be explained of Babylon. (Menochius)
Haydock
Yet all will be in vain, ver. 11. (Haydock)
Homer
Ambushes. Herein the valour and genius of heroes was most displayed, Josue 8:2. (Homer)
51:13
Calmet
Entire, being cut up by the roots, pedalis, (Lyranus) or according to the measure of thy crimes. (Delrio) (Calmet)
Haydock
Septuagint, "thy end is truly come into thy bowels." (Haydock)
51:14
Himself. Septuagint, "his hand" lifted up, or by his power.
51:16
Calmet
Rain. Thunder and lightning are usually followed by showers. (Calmet)
51:17
Every man, etc. That is, every maker of idols, however he boasts of his knowledge and skill, does but shew himself a fool in pretending to make a god. (Challoner) (Wisdom 14:18.)
Calmet
By his, or "by default of knowledge;" (a scientia. Haydock) as the Hebrew may also mean. The Babylonians were so confounded, they knew not what to do. (Calmet)
Haydock
Protestants, "Every man is brutish by his knowledge." Marginal note, or "is more brutish than to know," Jeremias 10:14. (Haydock)
51:20
Thou, Cyrus, (Grotius) or more commonly the Chaldeans are understood.
51:25
Mountain. So Babylon is styled in derision. See Jeremias 21:13., and Isaias 1:10., and 20:6., and 22:1. The city stood on a plain. Some think that its palace and walls are designated.
Burnt; unfruitful. This happened long after Cyrus, though it then ceased to be the capital, and became only a shadow of its former greatness.
51:26
Strabo xv
Corner. No king or conqueror shall spring thence. Alexander [the Great] thought of making it the seat of his empire, but was prevented by death. (Strabo xv.)
51:27
Haydock
Prepare. Literally, "sanctify." (Haydock)
Worthington
Call together all nations to fight against Babylon. (Worthington)
Many religious ceremonies were used.
Ararat, where the ark rested, (Genesis 8:4.) near the Araxes, (St. Jerome, in Isaias xxxvii.) or in the Gordyean mountains, in Armenia, where the Menni dwelt.
Pliny
Ascenez, or Ascantes, (Calmet) near the Tanais. (Pliny, [Natural History?] 6:7.)
Taphsar, "the prince," Nahum 3:17. (Pagnin) "Warriors." (Chaldean) "Machines" (Septuagint)
Calmet
Caterpillar, or "locust," (bruchum. Haydock) which resembles more a body of cavalry. (Calmet)
Haydock
Septuagint, "Push forward the cavalry against her, as a multitude of locusts." (Haydock)
51:28
Haydock
Prepare; "sanctify." (Haydock)
Media. Cyrus, ver. 11.
Calmet
Captains: generals. (Calmet)
Haydock
Rulers. Literally, "magistrates." (Haydock)
Haydock
Hebrew Seganim, a title used once by Isaias, and frequently by those who wrote after the Assyrians (Calmet) commenced their invasion. (Haydock)
51:30
Calmet
Bars, fastening the gates. (Calmet)
Haydock
Those who entered by the channel of the river, would seize the gates to let their companions enter. (Haydock)
51:31
Haydock
King, feasting in his palace, (Herodotus 1:191.) or at Borsippe. (Berosus) He sent to make inquiries, (Calmet) or his subjects hastened to convey the doleful tidings, and thus met each other. (Haydock)
51:32
Fords. Thus the enemy entered.
Marches. Hebrew, "sedges," which grew to the size of trees, and were burnt when the waters of the river and lakes were drained. Herodotus (I. 185, 178.) specifies a lake four hundred and twenty stadia square, and says the ditches round the city were full of water.
51:33
Threshing, performed by oxen treading, and by rollers, etc., Judges 8:16., and 2 Kings 12:31.
Little; about fifty-six years.
51:34
Calmet
Dragon, or huge fish, which swallows without chewing. Sion is here venting her complaint, Psalm 136:8. (Calmet)
Worthington
She shews that Babylon is justly punished for her cruelty towards God's people. (Worthington)
51:36
Spring; commerce, the source of her riches; or rather the waters shall be brought out of their usual channels. For many ages (Calmet) the Euphrates has been lost in sands, and reaches not the Persian Gulf. (Pliny, [Natural History?] 7:27.) (Cellar. 3:16.)
51:37
Dragons. This has been the case for above sixteen centuries, Jeremias 50:31., and Isaias 13:21.
51:38
Xenophon vii
Roar. They shall retain their haughty air and threaten others, when they themselves shall fall (Calmet) in the midst of their feasting, Daniel 5:30. (Xenophon vii.)
51:41
Sesach, the city which worshipped the moon, (chap. 25:26.) Bel, (chap. 50:2.) etc.
51:42
Calmet
Sea: numerous armies of Cyrus, or the waters of the Euphrates let loose. (Calmet)
Strabo xv
In the days of Alexander [the Great], many tombs of the kings were inundated. (Strabo xv.)
51:44
Down. His priests pretended that he eat, (Daniel 14:11.) and a woman of their choice slept in the most retired part of the temple. (Herodotus 1:181.)
Calmet
The prophet derides this notion. The idol, or rather his votaries, (Haydock) shall be forced to let go the Israelites. (Calmet)
Haydock
Fall, by means of Cyrus and of Darius, Jeremias 50:3. (Haydock)
51:46
Faint. You may apprehend that your miseries will increase in the midst of such confusion; but no, Baltassar, the last of your oppressor's race, shall be assassinated by Neriglissor, who will be succeeded by Laborosoarchod and Nabonides. This last shall yield to Cyrus, who will grant you liberty. Baltassar reigned two years, Neriglissor four, his ill-tempered infant son nine months, when his followers murdered him, and gave the crown to a Babylonian called Nabonides, who kept it seventeen years, till Cyrus took him prisoner. This we learn from Berosus, quoted by Josephus, contra Apion 1:On the other hand Daniel makes Darius, the Mede, succeed Baltassar, and after him Cyrus reigned. To these changes and continual alarms the prophet alludes.
51:47
Idols; Bel, etc., ver. 41.
Calmet
Slain. Hebrew, "dancers." The people were feasting. (Calmet)
It means also "slain," (Protestants) or "soldiers."
51:48
Haydock
Praise, for the just punishment. (Haydock)
Calmet
The crimes were public. (Calmet)
51:50
Calmet
Mind. Offer sacrifices of thanks on Sion, (Haydock) both Jews and other nations. (Calmet)
51:51
Menochius
We. The Jews answer: we are ashamed when we think of these places. (Menochius)
51:53
High. Her fortifications and ditches will prove fruitless, Jeremias 48:7, 18.
51:55
Great voice, or boasting and songs of joy, usual at public meetings.
Noise. They groan under affliction.
51:57
Drunk, with the wine of fury, ver. 39., and Jeremias 25:26.
51:58
Calmet
Broad wall. The pagan historians agree not in the dimensions, but allow it was excessively broad and lofty. (Calmet)
Calmet
Six chariots might go abreast. It was 360 stadia long, (Ctesias); or 480 (Herodotus 1:178.) that is above 23 leagues, allowing 2,500 paces for each. This author says the breadth was fifty cubits of the king, three inches larger than the common one, or about twenty-one inches. Pliny ([Natural History?] 6:26.) improperly applies this to Roman feet, and says the walls were two hundred feet high; while Herodotus assigns so many cubits. (Calmet)
Curt. v
There were three different walls. (Curt. v.)
Berosus
Cyrus demolished the outer one. (Berosus)
What remained, (Calmet) with the hundred brazen gates, Darius treated in like manner. (Herodotus 1:179., and 3:159.)
Calmet
Thus was the prediction fulfilled, and the works of so many captive nations brought to nothing. It is asserted that 200,000 (Calmet) daily finished a stadium, (Curt. v.) or 125 paces. (Calmet)
51:59
Haydock
With. Hebrew also, (Calmet) "on behalf of." (Protestant marginal note) (Haydock)
It is no where else asserted that Sedecias went in person, and Septuagint, Chaldean, etc., explain it in this manner. Baruch accompanied his brother Saraias, and probably took the letter, Baruch 1:2. Saraias went to petition for the sacred vessels.
Prophecy, or of the embassy to speak (Calmet) in the king's name. Hebrew menucha, was a caution of Benjamin. It means, "rest;" whence some have inferred that he was chamberlain, (Canticle of Canticles 3:8.) or a favourite. Most translate, "chief of the presents," Septuagint and Chaldean, as if they they had read mincha, which he carried as a tribute to Babylon. Jeremias gave him charge of the parcel, perhaps before Baruch had determined to go.
51:64
Sink. The angel did the like; (Apocalypse 18:21.; Calmet) and the Phoceans, leaving their country, swore that they would return no more till a piece of red hot iron, which they threw into the sea, should swim. (Herodotus 1:165.)
Calmet
Thus, etc., was added by the compiler. Septuagint omit the sentence, as what relates to Babylon is placed [in] Jeremias 28. in their copies. (Calmet)
Haydock
Yet Grabe puts it in a different character. (Haydock)
Calmet
Jeremias wrote a great deal, after the 4th year of Sedecias, ver. 59. (Calmet)
Worthington
He here finished his predictions against Babylon. (Worthington)
Haydock
This does not mean that he did not write the next chapter, (Menochius) as Cappel allows, (Houbigant) though this may still be doubted. (Haydock)
51:1
In al this chapter the prophet amplifieth the same he writte in the chapter precedent of the vtter destruction of Babylon.
51:3
a coate of male.
51:6
Concordance 2. Cor. 6.
51:8
51:14
Concordance Amos. 6.
51:27
Cal together al nations by publique proclamation to fight against Babylon.
51:34
Sion in behalfe of al the Iewes, sheweth that the Chaldees are iustly plaged, for their crueltie against Gods people.
51:59
This Saraias was a principal Leuite, to whom it perteyned to read and publish the wordes and writinges of prophetes.
51:64
Thus much Ieremie prophecied against Babylon.
51:6
St Jerome † AD 420 The Letters of St. Jerome 46.12
… “Come out of her, my people,” so the Lord says, “that ye be not partakers of her sins, and that ye receive not of her plagues.” Turn back also to Jeremiah and pay heed to what he has written of like import: “Flee out of the midst of Babylon, and deliver every man his soul.”
St Jerome † AD 420 The Letters of St. Jerome 108.32
… Like Abraham your mother heard the words: “get thee out of thy country, and from thy kindred, unto a land that I will shew thee;” and not only that but the Lord’s command given through Jeremiah: “flee out of the midst of Babylon, and deliver every man his soul.”
St Jerome † AD 420 Against Jovinianus 2.10
… Idol temples had fallen before the standard of the Cross and the severity of the Gospel: now on the contrary lust and gluttony endeavour to overthrow the solid structure of the Cross. And so God says by Isaiah, “O my people, they which bless you cause you to err, and trouble the paths of your feet.” Also by Jeremiah,
St Augustine of Hippo † AD 430 The Confessions 2.3
… And that I might cleave the more tena ciously to its very centre, my invisible enemy trod me down, and seduced me, I being easily seduced. Nor did the mother of my flesh, although she herself had ere this fled “out of the midst of Babylon,”
51:7
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.11
… And Daniel said to Nebuchadnezzar:— Thou art the head of gold . And why was he called the head of gold? Was it not because the word of Jeremiah was fulfilled in him? For Jeremiah said:— Babylon is a golden cup in the hand of the Lord, that makes all the earth to drink of its wine .
51:8
John Cassian † AD 435 The Conferences of John Cassian 7.31
… or at any rate the prophet in the person of the Apostles and spiritual men and doctors who see the hardness of their soul, and their impenitent heart: “We have healed Babylon: but she is not cured. Let us forsake her, and let us go every man to his own land because her judgment hath reached even to the heavens, and is lifted up to the clouds.”
51:9
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.13
… v. 3 ). Hence it is that the Lord says, I have slain and destroyed this people, and yet they have not returned from their ways ( Isai. ix. 13 ). Hence He says again, The people hath not returned to Him that smiteth them ( Jer. xv. 6 ). Hence the prophet complains by the voice of the scourgers, saying, We have taken care for Babylon, and she is not healed (
51:15
Tertullian † AD 220 Against Hermogenes 45
… For this is proved by Jeremiah when he says, “God hath made the earth by His power, He hath established the world by His wisdom, and hath stretched out the heaven by His understanding.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.60
… “The dragon hath fallen or is dissolved; their carved works have become as beasts and cattle. Labouring and hungry, and without strength, ye shall bear them bound upon your neck as a heavy burden.” And again: “Gathered together, they shall not be able to be saved from war; but they themselves have been led captive with thee.”
51:16
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.60
… and He hath brought forth the winds from His treasures. Every man is made foolish by his knowledge, every artificer is confounded by his graven images; because he hath molten a falsehood: there is no breath in them. The works shut up in them are made vain; in the time of their consideration they shall perish.”
51:25
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.14
118. We behold that height, lifting up itself against the knowledge of God, cast down by the word of the Lord, when the Son of God said: “Hold thy peace, and come forth, thou foul spirit.” Concerning whom the prophet also said: “Behold, I am come to thee, thou mount of corruption!”
51:26
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 2.7
… for I am he of whom it is written, “Our God is a consuming fire;” it is no great thing then to say this of the devil, since it is prepared also for men.” You ought rather to have said, if you wished to avoid the suspicion of believing in the salvation of the devil;
51:34
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.3
… but, as is plain, we were delivered up on account of our other sins, and because our conduct had been unworthy of Thy commandments, and we had walked after our own evil mind. For what other reason can there be for our being delivered up to the most unrighteous and wicked men of all the dwellers upon the earth? First Nebuchadnezzar afflicted us,
51:64
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.6
… And she took the harp, and played it sweetly, and multiplied her music. And also the region of Elam is inhabited and opulent. And with regard to Babylon Jeremiah said:— Babylon shall fall, and shall not rise .
51:1
1. I will raise up against Babylon a pestilent wind (or "winnowers," verse 2, namely Cyrus and the Persians) and against the inhabitants thereof, who have lifted up their heart against me, — namely against my people, that is the Jews, by afflicting and captivating them. As a pestilent wind, — that is to say, I will raise up enemies, namely the Persians and Medes, who to the Babylonians as a pestilent wind shall breathe pestilence, that is death, upon them, and shall winnow those who in Babylon, the mistress of things, thought themselves unconquered, secure, immovable and inviolable, and shall scatter them, as follows: For the Chaldeans in the next verse he compares to a threshing floor which is winnowed by the wind. Thus Theodoret. Whence the Septuagint translates: I will raise up against the Chaldeans a burning wind corrupting. Secondly, the pestilent wind can be referred to what immediately precedes, "who have lifted up their heart against me." This therefore the heart of the proud he calls "a pestilent wind," both because before God it stinks and reeks like a wind and breath of pestilence, which for example Aetna or Avernus eructates; and because it burns up, dries and destroys all virtues and all good things, just as a pestilent wind blows upon and destroys all seeds, that is to say, Against the windy and proud Chaldeans I will raise up winnowers the Persians, who shall winnow them; their pride by the pride of the Persians, their strength and courage by the greater strength and courage of Cyrus I shall break. Whence the Septuagint translates: ἐξαποστελῶ ἐπὶ Βαβυλῶνα ὑβριστάς, καὶ καθυβρίσουσιν αὐτήν: I will send against Babylon the insolent, and they shall treat her with insolence, or the injurious, and they shall treat her with injury. Thus Delric, adage 874.
51:3
3. Let not him that bendeth his bow bend it, — that is to say, Let no one attempt to defend Babylon with his bow and arms, because it is destined for certain destruction by God, and the Persians will prevent all defense. Thus Hugo and Lyranus. Secondly, Maldonatus and Sanchez explain it, that is to say, There will be no need in assailing Babylon that the archer bend his bow, or that the armed man fight hand to hand with the enemy: for I will make the Chaldeans drowsy with feasts and wine, and thus as it were I will bind their hands and feet, so that neither shall the archers be able to bend their bow, nor the armed men to flee or move themselves. Slay them therefore boldly and courageously, and spare them not. In other passages Vatablus and Pagninus read this, namely for אל al, that is not, they read el, that is to; whence they translate: To him that bendeth his bow, and the armed man (that is to the soldiers of Cyrus), saith the Lord: Spare not his young men. But these supply and understand much. The first sense therefore is clearer, the second is the clearest.
51:5
5. Israel was not made a widow, — that is to say, Israel is not as a widow forsaken; but her spouse, namely God, still liveth, and careth for her as it were his wife; therefore he will deliver and avenge him, by destroying Babylon. 49. And as Babylon caused the slain to fall in Israel: so shall the slain of Babylon fall in all the land. 50. Ye that have fled from the sword, go away, stand not: remember ye the Lord afar off, and let Jerusalem come into your mind. 51. We are confounded, because we have heard reproach: shame hath covered our faces: because strangers are come upon the sanctuary of the house of the Lord. 52. Therefore behold the days come, saith the Lord: and I will visit upon her graven images, and throughout all her land the wounded shall groan. 53. Though Babylon should mount up to heaven, and should fortify the height of her strength: yet from me shall spoilers come unto her, saith the Lord. 54. A voice of a cry from Babylon, and great destruction from the land of the Chaldeans: 55. Because the Lord hath laid waste Babylon, and destroyed out of her the great voice: and their waves shall roar like great waters: the noise of their voice shall be heard. 56. Because the spoiler is come upon her, that is upon Babylon, and her mighty men are taken, and their bows are broken: for the Lord is a strong God that repayeth. 57. And I will make drunk her princes, and her wise men, and her captains, and her magistrates, and her mighty men: and they shall sleep a perpetual sleep, and shall not awake, saith the king, the Lord of hosts is his name. 58. Thus saith the Lord of hosts: The broad wall of Babylon shall be utterly broken, and her high gates shall be burnt with fire, and the labours of the people shall be in vain, and the nations in the fire, and they shall be weary. 59. The word which Jeremias the prophet commanded to Saraias the son of Neria the son of Maasias, when he went with Sedecias the king into Babylon, in the fourth year of his reign: and Saraias was chief chamberlain. 60. And Jeremias wrote in one book all the evil that should come upon Babylon: all these words that are written against Babylon. 61. And Jeremias said to Saraias: When thou shalt come into Babylon, and shalt see, and shalt read all these words, 62. Say: O Lord, thou hast spoken against this place, to destroy it, so that there shall not remain in it any man, nor any beast, and that it shall be desolate for ever. 63. And when thou shalt have made an end of reading this book, thou shalt tie a stone to it, and shalt cast it into the midst of the Euphrates: 64. And thou shalt say: Thus shall Babylon sink, and shall not rise up from the evil that I will bring upon her, and they shall be weary. Thus far the words of Jeremias. and God, still liveth, and careth for her as it were his wife; therefore he will deliver and avenge him, by destroying Babylon. And their land (of Israel and Juda) is filled with sin against the Holy One of Israel, — that is on account of the Holy One of Israel, namely on account of God offended by them, that is to say, For this reason Judea was delivered to the Chaldeans, because they offended God. Thus Theodoret and Hugo. Secondly and better: "Their land," namely of the Chaldeans, "is filled with sin," and therefore to be punished "against the Holy One of Israel," that is on account of the Holy One of Israel offended by the Chaldeans, while they afflicted his people, namely Israel devoted to the worship of God and sanctified, with so many injuries in captivity; for while they treated the people of God unworthily, they inflicted injury upon God himself. Thus Hugo, Lyranus, Vatablus. And the Septuagint and Maldonatus favour this: "With sin," saith he, "against the Holy One of Israel," that is against the Holy One of Israel, committed. Thirdly, from Castro: "With sin," saith he, that is with the punishment of sin and desolation, "is filled" Chaldea, "against the Holy One of Israel," that is by God.
51:6
6. Flee (both the Jews, and rather any nations whatsoever, from the midst of Babylon, — soon to be destroyed, lest you perish with it, as it is likely that the Persians, invading Babylon by night, slew not only the Chaldeans, but also Jews and others of any nation that came upon them, indiscriminately. Be not silent upon her iniquity, — of Babylon; but rebuke her, O Prophet! lest she think herself unjustly punished. Thus Rabanus and Hugo. Secondly, Maldonatus and Sanchez think it to be an apostrophe of the Prophet to the enemies, as if to say, "Do not, O Persians! do," that is, dissemble, cease and spare the Chaldeans. Thirdly and better, from the Hebrew thus explain it, as if to say, Flee from Babylon to other cities and places, O Jews and any others whatsoever, especially strangers! be not silent, that is, do not rest in her iniquity, so that you may learn and imbibe her depraved customs, and be overthrown with her. For Jeremiah warned of this long before the siege of Babylon, which itself also lasted a considerable time; and for imbibing the depraved customs of anyone, a brief conversation with him suffices; for evil is easily learned, good with difficulty. Again, be not silent "in her iniquity," that is, in the punishment of her iniquity, which threatens her. Whence follows: "For it is the time of vengeance," as if to say, Flee from the city, lest her calamity involve you. Others: Be not silent, that is, do not cease to be, and you will be slain on account of her iniquity. Whence the Septuagint, the Chaldean, Vatable and others translate: Be not destroyed, or cut off in her iniquity. Thus Lot is said: "Save thyself in the mountain," Genesis, cap. xix, 15. Tropologically St. Bernard, serm. 50 On Conversion to Clerics: "Why should not chastity be in peril in delights, humility in riches, piety in business, truth in much speaking, charity in this wicked age? Flee from the midst of Babylon, flee and save your souls, hasten to the cities of refuge, where you may both do penance for the past, and obtain grace in the present, and confidently await future glory."
51:7
7. The Cup. — Jerome Prado thinks in Ezech. V xxvii, 31, that here is alluded to the cup of the damned, which was given to the damned from generous and delicate wine unto death in the place of torment, so that they might bear the tortures more courageously, and the supreme agony of death, as if to say the Babylonians gave to other nations the cup of the damned, that is, they condemned them to death and brought death upon them. But the cup here tormented and tortured Jeremiah's drinkers; it was therefore full of gall, not wine. There is therefore another sense simpler and more genuine, namely this: "the golden cup," that is, wine or rather gall contained in a cup becoming golden, that is, becoming yellow like gold, Prov. xxiii, 31, "is Babylon," that is, God through the Babylonians gave and inflicted sharp and bitter pains upon other nations, say Vatablus and Pagninus. Thirdly and most simply, Theodoret, the Chaldean Paraphrase, Origen and Rabanus, as if to say Babylon was a golden cup, that is, a rich and splendid kingdom; whence Daniel ii, 32, it is called "a head of gold." This cup is full of gall and wormwood, that is, it contains calamities, slaughter and destruction; it is said to be in the hand of the Lord, because the Lord wished to use its cruelty and tyranny, and through it scourged and struck the nations. The Syriac version signifies this more clearly: The cup of gold (golden) of Babylon in the hand of the Lord, from whose wine the Lord inebriates the whole earth. The Lord therefore gives this cup to other nations to drink, so that from it they may be inebriated, that is, be filled with its invasion and slaughter almost to madness: and so Babylon was the dispenser of calamities to all. It was therefore itself as it were the cup of the wrath of God, but golden on account of the splendor and glory of the empire: for through these God inflicted punishment on all those whom he wished to punish. It would be almost as if it were said that the Chaldeans were the scourge of God, by which he himself chastised the nations: although the scourge was gilded, yet on that account the blow of it was no less severe. But now this Babylonian cup has fallen and been broken by Cyrus, because God cast it down to the earth and shattered it. The golden cup also signifies riches, luxury, and consequently idolatry, which the Babylonians brought upon other nations. Whence St. John alludes to this, Apoc. xiv, 8, and cap. xvii, 4, namely that "poison" is not concealed in glass, but "in gold," is given to drink and "is drunk" as Seneca says. Tropologically St. Gregory, XXXIV Moral. viii: "Babylon," he says, "that is, the glory of this world, is called a golden cup, because while it shows temporal things to be beautiful, it inebriates foolish minds in its concupiscence; so that they desire beautiful temporal things, and despise beautiful invisible things. Therefore the cup of Babylon is golden; because, while it shows the sight of external beauty, it takes away the sense of internal rectitude." For, as is commonly said: "With gold speaking, no speech whatever has power." And St. Ambrose, lib. De Elia, cap. xv: "Set before your eyes," he says, "the pomp of this age, see the beautiful allurement, but empty grace, let not golden and silver vessels seduce you, we too have a treasure in earthen vessels. The vessel of the Apostles is earthen, but in it is the treasure of Christ." See also Origen, hom. 2, here, where he teaches that the Babylonian golden cup is a discourse of words adorned with seductive charms, which instills perverse things to its hearers, such as that of heretics, harlots, flatterers, etc. The nations have drunk, and therefore have been moved. — The Arabic: All peoples have drunk, and have been Babylonized, that is, have been confounded.
51:8
8. Take up resin (that is to say, O nations subject to the Chaldeans! Bring a remedy for the ruin of Babylon. It is irony. Whence these physicians respond, namely the nations): 9. We have healed Babylon, and she is not healed; — therefore, despairing of her salvation, let each of us depart into his own land. Thus Theodoret, Hugh and Vatablus. It is a dialogue of the Prophet and the nations. Others wish it to be the voice of the Prophets, or, as Origen, Rabanus, Lyran, the guardian angels of Babylon, who, because they were accomplishing nothing in her healing, were about to abandon her. Thus at Jerusalem, a little before its destruction, the voice of angels was heard in the temple on the day of Pentecost: "Let us depart hence," says Josephus in book VII of the Wars, chapter xix. But truly angels do not wail, nor did they heal with temporal aid the Chaldeans against the assault of the Medes decreed by God (of which the discourse here is), but with spiritual aid, against the sins which they strove to heal. Tropologically, hence Origen teaches that holy angels abandon the impious soul, which in life despised their corrections and inspirations, in the agony of death; when from all sides it is assailed by disease, the world, the flesh and demons, and is especially weak and feeble to resist: whereby it comes to pass that it is overcome by the enemy and dragged down to the infernal regions. As a physician, he says, abandons a sick man, of whose healing he despairs, "lest expiring in his hands, he turn the cause of his death back upon himself." His judgment has reached even to the heavens. — "Judgment" he calls the enormous crimes of Babylon, which cried out and demanded vengeance and the judgment of God to heaven: for these things made her plague incurable and desperate, as has been shown above. Otherwise R. Solomon and Maldonatus, that is to say, Let us abandon Babylon, because she is assailed not so much by men as by God from heaven; whence she is incurable, nor can she be aided by man or angel. Others: "Judgment," they say, that is her punishment inflicted upon her by the just judgment of God, "has reached to the heavens," that is it is great and immense, so as to be a hyperbole, such as that: "The cry goes up to heaven."
51:10
10. The Lord has brought forth our justices. — That is, God proved by the deed itself that our cause is just, by which we complain that we are unjustly oppressed by the Chaldeans: for we have done them no injury; but he showed the cause of the Chaldeans to be unjust, inflicting upon them this just destruction on account of our oppression, it is evident from what follows. It is the voice of the people of God, or of the Jews. Let us declare, etc., the work of the Lord, — how namely he has crushed the Chaldeans and has freed us.
51:11
11. Fill the quivers — with arrows, O Persians! for shooting at the Babylonians. Thus many. Or more aptly, "fill the quivers" with arrows, O Chaldeans! that with them you may keep back the Persians from Babylon: because "the Lord has stirred up the spirit of the kings of the Medes" and Persians: "and his mind is against Babylon." Thus Sanchez. R. David translates, gather shields. But our translator renders better, "fill the quivers:": to which the Septuagint and the Chaldee agree; for the Hebrew מלאו milu signifies fill, not gather. Of the temple, — burned by the Chaldeans in Jerusalem.
51:12
12. Lift up a sign. — Theodoret, Hugh, Lyran and Sanchez think it to be an ironical discourse to the Chaldeans besieged by the Persians and Medes, that is to say, Raise your national standard on the walls, O Chaldeans! restore the watches, lay snares that you may discover the counsels of the enemy, arm soldiers to resist the Persians. But others, as Rabanus, Vatablus and Maldonatus, think it to be a discourse to the Persians besieging Babylon: for it was their part to lay snares, that is to say, With standards unfurled, O Persians! invade Babylon, see to it that your standards are placed on the very wall of Babylon as a sign of the captured city: and therefore "increase the watch," that is the vigils; "lift up," in Hebrew, stir up "the guards," that is to say, Send in new sentries, who may surround and press the city. Prepare snares, — that is to say, Make tunnels, divert the Euphrates elsewhere, feign peace or flight, and lay other stratagems, because the Lord has done, that is will do, what he has spoken against Babylon.
51:13
13. Thou that dwellest upon the waters, — O Babylon, thou that art situated beside the Euphrates, and art most wealthy! For the Euphrates flowed through Babylon, and being conducted through various channels and streams, wandered through its various streets. Thy end hath come, the measure of thy cutting off. — He calls a pedal end the end by the foot of God, as it were an equal and just measure, measured and meted out to the crimes of Babylon. For a foot is a kind of measure, also in the vintage and the pressing of wine (to which the Prophets are accustomed to compare the punishments of crimes justly decreed by God); whence Pliny, lib. XVIII, App. xxxi, calls it a just foot, when a single pressing of grapes fills twenty culei: the word "cutting off" favours this, which pertains to grapes, and denotes destruction. Hence also in the following verse he says: "Over thee shall the song of the treaders (which is the song of those treading grapes) be sung." Nicholas of Damascus in Stobaeus, serm. 32, and Alexander ab Alexandro, lib. IV Genial. cap. xvii, relate that certain Indians, who are called Pedals, are accustomed to ask of God only justice as the most excellent gift. Therefore a pedal is a just foot, or a just measure appointed for the punishment of Babylon, already measured and meted out to the crimes of Babylon: for Babylon had already filled up the measure of its covetousness and iniquity, and when this was filled, God had decreed to cut it off and destroy it. For the Hebrew to the letter have: Thy end hath come, namely the measure, that is the term and completion, of thy covetousness, avarice, or rapine: because namely that hath now reached its height; whence it is as an end to thee, namely the time of thy cutting off and thy destruction: for God hath appointed and predefined for thee and thy empire a twofold pedal measure: the first of riches and glory, as well as of crimes; the second of time, so that namely thou mayest hold the empire for 70 years. Thou hast already fulfilled both measures. Therefore God shall give thee an end, and shall punish and cut thee off according to thy deserts. Morally, note here the small measure, namely a pedal one, of sins, as well as of delights, riches and empire appointed by God to Babylon, and to any kingdom; and much more to any man (as St. Augustine teaches, lib. De Vita Christiana, cap. III and IV, tom. IX), which when fulfilled God punishes all its crimes at once, and mulcts it with present and eternal death according to its deserts. Thus when the wicked think themselves to be in a course and prosperous wind toward all happiness, to be in their flower, to stand at the height of glory, suddenly they are cast down by God and precipitated into destruction. Thus Sanchez. Wherefore with good reason, pitying the wretched lot of men and kingdoms, Sidonius Apollinaris, lib. VIII, epist. 11 to Lupus, exclaims: "O wretched necessity of being born, miserable of living, hard of dying!" And Aristides: "Nothing is secure in human affairs, nothing equal, nothing self-sufficient." Secondly, Hugh, Lyran and Maldonatus thus explain: "The measure of thy cutting off," that is, that thou mayest be utterly destroyed: for he speaks, says he himself, of Babylon metaphorically, as of a tree, whose foot, that is trunk, is to be cut off, as if to say, Now the axe is laid to thy root." But the Hebrew אמר ammat signifies not a foot, that is a trunk, but a cubit and a measure. Thirdly, Vatablus and Pagninus translate: Thy end of oppression hath come, because with thy arm thou didst oppress others; whence in like manner thou art now oppressed by the Medes. Hence also the Chaldee translates: The time of the visitation of thy malice hath come. And Isidore and Castrius, as if to say, The end and time hath come when Babylon shall pay by measure as much punishment as it inflicted and brought upon other nations. The Septuagint translates: Thy end hath come truly in thy bowels, so that namely the Medes may tear them: namely for ammat, that is cubit or pedal, they read amen, that is truly; or אמת emet, that is in truth.
51:14
14. I will fill thee with men like the locust. — He compares the multitude and murmur of the soldiers of the Medes to locusts, which flying in swarms upon shoots, trees and vineyards, devour them utterly: likewise to vintagers exhorting one another with a common voice as if with a song to press the grapes to the winepress. See the things said cap. xlviii, 33.
51:15
15. He prepared. — In Hebrew מבין mechin, that is, he established, he founded.
51:16
16. Dante eo vocem, — that is, When God thunders, the sky appears to be torn asunder and to pour forth rains. He exaggerates here the power of God, so that he might show that it is able to overturn the strength of Babylon. The rest up to verse 20 has been explained at chapter x, 14, 15, 16. There is here from verse 16 to 20 a long and beautiful description of God, through the praises of His strength, wisdom and beneficence, by which, as He created all things, so He constantly assists them, directs and governs them. In a similar manner the Gentiles described God. Aristides in a hymn to Jupiter: "All things, he says, everywhere are full of Jupiter, since he himself attends to individual things, just as tutors do to boys, and chariot-drivers to war-horses: and all the benefits of the gods are to be credited to Jupiter; for they, obedient to his command as to a general in an army, provide for human affairs." And soon after: "Jupiter, he says, is the father of all things, of rivers, of sky, of earth, of gods, of men and of plants; he gives all things and makes them; he in assemblies and judgments, when he grants victory, is called Forensis; in battles, Trophaeus; in diseases or wherever he brings aid, Savior. He is the Liberator, he is Gentle, indeed as Father; he is King, City-holder, Elicitor, Rainy, Chief of the Heavens. From him we ought rightly to begin, and in him to end, always invoking him as the president and helper of all words and deeds, or the commander of the universe, and sole prefect."
51:20
20. Thou dashest against me the vessels of war, and I will dash against thee the nations. — That is, as the Hebrew has it, O Babylon! thou hast been to me מפין mephits, that is a hammer dashing and breaking vessels, that is the instruments of war of other nations, with which hammer I shall still break the nations and shatter kingdoms; horses, horsemen, young men, old men, shepherds, farmers and others, whom he describes up to verse 24. Wherefore after these things I will "render to Babylon, and to all the inhabitants of Chaldea all their evil," and in like manner I will break her, as she herself broke other nations. Whence the Chaldean, Vatablus, Pagninus and a Castro thus translate and explain: Thou, O Babylon! art to me a hammer and an instrument of war, by which I break other nations; and finally after all of them I will break the hammer itself, that is thee. Thus he called her a hammer of the earth at chapter l, 23. Note: To in te is the same as per te; Theodoret understands it otherwise, to mihi, that is, Thou dashest against me, that is against my people thou breakest and scatterest all thy vessels of war. But the former sense is the genuine one. Note: The future collidam, everywhere here can be taken for the past collisi, and then it coheres better with verse 24, that is, I broke through thee the nations; now likewise, indeed more deservedly thou merittest to be broken than others.
51:23
23. The farmer and his yoked oxen, — that is oxen, which yoked the farmer ploughs with. It is a vivid description of the devastation of war. and to all the inhabitants of Chaldea all their evil," and in like manner I will break her, as she herself broke other nations.
51:25
25. Behold I am against thee, O destroying mountain. — Note: Babylon is situated in a low place, namely the plain of Shinar; here however it is called a mountain, both on account of the glory and pride of the empire, thus Theodoret and Lyran; and on account of the lofty palaces, and the height and strength of the walls, thus Vatablus and Maldonatus. For the walls of Babylon were, says Orosius in book II, chapter vi, fifty cubits in width, four times that in height, and four hundred sixty stadia in circumference. See the sayings of Daniel IV, 27. Destroying. — The Septuagint, corrupted mountain; the Chaldean, scattering; the Hebrew, תשחית maschit, that is laying waste; because it brings all nations into its power and impiety. He compares Babylon to a mountain laying waste and tearing, and bringing pestilence, that is death and destruction, to all; because, just as wild beasts are wont to come forth from mountains which tear all things, so from Babylon came forth soldiers, who tore all nations. Thus Maldonatus. Whence it follows: "Who corruptest," that is destroyest, layest waste, destroyest utterly, "the whole earth." I will roll thee down from the rocks, — from the towers, walls and fortifications I will cast thee down. He persists in the metaphor of the mountain: for just as he called the city a mountain, so he calls the towers rocks; for what rocks are in a mountain, that towers are in a city. And I will make thee a burnt mountain, — that is burnt, so that wild beasts, that is soldiers, may flee from it.
51:26
26. They shall not take of thee a stone for a corner. — This is, O Babylon! thou who appearest a most solid rock, thou shalt be broken by the hammer of the Persians, and shalt be burned by their fire, so that all thy stones shall burst into tiny fragments, or be reduced to ashes, nor shall there remain stones of just size and magnitude, which might be placed in the corners of houses and buildings, that is, I will reduce the houses, walls and stones of Babylon to a heap, and to eternal ruins. Thus Lyran. It is a hyperbole. Symbolically, by corner stones are understood kings and princes, that is, as the Chaldean translates: They shall not take from thee henceforth a king for a kingdom, and a prince for a principality, because all shall be destroyed. Thus also Theodoret, Hugo, Vatablus and Maldonatus. But thou shalt be destroyed forever. — In Hebrew, thou shalt be in desolations eternal, that is thou shalt not be restored again. The ruins of ancient Babylon can still be seen. But the Prophet speaks more of the abolition of the Babylonian empire.
51:27
27. Lift up a sign, — that is a standard. God addresses as a commander of war his centurions and chiliarchs of the Persians and Medes, as if to say: Enlist soldiers, conduct a military selection. Sanctify upon her the nations, — convoke the nations to wage a sacred war against Babylon. See the sayings at chapter vi, 4. Announce (war) against her to the kings of Ararat, — that is of Armenia, not the upper and mountainous, as Vatablus, but the lower: for Ararat, says St. Jerome in chapter xxxvii of Isaiah, is a region in Armenia that is level, through which the Araxes flows and the roots of Mount Taurus, the highest mountain, upon which the ark of Noah first rested; whence a part of the ark is said to remain in Armenia near the mountain of the Cordiæans. Menni. — It appears to be a region of the Minyans in Armenia, of which Josephus speaks in book I of the Antiquities iv. Ascenez. — A people neighboring Armenia, named from Aschenez the son of Gomer, the son of Japhet, the son of Noah: Josephus thinks it to be Rhegium, a city of Italy, Vatablus thinks it Gothia, the Jews think it Germany. But from this passage of Jeremiah it appears that Ascenez was a people in Asia, neighboring the Medes: for it is called here with the Medes to the destruction of Babylon; and it is likely that from these Asians Ascanians in later centuries many passed into Europe, and from them arose our Ascanians, that is the Tuiscones or Germans. Thus Torniellus in the year of the world 1931, number 21. Number against her Taphsar. — For Taphsar the Septuagint translates machines; the Chaldean, warriors; Vatablus, nobility; Our interpreter, in Nahum III, 17, translates it small leaders or princes: for taph indeed means small, sar means a prince. He commands therefore princes or leaders to be enlisted for this war. Thus Pagninus and Vatablus. Our Interpreter seems to take Taphsar as a proper name of a place, from which soldiers or camp-followers are to be enlisted. Bring horses as a bristling locust, — that is a horse which in war raises up erect and bristling hairs, and shaggy and rough manes, as if they were the stings of locusts, that is of grasshoppers, as I said at Isaiah chapter xxxiii, 4, which have a sting in the tail, feet and teeth. That the horses of the Persians were fierce, and as if by nature had spurs and stings, and needed no foreign spurs, Oppianus teaches, and from him Sanchez. Wherefore Vatablus translates it, as a terrible swarm.
51:29
29. It shall awake as a terrible thing it shall awake, which hitherto seems to have slept, the thought of the Lord concerning the punishment of Babylon. In Hebrew it is, the thoughts of the Lord shall be stirred up, that is, each one of the thoughts: whatever the Lord has thought, that now shall be stirred up and brought to execution.
51:31
31. From top to top, — from one extremity to another.
51:32
32. The fords (of the Euphrates) have been seized — by the Persians. For when Cyrus diverted the Euphrates, which flows through Babylon, by means of ditches made by soldiers to another place, so that soldiers could walk through its bed, he sent soldiers partly by that part where the Euphrates enters the city, partly by that part where it exits, into the city, as Herodotus testifies, book I. And this is what the Prophet says here, "from top to top." In a similar way the inundations of the Tiber, which were harmful to Rome, many once sought to divert, and to keep the city dry, by diverting the Anio and other rivers which flow into the Tiber, into ditches, by which they might flow away through valleys elsewhere. This was done by Aruncius and Ateius concerning this matter in the senate under the Emperor Tiberius; but the opinion prevailed: "Nature has most excellently consulted the interests of mortals, which has given to rivers their mouths, their courses and their origin, thus their boundaries: the Tiber itself does not wish to flow at all deprived of tributary rivers, with less glory." Thus Tacitus book I. And the marshes have been set on fire — by the Persians, so that with the reeds burned, which hindered the passage of soldiers, the way into the city might be more open to them; or, as Sanchez says, so that with the marshes set on fire, as if with torches raised, the way might be shown to those crossing through the bed of the Euphrates into the city: for Babylon was captured by night. Moreover by marshes understand reeds and rushes, say Vatablus and Pagninus, which near the Nile and Euphrates grow in marshy places to the height of trees; or certainly by marshes understand some fortifications erected in the marshes. Note: Through the Euphrates in which Belshazzar and Babylon gloried, as if through it they were impregnable, through the same it was conquered. Here that saying is true: "Whence salvation, thence the wound."
51:33
33. Daughter of Babylon like a threshing floor (some read it badly as threshing floor), the time of her threshing,—that is to say, Hitherto Babylon was like a threshing floor full of grain, houses, citizens, riches and spoils of all nations; now she shall be threshed, so that all these riches may be shaken out, and she herself be stripped of them. Thus Theodoret, Vatablus and Lyran. Or rather, threshing floor, that is, a crop to be conveyed to the threshing floor (so that it be a metonymy) is Babylon. Whence follows: "The time of her harvest," namely it comes to pass, that by the Persians as reapers she may be reaped, and stripped of all goods: for he calls the spoiling of all things a harvest; but the threshing of the citizens a beating and affliction. For thus David threshed the Ammonites, and "made threshing sledges, and harrows, and iron chariots (for by these means crops are beaten out and threshed in Palestine, the Canaries and other places) pass over them," II Kings xii, 31, to which Jeremiah alludes here, and perhaps literally thus the Persians threshed the Chaldeans, because they themselves threshed the Jews, Moabites and other nations, as Isaiah says cap. xxi, 10, and cap. xxv, 10, that is, they vexed and afflicted them severely. Babylon is therefore called here a threshing floor, that is, a floor in which, as in a theatre, the Chaldeans were to be beaten down, and punished in head and goods, to the public spectacle, terror and example of all nations. Thus the threshing floor, that is, the place of beating of the martyrs, was the amphitheatre of Rome. Yet a little while, and the time of her harvest shall come,—so that by the flying sickle which Zacharias saw, cap. v, that is by the sword and arms of the Persians, she may be reaped, that is Babylon may be taken and burned, then threshed, for crops are first reaped before they are threshed), that is her citizens may be slain, and her riches shaken out and plundered.
51:34
34. Hath devoured me.—These are the words of the assembly of the Jews or Jerusalem, recounting their oppressions inflicted by the Chaldeans, in that she was as if devoured by beasts, and left as an empty vessel, with all her people led away into captivity. The same the demon does tropologically in the soul of the sinner which he subjects to himself and lays waste. A city is called a vessel, because it contains citizens, as a vessel is capable of holding wine; but as a vessel exhausted of wine, so also a city exhausted of citizens, is as it were an empty and hollow cask. Hath swallowed me up—wholly, as sea dragons, that is, whales, swallow whole ships. For to this Pharao is compared, Ezech. xxix, 3. In like manner Nabuchodonosor, as a monstrous whale, swallowed up all Jerusalem, plundering and burning the city, or leading it away into Babylon. For as Pharao dwelt among the streams of the Nile, so Nabuchodonosor dwelt among the floods of the Euphrates and Tigris, as a crocodile, or as a whale. Whence he adds verse 36: "I will make his sea a desert." He hath filled (Nabuchodonosor) his belly with my delicacies.—The Hebrew and Septuagint, with my delights, that is first, with my noble youths, thus Hugo; secondly, with me myself, who am tenderly nourished in the worship of God, thus Dionysius; thirdly, with all my goods, namely the delights and riches, and precious things which I tenderly loved; thus the Chaldee and Theodoret. And then by belly understand the treasury of Nabuchodonosor, likewise his avarice; for this is greedy of gold, as much as a hungry belly is of food; but the latter is filled with food, the former cannot be satisfied with gold, for it is insatiable. And hath cast me out,—that is vomited me out, that is to say, After he had devoured all my riches, and consumed my houses in fire, he cast me out, that is my citizens and my children, from my land, and led them away into Babylon.
51:35
35. The iniquity against me,—the violence and calamity unjustly inflicted upon me Sion and Judea by Babylon. And the flesh (of those slain by me shall be) upon Babylon,—so that she may pay the worthy penalties of her tyranny. Whence the Lord adds: 36. I will revenge the vengeance of thee,—that is the injury inflicted upon thee by the Chaldeans. It is a metalepsis; for the injury to be avenged is called vengeance. I will make his sea a desert,—that is, then the Euphrates, for Cyrus diverted this elsewhere: thus Lyran; then rather "sea," that is the abundance of men and riches, which seemed so great that it could not seem to be exhausted like the sea. Thus Theodoret and Vatablus. And his vein,—that is, his kingdom and dominion over all and each of the nations, thus Theodoret; or rather "vein" he calls his hidden treasures, thus a Castro. Thirdly and more aptly "vein" he calls, both the tributes which were paid to the Babylonians by all nations, and merchandise; for from these as from veins flowed the constant riches of Babylon.
51:37
37. And Babylon shall be in heaps (both of stones from the ruin of houses; both of sands, from the dried up bed of the Euphrates; and therefore she shall be) the habitation of dragons—terrestrial, which inhabit desert places.
51:38
38. At the same time they shall roar like lions. — This can be understood both of the Persians as victors, with Maldonatus and Sanchez, and of the Chaldeans as vanquished, with Lyran, Hugh, and a Castro; for these, hearing that the Persians have entered Babylon, and awakened from sleep and wine, will shake their manes and roar on account of grief, or rather on account of anger and indignation; but too late and in vain: for the following things pertain to the Chaldeans. Hear Virgil in the twelfth book of the Aeneid, graphically describing the wrath and spirit of a lion: "Like a lion in the fields of the Poeni, / Wounded in his breast by a grievous wound of hunters, / Then at last the lion moves to arms, and rejoices / Shaking the flowing manes from his neck, and the fixed / Weapon of the robber he breaks unafraid, and roars with bloody mouth."
51:39
39. In the heat I will put their drink. — This is a hypallage: that is, in the drinks and carousals of Belshazzar and the Chaldeans I will put their heat, that is I will cause them to grow hot, to become drunk, to be slain: I will turn their feasts into perpetual drunkenness, from which they shall never awake, but shall sleep an eternal sleep, namely in death, the grave, and hell. For many of the Chaldeans were slain while sleeping and drunk, others half-asleep and half-sober, others awake and sober; and thus all were transferred from temporal sleep to perpetual sleep by the sword of the Persians. For what is sleep but a brief death? and what is death but perpetual sleep? See the history in Daniel, chapter v, verses 4 and 30. Isaiah predicted the same thing, chapter xxi, verse 5; for the Chaldeans mocked the Persians besieging them, because they had in the city things necessary for twenty years, so that they could endure the siege, as Xenophon says in book VII; whence, trusting in their strength and riches, they indulged their desires, and then were overcome by Cyrus. Behold, here is the end of carousals, these are the graves of lust and of those who revel.
51:41
41. How is Sesach taken? — that is, Babylon. See what is said in chapter xxv, verse 26. It is an exclamation of the Prophet, marveling that Babylon is taken, which seemed unconquerable. The praise of the whole earth. — The Hebrew: The praise and glory of the whole earth; the Syriac renders it: How is the chief of kingdoms taken, the glory of the whole earth; how has Babylon become a desolation? The Arabic of Antioch: How is Arysche taken, that is the principal and head of kingdoms? The Arabic of Alexandria: How is the excellent city taken, the glory of the whole earth? how has Babylon become a desolation?
51:42
42. The sea, — the great army of the Medes and Persians overwhelmed Babylon. The Arabic renders it: The sea is raised up against Babylon, it is immersed in the multitude of its waves.
51:44
44. And I will visit upon Bel (that is upon the Chaldeans, worshippers of Bel, so that it is a metonymy. Thus the Chaldean and Lyran. Secondly and more plainly, understand by Bel the idol of Bel itself; for this daily devoured many sacrifices and foods offered to it. Daniel, chapter xiv, verse 2, and a hundred thousand talents of frankincense, which were daily burned to it, according to the testimony of Herodotus. Also votive offerings and gifts, like the vessels of the temple of Jerusalem. For Nebuchadnezzar brought these into the temple and worship of Bel, Daniel, chapter i, verse 2. Whence he adds): And I will cast out what he had swallowed from his mouth, — that is to say, Bel swallowed and seized all these things, but Cyrus will force him to vomit them up and restore them. Thus Theodoret and Vatablus. In the Hebrew there is an elegant paronomasia: I will visit Bel in Babel, and I will cast out בלעו (bilo), that is his devouring from his mouth, and Babel shall fall.
51:46
46. There shall come (to Babylon) in a year (namely the first of Belshazzar) a hearing, — that is a rumor of war, which the Medes are preparing: in the second year the Medes themselves will come with iniquity, that is with violence: in the third year Babylon will be taken by them, and the ruler Cyrus will slay the ruler Belshazzar. Thus Vatablus and R. David. Secondly and more simply, that is to say, O Jews! let not your heart grow faint, when you hear various rumors of the Persian war against the Chaldeans (for these are called "a hearing and a hearing," and that "in a year, and after a year," that is throughout a year, indeed after year after year," that is throughout a year, indeed after year after year, a frequent and repeated hearing), and on account of them iniquities shall arise, that is seditions, tumults, and robberies, and intestine wars, some favoring the Persians, others the Chaldeans, others avenging ancient enmities; because when you see these disturbances and iniquities, know that the destruction of Babylon is at hand, and your liberation. Christ says something similar concerning the destruction of the city and the world, Matthew, chapter xxiv, verse 4. Thus a Castro. Somewhat differently Sanchez, who by iniquity understands the continued tyranny and oppression of the Chaldeans against the Jews in these rumors of war, that is to say, Let not your spirits, O Jews, be weakened and broken because, when one year a rumor of war is heard, then another and another, yet the Chaldeans remit nothing of their former iniquity and severity toward you, and remain rulers, until a new ruler Cyrus succeeds. For the day will soon come when I will punish and overthrow Babylon with its idols.
51:48
48. The heavens shall praise. — That is, the angels of heaven shall praise the just vengeance of God upon Babylon, or rather, as if to say, There shall be a new face of the world, so that the heavens and earth shall seem to leap forth with joy, on account of the slain Babylonian tyrant, under whom all groaned, and who vexed the earth with tributes, robberies, slaughters, and destructions; nay, and he was injurious to heaven and the heavenly beings, arrogating to himself divine honours, and worshipping idols in place of God, and compelling all to their worship. It is a hyperbolical prosopopoeia.
51:50
50. Who have fled from the sword. — He speaks to the Jews, who had fled from the sword in the devastation, not of Jerusalem, as Vatablus (these were almost all now dead, and only very few aged men were left as survivors from it), but of Babylon, so that now "afar off," that is after 70 years, they might remember the former worship of the Lord, and the return to Jerusalem, of which they had heard much from their parents, and truly they had received an oracle and promise of God from Jeremiah and Ezekiel. Thus Rabanus, Theodoret, Lyran and others. We are confounded. — It is mimesis. For the Jews respond, as if to say: When we remember Jerusalem, we are confounded, and we are ashamed of the reproach, with which we have heard our fathers afflicted in the destruction of Jerusalem, and of the contumely which the barbarous Chaldeans inflicted upon the holy temple of the Lord; and of the reproaches and blasphemies, which we have often heard them impudently hurl against the Lord and His temple, and to insult Him, namely that Bel is more powerful than our God, and that he has overthrown his city, nation and throne in the temple. To these God responds that He will overthrow Bel with the other graven images; but He will wound the Chaldeans so that they shall not groan, but bellow like oxen when they are slaughtered; finally that He will lay waste Babylon, which seemed to raise its towers and walls to heaven, and therefore appeared most fortified.
51:54
54. The voice of a cry from Babylon, — shall be heard. It was similar in chapter xlviii, 3.
51:55
55. She hath lost her great voice, — that is the tumultuous multitude, and crying out with great voices, as if to say, God will cause that in Babylon, where now on account of the multitude of men there is great noise and murmur, great silence and solitude shall be brought in, from the slaughter and flight of the citizens. And the waves thereof shall sound, — The wailings of the Babylonians when they are slain shall resound, like the waves of many waters. Thus Maldonatus.
51:57
57. I will make drunk her princes, — with the cup of my wrath and extreme destruction, so that they sleep the sleep of eternal death. He alludes again to the debauchery of Belshazzar and the Babylonians, when Babylon was taken. See verse 39.
51:58
58. The broad wall of Babylon shall be utterly broken. — For the walls of Babylon were 50 cubits broad, 200 high; so long that it had a hundred gates in its circuit. Thus Herodotus, book I, Diodorus, Solinus and others. See the sayings on Daniel v. The labours of the people in the fire, and the labours of the nations in the flames, — as if to say, The insane structures of Babylon, palaces, citadels, temples, walls, hanging gardens, etc., built with so much labour of almost all Asia over so many years, shall be burned with fire, and reduced to nothing. Thus the Chaldean, Lyran and others. Otherwise Vatablus, as if to say, The peoples and the common folk shall be wearied (in extinguishing the fire), and shall be exhausted, that is they shall not be able to extinguish the fire, with which Babylon shall burn.
51:59
59. When Zedekiah — who was going to Babylon to Nebuchadnezzar, to greet him and offer him gifts, so that he might render him favorable to himself and to the captive Jews: for these things happened in the fourth year of Zedekiah, as is said here, when all things in Jerusalem were peaceful with the Chaldeans. Thus the Hebrews in Seder Olam, cap. x, and the Latins. Therefore the Septuagint and the Chaldean paraphrase translate less correctly: When he departed from Zedekiah, as if Zedekiah had not gone to Babylon, but had sent Seraiah as his legate in his place. From what has been said it is clear that this prophecy against Babylon which is contained in cap. L and LI (and which in this little book was described by Jeremiah and delivered to Seraiah, so that he might read it to the Jews captive in Babylon, and then submerge it in the Euphrates) was spoken by Jeremiah in the fourth year of Zedekiah, namely seven years before the destruction of Jerusalem. Now Seraiah was a prince of prophecy, — that is, of speech and legation, so that as an orator he might plead before Nebuchadnezzar. Thus Aaron is called a prophet, that is, an interpreter and speaker of Moses before Pharaoh, Exodus vii, 1. Again, "of prophecy," namely that which Jeremiah here commended to him in the name of the whole Jewish commonwealth, so that he might proclaim it in Babylon by voice and carry it out in deed. Thus Sanchez. In Hebrew it is, prince of rest; because in rest and in dreams God formerly often revealed His things to Prophets and Saints. Otherwise Vatablus: of rest, he says, that is, lest anyone disturb the king while resting, Seraiah here guarded his chamber, as if to say, He was prefect of the royal chamber; or of rest, that is, of the king's recreation he was prefect, and thus what Our author translates as "of prophecy," Castro explains as, that is, "of prophecy," that is, of psalms and music, so that he might recreate the king with them. Otherwise also Maldonatus. He was, he says, "prince of prophecy," that is, first among the Levites who were accustomed to chant prophecies, or prince of priests, as he is called in the following cap. 24. But it is doubtful whether that Seraiah is the same as this one. prophets and Saints His things revealed. Otherwise Vatablus: of rest, he says, that is, lest anyone disturb the king while resting, Seraiah here guarded his chamber, as if to say, He was prefect of the royal chamber; or of rest, that is, of the king's recreation he was prefect, and thus what Our author translates as "of prophecy," Castro explains as, that is, "of prophecy," that is, of psalms and music, so that he might recreate the king with them. Finally, the Chaldean paraphrase and the Septuagint for menucha, that is, of rest, read mincha, that is, of gifts, as if to say, Seraiah was prefect of the gifts offered to the king, or to be distributed by the king, whom they later in the courts of kings and princes called a count or prefect of sacred largesses. This sense coheres with the first (for he was the same as legate and distributor of gifts), which seems to be most fitting.
51:61
61. And Jeremiah said to Seraiah: When thou shalt come into Babylon, and shalt see, and shalt read all these words, — that is, seeing and inspecting thou shalt read these words, which I have written to thee in a book concerning the destruction of Babylon, "thou shalt read," I say, not to the Babylonians; for if they should hear from thee the calamity of Babylon, they would rage against thee equally as against the Jews held captive; but to Jeconiah and to the Jews detained in Babylon; so that thou mayest lighten their sorrow, and the hardships of captivity by giving them hope of freedom from Cyrus, when he himself shall overthrow Babylon.
51:63
63. Thou shalt cast. — First, for the consolation of the Jews captive in Babylon, so that they may be raised up in hope of liberation. Thus Theodoret. Second, for the admonition of the Chaldeans, who from the Jews may understand that thou hast read these things concerning their destruction by my command and divine oracle, and having read them hast cast them into the Euphrates; so that they themselves may escape this calamity by repentance: hence Jeremiah admonished them in the fourth year of Zedekiah, that is, about seventy years before God would bring this calamity upon them. Thus says Micah, cap. vii, 19: "He will cast all our sins into the depth of the sea," that is, He will utterly abolish them, just as what is cast into the depth of the sea is abolished. Thus the Phocaeans, as Herodotus testifies, lib. I, entering into a covenant among themselves not to return to their homeland, cast a weight of iron into the sea with a grave curse, if they should return to their homeland before this weight should of its own accord leap from the bottom to the surface of the sea, "they sank," he says, "an iron mass into the sea, and swore that they would not return to Phocaea before this mass should emerge from the bottom of the sea and stand forth in the upper water." Horace employs this oath and curse as a confirmation of eternal duration in Epode, ode 16: But let us swear by these; at the same time as rocks shall be born from the lowest / Shallows raised up, let it not be lawful to return.
51:64
64. Thus shall Babylon be submerged, — not so much in the Euphrates, as in the sea of destruction and calamities. To this chapter St. John in the Apocalypse xviii often alludes, describing the destruction of the new Babylon, that is Rome returning to paganism at the end of the world, and namely to this verse he alludes in verse 21, saying: "And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying: With this violence shall Babylon, that great city, be thrown down, and shall be found no more." Where Alcazar by the mighty angel understands Jeremiah. See the remarks there. Hitherto the words of Jeremiah, — namely concerning Babylon; for this is the epilogue of the prophecy against Babylon corresponding to the title in chapter L, 1: and this because the prophecy concerning it was longer. Something similar occurred in the prophecy against Moab, chapter xlviii, 47. Others however wish absolutely that here is the end of the entire prophecy of Jeremiah, and this is more true and fitting; for the following chapter is history, not prophecy, taken from the fourth book of Kings, the last chapter. It appears that Baruch, the scribe of Jeremiah, added this conclusion, and thus collected all the prophecies of Jeremiah published at different times into this volume, yet neglecting the order of time in which they were published: which indeed Jeremiah would have preserved, if he had written them individually in his own time and order, so as to make one volume from them. For this reason the Septuagint and the Alexandrian Arabic place at this point immediately before chapter LI, and place the last chapter XLV of Jeremiah according to the Vulgate edition, which contains the prophecy of Jeremiah to Baruch, and concerning Baruch, and then they place chapter LII, after which they immediately subjoin the prophecy of Baruch itself, and after that the Lamentations.
Machine translation from the Latin, not reviewed.
51:27
… This geographical name from the Old Testament (Gen. 8:4; 2 Kings 19:37; Isa. 37:38; Jer. 51:27) corresponds roughly to the Urartu of the Assyro-Babylonian documents and to present-day Armenia.
Ascenez (Heb. Aškenaz; LXX Ašqaváč)
Esarhaddon says in prism B that he fought against Manna and Aškuza, and Jer. 51:27 summons against Babylon "Ararat, Minni and A.," then Media. …
51:34
… Like ráhabh, tannin metaphorically indicates the political enemy (Egypt: Is. 27:1; Ex. 29:3; 32:2), or in general the hostile forces that men cannot contain, which bring them danger and death (Is. 51:9; Jer. 51:34; Job 7:12; Ps. 74 [73]:13; 91 [90]:13). …
51:41
… The procedure athbaš consists in putting the last letter of the alphabet in place of the first, the penultimate in place of the second, and so on: in Jer. 51, 41 Īšākh=Babel (Babylon). …
51:59
4. Brother of Baruch, who was sent by Zedekiah on an embassy to Babylon (ibid. 51:59).
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.