The temple of God shall not protect a sinful people, without a sincere conversion. The Lord will not receive the prayers of the prophet for them: because they are obstinate in their sins.
God promiseth to dwel with those that walke right wayes: 8. otherwise the material temple wil not saue them: 16. neither the prayers of the prophet shal helpe them, persisting in their sinnes: 21. nor sacrifice, but obedience to Gods law.
1The word that came to Jeremias from the Lord, saying:Parola detta a Geremia dal Signore, che disse:THE word, that was made to Ieremie from our Lord, saying:Verbum quod factum est ad Jeremiam a Domino, dicens: 2Stand in the gate of the house of the Lord, and proclaim there this word, and say: Hear ye the word of the Lord, all ye men of Juda, that enter in at these gates, to adore the Lord.Sta sulla porta della casa del Signore, ed ivi predica questa parola, dicendo: Udite la Parola del Signore voi tutti figli di Giuda, che entrate per queste porte ad adorare il Signore.Stand in the gate of the house of the Lord, and preach there this word, and say: Heare ye the word of our Lord al Iuda, which goe in by these gates, to adore our Lord.Sta in porta domus Domini, et prædica ibi verbum istud, et dic: Audite verbum Domini, omnis Juda, / qui ingredimini per portas has ut adoretis Dominum. 3Thus saith the Lord of hosts the God of Israel: Make your ways and your doings good: and I will dwell with you in this place.Queste cose dice il Signore degli eserciti, il Dio d'Israele: Emendate i vostri costumi, e i vostri affetti: ed io abiterò con voi in questo luogo.Thus saith the Lord of hostes the God of Israel: Make your wayes good, and your studies: and I wil dwel with you in this place.Hæc dicit Dominus exercituum, Deus Israël: / Bonas facite vias vestras, et studia vestra, / et habitabo vobiscum in loco isto. 4Trust not in lying words, saying: The temple of the Lord, the temple of the Lord, it is the temple of the Lord.Non ponete fidanza in quelle false parole: Il tempio del Signore, il tempio del Signore, il tempio e del Signore;Trust not in wordes of lying, saying: The temple of our Lord, the temple of our Lord, it is the temple of our Lord.Nolite confidere in verbis mendacii, dicentes: / Templum Domini, templum Domini, templum Domini est ! 5For if you will order well your ways, and your doings: if you will execute judgment between a man and his neighbour,Perocché se voi rivolgerete al bene i vostri costumi, e i vostri affetti: se renderete giustizia tra uomo, e uomo;For if you shal wel direct your waies, & your studies: if you shal doe iudgement between a man and his neighbour,Quoniam si bene direxeritis vias vestras, et studia vestra; / si feceritis judicium inter virum et proximum ejus; 6If you oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, and walk not after strange gods to your own hurt,Se non farete torto al forestiero, e al pupillo, e alla vedova, e non spargerete in questo luogo il sangue innocente, e non anderete dietro agli dei stranieri per vostra sciagura;to the stranger, & to the pupil, & to the widow shal do no oppression, nor shede innocent bloud in this place, & walke not after strange godds to your owne euil:advenæ, et pupillo, et viduæ non feceritis calumniam, / nec sanguinem innocentem effuderitis in loco hoc, / et post deos alienos non ambulaveritis in malum vobismetipsis: 7I will dwell with you in this place: in the land, which I gave to your fathers from the beginning and for evermore.Io abiterò con voi in questo luogo, nella terra, ch'io diedi a padri vostri per secoli, e secoli.I wil dwel with you in this place: in the land, which I gaue to your fathers from the beginning and for euer.habitabo vobiscum in loco isto, / in terra quam dedi patribus vestris a sæculo et usque in sæculum.
8Behold you put your trust in lying words, which shall not profit you:Ma voi ponete fidanza sopra bugiarde parole, che a voi non gioveranno.Behold you trust to your selues in wordes of lying: which shal not profite you:Ecce vos confiditis vobis in sermonibus mendacii, / qui non proderunt vobis: 9To steal, to murder, to commit adultery, to swear falsely, to offer to Baalim, and to go after strange gods, which you know not.Voi rubate, uccidete, fate adulteri, giurate il falso, fate libagioni a Baal, e andate dietro a dei stranieri, che voi non conoscevate.to steale, to murder, to committe aduouterie, to sweare falsely, to offer to Baalim, & to go after strange godds, which you know not.furari, occidere, adulterari, / jurare mendaciter, libare Baalim, / et ire post deos alienos quos ignoratis: 10And you have come, and stood before me in this house, in which my name is called upon, and have said: We are delivered, because we have done all these abominations.E siete venuti, e vi siete presentati dinanzi a me in questa casa, la quale ha nome da me, e avete detto: Noi siam salvi, perchè abbiam fatte tutte queste abbominazioni.And you haue come, and stood before me in this house, in which my name is inuocated, and haue said: We are deliuered because we haue done al these abominations.et venistis, et stetistis coram me / in domo hac, in qua invocatum est nomen meum, / et dixistis: Liberati sumus, / eo quod fecerimus omnes abominationes istas. 11Is this house then, in which my name hath been called upon, in your eyes become a den of robbers? I, I am he: I have seen it, saith the Lord.E ella adunque la casa mia, la quale ha nome da me, diventata negli occhi vostri una caverna di ladroni? Io, io sono, io ho veduto, dice il Signore.Why, is this house then wherein my name is inuocated, in your eies become a denne of theeues? I, euen I am: I haue seene, saith our Lord.Numquid ergo spelunca latronum facta est domus ista, / in qua invocatum est nomen meum in oculis vestris ? / Ego, ego sum: ego vidi, dicit Dominus. 12Go ye to my place in Silo, where my name dwelt from the beginning: and see what I did to it for the wickedness of my people Israel:Andate al luogo del mio soggiorno, a Silo, dove la maestà mia abitò da principio: e considerate quel, ch'io feci a quel luogo a cagione della malizia del popol mio d'Israele:Goe ye to my place in Silo, where my name dwelt from the beginning: and see what I haue done to it for the malice of my people Israel:Ite ad locum meum in Silo, / ubi habitavit nomen meum a principio, / et videte quæ fecerim ei propter malitiam populi mei Israël. 13And now, because you have done all these works, saith the Lord: and I have spoken to you rising up early, and speaking, and you have not heard: and I have called you, and you have not answered:E adesso, dopoché voi avete fatte tutte queste cose, dice il Signore; e dopoché io ho parlato a voi, e assai per tempo ho parlato, e voi non mi avete ascoltato; e vi ho chiamati, e non avete risposto,and now, because you haue done al these workes, saith our Lord: and I haue spoken to you early rising, and speaking, and you haue not heard: and I haue called you, and you haue not answered:Et nunc, quia fecistis omnia opera hæc, dicit Dominus, / et locutus sum ad vos mane consurgens, et loquens, et non audistis: / et vocavi vos, et non respondistis:
14I will do to this house, in which my name is called upon, and in which you trust, and to the place which I have given you and your fathers, as I did to Silo.Io farò a questa casa, che porta il mio nome, e nella quale voi avete fidanza; e al luogo, ch'io assegnai a voi, e ai padri vostri, farò quello, che feci a Silo.I wil doe to this house, wherein my name is inuocated, and wherein you haue confidence: and to the place which I haue geuen you and your fathers, as I did to Silo.faciam domui huic, in qua invocatum est nomen meum, / et in qua vos habetis fiduciam, / et loco quem dedi vobis et patribus vestris, / sicut feci Silo: 15And I will cast you away from before my face, as I have cast away all your brethren, the whole seed of Ephraim.E vi caccerò lungi dalla mia faccia, come cacciai tutti i vostri fratelli, tutta la stirpe di Ephraim.And I wil cast you away from my face, as I haue cast away al your bretheren, the whole seede of Ephraim.et projiciam vos a facie mea / sicut projeci omnes fratres vestros, / universum semen Ephraim. 16Therefore do not thou pray for this people, nor take to thee praise and supplication for them: and do not withstand me: for I will not hear thee.Tu adunque non pregare per questo popolo, e non alzarle tue laude, e la tua orazione per essi, e non opporti a me: perocché io non ti esaudirò.Thou therefore pray not for this people, neither take vnto thee praise and prayer for them, and resist me not: because I wil not heare thee.Tu ergo, noli orare pro populo hoc, / nec assumas pro eis laudem et orationem: / et non obsistas mihi, / quia non exaudiam te. 17Seest thou not what they do in the cities of Juda, and in the streets of Jerusalem?Non vedi tu quel, che fanno costoro nelle città di Giuda, e per le piazze di Gerusalemme?Seest thou not what these doe in the cities of Iuda, and in the streete of Ierusalem?Nonne vides quid isti faciunt in civitatibus Juda, / et in plateis Jerusalem ? 18The children gather wood, and the fathers kindle the fire, and the women knead the dough, to make cakes to the queen of heaven, and to offer libations to strange gods, and to provoke me to anger.I figliuoli raccoltoli legna, e i padri accendono il fuoco, e le donne aspergono di grasso la pasta, per fare delle schiacciate alla regina del cielo, e far libagioni agli dei stranieri, e provocar me ad ira.The children gather the stickes, & the fathers kindle the fire, and the wemen temper the dough to make cakes vnto the queene of heauen, & to offer libaments vnto strange goddes, and to prouoke me to wrath.Filii colligunt ligna, / et patres succendunt ignem, / et mulieres conspergunt adipem, / ut faciant placentas reginæ cæli, / et libent diis alienis, / et me ad iracundiam provocent.
19Do they provoke me to anger, saith the Lord? is it not themselves, to the confusion of their own countenance?Forse, che ei mi provocano ad ira, dice il Signore? E non fann'eglino male a loro stessi per lor confusione?Why doe they prouoke me to wrath, saith our Lord? and not themselues to the confusion of their owne countenance?Numquid me ad iracundiam provocant ? / dicit Dominus; / nonne semetipsos in confusionem vultus sui ? 20Therefore thus saith the Lord God: Behold my wrath and my indignation is enkindled against this place, upon men and upon beasts, and upon the trees of the field, and upon the fruits of the land, and it shall burn, and shall not be quenched.Per questo così dice il Signore Dio: Ecco, che il mio furore, e la mia indegnazione si accende contro questo luogo, contro gli uomini, e contro i giumenti, e contro le piante della campagna, e contro i frutti della terra, e arderà, e non si spegnerà.Therefore this saith our Lord God: Behold my furie, and my indignation is powred vpon this place, vpon men, and vpon beastes, and vpon the wood of the countrie, and vpon the fruites of the land, and it shal be kindled, and shal not be quenched.Ideo hæc dicit Dominus Deus: / Ecce furor meus et indignatio mea conflatur super locum istum, / super viros, et super jumenta, / et super lignum regionis, et super fruges terræ: / et succendetur, et non extinguetur. 21Thus saith the Lord of hosts the God of Israel: Add your burnt offerings to your sacrifices, and eat ye the flesh.Queste cose dice il Signore degli eserciti, il Dio d'Israele: Aggiungete alle vostre vittime i vostri olocausti, e mangiate le carni.Thus saith the Lord of hostes the God of Israel; Adde your holocaustes to your victims, and eate ye the flesh.Hæc dicit Dominus exercituum, Deus Israël: / Holocautomata vestra addite victimis vestris, / et comedite carnes: 22For I spoke not to your fathers, and I commanded them not, in the day that I brought them out of the land of Egypt, concerning the matter of burnt offerings and sacrifices.Imperocché io non parlai a' padri vostri nel dì, in cui gli trassi dalla terra d'Egitto, e non ordinai loro cosa alcuna intorno agli olocausti, e alle vittime.Because I spake not with your fathers, & I commanded them not in the day, that I brought them out of the land of Aegypt, touching the word of holocaustes and victims.quia non sum locutus cum patribus vestris, et non præcepi eis, / in die qua eduxi eos de terra Ægypti, / de verbo holocautomatum et victimarum: 23But this thing I commanded them, saying: Hearken to my voice, and I will be your God, and you shall be my people: and walk ye in all the way that I have commanded you, that it may be well with you.Ma questo è il comandamento, ch'io feci loro, dicendo: Ascoltate la mia voce e io sarò vostro Dio, e voi sarete mio popolo, e camminate costantemente nella strada, ch'io vi ho prescritta, affinchè siate felici:But this word I commanded them, saying: Heare ye my voice, and I wil be your God, and you shal be my people: and walke ye in al the way, that I haue commanded you, that it may be wel with you.sed hoc verbum præcepi eis, dicens: / Audite vocem meam, / et ero vobis Deus, / et vos eritis mihi populus: / et ambulate in omni via quam mandavi vobis, / ut bene sit vobis.
24But they hearkened not, nor inclined their ear: but walked in their own will, and in the perversity of their wicked heart: and went backward and not forward,Ed ei non mi ascoltarono, né mi diedero retta, ma andaron dietro ai loro piaceri, e alla depravazione del loro cattivo cuore, e camminarono all'indietro, e non per innanzj,And they heard not, nor inclined their eare: but haue gone in their pleasures, and in the peruersitie of their wicked hart: and haue bene made backward and not foreward,Et non audierunt, nec inclinaverunt aurem suam: / sed abierunt in voluntatibus et in pravitate cordis sui mali: / factique sunt retrorsum, et non in ante, 25From the day that their fathers came out of the land of Egypt, even to this day. And I have sent to you all my servants the prophets, from day to day, rising up early and sending.Dai dì, che uscirono i padri loro dalla terra d'Egitto, fino a questo giorno. E mandai a voi tutti i miei servi, i profeti, ogni dì per tempo io li mandai.from the day that their fathers came out of the land of Aegypt, euen to this day. And I haue sent to you al my seruants the prophetes by day, rising early, and sending.a die qua egressi sunt patres eorum de terra Ægypti / usque ad diem hanc. / Et misi ad vos omnes servos meos prophetas per diem, / consurgens diluculo, et mittens: 26And they have not hearkened to me: nor inclined their ear: but have hardened their neck, and have done worse than their fathers.Ed eglino non mi ascoltarono, né mi diedero retta: ma indurarono la loro cervice, e fecer peggio, che i padri loro.And they haue not heard me, nor inclined their eare: but they haue hardened their necke, and haue wrought worse, then their fathers.et non audierunt me, / nec inclinaverunt aurem suam: / sed induraverunt cervicem suam, / et pejus operati sunt quam patres eorum. 27And thou shalt speak to them all these words, but they will not hearken to thee: and thou shalt call them, but they will not answer thee.Or tu dirai loro tutte queste parole, ed eglino non ti ascolteranno; e li chiamerai, e non ti risponderanno.And thou shalt speake vnto them al these wordes, & they wil not heare thee: & thou shalt cal them, and they wil not answere thee.Et loqueris ad eos omnia verba hæc, et non audient te: et vocabis eos, et non respondebunt tibi. 28And thou shalt say to them: This is a nation which hath not hearkened to the voice of the Lord their God, nor received instruction: faith is lost, and is taken away out of their mouth.E dirai loro: Questa è quella nazione, che non ha ascoltata la voce del Signore Dio suo, e non ha ammessa disciplina: la fede è morta, e dalle loro bocche se n'è andata.And thou shalt say to them: This is the nation which hath not heard the voice of the Lord their God, nor receiued discipline: faith is perished, and is taken away out of their mouth.Et dices ad eos: Hæc est gens quæ non audivit vocem Domini Dei sui, / nec recepit disciplinam; / periit fides, / et ablata est de ore eorum.
29Cut off thy hair, and cast it away: and take up a lamentation on high: for the Lord hath rejected, and forsaken the generation of his wrath,Tosa i tuoi capelli, e gettali via, ed alza all'alto i tuoi gemiti; perocché il Signore ha rigettata, e abbandonata la stirpe degna del suo furore.Powle thy heare, & cast it away, and take lamentation on hiegh: because our Lord hath cast of, and hath left the generation of his furie,Tonde capillum tuum, et projice, / et sume in directum planctum: / quia projecit Dominus et reliquit generationem furoris sui; 30Because the children of Juda have done evil in my eyes, saith the Lord. They have set their abominations in the house in which my name is called upon, to pollute it;Perché i figliuoli di Giuda sugli occhi miei han fatto il male, dice il Signore. Hanno posti i loro scandali nella casa, che ha nome da me, per contaminarla,because the children of Iuda haue done euil in mine eies, saith our Lord. They haue put their stumbling blockes in the house, wherin my name is inuocated, that they might pollute it:quia fecerunt filii Juda malum in oculis meis, dicit Dominus. / Posuerunt offendicula sua in domo / in qua invocatum est nomen meum, ut polluerent eam: 31And they have built the high places of Topheth, which is in the valley of the son of Ennom, to burn their sons, and their daughters in the fire: which I commanded not, nor thought on in my heart.Ed hanno edificati i luoghi eccelsi di Topheth, che è nella valle del figliuolo di Ennom: per abbruciare nel fuoco i loro figliuoli, e le loro figlie: cosa, che io non comandai, né ebbi mai in pensiero.and they haue built the excelses of Topheth, which is in the valley of the sonne of Ennom, that they might burne their sonnes, and their daughters with fire: which thinges I commanded not, nor thought in my hart.et ædificaverunt excelsa Topheth, / quæ est in valle filii Ennom, / ut incenderent filios suos et filias suas igni, / quæ non præcepi, nec cogitavi in corde meo. 32Therefore behold the days shall come, saith the Lord, and it shall no more be called Topheth, nor the valley of the son of Ennom: but the valley of slaughter: and they shall bury in Topheth, because there is no place.Per questo ecco, che viene il tempo, dice il Signore, e non si dirà più Topheth, e Valle del figliuolo di Ennom; ma Valle di uccisione: e seppelliranno a Topheth, per non esservi altro luogo.Therfore loe the daies shal come, saith our Lord, & it shal no more be said: Topheth, and the valley of the sonne of Ennom: but the valley of slaughter: and They shal burie in Topheth, because there is no place.Ideo ecce dies venient, dicit Dominus, / et non dicetur amplius Topheth, et vallis filii Ennom, / sed vallis interfectionis: / et sepelient in Topheth, eo quod non sit locus.
33And the carcasses of this people shall be meat for the fowls of the air, and for the beasts of the earth, and there shall be none to drive them away.E i cadaveri di questo popolo saran pasto degli uccelli dell'aria, delle bestie della terra, né vi sarà chi le discacci.And the carcasse of this people shal be for meats to the foules of the ayre, and to the beastes of the land, and there shal be none to driue them away.Et erit morticinum populi hujus in cibos volucribus cæli et bestiis terræ, / et non erit qui abigat. 34And I will cause to cease out of the cities of Juda, and out of the streets of Jerusalem, the voice of joy, and the voice of gladness, the voice of the bridegroom and the voice of the bride: for the land shall be desolate.E farò, che non si oda nelle città di Giuda, e nelle piazze di Gerusalemme voce di gaudio, e di allegrezza, voce di sposo, e di sposa; perocché sarà in desolazione tutta la terra.And I wil make to cease out of the cities of Iuda, and out of the streetes of Ierusalem, the voice of ioy, and the voice of gladnes, the voice of the bridegroome, and the voice of the bride: for the land shal be in desolation.Et quiescere faciam de urbibus Juda, / et de plateis Jerusalem, / vocem gaudii et vocem lætitiæ, / vocem sponsi et vocem sponsæ: / in desolationem enim erit terra.
7:2
7:3
Haydock
Dwell. Hebrew, "make you dwell here." (Haydock)
7:4
Worthington
Lord. The triple repetition shews the vain confidence of the people, who blindly imagined that the temple would screen them, (Calmet) and that external sacrifices would suffice. But they were rejected with the temple. (Worthington)
7:7
Haydock
Dwell. Hebrew and Septuagint as [in] ver. 3. (Haydock)
7:9
Calmet
Not, which have done you no good, and deserve not to be styled gods. (Calmet)
7:10
St. Thomas Aquinas
Because. Hebrew also, "although," (Sa; Grotius) "to perform," (Chaldean; Montanus) or "by doing." God must surely approve of our conduct, since we are unmolested. (St. Thomas Aquinas; Lyranus)
But the Vulgate seems preferable, and the people attribute their success to idols, Jeremias 44:17., and 2 Paralipomenon 28:23.
7:11
Robbers. Our Saviour alludes to this, Matthew 21:13.
Calmet
Seen. Think not to hide yourselves, as in a den. My temple shall not be an asylum for wretches. (Calmet)
7:12
Haydock
Beginning, under Josue. (Haydock)
Calmet
The sins of a few priests caused this place to be abandoned, (1 Kings 2:22., and 3:4., and Psalm 77:60.) and shall the crimes of a whole people escape? (Calmet)
Worthington
It is true, that place and Jerusalem were once sanctified: but the people being criminal, God retires. (Worthington)
7:13
Calmet
Early. Sparing no opportunity of reclaiming you. (Calmet)
7:15
7:16
Haydock
Praise, offered to appease my wrath. (Haydock)
Calmet
This admirably shews the force of the saints' intercession, which God does not reject, but rather encourages by such declarations. Abraham and Moses did not leave off praying for the guilty, (Genesis 18:23., and Exodus 32:10.) and the Lord complains that there was none to withhold him, Isaias 64:7., and Ezechiel 22:30. (Calmet)
7:18
Challoner
Heaven. That is, the moon, which they worshipped under that name. (Challoner)
Some understand the sun also and stars, Jeremias 44:17., and Isaias 65:11. All the family contributes to promote this idolatry.
7:21
Calmet
Flesh. I reject your holocausts. Keep them for yourselves. (Calmet)
7:22
Challoner
I commanded them not: viz., such sacrifices as the Jews at this time offered without obedience; which was the thing principally commanded: so that in comparison with it, the offering of the holocausts and sacrifices was of small account. (Challoner)
Worthington
The observance of the decalogue would suffice. Victims were to teach internal piety, Leviticus 1. (Worthington)
St. Irenaeus
God "brought them out of Egypt, not for the sake of their sacrifices, but that they might....hear his word." (St. Irenaeus, [Against Heresies] 4:17.)
Calmet
This was the principal design. See Matthew 9:13., and Osee 6:6., and 1 Corinthians 1:17. (Maldonat) (Menochius) (Calmet)
St. Thomas Aquinas
The rules for sacrifices were given after the adoration of the calf, as necessary preservatives against idolatry. (St. Thomas Aquinas, [Summa Theologica] 1:2. q. 102. a. 3.)
Calmet
Yet the paschal lamb, etc., had been already commanded. (Calmet)
Many such absolute expressions imply a condition or comparison. (Gloss.) (Proverbs 8:10.)
Crat
I brought. Several manuscripts read thus more accurately than the Hebrew, "He brought," (Kennicott) which Protestants abandon, (Haydock) though the present reading may stand. (Chappel.) (Crat.)
Kennicott
Every variation should be noticed, as this and the former verse "seem greatly corrupted; perhaps the Syriac version will be the best guide to their true meaning." (Kennicott)
Yet the passage is sufficiently intelligible in the Vulgate and Septuagint.
7:27
Haydock
Thee. Septuagint omit this verse, which Grabe replaces. The people will be more inexcusable. (Haydock)
7:29
Calmet
High. People lamented in such places, Jeremias 9:13., and Judges 11:35. (Calmet)
Haydock
Wrath, which he treats with the utmost severity. (Haydock)
7:30
Haydock
Abominations. Hebrew. We have literally, "stumbling-blocks," offendicula. (Haydock)
Manasses placed idols in the very temple, as the last kings of Juda did, 4 Kings 23:4., and Ezechiel 8:3.
7:31
Calmet
Valley, to the south of the city. Here Moloc was adored, and Josias therefore contaminated the place, 4 Kings 23:10. (Calmet)
St. Jerome
It was very delightful. (St. Jerome)
7:32
Haydock
Place, elsewhere. (Haydock)
Calmet
This was verified when Nabuchodonosor and Titus besieged the city. (Calmet)
The latter was quite shocked. (Josephus, Jewish Wars 6:14.) See Jeremias 19., and 31:40.
7:34
Menochius
Bride. None shall think of marrying, (chap. 16:9., and 25:10.; Calmet) all being filled with lamentation. (Menochius)
7:18
Queen of heaven.... That is, the moon, which they worshipped under that name.
7:22
I commanded them not.... Viz., such sacrifices as the Jews at this time offered, without obedience; which was the thing principally commanded: so that in comparison with it, the offering of the holocausts and sacrifices was of small account.
7:4
The Ievves presumed that God would neuer suffer his Temple to be destroied; they thought also that external sacrifices vvithout internal repē tance should take avvay the sinnes; but for their impenitence they & their sacrifices are reiected, and the temple destroied.
7:11
Concordance Mat. •1.
7:12
It is true that God sanctified the tabernacle in Silo, and aftervvards the temple in Ierusalem, but if the people be not sanctified, he is not died to the place.
Concordance Ios. 18. Iud. 18. 1. Reg. •.
7:14
Concordance Isa. 65. 1. Reg. 4.
7:15
The Kingdome of •ene tribes.
7:22
God gaue his perfect law comprised in the ten commandments: which alone being kept wil suffice: & aftervvardes added ceremonial precepts, to exercise the people in external sacrifices of beastes and other corporal thinges to be offered to him self, as wel to kepe them from idolatrie, as to leade them therby to internal vertues, and to signifie Mysteries of the new testament. As is noted. Leuit. 1.
7:34
••••. ••.
7:2
St Barnabas † AD 61 The Epistle of Barnabas 9
… The Lord saith in the prophet, “In the hearing of the ear they obeyed me.” And again He saith, “By hearing, those shall hear who are afar off; they shall know what I have done.” And, “Be ye circumcised in your hearts, saith the Lord.” And again He says, “Hear, O Israel, for these things saith the Lord thy God.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.17.2
… “Hear the word of the Lord, all Judah. These things saith the Lord , the God of Israel, Make straight your ways and your doings, and I will establish you in this place. Put not your trust in lying words, for they will not at all profit you, saying, The temple of the Lord , The temple of the Lord , it is [here].”
7:3
St Irenaeus of Lyons † AD 202 Against Heresies 4.36.2
… Wash you, make you clean, put away evil from your hearts, learn to do well, seek judgment, protect the oppressed, judge the fatherless ( pupillo ), plead for the widow; and come, let us reason together, saith the Lord.”
7:4
St Irenaeus of Lyons † AD 202 Against Heresies 4.4.1
1. Further, also, concerning Jerusalem and the Lord, they venture to assert that, if it had been “the city of the great King,” it would not have been deserted.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.3
… When he is perfected, he is consummated. And when his whole structure is raised up, consummated, and perfected, then he becomes a house and a temple for a dwelling-place of Christ, as Jeremiah the Prophet said:— The temple of the Lord, the temple of the Lord, the temple of the Lord are ye, if ye amend your ways and your works .
Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.6
… and of His Spirit He breathed into them, and a dwelling-place did He become unto them from of old. In them doth He abide and amongst them doth He walk. For He said through the prophet, I will dwell in them, and walk in them . Furthermore also the Prophet Jeremiah said:— Ye are the temple of the Lord, if ye make fair your ways and your deeds .
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 17
[1.] The Jews greatly prided themselves on the temple and the tabernacle. Wherefore they said, “The temple of the Lord, The temple of the Lord, The temple of the Lord.” (
St Jerome † AD 420 The Letters of St. Jerome 58.3
… Therefore the spots which witnessed the crucifixion and the resurrection profit those only who bear their several crosses, who day by day rise again with Christ, and who thus shew themselves worthy of an abode so holy. Those who say “the temple of the Lord, the temple of the Lord,”
St Jerome † AD 420 Against Jovinianus 2.10
… 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, “Flee out of the midst of Babylon, and save every man his life, and believe not the false prophets which say, Peace, peace, and there is no peace;” who are always repeating,
7:6
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 3
… and I will not forgive them.” And again: “To them hast thou poured out drink-offerings, and to them thou hast offered sacrifices. For these, therefore, shall I not be angry, saith the Lord?” In Jeremiah also: “Walk ye not after other gods, to serve them; and worship them not, and provoke me not in the works of your hands, to destroy you.”
7:11
Pope St Clement I † AD 99 The Second Epistle of Clement 14
So, then, brethren, if we do the will of our Father God, we shall be members of the first church, the spiritual,—that which was created before sun and moon; but if we shall not do the will of the Lord, we shall come under the Scripture which saith, “My house became a den of robbers.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 17.11
… and having received the design of it from the heavens, he then marked it out and erected it. Nevertheless, this Temple, thus beautiful and marvellous and sacred, when those who used it were corrupted, was so dishonoured, despised, and profaned, that even before the captivity it was called “a den of robbers, a cave of hyænas;”
7:12
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.32
… unto the hands of the enemy.” The very Ark whereby they thought themselves invincible, and whereon they plumed themselves, he calleth their “virtue” and “beauty.” Lastly, also afterward, when they were living ill, and boasting of the temple of the Lord, He doth terrify them by a Prophet, saying, “See ye what I have done to Selom, where was My tabernacle.”
7:14
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 40.14
… And do not thou pray for that people, and do not thou ask mercy for them, and do not come near Me on their behalf, for I will not hear thee. Or seest thou not what they do in the cities of Judah?”
7:16
Tertullian † AD 220 On Modesty 2
… “And pray not thou unto (me) on behalf of this People, and request not that they may obtain mercy, and approach not on their behalf unto me, since I will not listen to (them)”
St Cyprian of Carthage † AD 258 On the Lapsed 19
… for I will not hear them in the time wherein they call on me, in the time of their affliction.”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 4
… “And pray not thou for this people, and entreat not for them in prayer and supplication; because I will not hear in the time wherein they shall call upon me in the time of their affliction.”
St Ambrose of Milan † AD 397 Concerning Repentance 1.9
43. Rightly, then, is it said: “Who shall entreat for him?” It implies that it must be such an one as Moses to offer himself for those who sin, or such as Jeremiah, who, though the Lord said to him, “Pray not thou for this people,”
St John Chrysostom † AD 407 Homilies on First Thessalonians 1
… i. 11 .) And thou sayest, what need have I of prayer? But if we be idle, no one will be able to profit us. What did Jeremiah profit the Jews? Did he not thrice draw nigh to God, and the third time hear, “Pray not thou for this people, neither lift up cry nor prayer, for I will not hear thee”? (
St Jerome † AD 420 Against Jovinianus 2.10
… But he that hath sinned unto death, who shall pray for him?” You observe that if we entreat for smaller offences, we obtain pardon: if for greater ones, it is difficult to obtain our request: and that there is a great difference between sins. And so with respect to the people of Israel who had sinned a sin unto death, it is said to Jeremiah:
7:17
Origen † AD 254 Origen Against Celsus 5.8
… You will find at least in the book of Jeremiah the words of God censuring by the mouth of the prophet the Jewish people for doing obeisance to such objects, and for sacrificing to the queen of heaven, and to all the host of heaven.
St John Chrysostom † AD 407 Homilies on First Corinthians 8
… For this is why He at all threatens punishment; that by fear He may destroy contempt; and when the threat alone is sufficient to cause fear in us, He doth not suffer us to undergo the actual trial. See, for instance, what He saith unto Jeremiah, (
St John Chrysostom † AD 407 Homilies on First Thessalonians 1
And again to Jeremiah, who suffered less from the commandments of God, but more from their wickedness, what does He say? “Seest thou not what these do?” (
7:18
Origen † AD 254 Origen De Principiis 1.7.3
… In the writings of Jeremiah, indeed, the moon is called the queen of heaven.
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
… For, instead of the legally-appointed lamb, they have learned to sacrifice to Baal; instead of the true unleavened bread, ‘they collect the wood, and their fathers kindle the fire, and their wives prepare the dough, that they may make cakes to the host of heaven, and pour out libations to strange gods, that they may provoke Me to anger, saith the Lord
7:21
St Justin Martyr † AD 165 Dialogue with Trypho 22
… and the house of evil-doers shall be removed, and the neighing of horses shall be taken away from Ephraim.’ And again by Jeremiah: ‘Collect your flesh, and sacrifices, and eat: for concerning neither sacrifices nor libations did I command your fathers in the day in which I took them by the hand to lead them out of Egypt.’
St Irenaeus of Lyons † AD 202 Against Heresies 4.17.3
… but this word I commanded them, saying, Hear My voice, and I will be your God, and ye shall be My people; and walk in all My ways whatsoever I have commanded you, that it may be well with you. But they obeyed not, nor hearkened; but walked in the imaginations of their own evil heart, and went backwards, and not forwards.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
… saying by Isaiah, ‘Who hath required these of your hands ?’ And by Jeremiah, since they were very bold, he threatens, ‘Gather together your whole burnt-offerings with your sacrifices, and eat flesh, for I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning whole burnt-offerings and sacrifices
St Jerome † AD 420 Against the Pelagians 2
vii. 21, 22 . God rejects the sacrifices, because of the worshippers’ evil lives.
7:22
St Barnabas † AD 61 The Epistle of Barnabas 2
… And again He says to them, “Did I command your fathers, when they went out from the land of Egypt, to offer unto Me burnt-offerings and sacrifices? But this rather I commanded them, Let no one of you cherish any evil in his heart against his neighbour, and love not an oath of falsehood.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
… So through the Prophets, He blames him who despised these things, as disobedient to the command ment saying, ‘I have not required these at your hands. Neither did I speak to your fathers respecting sacrifices, nor command them concerning whole burnt-offerings
7:23
Tertullian † AD 220 The Five Books Against Marcion 4.31
… In a manner most germane to this parable, He said by Jeremiah: “Obey my voice, and I will be your God, and ye shall be my people; and ye shall walk in all my ways, which I have commanded you.”
7:24
St Justin Martyr † AD 165 Dialogue with Trypho 12
… peoples who know not Thee shall escape to Thee, because of thy God, the Holy One of Israel; for He has glorified Thee.’ This same law you have despised, and His new holy covenant you have slighted; and now you neither receive it, nor repent of your evil deeds. ‘For your ears are closed, your eyes are blinded, and the heart is hardened,’ Jeremiah
Tertullian † AD 220 The Five Books Against Marcion 4.31
… In a manner most germane to this parable, He said by Jeremiah: “Obey my voice, and I will be your God, and ye shall be my people; and ye shall walk in all my ways, which I have commanded you.” This is the invitation of God. “But,” says He, “they hearkened not, nor inclined their ear.”
7:25
St Irenaeus of Lyons † AD 202 Against Heresies 4.36.5
… “I have also sent unto you my servants the prophets throughout the day and before the light; yet they did not obey me, nor incline their ears unto me. And thou shall speak this word to them: This is a people that obeyeth not the voice of the Lord, nor receiveth correction; faith has perished from their mouth.”
Tertullian † AD 220 The Five Books Against Marcion 4.31
… “They departed, and walked every one in the imagination of their evil heart.” “I have bought a field—and I have bought some oxen—and I have married a wife.” And still He urges them: “I have sent unto you all my servants the prophets, rising early even before daylight.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.3
In Jeremiah the Lord says: “I have sent unto I you my servants the prophets. Before the daylight I sent them (and ye heard me not, and did not listen with your ears), saying, Let every one of you be converted from his evil way, and from your most wicked desires; and ye shall dwell in that land which I have given you and your fathers for ever and ever.”
7:26
Tertullian † AD 220 The Five Books Against Marcion 4.31
… “I have sent unto you all my servants the prophets, rising early even before daylight.” The Holy Spirit is here meant, the admonisher of the guests. “Yet my people hearkened not unto me, nor inclined their ear, but hardened their neck.”
7:28
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 3
2. For what else is the feast, but the service of the soul? And what is that service, but prolonged prayer to God, and unceasing thanksgiving ? The unthankful departing far from these are rightly deprived of the joy springing therefrom: for ‘joy and gladness are taken from their mouth
7:29
St Irenaeus of Lyons † AD 202 Against Heresies 4.36.2
… This is in accordance with what Jeremiah says, “The Lord hath rejected and cast off the nation which does these things; for the children of Judah have done evil in my sight, saith the Lord.”
7:34
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
… the voice of the bridegroom, and the voice of the bride
7:2
2. Stand in the gate of the house of the Lord (stand in the Eastern gate of the temple, which was most celebrated and most frequented, say Vatablus and Isidorus), AND PREACH THERE, — so that you may be heard by all those going out and coming in. 3 and 4. Make your ways good (correct your morals). Trust not in the words of lying (which false prophets instill into you) SAYING: THE TEMPLE OF THE LORD, THE TEMPLE OF THE LORD (thus the Hebrew), namely the Jews are, that is, they belong to the temple of the Lord: for in their city they have a temple, and in it they worship God, as if to say, Therefore they will not be laid waste by the Chaldeans: for God will not permit His temple to be defiled. But they are deceived: for God chose the people for the place, not the place for the people, II Maccabees v, 19. For God seeks a spiritual temple, in which dwell true faith, holy conversation and the chorus of all virtues, says St. Jerome, as if to say, This personated ceremony or temple will not profit you, unless you cease from thefts, adulteries, murders, idolatry. Whence follows verse 9: "To steal, to kill," as if to say, Yet you will steal, you will kill, etc. Note: They repeat "the temple of the Lord" three times, because there were three parts of the temple, and as it were three temples, namely the court, the Holy Place, and the Holy of Holies. Thus Vatablus, Isidorus and the Hebrews; or, as the Chaldean and Hugo say, on account of the three feasts of the year, on which they were bound to go to the temple: for the Jews thought that in this way they would expiate all their crimes; or, as Lyra says, on account of the firmness of the hope which the Jews had in the temple. Others, fourth and most simply, because they said it most frequently, and they stopped the mouth of Jeremiah with "the temple of the Lord." By the temple, however, they understand all external and public worship of God, which took place in the temple: by means of it the Jews thought they could appease God and expiate all their sins. It is similar to Isaiah LVI, 1. Rightly does St. Jerome say to Paulinus: "It is not to have been in Jerusalem, but to have lived well in Jerusalem that is praiseworthy. And from Jerusalem, and from Britain equally the heavenly court lies open. Do not look to the trappings and vain names of Catos. To be a Christian is great, not to appear to be." Most excellently also does St. Bernard say in his sermon On wood, hay and stubble: "Nowhere, he says, brothers, is there security, neither in heaven, nor in paradise, much less in the world. For in heaven an Angel fell in the presence of divinity; Adam in paradise from the place of pleasure; Judas in the world from the school of the Savior. I have said these things for this reason, lest anyone flatter himself on account of this place, because it is said: This place is holy." Symbolically and prophetically, he said "the temple of the Lord" three times, speaking of three buildings of the temple: he calls liars those who vainly promise themselves a third temple, namely first, Solomon's; second, Zerubbabel's; third, the Messiah's, whom they vainly await, as Peter Nigri brought against the Jews at Regensburg, and from him Vilalpando, tom. II, part. II, lib. V, dist. 14, cap. LXVIII, pag. 575.
7:5
5. IF YOU HAVE SPOKEN WELL. — Correct with the Romans, the Hebrew, the Septuagint, if you have directed well, that is if you have made straight your ways, that is your actions.
7:7
7. I will dwell with you in this place. — The interpreter reads שכנתי sachanti in the Qal, that is I will dwell; now they read שכנתי siccanti in the Piel, that is I will cause you to dwell, I will firmly place you in this land. Mystically, God dwells with us: first, through the constancy of faith. Ephesians III, 17: "That Christ may dwell by faith in your hearts." Second, through the harmony of fraternal love. Matthew XVIII, 20: "For where there are two or three gathered together in my name, there am I in the midst of them." Third, through obedience to the precepts. John XIV, 23: "If anyone loves me, he will keep my word, and we will come to him, and will make our abode with him." Fourth, through contemplation, Apocalypse III, 20: "Behold, I stand at the door and knock; if anyone hears my voice and opens the door, I will come in to him, and will sup with him." Thus St. Thomas.
7:8
8. YOU TRUST IN THE WORDS OF LYING, — in vain, wicked and lying things, which follow, namely "to steal, to kill," etc., and especially in that after these crimes you "said" and say: "We are delivered, because we have done all these abominations." TO STEAL, TO KILL, etc. — That is, as the Septuagint has it, you steal, you kill, etc., and, as the Chaldean translator rendered it, you are thieves, murderers, etc., and meanwhile you came and come into the temple, and say: We are delivered from our crimes, and from their punishments, through entrance into the temple; and therefore no plague will befall us, "because," that is although, we have done such abominations. Thus Vatablus, Pagninus, Maldonatus and others. For this was their vain confidence, which in verse 4 they boasted, "the temple of the Lord, the temple of the Lord." There is a threefold Hebraism. First, because the infinitive is put for the indicative or preterite: "to steal," that is you steal or you have stolen. Second, because servile letters are understood, that is conjunctions: and, yet, etc., according to Canon XXIV. Third, because "that" is put for "although." Thus "because," "since" are sometimes put for "although," as in Psalm LXXVII, 20: "Can God prepare a table in the wilderness? because he struck the rock, and waters flowed:" because, that is although. The sense therefore is, although God by striking the rock gave us water, can he therefore give us bread? Isaiah XII, 1: "I will give praise to thee, O Lord, because thou wast angry with me," that is, I will praise thee, even though thou art angry with me. Nay, these causal words sometimes signify not the cause but the effect, as in Isaiah LXI, 1: "The Spirit of the Lord is upon me, because he hath anointed me," which the Septuagint and Christ, Luke IV, 18, rendered, "because he anointed me," where in the Hebrew is יען iaan, which in voice and meaning is akin to the word lemaan, which is in our place. In Hebrew to steal is הגנב haganob, that is to steal; whence some thus render it: Will you come before me stealing, killing, etc.? Others: Will you steal, will you kill, etc., and come before me? Most clearly they render: Will you steal, kill, that is will you, after you have stolen, killed, etc., come into my temple, and say: We are delivered? This sense agrees with the version of our Interpreter, and with the sense explained a little before. Thus Vatablus, Maldonatus, Pagninus and others explain it. WE ARE DELIVERED. — Thus the Hebrew, the Chaldean and the other Interpreters. The Septuagint alone renders: We have refrained from doing all these abominations; as if to say the words of lying in which they trusted were, namely that, when they stole, killed, etc., they nevertheless denied that they had stolen, killed, etc. We have not sinned, — that is although we have done, as I said in verse 8. Sanchez takes "because" not as adverbs but as pronouns, as if to say: We are delivered, that is from it, namely from the sin which we have done. But the text does not have "we have done," but "we have done." Add that the Hebrew lemaan is not a pronoun but an adverb meaning "because," "in that." Others explain it, as if to say: You come into the temple to give thanks that your thefts and murders have succeeded well for you. Others render it, so that we may do, that is so that we may steal and kill further. For the Hebrew למען lemaan, when it precedes the infinitive, properly has the same force as "so that" or "in order to." Others, so that you may do, as if to say: You ask nothing in the temple except help to steal, to kill, etc., or, as if to say: Since so easily, namely by mere entrance into the temple, you are freed from sins and scourges, hence secure you will repeat and perpetrate those things. Thus the Chaldean and Isidore. These versions show the greater impudence of the Jews in their sins: yet our version is clearer and more apt. Finally St. Jerome, Hugh, Lyra and Dionysius explain it, as if to say: These Jews are so impious that they say they are delivered from sins and plagues through their abominations, that is through their thefts, murders, contempt of God and idolatry: for they think themselves by their obstinacy and audacity to overcome, nay to bind the hands of the Godhead, so that it may not dare, or may not deign to punish such impious and lost men: just as naughty children sometimes overcome by their insolence, and as it were stupefy the gentle hands of a mild master, so that he does not chastise them, fearing they may become worse.
7:11
11. HAS THIS HOUSE BECOME A DEN OF THIEVES IN YOUR SIGHT? — namely, that in the temple as in their cave and den, thieves, murderers, perjurers, etc., of whom he spoke before, should conduct themselves. Thus Vatablus, Hugo, St. Thomas, the Chaldean; or, as Lyra says, as if to say: Just as robbers have caves for their refuge, so these men think themselves pure and safe if they approach the temple, and there even offer sacrifices from what they have stolen. But they are deceived, "because I am," who "have seen" their crimes, which they themselves think either hidden or expiated through the sacrifices offered in the temple. I am he who has noted them, so that I may soon avenge and punish them. For their victims cannot blind me or veil my eyes. To this Christ alludes, Matthew XXI, 13, saying: "It is written: My house shall be called the house of prayer; but you have made it a den of thieves."
7:12
12. GO TO MY PLACE IN SILO, WHERE MY NAME DWELT, — that is, as the Chaldean paraphrase has it, my majesty, that is, myself; for the ark, before the temple was built by Solomon, was in the city of Silo in the tribe of Ephraim. But God laid waste Silo on account of the sins of its inhabitants, Psalm LXXVII, 60; and in like manner He threatens here that He will lay waste Jerusalem together with the temple on account of the sins of the Jews. Whence He adds:
7:13
13. AND I SPOKE TO YOU RISING EARLY IN THE MORNING. — "Early in the morning," that is, in good time, diligently, watchfully. Secondly, "early in the morning," that is, opportunely. For in the morning the mind is more apt for hearing and thinking about rational matters, and those things which are of God. Thus St. Jerome. So even now God raises us up in the morning through Angels, and exhorts us to good. Hence Plutarch, in the book *That Learning is Required in a Prince*: The king of the Persians, he says, had one chamberlain, who had this duty, that entering in the morning he would say to the king: "Rise, O king, and take care of those things which Mosoromesdes wished you to care for," that is, your good genius.
7:14
I will do to this house as I did to Silo,—as I overthrew my tabernacle in Silo, when I permitted the ark to be taken in the time of Heli by the Philistines on account of the crimes of the Shilonites and of Israel; and afterwards under Jeroboam I abandoned all Israel, and consequently Ephraim, in which Silo was, and I transferred myself and my worship together with the ark to Juda and Sion, and finally I permitted all ten tribes on account of idolatry to be led captive into Assyria: thus much more so to you, O Jews, who had the worship of God, and who perpetrate crimes more grievous than the Israelites, I will inflict the same destruction and Babylonian captivity, and I will bring desolation upon this temple as well as upon the city and its inhabitants. Thus Theodoretus and others.
7:15
15. AS I HAVE CAST OUT, etc., EPHRAIM,—that is, the ten tribes, which are called by the Prophets "Ephraim:" first, because among them the tribe of Ephraim was the strongest; second, because their first king Jeroboam was from Ephraim; third, because he himself established the royal seat in Samaria, which was in Ephraim. Note: God cast out Ephraim, first, when He transferred the ark with religion from Shiloh into Judah and Sion, as I have said; second, in the sixth year of Hezekiah, which was the ninth year of Hosea king of Israel, when the ten tribes were taken captive by the Assyrians, IV Kings cap. XVII, 6.
7:16
16. Thou therefore do not pray for this people — so impious, rebellious and hardened. God feels himself bound by the prayers of the pious, lest He punish the impious. Thus He says to Moses, Exodus cap. XXXII, 10: "Let me alone that my wrath may be kindled." Moreover, God desires and rejoices to have resistance made to Him in vengeance, and His hands to be bound. This is indeed what He complains of sorrowfully, Ezech. cap. XXII, 5: "You did not stand up against them, neither did you build up a wall for the house of Israel;" and cap. XXII, 30: "I sought for a man among them that should build up a hedge, and stand in the gap before me in favour of the land, that I should not destroy it: and I found none." NOR ASSUME FOR THEM PRAISE, — namely of God, that is, prayer; for the first part of prayer ought to be the praise of God and the giving of thanks. Again: "Prayer is a sacrifice to God, a help to him who prays, a scourge to the demon," says St. Augustine. Vatablus translates it: Do not assume for them a cry; for the Hebrew רנן ranan signifies to cry out with a sustained and efficacious voice; whence Christopher a Castro thinks that the name of frogs (ranæ) was imposed from the Hebrew ranan; for frogs cry out loudly; secondly, Sanchez: Nor assume for them praise, that is, says he, do not bring for them an oblation or sacrifice. For just as God is praised by voice, so also by gift, and especially by sacrifice. Thus in Is. LX it is said: "All they from Saba shall come, bringing gold and frankincense, and showing forth praise to the Lord."
7:18
18. THE CHILDREN GATHER WOOD, — that is to say, All who are in the family contribute something and cooperate in idolatry, namely each one contributes what is his own. For it is proper to children to gather stubble and wood, to men to kindle the furnace, to women to knead cakes. So great is their zeal, so great is their ardor in worshipping idols. WOMEN SPRINKLE FAT. — In Hebrew it is, they put a sprinkling, or a mass and paste; for he calls a sprinkling the flour, water, salt, butter mixed and sprinkled, from which they made cakes. QUEEN OF HEAVEN. — The interpreter reads in Hebrew lemalcat, but others with different pointing read limlechet, that is, to the work; or, as others translate it, to the work of heaven, that is to say, They make cakes round and starred and impress upon them the figure of stars, so that they might signify that they offer them to the queen of heaven and of the stars: therefore the cakes are called the work of heaven, which are like the stars of heaven. The Septuagint translates it, the host of heaven; Vatablus, the machinery of heaven; the Chaldean, to the star of heaven. Now by these things Vatablus understands the sun; Kimchi and Pagninus Saturn, which is also called Moloch and Melchom. Most rightly St. Jerome and St. Thomas say, "queen of heaven," that is, of the Moon, whom the Gentiles called Diana or Phœbe, as if she were the sister of Phœbus, that is, of the Sun: for the king of heaven is the Sun or Jupiter. The Moon therefore is queen, on account of her magnitude and splendor, and because she presides over the night: whence also the Moon is said to be named from shining, because she alone shines at night, as M. Varro says; and from this she is called the night-shining. That the Jews sacrificed to her is evident both from this place and from chapter XLIV, verses 17, 18, 19, and 25. Thus the Gentiles of old offered to the Moon a kind of cake, which they called bous, that is, ox, from the similarity of horns. Thus others offered to Diana, that is, the Moon, amphiphontas, that is, cakes, with lighted candles affixed all around in the temple called Munichia, as Pollux testifies, book VI, chapter XIV, and Hesychius and Eustathius. To these Epiphanius compares, in heresy 79, the Collyridian heretics in Arabia, who had certain women, who in a chariot or seat adorned, and covered with a veil spread out, were accustomed to set forth collyris or a cake on a certain feast for several days, and to offer it to the Blessed Mary as if to a goddess, and then all gathered together participated in it. For he condemns this idolatry: for to the Blessed Virgin hyperdulia is owed and is fitting, not latria, and consequently neither sacrifice. Furthermore, after Christ, Prodicus the philosopher, as St. Epiphanius testifies, taught that the Moon is God. Thus also the Manichaeans adored the sun and moon, as St. Augustine testifies, book XIV Against Faustus, chapter XI. For they taught that the throne of Christ is in the sun, wisdom in the moon, spirit in the air, as the same Augustine relates, book XX Against Faustus, chapter VI. Moreover, Mahomet in the Alcoran ordained the worship of Cubar, that is, the moon. Finally, among Christians there remained remnants of paganism, when, with the moon failing, as if with a failing of souls, they recalled it to itself and its light and fullness with shouts; St. Ambrose in Milan and St. Augustine in Africa removed these suppers and shouts, as he himself testifies, sermon 245 On the Seasons. For the Gentiles believed that the moon in its eclipse was seized in the mouth of a dragon; and so that the dragon might not devour and swallow it, they shouted out, thinking that they would strike the dragon with their cries so that it would vomit it forth. Finally, it is probable, as Sanchez thinks, that Moloch or Melech, or Melchom, was the sun, which is Melech, that is, the king of heaven, and from this the Moon, which is the sister of the Sun and Phœbe, was called Melcha, that is, queen. This is confirmed, first, because the moon precedes the sun, thus the god Moloch was preceded by Remphan, that is, Lucifer, or a gem in the crown of Melchom representing Lucifer, as St. Jerome teaches in chapter V of Amos, Lyran, Bede, the Gloss on that passage in Acts chapter VII: "You took up the tabernacle of Moloch, and the star of your god Remphan." Second, because Melchom had a crown shining with gems like stars, I Paralipomenon XX. Moreover, the rays of this crown appear to have been like the rays of the sun, as were the crowns of the kings of the Persians. Third, because the Gentiles and Jews immolated their infants to Moloch, burning them in fire, because they thought the sun to be of a fiery nature. Whence Ovid: You, eternal fires, and inviolable divinity, I call to witness. I have discussed Moloch at length in Leviticus, chapter XVIII, verse 21.
7:19
19. DO THEY PROVOKE ME TO ANGER? DO THEY NOT RATHER PROVOKE THEMSELVES? — that is to say, They think that by this idolatry they move my anger or pain (for the Hebrew caas signifies not only anger, but also pain, sadness, and every disturbance and disquiet of mind); they are deceived, I am impassible, they are able to destroy themselves, and they provoke and bring upon themselves my anger and vengeance, by which it will come to pass that they are angry with themselves and indignant, because by their own crimes they have acquired for themselves their own shame. Thus St. Jerome and Vatablus.
7:20
20. BEHOLD MY FURY, etc., IS POURED OUT UPON THIS PLACE. — For poured out, the Septuagint and the Chaldean render, is poured forth; Vatablus, is melted like lead. It is a metaphor taken from furnaces in which iron and metals are smelted, as if to say: Just as fire smelts iron, liquefies it and pours it forth like a burning torrent: so also my indignation boils up and speaks, and will be poured forth upon the Jews. Anthropopathically, anger, indignation, and fury are attributed to God, because God punishes the guilty sharply as a man does, but man does so from anger and passion, God from reason and justice.
7:21
21. ADD YOUR HOLOCAUSTS TO YOUR VICTIMS, — that is, to your peace offerings, and from them eat in the customary manner according to the law, Leviticus chapter VII, 16, eat. It is irony, as if to say: These holocausts will not appease me, nor will they profit you, because I regard them as nothing, so long as you do not correct your ways.
7:22
22. BECAUSE, etc., I COMMANDED THEM NOT CONCERNING HOLOCAUSTS IN THE DAY THAT I BROUGHT THEM OUT OF THE LAND OF EGYPT, CONCERNING THE WORD OF HOLOCAUSTS. — That this is true, says St. Jerome, is evident from Exodus, where God first gave the Jews the Decalogue on tablets of stone, as it were the principal part of His worship and pure religion; then after the offense of idolatry, and after they had adored the calf, He afterwards commanded that they sacrifice to Him rather than to a demon and a calf, and prescribed certain victims of sheep, oxen and goats to be sacrificed. For although in Exodus chapter XX, 24, God commands an altar to be made, nevertheless He determines or prescribes no victims to be offered upon it; for He prescribed those afterwards in Leviticus. He only commands that the victims which they wish to offer of their own will be offered upon an earthen altar. Again, in Exodus chapter XXIX, He did indeed prescribe victims to be offered in the consecration of priests, but those concern the priests rather than the people; nor are they commanded to be offered for the people, but for the consecration of priests. But after the calf was adored, immediately in Leviticus, He commanded certain holocausts, certain peace offerings, and victims for sin to be immolated to Him. The same doctrine is taught by Irenaeus, book IV Against Heresies, Rabanus, Hugh, St. Thomas, Dionysius and Lyra, as if to say: I prescribed to the Jews the manner and mode of sacrificing in Leviticus, not on account of myself, as if I had need of them, or delighted in the odor of flesh, as the Gentiles thought their gods, that is demons, delighted in them (some of the Fathers also thought this, who believed that demons lived on and were nourished by the vapors of these victims, and had a spiritual body: among whom St. Augustine, a man of such great genius and learning, expressly teaches this, book X of the City of God, chapter XI). But I prescribed them on account of you, that is, that I might keep you in my worship by means of them, lest you should fall away to calves and idols and the sacrifices of the Gentiles; whence at the beginning of the law I commanded only that you hear me, never intending to command sacrifices, but leaving them to your discretion, as I left them to your discretion before the law, unless I had known you were inclined toward the sacrifices of the Gentiles. Thus Theodoret, Hugh, St. Thomas and the Fathers everywhere. Otherwise Sanchez responds that God did indeed command sacrifices in the desert, but did not wish these precepts to have the force of binding, until the Hebrews, having entered Canaan and subdued the Canaanites, possessed it quietly and peacefully; for then and not before was a certain place of the tabernacle and altar, in which these sacrifices were to be offered, defined by God. The same doctrine is taught by Abulensis, in chapter XVIII of Joshua, Question 1, and Serarius, Question XI, in chapter XVIII of Joshua, indeed Moses himself teaches the same thing, Deuteronomy chapter XII, 4 and following. The prior explanation, as it is more common, so it is more genuine, and exhausts every difficulty.
7:24
24. AND THEY BECAME BACKWARD, AND NOT FORWARD, — that is, first, they became turned away from me, and from my will, as those who turn their backs to their masters; secondly, they went backward, and did not advance; whence explaining verse 28, he says: "And they did worse than their fathers;"; thirdly, they seek after things past, like the Egyptian pots, and despise things to come, therefore they suffer adversities, and nothing succeeds for them prosperously. On the contrary, the Apostle admonishes us, forgetting the things that are behind, to stretch forth to those that are before, going from virtue to virtue.
7:28
28. FAITH HAS PERISHED. — Faith in God and true religion has perished in most of the Jews. Thus St. Jerome, Theodoret and Rabanus; secondly, "faith has perished," that is, truthfulness, fidelity, because almost all meditate and speak deceits and lies.
7:29
29. SHAVE THY HEAD, — namely thou, O Jeremiah, so that by this figure thou mayest signify and represent the Jews, who as hair, an ornament and diadem were of God, were to be cut off by God and cast away, so that they might be scattered into every wind and plague of the world, and like filth be trampled by the Gentiles, and be cast into a dunghill, and there rot away; for Ezekiel signified the same thing by this cutting of hair, cap. V, 1. Thus Hugo, St. Thomas, Lyranus and Dionysius. Whence Maldonatus judges that Jeremiah, as a Nazarite, had hitherto been unshaven in hair. So also Sanchez; for although, he says, in the Hebrew the words are feminine, nevertheless they are taken for masculine; for God commands the Prophet to assume the wailing of women, that is, clear and sonorous: for men in mourning rather groan than wail. Again he alludes to the mourning women, who presided over lamentation, as if to say, Like the mourning women wail. But, because it immediately preceded: "And thou shalt say unto them, etc., shave thy head," etc. Hence secondly, better, "shave," namely thou, O Jerusalem, with thy sons and inhabitants of Judah; for in the Hebrew all these words are feminine. Note: The ancients shaved the hair, first as a sign of mourning; secondly, as a sign of servitude; for shaven hair was a sign of subjection to slaves, as it is also to women subject to a husband, I Cor. cap. XI, 6 and 10, as if to say, O Jerusalem, thou shalt be taken captive; therefore as a captive, shave thy hair. TAKE UP A LAMENTATION IN DIRECT VOICE, — as if to say, Place the shorn hair before thee, so that with eyes directed straight upon it thou mayest wail as over the dead: thus Lyranus and Hugo; secondly, the Septuagint for שפים sephaim, reading שפתים sephataim, translate: Take up lamentation in the lips, that is, speak after the manner of those who wail; thirdly, Vatablus, Pagninus and Kimchi, reading sephaim, translate: Take up lamentation upon the heights and mountains, as if to say, See the high places, where thou didst worship idols, on account of which thou art now laid waste: there therefore wail where thou didst sin; fourthly and best, "take up a lamentation in direct voice," that is, cry straight upward, extend the voice of lamentation contained in a direct place, that is, high and exalted, namely upon the mountains, so that thou mayest be heard by all; for this is what the Hebrew sephaim requires. HE HATH FORSAKEN THE GENERATION OF HIS WRATH. — God hath forsaken the nation of the Jews with whom he is angry, upon whom he hath raged and as it were raged furiously. This generation of God's wrath is called by Paul, Rom. IX, "vessels of wrath fitted for destruction." The sinner therefore is as it were a target of God's wrath, at which he himself aims and hurls all his arrows and darts.
7:30
30. THEY SET UP STUMBLING-BLOCKS,—that is, idols and a statue of Baal in the temple, as is evident from Ezekiel VIII, 3, namely that Manasseh did this, IV Kings XXI, 4 and 5. Thus St. Jerome and Theodoret.
7:31
31. THE HIGH PLACES OF TOPHETH. — "High places," namely altars, which they erected high in high hills or mountains. Thus the Septuagint and others. You will ask what Topheth is? I say first: Topheth was not an idol, as Theodoret and Lyra wish, but a grove or forest, in which was a shrine or temple of Moloch. Topheth was situated in Gehenna, that is, in a most pleasant valley of the sons of Ennom near Jerusalem, which was irrigated by the fountains of Siloam. I say second: The Hebrew Topheth can be derived first, from the root פתה pata, that is, to entice, to seduce; whence Theodoret, Questions XXVI in IV Kings, says that Topheth signifies a fall; second, St. Jerome: Tophet, he says, is interpreted as breadth, from the root פתח pata, that is, he enlarged: for indeed the place of the impious was very broad and capacious; third, others derive Topheth from the root יפה iapha, that is, it was beautiful: for indeed the valley was most pleasant; fourth, Francis Forerius in Isaiah XXX, thinks Topheth is said as if mopheth, that is, a portent: for it was like a portent that they immolated their own sons to the idol Moloch there; fifth and best, Tophet was called from תף toph, that is, a drum which these idolaters beat, so that the cries of the slain infants would not be heard by their parents. Thus R. Abraham, Lyra and others. Wherefore it is fabulous and ridiculous what Cardinal Hugo writes from the Hebrews in Isaiah cap. XXX, vers. 33, namely that Gehenna is a Greek name, Topheth Hebrew, which signifies tophos (which the Italians call tufos) hollow stones in the manner of pumice, among which an unfailing and perpetual fire was nourished. For it is evident that Gehenna is a Hebrew name, not Greek, just as Topheth is Hebrew, not Latin tophes. Such also is what the Author of the book On Hebrew Names. I say third: St. Jerome in cap. XXXII thinks that they immolated sons in Topheth to two idols, namely Baal and Moloch; but it is more true that they immolated to Moloch alone, who is also called Melchom, who is also Baal, that is the god of the Ammonites; for Baal was a common name of gods. But who was Melchom? Arias, in cap. I of Amos thinks he was Mercury, whom the Ammonites worshipped as Melech, that is, king, or as Malach, that is, the leader of souls and messenger of the gods: for to the Hebrews malach is messenger. But I answer that it was Saturn, who was called Moloch or Melech, that is, king: or Melchom, that is, their king. For to Saturn men were accustomed to immolate their dearest friends and boys, especially in order to avert some grave calamity, both the Phoenicians or Canaanites, and the Carthaginians descended from them. Thus Eusebius, lib. IV Preparation VII, Philo lib. I History of the Phoenicians, Curtius lib. IV, and Diodorus, lib. XX. Thus Pyrrhus, having captured Troy, Polyxena the daughter of Priam, Ulysses Astyanax the firstborn of Hector, sacrificed to the gods for a happy return to their homeland, whose funeral rites Seneca celebrates in the Troades. Jerome Osorius, lib. IV, cap. VI, and Herodotus, lib. VII, write that it was the custom among the Persians, in thanksgiving to the gods, to bury alive boys and maidens under the earth, the sons and daughters of the natives, and that Amestris the wife of Xerxes did this with fourteen sons of noble Persians. Thus the Mexicans in our age sacrificed twenty thousand men yearly to a demon, before they were subdued by the Spanish: indeed they formed a certain idol from flour mixed with human blood on a certain feast day, and after its adoration, cutting it into the smallest parts, they distributed it individually, and each one devoured his own part, thus completing a sacrilegious sacrifice. See concerning Moloch what is said in Leviticus XVIII, 21. I say fourth: Josiah contaminated and destroyed this place, IV Kings XXIII, 10, in the 12th year of his reign: already therefore, Jeremiah prophesying, Topheth had been overthrown. Jeremiah therefore censures not present, but past idolatry, as if to say: In Topheth you have sinned, in Topheth also you will be punished. Whence the Hebrews and St. Jerome think Topheth is called Gehenna, that is, a place of punishment; because in that valley, where the Jews had sacrificed their sons to Moloch, God destroyed them, as he threatened them in the following verse, and cap. XIX, vers. 6, 11, 12. Finally, from thence on account of similar cruelty and burning, hell is called by Christ Gehenna, Matthew V, 22, and by Isaiah, cap. XXX, vers. 33; just as the place of the Blessed is called גן עדן gan eden, that is, a valley or garden of delights, that is, paradise. Thus St. Jerome. Hence the Jews relate, or rather after their manner fabricate, as St. Thomas narrates in Isaiah cap. XXX, vers. last, that in Topheth are the jaws of hell, or the vents of infernal fire, as the Poets feign of Etna; because there, they say, two palms smoke perpetually. It is amazing that the Jews followed so cruel a worship of an idol, neglecting the very easy worship of the true God. Whence Hercules, says Macrobius, lib. VII, Saturnalia, when an oracle demanded human victims, persuaded the Italians to offer wax candles instead of living men.
7:32
32. AND IT SHALL NO MORE BE CALLED TOPHETH. — He alludes to the root יפה iapha, that is, it was beautiful, as if to say: Topheth shall no more be called Topheth, that is, a place of beauty, pleasantness and grace (for this is what Ennom signifies): but of slaughter, because there many Jews will be killed and buried, "because there is no other place" for burial, on account of the multitude of corpses.
7:33
33. MORTICINUM, — that is, a corpse, that is, corpses. Tropologically, they immolate their sons to Moloch who expend their talent, strength, time, and works on lust, gluttony, and ambition: wherefore they themselves shall descend into Topheth, and there shall be burned with Lucifer. Truly St. Augustine in the Sentences, Sentence 136: "All," he says, "depraved desires are the gates of hell through which one goes to death: he who is subject to its dominion rejoices in having obtained what he desired to enjoy, which was destined to perish."
Machine translation from the Latin, not reviewed.
7:3
Hic excludit tertium remedium in quo poterant confidere, scilicet de cultu divinae religionis; et primo quantum ad templi sanctitatem; secundo quantum ad orationis devotionem, ibi, tu ergo noli orare pro populo hoc; tertio quantum ad sacrificiorum oblationem, ibi, haec dicit dominus exercituum Deus Israel. Circa primum duo. Primo ponit quasi salubre consilium, ostendens veram fiduciam: sta in porta, ut saltem religione loci cogantur audire: quasi dicat: alias audire contemnunt: bonas facite vias, actiones, studia, cogitationes, quibus deliberatis de agendis. Isa. 40: dirigite viam, rectas facite in solitudine semitas Dei nostri. Et primo ponit fructum: et inhabitabo. Apoc. 21: ecce tabernaculum Dei cum hominibus, et habitabit cum eis.
7:4
Et excludit spem vanam: nolite confidere in verbis mendacii, inquantum scilicet dicebant se propter sanctitatem templi omnes poenas posse vitare sine emendatione vitae. Templum domini, sanctum, templum domini, pretiosum, templum domini, a cunctis veneratum. 2 Machab. 5: non propter locum gentem, sed propter gentem locum Deus elegit.
7:6
Secundo exponit ipsum: et primo quantum ad primam partem, ostendens quid sit bonas vias facere, resumens consilium, eos ordinando et ad seipsos in actione: quoniam si benedixeritis quasi in mente determinaveritis, vel direxeritis: et in cogitatione, studia vestra: et ad proximum, quantum ad operationem boni, si feceritis: et in comparatione ad Deum, et post deos alienos non ambulaveritis: resumit consilii fructum: habitabo vobiscum, si volueritis, et audieritis et cetera. Psal. 14: domine, quis habitabit in tabernaculo tuo, aut quis requiescet in monte sancto tuo? Qui ingreditur sine macula, et operatur justitiam et cetera.
7:8
Secundo exponit quantum ad secundam partem: et primo ostendit falsam fiduciam, ponens defectum ex parte culpae: ecce vos confiditis vobis in sermonibus mendacii, dum dicitis vos posse haec quae sequuntur impune committere: furari, contra rem proximi, occidere, contra personam, adulterari, contra id quod est quasi res, et quasi persona, jurare. Hic ponit peccata contra Deum. Isa. 28: posuimus mendacium spem nostram, et mendacio protecti sumus. Et ponit apparentiam ex parte insufficientis emendae: et venistis, et stetistis coram me in domo hac, quasi per ingressum templi tantum, satisfacere credentes, decepti fortassis per orationem Salomonis quae habetur 2 Paralipom. 6, et 3 Reg. 8. Et ipse intelligit cum perfecta morum emendatione, domum domini ingrediendam.
7:10
Eo quod fecimus omnes abominationes istas, idest ab eo.
7:11
Secundo excludit eam, primo argumento ostendens emendam insufficientem pro culpis: numquid ergo spelunca latronum facta est domus ista? Quasi dicat: si non purgati domum meam intratis, speluncam latronum eam facitis. Matth. 21: domus mea domus orationis vocabitur: vos autem fecistis illam speluncam latronum. Et ostendit culpam patentem: ego ego, singulariter, sum, ubique omnia videns, vidi, peccata vestra. Prov. 16: omnes viae hominum patent oculis ejus, spirituum ponderator est dominus.
7:12
Secundo excludit exemplo: et primo ponit exemplum de Silo, ubi prius tabernaculum positum fuit: ite ad locum meum in Silo. Psalm. 77: et repulit tabernaculum Silo, tabernaculum suum, ubi habitavit in hominibus.
7:13
Secundo adaptat ad propositum, assumens similem culpam: et quia fecistis omnia opera haec, dicit dominus, et locutus sum ad vos mane consurgens, ad modum hominis soliciti, qui summo mane surgit ad explenda opera sua; vel quia tempus illud congruum est ad contemplandum, et suscipiendum verba sapientiae, pro corpore jam quietato. Vocavi. Proverb. 1: quia vocavi, et renuistis, invocavi, et non fuit qui aspiceret et cetera.
7:14
Et concludit similem poenam, quantum ad destructionem loci: faciam domui huic. Infra 26: dabo domum istam sicut Silo, et urbem hanc dabo in maledictionem cunctis gentibus terrae. Et quantum ad captivationem populi, projiciam vos. Infra 23: vos dispersistis gregem meum, et ejecistis eos, et non visitasti eos.
7:18
Hic excludit remedium orationis: et primo profertur sententia: nec assumas, etiam ab eis rogatus, et non obsistas, quia oratio sanctorum quodammodo detinet, et excludit Dei sententiam. Sapient. 18: properans homo sine querela deprecari pro populis, proferens servitutis suae scutum, orationem, et per incensum deprecationem allegans resistit irae, et finem imposuit necessitati, ostendens quoniam tuus est famulus: Isa. 64: non est qui invocet nomen tuum, qui consurgat, et teneat te. Sed contra. Job 9: Deus cujus irae resistere nemo potest. Respondetur, quod verum est virtutis robore; sed oratione, et humilitate. Quia non exaudiam, more curialis domini, qui non vult faciem servi rogantis confundere. 4 Reg. 14: lugere te simula, et induere veste lugubri, et ne ungaris oleo et cetera. Secundo ponit causam ex culpa, primo proponens culpam, ostendens eam patentem, quia publice factam nonne vides? Ezech. 16: fili hominis, notas fac Jerusalem abominationes suas: et communem quantum ad omnem sexum, et aetatem: filii colligunt ligna, et patres succendunt ignem, et mulieres conspergunt adipem, ut faciant placentas reginae caeli, idest lunae; vel militiae, et omnibus astris. Infra 44: quod si nos sacrificamus reginae caeli, et libamus ei libamina: numquid sine viris nostris fecimus ei placentas ad colendum eam?
7:19
Secundo ostendit peccantium stultitiam, quia non Deum, sed seipsos offenderunt: numquid me ad iracundiam provocant? Job 35: si peccaveris, quid nocebis ei? Psal. 7: convertetur dolor ejus in caput ejus, et in verticem ipsius iniquitas ejus descendet.
7:20
Tertio comminatur poenam: ideo haec dicit dominus. Supra 4: ne forte egrediatur ut ignis indignatio mea, et succendatur, et non sit qui extinguat, propter malitiam cogitationum vestrarum.
7:21
Hic excludit sacrificiorum fiduciam: et primo excludit sacrificiorum curam, ponens sententiam: holocaustomata vestra addite victimis vestris; quasi dicat: sicut victimarum major pars cedit in usus vestros, ita holocausta vobis ex toto comedite, quia carnium consumptione non delector. Psalm. 49: numquid manducabo carnes taurorum, aut sanguinem hircorum potabo?
7:22
Et ponit causam: quia non sum locutus. Non enim dominus hoc propter se volebat; sed ut per hoc ab idolatria revocaret. Unde ante adorationem vituli, de quo Exod. 33, nulla praecepta de sacrificiis data sunt. Psalm. 39: sacrificium et oblationem noluisti; aures autem perfecisti mihi. Holocaustum et pro peccato non postulasti. Tunc dixi: ecce venio. Secundo arguit moralium inobedientiam; et primo ostendit culpam; secundo, comminatur poenam, ibi, tonde capillum tuum. Circa primum duo. Primo probat inobedientiam quasi per inductionem, ostendens eos inobedientes legi, ponendo legis praecepta: sed hoc verbum praecepi, a principio, quasi principaliter intentum.
7:23
Audite vocem meam, de praeceptis moralibus. Ezech. 36: eritis mihi in populum, et ego ero vobis in Deum.
7:24
Et praecepti contemptum: et non audierunt (...) factique sunt retrorsum, semper peccata postea addentes. Isa. 56: omnes in viam suam declinaverunt, unusquisque ad avaritiam suam, a summo usque ad novissimum.
7:25
Ostendit etiam eos inobedientes praecedentibus prophetis: et misi ad vos omnes servos prophetas. 4 Reg. 17: testificatus est dominus in Israel, et in Juda per manum omnium prophetarum, et videntium, dicens: revertimini a viis vestris pessimis, et custodite praecepta mea et caeremonias, juxta omnem legem quam praecepi patribus vestris, et sicut misi ad vos in manu servorum meorum prophetarum.
7:26
Qui non audierunt, sed induraverunt cervicem suam, juxta cervicem patrum suorum, qui noluerunt obedire domino Deo suo. Praedicit etiam, eos non obedituros sibi. Et loqueris (...) et non audient. Ezech. 3: domus Israel nolunt audire te, quia nolunt audire me: omnis quippe domus Israel attrita fronte est, et duro corde. Isa. 65: vocavi, et non respondistis; locutus sum, et non audistis, et faciebatis malum in oculis meis, et quae nolui, elegistis.
7:28
Secundo infert conclusionem: et dices ad eos. Supra 2: frustra percussi filios vestros; disciplinam non receperunt fides, domini. Roman. 10: corde creditur ad justitiam, ore autem confessio fit ad salutem. Vel fidelitas ad proximum. Prov. 20: virum fidelem quis inveniet?
7:29
Hic comminatur eis poenam: et primo praesignat eam facto: tonde capillum. Simile Ezech. 5: tertiam partem pilorum igni combures in medio civitatis, juxta completionem dierum obsidionis; et assumes tertiam partem, et concides gladio in circuitu ejus: tertiam vero aliam disperges in ventum. Generationem furoris. Isa. 10: ad gentem fallacem mittam eum, et contra populum furoris mei mandabo illi. Secundo determinat verba: et primo resumit idolatriae culpam, aggravans eam ex loco sacro: quia fecerunt offendicula, idola, in domo, scilicet in templo, et loco publico et aperto, et aedificaverunt quae non praecepi, quasi dicat: non tam gravia praecepi eis. Unde patet quod etiam a me recesserunt. Psal. 105: immolaverunt filios suos, et filias suas Daemoniis, carnes filiorum suorum, et filiarum suarum, quas sacrificaverunt sculptilibus Chanaan. Secundo comminatur poenam: et primo quantum ad interfectionem virorum; secundo quantum ad effusionem cadaverum, ibi (cap. 18): in tempore illo, ait dominus, ejicient ossa regis Juda. Tertio quo ad ejectionem remanentium, ibi, et eligent magis mortem quam vitam. Circa primum tria. Primo ostendit interfectionis locum: ideo ecce dies venient, ut ubi peccaverunt, ibi puniantur.
7:32
Infra 19: ecce dies venient, dicit dominus, et non vocabitur amplius locus iste Tophet, et vallis filii Ennon, sed vallis occisionis.
7:33
Secundo excludit sepulturae officium: et erit morticinum populi hujus in cibos volucribus caeli. Sepelientur tamen aliqui vel a reliquiis, vel ab hostibus non valentibus sustinere foetorem. Psalm. 78: posuerunt mortalia servorum tuorum escas volatilibus caeli, carnes sanctorum tuorum bestiis terrae. Tertio excludit universale gaudium: et requiescere faciam. Thren. ult.: defecit gaudium cordis nostri, versus est in luctum chorus noster: quae omnia attestantur magnitudinem occisionis. Nota, quod Deus habitat nobiscum per fidei constantiam. Ephes. 3: habitare Christum per fidem in cordibus vestris et cetera. Per fraternae dilectionis concordiam. Matth. 18: ubi fuerint duo, vel tres congregati in nomine meo, ibi sum in medio eorum. Per praeceptorum obedientiam. Joan. 14: si quis diligit me sermonem meum servabit, et pater meus diliget eum, et ad eum veniemus, et mansionem apud eum faciemus. Per devotae contemplationis eminentiam. Apoc. 3: ego sto ad ostium, et pulso: si quis audierit vocem meam, et aperuerit mihi, intrabo ad eum, et coenabo cum illo, et ipse mecum. Item nota, quod quoddam est templum historicum. Psalm. 137: adorabo ad templum sanctum tuum, et confitebor nomini tuo. Allegoricum, ipsa Ecclesia. 1 Cor. 3: templum Dei sanctum est, quod estis vos. Typicum, ipse justus. 1 Cor. 6: nescitis quoniam membra vestra templum sunt spiritus sancti? Anagogicum, ipse Deus. Apoc. 21: dominus Deus omnipotens templum illius est, et agnus. Item nota, quod vocem domini debemus audire, illum diligendo caritatis amore, quia bonum nostrum. Deut. 6: diliges dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota fortitudine tua. Ei serviendo cultus religione, quia dominus. Deut. 10: dominum Deum tuum adorabis, et illi soli servies. Psalm. 2: servite domino in timore. Post eum eundo praecepti observatione, quia pater. Supra 3: patrem vocabis me, et post me ingredi non cessabis. Illum quaerendo recta intentione, quia finis. Soph. 2: quaerite dominum omnes mansueti terrae, quia judicium ejus estis operati. Eum adorando debito honore, quia factor noster est, et Deus. Matth. 4: dominum Deum tuum adorabis.
7:6
… 22, 22; Deut. 24, 17; 19, 21; 14, 29; 26, 12-13; 16, 11, 14; 10, 18; 27, 19; 22, 24); very often, having no close relatives to defend her, she is at the mercy of the violent (cf. Job 22, 9; 34, 3, 21; Ps. 95, 6; Wis. 4, 10; Is. 1, 23; 10, 2; Jer. 7, 6; Ex. 22, 7, 25; Mal. 3, 5, etc.); she is consoled and helped only by the charitable man (cf. Job 29, 13; 31, 16; Jer. 22, 3; Zech. 7, 10; Is. 1, 17; etc.). …
7:9
Baal (Ba'al = 'Lord, Master, Owner')
… (II Kings 11:18; II Chron. 23:17). Restored to honor by Ahaz and Manasseh, it was fought by Hezekiah and Josiah (II Kings 18:4; 21:3; 23:4-5). However, the priests of B. operated until the exile, after which the cult of B. disappears (Jer. 2:8, 2:5; 7:9; 9:14 ff.). …
… It is beyond doubt that they inculcate the observance of the commandments of the D. (Gampert): cf. Hos. 4:2, 13; 6:9; Jer. 7:9; etc. All their preaching is for the return to the pure monotheism of the origins, and is against idolatry, that is, for the observance of the first precept, the root of all the others, …
7:12
Shiloh (Heb. Šilô or Šilôh; Gr. Sēlō, Sēlōn)
… 1:4); on the occasion of an annual feast the Benjaminites carried off the dancing girls (Judg. 21:13-23). After the Ark fell into the hands of the Philistines and the Sanctuary was destroyed, where the priest Eli had received the boy Samuel (1 Sam. 4; Jer. 7:12; 26:16; Ps. 38:60), the city gradually lost its former importance, although it was still populated (1 Kings 11:29). It regained splendor in the time of the Seleucids down to the Byzantine …
7:15
… the many sacred and profane texts, can indicate: a) a brother in the true and proper sense (Gen. 4, 8; Mt. 4, 21; 17, 1, etc.); b) a blood relative of any degree (Gen. 13, 18; 28, 2; I Par. 23, 21); c) a neighbor (Deut. 15, 3; Ios. 22, 2; Iudc. 1, 3; Ier. 7, 15; Rom. 9, 3; Iac. 1, 9; Plato, Men., 8, 239; Xenophon, Anab., 7, 2, 25, 38). Therefore the question arises: in what sense do the Evangelists use the word "brothers" when they speak …
7:16
… They do not condemn worship in itself; they absolutely condemn syncretistic worship, the essence of popular religion (Hos. 2, 10-15; Jer. 7, 16-19, etc.); they restore, within Yahwism itself, worship to its true place as a simple complement. …
7:18
… anew into Jerusalem the cult of the goddess (2 Kings 8:18; 2 Chron. 24:7, 18), where it then remained until the times of Jeremiah, that is, until the collapse of the kingdom of Judah; and even then the Hebrew women offered cakes and libations to A. (Jer. 7:18; 44:17-19, 25).
… Closely associated with the cult of T. was that of Ištar, the "queen of heaven" (Akkadian Išarat šamē) of whom Jer. 7:18 speaks, the Assyrian Venus with whom the Phoenician Astarte was identified.
7:21
… 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 meaning, …
7:25
already Amos 2:10 ff.; Jer. 7:25 trace the institution of prophetism back to Moses [Hos. 12:14]). From ecstatic prophetism, evolving through Elijah and Elisha, one would arrive at Amos, who would introduce an absolutely …
7:31
Bamah (Heb. "height"; plural Bāmāth)
The prophets call such b. places of impiety (Os. 4:13 ff.; 10:8; Mi. 1:5). Human sacrifices are recalled, for example, in Ier. 7:31; 19:5; Ez. 6:4, 13; 16:20 ff. The idolatrous b. are indeed inexorably condemned to destruction by the Mosaic legislation (Deut. 12:4; 5; 7:5; Ex. 23:24; Num. 33:52); but …
… The bāmāh (v.) was for the most part situated on a hill (but sanctuaries situated in the plain were also called thus; cf. Jer. 7, 31), and consisted of an altar, of maṣṣēbhāth and of ʿĀtērāth (luci in the Vulgate). …
The G., because of the horrendous cult, became a symbol and synonym of all desolations and, by antonomasia, of the place of torment for sinners (v. šē'ot): Jer. 7:31 ff.; 19:3 ff. 10; cf. Is. 66:26; in the apocrypha (J. Chaine, cols. 573 ff.). …
… (tōpheth) to burn, according to the typical Hebrew expression: ha-ābhīr... bā'ēl lam-mōlekh (2 Kings 23:10) or ha-ābhīr lam-mōlekh (Lev. 18:21; Jer. 32:35) or even without the name of the god M., which is implied (Deut. 18:10; 2 Kings 16:3; 17:17; 21:6; Jer. 7:31; 19:5; Ezek. 16:21; 20:26, 31; 23:37; etc.).
… The Bible and the prophets have severe words of condemnation against these misdeeds (cf. Ps. 105:37 ff.; Mic. 6:7; Jer. 7:31; 19:5; 32:35; Ezek. 16:20 ff.; 20:26).
7:32
GEHENNA. - Valley of Ennom, and of the sons of Ennom (Heb. gē hēnē-Hinnōm and gē Hinnōm; Aram. gē hinnōm, whence γέενα with the suppression of the final mem), to the southwest at the gates of Jerusalem (Jer. 7:32; 19:2): today Wádi er-Rabábi. …
7:34
Although allusions to accessory or ceremonial elements are not lacking (cf. Gen. 29:22, 27; Ecclus. 14:10; Ps. 18:6; Is. 61:10; Jer. 7:34; 16:9; Cant. 3:11; I Mach. 9:37; Mt. 25:1 etc.), in the Bible only in Tob. 8:24 is there mention of a written document drawn up at the time of the marriage.
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.