The prophet laments the miseries of his people: and their sins, which are the cause of them. He exhorts them to repentance.
The prophet lamenteth the future calamitie of the people, and their false dealing ech with others. 12. willing al to consider that their wickednes is the cause of their miserie, 17. and to mourne, 23. and returne to God: 25. Who otherwise wil punish both Gentiles, and Iewes not circumcised in hart.
1Who will give water to my head, and a fountain of tears to my eyes? and I will weep day and night for the slain of the daughter of my people.Chi darà acqua alla mia testa, e agli occhi miei una fontana di lagrime, e piangerò di, e notte gli uccisi della figlia del popol mio?VVHO wil geue water to my head, and to mine eies a fountaine of teares? and I wil weepe day & night for the slaine of the daughter of my people.Quis dabit capiti meo aquam, / et oculis meis fontem lacrimarum, / et plorabo die ac nocte interfectos filiæ populi mei ? 2Who will give me in the wilderness a lodging place of wayfaring men, and I will leave my people, and depart from them? because they are all adulterers, an assembly of transgressors.Chi mi darà nella solitudine una capanna da viaggiatore, affinchè io lasci il mio popolo, e mi ritiri da costoro? perchè ei son tutti adulteri, turba di prevaricatori.Who wil geue me in the wildernes an inne of wayfaring men, and I wil forsake my people, and depart from them? because they are al adulterers, an assemblie of transgressors.Quis dabit me in solitudine diversorium viatorum, / et derelinquam populum meum, / et recedam ab eis ? / quia omnes adulteri sunt, / cœtus prævaricatorum. 3And they have bent their tongue, as a bow, for lies, and not for truth: they have strengthened themselves upon the earth, for they have proceeded from evil to evil, and me they have not known, saith the Lord.E hanno stesa la loro lingua qual arco di menzogna, e non di verità. Ei si son fatti possenti sopra la terra, perchè da una malvagità son passati all'altra malvagità, e non han conosciuto me, dice il Signore.And they haue bent their tongue, as a bowe of lying and not of truth: they haue taken courege in the land, because they haue proceeded from euil to euil, and me they haue not knowen, saith our Lord.Et extenderunt linguam suam / quasi arcum mendacii et non veritatis: / confortati sunt in terra, / quia de malo ad malum egressi sunt, / et me non cognoverunt, dicit Dominus. 4Let every man take heed of his neighbour, and let him not trust in any brother of his: for every brother will utterly supplant, and every friend will walk deceitfully.Si guardi ognuno dal suo prossimo, e nissuno si fidi de' suoi fratelli, perchè ogni fratello farà il mestiero di traditore, e ogni amico ordirà frodi.Let euerie man take heede to himself of his neighbour, and in euerie brother of his, let him not haue affiance: because euerie brother supplanting wil supplant, and euerie freind wil walke deceitfully.Unusquisque se a proximo suo custodiat, / et in omni fratre suo non habeat fiduciam: / quia omnis frater supplantans supplantabit, / et omnis amicus fraudulenter incedet.
5And a man shall mock his brother, and they will not speak the truth: for they have taught their tongue to speak lies: they have laboured to commit iniquity.E ogni uomo si burlerà del proprio fratello, e non diranno mai verità; perocché hanno avvezzata la loro lingua alla bugia: si sono stancati a mal fare.And man shal scorne his brother, and they wil not speake truth: for they haue taught their tongue to speake lies: they haue laboured to doe vniustly.Et vir fratrem suum deridebit, / et veritatem non loquentur: / docuerunt enim linguam suam loqui mendacium; / ut inique agerent laboraverunt. 6Thy habitation is in the midst of deceit: through deceit they have refused to know me, saith the Lord.Tu abiti in mezzo agli inganni; perchè aman gl'inganni; ricusano di conoscermi, dice il Signore.Thine inhabitation is in the middes of deceipt: in deceipte they haue refused to know me, saith our Lord.Habitatio tua in medio doli: / in dolo renuerunt scire me, dicit Dominus. 7Therefore thus saith the Lord of hosts: Behold I will melt, and try them: for what else shall I do before the daughter of my people?Per questo tali cose dice il Signore degli eserciti: Io li metterò al fuoco, e farò saggio di essi: imperocché qual altra cosa farò io per la figlia del popol mio?Therefore thus saith the Lord of hostes: Behold I wil melt, and wil trie them: for what els shal I doe at the face of the daughter of my people?Propterea hæc dicit Dominus exercituum: / Ecce ego conflabo, et probabo eos: / quid enim aliud faciam a facie filiæ populi mei ? 8Their tongue is a piercing arrow, it hath spoken deceit: with his mouth one speaketh peace with his friend, and secretly he lieth in wait for him.Saetta feritrice è la loro lingua, ella parla per ingannare: colla bocca annunzia pace al suo amico, e segretamente gli tende insidie.Their tongue is a wandring arrow, it hath spoken guile: in his mouth he hath spoken peace with his freind, and secretly he layeth waite for him.Sagitta vulnerans lingua eorum, / dolum locuta est. / In ore suo pacem cum amico suo loquitur, / et occulte ponit ei insidias. 9Shall I not visit them for these things, saith the Lord? or shall not my soul be revenged on such a nation?Forse che io non punirò tali cose, dice il Signore? O non farà vendetta l'anima mia di un popol tale?Shal I not visite vpon these thinges, saith our Lord? or vpon such a nation shal not my soule be reuenged?Numquid super his non visitabo, dicit Dominus, / aut in gente hujusmodi non ulciscetur anima mea ? 10For the mountains I will take up weeping and lamentation, and for the beautiful places of the desert, mourning: because they are burnt up, for that there is not a man that passeth through them: and they have not heard the voice of the owner: from the fowl of the air to the beasts they are gone away and departed.Spargerò lagrime, e lamenti a causa dei monti, e piangerò deserto l'ameno paese; perché tutto è stato incendiato, e perchè nissuno è, che vi passi, e non vi si ode la voce de' padroni: dagli uccelli dell'aria sino ai giumenti tutto se n'è ito, e si è ritirato.Vpon the mountaines I wil take vp weeping and lamentation, & vpon the beautiful places of the desert, mourning: because they are burnt, for that there is not a man that passeth through: & they haue not heard the voice of the owner: from the foule of the ayre vnto the beastes they are gone away and departed.Super montes assumam fletum ac lamentum, / et super speciosa deserti planctum, / quoniam incensa sunt, eo quod non sit vir pertransiens, / et non audierunt vocem possidentis: / a volucre cæli usque ad pecora transmigraverunt et recesserunt.
11And I will make Jerusalem to be heaps of sand, and dens of dragons: and I will make the cities of Juda desolate, for want of an inhabitant.Ed io farò di Gerusalemme mucchi d'arena, e tane di dragoni: e le città di Giuda cangerò in deserti, né vi sarà chi le abiti.And I wil make Ierusalem to be heapes of sand, and dennes of dragons: and I wil geue the cities of Iuda into desolation, because there is not an inhabiter.Et dabo Jerusalem in acervos arenæ, / et cubilia draconum: / et civitates Juda dabo in desolationem, / eo quod non sit habitator. 12Who is the wise man, that may understand this, and to whom the word of the mouth of the Lord may come that he may declare this, why the land hath perished, and is burnt up like a wilderness, which none passeth through?Qual è l'uomo sapiente, che in tenda questo, e a cui faccia udire il Signore la Parola della sua bocca, affinchè annunzi il perchè sia andata in perdizione questa terra, e sia arsa come un deserto, talché nissuno vi passi?Who is a wise man, that can vnderstand this, and to whom the word of the mouth of our Lord may be made, that he may declare this, why the earth hath perished, and is burnt as a desert, because there is none that passeth through?Quis est vir sapiens qui intelligat hoc, / et ad quem verbum oris Domini fiat, ut annuntiet istud, / quare perierit terra, et exusta sit quasi desertum, / eo quod non sit qui pertranseat ? 13And the Lord said: Because they have forsaken my law, which I gave them, and have not heard my voice, and have not walked in it.E il Signore disse: Perchè hanno abbandonata la mia legge, ch'io diedi loro, e non hanno udita la mia voce, e secondo questa non han camminato,And our Lord said: Because they haue forsaken my law, which I gaue them, and haue not heard my voice, and haue not walked in it.Et dixit Dominus: / Quia dereliquerunt legem meam quam dedi eis, / et non audierunt vocem meam, / et non ambulaverunt in ea, 14But they have gone after the perverseness of their own heart, and after Baalim, which their fathers taught them.E han seguitato il pravo lor cuore, e han seguitato Baalim, come insegnaron ad essi i padri loro;And they haue gone after the peruersitie of their owne hart, and after Baalim, which they learned of their fathers.et abierunt post pravitatem cordis sui, / et post Baalim, quod didicerunt a patribus suis: 15Therefore thus saith the Lord of hosts the God of Israel: Behold I will feed this people with wormwood, and give them water of gall to drink.Per questo tali cose dice il Signore degli eserciti, il Dio d'Israele: Ecco che io ciberò questo popolo di assenzio, e darò loro a bere acqua di fiele.Therfore thus saith the Lord of hostes the God of Israel: Behold I wil feede this people with worme wood, and geue them water of gaule to drinke.idcirco hæc dicit Dominus exercituum, Deus Israël: / Ecce ego cibabo populum istum absinthio, / et potum dabo eis aquam fellis.
16And I will scatter them among the nations, which they and their fathers have not known: and I will send the sword after them till they be consumed.E li dispergerò tralle nazioni, che erano ignote ad essi, e a' loro padri: e manderò dietro ad essi la spada fino a tanto che siano consunti.And I wil disperse them in the Nations, which they and their fathers haue not knowen: and I wil send the sword after them, til they be consumed.Et dispergam eos in gentibus / quas non noverunt ipsi et patres eorum, / et mittam post eos gladium, / donec consumantur. 17Thus saith the Lord of hosts the God of Israel: Consider ye, and call for the mourning women, and let them come: and send to them that are wise women, and let them make haste:Queste cose dice il Signor degli eserciti, il Dio d'Israele: Cercatevi, e chiamate delle piagnone, e vengano e mandate a invitare le più dotte, e si affrettino:Thus saith the Lord of hosts the God of Israel: Consider and cal ye lamenting wemen, and let them come: & send to them that are wise, and let them make haste;Hæc dicit Dominus exercituum, Deus Israël: / Contemplamini, et vocate lamentatrices, et veniant: / et ad eas quæ sapientes sunt mittite, et properent: 18Let them hasten and take up a lamentation for us: let our eyes shed tears, and our eyelids run down with waters.E presto intuonino lamentazioni sopra di noi, e spargano lagrime gli occhi nostri, e stillino acqua le nostre pupille.let them hasten & take vp a lamentation vpon vs: let our eies shede teares, & our eieliddes rune downe with waters.festinent, et assumant super nos lamentum: / deducant oculi nostri lacrimas, / et palpebræ nostræ defluant aquis. 19For a voice of wailing is heard out of Sion: How are we wasted and greatly confounded? because we have left the land, because our dwellings are cast down.Imperocché voce di lamentazione si ode da Sion: Fino a qual segno siam noi disertati, e confusi altamente? Imperocché abbiam lasciata la nostra terra, le nostre abitazioni son diroccate.Because a voice of lamentation is heard from Sion; How are we wasted and confounded exceedingly? because we haue left the land, because our tabernacles are cast downe.Quia vox lamentationis audita est de Sion: / Quomodo vastati sumus, / et confusi vehementer ? / quia dereliquimus terram; / quoniam dejecta sunt tabernacula nostra. 20Hear therefore, ye women, the word of the Lord: and let your ears receive the word of his mouth: and teach your daughters wailing: and every one her neighbour mourning.Udite adunque, o donne, la Parola del Signore, e le orecchie vostre ricevano ciò, che egli di sua bocca vi dice; e insegnate alle vostre figliuole; e ognuna alla sua vicina il carme lugubre, e dolente:Heare therefore ye wemen the word of our Lord: and let your eares take the word of his mouth: and teach your daughters lamentation: and euerie one her neighbour mourning:Audite ergo, mulieres, verbum Domini, / et assumant aures vestræ sermonem oris ejus, / et docete filias vestras lamentum, / et unaquæque proximam suam planctum:
21For death is come up through our windows, it is entered into our houses to destroy the children from without, the young men from the streets.La morte è salita per le nostre finestre, e entrata nelle nostre case, stermina dalle strade i fanciulli, e la gioventù dalle piazze.because death is come vp through our windowes, it is entred into our houses, to destroy the children from without, the young men our of the streetes.quia ascendit mors per fenestras nostras; / ingressa est domos nostras, / disperdere parvulos deforis, / juvenes de plateis. 22Speak: Thus saith the Lord: Even the carcass of man shall fall as dung upon the face of the country, and as grass behind the back of the mower, and there is none to gather it.Tu dirai: Queste cose dice il Signore: I cadaveri degli uomini giaceranno pel paese sul suolo come lo sterco, e come le fila del fieno dietro le spalle di chi lo taglia, e nissun le raccoglie.Speake: Thus saith our Lord: and the carcasse of man shal fal as dung vpon the face of the countrie, and as a grasse behind the backe of the mower, and there is none to gather it.Loquere: Hæc dicit Dominus: / Et cadet morticinum hominis / quasi stercus super faciem regionis, / et quasi fœnum post tergum metentis, / et non est qui colligat. 23Thus saith the Lord: Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches:Queste cose dice il Signore: Non si glori il saggio della sua saggezza, e non si glori il valoroso del suo valore, e non si glori il ricco delle sue ricchezze.Thus saith our Lord: Let not the wiseman glorie in his wisedom, and let not the strong man glorie in his strength, & let not the rich man glorie in his riches:Hæc dicit Dominus: / Non glorietur sapiens in sapientia sua, / et non glorietur fortis in fortitudine sua, / et non glorietur dives in divitiis suis: 24But let him that glorieth glory in this, that he understandeth and knoweth me, for I am the Lord that exercise mercy, and judgment, and justice in the earth: for these things please me, saith the Lord.Ma di questo si glori chiunque si gloria, di sapere, e conoscer me, perchè io sono il Signore, che fo misericordia, e giudico, e fo giustizia sulla terra. Imperocché queste cose piacciono a me dice il Signore.but he that glorieth, let him glorie in this, to vnderstand & know me, because I am the Lord that do mercie and iudgement, and iustice in the earth: for these thinges please me, saith our Lord.sed in hoc glorietur, qui gloriatur, / scire et nosse me, / quia ego sum Dominus qui facio misericordiam, / et judicium, et justitiam in terra: / hæc enim placent mihi, ait Dominus.
25Behold, the days come, saith the Lord, and I will visit upon every one that hath the foreskin circumcised.Ecco che vengono i giorni, dice il Signore, quand'io visiterò tutti i circoncisi,Behold, the daies come, saith our Lord; and I wil visite vpon euerie one, that hath the prepuce circumcised,Ecce dies veniunt, dicit Dominus, / et visitabo super omnem qui circumcisum habet præputium, 26Upon Egypt, and upon Juda, and upon Edom, and upon the children of Ammon, and upon Moab, and upon all that have their hair polled round, that dwell in the desert: for all the nations are uncircumcised in the flesh, but all the house of Israel are uncircumcised in the heart.L'Egitto, e Giuda, ed Edom, e i figliuoli di Ammon, e Moab, e tutti quelli, che portano i capelli tosati a modo di corona, abitanti del deserto: perocché tutte le genti sono incirconcise nel corpo, ma tutta la casa d'Israele sono incirconcisi di cuore.vpon Aegypt, and vpon Iuda, and vpon Edom, and vpon the children of Ammon, and vpon Moab, and vpon al that haue their heare powled, dwelling in the desert: because al nations haue the prepuce, but al the house of Israel are vncircumcised in the hart.super Ægyptum, et super Juda, et super Edom, / et super filios Ammon, et super Moab; / et super omnes qui attonsi sunt in comam, / habitantes in deserto: / quia omnes gentes habent præputium, / omnis autem domus Israël incircumcisi sunt corde.
9:1
Calmet
To. Hebrew is more expressive. (Calmet)
Calmet
"Who will give my head waters, (Haydock) or change it into water, and my eyes into a fountain." (Calmet)
Haydock
Protestants, "Oh that my head were waters." (Haydock)
Worthington
The miseries of my people are so great, (Calmet) a few tears would not suffice to bewail them. (Worthington)
9:2
Haydock
Men. Why cannot I retire (Menochius) from this scene of misery, or afford some consolation to the captives? Septuagint, "Who will give me the last station in the desert?" (Haydock)
9:3
Lies. They are bent on deceit (Calmet) and murder, (Haydock) ver. 8., and Psalm 63:4., and 119:2.
9:4
Calmet
Deceitfully. A man must guard against his relations and domestics, Micheas 7:5., and Matthew 8:35. (Calmet)
9:5
St. Jerome
Iniquity. It is become natural to them. (St. Jerome)
Calmet
They cannot lay the blame on the violence of passion. They sin on purpose. (Calmet)
Haydock
Septuagint, "they have not left off, (6.) in order to be converted. Usury upon usury; fraud upon fraud; they," etc. (Haydock)
9:7
Calmet
Try them in the crucible of war, Jeremias 6:27. (Calmet)
9:10
St. Jerome
Owner. Hebrew mikne, "cattle," or (Haydock) "substance." (St. Jerome)
Departed. Beasts and birds will not continue long after men cease to cultivate the country. (Theodoret) (Chap. 4:25., and 12:4., and Sophonias 1:3.)
9:11
Calmet
Sand. The stones were burnt to dust, 2 Esdras 4:2. (Calmet)
9:15
Haydock
Gall. Hebrew rosh, "poison," etc., Deuteronomy 29:18. (Haydock)
9:16
Calmet
Consumed. Jeremias 44:27. No country shall afford them protection. (Calmet)
Worthington
The richer sort were made captives, and most of the people destroyed, but not all, Jeremias 4:27. (Worthington)
9:17
Calmet
Wise, in composing or singing the Naenia, or mournful songs, recording the praises of the deceased. (Calmet)
St. Jerome
"This custom still subsists in Judea: women go about with dishevelled hair and naked breasts, with mournful tunes, exciting all to tears." (St. Jerome)
Music was also used, Matthew 9:23. Thus feigned tears, at least, would supply the want of real ones.
9:21
Calmet
For. This was the song. (Calmet)
Haydock
Streets. Death spares none. The least suspecting fall. (Haydock)
It enters by the windows, if the doors be shut, Joel 2:8.
9:22
St. Jerome
Speak. Our editions of the Septuagint omit this word, though St. Jerome found it in his copies, (Calmet) and in Theodotion, expressed by "death;" while others rendered it, "speak," as the same letters dbr, may have both meanings, according as people may please to pronounce them. (St. Jerome)
Haydock
Grabe supplies, "by death. (22.) These things, says the Lord." (Haydock)
9:24
Menochius
Me. Virtue will save, when riches, etc., will prove useless. (Menochius)
Haydock
Phocilides, a pagan, said, (Calmet) "Boast not of wisdom, strength, or riches great. One God is wise, and potent too, and rich." (Haydock)
9:26
Egypt. the uncircumcised shall be punished as well as Juda, if they transgress. Only the Jewish nation properly observed the right of circumcision generally, or at first. Others imitated them, but with various ceremonies. (Calmet, Diss.) (Ezechiel 31:18., and Judith 14:6.)
Calmet
Round. The Arabs, etc., Leviticus 19:27. (Calmet)
Menochius
Heart. All then became guilty, Romans 2:25. (Menochius)
Worthington
Neither these nations nor Juda was circumcised in heart, and of course were hypocrites. (Worthington)
9:1
Not a few teares; but a fountaine, or riuer is scarse sufficient to lament the slaughter of
9:8
Concordance Psa. 27.
9:13
After the destruction of Ierusalem most of the people, especially the richer sort were caried into captiuitie; others were persecuted til they were consumed, that is, euen to death & destruction But not al the nation consumed, for he prophecied the contrarie. ch. 4. v. 27. & ch. 5. v. 10. & 18 And after 70. yeares the reliques were released, and returned into Iewrie, manie also remained stil there. As is euident in the bookes of Esdras.
9:23
Concordance • Cor. •. • Cor. 10.
9:26
These nations are also circumcised in flesh, but neither they no• the Iewes are circumcised in hart which argueth them of hypochrifie.
9:1
St Basil the Great † AD 379 The Letters 46.1
1. Now is the time to quote the words of the prophet and to say, “Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people.”
St Basil the Great † AD 379 The Letters 243.4
… The Holy Ghost is regarded not as complemental of the Holy Trinity, nor as participating in the divine and blessed Nature, but as in some sort one of the number of created beings, and attached to Father and Son, at mere haphazard and as occasion may require. “Oh that my head were waters, and mine eyes a fountain of tears,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.67
… and will pass over the rest. He longs for water over his head, and a fountain of tears for his eyes, that he may adequately weep for Israel;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 8
… If you have not learnt how to treat a member of your own self, when are you likely to draw to you any from without, and to knit him to yourself? But how am I to feel? I am vexed exceedingly almost to tears, for I could have sent forth large fountains from mine eyes (
St John Chrysostom † AD 407 Homilies on Colossians 12
… v. 4; Luke vi. 21 .) Such tears did Isaiah too, and Jeremiah weep; and the former said, “Leave me alone, I will weep bitterly” ( Isa. xxii. 4 , Sept.): and the latter, “Who will give my head water, and mine eyes fountains of tears?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 23
… Forgive me: I am forced by sorrow to utter many things, even those which I do not wish. I see that our wound is grievous, that our calamity is beyond comfort, that woes have overtaken us greater than the consolation. We are undone. “O that my head were waters and mine eyes a fountain of tears” (
St Jerome † AD 420 The Letters of St. Jerome 39.1
1. “Oh that my head were waters and mine eyes a fountain of tears: that I might weep,” not as Jeremiah says, “For the slain of my people,”
St Jerome † AD 420 The Letters of St. Jerome 122.1
… and Peter washed out his triple denial with bitter tears, thus fulfilling the words of the prophet: “rivers of waters run down mine eyes.” Jeremiah too laments over his impenitent people, saying: “Oh that my head were waters and mine eyes a fountain of tears, that I might weep day and night for…my people!”
John Cassian † AD 435 The Conferences of John Cassian 9.29
… whereby Samuel is described as having wept for Saul, and both the Lord in the gospel and Jeremiah in former days for the city of Jerusalem, the latter thus saying: “Oh, that my head were water and mine eyes a fountain of tears! And I will weep day and night for the slain of the daughter of my people.”
Pope St Leo I the Great † AD 461 Letters 158
I have before now been so saddened by tidings of the crimes committed in Alexandria, and my spirit has been so wounded by the atrocity of the deed itself, that I know not what tears to show and what lamentation to utter over it, and am fain to use the prophet’s language, “who will give waters to my head and a fountain of tears to my eyes
9:2
St Irenaeus of Lyons † AD 202 Against Heresies 4.25.3
… For the patriarchs and prophets sowed the word [concerning] Christ, but the Church reaped, that is, received the fruit. For this reason, too, do these very men (the prophets) also pray to have a dwelling-place in it, as Jeremiah says, “Who will give me in the desert the last dwelling-place?”
St Athanasius of Alexandria † AD 373 Defence Against the Arians (Apologia Contra Arianos) 6
82. While matters were proceeding thus we withdrew from them, as from an assembly of treacherous men
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… then would I leave my people and depart from them: for they are all adulterers, an assembly of oppressors, who draw out their tongue as a bow; lying and not truth has prevailed upon the earth, and they proceed from iniquities to iniquities; but Me they have not known
9:3
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.14.10
… wherefore the Word cries out against them, that ‘faith is not strong in them,’ but they are ‘waters that fail,’ and ‘there is no faith in them.’ But the God of all, being one really and indeed and true, is faithful, who is ever the same, and says, ‘See now, that I, even I am He,’ and I ‘change not
9:4
John Cassian † AD 435 The Conferences of John Cassian 16.18
… He is filled with shame instead of glory.” And this too which is said of such people by another: “For every brother will utterly supplant, and every friend will walk deceitfully. And a man shall mock his brother, and they will not speak the truth, for they have bent their tongue like a bow for lies and not for truth.”
9:5
John Cassian † AD 435 The Conferences of John Cassian 23.1
… as he says: “They have laboured to do wickedly.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.11
… cxxxix. 10 ). For what now fills them then covers them, since it then presses down with sharp retribution him whose soul it now elevates with a mild disquietude. Hence it is said through Jeremiah, They have taught their tongue to speak lies, and weary themselves to commit iniquity (
9:10
St Athanasius of Alexandria † AD 373 Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 4
… Scripture, in that God says in Exodus , ‘I am that I am,’ and through Jeremiah, ‘Who is in His substance and hath seen His word;’ and just below, ‘if they had stood in My subsistence and heard My words:’ now subsistence is essence, and means nothing else but very being, which Jeremiah calls existence, in the words, ‘and they heard not the voice of existence
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.14
… Jeremiah also saith: “Make mourning upon the mountains, and beat your breasts upon the desert tracks, for they have failed; forasmuch as there are no men, they have not heard the word of substance: from flying fowl to beasts of burden, they trembled, they have failed.”
9:17
St Gregory of Nyssa † AD 395 Funeral Oration on Meletius 1
We, too, were glad, and made our own the glory of your nation . Up to this point how bright and happy is our narrative. What a blessed thing it were with this to bring our sermon to an end. But after these things what follows? “Call for the mourning women
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 2.7
7. Now is it a fit season to say, “Call for the mourning women, that they may come, and for the cunning women, and let them take up a wailing. Let your eyes run down with water, and your eyelids gush out with tears.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 64
… after having many times exhorted those in Jerusalem, when they profited nothing, He wept at their hardness. This also do the Prophets, and this let us do now. Henceforth is the season for mourning and tears and wailing; it is seasonable for us also to say now, “Call for the mourning women, and send for the cunning women, that they may cry aloud” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 27
… bringing upon us the death that comes through the windows,
St Jerome † AD 420 The Letters of St. Jerome 22.26
… Do you too keep your windows open, but only on the side where light may enter and whence you may see the eye of the Lord. Open not those other windows of which the prophet says: “Death is come up into our windows.”
St Jerome † AD 420 The Letters of St. Jerome 76.2
… And a prophet has said “Death has entered through your windows.”
St Jerome † AD 420 Against Jovinianus 2.8
… If any one delights in the sports of the circus, or the struggles of athletes, the versatility of actors, the figure of women, in splendid jewels, dress, silver and gold, and other things of the kind, the liberty of the soul is lost through the windows of the eyes, and the prophet’s words are fulfilled:
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 13
… and let us act according to that which is written (for the Holy Spirit saith, “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lord, in diligently seeking Him, and doing judgment and righteousness”
Tertullian † AD 220 The Five Books Against Marcion 4.15
… “Behold, the days come when all that is in thine house, and that which thy fathers have laid up in store, shall be carried to Babylon.” So by Jeremiah likewise did He say: “Let not the rich man glory in his riches but let him that glorieth even glory in the Lord.”
Tertullian † AD 220 The Five Books Against Marcion 5.5
… Marcion’s god has no such discipline, because he does not take after (the Creator) in the process of confusing opposites by their opposites, so that “no flesh shall glory; but, as it is written, He that glorieth, let him glory in the Lord.” In what Lord? Surely in Him who gave this precept.
Origen † AD 254 Origen's Commentary on Matthew 10.19
… the control that is from Thee be wanting, he will be reckoned as nothing;” or, “If any one be perfect in righteousness, and in the rest of virtues, and the righteousness and the rest of the virtues that are from Thee be wanting to him, he will be reckoned as nothing.” Wherefore, “Let not the wise man glory in his wisdom, nor the strong man in his strength,”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.11
In Jeremiah: “Let not the wise man glory in his wisdom, neither let the strong man glory in his strength, nor let the rich man glory in his riches; but let him that glorieth glory in this, that he understands and knows that I am the Lord, who do mercy, and judgment, and righteousness upon the earth, because in them is my pleasure, saith the Lord.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.2
… For thus it is written:— Whatsoever is exalted amongst men is despicable before God . And again it is written:— Everyone who exalteth himself shall be abased, and everyone who humbleth himself shall be exalted . Also Jeremiah said:— Let not the mighty glory in his might, nor the rich in his riches .
St Augustine of Hippo † AD 430 City of God 18.32
… that “He that glorieth, let him glory in the Lord.”
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St Irenaeus of Lyons † AD 202 Against Heresies 4.17.3
… But they obeyed not, nor hearkened; but walked in the imaginations of their own evil heart, and went backwards, and not forwards.” And again, when He declares by the same man, “But let him that glorieth, glory in this, to understand and know that I am the Lord , who doth exercise loving-kindness, and righteousness, and judgment in the earth;”
St Jerome † AD 420 The Letters of St. Jerome 22.27
27. You must also be careful to avoid the snare of a passion for vainglory. “How,” Jesus says, “can ye believe which receive glory one from another?” What an evil that must be the victim of which cannot believe! Let us rather say: “Thou art my glorying,”
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.6
… nor are you to think me any better than you, because I learned these things in early years: for the Lord saith, “Let him that glorieth glory in this, that he understandeth and knoweth Me, that I am the Lord.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 145.6
… And what is this “love of Christ” but love of righteousness? for it is said of Him that He “is made of God unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 28
… That, therefore, in comparison of those that perish few , but in their absolute number many , are delivered, is effected by grace, is effected freely: thanks must be given, because it is effected, so that no one may be lifted up as of his own deservings, but that every mouth may be stopped, and he that glorieth may glory in the Lord.
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St Barnabas † AD 61 The Epistle of Barnabas 9
… “Circumcise the stubbornness of your heart, and harden not your neck?” And again: “Behold, saith the Lord, all the nations are uncircumcised in the flesh, but this people are uncircumcised in heart.”
St Justin Martyr † AD 165 Dialogue with Trypho 28
… Know Christ; and behold the fallow ground, good, good and fat, is in your hearts. ‘For, behold, the days come, saith the Lord, that I will visit all them that are circumcised in their foreskins; Egypt, and Judah, and Edom, and the sons of Moab. For all the nations are uncircumcised, and all the house of Israel are uncircumcised in their hearts.’
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St Justin Martyr † AD 165 The First Apology 53
… with whom also his daughters were rescued. And those who care may yet see their whole country desolate and burned, and remaining barren. And to show how those from among the Gentiles were foretold as more true and more believing, we will cite what was said by Isaiah
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2. WHO WILL GIVE ME A LODGING IN THE WILDERNESS? — that is to say, Would that it were permitted me to lodge in the desert, that I alone might converse with God and the angels, lest I should see such great crimes of men! Thus St. Jerome and St. Thomas; whence the Septuagint translates: Who will give me in the wilderness an uttermost dwelling? that is, some most remote place, for example a hermitage, where like St. Anthony or St. Paul the hermit I might hide myself. Whence St. Jerome, inviting Heliodorus to his solitude: "O desert, he says, blooming with the flowers of Christ! O solitude, in which those stones are born, from which in the Apocalypse the city of the great King is built! O wilderness more familiarly rejoicing in God! What are you doing, brother, in the world, you who are greater than the world? How long do the shadows of roofs press upon you? How long does the prison of smoky cities enclose you?" And to Rusticus: "To me the city is a prison, solitude is paradise;"; and St. Anthony, having seen and heard St. Paul the first hermit (as St. Jerome writes in his Life), said to his followers: "Woe to me a sinner, because I falsely bear the name of monk! I have seen Elijah, I have seen John in the desert, and truly I have seen Paul in paradise." Examples of holy Bishops and preachers, who, having renounced their office and rank, fled to solitary and monastic life, see in Blessed Peter Damian, epistle 9 to Nicholas II the Pontiff. Allegorically Jeremiah wishes to hide and rest in the desert of the nations, that is in the Church of Christ, says Blessed Irenaeus, book IV, chapter xli. BECAUSE ALL ARE ADULTERERS, AN ASSEMBLY OF TRANSGRESSORS. — "Adulterers," both properly and mystically, that is idolaters. Theodore of Studium aptly applies this passage to the Moechian heretics, who approved the adultery, that is the adulterous (since his former wife Mary was living and repudiated) marriage of the Emperor Constantine with Theodote, as if the Emperor were exempt from divine laws and not bound by them. For thus he writes concerning the council of Constantinople, in which in the year of the Lord 809 this heresy was approved, to Leo III the Roman Pontiff: "There has been made, according to the prophet Jeremiah, truly an assembly of transgressors, and a council of adulterers; for what was said there on account of the fornication of idols, here has been made manifest through the confirmation of adulterous union. Both have despised the same Lord, those through laws, these through transgression of the Gospel;"; and below: "But they cloak their cause with wicked defense. For they decree that the union of adulterous marriage is a dispensation. They define that in kings divine laws can accomplish nothing: they forbid imitating those who resisted even unto blood for truth and justice, such as the Precursor and Chrysostom;"; and soon: "What therefore is to be said to these things, O Blessed one, except that Apostolic saying: Now there are made many Antichrists, if all men are not subject to divine laws and canons? Save us, Archpastor of the Church which is under heaven: we perish." THEY HAVE EXTENDED THEIR TONGUE LIKE A BOW OF FALSEHOOD. — That is, so that from the tongue as from a bow they may shoot forth arrows, that is deceits, calumnies, and all falsehood, by which they may pierce their brothers and neighbors. Thus Theodoret. But St. Jerome understands by falsehood blasphemies cast at God, such as that God does not have providence, does not care for His people, namely the Jews: for this the atheists then boasted. The former sense is clearer, and verse 4 requires it. The same thing the Psalmist deplores, Psalm lxiii, 4: "They have bent, he says, their bow a bitter thing, that they may shoot in secret the immaculate;"; and Psalm x, 3: "They have prepared their arrows in the quiver, that they may shoot in the dark the upright of heart."
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3. THEY ARE STRENGTHENED. — The Hebrew, they prevailed, that is to say as Vatablus: They obtain dignities on earth, not through truth, but through evil arts, namely through frauds and sycophancies, or, as Maldonatus, that is to say, From evil to evil they have progressed, they have joined deceit to deceit, frauds to frauds.
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4. LET EACH ONE GUARD HIMSELF FROM HIS NEIGHBOR, — there is no faith among them: The guest is not safe from the host, nor the father-in-law from the son-in-law; even the affection of brothers is rare: but each one strives to depress another, to calumniate, to deceive and to overthrow him. Agesilaus indeed, though a pagan, wisely said, as Plutarch testifies, whenever he heard some people bearing witness concerning the praise or blame of others, that one ought to inquire no less into the character of those who were speaking than of those about whom they were speaking. Let those note this, who in any commonwealth, congregation, sodality or religious order detract from their associates, calumniate them, depress them, and bring them into the hatred or contempt of others: these are indeed vipers, who gnaw and tear the bowels of their brothers, nay of their mother, namely their congregation: upon whom the curse of God, which Jeremiah here threatens to the Jews, both present and eternal shall rage. St. Bernard deservedly, in sermon 3 On the Dedication of the Church, calls such men traitors, who make the temple of the Lord a den of demons. Furthermore, each word here has great weight and pathos. First, verse 3, he says: "They have extended their tongue like a bow of falsehood, and not of truth," that is to say, The tongue was given by God that it be a bow of truth and blessing; but detractors make it a bow of falsehood and cursing. Second, "they are strengthened in the land," because those powerful in tongue by their wit and jests draw all after them, so that they hang upon their mouth. Third, "they have gone from evil to evil," proceeding from one detraction to another, from one calumny to another. Fourth, "they have not known me, saith the Lord," they do not revere me as legislator, nor do they fear me as the avenger of cursing. Fifth, "every brother supplanting shall supplant:" it is the part of a brother to exalt and raise up his brother; but these depress and supplant. Sixth, "every friend shall walk deceitfully:" they pretend to be friends before, but show themselves enemies behind; they praise to the face, they blame behind the back. Seventh, "a man shall mock his brother:" they not only censure their character, but also deride and scoff at them through contempt. Eighth, "they have labored to act unjustly:" they search out everything, examine everyone so that they may hear and censure, they strive that they may bring their brother into contempt and disgrace before all. Ninth, "thy habitation is in the midst of deceit," they are full of deceits, and surrounded by them on all sides, so that one dwelling with them cannot escape them. Tenth, "their tongue a wounding arrow:" they wound and penetrate unexpectedly like arrows.
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6. THY HABITATION IS IN THE MIDST OF DECEIT. — These are the words of God to Jeremiah, that is to say, Thou dwellest among men of deceit, who have their tongue in honey, their heart in gall. Thus St. Jerome, St. Thomas, Vatable, Lyran. Moreover, simulated friendship is a double iniquity; just as simulated equity is a doubled iniquity. For to prior iniquity are added simulation and hypocrisy, as St. Augustine says in Sentences, no. 219. Otherwise the Chaldean, Hugo, Lyran, so that the words are of Jeremiah to the people, that is to say, Thou liest, O people, surrounded by sins and deceits, so that thou canst not rise up. THEY WOULD NOT (on account of deceit, because of deceits and crimes, they would not) KNOW (and acknowledge) ME.
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7. BEHOLD I WILL MELT THEM, AND WILL PROVE THEM. — The Septuagint, I will examine them by fire, that is by the most burning war of the Chaldeans. For what else would I do to my people, except to chastise and correct it as a son? Thus St. Jerome, Hugo, St. Thomas; wherefore I wish to purify them like gold in the furnace of tribulation, and to polish them from the rust of sins, not to consume them entirely. Thus he says in Ecclesiasticus xxvii, 6: "The furnace proveth the potter's vessels, and the trial of tribulation proveth just men."
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8. A WOUNDING ARROW — The Chaldean [version renders it as] sharp. A slanderous and detracting tongue is like a three-pronged sword, which inflicts three wounds with a single blow, because it wounds and kills first, the hearer; second, him against whom it detracts; third, itself, says St. Bernard. Concerning these things the Psalmist says, Psalm v, 11: "Their throat is an open sepulchre, they dealt deceitfully with their tongues." And Psalm cxxxix: "The poison of asps is under their lips." And Psalm lvi, 5: "The sons of men, their teeth are arms and arrows, and their tongue a sharp sword." And Psalm lxiii, 4: "They have sharpened their tongues like a sword." And Ecclesiastes x, 11: "If a serpent bite in silence, he is no better that speaketh slanderously." And Ecclesiasticus xxviii, 15: "A backbiter and a double-tongued man is accursed: for he hath troubled many that were at peace. A third tongue hath shaken many, and scattered them from nation to nation." And the Apostle, Galatians v, 15: "If you bite and devour one another, take heed you be not consumed one of another." Romans i, 30: "Detractors, hateful to God." And James iii, 5: "Behold how small a fire kindleth a great wood; and the tongue is a fire, a world of iniquity." And verse 8: "But the tongue no man can tame: an unquiet evil, full of deadly poison." Proverbs cap. xxiv, 9: "A detractor is an abomination to men." St. Bernard in a sermon: "The detractor, he says, and the willing hearer, each carries the devil on his tongue. If you are poor, he reckons you vile and abject; if rich, ambitious, avaricious and covetous; if affable, dissolute; if a preacher or teacher, a seeker of honor and human favor; if silent, useless; if fasting, a hypocrite; if eating, a glutton." Cassiodorus in the Psalms: "Teeth, he says, are so called from eating away, and therefore the teeth of detracting tongues are aptly so named; because just as those gnaw away parts of food, so these corrode the opinions of men." Indeed Plautus in the Captives: As mice we always eat another's food, When things are brought within reach of our teeth. And Horace, lib. I Serm., satyr. 4: He who gnaws at an absent friend, Who does not defend him when another blames, Who seeks the laughter of men, and the fame of a wit, Who can fabricate what he has not seen, who cannot keep silent about what is entrusted to him: this man is wicked; you, Roman, beware of him. And Cicero in the Offices: "To detract from another, and to increase one's own advantage by the disadvantage of a man, is more contrary to nature than death, than pain, than other things that can happen either to the body or to external things. For in the first place they destroy the intercourse and society of men." Indeed Plautus: "If you speak insult, you will hear it;" and Terence in the Andria: "If he continues to say what he wishes, he will hear what he does not wish." And Euripides: "An unbridled mouth is a source of calamity." Furthermore St. Bernard, sermon 24 in the Canticles, graphically describes the cunning of detractors: "You will see, he says, deep sighs sent forth by the detractor, and thus with a certain gravity and slowness, with a sad countenance, with lowered brows, and with a lamenting voice, the curse uttered; and indeed all the more persuasive, because it is believed by those who hear it to be brought forth not from an envious heart, but rather from a compassionate feeling, than maliciously. I grieve greatly, he says, because I love him sufficiently, and I have never been able to correct him in this matter, and indeed it was well known to me from other sources, but through me it would never have become known; but since the matter has been revealed through another, I cannot deny that it is truly so." Indeed prudent men judge that the greater part of mankind are damned on account of the sin of detraction and cursing, and so in Religious communities and Congregations otherwise upright and secure, there is no greater danger to salvation than from the tongue and from detraction; nay, in them it is not rarely sinned not only venially, but also mortally in this matter, and all the more dangerously because those who detract do not notice this very thing, or excuse it under the pretext of zeal. Indeed St. Jerome to Celantia: "Few, he says, are they who renounce this vice, and so great a desire for this evil has invaded the minds of men, that even those who have withdrawn far from other vices, nevertheless fall into this one as if into a foreign snare."
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10. OVER THE MOUNTAINS (that is, on account of the desolation of the mountains of Judæa I will lament, because all things are burned up by fire), BECAUSE THERE IS NOT (that is, so that scarcely is) A MAN PASSING THROUGH. OVER THE BEAUTIFUL PLACES OF THE DESERT. — The Hebrew [means], on account of the dwellings of the desert, that is, on account of the lairs of beasts, which, with the beasts put to flight, are empty, as is explained immediately after. The Septuagint [renders it], over the paths of the desert, that is, because the desert is so laid waste, that neither man nor beast passes through its paths. They heard not (men in the desert) the voice of the possessor, — that is, as the Hebrew מקנדו miqne, that is, of cattle possessed, and of the fields possessed and grazed, that is, they heard not the bleating of sheep, the lowing of cattle: because all cattle and birds are either led away by the Chaldeans, or have fled from Judæa burned and desolate, on account of the lack of pasture, and on account of the desolate and horrible state of the place. Thus the Chaldean [version], Vatablus and Pagninus. Otherwise St. Thomas: "They heard not, he says, the voice of the possessor," that is, of the lord possessor, who was leaving his lands as if deserted. Otherwise also Lyra: [the voice] of God who possessed them, they heard not.
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11. I WILL GIVE JERUSALEM IN HEAPS OF SAND, — that is, of ruins. SO THAT (that is, so that) THERE SHALL NOT BE AN INHABITANT.
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12. WHO IS WISE? — as if to say, Who is wise or a Prophet that would explain to us the cause of such a calamity of the Jews? Whence the Lord responding assigns the cause: "Because they have forsaken my law." SO THAT (so that) THERE SHALL NOT BE ONE WHO, etc.
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14. AFTER BAALIM. — The Septuagint: after idols, that is after the gods of the neighbouring nations.
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15. I WILL FEED THIS PEOPLE WITH WORMWOOD. — The Chaldean: I will bring upon them tribulation bitter as wormwood, and I will give them to drink the cup of the worst curse. Thus St. Jerome and Theodoret. And this for their purification and healing, says Hugh: for wormwood has the power of purging.
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16. I WILL SEND THE SWORD AFTER THEM. — Because the Chaldeans, having captured Jerusalem, pursued the Jews fleeing from it into Egypt, and either killed them or took them captive. Thus Theodoret. UNTIL THEY BE CONSUMED, — until many are slain, namely those who are destined by God to death on account of their sins: for otherwise He promised that the whole people would not be consumed, but that remnants would be saved, chapter v, 10.
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17. CONSIDER (in Hebrew hittonenu, that is, take heed) AND CALL FOR MOURNING WOMEN, — who are accustomed in funerals and mourning, with weeping voice and beating their lacerated hands, to stir the people to tears: for this custom endures even to this day in Judea, so that both men skilled in lamentation, and especially women, prone to weeping and all pathos, and trained and hired for this purpose, with hair disheveled and breasts bared, with modulated voice stir all to weeping. Thus St. Jerome. These women the Gentiles called preficas, because they were placed in charge of mourning. Flute players were also employed for mourning. Whence Ovid: The flute sang at sad funerals. See what is said at Matthew ix, 23, as if God were saying: You cannot, O Jews, yourselves sufficiently weep for the calamity of Jerusalem, unless you also call upon women skilled in lamentation. WISE, — skilled in lamentation. Thus in Exodus chapter xxxi, verse 3, and elsewhere, wisdom is taken for any skill and art.
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18. LET THEM TAKE UP A LAMENTATION FOR US (lamenting and saying): LET OUR EYES RUN DOWN WITH TEARS. — For this is the voice of the mourning women stirring all to weeping. It is mimesis.
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20. AND TEACH YOUR DAUGHTERS, — not music, not love songs, concerning which St. Cyprian says, in the book On the Singularity of the Clergy: It is better to hear a hissing basilisk than a singing girl; but "lamentation."
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21. DEATH ASCENDETH THROUGH THE WINDOWS,—namely, of the fortifications, towers and houses adhering to the walls, that is to say, Death did not enter the city of Jerusalem through the gates, but through the walls, that is, the Chaldeans bringing death to the Jews, so that they might slay the little ones and young men in the streets. It is a metonymy. Thus Vatablus, a Castro and Sanchez. It signifies the unexpected and unforeseen irruption of the Chaldeans into Jerusalem; inasmuch as they do not enter through the gates, in which there are sentries, but through the windows of the walls secretly like a thief. Secondly, as St. Jerome, St. Thomas, Lyran, that is to say, So great will be the strength, swiftness and impetuosity of the Chaldeans, that they will not wait to open the doors of houses, but will climb through windows and roofs, so that they may penetrate into the houses, and there slay the little ones and young men, so that no one remains who might walk in the streets and squares, as they were accustomed to do before. This is what Joel says in chapter ii, verse 9: "They shall go up upon your houses, and enter in by the windows as a thief." Tropologically, through the windows, that is, through the senses of the body, death enters to the destruction of the soul, of sinners. Thus St. Jerome and at length St. Gregory, book XXI of the Morals, chapter 11, and Ambrose, book On Flight from the World, chapter 1. Whence St. Bernard, sermon 24 in the Canticles: "Death," he says, "enters through our windows, when, itching in ears and eyes, we strive to minister to one another the deadly draught of detraction." Just as therefore to a city and tower most fortified, however great the walls, it avails nothing if it has openings or windows open, through which access lies open to the enemy: so it profits the soul nothing to have all the fortification of grace, if it has the windows of the senses open, through which carnal phantoms and desires may enter into the soul. Therefore the guarding and closing of the senses ought to be most careful: because through them either life or death enters into the soul, say Theodoret and Origen, homily 3 on the Canticles. The same teach St. Ambrose, Lyran, Jerome, Chrysostom, Gregory, Aponius, whose words worthy of reading are recited in the proverb adage 834. By the defect of this guarding we have perished, and Eve has destroyed us all. For, as it is said in Genesis iii: "And the woman saw that the tree was good to eat, and fair to the eyes, and delightful to behold: and she took of the fruit thereof, and did eat." Thus Holofernes was captivated in his eyes, as it is said in Judith xvi: "Her sandals and beauty captivated his eyes, and her beauty made his soul her captive." Hence wisely Job, chapter xxxi: "I made," he says, "a covenant with my eyes, that I would not so much as think upon a virgin." Wherefore the Greeks aptly derive eros, that is, love, from horao, that is, to see: because love is born from sight. But Plato in the Cratylus derives it from irrhein, that is, to flow in: because love, like a fiery liquid, flows in through the eyes into the soul. Wisely says Seneca, epistle 96: "It is easier to prohibit the beginnings of affections, than to rule their impetuosity." And Aristotle, as Valerius Maximus says, book VII, chapter ii, gave a most useful precept, that we should consider pleasures as they depart: which indeed by considering thus, he diminishes: for he has subjected them to our minds weary and full of penitence, so that they are less eagerly desired. It is commonly said: "What the eye does not see, the heart does not love." Hence Job: "I made," he says, "a covenant with my eyes." Again Seneca, in the book On Remedies for Chance Events: "How many," he says, "desires has the eye cut open, how many things, which, lest you should see them, the eyes ought to have been torn out! Do you not understand that blindness is part of innocence? To this one the eye shows adultery, to this one incest, to this one a house which he covets, to this one a city and all evils; they are incitements of vices, and guides of crimes." David, a most holy man, seeing Bathsheba, fell into adultery and murder; in Genesis vi, the sons of God, seeing the daughters of men, that they were fair, coveted them, and from this were born wicked giants, who were the cause of the flood. Rightly therefore says the Psalmist in Psalm cxviii: "Turn away my eyes, that they may not behold vanity." This is the reason why God fortified the eye with so many tunics, eyelids and eyebrows, as St. Ambrose teaches, book VI of the Hexameron, ix, so that the Psalmist may rightly say in Psalm xvi: "Keep me as the apple of thy eye." St. Peter, epistle ii, chapter ii, censures men who, as many women as they see, so many do they covet: "Having," he says, "eyes full of adultery, and incessant delict." And Ecclesiasticus chapter xxxi: "What thing is created more wicked than the eye?" he speaks of the eye of the envious; but the same reasoning applies to others. Wherefore St. Jerome calls Didymus, his blind teacher, his seer, because with the eyes of the body closed he had clearer eyes of the mind. Rufinus relates, book XI of the History, that St. Anthony said to Didymus: "You lack," he says, "those eyes which flies and mice have; but rejoice, because you have the eyes which angels have, by which God is seen, through which a great light of knowledge is kindled for you." See the sayings at Lamentations iii, 51. Again Theodoret: Through the windows, he says, that is, through the thought and meditation of error, error itself entered into the soul.
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23. LET HIM NOT GLORY, — that is to say, the Jews glory in the counsels of the wise, in the strength of soldiers, in the riches of the city, as if they were going to be safe by these things against the Chaldeans; but they are mistaken. For true glorying is to know and understand God, that is, God's providence, that He alone is the one who works mercy, and whom He wills He mercifully delivers; not the wise man, the strong man, the rich man: He Himself also inflicts just punishment on whom He wills, from which no wise man, strong man, or rich man can be delivered. Wherefore neither wisdom will free the wise man, nor strength the strong man, nor riches the rich man in that calamity which threatens Jerusalem, from death; but knowledge will deliver them, that is, faith, hope, invocation and worship of the Lord. Thus St. Jerome. Paul cites this passage, I Corinthians i, 31, as I said there. Morally, St. Thomas: A man, he says, ought not to glory in wisdom. First, because it is transitory. Isaiah xxix, 14: "The wisdom of the wise shall perish, and the understanding of the prudent shall be hid." Second, because it is imperfect. Ecclesiastes viii, 17: "I understood that man could not find out the reason of all the works of God that are done under the sun." Third, because it is harmful. I Corinthians viii, 1: "Knowledge puffeth up, but charity edifieth." Fourth, because it is laborious. Ecclesiastes i, last verse: "In much wisdom is much indignation; and he that addeth knowledge, addeth also labour." Most excellently Our Lipsius concerning himself in the Preface to the Notes on the book of the Cross: "The further I proceed along this path of life, the more and more I perceive a mist poured around my mind, weakness in my body. Heraclitus once was accustomed to say that when he was young he knew nothing; when old, he knew nothing not; to me plainly the contrary has happened: and I who once seemed to know something, now know little or nothing. And, O wretched! what are we by learning, by fame? We ourselves are dust, that is opinion, this is wind." Thus plainly the matter stands: I myself experience this in me: the truly learned feel this, understand this. Likewise, a man ought not to glory in strength. First, because it is fragile. Job vi, 12: "Neither is my strength the strength of stones, nor is my flesh of brass." Second, because it is frequently useless. Ecclesiastes ix, 11: "I saw under the sun, that the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to the learned, nor favour to the skilful; but time and chance in all things." Third, because it is not acceptable to the Lord. Psalm cxlvi, 10: "He will not have pleasure in the strength of a horse: nor will He be pleased with the legs of a man." Fourth, because it is an occasion of sin. Wisdom ii, 11: "Let our strength be the law of justice; for that which is weak is found to be useless." Likewise a man ought not to glory in riches. First, because they are transitory. James v, 2: "Your riches are corrupted, and your garments are moth-eaten." Second, because they are insufficient. Proverbs xvii, 16: "What good doth it a fool to have riches, when he is not able to buy wisdom?" Third, because they hinder the word of God. Matthew xiii, 22: "The deceitfulness of riches choketh up the word, and it becometh fruitless." Fourth, because they are harmful. Ecclesiastes v, 12: "Riches kept to the hurt of the owner." Thus far St. Thomas. Hear also Isidore, oration On Humility: "Those who glory in external things are surpassed in them by beasts. Art thou endowed with great bodily bulk? what is this, if compared with the bulk of an elephant? Art thou strong and fearless? but the lion far surpasses thee, of which it is written: The lion is mightiest among beasts, and he feareth not the encounter of any. Art thou distinguished in song and modulation of voice? but the swan, the nightingale, and many other vocal birds produce a greater marvel in their song. Art thou beautiful? and the peacock excels in remarkable beauty, and many other birds, and harlots also glory in beauty. Dost thou excel in some art? what in this matter is wiser than bees, whose works what painter, what geometer could imitate? Dost thou use fine and delicate clothing? in this the spiders surpass thee. Art thou swift of foot? again the hare, the roe, etc., hold the first place. Art thou endowed with keen sight? not as the roe, as the eagle. Dost thou hear acutely? but the ass more acutely. Art thou keen of smell? the dog surpasses thee." And truly the Poet: The pig surpasseth thee in hearing, the lynx in sight, the ape in taste, the vulture in smell, the spider in touch. Finally, the golden saying of St. Augustine is in the Sentences, no. 129: "By whatever vice a man is first overcome, by that he is last conquered. For when he has overcome all sins, there remains the danger lest his mind, conscious of nothing against itself, should glory in itself rather than in the Lord."
9:25
25. I WILL VISIT UPON ALL THAT HAVE CIRCUMCISION IN THE FORESKIN, — that is to say, There is no reason for you to glory, O Jews, in that you are circumcised in the flesh, as if you were children of Abraham, and therefore ought to be protected by God and not laid waste: for thus also many other nations, especially those neighboring or related to the Jews, indeed even descended from Abraham, such as the Idumeans, Ammonites, Moabites, Saracens, are accustomed to be circumcised: who nevertheless shall all be laid waste by the Chaldeans, because they have an uncircumcised heart and soul, just as you do. For God seeks circumcision of the soul, not of the flesh: internal worship, not external. Thus St. Jerome, Theodoret, Rabanus, Hugh and others. Whence he subjoins:
9:26
26. CONCERNING EGYPT. — The Egyptians were circumcised in imitation of the Jews who had been sojourners among them. Jeremiah here predicts that the Egyptians, equally with the Jews, are to be laid waste by the Chaldeans. Note: The Egyptians and other nations practiced and observed circumcision, as St. Jerome, Philo in his book On Circumcision, Herodotus in the Clio, and others testify; not as a Sacrament containing a profession of faith and obedience toward God, and at the same time a profession of the coming Messiah, and moreover an expiation of original sin; but as a custom and rite preserved from their ancestors and transmitted to posterity, and at that time praised and honored. For the same reason Mahomet prescribed circumcision to his followers. But Sanchez rightly observes that circumcision among the Egyptians and other gentiles was not common, but private to some few. For Scripture calls all nations uncircumcised, and distinguishes the Jews from them, in that these are circumcised, those uncircumcised. Whence Jeremiah soon adds clearly: "Because all nations have the foreskin." Again, that the Ammonites were uncircumcised is evident from their leader Achior, who on account of victory, Judith cap. xiv, vers. 6, was converted and circumcised. The same is gathered concerning the Idumeans from Epiphanius, lib. De Ponder., where he relates that Esau their parent by art drew back the foreskin upon himself and obliterated the mark of circumcision: which it is very probable his descendants followed. Whence Josephus, lib. XIII Antiquit. xvii, relates that the Idumeans, subdued by Hyrcanus, were forced to be circumcised and to embrace Judaism. The sense therefore is, as if to say, I will punish the circumcised Jews, equally as the uncircumcised Idumeans and other nations: because the Jews have only the flesh circumcised, but in mind they are equally uncircumcised as the nations. Again, certain nations "have their hair cut round," and thus have the head as it were circumcised; when therefore the Jews, who have not the head but only the genital part circumcised, are held to be better or superior to them? Thus Pagninus, Vatablus, Isidorus and Sanchez. CONCERNING ALL WHO HAVE THEIR HAIR CUT ROUND, DWELLING IN THE DESERT. — These are the Saracens or Arabs, says St. Jerome, whose custom it was to have their hair cut round: just as now we see some Germans and Hungarians cut round according to the ears. Which for this reason God forbade to the Jews, Levit. xix, 27, as I said there, as if to say, From this calamity of the Chaldeans the Arabs will not be spared by the hair encircling the head, nor will the hair cut in the manner of a crown (in which they glory) spare them equally as circumcision will not spare the Jews from the same. Otherwise Theodoret; for he understands these things concerning the cutting not of the head, but of the cheeks: for the Arabs were accustomed to pluck out the hairs of these; whence the Syriac and Arabic versions render: Scraped in the beard. Otherwise also the Hebrews, Lyran, R. Solomon, Pagninus, Vatablus: for they, deriving the Hebrew קציצי ketsite from the root קצץ qets, render: and concerning all who are angulated or extremified in the corner, that is concerning the most remote nations, which dwell in the corner of the desert; for these seemed to the Jews to dwell in the ends of the earth. BECAUSE ALL NATIONS HAVE THE FORESKIN, — as if to say, First, because other nations are uncircumcised in body; but Israel is uncircumcised in heart and mind, that is rebellious, stubborn and hardened, and therefore before other nations will be punished by me. Thus St. Jerome, Theodoret, Lyran. Secondly, all nations are better than the Jews, because they do not pretend, but as they are within, so they are without, uncircumcised namely in soul and body; but the Jews are circumcised in body, uncircumcised in soul: which hypocrisy displeases me more than if they were not circumcised at all, says Maldonatus. Hence some understand by those with hair cut round the Jews. For Josephus also, lib. I Contra Apion., relates that Jews serving in the camps of Xerxes had their hair cut round. But that by those with hair cut round nations are understood, not Jews, is evident both from the fact that it is added: "Dwelling in the desert;" and because concerning the Ishmaelites, namely Dedan, Thema and Buz, Jeremiah, cap. xxv, 23, and cap. xlix, 32, says: "Who have their hair cut round."
Machine translation from the Latin, not reviewed.
9:2
Hic ostendit obstinationem ipsorum in peccatis quae sunt directe in proximum: et primo ponitur ipsius compassio quantum ad poenam: quis dabit? Quasi dicat: tristitiae et compassioni non sufficit humor, qui est materia lacrymarum, aquam, quantum ad abundantiam, fontem, quantum ad indeficientiam. Thren. 3: divisiones aquarum deduxit oculus meus in contritione filiae populi mei. Et quantum ad culpam: quis dabit me in solitudine? Quasi dicat: mallem in solitudine habitare, quam peccata ipsorum videre, diversorum viatorum idest in qua, quamvis nullus habitet, diversi tamen transeunt. Vel in solitudine de diversis viatoribus, per quam scilicet vel nullus, vel rarus transit. Infra 12: reliqui domum meam, dimisi hereditatem meam. Secundo describitur populi conditio: quia omnes adulteri sunt: et primo quantum ad culpam: secundo quantum ad poenam, ibi, propterea haec dicit dominus exercituum. Circa primum duo. Primo ponit peccatum quod est ex violatione alieni thori. Adulteri sunt. Supra 5. Unusquisque ad uxorem proximi sui hinniebat. Ex transgressione pacti humani vel divini: coetus praevaricatorum; quasi dicat: ad hoc conjuraverunt. Isa. 24: praevaricantes praevaricati sunt, et praevaricatione transgressorum praevaricati sunt. Ex locutione mendacii: extenderunt linguam suam quasi arcum ex quo sagitta dolosi verbi. Oseae 7: reversi sunt ut essent absque jugo, facti sunt quasi arcus dolosus, secundo exaggerat ipsum: et primo ex augmento culparum: confortati sunt in terra, idest in terrenis peccatis: vel in terrenis bonis privati caelestibus. Psalm. 72: zelavi super iniquos pacem peccatorum videns.
9:3
De malo ad malum egressi sunt, peccatum peccato addentes. Oseae 4: maledictum et mendacium, homicidium et furtum et adulterium inundaverunt, et sanguis sanguinem tetigit. Secundo ex conditione peccantium, quia etiam inter conjunctos, ad quos magis tenentur opera caritatis extendere. Et primo consulit cautelam: unusquisque se a proximo suo custodiat, qui conjungitur aliqua civili vel spirituali communicatione, fratre, qui conjungitur naturali foedere. Michaeae 7: nolite credere amico, nolite confidere in duce.
9:4
De secundo assignat causam ex parte fraudulentiae: et primo ponit fraudis peccatum: quia omnis frater supplantans, alienam rem injuste surripiens. Gen. 27: supplantavit me en altera vice, primogenita mea antea tulit et nunc secundo surripuit benedictionem meam. In modo faciendi, quia omnis amicus fraudulenter incedet. Isa. 32: fraudulenti vasa pessima sunt.
9:5
Et in verbo, et vir fratrem suum deridebit. Job 12: qui deridetur ab amico suo sicut ego, invocabit Deum, et exaudiet eum. Futurum tempus indicat perseverantiam. Secundo assignat rationem, quia assueti ad mendacia, docuerunt, per consuetudinem, et studiosi ad mala opera, laboraverunt. Prov. 4: non enim dormiunt nisi male fecerint, et non capitur somnus ab eis nisi supplantaverint. Sap. 5: lassati sumus in via iniquitatis et perditionis, et ambulavimus vias difficiles, viam autem domini ignoravimus.
9:6
Tertio inducit conclusionem: habitatio tua, o Jeremia, vel o Jerusalem, in medio doli, idest dolosi populi. Ezech. 2: increduli et subversores sunt tecum, et cum scorpionibus habitas.
9:7
Hic ponitur conditio populi miseranda quantum ad poenam: et primo ponit sententiam; secundo determinat poenam, ibi, super montes assumam fletum. Circa primum duo. Primo ponit sententiam, conflabo, sicut aurum in igne, ut vel sic saltem mundentur. Eccli. 27: vasa figuli probat fornax, et homines justos tentatio tribulationis. Secundo ostendit sententiae justitiam: primo excludens misericordiae viam: quid enim aliud faciam a facie filiae populi mei? Quasi dicat: non restat aliud nisi ut puniam, omnibus aliis viis expertis. Isa. 5: quid est quod ultra debui facere vineae meae, et non feci ei? Secundo proponit culpam, sagitta, quae a longe percutit, et usque ad intima penetrat. Prov. 26: verba susurronis quasi simplicia, et ipsa perveniunt ad intima cordis. Et 25: jaculum et gladius et sagitta acuta homo qui loquitur contra proximum suum falsum testimonium. Psalm. 63: sagittae parvulorum factae sunt plagae eorum, et infirmatae sunt contra eos linguae eorum. Psalm. 27: qui loquuntur pacem cum proximo suo, mala autem in cordibus eorum.
9:9
Tertio concludit poenam: numquid super his non visitabo? Ut supra 5.
9:10
Hic determinat poenam in speciali: et primo determinat poenam; secundo excludit falsam evadendi fiduciam, ibi, haec dicit dominus: non glorietur sapiens in sapientia sua. Circa primum tria. Primo ponit vastationem terrarum. Secundo afflictionem hominum, ibi, idcirco haec dicit dominus et cetera. Tertio abjectionem cadaverum, ibi, loquere: haec dicit dominus, et cetera. Circa primum duo. Primo determinat destructionem terrae quantum ad possessiones, designans combustionem. Quoniam incensa sunt. Joel. 1: ad te domine clamabo, quia ignis comedit speciosa deserti, et flamma succendit omnia ligna regionis. Eo quod non sit vir pertransiens. Supra 4: intuitus sum, et ecce non erat homo, et omne volatile caeli recessit. Et non audierunt vocem possidentis, quia jam non ibat illuc.
9:11
Et quantum ad civitates: et dabo Jerusalem in acervos arenae. Isa. 17: ecce Damascus desinet esse civitas, et erit sicut acervus lapidum in ruina. Secundo assignat rationem.
9:12
Et primo ponitur quaestio: quis est vir qui intelligat, per se, ad quem verbum oris domini fiat? Ut per revelationem cognoscat. Isa. 42: quis est in vobis qui audiat hoc, attendat, et auscultet futura? Secundo ponitur responsio: et dixit dominus, quantum ad adversionem, quia dereliquerunt, quasi non assidui ad meditandum, non audierunt, quasi prompti ad obediendum, non ambulaverunt, quasi efficaces ad implendum. 1 Mach. 1: multi de populo Israel definierunt apud se ut non manducarent immunda, et elegerunt magis mori quam cibis coinquinari immundis, et noluerunt infringere legem Dei sanctam; et trucidati sunt. Et quantum ad conversionem, noluerunt; idest secuti sunt prava desideria sua, Baalim, pluralis numeri, et masculini generis. Eccli. 18: post concupiscentias tuas non eas, et a voluntate tua avertere.
9:17
Hic comminatur poenam quantum ad ipsos homines: et primo determinat poenam quantum ad afflictionem: cibabo absinthio, angustiis quas a Chaldaeis perpessi sunt, potum, quia auxilium Aegyptiorum vertetur eis in amaritudinem, quo tribulationes se evadere credebant, sicut potu cibus facile traducitur. Thren. 3: replevit me amaritudine, inebriavit me absinthio. Et quantum ad captivitatem, dispergam; et quantum ad occisionem, et mittam, prius. Ezech. 5: tertiam partem disperges in ventum, et gladium nudabis post eos. Secundo invitat ad planctus tristitiam: haec dicit dominus: et primo invitat lamentatrices secundum consuetudinem Judaeorum, ut ad fletum provocent: vocate lamentatrices; qui mos tangitur infra 22: non concrepabunt ei: vae domine, et vae inclyte. Luc. 23: filiae Jerusalem nolite flere super me, sed super vos ipsas flete, et super filios vestros.
9:18
Secundo ponit praeceptum flendi, primo ad populum indicens praesentem luctum: deducant oculi nostri lacrymas. Thren. 2: deduc quasi torrentem lacrymas per diem et noctem, et non des requiem tibi, neque taceat pupilla oculi tui. Et praedicens futurum, quod est quasi materia praesentis: quia vox audita est, spiritu prophetiae; vel ponit praeteritum pro futuro. Infra 31: vox in excelso audita est. Et assignat causam, quomodo (vox plangentium in Sion) vastati, quantum ad vastationem regionis, confusi quantum ad servitutem? Dereliquimus, quantum ad captivitatem.
9:19
Supra 4: vae nobis, quoniam vastati sumus.
9:20
Secundo ad ipsas lamentatrices indicens luctum: audite ergo mulieres verbum domini. Isa. 32: mulieres opulentae surgite, et audite vocem meam, et cetera.
9:21
Et determinans causam: quia ascendit mors, idest Chaldaeus mortem inferens, in quo designatur velocitas ipsorum et fortitudo, qui non contenti intrare per ostia, per tecta, et fenestras conscendebant. Joel. 2: domos conscendent, per fenestras intrabunt quasi fur.
Hic ponit poenam quantum ad ipsa cadavera quae remanserunt inhumata, quasi fenum, quod a metente quasi vile quiddam negligitur. Isa. 5: facta sunt morticina eorum quasi stercus in medio platearum.
9:24
Hic excludit evasionis falsam fiduciam: non glorietur; quasi per hoc credens se liberari, in sapientia, quae praecipua est inter humana bona animae, fortitudine, praecipua inter humana bona corporis, divitiis, quae praecipua sunt in bonis exterioribus. 1 Reg. 2: nolite multiplicare loqui sublimia, gloriantes. Et ostendit veram fiduciam: sed in hoc glorietur qui gloriatur, scire, per cognitionem in intellectu, et nosse, per experientiam dulcedinis in affectu. Psal. 61: in Deo salutare meum, gloria mea, et spes mea in Deo est 2 Cor. 10: qui gloriatur, in domino glorietur. Et assignat causam: quia ego sum dominus qui facio misericordiam, ut vos liberem, judicium, ut hostes opprimam, justitiam, ut sit aequalitas, placent, in vobis. Mich. 6: indicabo tibi, o homo, quid sit bonum, et quid dominus requirat a te. Utique facere judicium, et diligere misericordiam, et solicitum ambulare cum Deo tuo. Secundo excludit fiduciam legalium caeremoniarum, et circumcisionis specialiter, quae praecipua est, quae etiam ex patribus est: quia est imperfecta, ex carne tantum, et non in corde. Unde simul cum incircumcisis puniuntur.
9:25
Ecce dies veniunt. Act. 7: dura cervice, et incircumcisis auribus et cordibus, vos semper spiritui sancto restitistis. Nota, quod homo non debet gloriari in sapientia, quia transitoria. Isa. 29: peribit sapientia a sapientibus ejus, et intellectus prudentium ejus abscondetur. Quia imperfecta. Eccl. 8: intellexi, quod omnium operum Dei nullam possit homo invenire rationem eorum quae fiunt sub sole. Quia nociva. 1 Cor. 8: scientia inflat, caritas vero aedificat. Quia laboriosa. Eccl. 1: in multa sapientia multa indignatio; et qui addit scientiam, addit et laborem. Item non debet gloriari in fortitudine, quia fragilis. Job 6: nec fortitudo lapidum, fortitudo mea, nec caro mea aenea est. Quia frequenter inutilis. Eccl. 9: vidi sub sole, nec velocium esse cursum, nec fortium bellum, nec sapientium panem, nec doctorum divitias, nec artificum gratiam; secundum tempus, casumque in omnibus. Quia non domino acceptabilis. Psalm. 146: non in fortitudine equi voluntatem habebit, neque in tibiis viri beneplacitum erit ei. Quia peccati occasio. Sap. 2: sit autem fortitudo nostra lex justitiae: quod enim infirmum est, inutile invenitur. Item non debet gloriari in divitiis, quia transitoriae. Jac. 5: divitiae vestrae putrefactae sunt, et vestimenta vestra a tineis comesta sunt. Quia insufficientes. Prov. 17: quid prodest stulto habere divitias, cum sapientiam emere non possit? Quia verbum Dei impedientes. Matth. 13: fallacia divitiarum suffocat verbum, et sine fructu efficitur. Quia nocivae. Eccl. 5: divitiae congregatae in malum domini sui.
9:3
… Supporting this explanation is the biblical account according to which the child (the future J.) grasps "the heel" of his twin brother (Gen. 25, 26); and the other concerning the "deceits" devised by J. to obtain the birthright (Gen. 27, 36; cf. Hos. 12, 4; Jer. 9, 3). B. Jacob (Genesis, Berlin 1934, p. 544), referring to the Thesaurus of Gesenius: "imitatur formas adiectivorum, quae colores similesque species designant," to Hos. 6, 8, and to the …
On the other hand, the affinity and dependence of G. on the sacred books, and particularly on Jeremiah, is undeniable (cf. Jer. 12:1-4 with the argument of G.; Jer. 20:14-19 with Job 3:3-12; Jer. 9:3 with Job 7:15; etc.). …
9:13
… (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. …
9:14
Baal (Ba'al = 'Lord, Master, Owner')
… 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.). …
9:20
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. …
9:22
… For important persons monuments were erected on the tomb (cf. for the Maccabees: I Mach. 13, 27-30); while the lack of burial and lying unburied was considered a misfortune or a punishment (I Sam. 17, 44; I Reg. 13, 22; Jer. 9, 22; 22, 19; etc.).
9:24
… Therefore they rejoiced at the misfortunes of Israel (Zeph. 2:8) and at the destruction of Jerusalem by Nebuchadnezzar (Jer. 9:24 ff.; Ezek. 21:33-37; 25:1-7), indeed they cooperated in it under Jehoiakim (2 Kings 24:2), and their king Baalis had Gedaliah (v.; ibid. 25:25 and Jer. 40:14-41:2) put to death; they realized …
9:26
Circumcision (From Lat. circumcisio, «cutting around»; Gr. περιτομή; Heb. Milāh)
… It is true that some texts (Jer. 9:26; Ezek. 3:18; 32:19-42) seem to suppose that circumcision was practiced by the Jews alone and by no pagan people: but circumcision must be understood "iuris divini," that is, as it …
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.