The evils that threaten Jerusalem. She is invited to return, and walk in the good way, and not to rely on sacrifices without obedience.
Ierusalem shal be destroyed for trangressing Gods law: 8. and contemning admonitions. 16. Yet God admonisheth againe the Iewes, and they contemning, 18. he calleth the Gentiles, and reiecteth the Iewes.
1Strengthen yourselves, ye sons of Benjamin, in the midst of Jerusalem, and sound the trumpet in Thecua, and set up the standard over Bethacarem: for evil is seen out of the north, and a great destruction.Fatevi cuore, figliuoli di Beniamin, in mezzo a Gerusalemme, e in Thecua suonate la tromba, e alzate le stendardo sopra Bethacare; perocché un flagello si fa vedere da Settentrione, ed una afflizione grande.TAKE courege ye children of Beniamin in the middes of Ierusalem, and in Thecua sound with the trumpet, & ouer Bethacarem lift vp the standart: because there is euil seene from the North, and great destruction.Confortamini, filii Benjamin, in medio Jerusalem: / et in Thecua clangite buccina, / et super Bethacarem levate vexillum, / quia malum visum est ab aquilone, / et contritio magna. 2I have likened the daughter of Sion to a beautiful and delicate woman.Io paragono la figliuola di Sion ad una bella, e molle femmina.I haue resembled the daughter of Sion to a beautiful & delicate woman.Speciosæ et delicatæ assimilavi filiam Sion. 3The shepherds shall come to her with their flocks: they have pitched their tents against her round about: every one shall feed them that are under his hand.A lei verranno i pastori co' loro greggi: intorno a lei pianteranno le tende; ciascuno governerà quegli, che sono sotto di lui.To her shal pastours come, and their flockes: they haue pitcht tents in her round about: euerie one shal feede them that are vnder his hand.Ad eam venient pastores et greges eorum; / fixerunt in ea tentoria in circuitu: / pascet unusquisque eos qui sub manu sua sunt. 4Prepare ye war against her: arise, and let us go up at midday: woe unto us, for the day is declined, for the shadows of the evening are grown longer.Preparatevi a farle guerra santa; sorgete, diamo la scalata sul bel mezzo giorno. Poveri noi: il giorno declina, e le ombre della sera diventan più grandi.Sanctifie ye battel vpon her: arise, and let vs go vp in the midday: wo vnto vs, because the day is declined, because the shaddowes of the euening are waxen longer.Sanctificate super eam bellum: / consurgite, et ascendamus in meridie: / væ nobis, quia declinavit dies; / quia longiores factæ sunt umbræ vesperi ! 5Arise, and let us go up in the night, and destroy her houses.Sorgete, e diamo la scalata di notte, e roviniamo i suoi casamenti.Arise, and let vs goe vp in the night, and destroy her houses.Surgite, et ascendamus in nocte, / et dissipemus domus ejus. 6For thus saith the Lord of hosts: Hew down her trees, cast up a trench about Jerusalem: this is the city to be visited, all oppression is in the midst of her.Ma così dice il Signor degli eserciti: Tagliate le sue piante, e alzate terra intorno a Gerusalemme. Questa è la città destinata alla vendetta; in mezzo a lei regna ogni maniera di oppressione.Because thus saith the Lord of hostes: Hew downe her wood, cast a trench about Ierusalem: this is the citie of visitation, al oppression is in the middes thereof.Quia hæc dicit Dominus exercituum: / Cædite lignum ejus, / et fundite circa Jerusalem aggerem. / Hæc est civitas visitationis: / omnis calumnia in medio ejus.
7As a cistern maketh its water cold, so hath she made her wickedness cold: violence and spoil shall be heard in her, infirmity and stripes are continually before me.Come la cisterna tiene fresche le sue acque, così ella serba fresca la sua malvagità. La violenza, e l'oppressione si odono dentro di lei: io veggo sempre gente afflitta, e straziata.As a cesterne maketh colde the water therof, so hath she made colde her malice: iniquitie and spoile shal be heard in her, infirmitie and plague alwaies before me.Sicut frigidam fecit cisterna aquam suam, / sic frigidam fecit malitiam suam. / Iniquitas et vastitas audietur in ea, / coram me semper infirmitas et plaga. 8Be thou instructed, O Jerusalem, lest my soul depart from thee, lest I make thee desolate, a land uninhabited.Impara, o Gerusalemme, affinchè non si alieni da te l'anima mia, affinchè io non ti renda terra deserta, e inabitata.Be thou taught Ierusalem, lest perhaps my soule depart from thee, lest perhaps I make thee a desert land not habitable.Erudire, Jerusalem, / ne forte recedat anima mea a te; / ne forte ponam te desertam, / terram inhabitabilem. 9Thus saith the Lord of hosts: They shall gather the remains of Israel, as in a vine, even to one cluster: turn back thy hand, as a grapegatherer into the basket.Queste cose dice il Signore degli eserciti: Fino a un gracimolo saran raccolti gli avanzi d'Israele, come in una vigna: torna quasi vendemmiatore a portar la mano al canestro.Thus saith the Lord of hosts: Euen to one cluster shal they gather as in a vineyard the remaines of Israel, turne back thy hand, as the grapegatherer to the basket.Hæc dicit Dominus exercituum: / Usque ad racemum colligent quasi in vinea reliquias Israël. / Converte manum tuam quasi vindemiator ad cartallum. 10To whom shall I speak? and to whom shall I testify, that he may hear? behold, their ears are uncircumcised, and they cannot hear: behold the word of the Lord is become unto them a reproach: and they will not receive it.A chi volgerò io la parola, e chi scongiurerò io di ascoltarmi? dappoiché sono incirconcise le loro orecchie, e non possono udire: ecco, che la Parola del Signore è spregiata da essi, e non la riceveranno.To whom shal I speake? and whom shal I contest, that he may heare? behold, their eares are vncircumcised, and they can not heare: behold the word of our Lord is become vnto them as a reproche: and they wil not receiue it.Cui loquar, et quem contestabor ut audiat ? / ecce incircumcisæ aures eorum, / et audire non possunt: / ecce verbum Domini factum est eis in opprobrium, / et non suscipient illud.
11Therefore am I full of the fury of the Lord, I am weary with holding in: pour it out upon the child abroad, and upon the council of the young men together: for man and woman shall be taken, the ancient and he that is full of days.Per questo io sono pieno del furor del Signore, duro fatica a contenermi: spandilo sopra i piccoli per le strade, ed insieme sopra le adunanze della gioventù. Imperocché sarà preso l'uomo colla donna, il vecchio, e l'uomo sazio di vivere.Therefore am I ful of the furie of our Lord, I haue laboured sustayning: power out vpon the litle one without, and vpon the counsel of the yong men together: for man with woman shal be taken, the ancient with him that is ful of daies.Idcirco furore Domini plenus sum; / laboravi sustinens. / Effunde super parvulum foris, / et super consilium juvenum simul: / vir enim cum muliere capietur; / senex cum pleno dierum. 12And their houses shall be turned over to others, with their lands and their wives together: for I will stretch forth my hand upon the inhabitants of the land, saith the Lord.E passeranno ad altri le loro case, e i campi, e le mogli insieme: perocché io stenderò la mia mano sopra gli abitatori di questa terra, dice il Signore;And their houses shal passe to others, their landes and wiues together: because I wil extend my hand vpon the inhabitants of the land, saith our Lord.Et transibunt domus eorum ad alteros, / agri et uxores pariter, / quia extendam manum meam super habitantes terram, dicit Dominus: 13For from the least of them even to the greatest, all are given to covetousness: and from the prophet even to the priest, all are guilty of deceit.Perocché dal più piccolo fino al più grande, tutti sono dati alla avarizia: e dal profeta fino al sacerdote tutti pensano a gabbare.For from the lesser euen to the greater, al studie auarice: and from the prophets euen to the priest, al commit guile.a minore quippe usque ad majorem / omnes avaritiæ student, / et a propheta usque ad sacerdotem / cuncti faciunt dolum. 14And they healed the breach of the daughter of my people disgracefully, saying: Peace, peace: and there was no peace.E curavano le piaghe della figlia del popol mio con burlarsi di lei, dicendo: Pace, pace, e pace non era.And they cured the destruction of the daughter of my people with ignominie, saying: Peace, peace: & there was not peace.Et curabant contritionem filiæ populi mei cum ignominia, / dicentes: Pax, pax ! / et non erat pax.
15They were confounded, because they committed abomination: yea, rather they were not confounded with confusion, and they knew not how to blush: wherefore they shall fall among them that fall: in the time of their visitation they shall fall down, saith the Lord.Si sono eglino confusi per aver fatto cose abbominevoli? anzi la confusione non gli ha confusi, e non hanno conosciuto vergogna: per questo cadranno tra que' che periscono; precipiteranno quando saran visitati, dice il signore.They were confounded, because they did abomination: yea rather they were not confounded with confusion, and they knew not how to blush, for the which thing, they shal fal among them that fal: in the time of their visitation, they shal fal downe, saith our Lord.Confusi sunt, quia abominationem fecerunt: / quin potius confusione non sunt confusi, / et erubescere nescierunt. / Quam ob rem cadent inter ruentes: / in tempore visitationis suæ corruent, dicit Dominus. 16Thus saith the Lord: Stand ye on the ways, and see, and ask for the old paths, which is the good way, and walk ye in it: and you shall find refreshment for your souls. And they said: We will not walk.Queste cose dice il Signore: Fermatevi sulla strada, e considerate, ed interrogate intorno alle antiche strade, quale sia la strada buona, e camminate per essa, e troverete ristoro all'anime vostre. Ma eglino han detto: Noi non cammineremo.Thus saith our Lord: Stand ye vpon the waies, and see, and aske of the old pathes, which is the good way, and walke ye in it: and you shal find refreshing for your soules. And they said: We wil not walke.Hæc dicit Dominus: / State super vias, et videte, / et interrogate de semitis antiquis quæ sit via bona, / et ambulate in ea: / et invenietis refrigerium animabus vestris. / Et dixerunt: Non ambulabimus. 17And I appointed watchmen over you, saying: Hearken ye to the sound of the trumpet. And they said: We will not hearken.Ed io vi deputai delle sentinelle. Badate al suon della tromba. E quegli dissero: Non vi baderemo.And I appointed watchmen ouer you. Heare yee the voice of the trumpet. And they said: We wil not heare.Et constitui super vos speculatores: / Audite vocem tubæ. / Et dixerunt: Non audiemus. 18Therefore hear, ye nations, and know, O congregation, what great things I will do to them.Per questo udite, o genti, tutte insieme intendete, quanto terribili mali io farò loro.Therefore heare ye, ô Gentiles, and thou congregation know, what great thinges I wil doe to them.Ideo audite, gentes, / et cognosce, congregatio, / quanta ego faciam eis.
19Hear, O earth: Behold I will bring evils upon this people, the fruits of their own thoughts: because they have not heard my words, and they have cast away my law.Ascolta, o terra: Ecco, che io sopra questo popolo manderò flagelli, frutto de' suoi consigli: perch'ei non ha ascoltate le mie parole, ed ha rigettata la mia legge.Heare ô earth: Behold I wil bring euils vpon this people, the fruites of their cogitations: because they haue not heard my wordes, and they haue cast of my law.Audi, terra: / ecce ego adducam mala super populum istum, / fructum cogitationum ejus: / quia verba mea non audierunt, / et legem meam projecerunt. 20To what purpose do you bring me frankincense from Saba, and the sweet smelling cane from a far country? your holocausts are not acceptable, nor are your sacrifices pleasing to me.Perchè mi offerite voi l'incenso di Saba, e la cannella odorosa di rimoto paese! Gli olocausti vostri non sono accetti, e non mi piacciono le vostre vittime.To what purpose bring you me frankencense from Saba, and the sweete smelling cane from a farre countrie? your holocaustes are not acceptable, and your victimes haue not pleased me.Ut quid mihi thus de Saba affertis, / et calamum suave olentem de terra longinqua ? / Holocautomata vestra non sunt accepta, / et victimæ vestræ non placuerunt mihi. 21Therefore thus saith the Lord: Behold I will bring destruction upon this people, by which fathers and sons together shall fall, neighbour and kinsman shall perish.Per questo così parla il Signore: Ecco, che io pioverò sciagure sopra di questo popolo: cadranno tra loro i padri insieme, ed i figli, il vicino perirà col vicino.Therefore thus saith our Lord: Behold I wil bring ruine vpon this people, & the fathers with the children shal fal in them together, neighbour and neighbour, and they shal perish.Propterea hæc dicit Dominus: / Ecce ego dabo in populum istum ruinas: / et ruent in eis patres et filii simul; / vicinus et proximus peribunt. 22Thus saith the Lord: Behold a people cometh from the land of the north, and a great nation shall rise up from the ends of the earth.Queste cose dice il Signore: Ecco, che un popolo viene dalla terra di settentrione, e una nazione grande si muoverà dalle estremità della terra.Thus saith our Lord: Behold there cometh a people from the land of the North, & a great nation shal arise vp from the endes of the earth.Hæc dicit Dominus: / Ecce populus venit de terra aquilonis, / et gens magna consurget a finibus terræ. 23They shall lay hold on arrow and shield: they are cruel, and will have no mercy. Their voice shall roar like the sea: and they shall mount upon horses, prepared as men for war, against thee, O daughter of Sion.Darà di mano alle saette, e allo scudo: ella è crudele, e non avrà misericordia. Il suo rumore è come quello del mare: saliranno sopra i cavalli preparati a combatter da forti contro di te, o figliuola di Sion.It shal take arrow and shild: it is cruel, and wil haue no mercie. The voice thereof shal sound as the sea: & they shal mount vpon horses, prepared as a man to battel, against thee ô daughter of Sion.Sagittam et scutum arripiet: / crudelis est et non miserebitur. / Vox ejus quasi mare sonabit: / et super equos ascendent, / præparati quasi vir ad prælium / adversum te, filia Sion.
24We have heard the fame thereof, our hands grow feeble: anguish hath taken hold of us, as a woman in labour.Ne abbiamo udito la fama, e si sono illanguidite le nostre braccia: ci ha sorpresi l'afflizione, e i dolori come di partoriente.We haue heard the fame thereof, our handes are dissolued: tribulation hath caught vs, sorowes as a woman in trauel.Audivimus famam ejus; / dissolutæ sunt manus nostræ: / tribulatio apprehendit nos, / dolores ut parturientem. 25Go not out into the fields, nor walk in the highway: for the sword of the enemy, and fear is on every side.Non uscite alla campagna, e non camminate per le strade: perchè la spada dell'inimico, il terrore e tutt'all'intorno.Goe not out to the fieldes and walke not in the way: because the sword of the enemie is feare round about.Nolite exire ad agros, / et in via ne ambuletis, / quoniam gladius inimici, / pavor in circuitu. 26Gird thee with sackcloth, O daughter of my people, and sprinkle thee with ashes: make thee mourning as for an only son, a bitter lamentation, because the destroyer shall suddenly come upon us.Figliuola del popol mio vestiti di cilizio, giaci sopra la cenere: piangi come si piange la morte d'uno unigenito con pianto amaro; perocché verrà repentinamente sopra di te lo sterminatore.Be girded with sackcloth ô daughter of my people, & be sprinkled with ashes: make thee a bitter lamentation as the mourning of the only begotten, because the destroyer shal sodenly come vpon vs.Filia populi mei, accingere cilicio, / et conspergere cinere: / luctum unigeniti fac tibi, / planctum amarum, / quia repente veniet vastator super nos. 27I have set thee for a strong trier among my people: and thou shalt know, and prove their way.Io ti ho costituito qual saggiatore robusto in mezzo al mio popolo: e tu disaminerai, e farai saggio de' lor costumi.I haue sette thee a strong prouer in my people: and thou shalt know, and proue their way.Probatorem dedi te in populo meo robustum: / et scies, et probabis viam eorum. 28All these princes go out of the way, they walk deceitfully, they are brass and iron: they are all corrupted.Tutti questi magnati vanno fuori di strada, camminano con frode, rame, e ferro: sono tutti corrotti.Al these princes are declyning, walking deceitfully, brasse and yron: they are al corrupted.Omnes isti principes declinantes, / ambulantes fraudulenter, / æs et ferrum: / universi corrupti sunt. 29The bellows have failed, the lead is consumed in the fire, the founder hath melted in vain: for their wicked deeds are not consumed.Il mantice è venuto meno, il piombo si è consunto nel fuoco: inutilmente il fonditore gli ha fusi: le loro malvagità non sono state consunte.The bellowes haue failed, the lead is consumed in the fire, the founder hath melted in vaine: for their malices are not consumed.Defecit sufflatorium; / in igne consumptum est plumbum: / frustra conflavit conflator, / malitiæ enim eorum non sunt consumptæ.
30Call them reprobate silver, for the Lord hath rejected them.Chiamateli argento di rifiuto, perchè il Signore gli ha rigettati.Cal ye them reprobate siluer, because our Lord hath reiected them.Argentum reprobum vocate eos, / quia Dominus projecit illos.
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Strengthen. Hebrew also, "Flee, Benjamites, from the midst," etc. Jerusalem belonged partly to this tribe, which prided itself on its valour.
Thecua was in the lot of Juda, 15 miles south of Jerusalem.
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Worthington
Shepherds. So captains are styled, because they feed and govern soldiers. (Worthington)
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Prepare. Literally, "sanctify." Observe the usual formalities of demanding reparation, offering victims, etc. The Chaldeans thus encourage one another, and will allow themselves no rest day or night, ver. 5.
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Cold. Hebrew, "come forth." All the citizens imitate her vices.
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Instructed, by afflictions and prosperity, by public and internal admonitions. Willful ignorance is criminal, and drives God away, Jeremias 51:9., and Psalm 80:12.
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Basket. Chaldeans, destroy all. Nabuchodonosor took Joakim twice, and afterwards Jechonias and Sedecias, Jeremias 29:2.
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Calmet
Uncircumcised. Impure and deaf. (Calmet)
St. Jerome
Non vocat impossibilitas supplicio quae de contemptu et infidelitate descendit. (St. Jerome)
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Calmet
In. Jeremias is indignant. The Lord then orders him to pour, or declare what will ensue. (Calmet)
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Haydock
Prophet. Septuagint, "false prophet," Jeremias 4:31. (Haydock)
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Disgracefully. They shall be ashamed, when the contrary to what they declared shall come to pass, Jeremias 8:11.
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Calmet
Paths, of patriarchs, and of Moses. Avoid novelty in religion. (Calmet)
Haydock
This advice is very applicable to the present generation. (Haydock)
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Watchmen. Prophets, Ezechiel 3:17., and 33:2.
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Calmet
Congregation. Septuagint, "shepherds feeding their flocks have heard." The Chaldeans are apprised of my resolution against Juda. (Calmet)
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Calmet
To me. For want of proper dispositions; otherwise the offerings of the best things were enjoined, and commendable. The Jews are taught not to depend on external observances, while they neglect the heart. (Calmet)
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Haydock
North. As Babylon lay with respect to Jerusalem, (Worthington) or rather to the east. (Haydock)
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Only son. Let thy grief be extraordinary, Amos 8:10., and Zacharias 12:10.
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Trier of my people, as of gold in the furnace, Job 22:25.
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Bellows, or crucible.
Calmet
Lead, which was intermixed to purify the dross (St. Jerome) of gold and silver. But brass and iron could not be thus purified. All would be lost labour. Afflictions do not correct the obstinate. (Calmet)
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Captaines are called pastours, because they feede and gouerne their soldiars.
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Concordance Isa. 56.
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Mat. II.
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Concordance Isa 1.
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That is from Babylon which is northward from Ierusalem.
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.7
… And again He said:— I have cut off the Prophets, and slain them by the word of My mouth. And to Jerusalem He said:— By afflictions and scourges be instructed, O Jerusalem, lest thy life depart from thee .
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.4
… “They have forsaken me, the fountain of living water, and have dug for themselves worn-out cisterns, which could not hold water.” Moreover, in the same: “Behold, the word of the Lord has become unto them a reproach, and they do not wish for it.”
St John Chrysostom † AD 407 Homilies on First Corinthians 23
… Let us rise again then, late though it be, beloved, let us rise again, and let us stand nobly. How long do we lie prostrate? How long are we drunken, besotted with the excessive desire of the things of this life? It is a meet opportunity now to say, (
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 14
… you will name with me, even our Lord Jesus Christ Who said, ‘I am the Way.’ For it is He Who, according to the blessed John, ‘taketh away the sin of the world .’ He purifies our souls, as Jeremiah the prophet says in a certain place, ‘Stand in the ways and see, and enquire, and look which is the good path, and ye shall find in it cleansing for your souls
St Jerome † AD 420 The Letters of St. Jerome 54.11
… After the holy scriptures you should read the writings of learned men; of those at any rate whose faith is well known. You need not go into the mire to seek for gold; you have many pearls, buy the one pearl with these. Stand, as Jeremiah says, in more ways than one that so you may come on the true way that leads to the Father.
John Cassian † AD 435 The Conferences of John Cassian 24.25
… “Stand ye on the ways and see, and ask for the old paths, which is the good way, and walk ye in it: and you shall find refreshment for your souls.” For to them at once “the crooked shall become straight and the rough ways plain;” and they shall “taste and see that the Lord is gracious,”
Early Popes (Pseudo-Isidorian Decretals) The Epistle of Pope Anterus 1
… But, most dearly beloved, “stand ye in the ways, and see, and ask for the old paths of the Lord, and see what is the good way and the right, and walk therein, and ye shall find rest for your souls.”
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St Irenaeus of Lyons † AD 202 Against Heresies 4.36.2
… for the children of Judah have done evil in my sight, saith the Lord.” And again in like manner does Jeremiah speak: “I set watchmen over you; hearken to the sound of the trumpet; and they said, We will not hearken. Therefore have the Gentiles heard, and they who feed the flocks in them.”
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St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.22
… “Behold, the people shall rise up as a lion-like people.” In Deuteronomy: “Ye Gentiles shall be for the head; but this unbelieving people shall be for the tail.” Also in Jeremiah: “Hear the sound of the trumpet. And they said, We will not hear: for this cause the nations shall hear, and they who shall feed their cattle among them.”
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St Irenaeus of Lyons † AD 202 Against Heresies 4.17.2
… But inasmuch as God is merciful, He did not cut them off from good counsel. For after He had said by Jeremiah, “To what purpose bring ye Me incense from Saba, and cinnamon from a far country? Your whole burnt-offerings and sacrifices are not acceptable to Me;”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
… Therefore, although such persons feign to offer sacrifices, yet they hear from the Father, ‘Your whole burnt-offerings are not acceptable, and your sacrifices do not please Me; and although ye bring fine flour, it is vanity, incense also is an abomination unto Me
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 11
… l. 23 ), and, “the sacrifice of God is a broken spirit” ( Ps. li. 17 ); and “what doth the Lord require of thee but” to hearken to Him? ( Mic. vi. 8 .) “Burnt-offerings and sacrifices for sin Thou hast had no pleasure in: then I said, Lo I come to do Thy will, O God!” ( Ps. xl. 6, 7 ), and again, “To what purpose do ye bring the incense from Sheba?” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.11
11. Perchance He will say to me, who am not reformed even by blows, I know that thou art obstinate, and thy neck is an iron sinew, the heedless is heedless and the lawless man acts lawlessly, naught is the heavenly correction, naught the scourges. The bellows are burnt, the lead is consumed,
John Cassian † AD 435 The Conferences of John Cassian 6.11
… “The bellows have failed in the fire, the founder hath melted in vain: for their wicked deeds are not consumed. Call them reprobate silver, for the Lord hath rejected them.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.13
… xxiv. 12 ). For He brings upon us the fire of tribulation, that He may purge us from the rust of vices; but we lose not our rust even by fire, when even amid scourges we lack not vice. Hence the Prophet says again, The founder hath melted in vain; their wickednesses are not consumed (
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.21
… What shall we say concerning this? Have the children of Israel received the Kingdom of the Most High? God forbid. Or has that people come upon the clouds of heaven? This has passed away from them. For Jeremiah said concerning them:— Call them rejected silver, for the Lord has rejected them .
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.3
… and on the vine of Sodom and planting of Gomorrha to eat bitter grapes and gather clusters of gall; and to eat the eggs of the basilisk and to clothe themselves with spiders’ webs, to be used with wild grapes of the vineyard , and to be turned into reprobate silver .
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1. BE STRENGTHENED, SONS OF BENJAMIN, IN THE MIDST OF JERUSALEM, — so that you may resist the Chaldeans. He speaks as if the Chaldeans were already present to besiege Jerusalem, and as if a leader were exhorting the citizens to the defense of the city. Thus Hugo, St. Thomas and Lyra. It is irony. For Jeremiah knew that the Chaldeans would capture the city, and that the Jews could not resist them. Second, Chaldaeus, Vatablus and Pagninus, deriving the Hebrew haizu from the root aiaz, that is to flee, translate: Flee from the midst of Jerusalem to the citadel of Sion, or to safe places, because the enemy is at hand. SONS OF BENJAMIN. — Because, as St. Jerome says, Jerusalem was in the tribe of Benjamin, Joshua XVIII, 28. But Benjamin was mixed with Judah: hence the citadel of Sion was called the city of David, who was of Judah. He names Benjamin rather than Judah, because Jeremiah was from Anathoth, a village of Benjamin, whence he addresses his fellow citizens. IN THECUA SOUND THE TRUMPET. — Thecua was a city not in the tribe of Zebulun, as Epiphanius thought; but in Judah and Benjamin, situated on a mountain, six thousand paces distant from Bethlehem, and twelve from Jerusalem: from which came forth that wise woman of Thecua, who entreated David for Absalom, II Kings XIV, 1; adjacent to this city was the vast wilderness of Thecua, says St. Jerome. You ask, why does he command the trumpet to sound in Thecua? Lyra answers: Because Thecua was to the north of Jerusalem, whence Nebuchadnezzar was to come. But he is mistaken. For St. Jerome asserts that Thecua was to the south of Jerusalem. I answer therefore: The true reason is that Thecua was very strongly fortified both by its situation, as being on a mountain, and by its walls, and by its arsenal of spears, which Roboam established there, II Paralipomenon XI, 12, as if to say: There make a selection, there from the arsenal draw forth arms to fight against the Chaldeans. Note: In the Hebrew there is a beautiful paronomasia, in Thecua tiku, as if to say: In the trumpet sound the trumpet. AND UPON BETHACAREM RAISE A STANDARD. — Bethacarem is a village midway between Jerusalem and Thecua on a mountain; it was named from vineyards Bethacarem, that is the house or villa of the vineyard, as if to say: O inhabitants of Jerusalem, seize arms, and sound the trumpet in Thecua, and raise a standard in Bethacarem, gather soldiers to resist the enemy. Note: For standard in Hebrew it is maset, that is elevation; the Septuagint translates it, sign; Pagninus, tower; Vatablus, fire and smoke, so that namely with it raised on high, they might warn the vine-dressers and farmers that the enemy is at hand, so that they might betake themselves to the city and to safe places.
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2. I HAVE LIKENED THE DAUGHTER OF SION TO A FAIR AND DELICATE WOMAN. — Thus translate St. Jerome, Chaldaeus and Theodoret; but Kimchi, Vatablus and Pagninus for fair translate: a woman who dwells in her tent with the greatest tranquility; for the Hebrew nava signifies both, as if to say: The daughter of Sion, that is Jerusalem, I have made like a most beautiful woman, on account of the buildings and the citadel of Sion most beautiful; and delicate, because I have enriched her citizens; whence if the rich live in delights, as if to say: Just as delicate women, tender and beautiful, are dismayed at the sound of the enemy and trumpet: so also the inhabitants of Jerusalem will be struck down at the coming of Nebuchadnezzar, because they have been accustomed to idleness and delights. Where note, I have likened does not signify, I have pronounced similar, according to Canon XXIX.
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3. UNTO HER SHALL COME SHEPHERDS (that is the princes and leaders of Nebuchadnezzar), AND FLOCKS (that is troops and armies) OF THEIRS (each of the princes): HE SHALL FEED (that is shall rule) THOSE THAT ARE UNDER HIS HAND, so that they may pitch their tents around Jerusalem for its siege. Thus St. Jerome, Theodoret and Chaldaeus. Note: For roim, that is shepherds, one can read reim, that is lovers; they shall come, as if to say: The Chaldeans, like lovers, will rush forth with swords and weapons, to possess Sion like a bride so fair and wealthy. Second, for he shall feed each one those who are under his hand, in Hebrew it is, each one shall feed his hand, that is the line and troop, which is under his hand, that is under his power and command. Thus St. Jerome and Theodoret. Otherwise Kimchi, Pagninus and Vatablus: hand, they say, that is his place, each of the princes shall feed, that is each shall conquer his own city or the place of the city assigned to him.
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4. SANCTIFICATE. — That is, declare this war against the Jews with solemn and public rite as if sacred, and, as the Septuagint and Chaldean render it, prepare; the Syriac and Arabic, prepare, gather together. Thus to sanctify a fast, Joel I, 14, is to declare a solemn and sacred fast to all. These are the words of the Chaldeans, which the Prophet recites for this reason, to show how eagerly they will fight against Jerusalem, so that they contend against it not only by day but also by night. Note that the Chaldeans call the war against Jerusalem holy. First, because they think themselves to be avenging the injuries of their god and restoring to him, as it were, honor and sanctity, by punishing the Jews as violators of it. Second, because they were as it were soldiers of God and consecrated priests, so that they might fulfill his holy will and just sentence, namely that they might slay the Jews, as it were as victims of expiation, to God. Thus St. Jerome and St. Thomas. Third, they call this war holy, that is, one which it is not permitted to violate or to depart from, unless vengeance be made: just as walls are called holy, which it is not permitted to cross over. Whence, let us go up, they say, at midday and in the night, that is, even if the heat presses, even if the night be cold, let us press on the assault. Thus Lyra: This war, he says, was holy, that is, firm and inviolable. Note, that the Chaldeans could have understood this will of God concerning the punishment of Jerusalem by the Chaldeans from the writings of Jeremiah, verses 5 and 6, and other Prophets. Whence Nebuchadnezzar, having captured Jerusalem, granted all things which Jeremiah asked for and allowed, cap. XXXIX, 11. Thus Cyrus from Isaiah shown to him by the Jews knew that he would overthrow the monarchy of Babylon, as I said on Isaiah XLV, 1. Thus to Alexander the Jews promised victory against the Persians from the prophecy of Daniel, and Jaddo the high priest appearing to him in a vision exhorted him to the same war, and assigned to him the empire of Asia, as Josephus testifies, lib. XI Antiq. VIII. Note, secondly, that this will of God did not give right or power to the Chaldeans to invade the Jews; but presupposed their tyranny and lust for dominion, and wished to use that, and ordained it for the punishment of the Jews. It is therefore here and elsewhere only a prophecy or prediction of the future devastation by them, and its ordination for punishing the crimes of the Jews. Thus Totila, Genseric and others were the scourge of God, as now the Turks. Add, that even if it had been the will of God commanding the Chaldeans to overthrow Jerusalem, the Chaldeans nevertheless invaded Jerusalem, not to satisfy God's will, but to satisfy their own ambition. See Can. XXXVI. WOE TO US! — These are the words of the Chaldeans, as I said, grieving greatly from excessive desire of capturing Jerusalem on account of the delay of the assault, as if to say, Woe to us, because we have not captured Jerusalem before evening when the shadows are longer! Rise up, let us go up again in the night, so that we may finish the matter. Thus Theodoret, Hugh, Lyra, Vatablus. Otherwise St. Jerome, St. Thomas and Sanchez explain it, so that they are complaints and words of the besieged people, as if to say, If we suffer these things by day, what shall we suffer in the night in darkness, when there is no place for flight or fighting? Moreover Sanchez takes midday for prosperity, night for adversity. This seems to be mystical.
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6. FOR THUS SAITH THE LORD — To the Chaldeans. He hints that God brought the Chaldeans, and suggested to them by natural instinct and the dictate of the art of war the manner of capturing Jerusalem, saying: Cut down the wood thereof, that is, the trees which are around Jerusalem, so that from the wood you may make ramparts, from which you may fight against it. THIS IS THE CITY OF VISITATION, — that is, of punishment; Chaldean, whose sins are visited, as if to say, This city is to be punished by God, and is devoted to penalty and destruction, is an expiation, is a cleansing: because all fraud, oppression and injustice have reigned in it.
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7. AS A CISTERN HATH MADE COLD HER WATER (for a cistern cools water, and thus preserves it), SO HATH SHE MADE COLD (Jerusalem) HER MALICE,—namely in her evil works extinguishing all the heat of virtue and the life of grace. Thus St. Jerome. Secondly, as a cistern, says Theodoret, changes rain and even warm water into cold: so Jerusalem changed goodness into malice. Thirdly, the Chaldean: as a cistern sustains and preserves cold water: so Jerusalem receives, fosters and protects (and gives asylum to) the impious. Fourthly and forcefully, Sanchez: As a stone cistern in winter binds and freezes the water standing in it, and as it were stagnant: so Jerusalem, and any soul in which sin has dwelt for some time, congeals into ice, or hardens like crystal or diamond so that it can be neither softened by fire or sun, nor broken and shattered by a hammer: such is the force of habit, especially of long and inveterate habit. Hence also Geoffrey, and from him Delrio, adage 825: A cistern, he says, makes water cold, whenever an obstinate mind preserves malice perpetrated in a certain insensibility, and not only preserves it but also increases it like a cistern; which the deeper it is, the more and colder waters it has: so the obstinate man digging sin deeply in his heart increases it, especially the heretic, says Hugh; for he cools his hearers, even if he puts on zeal. St. Thomas notes that sin is called cold, first, because it extinguishes the heat of charity; secondly, because it congeals the moisture of devotion; thirdly, because it retards the motion of good works; add fourthly, because it induces the frost of hardening. Note secondly, the Hebrew hakir from the root kur signifies to dig a vein of water, to gush forth, to bubble up. Whence secondly, thus it can be translated more forcefully: As a spring or well pours forth, bubbles up and causes perennial cold water to gush forth: so Jerusalem pours forth and bubbles up perennial malice. Thus R. Solomon, Kimchi, Pagninus, Vatablus, Lyran and Maldonatus. INIQUITY.—In Hebrew chamas, that is violence, force, rapine. DESOLATION.—In Hebrew schod, that is desolation, spoliation, by which namely the powerful oppress the poor, is always in Jerusalem: as water is always in a well. Otherwise Sanchez: for he thinks these four things are attributed to God punishing; for iniquity is taken for the punishment of iniquity. BEFORE ME ALWAYS INFIRMITY AND WOUND.—In Hebrew macca, that is a blow by which the powerful strike and scourge the poor, as if to say, I continually see the Jews afflicting and striking the poor and innocent. He enumerates the crimes of Jerusalem. The Chaldean however and Hugh refer the two last, namely infirmity and wound, by which namely I shall strike Jerusalem, to the punishment of the two preceding crimes, namely iniquity and desolation.
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8. INSTRUCT, JERUSALEM (come to thy senses, return to thy mind, change thy ways), LEST PERCHANCE MY SOUL DEPART FROM THEE. — Soul, that is affection, love, favor, care; as if to say, Lest I cast thee off and deliver thee to enemies to be laid waste.
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9. EVEN TO THE CLUSTER SHALL THEY GATHER, — as if to say: Just as after the vintage the remaining clusters are gathered in a basket, that is a hamper, so that they may be carried to the press, or rather so that they may be eaten: thus almost all the Jews, even those who had escaped other captivities under Joakim and Joachim, shall be led captive to Babylon under Sedecia. Thus St. Jerome. TURN THY HAND AS A GRAPE-GATHERER. — These are the words of God to the Chaldaeans, says Lyra, or of the Chaldaeans to one another, so that it is to be understood as if they were saying: Turn, etc. For basket Lyra translates, repeated searches; as if the Chaldaeans were urging one another to search the vineyard, that is Jerusalem, a second and third time, whether any clusters, that is citizens, remain, as if to say: Just as the vintager after he has gathered the vintage returns and gleans, that is gathers the clusters which he had left, in a basket, that is a hamper: so the Chaldaeans, when they have led away the chief men of the city, shall also lead away the lowest of all. Thus Maldonatus. Tropologically, here the vintager and gleaner is the demon, who always goes about seeking whom he may devour, so that he may destroy the remaining men, or the good works which he had previously passed by.
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10. TO WHOM SHALL I SPEAK? (These are the words of God, or of Jeremiah, as if to say: Since things are thus as I cry out, yet I speak to them in vain, because) THEIR EARS (are) UNCIRCUMCISED. — The Chaldean (version has) stopped up, and therefore unfit for hearing. See the sayings at cap. IV, vers. 4. THE WORD OF THE LORD IS BECOME TO THEM A REPROACH, — that is, they mock it, and hold it in disgrace and contumely.
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11. THEREFORE I AM FULL OF THE FURY OF THE LORD. — These words can be understood as the words of God, as if to say: Because the malice of the Jews is so great, therefore with the fury of the Lord, that is, with vehement wrath, I am full; so that I cannot restrain and suppress it in my heart; I therefore give it free rein: wherefore I will draw the sword, unsheathe the arrow, and pour forth breath from my nostrils, flames from my face, the blood of my enemies from my hand. But it is more true that these are the words of the Prophet, as if to say: Men do not wish to hear the word of God; therefore I am indignant, and I am troubled with fury, that is, with zeal for justice, I exert force so that I might contain the word of the Lord within me, but I am not able. Sanchez adds: Fury, he says, is that vehement Spirit which stirs up the Prophet's mind to prophesy, urges it, and does not allow it to be at rest. Whence also Cicero, in book I of On Divination: It matters, he says, whether a presentiment is injected into and enclosed in the minds divinely; if it has flared up more sharply, it is called fury, when the mind, abstracted from the body, is stirred by divine impulse. But this was the blind and uncontrolled fury of the Gentiles, namely of those snatched away by demons, in divining, not of the Prophets of God, as I have said in the Preface. This fury therefore is wrath and zeal for vengeance, breathed into Jeremiah by God, to reprove the wicked and to threaten them with heavenly threats and plagues. I HAVE LABOURED HOLDING BACK (that is, I cannot contain myself; hence I say to myself): POUR OUT (O Jeremiah, this fury and the deadly word of the Lord, upon) THE LITTLE ONES (and upon) THE ASSEMBLY (that is, the kinship) OF YOUNG MEN, — so that they themselves might tell it to their fathers and grandfathers; or at least know and grieve that they are to be taken captive with their fathers and all things. The Septuagint adds, and I did not consume them.
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12. I WILL STRETCH OUT MY HAND, — I will strike the inhabitants of Judea.
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13. FOR ALL STUDY COVETOUSNESS. — All, that is, most, many. Note the word for: it gives the reason for the preceding, and signifies that the covetousness of the Jews, usuries and frauds, is the reason why their houses and goods are to be plundered by the Chaldeans. Thus God's just vengeance watches over it, so that in that in which anyone sins, in that also he is punished: you plunder the goods of your neighbor, know that another will also plunder yours: you slander, you will suffer slander: you kill, you will be killed.
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14. AND THEY HEALED (the Prophets and priests, that is, they strove to heal and avert) THE BREAKING, — that is, the plague, namely the devastation and captivity that was imminent and beginning. Again, to heal, that is, to console, they strove to heal the breaking, that is, the grief; which the people conceived as devastation was pressing upon them, which I was threatening them with. But with shame, that is, shamefully; the Chaldean, falsely; Vatablus, with light words, as if in jest; the Septuagint, making light of or despising, namely my threats and those of the Prophets, or with shame, that is, to shame, as Our translation renders it in chapter VIII, verse 11, and confusion, by which the people deceived by them will be confused and put to shame; for they say: There shall be peace for us, Nebuchadnezzar will not come; but they lie. Wherefore, while they promise prosperity and preach a merciful God, they prepare them more for punishment and wrath, says St. Jerome. Whence all will be put to shame, when they see themselves to be false, and in reality to be devastated and taken captive. Truly St. Augustine, in Sentences, number 77: As perverse security drives into danger, so ordered solicitude produces security; and number 199: Happiness should never be secure, because prosperity secure in mind is more dangerous than adversity to the body; for the former corrupts first, so that adversity may find someone to break.
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15. THEY ARE CONFOUNDED, — they will be confounded in the future devastation: thus Lyra and St. Thomas; or, as Theodoret says, they are confounded, because then it will be evident that they spoke falsely: There shall be peace for the Jews. YET THEY ARE NOT CONFOUNDED WITH CONFUSION, — because, when I admonished them of their crimes and impending disasters, they were not ashamed, they did not repent. Secondly, St. Jerome, Rabanus, Hugo, Pagninus and Vatablus aptly read it as a question: Are they confounded, having done so many abominations? are they ashamed? and the answer is: Yet they knew not how to be confounded and ashamed. This pertains to the explanation of Sanchez, who reads it assertively, but explains it thus: They are confounded, that is, worthy of confusion, but actually and in reality they are not confounded, as if to say: The Jews ought to have been confounded, if they had considered and weighed their crimes as is fitting: but so great is their wickedness or stupor, that they are unwilling or unable to be confounded, or to be ashamed. IN THE TIME OF VISITATION, — when I punish them. For the Prophets often put visitation for punishment, by metonymy: for a magistrate, while visiting the guilty, punishes them.
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16. THUS SAITH THE LORD: STAND UPON THE WAYS, — as if to say, Observe and consider the ways, that is, the modes of living, and the ancient paths, that is, how your forefathers and the Patriarchs lived, and imitate the faith of Abraham, the obedience of Isaac, the labors of Jacob, the chastity of Joseph, the meekness of Moses, the patience of Job, the holiness of David. Thus St. Jerome, Theodoret, Rabanus, Hugo and Vatablus. Truly the Poet: He who abandons the old paths and follows the new ones, / Will more often fall into his own deceits. Secondly, St. Thomas, Lyra and Dionysius, as if to say, Observe as from a high place, what is the best way and mode of living; consider the outcomes of your forefathers, both good and bad, the good and the bad, the happy and the unhappy; and see whether you wish to follow the good with a good outcome, or the bad with a bad one. Let each faithful person think these words are spoken to himself: Are you a Christian? Observe the ancient ways, see how Christ and the first Christians lived, how humble, sober, lovable, patient, zealous they were, and imitate them. Are you a Pastor? Are you a Bishop? Observe the ancient ways, see how the Apostles lived, and the first Pastors and Bishops, St. Ignatius, Polycarp, Dionysius, etc. See how they sought not their own gains, not their own honors, but gave themselves wholly to the salvation of the faithful, and their very life through martyrdom, and imitate them. Are you a Religious? Observe the ancient ways, how St. Mark, the Essenes, St. Anthony, St. Basil, St. Jerome, Bernard, Dominic, Francis, St. Thomas lived, how dead they were to the world and crucified to it, how their life and conversation was angelic and heavenly, and imitate them.
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17. AND I HAVE SET WATCHMEN OVER YOU, — Prophets and Doctors, who foresee and foretell the future, so that you may hear their voice as my trumpet. Thus St. Jerome, the Chaldean and Theodoret. Others, as Vatablus thus expound it, as if to say, Watchmen, that is, Prophets, foretell to you the voice of the Chaldeans sounding with a trumpet; therefore hear that trumpet.
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18. KNOW, O CONGREGATION (namely of all nations), WHAT GREAT THINGS I WILL DO TO THEM. — In Hebrew, what to them, namely to the Jews, what punishments are imminent from me.
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19. THE FRUIT OF THEIR THOUGHTS. — The Chaldean: the recompense of works, that is, I will inflict punishments worthy of his machinations.
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20. WHY DO YOU BRING ME FRANKINCENSE FROM SHEBA? — For frankincense is produced in Arabia Sheba. Moreover, by the custom of all nations, frankincense is burned to God: whence frankincense is said to be ἀπό τοῦ θύειν, from sacrificing. He alludes to Sheba (indeed some think this is its etymology) to σέβεσθαι, that is, to venerate and revere; because frankincense sends forth an odor, by which we venerate God. Hence also the Sabeans call God Sabim, and pay him tithes by measure, not by weight: just as the ancient inhabitants of Italy and Aborigines, from the worship of gods and the cult of the divine, were called Sabines, as if Sebines, ἀπό τοῦ σέβειν, says Pliny, lib. III, cap. XII, although Silius, lib. III, thinks the Sabines are named from Sabo the founder of the race. There are those who say Sheba, in the Arabic language, signifies mystery. In Hebrew Sheba signifies conversion, as the Sabeans are said to be converted from idols to Christ, Isaiah cap. LX, 6. Thus St. Jerome. AND SWEET-SMELLING CANE (that is, aromatic cane), FROM A FAR COUNTRY; — for it was brought from India, says Jerome. Note: For cane the Septuagint and Theodotion translate cinnamon. But kinnamon, that is, cinnamon (whence some wrongly think cinnamon is called as if the cinnamon of China, especially since it is brought not from China but from India), is distinguished from kane, that is, cane, in Exodus cap. XXX, verse 23. Others think the cane is canna, or cassia fistula; but the cane is likewise distinguished from this, Exodus XXX, 23. From which place it is clear that here aromatic cane ought to be understood: for from it mixed with cinnamon, myrrh, cassia and oil, was made not incense, but ointment, with which both priests and the vessels of the tabernacle were anointed and consecrated, as I said in Exodus XXX, 23. Now the sense is, as if to say, In vain do you offer to me by the law your holocausts, frankincense and your ointments, because you do not do my will expressed in the law: for I regard and command the amendment of morals rather than the oblation of sacrifices and ointments. Thus St. Jerome. The same is found in Isaiah, cap. I, verse 11: What need have I of the multitude of your victims, saith the Lord? etc.
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21. I WILL GIVE RUINS TO THIS PEOPLE, — namely slaughter and disaster, into which they will fall and be destroyed. It can, secondly, be a hypallage: I will give ruins to the people, that is, I will give the people to ruins, by which it will be overthrown and destroyed. Thus the Hebrews speak: They sent the city into fire, that is, they sent fire into the city; they had shoes on their feet, that is, they had feet in shoes.
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23. PREPARED (the Chaldeans will come) AS A MAN TO BATTLE. — The Septuagint: as fire to war, because for שיא is, that is, man, they read אש es, that is, fire.
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24. WE HAVE HEARD THE REPORT, — that is to say, Struck by the mere rumor and report of the coming and ferocity of the Chaldeans, and we are almost lifeless. These are the words of Jeremiah and the Prophets, companions of Jeremiah, who here speak in the person of the Jews. It is therefore an ethopoeia: for he imitates and expresses the affections and voices of the people, trembling at the report of enemies, and awaiting death and dire things.
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25. GO NOT OUT INTO THE FIELDS. — He introduces the Jews speaking to one another, as if the enemies were already besieging Jerusalem. FOR THE SWORD OF THE ENEMY, FEAR (that is, the armed enemy, to be feared and striking fear, is) ROUND ABOUT — Jerusalem.
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26. DAUGHTER OF MY PEOPLE (O Jerusalem, O my people beloved as a daughter), GIRD THYSELF WITH SACKCLOTH. MOURNING FOR THE ONLY BEGOTTEN. — That is, the most vehement, which is wont to be made for one dead, an only begotten. MAKE FOR THYSELF. — The words are either of the Prophet or of God.
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27. I HAVE GIVEN THEE FOR A TRIER. — Vatablus: I have given thee as a refiner: for this is what bachon means; the Syriac translator renders it, a searcher; and the Arabic, I have made (appointed) thee that thou mayest search and consider the works of my people. Otherwise the Chaldean translator renders it: I have set thee chosen among the people, as a strong fortification. Otherwise also Pagninus and Kimchi: I have given thee a fortification or citadel and a most fortified and tried tower. These are the words of God, that is to say, In thee, O Jeremiah, the Jews will hurl their darts, and hatreds and curses, as against a rock or bulwark, and thou shalt be tried and shalt be a trier of them. For just as gold is tried by rubbing against a touchstone: so the manners and malice of the Jews, rubbed against thee as against a tried and robust stone, shall show thy invincible constancy and true prophecy, and their malice and apostasy; this indeed is what follows: And thou shalt know and shalt try their way. Secondly, and rather, a trier, that is, a refiner, as shall presently appear from what follows. ROBUST. — Aquila renders it, fortified; Symmachus and the Septuagint, closed and surrounded; robust therefore, that is, unafraid and undaunted against all force and threats, as being fortified by God's aid, who at the same time inspires and instills this courage and boldness in thee.
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28. ALL THESE PRINCES DECLINING. — The Hebrew: all these princes of the rebellious; or rebels of rebellions, that is, the noblest and greatest rebels are. BRASS AND IRON; ALL ARE CORRUPTED. — Just as silver is vitiated and steel when mixed with iron appears to be all steel, when mixed with iron: so these Jews are mixed together, and full of fraud and deceit. Thus the Chaldean and others. Whence Theodotion: They are, he says, spurious, having nothing of good. Secondly, Vatablus, St. Thomas and Lyra thus explain it, that is to say, They are hard and shameless, like brass and iron, which when struck, resounds most loudly. Hence Plutarch thinks that in brass, which when struck reverberates, is noted impatience; in iron, which at the anvil is more hardened, and in fire is more blackened, the same obduracy in crimes. A similar passage is in Job XL, 13. Thirdly, for corrupted, with the Chaldean, it can be rendered, corrupting, that is to say, Just as brass mixed with silver corrupts it; and just as iron mixed with brass corrupts it: so these Jews corrupt both themselves and others. Thus in Eusebius, book XII of the Preparation, chapter XXV: All, he says, are brothers in the city; but when God made us, he mixed gold with those apt to govern; silver with those who defend the state with arms; he infused iron and brass into farmers and craftsmen: but if gold, that is magistrates, degenerate into silver; or silver, that is soldiers, into brass, that is farmers, the city is destroyed. Fourthly, Delrio, in adage 229, explains it, that is to say, Those who ought to be silver in doctrine, and gold in charity and life, these in life and manners showed themselves iron, but in doctrine tinkling brass, they seemed to be what they were not. Fifthly, Isidore Clarius expounds it of ministers, who executed the inhuman commands of their masters against the poor: for brass and iron are joined together for fabricating arms. The sense therefore is, that is to say, One is joined to another for perpetrating crimes, and they join their forces, efforts and arms to these things.
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29. THE BELLOWS HAVE FAILED. — The Syrian: the bellows have been scraped away (burned out, corrupted, failed) by fire. Note, first, that Jeremiah is here appointed by God as a tester, that is, a smelter, so that he might test and purify the way and customs of the sinning people; but the people, like silver mixed with the strongest bronze, could in no way be purified. Whence note, second, that from silver and other metals adulterated, through the smelter by the force of fire, dross is separated, and foreign matter, lead being mixed in: and thus the metal flows, silver, and is purified with less damage. For when fire acts upon lead, and upon it, as it were with food suited to itself, it wholly concentrates, it acts less upon silver; whence that comes out unharmed, but purified; wherefore mystically many through lead, as being the lowest of metals and most earthly, understand the remembrance of death, which humbling the soul, causes us to overcome all temptations of the flesh and the world. Thus St. Jerome, Theodoretus, St. Thomas and others. Thus it was done formerly before the efficacy of quicksilver was known for accomplishing the same thing. For lead has great power in separating dross and other mixtures, because it has the power of liquefying. Hear Mattioli on Dioscorides, book V, chapter LVI: Lead, he says, is mixed into the smelting, because by the aid of lead metals more easily yield to fire. But if the silver to be purified is so stubborn that it is not purified in this way, then all the lead, if it always persists in the fire, is finally consumed, and goes off into smoke and vanishes, no operation or purification being made concerning the silver and gold. For otherwise the sign of complete purification of gold or silver from bronze and dross is, when the lead has completely gone off with the bronze and dross into smoke: then indeed what remains is pure gold or silver alone. That metals are liquefied and purified by lead Nicetas also teaches in oration 41 of Nazianzen, and St. Cyril on Zechariah IV, 10, who also adds that adamant is broken by lead; which however goldsmiths and smelters deny. Again St. Jerome in Zechariah IV, 20, asserts that metals are liquefied and purified by tin (which is akin to lead). But Roman goldsmiths, who are excellent, consulted by me, constantly deny this of tin; they affirm it of lead, namely that gold and silver are purified from mixed bronze by it: for bronze with lead goes off into smoke, and thus pure gold and silver remain. Whence, third, Jeremiah is the smelter; the bellows or blower is the mouth of Jeremiah; the blast is his very prophecy breathed by God rebuking; lead is the assiduity and diligence in preaching, or the urgency and weight of words and threats; impure and adulterated silver are the Jews; bronze and iron are their hard, persistent, shameless deceits and wickedness. The bellows have failed, that is, the voice of the Prophet has become hoarse: lead has been consumed, that is, all diligence in preaching has been in vain, all exhortation of God and the Prophets among the Jews has perished, because they themselves disdained to hear, therefore their wickednesses have not been consumed. Whence call them reprobate silver, because they are incapable of purification and inexpiable. Thus St. Jerome, Lyra, St. Thomas and Vatablus. Ezekiel has a similar allegory and meaning, chapter XXIV, 12. Hence St. Thomas infers: That therefore someone is frequently watered with salutary precepts, is a sign of reprobation if he persists in sins: and he proves this from St. Paul, Hebrews VI, 7 and 8. Otherwise Maldonatus: The bellows, he says, were the Chaldeans; the coals were their slaughters and robberies; for by these as it were with coals God was smelting the sins of the Jews; the fire was the wrath of God; lead were the bodies and all the goods of the Jews, in which they were punished by God: for much lead is usually mixed with little silver, which is separated by smelting: thus among many impious Jews few pious ones were separated and saved. This sense can be adapted and connected to the former, which is more apt and fuller. For Jeremiah was a tester and smelter of the Jews, by this very fact that he was threatening them with the devastation of the Chaldeans. Allegorically, Cardinal Hugo: Lead, he says, is the humanity of Christ, which was consumed in the furnace of passion, so that all the dregs of sins might be separated from us; and yet most justly he can complain that wickednesses have not been consumed, and that the smelter has smelted in vain, because few have been purified. On account of which he himself complains through Isaiah, chapter XLIX, 4: I have labored in vain, without cause and vainly have I spent my strength. Tropologically, it is the office of Prelates to test the virtue of their subjects, whether it be true or feigned, as St. Gregory teaches, II part of the Pastoral, chapter X.
Machine translation from the Latin, not reviewed.
6:1
Hic excludit secundum remedium in quo confidere poterant, scilicet in fortitudine urbis regiae, cujus destructionem prophetat in hoc capite: et circa hoc facit duo. Primo ponitur civium praeparatio, scilicet ad resistendum, confortamini, ut designet quomodo se invicem, advenientibus hostibus, exhortabuntur. Vel irrisorie dicit. Fili Beniamin, quia Jerusalem in sorte illius tribus erat quantum ad superiorem partem; sed quantum ad inferiorem, in tribu Juda. Josue 15: ascenditque per convallem filii Ennon ex latere Jebusaei ad meridiem: haec est Jerusalem. Et in Thecua clangite buccina, et super Bethatarem, loca munita prope Jerusalem. Supra 4: levate signum in Sion.
6:2
Secundo ponit ipsius civitatis destructionem, ibi, speciosae et delicatae assimilavi filiam Sion. Et primo ponitur conditio hostium vastantium, sub quibusdam metaphoris; secundo describuntur aperte et expresse, ibi, haec dicit dominus. Circa primum duo. Primo describit urbis obsidionem; secundo congressionem, ibi, sanctificate super eam bellum. Circa primum tria. Primo describitur civitatis pulchritudo: speciosae. Quantum ad decora aedificia et multitudinem habitantium, delicatae, quantum ad fertilitatem terrae. Ezech. 16: similam et mel et oleum comedisti, et decora facta es vehementer nimis.
6:3
Secundo describitur obsidio: ad eam venient pastores, metaphorice, principes Chaldaeorum quasi ubertate pascuorum illecti. Infra 12: pastores multi demoliti sunt vineam meam, conculcaverunt partem meam. Fixerunt, ad obsidionem urbis. Tertio describitur exercitus debita ordinatio pascet, idest gubernabit, sub manu, potestate: diversis enim turmis, diversi principes erant.
6:4
Hic ponitur congressio ad capiendam urbem: et circa hoc tria ponit. Primo congrediendi praeceptum, sanctificate, idest formate; vel sanctum ostendite et justum, quasi Dei voluntate assumptum. Et est vox principum ad milites. Michaeae 3: si quis non dederit in ore quippiam, sanctificant super eum praelium. Secundo ponitur congredientium desiderium, quod ostenditur in tribus. In mutua exhortatione. Surgite, vox militum adinvicem, ascendamus, ad impugnandum, quamvis in monte sitam: et quia non retrahuntur temporis importunitate neque calore diei, in meridie, neque horrore noctis, in nocte: et quia conqueruntur de temporis brevitate: vae nobis quia declinavit dies, in qua erat tempus aptum ad bellandum. Longiores: quanto enim sol magis appropinquat ad Zenith capitis, tanto fit longior umbra in parte opposita. Isa. 10: confortamini, adhuc dies est, ut in Nobe stetur. Sed secundum Glossam, vae nobis, dicitur ex persona populi timentis noctis insidias, quia etiam in meridie resistere vix valebat. Tertio ostendit aggrediendi modum: quia haec dicit dominus; quasi, secure possumus pugnare, quia domini praeceptum est: caedite lignum, ad faciendas machinas, fundite aggerem, quem fecerant ad defensionem murorum suorum, destruentes ipsum: vel fundite, erigentes terram in acervum ad ponendas munitiones contra civitatem. Habac. 1: ipse super omnem munitionem ridebit, et comportabit aggerem, et capiet eam.
6:6
Hic ponit obsidionis causam ex culpa: et circa hoc tria. Primo ponit malitiae universalitatem: haec est civitas visitationis, quasi correctione digna, omnis calumnia, omnis calumniandi modus. Psal. 54: non defecit de plateis ejus usura et dolus.
6:7
Secundo cordis obdurationem: sicut frigidam facit cisterna aquam suam, et ita conservat quasi illaesam a calore. Supra 2: foderunt sibi cisternas dissipatas, quae continere non valent aquas. Tertio peccati continuitatem. Iniquitas. Isa. 59: vastitas et contritio in viis eorum: viam pacis nescierunt et cetera. Infirmitas, quasi poena respondens praedictis duabus culpis.
6:9
Hic ostendit destructionem: et circa hoc tria. Primo ponit consilium ad evitandam destructionem; secundo ponit consilii contemptum, ibi, cui loquar et quem contestabor ut audiat; tertio comminatur destructionis judicium, ibi, idcirco furore domini plenus sum. Circa primum duo. Primo ponit consilium. Erudire, scilicet flagellis praecedentibus castigata. Isa. 28: sola vexatio intellectum dabit auditui. Secundo ponit imminens periculum in amissione divini amoris, ne forte. Ezech. 16: auferetur zelus meus in vastatione regionis. Psalm. 106: posuit flumina in desertum, et exitus aquarum in siti. Et in captivitate gentis: haec dicit dominus exercituum: usque ad racemum colligetur, inclusive, quia nec racemus relinquetur. Metaphorice per vineam Judaeos: Isa. 5: vinea domini Sabaoth, domus Israel est: per racemos homines: per vindemiam captivitatem significans. O Chaldaee, converte, servat metaphoram, quasi vindemiator, qui collectos racemos in vase, quod cartallum dicitur, ponit, ut ad torcular portet. Ita Judaeos in carcere concludas, et in Babylonem ducas. Abdias: si vindemiatores introissent ad te, numquid saltem racemum reliquissent tibi? Vel usque ad racemum, exclusive, quia reliquias populi, scilicet rusticos et viles, ibi dimittent. Converte; et significat reversionem ipsorum ad terram suam, quae ostenditur juxta hoc per cartalli signum.
6:10
Hic ostendit consilii dati contemptum: et primo propheta quaerit idoneum consilii auditorem: cui loquar, fructuosa verba domini, contestabor, adjurabo? In quo significat raritatem. Isa. 28: quem docebit scientiam, et quem intelligere faciet auditum? Secundo ostendit idoneitatem, quia audire noluerunt: ecce incircumcisae, quasi gentilibus fabulis plenae. Act. 7: dura cervice, et incircumcisis cordibus et auribus. Et quia etiam audita contemnunt: ecce verbum domini factum est eis in opprobrium. Infra 20: et factus est mihi sermo domini in opprobrium et in derisum tota die.
6:11
Hic comminatur eis destructionis flagellum: et primo ostendit illis justitiae zelum: furore domini plenus sum, igne scilicet zeli pro domini justitia. Num. 25: zelo meo commotus est contra eos, ut non ipse delerem filios Israel in zelo meo. Secundo dat hostibus destructionis praeceptum: effunde, o Chaldaee, iram, scilicet tuam abundanter, foris, in plateis et agris. Eccli. 36: excita furorem, et effunde iram. Parvulum, nulli pareatur aetati. Tertio ponit praecepti complementum, et quantum ad personas, et quantum ad possessiones: vir enim cum muliere, uxore. Thren. ult.: hereditas nostra versa est ad alienos, domus nostrae ad extraneos.
6:16
Hic ponit causam destructionis: primo avaritiam; secundo inobedientiam, ibi, haec dicit dominus: state super vias, et videte; tertio sacrorum abusum, ibi, ut quid mihi thus de Saba affertis? Circa primum tria. Primo ponit culpam, ponens avaritiae studium in desiderando: omnes avaritiae student. Isa. 56: omnes in viam suam declinaverunt, unusquisque ad avaritiam suam a summo usque ad novissimum. Dolum in consequendo: et a propheta usque ad sacerdotem, cuncti faciunt dolum. Ps. 37: dolos tota die meditabantur. Et dolositatis modum, quia adulando, et curabant, scilicet verbis excusando culpas, et excludendo poenas. Ezech. 13: prophetae Israel qui prophetant ad Jerusalem, et vident ei visionem pacis: et non est pax, ait dominus Deus. Secundo ponit inverecundiam etiam inter poenas: confusi non sunt, poenis, confusione, salubri, quae poenitentiam provocet. Eccli. 4: est confusio adducens peccatum, et est confusio adducens gloriam et gratiam. Tertio comminatur poenam: quamobrem cadent, ipsi prophetae, inter ruentes, plebeos, corruent, morte, vel captivitate, ipsis sociati in poenis a quibus non sunt divisi in culpis.
Hic ponitur ipsorum inobedientia: et primo ponit culpam, scilicet inobedientiam praecepti de imitatione sanctorum, ponens praeceptum: state super vias, considerate diversas operationes bonorum et malorum, ut utrorumque progressum et exitum videatis. Antiquis, quae sanctorum vestigiis sunt tritae. Thren. 3: scrutemur vias nostras, et quaeramus, et revertamur ad dominum. Vel super vias, prophetas. Praecepti fructum: et invenietis refrigerium. Ps. 65: transivimus per ignem et aquam, et induxisti nos in refrigerium. Matth. 11: discite a me, quia mitis sum et humilis corde, et invenietis requiem animabus vestris. Et praecepti contemptum; et dixerunt. Non audiemus. Et etiam quantum ad inobedientiam praecepti de obedientia praelatorum: et constitui speculatores, prophetas et principes, vocem tubae, praedicationem ipsorum. Ezech. 3: fili hominis, speculatorem dedi te domui Israel, et audies de ore meo verbum, et annuntiabis eis ex me.
6:18
6:20
Hic ponit sacrorum abusum, inquantum peccatis polluti, Deo sacrificia offerre praesumebant, quae propter hoc accepta non erant: et circa hoc duo. Primo ex hoc quod non sunt accepta, designat ipsorum culpam. Et quantum ad ea quae offerebantur in altare thymiamatis: ut quid mihi thus de Saba: regio ubi nascitur thus, calamum, cinnamomum, quod ponebatur in thymiamate, cujus compositio habetur Exod. 34: longinqua, scilicet India. Isa. 66: qui recordatur thuris, quasi qui benedicat idolo. Et quantum ad altare holocaustorum, holocaustomata. Isa. 1: holocausta arietum et adipem pinguium et sanguinem vitulorum et agnorum et hircorum nolui. Secundo ponit poenam.
6:21
Propterea haec dicit dominus Isa. 3: corruet populus vir ad virum, et unusquisque ad proximum suum.
6:22
Hic describit aperte hostes venientes: et primo describit hostium conditionem; secundo populi incorrigibilitatem, ibi, probatorem dedi te in populo meo robustum. Circa primum tria. Primo describit hostes gentem fortem multitudine: gens magna, et armis, sagittam, crudelem, crudelis est quasi mare, ut et voce terreat et intentione: et super equos ascendent praeparati quasi vir ad praelium. Infra 50: ecce populus veniet ab Aquilone, gens magna, et reges multi consurgent a finibus terrae. Arcum et scutum apprehendent: crudeles sunt, et immisericordes.
6:24
Secundo ponit ex fama, Judaeorum timorem: audivimus famam ejus, dissolutae sunt manus nostrae: prae timore nihil facere possumus. Ps. 47: ibi dolores ut parturientis.
6:25
Et timoris effectum: nolite exire. Deut. 32: foris vastabit eos gladius, et intus pavor.
6:26
Tertio hortatur ad poenitentiae dolorem: filia populi mei, accingere Cilicio. Supra 4: super hoc accingite vos Ciliciis, et ululate: quia non est aversa ira furoris domini a vobis.
6:28
Hic ostendit populi incorrigibilitatem: et primo inducit prophetae testimonium, probatorem, ut quasi experimento discas eorum duritiam, dum eos flectere ad bonum non vales. Proverb. 27: diligenter agnosce vultum pecoris tui, tuosque greges considera. Secundo ponit universale peccatum: omnes isti principes declinantes. Aes et ferrum; quasi dicat: non solum sunt immundi, sed tecti sunt immunditia, sicut ferrum, et aes est immunditia argenti. Vel ferrum propter duritiam, aes propter impatientiam, quia tremulum est. Job 40: ossa ejus velut fistulae aeris et cetera. Ps. 13: corrupti sunt, et abominabiles facti sunt in studiis suis.
6:29
Tertio ponit incorrigibilitatis exemplum: defecit sufflatorium: argentum enim admixtum plumbo in fornace ponitur, et sufflante argentario faeces consumuntur et argentum melioratur, sed plumbum minuitur. Isti autem positi in fornace tribulationis, consumpti malis quasi plumbo, non sunt correcti. Frustra, verbum Dei, conflavit conflator, Deus, vel praedicator. Eccli. 2: in igne probatur aurum et argentum, homines vero receptibiles in camino humiliationis.
6:30
Quarto concludit reprobationis argumentum: argentum reprobum. Thren. ult.: sed projiciens repulisti nos, iratus es contra nos vehementer. Notandum, quod peccatum dicitur frigus, quia extinguit calorem dilectionis. Matth. 24: quoniam abundavit iniquitas, refrigescet caritas multorum. Quia congelat humorem devotionis. Eccli. 43: frigidus ventus Aquilo flavit et gelavit chrystallus ab aqua. Quia retardat motum bonae operationis. Prov. 20: propter frigus piger arare noluit, mendicabit ergo aestate, et non dabitur illi. Item nota, quod quaedam sunt viae praeceptorum. Psal. 118: viam mandatorum tuorum cucurri, cum dilatasti cor meum. Actionum. Thren. 3: scrutemur vias nostras, et quaeramus, et revertamur ad dominum. Virtutum. Prover. 4: viam sapientiae monstrabo tibi et ducam te per semitas aequitatis. Doctorum. Ibid. 3: viae ejus viae pulchrae, et omnes semitae ejus pacificae. Ipse Christus, Joan. 14: ego sum via, veritas, et vita.
6:10
Circumcision (From Lat. circumcisio, «cutting around»; Gr. περιτομή; Heb. Milāh)
… Already in Deut. 30:6 the necessity of this spiritual circumcision is emphasized (cf. Jer. 4:4: "circumcision of the heart"), and in Lev. 26:41 the wicked and rebellious are called "uncircumcised in mind" (cf. Jer. 6:10; 9:26; Acts 7:51: "uncircumcised in heart and ears"). …
6:11
Jeremias (Hebrew Yirmeyāh[â] = "Yahweh Exalts or Establishes")
… Pathetic allusions to the beauty of family life (cf. Jer. 6, 11; 9, 20; 16, 9; 25, 10; 31, 4-5, 20; 48, 33) and the psychological struggle provoked in him by the prophetic vocation give us a glimpse of his gentle soul, averse to easy enthusiasms. …
6:16
In this symbolic meaning it is already found used in the Old Testament (Ps. 65, 11; Wis. 4, 7; Jer. 6, 16); in the New Testament the rich glutton, parched, asks Lazarus ut refrigeret linguam (Lk. 16, 24). St. Paul writes: Det misericordiam Dominus Onesiphori domui; quia saepe
6:19
… And they presuppose these precepts as known, when they inveigh against their violation: Am. 2:4-16; Hos. 4:6; 6:5-11; Is. 1:12; Jer. 6:19; Mic. 6:8; etc.
… spiritual "teaching" (Am. 2, 4); "the t. of our God" encompasses the norms of morality in which true service of God consists (Is. 1, 10; 5, 24; 8, 16, 20; 30, 9). The prophet is called môrah ("teacher"), of the same root as t. (Is. 9, 14; 30, 20). In Jer. 6, 19; 9, 13; etc., t. designates both the preaching of the prophets and the Mosaic tradition. …
6:20
… The fragrance of incense suggests graceful images to the Song of Songs (4, 6, 14); its column of smoke rises pleasing to God like prayer (cf. Ps. 140, 2; Apoc. 8, 3, 4). The Bible alludes to its high cost, since it was a product imported from Sheba (Jer. 6, 20) and from other localities of southern Arabia (Is. 68, 6). The same provenance is indicated by classical authors (cf. Virgil, Georg., I, 58). Incense was extracted, it seems, from …
… And if in the struggle against erroneous ideologies they sometimes expressed themselves with vehemence (cf. Am. 5:21-25; Hos. 6:6; Is. 1:11-14; Mic. 6:6-8; Jer. 6:20; 7:21 ff.; Ps. 49:7-15), they did not thereby intend to condemn sacrifices as such, willed and ordained by God himself, but to bring external worship back to its religious and moral …
6:26
In Sacred Scripture the cilice or sackcloth (Heb. laq, Gk. ἀσπύς) generally designates a garment of such cloth, which was put on as a sign of mourning or penance (cf. Gen. 37:34; 1 Kings 21:27; 2 Kings 2:30; Jer. 4:8; 6:26 etc.). …
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.