1Aleph. How hath the Lord covered with obscurity the daughter of Sion in his wrath! how hath he cast down from heaven to the earth the glorious one of Israel, and hath not remembered his footstool in the day of his anger.ALEPH. Come mai il Signore nel furor suo ha coperta di caligine la figliuola di Sion? Egli ha cacciata dal ciel sulla terra la gloria d'Israele, e non si è ricordato dello sgabello de' piedi suoi nel giorno del suo furore.HOW hath our Lord in his furie couered the daughter of Sion with darknes: cast forth the noble one of Israel from heauen to the earth, and hath not remembred the footestoole of his feete in the day of his furie.Aleph. Quomodo obtexit caligine in furore suo / Dominus filiam Sion; / projecit de cælo in terram / inclytam Israël, / et non est recordatus scabelli pedum suorum / in die furoris sui ! 2Beth. The Lord hath cast down headlong, and hath not spared, all that was beautiful in Jacob: he hath destroyed in his wrath the strong holds of the virgin of Juda, and brought them down to the ground: he hath made the kingdom unclean, and the princes thereof.BETH. Il Signore ha distrutto senza eccezione tutto quello, che era di bello in Giacobbe: ha smantellati nel suo furore i baluardi della vergine di Giuda, gli ha agguagliati al suolo: ha trattato come profano il regno, e i suoi principi.Our Lord hath cast downe headlong, and hath not spared, al the beautiful thinges of Iacob: he hath destroyed in his furie the munitions of the virgin of Iuda, and cast it downe to the ground: he hath polluted the kingdom, and the princes therof.Beth. Præcipitavit Dominus, nec pepercit / omnia speciosa Jacob: / destruxit in furore suo / muntiones virginis Juda, / et dejecit in terram; / polluit regnum et principes ejus. 3Ghimel. He hath broken in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy: and he hath kindled in Jacob as it were a flaming fire devouring round about.GHIMEL. Egli ha ridotta in polvere nell'ira sua furibonda tutta la possanza d'Israele: l'ausiliatrice sua destra ritrasse indietro al venir del nimico, e quasi fuoco accese in Giacobbe, che ogni cosa all'intorno divora colla sua fiamma.He hath broken euerie horne of Israel in the wrath of furie: he hath turned away his right hand backward from the face of the enemie: and he hath kinled in Iacob as it were the fyre of a flame deuouring round about.Ghimel. Confregit in ira furoris sui / omne cornu Israël; / avertit retrorsum dexteram suam / a facie inimici, / et succendit in Jacob quasi ignem / flammæ devorantis in gyro. 4Daleth. He hath bent his bow as an enemy, he hath fixed his right hand as an adversary: and he hath killed all that was fair to behold in the tabernacle of the daughter of Sion, he hath poured out his indignation like fire.DALETH. Egli come nemico tese il suo arco, e come avversario puntò la sua destra: tutto uccise quel, che era di bello a vedersi nel padiglione della figliuola di Sion: scagliò qual fuoco la sua indegnazione.He hath bent his bow as an enemie, he hath fastned his right hand as an aduersarie: and he hath killed al, that was fayre to behold in the tabernacle of the daughter of Sion, he hath powred out his indignation as fyre.Daleth. Tetendit arcum suum quasi inimicus, / firmavit dexteram suam quasi hostis, / et occidit omne quod pulchrum erat visu / in tabernaculo filiæ Sion; / effudit quasi ignem / indignationem suam.
5He. The Lord is become as an enemy: he hath cast down Israel headlong, he hath overthrown all the walls thereof: he hath destroyed his strong holds, and hath multiplied in the daughter of Juda the afflicted, both men and women.HE. Il Signore è diventato come nemico: ha precipitato Israele, ha precipitate tutte le sue mura, ha dissipati i suoi baluardi, e tutti ha umiliati gli uomini, e le donne della figliuola di Giuda.Our Lord is become as an enemie: he hath cast downe Israel headlong, he hath cast downe headlong al her walles: he hath destroyed the munitions therof, and hath replenished in the daughter of Iuda the humbled man and humbled woman.He. Factus est Dominus velut inimicus, / præcipitavit Israël: / præcipitavit omnia mœnia ejus, / dissipavit munitiones ejus, / et replevit in filia Juda / humiliatum et humiliatam. 6Vau. And he hath destroyed his tent as a garden, he hath thrown down his tabernacle: the Lord hath caused feasts and sabbaths to be forgotten in Sion: and hath delivered up king and priest to reproach, and to the indignation of his wrath.VAU. E ha rovesciatala sua tenda come quella di un orto, e ha atterrato il suo padiglione: il Signore ha fatte dimenticare in Sionne le solennità, e i sabati, ed ha abbandonati all'obbrobrio, e all'indegnazione sua furibonda e il re, e il sacerdote.And he hath destroyed his tent as a garden, he hath throwen downe his tabernacle: our Lord hath brought festiuitie and sabbath in Sion to obliuion: and king and priest into reproch, and into the indignation of his furie.Vau. Et dissipavit quasi hortum tentorium suum; / demolitus est tabernaculum suum. / Oblivioni tradidit Dominus in Sion / festivitatem et sabbatum; / et in opprobrium, et in indignationem furoris sui, / regem et sacerdotem. 7Zain. The Lord hath cast off his altar, he hath cursed his sanctuary: he hath delivered the walls of the towers thereof into the hand of the enemy: they have made a noise in the house of the Lord, as in the day of a solemn feast.ZAIN. Il Signore ha rigettato il suo altare, ha maledetto il suo santuario: ha date in potere del nemico le sue mura, e le torri. Hanno alzate le voci nella casa del Signore, come ne' dì solenni.Our Lord hath reiected, he hath cursed his sanctification: he hath deliuered the walles of the towers therof into the hand of the enemie: they haue made a noyse in the house of our Lord, as in a solemne day.Zain. Repulit Dominus altare suum; / maledixit sanctificationi suæ: / tradidit in manu inimici / muros turrium ejus. / Vocem dederunt in domo Domini / sicut in die solemni. 8Heth. The Lord hath purposed to destroy the wall of the daughter of Sion: he hath stretched out his line, and hath not withdrawn his hand from destroying: and the bulwark hath mourned, and the wall hath been destroyed together.HETH. Determinò il Signore di distrugger le mura della figliuola di Sion, tese sua corda, e non ritrasse sua mano dal demolire, e l'antemurale gemé, e il muro insieme fu atterrato.Our Lord hath meant to destroy the wal of the daughter of Sion: he hath streched out his corde, and hath not turned away his hand from destruction: and the forewal hath mourned, and the wal is destroyed together.Heth. Cogitavit Dominus dissipare / murum filiæ Sion; / tetendit funiculum suum, / et non avertit manum suam a perditione: / luxitque antemurale, / et murus pariter dissipatus est.
9Teth. Her gates are sunk into the ground: he hath destroyed, and broken her bars: her king and her princes are among the Gentiles: the law is no more, and her prophets have found no vision from the Lord.TETH. Le sue porte sono confitte nella terra: egli guastò, e spezzò le sue serrature: esiliò il suo re, e i suoi principi tralle nazioni: non v'ha più legge, e i suoi profeti non hanno visione dal Signore.Her gates are fastned in the ground: he hath destroyed, and broken ber barres: her king and her princes in the Gentiles: there is no law, and her prophets haue not found vision from our Lord.Teth. Defixæ sunt in terra portæ ejus, / perdidit et contrivit vectes ejus; / regem ejus et principes ejus in gentibus: / non est lex, / et prophetæ ejus non invenerunt / visionem a Domino. 10Jod. The ancients of the daughter of Sion sit upon the ground, they have held their peace: they have sprinkled their heads with dust, they are girded with haircloth, the virgins of Jerusalem hang down their heads to the ground.JOD. Seggono per terra, in silenzio gli anziani della figliuola di Sion: hanno cosperse le loro teste di cenere, sono vestiti di cilizi; si son gittate col capo per terra le vergini di Gerusalemme.The ancients of the daughter of Sion haue sitten on the ground, they haue held their peace: they haue sprinkled their heades with dust, they are girded with heare clothes, the virgins of Ierusalem haue cast downe their heades to the ground.Jod. Sederunt in terra, conticuerunt / senes filiæ Sion; / consperserunt cinere capita sua, / accincti sunt ciliciis: / abjecerunt in terram capita sua / virgines Jerusalem. 11Caph. My eyes have failed with weeping, my bowels are troubled: my liver is poured out upon the earth, for the destruction of the daughter of my people, when the children, and the sucklings, fainted away in the streets of the city.CAPH. Gli occhi miei venner meno per la copia delle lagrime, le mie viscere si conturbarono, il cuor mi cadde per terra per lo scempio della figlia del popol mio, quando i fanciulli, e i bambini di latte venivan meno per le piazze della città.Myne eies haue fayled for teares, my bowels are trubled: my liuer is powred out on the earth, for the destruction of the daughter of my people, when the litle one, and the sucking faynted in the streetes of the towne.Caph. Defecerunt præ lacrimis oculi mei, / conturbata sunt viscera mea; / effusum est in terra jecur meum / super contritione filiæ populi mei, / cum deficeret parvulus et lactens / in plateis oppidi. 12Lamed. They said to their mothers: Where is corn and wine? when they fainted away as the wounded in the streets of the city: when they breathed out their souls in the bosoms of their mothers.LAMED. Ei dicevano alle loro madri: Dov' è il grano, ed il vino? Allorché quasi fosser feriti venivan mancando pelle piazze della città, allorché rendevan loro spiriti in seno alle madri loro.They sayd to their mothers: Where is wheate and wyne? when they faynted as the wounded in the streets of the citie: when they yelded vp the ghostes in the bosome of their mothers.Lamed. Matribus suis dixerunt: / Ubi est triticum et vinum ? / cum deficerent quasi vulnerati / in plateis civitatis, / cum exhalarent animas suas / in sinu matrum suarum.
13Mem. To what shall I compare thee? or to what shall I liken thee, O daughter of Jerusalem? to what shall I equal thee, that I may comfort thee, O virgin daughter of Sion? for great as the sea is thy destruction: who shall heal thee?MEM. A qual cosa ti paragonerò, od a guai cosa ti assomiglierò, o figliuola di Gerusalemme? A chi agguaglerò per consolarti, o vergine figlia di Sion? Grande qual mare e la tua afflizione: chi appresterà a te medicina?Wherto shal I compare thee? or wherto shal I liken thee ô daughter of Ierusalem: wherto shal I make thee equal, and comfort thee ô virgin daughter of Sion? For great is thy destruction as the sea: who shal heale thee?Mem. Cui comparabo te, vel cui assimilabo te, / filia Jerusalem ? / cui exæquabo te, et consolabor te, / virgo, filia Sion ? / magna est enim velut mare contritio tua: / quis medebitur tui ? 14Nun. Thy prophets have seen false and foolish things for thee: and they have not laid open thy iniquity, to excite thee to penance: but they have seen for thee false revelations and banishments.NUN. I tuoi profeti ti profetizzarono cose false, ed insulse, ne a te disvelavan la tua iniquità per muoverti a penitenza: ed ei profetavano a te falsamente annunzi gravi, e discacciamenti.Thy prophetes haue sene false and foolish thinges for thee: neither haue they opened thyne iniquitie, to prouoke thee to penance, but they haue sene false burdens and banishements for thee.Nun. Prophetæ tui viderunt tibi / falsa et stulta; / nec aperiebant iniquitatem tuam, / ut te ad pœnitentiam provocarent; / viderunt autem tibi assumptiones falsas, / et ejectiones. 15Samech. All they that passed by the way have clapped their hands at thee: they have hissed, and wagged their heads at the daughter of Jerusalem, saying: Is this the city of perfect beauty, the joy of all the earth?SAMECH. Batteron palma a palma sopra di te tutti quei, che passavano per la strada, facean fischiate, e scuotevano il capo verso la figliuola di Gerusalemme, dicendo: È ella questa la città di perfetta bellezza, il gaudio di tutta quanta la terra?Al that passed by the way haue clapped their handes vpon thee: they haue hissed, and moued their head vpon the daughter of Ierusalem, saying: Is this the citie of perfect beautie, the ioy of al the earth?Samech. Plauserunt super te manibus / omnes transeuntes per viam; / sibilaverunt et moverunt caput suum / super filiam Jerusalem: / Hæccine est urbs, dicentes, perfecti decoris, / gaudium universæ terræ ? 16Phe. All thy enemies have opened their mouth against thee: they have hissed, and gnashed with the teeth, and have said: We will swallow her up: lo, this is the day which we looked for: we have found it, we have seen it.PHE. Contro di te aperser la bocca tutti i tuoi nemici, fecero fischiate, e digrignavano i denti, e dissero: Noi la divoreremo: ecco il giorno aspettato da noi, l'abbiam trovato, l'abbiam veduto.Al thyne enemies haue opened their mouth vpon thee: they haue hissed, and gnashed with the teeth, and haue sayd: We wil deuour: Loe this is the day, which we expected: we haue found it, we haue sene it.Phe. Aperuerunt super te os suum / omnes inimici tui: / sibilaverunt, et fremuerunt dentibus, / et dixerunt: Devorabimus: / en ista est dies quam exspectabamus; / invenimus, vidimus.
17Ain. The Lord hath done that which he purposed, he hath fulfilled his word, which he commanded in the days of old: he hath destroyed, and hath not spared, and he hath caused the enemy to rejoice over thee, and hath set up the horn of thy adversaries.AIN. Il Signore ha fatto quello, che stabilì, ha adempiuta la sua parola annunziata sino da' giorni antichi: ti ha distrutta senza remissione; e ti ha renduta argomento di allegrezza pe' tuoi nemici, ed ha innalzata la possanza di color, che ti odiavano.Our Lord hath done the thinges that he meant, he hath accomplished his word, which he commanded from the dayes of old: he hath destroyed, and hath not spared, and he hath made the enemie ioyful ouer thee, and hath exalted the horne of thine aduersaries.Ain. Fecit Dominus quæ cogitavit; / complevit sermonem suum, / quem præceperat a diebus antiquis: / destruxit, et non pepercit, / et lætificavit super te inimicum, / et exaltavit cornu hostium tuorum. 18Sade. Their heart cried to the Lord upon the walls of the daughter of Sion: Let tears run down like a torrent day and night: give thyself no rest, and let not the apple of thy eye cease.SADE. Il loro cuore alzò le grida al Signore sulle mura della figliuola di Sion: versa dì, e notte a guisa di torrente le lagrime, non darti riposo, e quiete non abbia la pupilla dell'occhio tuo.Their hart hath cryed to our Lord vpon the walles of the daughter of Sion: Shede teares as a torrent by day, and night: geue no rest to thyself, neither let the aple of thyne eye cease.Sade. Clamavit cor eorum ad Dominum / super muros filiæ Sion: / Deduc quasi torrentem lacrimas / per diem et noctem; / non des requiem tibi, / neque taceat pupilla oculi tui. 19Coph. Arise, give praise in the night, in the beginning of the watches: pour out thy heart like water, before the face of the Lord: lift up thy hands to him for the life of thy little children, that have fainted for hunger at the top of all the streets.COPH. Alzati, (dà laude) al Signore la notte, al cominciar delle vigilie: spandi com' acqua il cuor tuo al cospetto del Signore; alza a lui le tue mani per l'anima de' tuoi fanciulli venuti meno per la fame ad ogni angolo di tutte le strade.Arise, prayse in the night in the beginning of the watches: powre out thy hart as waters before the sight of our Lord: lift vp thy handes to him for the life of thy litle ones, which haue fainted for famine in the head of al high wayes.Coph. Consurge, lauda in nocte, / in principio vigiliarum; / effunde sicut aquam cor tuum / ante conspectum Domini: / leva ad eum manus tuas / pro anima parvulorum tuorum, / qui defecerunt in fame / in capite omnium compitorum. 20Res. Behold, O Lord, and consider whom thou hast thus dealt with: shall women then eat their own fruit, their children of a span long? shall the priest and the prophet be slain in the sanctuary of the Lord?RES. Mira, o Signore, e considera chi tu abbi desolata in tal guisa. E sarà dunque vero, che mangin le donne i propri parti, i bambini della grandezza della palma della mano: E sarà egli ucciso nel santuario del Signore il sacerdote, e il profeta?See ô Lord, and consider whom thou hast vintaged thus: shal wemen then eate their owne fruite, litle ones of the measure of a spanne? is the priest, and the prophet slaine in the sanctuarie of our Lord?Res. Vide, Domine, et considera / quem vindemiaveris ita. / Ergone comedent mulieres fructum suum, / parvulos ad mensuram palmæ ? / si occiditur in sanctuario Domini / sacerdos et propheta ?
21Sin. The child and the old man lie without on the ground: my virgins and my young men are fallen by the sword: thou hast slain them in the day of thy wrath: thou hast killed, and shewn them no pity.SIN. Giacquer fuora per terra (uccisi) i fanciulli, e i vecchi: le mie vergini, e i miei giovani son caduti di spada: gli hai uccisi nel giorno del tuo furore, senza remissione gli hai percossi.The childe and the old man lay on the ground without: my virgins and my yongmen are fallen by the sword: thou hast killed in the day of thy furie: thou hast strooken, neither hast thou had mercie.Sin. Jacuerunt in terra foris / puer et senex; / virgines meæ et juvenes mei / ceciderunt in gladio: / interfecisti in die furoris tui, / percussisti, nec misertus es. 22Thau. Thou hast called as to a festival, those that should terrify me round about, and there was none in the day of the wrath of the Lord that escaped and was left: those that I brought up, and nourished, my enemy hath consumed them.THAU. Tu hai chiamata come ad una gran festa questa nazione, che da ogni banda mi spaventasse, e nel giorno del tuo furore nissuno fu, che scappar potesse, e restar salvo: quegli, che io alle vai, e nutrii, li consumò il nemico.Thou hast called as it were to a solemne day, those that should terrifie me round about, and there was none in the day of the furie of our Lord, that escaped and was left: whom I brought vp, & nourished, mine enemie hath consumed them.Thau. Vocasti quasi ad diem solemnem, / qui terrerent me de circuitu; / et non fuit in die furoris Domini qui effugeret, / et relinqueretur: / quos educavi et enutrivi, / inimicus meus consumpsit eos.
2:1
Obscurity. He continues to bewail the misery of Jerusalem.
Heaven, the highest glory, Isaias 14:12.
Calmet
Stool; the temple, and the land. The ark fell not into the hands of the enemy. (Calmet)
Worthington
The punishment which the Lord permits, is justly ascribed to Him. (Worthington)
2:2
Calmet
Unclean, or treated it as such. (Calmet)
Haydock
Septuagint, "he hath accounted profane the kings." (Haydock)
2:3
Worthington
Horn: beauty and power, (Haydock) the two kingdoms, the fortresses, (Calmet) and all their strength, denoted by horns. (Worthington)
Hand; refusing us protection, and aiding the Chaldeans.
2:5
Women, suffering them to be abused, Lamentations 5:11, 13.
2:6
Tent: the temple, with the same indifference as if it had been a hut, built to guard the fruit of a garden, Isaias 5:5., and Psalm 79:13.
Sabbaths. The Jews rested, but could offer no sacrifices in captivity.
Calmet
Priest. Saraias was slain, and Sedecias imprisoned, etc., Lamentations 52:10. (Calmet)
2:7
Cursed, or suffered it to be polluted, (Worthington) as he looked on it with horror, after it had been profaned by Achaz, etc.
Towers. Septuagint, "palaces;" bareon.
Feast. What a contrast! The temple used to resound with songs of praise and music: the Chaldeans fill it with insolent shouts of victory.
2:8
Theodoret
Line, to level it with the ground, (Isaias 34:11.; Calmet) or to treat it with just severity. (Theodoret)
Bulwark. Literally, "the first wall," (Haydock) or ditch, lined with palisades. Alexander [the Great] ordered the towers to be levelled, and the horses' manes to be cut, when Hephaestion died, to denote the general sorrow.
2:9
Among, as slaves, or in prison.
Law has been neglected; and now it cannot be observed, as to the ceremonial part. There are no public instructions.
No vision. When Jeremias was consulted, he had to pray for ten days, Lamentations 42:7.
2:10
Calmet
Ancients, even magistrates. (Calmet)
Virgil
Canitiem multo deformat pulvere. (Virgil, Aeneid x.)
2:11
Calmet
Earth, by an overflowing of the bile, occasioned by grief, Job 16:14. (Calmet)
2:13
Worthington
Sea. This is an hyperbole, to express the greatness of sorrow, as the sea surpasses all other waters. (Worthington)
2:14
Haydock
Revelations. Hebrew Masoth, "burdens" for the enemy. This sentence ought to come before and they, etc., as it is in the Vulgate. (Haydock)
2:16
Mouth, with scorn, Isaias 57:4., and Psalm 34:21.
2:17
Calmet
Old, by Moses, (Deuteronomy 28:15, 49., and Leviticus 26:14.) Micheas, (chap. 26:18.) Holda, etc. (Calmet)
2:18
Haydock
Upon. Hebrew and Septuagint, "O wall," etc., ver. 8. (Haydock)
2:19
Calmet
Watches. Jerusalem is here represented in the midst of danger and misery. (Calmet)
2:20
Haydock
Dealt. Literally, "gathered grapes," Lamentations 1:12. (Haydock)
Haydock
Long; quite small, Psalm 38:9. This has been denounced, Lamentations 19:9., and Deuteronomy 28:53. (Calmet) It took place at Samaria, and in the last siege of Jerusalem, (Josephus, Jewish Wars vii., and viii.; Worthington) as well as at this time. (Haydock)
2:21
Worthington
Killed. Literally, "stricken" (Haydock) with unusual severity. (Worthington)
2:22
Calmet
About. The troops of the enemy resemble those multitudes, which come from all parts to Jerusalem. Many kings could not raise such an army. (Calmet)
2:7
He hath cursed his sanctuary.... That is, he permitted his sanctuary to be destroyed, as if it had not been consecrated, but execrable.
2:1
Punishment permitted by God is truly ascribed to him as his fact.
Aleph.
2:2
Beth.
2:3
Streingth and forces are called hornes, so euerie horne signifieth al their strength.
Ghimel.
2:4
Daleth.
2:5
H•.
2:6
Van.
2:7
Suffered his Sanctuarie to be polluted.
Zain.
2:8
••th.
2:9
Te••.
2:10
Iod.
2:11
Caph.
2:12
Lamed.
2:13
Me•.
As the sea exceedeth al other waters, so the affliction of Ierusalem surpasseth other afflictions, which is spoken by hyperbole, to signifie the grenousnes therof.
2:14
Nu•.
2:15
Samech.
2:16
Phe.
2:17
Ai•.
2:18
Sade.
2:19
Coph.
2:20
Res.
This happened before in Samaria. 4. Reg 6 and in the siege of Ierusalem, by Titus and Ves pasian. Ioseph. lib 7. & 8. de bello Iudaico.
2:21
Si•.
More seuerely then thou art accustomed.
2:22
That.
2:1
Eusebius of Caesarea † AD 339 The Church History of Eusebius 8.1.8
… Then, truly, according to the word of Jeremiah, “The Lord in his wrath darkened the daughter of Zion, and cast down the glory of Israel from heaven to earth, and remembered not his foot-stool in the day of his anger. The Lord also overwhelmed all the beautiful things of Israel, and threw down all his strongholds.”
2:10
St Ambrose of Milan † AD 397 Concerning Repentance 2.6
… “The elders of the daughters of Sion sat,” he says, “upon the ground, they put dust upon their heads, they girded themselves with haircloth, the princes hung their heads to the ground, the virgins of Jerusalem fainted with weeping, my eyes grew dim, my bowels were troubled, my glory was poured on the earth.”
2:14
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.4
… But surely, if he puts himself in front for the flock, he opposes a wall against the enemy for the house of Israel. Hence again to the sinful people it is said, Thy prophets have seen false and foolish things for thee: neither did they discover thine iniquity, to provoke thee to repentance (
2:18
St Basil the Great † AD 379 The Letters 5
… If we wish to lament and weep over what has happened, a lifetime will not be enough and if all mankind mourns with us they will be powerless to make their lamentation match our loss. Yes, if all the streams run tears
St Jerome † AD 420 The Letters of St. Jerome 122.1
… weep rather for those who by reason of their crimes and sins go away from the Church, and who suffering condemnation for their faults shall no more return to it. It is in this sense that the prophet speaks to ministers of the Church, calling them its walls and towers, and saying to each in turn, “O wall, let tears run down.”
St Jerome † AD 420 The Letters of St. Jerome 122.3
3. Think how great that weeping must be which deserves to be compared to a flood of waters. Whosoever so weeps and says with the prophet Jeremiah “let not the apple of mine eye cease”
John Cassian † AD 435 The Conferences of John Cassian 9.29
… For in one way does that weeping originate which is caused by the pricks of our sins smiting our heart, of which we read: “I have laboured in my groanings, every night I will wash my bed; I will water my couch with my tears.” And again: “Let tears run down like a torrent day and night: give thyself no rest, and let not the apple of thine eye cease.”
Pseudo-Cyprian Exhortation to Repentance 1
Also in the same: “Pour down as a torrent tears, day and night give thyself no rest, let not the pupil of thine eye be silent.”
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1. How He covered with darkness. — As if to say: How did God cover with sad calamity this desolation the former beauty and splendor of Jerusalem: how was that magnificence obscured, that majesty of the holy city: R. Abraham and Kimchi translate: How did He exalt the daughter of Sion even to the clouds: for He elevated her as it were to heaven (as follows), and thence cast her down to the earth. For the Hebrew יעיב iaib, from עב ab, that is cloud, is derived, and signifies to cloud over, that is to cover with cloud and to obscure, as Our translator, the Septuagint and the Chaldean render it. But R. Abraham interprets to cloud over as to raise up even to the clouds. But the former sense is truer and more fitting. For it follows concerning clouds and heaven. For there is a gradation, as if to say: How did God obscure my glory so magnificent: nor only obscured it, but as it were cast down a shining star from the clouds, nay precipitated it from heaven itself? Thus Sanchez and others. From heaven. — Paschasius, concerning His protection and guardianship. Better do Rabanus, Hugo, Lyranus and Thomas expound it, as if to say: From the summit of royal dignity, and from the sublime degree of glory He deposed Jerusalem, and as it were cast her down to the earth, and leveled her proud houses and temple with the ground. It is a hyperbole: Jerusalem, I say, "the renowned Israel," that is, which was the renowned city of Israel, the glory and honor of Israel. Thus concerning the sinning angel Christ says: "I saw Satan as lightning falling from heaven;" and Isaiah concerning the king of the Chaldeans, namely the proud Baltassar, now laid low, cap. XIV, 12, says: "How art thou fallen from heaven, O Lucifer, who didst rise in the morning? thou art cut down to the ground, that didst wound the nations? thou that didst say in thy heart: I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north. I will ascend above the height of the clouds, I will be like the most High. But yet thou shalt be brought down to hell into the depth of the pit." And concerning the king of Tyre Ezechiel says cap. XXVIII, 12 and following: "Thou seal of resemblance, full of wisdom, and perfect in beauty, thou wast in the pleasures of the paradise of God. Every precious stone was thy covering. Thou a cherub stretched out, and protecting, and I set thee in the holy mountain of God, in the midst of the stones of fire thou didst walk. Thou wast perfect in thy ways from the day of thy creation, until iniquity was found in thee. And thy heart was lifted up with thy beauty, I cast thee to the ground." etc. Behold these are the types of a soul falling from the sublime state of grace, and precipitating itself into the state of sin and damnation. He was not mindful of the footstool, — that is of Jerusalem. Thus Rupertus and Rabanus. Secondly, of the temple, say the Chaldean, Theodoret, Olympiodorus, St. Thomas, Lyranus and commonly others. Thirdly and most properly, "the footstool," that is the ark of the covenant: for the propitiatory with the Cherubim was as it were the seat of God, but the ark was subject to it as it were His footstool, as I said in Exodus XXV, 20. Under the ark by metonymy understand the place of the ark and the whole temple: otherwise indeed God was mindful of the ark itself, when He brought it forth from the temple through Jeremias and hid it, lest it fall into the hands of the Chaldeans, II Maccabees II, 5. Allegorically the footstool of divinity is the humanity of Christ and the cross. Thus St. Augustine and Cassiodorus expound that Psalm XCVIII: "Adore ye His footstool," that is adore the ark, allegorically, as if to say: Adore the humanity of Christ. Tropologically, the soul which was the footstool of God, through sin becomes the footstool of the devil. Tamerlane king of Tartary, when he had conquered Bajazet emperor of the Turks in battle, shut him up in a cage and carried him about: and whenever he was about to mount his horse, behold he used him as it were as a footstool: for treading upon the back of Bajazet, lying on the ground, he mounted his horse. Whence Bajazet, not bearing this ignominy, dashed his head against the cage and killed himself. Thus the demon makes the sinner conquered by him his footstool. This is visibly apparent in witches, whom he treats as it were the vilest slaves, beats and scourges.
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2. He cast down (in Hebrew בלע billa, that is, he swallowed up, he devoured me), and spared not,—as if to say, Without mercy he cast down and swallowed up me. For the Hebrews often put a verb in place of an adverb, so that he spared not is the same as mercilessly, without remission, without compassion. Thus Maldonatus. He hath polluted his kingdom.—The Septuagint translates: He hath polluted his king, that is, he hath given him to reproach, he hath treated the king and princes unworthily, as is said in verse 6. For Joakim was slain by the Chaldeans, and buried with the burial of an ass; Joachin was shut up in prison; Sedeciah was blinded. For the kings of the Hebrews were anointed with oil, and were as it were consecrated to God: whence David called Saul the Anointed of the Lord; nor did he dare to lay hands upon him, although an enemy. Secondly, others say, "he hath polluted," that is, he hath shown it to be polluted. Thirdly and genuinely, "he hath polluted," in Hebrew חלל ehillel, that is, he hath profaned, that is, God hath cast out his kingdom, that is, the king, princes and people of Juda, formerly devoted to him and as it were sacred, now as it were profane, unclean and polluted, outside the temple and sanctuary, and hath delivered them to be laid waste, spoiled, slain, and enslaved by profane gentiles. Thus it is said in Psalm LXXVIII, 1: "O God, the heathens are come into thy inheritance, they have polluted thy holy temple, they have made Jerusalem as a place to keep fruit."
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3. He broke (in Hebrew גדע gada, that is, he cut down) every horn of Israel,—that is, all the glory and pride of Israel; thus the Chaldean, Rupertus, Lyranus. Secondly, Paschasius, Rabanus and Vatablus, "every horn," that is, every kingdom, namely both the kingdom of Israel, or the ten tribes, and Juda and David's. Thirdly, Origen, Olympiodorus, St. Thomas, Hugo, Theodoret, "every horn," that is, all the princes who were eminent and were as it were the summit and strength of the kingdom, as the horn is and stands out in an animal. Fourthly and most simply, "every horn," that is, all strength and might, God took away from Israel, so that it could not resist enemies. For the Hebrews call strength a horn, because all the strength of bulls is in their horns. Therefore the Jew and sinner is ἀκέρατος, ἄδοξος, ἄθεος, that is, without horns, inglorious, without God. The Jews from Scripture gather ten horns, namely first, of riches and abundance of things; secondly, of protection and miracles; thirdly, of kingdom; fourthly, of leaders and wise men; fifthly, of prophecy; sixthly, of law; seventhly, of priesthood; eighthly, of tabernacle, ark and mercy seat; ninthly, of walls, citizens and soldiers; tenthly, of the Messiah, which they say were given to the fathers by God, and on account of the crimes of their descendants were taken away from Israel at its destruction. Whence explaining these horns, he adds in verse 5: "He hath broken down all her walls, he hath destroyed her strong holds;"; and in verse 7: "The Lord hath cast off his altar;"; and in verse 9: "He hath broken her bars, he hath set a king and princes; there is no law and Prophet," etc. Hear the Rabbis in the Midrash Tehillim, that is, in the Exposition of the Psalms, on that verse Psalm LXXIV, 11: "All the horns of sinners I will break, and the horns of the just shall be exalted," and from them Galatinus, book IX, chapter XIV, recounting these ten horns of the fathers: "The first horn was Abraham's, of whom it is said in Isaiah V: My beloved had a vineyard in a horn, the son of oil. The second horn Isaac's, of whom it is written in Genesis XXIII: And behold one ram caught in the thicket by his horns. The third horn Joseph's, that is, the horn of kingdom, of whom it is said in Deuteronomy XXXIII: His horns are the horns of a rhinoceros. The fourth horn Moses', of whom it is said in Exodus XXXIV: he knew not that his face was horned. The fifth horn of prophecy, of whom it is said in I Kings I: And Anna prayed, and said: My heart hath rejoiced in the Lord, and my horn is exalted. The sixth horn of law, of whom it is said in Habacuc III: And two horns from his hand to him. The seventh horn of priesthood, of whom Psalm CXI: His horn shall be exalted in glory. (1) The reason of the metaphor, by which the notion of absorbing, swallowing is transferred to destruction, is commonly drawn, as in the word אכל acal from greediness, as it were of wild beasts, absorbing and devouring all things. I suspect, however, that if not generally, at least in this place there is a more beautiful reference to boggy and gaping earth, which absorbs and swallows what is laid upon it; so that God is here said as it were to have thrust the joyful dwellings of the Jacobites into the abyss through the chasm of the earth. (Pareau.) The eighth horn of the Levites, of whom I Paralipomenon XXV: All these sons of Heman the Seer of the king in the words of God, that he might exalt the horn. The ninth horn Jerusalem's, of whom Psalm XXI: And from the horns of the unicorns thou hast heard me. The tenth horn of the Messiah, of whom I Kings II: And he will give empire to his king, and will exalt the horn of his Christ. And thus it says Psalm CXXXI: There will I bring forth a horn to David, I have prepared a lamp for my Christ. But when Israel sinned, these horns were taken away from it, and given to the nations of the world, as it is said in Daniel VII: Behold a fourth beast terrible, etc., and it had ten horns. But at all times when the horns of the nations of the world shall be sound, the horns of Israel shall be broken, as it is said in Lamentations II: He hath broken in the wrath of his fury all the horn of Israel." Thus these men rabbinize. He turned back his right hand (that is, God withdrew his aid from Israel, drew back from him his helping hand), from before the enemy.—That is, before enemies, when now he had to fight with them. Thus the Chaldean, Origen, Olympiodorus, Theodoret. Others, as Olympiodorus and Lyranus, translate not badly, his right hand, namely of the people, as if to say God withdrew strength from the people, and weakened its forces, when it was necessary to come to blows with the Chaldeans: and thus he caused it to succumb, to flee and to be struck down by them. Thirdly, Maldonatus explains, "he turned back," not God, but Israel, "his right hand," as if to say Israel, God abandoning it, fled its enemies, did not dare to join battle with them. For among the Hebrews there is frequent and tacit transition from one person to another. The first exposition agrees most excellently with our Latin version. Like a fire flames. — Because Jerusalem was set on fire, and the temple: or he calls the flame desolation, by which, as if by a flame, he quickly laid waste all things round about. Whence in the following verse he says: "He hath poured out his indignation like fire." Hence Maldonatus says, fire, that is, an enemy who like fire consumed all things. He alludes to Jeremiah XXI, 14, where he says: "I will kindle a fire in the forest thereof, and it shall devour all things round about it." For just as rustics, in order to clear a field overgrown with wood, cast fire in various parts into its brushwood, so that it, spreading forth, burns all the trees in every direction, and thus restores the field to itself for the plough and sowing: so also God cut down all wicked Jerusalem, that he might establish a new city and people as it were, or rather recall and renew the former one. Tropologically, in these three verses, note nine effects of sin. For the sinner casts himself into nine harms and afflictions. First, he is covered with darkness and blinded; second, he is cast down from heaven to earth, nay even to hell; third, from the temple of God he becomes the footstool of the devil; fourth, all his fair virtues and graces are plundered; fifth, all his fortifications are destroyed; sixth, his holy and chaste kingdom is defiled; seventh, his horn and strength are broken; eighth, destitute of the grace of God, he goes backward and falls before his enemies; ninth, a flame of concupiscence is kindled in him, which devours all the good things of the soul: for although Adam and Eve were wounded by sin in the intellect, memory, will and irascible appetite; yet they were wounded most of all in the concupiscible appetite: for just as a beast is carried away to prey, so concupiscence is carried away and carries man away to the pleasures and enticements of sin.
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4. He hath bent his bow. — "The bow," that is, his avenging power, says Origen, by which, as if with a firm right hand and bow, God shot forth most firm, most certain, and most efficacious arrows like thunderbolts, that is, the greatest calamities upon Jerusalem. Thus Rupert. And set his right hand as an enemy. — For in order that anyone might shoot an arrow from a bow directly and with great force, it is necessary that he hold the bow firmly with his left hand, and discharge it firmly with his right hand in the direction he has aimed, as Vegetius teaches, book I, chapter XV. The same is true in the discharge of our cannons. The Hebrew and Chaldean have: His right hand stood as an enemy, that is, God stood, and the hand and aid of God from the right hand of the Chaldeans, as an enemy to the Jews. He said "as," says Origen, because God does not punish as if bearing enmities, but out of love, that it may profit those who suffer, or those who see, and, beholding the punishment of others, may become wise. He hath slain (that is, destroyed with his arrows (for he persists metaphorically in these) all fair buildings, says Rupert and St. Thomas, ornaments and vessels; second and properly, he hath slain all fair and flourishing youths, virgins and priests. Thus the Chaldean, Olympiodorus, Theodoret and Hugh, and that) in the tabernacle of the daughter of Sion, — that is, in Jerusalem. Olympiodorus however and Lyra by the name of tabernacle understand the temple. He hath poured out his indignation like fire, — just as Etna, Hecla and similar mountains pour forth and vomit fires, and fiery torrents, by which round about for a hundred miles they turn all things to ashes.
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5. He hath filled (the Septuagint, he hath multiplied) in the daughter of Juda humiliation and the humiliated, — as if to say, God hath filled Jerusalem with very many (for the doubling in Hebrew denotes abundance, especially if the feminine gender is joined to the masculine, as I have said on Isaiah III, 1) humiliations, that is, afflictions, of men and women; or he hath humiliated, that is, afflicted, all both men and women. In Hebrew it is: He hath filled in the daughter of Juda thrust and thrust, that is, calamities, thrusting the Jews on every side toward ruin and mourning; whence the Chaldean, Vatablus, Maldonatus and Pagninus translate: He hath filled in the daughter of Juda mourning and mourning, or weeping and mourning.
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6. He hath scattered abroad, as it were a garden, his tabernacle. — For scattered, in Hebrew it is יחמוש iachmos, that is, he seized, he plundered, he snatched away: from this indeed is derived the name חמש chamas, which signifies force, violence, plunder, as if to say, God plundered from the foundations the temple, which was as it were his tabernacle and dwelling-place, just as a tabernacle in a garden is demolished from the foundations when it is moved from there. For garden is the same as the tabernacle of a garden: whence from the Hebrew for garden it can be translated as of a garden, as if to say, Just as those who guard gardens, after the fruits have been gathered, demolish and tear up from the roots the hut or house in which they dwelt, and either scatter it, or burn it, or transfer it elsewhere: so God demolished and burned the temple, and either killed its priests and people, or transferred them to Babylon. Moreover, Maldonatus understands by tabernacle Jerusalem; others commonly understand the temple, and this is more apt; for it follows: "The Lord hath forgotten in Sion the festival day and the sabbath." Others commonly explain it thus, as if to say, God scattered his tabernacle, just as a garden is scattered when its hedge is broken and torn apart, so that it lies open to the plunder of all; or when from a garden it becomes arable land, or a forest. For Isaiah threatened this to the Jews, cap. V, 5. Note that the temple is called a "tabernacle," both because it alludes to the tabernacle of Moses, which was as it were a mobile temple, and walked with the Hebrews through the desert; and because the people gathered at the tabernacle for the worship and prayers of God, so that there they might be sheltered and protected from all the heat of evils; and finally because the temple was as it were a temporary dwelling-place of God dwelling among the Jews: for the tabernacle, just as it is easily set up, so also is it set up again, when it is taken down, or transferred elsewhere. Such was the Jewish temple, in which for a short time, namely until Christ, God dwelt: for through Christ he founded the Church, to which he moved, and in it fixed for himself an eternal throne, as Isaiah teaches, cap. XXXIII, 20, and the Angel to the Mother of God, Luke I, 32. Moreover, here especially the word tabernacle signifies divine protection, as if God from the temple, as from a hut, looked out over the whole city, and guarded it and at the same time the whole surrounding Judea: for thus a keeper of a garden from his hut looks out over and guards the whole garden from thieves and beasts. Hence secondly, Vatablus and Pagninus translate, as if to say, Just as easily as a gardener transfers the hut of his garden, so easily did God transfer the temple, that is the ornaments of the temple, to Babylon; whence the edition of the Septuagint of Caraffa thus has it: He made his tabernacle fly away as it were a vine. He hath forgotten (that is, into forgetfulness) — as if to say, God caused it that no mention should any longer be made of the festival days, because there were none who could celebrate them; thus he said cap. I, 4: "The ways of Sion mourn, because there are none that come to the solemn festival." Again, God hath forgotten the Jewish festivals, because, as if not caring for them, nor esteeming them, he permitted them to be abolished, and upon them imposed long silence, and as it were a cessation of public business.
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7. He cursed his sanctification. — That is, God suffered his sanctuary to be overthrown, just as if he had hated it, execrated it, and imprecated all evil upon it; likewise just as if it were cursed, not blessed and consecrated. Again, curse signifies the whole heap of disasters and evils, just as blessing signifies the accumulation of all goods and desirable things. For cursed, in Hebrew it is נאץ niets, that is, he rejected, despised, execrated; the Chaldean, he despised; the Septuagint, he cast out by force; but they themselves for niets read ניר nier, that is, he cast out. Moreover, he calls sanctification the sanctuary, that is, his temple. Thus the Chaldean, Vatable, Pagninus. Secondly, Paschasius, Rabanus, St. Thomas understand by sanctification the sacrifices by which the people were sanctified. Thirdly, Hugo understands the people chosen by God and sanctified to himself. For thus it is said in Psalm 113, 2: "Judah is made his sanctification, Israel his power (dominion, kingdom)." For this reason in II Paralipomenon IV, the temple is called in Hebrew עזרה azara, that is, help, protection: because the Lord would bring help to his people from the temple. Tropologically, God takes away from the sinning soul the walls, that is, the graces freely given, and the fortifications, that is, the graces that make acceptable, namely faith, hope, charity, as St. Gregory says, book XI of the Morals, XI. (1) J. D. Michaelis in his notes on the German version says that no one else can be understood here except the pious king Josiah, since at the time when Jerusalem was destroyed under Zedekiah, God was angry chiefly with the king and priests. But Pareau rightly observes that it does not appear what force this observation has, since it concerns only the external dignity of the king and priests. "Namely, God is compared to an enemy who loses everything, and cares not for the splendor of the temple and city, nor regards the majesty of the sacred things, nor has any regard for the persons of the king and priests." (Rosenmüller.) Hence concerning the Romans Cicero says, book III of On the Nature of the Gods: "You surround the city with more careful religion than with the very walls themselves." "Unless the Lord keep the city, he watcheth in vain that keepeth it," Psalm 126, 2. Wherefore truly Lactantius says, book III of On Anger, chapter XII: "Religion and the fear of God alone is what preserves the society of men among themselves;" because, as Livy says, book V: "All things prosper for those who worship God, adversity for those who despise him." Hence it came to pass that at Rome from its founder Romulus, religion, though vain, was established with the very foundations of the city, and temples were dedicated "to Jupiter the Stayer and to Jupiter Feretrius; and sacred rites to other gods, after the Alban manner, to Hercules after the Greek manner," as Livy says in book I. Pliny writes, in the book On Illustrious Men, chapter II, that Numa Pompilius, the second king of the Romans, tamed a fierce people by the institution of religion and useful laws, and so formed his kingdom that while his reign lasted no one made war upon him. Cyrus admonished his son Cambyses that he should do nothing public or private unless he first had recourse to God, and unless he first knew his will, since the world, he says, is full of errors. But God, as he who always was, knows past, present and future things; and when invoked, he hears the prayers of those who cultivate religion and piety, and shows them by many signs what they ought to do. Xenophon is witness, book VIII of the Cyropaedia. Agesilaus, the general of the Lacedaemonians, was so devoted to religion that he even venerated shrines situated in enemy territory, and kept his soldiers from them. "For he believed that divine aid should be implored no less on hostile than on friendly soil," says the same Xenophon in the Praise of Agesilaus. Do you want examples of the faithful? David, when dying, said to his son Solomon: "Thou shalt prosper if thou keepest the commandments and judgments which the Lord commanded Moses," I Paralipomenon 22, 13. He therefore, about to obey the father's precept, begs wisdom from God, built a magnificent temple for God, enlarged religion, appointed twenty-four thousand Levites: and then flourished above all kings in riches and glory. But after he was led by idolatrous wives to idols and began to worship them, the Lord said: "Because thou hast done this, and hast not kept my covenant and my commandments which I commanded thee, I will surely rend thy kingdom, and will give it to thy servant," III Kings 11, 11. Hear from Scripture concerning Jehoshaphat, II Paralipomenon 17, 3: "The Lord was with Jehoshaphat," it says, "because he walked in the first ways of David his father; and sought not to Baalim, but to the God of his father, and walked in his commandments, etc., and the Lord established his kingdom in his hand, and all Judah gave presents to Jehoshaphat; and infinite riches and great glory were made his." Wherefore rightly and wholesomely did Agapetus the Deacon admonish the Emperor Justinian: "When thou hast received the scepter of empire from God, consider by what means thou wilt please him who gave it to thee; and since thou art set above all men by him, hasten to honor him before all." Thus he himself in the Exhortation to Justinian, which Baronius cites in vol. VII. Thus from the worship of God became glorious and happy Constantine and Charles surnamed the Great, and his grandfather Charles Martel, Alfonso II, king of Castile, Rudolph from Count of Hapsburg made Emperor, who entrusted the Empire to his Austrian family down to this very day. This is what the Lord said to Heli, I Kings II, 30: "Whosoever glorifieth me, I will glorify him; but they that despise me, shall be despised." The pagan C. Marcius felt the same thing in Livy, book XLIV, saying: "The gods favor piety and faith, through which the Roman people came to such heights." They gave voice (the enemies, as was said before, namely the Chaldeans) in the house of the Lord, as in a day of solemnity,—that is to say, Just as formerly the temple resounded with the festive music of musicians, organs, psalteries and singing; so in its destruction it resounded with the exultation-cry of the Chaldeans exulting, and their drums and trumpets blaring; just as the pavement of the temple, formerly drenched with the blood of victims, now is drenched with the blood of priests.
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8. He thought, — that is to say, Not by chance, not suddenly, not rashly, but by mature and determined decree did God destroy Jerusalem. He stretched out the line. — Lines were formerly used to measure fields and inheritances: hence metaphorically in Psalm 15:6, Psalm 77:55, and elsewhere in Scripture the line signifies an inheritance or lot due to each one. Here therefore it signifies the punishment, and the full desolation owed to and measured out to Jerusalem for its sins. Thus Theodoret, Olympiodorus, Rabanus, Rupertus and St. Thomas. Whence Rupertus understands by this line the seventy years of captivity; for this is the length of this line. But Rabanus and Isidore say, "the line," because the enemies divided the city of Jerusalem as it were by a line, and distributed it among themselves. Secondly and better, the line, or as it is in Hebrew, קו kav, that is a rule, is here understood to be that which is extended by architects with water for straightness, and balanced by a plumb weight, so that they may build houses to the perpendicular, or destroy and level them: lest anything in them remain unequal, curved, prominent, depressed, gaping or unpolished. For by this rule, as by a square and norm, they investigate what is straight and properly proportioned, so that it may be left; what is curved and disproportionate, so that it may be cast down; and this both in the design and delineation, and in the actual execution and demolition of the same. For architects are accustomed, when they design to build or destroy something, first in the very design to stretch out a rope, so that they may build or destroy to just proportion and correct measure; and then according to the same rope and measure they actually build or destroy, lest they deviate from their design and idea, that is to say, God thought, and as it were with an extended line designed the just demolition of Jerusalem, and just as He designed it, so also did He actually accomplish it, and caused the Chaldeans to lay waste and destroy it, as it were according to this just rule of the divine sentence. Just as therefore Jerusalem was once beautifully constructed according to a rule, so now it is completely destroyed and leveled as it were by a line by the Chaldeans, who like workers with an axe idly and without fear with deliberation and certain determination seemed to be constantly doing this one thing. Thus Hugo. This line therefore signifies first, the accurate examination by God of merits and demerits: thence the just decree and sentence of God concerning the overthrow of Jerusalem. Whence St. Bonaventure: "By the line," he says, "the rectitude of divine justice is understood, distributing to that unhappy people according to their merits." Secondly, the certain measure of this sentence, which measure should correspond to the measure of their crimes, so that by the same measure by which it was measured to God and to neighbors, it should be measured back to them, as St. Jerome says. Thirdly, the very execution of the sentence pronounced against it. Fourthly, that the Chaldeans executed this sentence of God so determinedly, courageously and zealously, and destroyed Jerusalem, as if they had been craftsmen who think of nothing but of properly building or destroying some building. Fifthly, that Jerusalem was leveled to the ground by them and made plain. A similar phrase is in II Kings 8:2, where it is said of David: "He measured them (the Moabites) with a line, making them equal to the earth: and he measured two lines, one to put to death, and one to save alive," that is to say, David completely humbled the Moabites and prostrated them, so that he could measure them with a line as if prostrated to the earth: and from them he made two parts and lots, but with the measure of justice, as befitted a just prince, one of those to be put to death, the other of those to be saved. Thus Angelomus, Bede and Cajetan there, whom see. And IV Kings 21:13: "And I will stretch," he says, "over Jerusalem the line of Samaria, and the weight of the house of Ahab," that is I will pronounce against Jerusalem the same sentence which I pronounced against Samaria, and according to it I will destroy and demolish it. Whence explaining he adds: "And I will blot out Jerusalem, as tables are wont to be blotted out," that is to say, I will level it to the ground. Thus in these years we have seen the line of God stretched out over our Belgium, and by it cities laid waste, many monasteries, temples and palaces razed and leveled to the ground. And he turned not away his hand. — That is, after He began to destroy and demolish Jerusalem, He did not cease, nor did He remove His hand from the work until He perfected it. Luxit,—that is, it stirred up mourning. Second, some think that for אבל abal, that is, it mourned, one should read נבל nabal, that is, it flowed away, it collapsed. Third and best, just as meadows laugh metaphorically when they flower: so "luxit," that is, it was mournful, because the wall and rampart of Jerusalem were desolate and overthrown. For they are accustomed to make a rampart or embankment before walls, so that they might keep the enemy farther from the walls, and this is called a rampart. Sanchez adds that in violent disaster and mourning, especially of princes, walls have sometimes been overthrown. For thus Alexander the Great mourned the death of Hephaestion, as Plutarch testifies in the Pelopidas: "Alexander, he says, when Hephaestion had died, not only sheared the horses, but also tore off the battlements and ramparts from the walls; so that even the cities seemed to weep." Aelianus adds, in book VII, that the very walls of Ecbatana were also overthrown. Symbolically Hugo: The wall, he says, of Jerusalem and of any soul is the custody of angels; the rampart is the custody of men, for example of prelates and pastors. Allegorically, Christ, taken away from the Synagogue of the Jews, was transferred and made the wall and rampart of the Church, that is, all protection and firmament of the same. Here "luxit," when he wept over Jerusalem; it collapsed, when he was crucified.
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9. Her gates are sunk into the ground:—Understand the gates and bars of the city and of the temple, in which was the ark. Thus the Chaldean, Origen, Theodoret, Hugo, Lyran, Dionysius. These gates and bars, therefore, "are sunk into the ground;" because with the collapse of the walls and their gates and the fall of ruins they were so buried that scarcely anything of them appeared. The Rabbis fable that the gates of Jerusalem in its destruction, lest they be overthrown by the enemy, were swallowed up by the earth; and this because they were made by David, and because through them passed the ark, and when it came the Levites singing: "Lift up, O gates," Psalm XXIV, they opened of their own accord. Second, Paschasius, Rabanus, Rupertus, St. Thomas and a Castro understand by gates the princes and judges who sat in the gates, Deuteronomy XVI, 18. These same, they say, are called bars, because they contain the people, and keep off enemies. These are sunk into the ground, because they are carried off and held in Babylon, a foreign and hostile land, and there obscure and shut in prison, they are alive as if buried. Whence explaining he adds: "He has lost the kingdom and his princes." The former sense, as simpler, so appears more literal; the latter more symbolic. (1) Or with C. B. Michaelis this can be understood thus, that the gates broken down have sunk into the ditches beneath. There is no law,—because all the volumes of the law with the temple were burned; for which reason Ezra, after the captivity, had to restore and return them from memory, or from divine inspiration. Thus Paschasius, Hugo, Dionysius, Lyran. But this is uncertain, indeed scarcely probable. For copies of the Scriptures were not in the temple alone, but the Jews had and read them at home. They were therefore scattered throughout Judea. Third and most simply, as if to say: Now there is no form of city; for the law with magistrates makes this: for magistrates, who are the guardians and avengers of the law, are captured, and consequently all law lies prostrate. Thus Rupertus and St. Thomas. Her prophets have not found a vision from the Lord.—"Prophets," that is, false prophets, say Origen, Theodoret, Hugo, Lyran, as if to say: Therefore Jerusalem was overthrown, because it did not observe the law of God, nor heard his Prophets; but seduced by false ones, it despised the commands of God. Thus Theodoret, Rabanus, Vatable and Sanchez. Second, better the Chaldean, Paschasius, Rupertus, St. Thomas, as if to say: True Prophets, on account of the sins of the people, do not receive answers from an angry God. For Jeremiah mourns that there have failed, as magistrates, kings, princes, so also true Prophets; and thus the whole state of the Jews has been changed into a miserable condition, and both sacred and profane things have been subverted. For although Jeremiah at that time received visions from the Lord, yet he was one alone, and unknown to the people, hated, and held to be a false prophet. Add, Jeremiah thought that with the city already cut off, as if the end had already come, he would prophesy no more.
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11. My liver is poured out upon the earth. — "Liver," that is, blood, whose source is the liver, as if to say: From pain and anguish I sweat blood (in the manner of Christ, Luke XXII, 44) so abundantly that I am almost drained of blood, as Rupertus, Hugo, and Dionysius say. Secondly, as if to say: With these sons and citizens of mine, whom I love so much, prostrated by enemies, at the same time "my liver," that is, my love, whose seat is the liver, is cast down to the earth, as if to say: All affection, all my spirit in me has collapsed and fallen. Thirdly, others explain it as if to say: "Liver," that is, gall, that is, the most bitter tears, indices of supreme sorrow, have been poured out by me, so that liver is put for the receptacle of gall, which has its seat in the hollow part of the liver. Thus Castro. Fourthly, "my liver is poured out upon the earth," that is, my life, pleasure, happiness and glory; for these either consist in the liver or are symbolically signified by it. Whence the Hebrew כבד cabed, that is, liver, in voice and etymology is almost the same as כבוד cabod, that is, glory. Hence the ancient Gentiles, if the liver were lacking in the entrails of a victim, held this to be an omen of great misfortune. Whence Pliny, lib. XI, cap. XXXVII: "To M. Marcellus," he says, "around the time of death, when he perished by Hannibal, the liver was lacking in the entrails. It was also lacking to C. Marius, when he sacrificed at Utica; likewise to Caius the emperor on the calends of January, in which year he was killed; and to Claudius his successor, in which month he was killed by poison." On the contrary: "To Augustus sacrificing at Spoleti on the first day of his power, the livers of six victims, replicated internally from the lowest fiber, were found, and the response was that the empire would be doubled within a year." This exposition is favored by the Syriac version, which has it thus: My honor (my glory) has returned to the earth upon the breaking of the daughter of my people. It is also favored by the Arabic version which I shall cite presently. Fifthly and most excellently, so that it be a hyperbole, as if to say: "When they were failing," namely from hunger and thirst, my little ones and infants dying; so much was I afflicted from compassion that I seemed to be about to pour out my liver and bowels and all my inward parts upon the earth. He names the liver before other bowels, because the liver is the seat of compassion and love. Thus the Psalmist often complains that his bowels have been poured out from pain, as also Job, cap. XVI, vers. 14. This exposition is favored by the Arabic of Antioch: His bowels are convulsed in his belly, and his heart is coagulated, because his honor has been rolled upon the earth; and the Arabic of Alexandria: My bowels have afflicted me with pain because of the multitude of weeping. My honor has fallen upon the earth because of sorrow over the city of my people. Gregory of Nyssa recounts in the Eulogy of St. Basil his brother, that when a certain Arian Prefect threatened to tear out his liver from his bowels, he answered with a smile: "I shall give you thanks for this will and purpose. For indeed it is not a little troublesome for the liver to be pressing upon the bowels. If therefore you tear it out, as you threaten, you will have freed the body from a troublesome and hateful thing." (1) With the temple destroyed, says Pareau, the worship prescribed by law ceases, as Ezech. VII, 26: The law shall perish from the priest. But as Rosenmuller more correctly notes, by this passage of Ezekiel and this place the whole body of Mosaic laws is understood, both those which regard sacred things and those which regard civil matters, which ceased when the city was overthrown. Here is an illustrious figure and image of the penitent, in which the external appearance and squalor appropriately agrees with internal sorrow, and is its index and witness. First: "They sat," he says, "upon the earth;"; secondly, "they were silent;"; thirdly, "they sprinkled ashes upon their heads;"; fourthly, "they girded themselves with sackcloth;"; fifthly, "they cast down their heads to the earth," which they had once proudly raised to heaven, so that they might profess themselves wretched, humble and suppliant; sixthly, "my eyes have failed with tears;"; seventhly, "my bowels are troubled;"; eighthly, "my liver is poured out upon the earth over the breaking of the daughter of my people." Hear penitents pouring out their liver before Climacus, step 5 On Penance: "Some, he says, I saw standing all night until morning in the open air, keeping vigil, holding their feet immobile, and when they were miserably oppressed by sleep, they would force themselves against nature, and grant themselves no rest; but they would rebuke themselves, and afflict themselves with shame and insults and rouse themselves. Others miserably gazing toward heaven, and from there invoking help with groans and sighs and cries. Others existing in prayer, and like condemned men with hands bound behind their backs, inclining their pale faces to the ground, crying out that they were unworthy to look toward heaven. Some sitting on the pavement strewn with haircloth and ashes. Others continually beating their breasts. Many, as is customary in deaths, were uttering a wail of dire voice over their souls. Some were roaring from the depths of their hearts, and were restraining the sound of groans within their mouths. Sometimes indeed when they could not contain themselves, they would suddenly cry out; you would have seen in them tongues burning like those of dogs proceeding from their mouths. Some of these were torturing themselves under the most burning heat of the sun: others on the contrary were afflicting themselves with the most bitter cold. Some, tasting a little water lest they should be completely parched with thirst, thus rested; some when they had received a small amount of bread, would throw the rest far away with their hand, asserting themselves unworthy to partake of rational food, because they had acted irrationally. What place could laughter have had among them? what idle conversation?"
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12. They said to their mothers: Where is bread and wine? — "They said," not infants, but somewhat larger children; for these feed on bread and wine, those on milk. They would expire, — from hunger. Thus the Chaldean, and others throughout. Otherwise Vatablus; for he translates it, when they poured out their soul, that is their vow and desire. In the bosom of their mothers, — asking from them bread and food. It is similar to 1 Kings 1, 45, and chapter 18, 1; for Jerusalem was besieged by the Chaldeans for two years, whence there was great famine in it, so that many were killed by it; and so much so that mothers ate their sons, as is evident from verse 20.
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13. To whom shall I compare thee. — In Hebrew מה אעידך ma aidech, what testimony shall I bring, that is, what example of calamity shall I find which is similar to thine, that I may console thee? For it is a solace to the wretched to have a companion in miseries. But thy destruction surpasses the slaughter of the Egyptians under Moses, Exodus XIV, of the Canaanites under Joshua, cap. VII, of the Philistines under David, of the Hebrews under Heli; and every other calamity hitherto seen or heard of in the world. Thus the Hebrews, the Chaldean, and the Septuagint. To whom shall I liken thee? — The Septuagint translates: Who shall save thee? for by metathesis, instead of אשוה asue, they read אושע osca, that is, I shall save, from the root ישע iasca, that is, he saved. And I will comfort thee, — that I may comfort thee, namely through some companion or female companion, equal or nearly equal to thee in punishment. Great is it like the sea. — As no quantity of waters can be compared with the sea, so that all rivers flowing into the sea do not increase it because they are like a drop: thus no sorrow can be compared with thy sorrow, because all the calamities of others bear to thine the relation of a drop to the sea. Thus Lyran. Again, as the sea is so vast that it cannot be contained or enclosed: so thy sorrow is so great that it cannot be restrained by any obstacle of consolation. Thirdly, the Chaldean and Vatablus explain it, as if to say: So great is thy affliction as is the tumult of the sea; so many sorrows as there are storms and waves by which the sea is broken. Whence the Syriac translates: Thy breaking is multiplied like the sea: and the Arabic: Thy breaking has prevailed. Fourthly, thy breaking is "like the sea," because it is most bitter, incurable, deepest, greatest, and as it were an abyss of evils. The Septuagint translates: Great is the cup of thy breaking; for they had read כוס cos, that is, cup, for כים keiam, that is, as it were sea. (1) Otherwise C. B. Michaelis, according to the Hebrew: "What protestation shall I make toward thee? as if to say: The magnitude of thy evil seems to demand consolation from me, which I would most willingly impart to thee; but to one seeking arguments of consolation nothing occurs which can in some way alleviate thy sorrow." Similarly Pareau: How shall I beseech thee, namely that thou admit consolation? Finally, as the sea, raising and dashing waves, breaks and shatters ships, and swallows up the broken ones: so God broke and swallowed up the commonwealth of the Jews, and caused only a few planks, indices of shipwreck, to swim out. Thus now the Jews scattered throughout the whole world, what are they other than the pitiable signs and planks of this shipwreck, according to that of Isaiah, XXX, 17: "Until ye be left as the mast of a ship." Again Rupert: "Like the sea," he says, "because whosoever approaches to heal thy evils and waves, of persecutions and death, suffers shipwreck." Note: So great are the waves and breaking of the sea, that Cato grieved that he ever went by ship when he could have gone on foot. Aristotle calls seafaring men twice dead, because they are never secure of life until they reach port. Crantor, a disciple of Plato, closed the windows of his paternal house that looked upon the sea: asked why? I do not wish to look upon the waters, he said, lest my soul desire to embark upon them. For it is more fitting for a fool to sail than for a wise man; for God assigned the earth to men, the air to birds, the water to fishes. Rightly Ecclesiasticus cap. XLIII, 26: "Let them that sail on the sea tell of the dangers thereof." And Psalm CVI, 23: "They that go down to the sea in ships, doing business in the great waters, these have seen the works of the Lord, and his wonders in the deep." Hence Seneca says that sailors walk between the ways of life and death: and Anacharsis, that they are distant from death by only four fingers (by which the ship projects into the sea), is witness Laertius. Wherefore the Psalmist, Psalm LXVIII, 3: "I come," he says, "into the depth of the sea," that is, into the height of evils. Tropologically, all these things are easily adapted to the sinful soul, which, like the sea with waves of thoughts, desires, sorrows, anxieties, fears, and all passions, is continually tossed and agitated. Whence Hugo accommodates seven qualities of the sea to as many vices: The wonderful elevations of the sea, namely (Psalm XCII), to pride; its saltness, which brings thirst, to avarice always crying out: Bring, bring; its bitterness, to envy; its waves, to wrath; its foam, to lust; according to that of Jude: "The fierce waves of the sea foaming out their own confusion;"; its depth, to hypocrisy and human cunning, whose heart is deep and unsearchable; its whirlpools, to gluttony; its turbulence and blackness, to sadness. Thus also Delrio, adage 878. Contritio,—that is, the punishment and wound by which you were broken; thus the Interpreters: or by which the Chaldeans broke you. Otherwise Rupertus, as if to say: Your fall and sin surpasses the sin of the Ninevites, who repented at the preaching of Jonah, and of Tyre and Sidon which are adjacent to the sea; because if they had seen the things which God did in you, they would have done penance in sackcloth and ashes, Luke X, 43. But "contritio" here, just as it does not signify the virtue of contrition and penance, so neither does it signify a fall into sin; but only affliction, sorrow and sadness. For this is the Hebrew שבר scebar; from this, however, one rises to penance, namely: for ordinarily sorrow for punishment induces men to sorrow for guilt, which was the cause of penance: for he who clearly sees the breakings, that is, the punishments which guilt brought in, is easily incited to contrition and penance for the guilt. As therefore sorrow and contritio for punishment is like the sea: so also contritio for guilt ought to be like the sea. For not all the waters of the sea would suffice for the tears by which one mortal sin ought to be condignly bewailed. Merit therefore St. Ambrose, lib. Ad Virginem lapsam, cap. VIII, prescribes this form of penance to her: "First," he says, "all care of this life must be taken away from you, and thinking yourself as dead, as you are, consider how you might revive. Then sorrowful garments must be taken up by you, and mind and individual members must be punished with fitting chastisement. Let the hair be cut off, which through vain glory provided occasion for lust; let tears flow from the eyes, which did not look upon a man simply; let the face grow pale which once flourished immodestly; finally let the whole body be wasted by hardships and fastings, sprinkled with ashes, and covered with sackcloth shudder, because it was wrongly pleased with itself for its beauty. If the sinner does not spare himself, God will spare him; to a great wound deep and prolonged medicine is necessary; great crime has great necessary satisfaction." Allegorically, many adapt these things to Christ suffering on the cross for our sins, most atrocious, and to his mother suffering with him; for great, as it were the sea, was your contritio, O Christ and O Virgin, which you could truly say with Naomi: "Call me not Naomi (that is, beautiful), but call me Mara (that is, bitter), because the Almighty has filled me with bitterness," Ruth I, 20. Likewise call me Mara, not Maria.
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14. The Prophets (false prophets, whom you said were true Prophets) saw (that is, prophesied) (For they were called Seers, the Prophets) foolish things (in Hebrew, insipid things; because) they did not lay bare your iniquity,—but rather excused it and exalted it to you by flattery and adulation of your pleasures, desires and vices. Note: A preacher ought not to preach soft and pleasing things, but hard and harsh things, sometimes also seasoned with the salt of reproof: where this salt is, there is wisdom, there is purity, there is truth, there is compunction, there is health. But soft and carnal men prefer to be anointed with the oil of smooth speech rather than to be rubbed with salt: hence they rot and perish. That you might be provoked to penance.—Rightly: for in Hebrew it is, to turn your turning. The Septuagint, however, translates the same thing thus: That they might restore or turn away your captivity, as Theodoret explains. Again, Rabbi Solomon translates it, to turn, that is, to correct, your turnings, that is, your transgressions; for the Hebrew שבותך scebutech signifies all these things. The sense is, says Olympiodorus: Your prophets did not tell you what is true, they did not set before your eyes the gravity of your iniquities, that you might know them, groan over them, turn to God, and thus not be made captive; because, as the Chaldean translator renders it: They did not preach the vengeance that was about to come upon you for your wickedness. And they saw for you false assumptions.—In Hebrew it is משא massa, that is, weight or burden, as Aquila translates it, that is, a burdensome prophecy and one threatening punishment: thus the Chaldean, Pagninus, Vatablus; whence our translator renders it, assumption: because this burden is assumed, or lifted up against someone. Again, because it is to be assumed by him, upon whose shoulders it is aimed and imposed by God through the Prophet. You will say: These prophets prophesied prosperous and joyful things to the Jews; how then are their prophecies called a burden? I answer: A burden, or assumption, is sometimes extended to any prophecy, even a joyful one. Secondly, this was properly a burden, because these Prophets, in order to imitate Jeremiah threatening the Jews with the "burden of the Lord," and in order to show that his threats were empty and false, prophesied that this burden of the Lord lay upon the Chaldeans, not upon the Jews; namely, that the Chaldeans were soon to be punished and laid waste by God; and thus they incited the Jews to rebel against them and to fight strongly against them. Thirdly and more subtly, Maldonatus: These prophets, he says, lest they should always seem to vaticinate joyful things, sometimes mixed in certain light adversities, but false and fabricated ones, just as flatterers, as Plutarch said in his little work On the Difference between a Flatterer and a Friend, lest they always seem to speak for favor, sometimes they reprove those whom they most flatter, just as puppies who pretend to bite their master, but do not sink their teeth in. For a true friend sinks his tooth and bites, so that he may bite away and remove the vice from his friend. For this reason, therefore, he calls their prophecies a burden. And expulsions.—In Hebrew מדוחים madduchim, that is, expulsions. Now first, Olympiodorus, Theodoret, Vatablus understand from God: for they prophesied things which expelled the Jews from the right way, and made them far from God. Secondly, "expulsions," namely of the Chaldeans from Judea, or from Chaldea itself and its empire, say Hugh, St. Thomas, Bonaventure. Thirdly, "expulsions," namely those which would cast from your back the burdens threatened by the true prophets, and would cast them upon the back of your enemies, namely the Chaldeans. Thus Paschasius. Or they predicted "expulsions," that is, they predicted that soon Joachin and others expelled from Judea into Babylon would return to their homeland. Fourthly, Lyra and Dionysius: "expulsions," as if to say, their false burdens, that is, prophecies, although in appearance bland and prosperous, were in reality your expulsions, because while you believed in them, you deserved to be expelled from your land and to go captive into Babylon: you deserved to be cast down from dignity, rank, honor, and all your goods, and to fall into ignominy, poverty, exile, and all miseries. This sense seems fuller and more forceful. Fifthly, Maldonatus, as I said, thinks that these false prophets mixed some sad things with joyful ones, and threatened the Jews with certain expulsions and exiles, but light and brief ones, especially if they did not believe in them and their prophecies, nor obey them.
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15. They clapped,—with the gesture of those mocking, says Lyra: or rather, as Theodoret, Olympiodorus, Hugo, St. Thomas, with the gesture of those marveling, grieving and being astounded at such a change and ruin of Jerusalem. Is this the city of perfect beauty?—In Hebrew: Is this the city, the consummation of beauty? that is, of consummated beauty, so that it seemed to be called itself beauty, itself comeliness, indeed the consummation of all beauty. Thus of Jezabel the queen most fair, torn to pieces by dogs, "those passing by said: Is this that Jezabel?" The joy of the whole earth,—because namely that city, as the mistress of the whole earth, which obeyed her, rejoiced and gloried. Again Jerusalem, heaped with riches, pomp, wisdom, court, pontificate (for it was the seat and court both of pontiffs and of kings), peace, trumpets, harps and all good things, seemed to be the joy of the world, especially in feasts and solemnities, to which therefore peoples from the whole world flowed together, and seemed to themselves, entering her, to enter into nuptials and pure joys. For, as it is said in Psalm LXXXVI, 7: "As of all those rejoicing is the habitation in thee." For Jerusalem was the earthly type of the heavenly Jerusalem, which is the city of eternal happiness and pleasure.
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16. They opened against you their mouth,—as hungry beasts desiring to devour and swallow you with wide-open jaws and throat. Thus Origen, Rabanus, Hugo. Or that they might insult you and reproach you, and mock and deride you. Thus Theodoret, Paschasius, Hugo, St. Thomas, Vatablus. We will devour,—let us devour; for the enemies themselves here incite themselves against Jerusalem, and that they might display their rage more, they speak like cannibals thirsting for human flesh: We will devour, not we shall devour; the Hebrew and the Septuagint have, we have devoured, that is, we will devour, in the prophetic manner. We have found, we have seen.—To find is to obtain a thing and to have the fulfillment of one's desires, as is clear from Proverbs chapter XIX, 8; to see is to enjoy and feed upon the thing desired; as if they say: Behold the long-desired day is at hand, in which we shall conquer and lay waste the Jews, so hateful to us: in which we shall satiate ourselves with their spoils, blood and slaughter.
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He has destroyed, and has not spared,—that is, irremissibly, and, so to speak, without mercy he destroyed Judea and Jerusalem. For the verb is put for an adverb, in the Hebrew manner. He has exalted the horn,—that is, the power, strength and might. Thus St. Thomas, Hugo and Vatablus, and consequently victories, triumphs, glory and dominion. Thus the Chaldean. Of your enemies.—Note: Jeremiah in this chapter and in chapter III, puts the letter pe before the letter ain, when commonly now it is placed after it, as he placed it after in chapter I. Wherefore it seems that formerly among these letters there was no certain order; but now this, now that was placed before. Thus Sanchez. Or rather Jeremiah regarded the sense and meaning of the sentences rather than the order of the letters (for these are light trifles). Because in the preceding letter samech he had said: "They hissed, and moved their head over the daughter of Jerusalem? Is this the city, saying, of perfect beauty?" etc. Hence he aptly subjoins to it not the letter ain, but pe, which signifies the mouth, and continuing the sentence begun in samech, he says: "They opened against you their mouth, all your enemies: they hissed, and gnashed their teeth; and they said: We will devour: behold this is the day which we expected: we have found, we have seen." It is similar in chapter III, 48.
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18. They cried out to the Lord with their heart. — "Their," not that of the Chaldeans and Rabshakeh, Isaiah cap. XXXVI, 4, blaspheming God, as if the Jews could not be protected by His hand and army, as Paschasius, Rabanus, St. Thomas, Lyra explain. For he cried out not to, but against the Lord. Nor that of Moses and the Prophets, as Rupert holds, but that of the Jews, who in the assault upon them, from the depths of their heart and sorrow cried out to God, that He might have mercy upon them. Thus the Chaldean Paraphrase, St. Thomas, Lyra, Dionysius. Upon the walls, — for the walls, lest the walls of Jerusalem be overthrown; or rather, that they, already overthrown, as is evident from the preceding verse, might be restored. Otherwise Sanchez: The Jews, he says, here exhort the walls of the daughter of Sion, that is themselves (for the thing containing is put for the thing contained, namely the city and walls for the citizens), that each one continually weep and cry out to the Lord, who alone can restrain the Chaldeans and restore the walls. One therefore says to another: "Let tears flow down like a torrent." But here the cry is to the Lord, not to the citizens, and it is not of the walls, but for the walls. Whence also the Roman edition places a colon before "let flow," as if a new sentence begins there, as I shall presently make clear. Otherwise also from the Hebrew the Septuagint translate, and connect with what follows, namely: O wall of Sion (once indeed splendid, now mere ruins), cause tears to flow down like a torrent, as if it were a prosopopoeia addressed to the walls, that they might weep. But the Latin Interpreter better divides and separates these thus, so that before "let flow" he places a period, and there a new sentence begins, in which the Prophet turns his discourse from the Jews crying out for the walls to the daughter of Sion, whom he wishes to weep continually; whence he says: "Let tears flow down like a torrent," not let them flow. Let it not be silent, — that is, let it not cease from tears: for the Hebrews often take "to be silent" for "to cease," as I said on Jeremiah XLVII, 6.
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19. Lauda. — The Septuagint, Vatablus and Pagninus translate it as to cry out or shout. For the Hebrew word רנן ranan signifies to cry out, whether in praise, or in singing, or in lamentation: yet it commonly signifies to rejoice and to praise. Thus Our Lord here translates it as "lauda," that is, pray, beseech: and this for several reasons. First, because prayer is a silent praise of God, and in it the praise of the same ought to be assumed. Second, because the Jews, when praying, would assume the praises of their forefathers, saying: On account of the merits of Abraham, Isaac and Jacob, have mercy upon me; thus indeed Jeremiah did, chapter VII, 11, and Judith, chapter IX, 2. Third, because prayer ought to be begun from praise and thanksgiving; for thus when about to ask something of a prince, we win his benevolence by commemorating and praising at the outset his generosity towards us and others. Fourth, because prayer is most efficacious if we praise and give thanks to God in both adversities and prosperities alike, and say with David: "I will bless the Lord at all times;" and with St. Job: "The Lord gave, and the Lord hath taken away: blessed be the name of the Lord." Whence that holy Abbot in the Lives of the Fathers, in the treatise On Fortitude, teaches that a singular remedy against all temptations and tribulations is, if one resign himself to God in them and give Him thanks; and that God forthwith removes from such a one all the warfare of temptation, and he brings forth the experience and example of this matter. In principio vigiliarum. — He does not say, in the first watch, or at the rising of the dawn, as the Chaldean translator renders it, nor in the beginning, that is, before all the watches, as Origen and Olympiodorus expound it; but he explains what he had said: "Arise, praise in the night," namely through each of the watches of the night, in their beginnings by praising, that is by adoring, God: for to this end shall thy affliction stir thee up, so that, when other men sleep, thou canst not sleep sorrowfully, but shalt keep vigil unto God, and beseech Him ardently and frequently, that He may lighten thy extreme misery. (1) In Hebrew: O wall, daughter of Sion, pour down tears like a torrent. Since this personification seemed to some of the more recent interpreters rather too bold and not sufficiently apt, they thought the passage to be corrupt, and some attempted to remedy it in one way or another.... Yet, as Pareau wisely notes, there does not appear to be a serious reason for disturbing this passage. "For just as among the best writers, even Greek and Latin, through the fiction of personification to regions, cities, and the state, not only speech is given, as according to Quintilian, On the Institutes of Oratory, book IX, chapter II, cities also receive a voice, but also feelings of the mind are attributed, and among the Hebrews this kind of thing is far more frequent. Thus in Isaiah III, 26, sorrow and mourning are announced to the gates of Sion. Above I, 4, the ways of Sion are said to mourn. Why then should not in this place the desolate and forsaken walls be made to pour down a torrent of tears, and then also in simple prayer beseech this so miserable fate?" (From Rosenmuller.) To this pertains the exposition of Sanchez, which is as follows: Cease not from tears and prayers, until, the other fountains of tears being exhausted, the heart itself wastes away, and liquefied flows out through the dripping eyes. As a sign of this, the afflicted and supplicating would pour out water, as appears in I Kings VII, 6. Morally, note here the force and efficacy of prayer does not consist in many words well composed, but in affection, groaning, desires and the affectionate and burning outpouring of the heart. Whence St. Bernard says: "A great cry in the ears of God is vehement desire;" for with God there avails not the cry of the mouth, but the love of the heart; and Paul, in Romans VIII: "The Spirit," he says, "asketh for us with groanings that cannot be uttered." Hence David praying says, Psalm CXLI, 3: "I pour out my prayer in his sight." And Psalm XLI, 5: "I have poured out my soul in me." And Psalm LXI, 9: "Pour out your hearts before him." Thus in the time of Judith, chapter V, 14: "All the Jews, with one common lamentation and weeping, poured out their united prayers to the Lord." Thus the barren Anna poured out her soul in the sight of the Lord, and obtained the son Samuel, I Kings I, 15. For to pour out the heart before the Lord is to set forth before God all the affections of the heart, all sorrows, all feelings of the mind, all vows and desires, and to pour them into His bosom and providence, so that He Himself may succor and provide for them. Therefore this phrase signifies, first, the great affliction of the one praying: for thus the greatly afflicted are accustomed to pour out their sorrows through tears, groans and complaints into the ears of friends and listeners; second, humility, in that they pour out their heart before God like water into the earth; third, sincerity, in that they pour out all affections before God, conceal nothing, reserve nothing; fourth, resignation, in that they pour out and resign all their affairs into God's providence; fifth, hope and confidence, in that they commit and entrust all their affections and vows to God alone, as it were alienating and casting them away from themselves. Lift up thy hands — to almsdeeds, to works of mercy and virtues; thus Origen, Paschasius, Rabanus, Rupertus, Hugo; second and better, the Chaldean and St. Thomas: "Lift up thy hands," that is, pray. Xenophon, book IX of the Education of Cyrus: "We lift up our hands," he says, "to heaven, by which gesture we testify that we either offer prayer, as a most pleasant gift to God; or lift up the heart, as it were an excellent gift, to God." Hence in sacrifice the priest lifts up his hands. See many things on this gesture which I noted on I Timothy, chapter II, 8. For the soul, — on account of the soul, on account of the life of which the little ones were deprived, who were gradually consumed by hunger (for this is the Hebrew שנים ataph), so that at the sight of them thou mayest have mercy. Wherefore some less correctly refer these things to prayers for souls existing in purgatory, which they endeavor to prove from this, when other clear arguments are available. Again both Christians and Jews received from this the hour of prayer, Prime, Terce, Sext and None; for the first watch begins at the first hour, the second begins at the third hour, the third begins at the sixth hour, the fourth begins at the ninth hour. Of the streets. — In Hebrew חוצות chutsoth, that is, of the squares.
2:20
20. See. — It is a prayer of the Jerusalemites, to which they were impelled and induced by Jeremiah in the preceding verse. Thus Hugo and St. Thomas. Whom thou hast carried away in the vintage, — that is, how few remnants thou hast carried off and taken captive us through Nebuzaradan. See chapter I, 22. Thus Olympiodorus. Shall they then eat? — as if to say, Who ever heard of such a rage of hunger, that mothers should eat their infants, as happened in Jerusalem? To the measure of a palm. — In Hebrew טפחים בני שמנהים chim, that is, of the size of a palm, palmary, that is, infants newly born and little ones. Note: The Hebrew טפח tapach signifies to spread out the palm, to extend, as mothers spread out the limbs of little ones, lest they remain contracted or twisted; but so that they may be properly flattened: hence tapach also signifies to educate, and to bring to growth and size, as is evident from verse 20 and the last. Whence Pagninus translates, little ones of education; the Chaldean, lovely infants, who were wrapped in silken linens, as if to say, Mothers ate their own little ones, whom they had recently borne, educated, wrapped in swaddling clothes, and shaped with the palm, and whom they therefore loved most tenderly: such was the bitterness of hunger! The Lord threatened this, Deuteronomy XXVIII, 53; and that it happened in Jerusalem is evident from Lamentations IV, 10: "The hands of women have sodden their children." Note: This punishment was of infidelity and of the unfaithful, that mothers should eat their sons. For thus in Samaria, when it worshipped golden calves, mothers in the siege ate their sons, as is evident from IV Kings VI, 28. The same happened to Jerusalem besieged by the Chaldeans, as is evident here, because she herself was unfaithful to Jeremiah and to God. The same happened to her besieged by Titus and Vespasian, as Josephus testifies, book III of the Wars, chapter VIII, because she herself was then unfaithful to Christ. The same happened in this century in a city of France, which is commonly called Sancerre: for when it was besieged by Catholics, two Calvinist women ate their infants in the year of the Lord 1572, as Florimundus Remundus testifies, book On Antichrist, chapter VII; indeed the heretics themselves who were present and published a book on this siege. If a priest be slain? — Hence it appears that some priest and prophet was slain in the temple by the Chaldeans, one or more. The Hebrews with the Chaldean take these things of Zacharias the son of Jehoiada, as if to say, Why do you complain, mothers, that you have eaten your sons, when you yourselves have slain Zacharias the prophet and priest in the temple? Whence the Jews relate that the blood of the slain Zacharias, like a boiling pot, bubbled forth until the coming of Nebuzaradan: who, learning of this, avenged his death with great slaughter of senators, and after such vengeance was taken, it ceased to bubble. But let the faith of these things be with the Jews. I certainly have faith neither in this exposition nor in the history: for it smells of the brain and commentary of some Rabbi.
2:21
21. They lay — slain. Lyra, Maldonatus and Sanchez, or rather, as the Chaldean translator renders it from the Hebrew, that is to say, The rich and the delicate, who were accustomed to lie upon swollen pillows and beds of ivory, now cast out and despised by the Chaldeans, lie and recline "outside," that is in the streets. Thus also Paschasius, Hugo and St. Thomas. So in chapter IV, verse 5, he says of the same: "They that were brought up in scarlet have embraced dung." You smote. — The Hebrew, the Chaldean, the Septuagint: you tore, you slaughtered as a butcher; for this is the Hebrew טבחת tebachta.
2:22
22. Thou hast called as it were to a solemn day, those that terrified me on every side, — that is, by thy nod and command, as a leader of hostile armies, the neighbouring nations were called and gathered together, just as they were wont to flow together to Jerusalem when some celebrated feast was being celebrated; so now with the Chaldeans they came to me to terrify and plunder me. This is evident from Jeremiah I, 15. The Hebrew more forcefully has: Thou hast called מגורי megurai, that is, my fears, terrors or dreads, that is, as Vatablus says, thou hast called the enemies who are a terror to me, and whom I fear, lest they snatch away my little ones and children. The Septuagint: thou hast called my colonies or parishes, that is, thou hast summoned all those dwelling in villages and neighbouring places to Jerusalem through fear of the Chaldeans, where all were besieged, slain or captured. Thus Theodoret. Sanchez notes that here there is an allusion to three things that were done on a feast day and solemn occasion: first, victims were sacrificed on it, that is, thus thou hast called the Chaldeans as it were sacrificers, so that not oxen but citizens should be slaughtered for thee; second, at feasts a great multitude of people flowed together from everywhere, that is, thus thou hast gathered a great force of enemies against Jerusalem; third (which is chiefly intended here), on feasts there were security, ease and joy, that is, with thee as leader calling forth the enemies, they themselves, as if certain of victory and plunder, thus eagerly flowed into the city, as if they wished to celebrate solemn and festive days, and not to undertake the difficult burden of war. I have brought up. — In Hebrew טפחתי tippachti, that is, I have formed, shaped and nourished little ones, concerning which I spoke in verse 20. Each of these words is to be weighed, for each contains immense pathos. Hath consumed them. — The Septuagint translates, all of them; for they read כלם cullam; better our text and others commonly read כלם killam, that is, hath consumed them. Tropologically, this entire chapter is easily adapted to the sinful soul, which, having been affected by God with so many benefits, through ingratitude lost all of them, and all grace and beauty; whence the penitent returns to God and prays for pardon. Of the streets. — In Hebrew חוצות chutsoth, that is, of the squares. 20. Behold. — This is the prayer of the Jerusalemites, to which they were impelled and induced by Jeremiah in the preceding verse. Thus Hugh and St. Thomas. Whom thou hast taken captive, — that is, how few remnants hast thou led away and taken captive us through Nabuzardan. See cap. I, 22. Thus Olympiodorus. Shall they eat? — that is, who ever heard of such a rage of hunger, that mothers should eat their infants, as happened in Jerusalem? To the measure of a palm. — In Hebrew טפחים בני שמנהים chim, that is, of the size of a palm, palmary, that is, infants newly born and little ones. Note: The Hebrew טפח tapach signifies to spread out the palm, to extend it, as mothers spread out the limbs of little ones, lest they remain contracted or twisted; but so that they may properly shape them: hence tapach also signifies to bring up, and to lead to growth and size, as is evident in verse 20 and the last. Whence Pagninus translates, little ones of upbringing; the Chaldean, lovely infants, who were wrapped in silken linens, that is, mothers ate their own little ones, whom they had recently borne, brought up, wrapped in swaddling clothes, and shaped with the palm, and whom they therefore loved most tenderly: such was the bitterness of hunger! Note: This punishment was of infidelity and the unfaithful, that mothers should eat their sons. For thus in Samaria, when she worshipped golden calves, mothers in the siege ate their sons, as is evident in IV Kings VI, 28. The same happened to Jerusalem besieged by the Chaldeans, as is evident here, because she herself was unfaithful to Jeremiah and to God. The same happened to her besieged by Titus and Vespasian, as Josephus testifies, lib. III of the War, cap. VIII, because she was then unfaithful to Christ. The same happened in this century in a city of France, which is commonly called Sancerre: for when it was besieged by Catholics, two Calvinist women ate their infants in the year of the Lord 1572, as Florimundus Remundus testifies, lib. On Antichrist, cap. VII; indeed the very heretics who were present and published a book about this siege. In Hebrew חוצות chutsoth, that is, of the streets. But let the credibility of these things rest with the Jews. I certainly give credence neither to this exposition nor to the history: for it smells of some Rabbi's brain and invention. 21. They lay — slain. Lyra, Maldonatus and Sanchez, or rather, as from the Hebrew the Chaldean translates, that is, the rich and delicate, who were wont to lie upon swollen pillows and beds of ivory, now cast out and despised by the Chaldeans, "without," that is in the streets, lie and recline. Thus also Paschasius, Hugh and St. Thomas. Thus in cap. IV, verse 5, he says of the same: "They that were brought up in scarlet, have embraced dung." Thou hast slain. — The Hebrew, Chaldean, Septuagint, thou hast torn to pieces, slaughtered as a butcher; for this is the Hebrew טבחת tebachta. 22. Thou hast called as to a solemn day those who terrified me round about, — that is to say, by thy nod and command, as a leader of hostile camps, neighboring nations were called and gathered together, just as they were formerly accustomed to flow together to Jerusalem when some celebrated feast was being celebrated; thus now with the Chaldeans they came to me to terrify and plunder me. This is evident from Jeremiah 1, 15. The Hebrew more forcefully has: Thou hast called מגורי megurai, that is, my fears, terrors or dreads, that is, as Vatablus says, thou hast called enemies who are a terror to me, and whom I fear, lest they snatch away my little ones and children. The Septuagint has: thou hast called my paroikias, that is, my colonies or parishes, that is, thou hast called forth all who dwelt in the villages and places neighboring Jerusalem, by fear of the Chaldeans, where all were besieged, slain or captured. Thus Theodoret. Sanchez notes that here there is an allusion to three things which were done on a feast day and solemn occasion: first, victims were sacrificed on it, that is to say, Thus thou hast called the Chaldeans as if they were sacrificers, so that not oxen but citizens would be slaughtered for thee; second, at feasts a huge multitude of people flowed together from everywhere, that is to say, Thus thou hast gathered a great force of enemies against Jerusalem; third (which is chiefly intended here), at feasts there were security, ease and joy, that is to say, With thee as leader calling forth the enemies, they themselves, as if certain of victory and plunder, thus eagerly flowed into the city, as if they wished to celebrate solemn and festive days, and not to undertake the difficult burden of war. I have brought up. — In Hebrew טפחתי tippachti, that is, I have formed, shaped and nourished little ones, concerning which I spoke in verse 20. Each of these words is to be weighed, for each contains immense pathos. Hath consumed them. — The Septuagint translates, all of them; for they read כלם cullam; better our text and others commonly read כלם killam, that is, hath consumed them. Tropologically, this entire chapter is easily adapted to the sinful soul, which, having been affected by God with so many benefits, through ingratitude lost all those things, and all grace and beauty; whence the penitent returns to God and prays for pardon. If the priest be killed? — Hence it appears that some priest and prophet was killed in the temple by the Chaldeans, one or more. The Hebrews with the Chaldean take these things concerning Zacharias the son of Jehoiada, that is to say, Why do you complain, mothers, that you have eaten your sons, when you yourselves have killed Zacharias the prophet and priest in the temple? whence the Jews relate that the blood of the slain Zacharias, like a boiling pot, bubbled forth until the coming of Nebuzaradan: who, learning of this, avenged his death with a great slaughter of senators, and thus the bubbling ceased after vengeance was taken. But let the credibility of these things rest with the Jews. I certainly have no faith in either this exposition or this history: for it smells of the brain and commentary of some Rabbi.
Machine translation from the Latin, not reviewed.
2:1
Hic plangit destructionem civitatis, populi, et totius regionis. Et dividitur in duas partes. In prima deplorat destructionem; in secunda excludit populi desperationem, 3 cap.: ego vir videns paupertatem meam. Prima in duas. In prima plangit destructionis miseriam; in secunda convertit se ad impetrandam divinam misericordiam, ibi, clamavit cor eorum ad dominum. Circa primum duo facit. Primo plangit in generali destructionem; secundo in speciali, ibi, praecipitavit dominus. Circa primum admiratur destructionem propter multiplicem gloriam quae praecesserat, et primo quantum ad praerogativam divinae cognitionis, de qua Ps. 147, non fecit taliter omni nationi: et contra hoc dicit: quomodo obtexit caligine, ignorantiae vel tristitiae, Isa. 59: impegimus in meridie quasi in tenebris, in caliginosis quasi mortui. Secundo quantum ad potentiam regalis dignitatis; contra quod 1 Esdrae 4: reges fortissimi fuerunt in Jerusalem, qui dominati sunt omni regioni quae trans flumen est. Contra quod dicit: projecit de caelo, hoc est de culmine dignitatis et potestatis; vel de caelesti conversatione. Apocal. 6: stellae caeli ceciderunt de caelo. Tertio quantum ad cultum divinae religionis. Psalm. 143: beatus populus cujus dominus Deus ejus. Contra quod dicit: non est recordatus, in bonum, scabelli, templi, in quo adorabatur, sicut rex ad scabellum pedis. Ezech. 43: locus solii mei, et locus vestigiorum pedum meorum, ubi habito in medio filiorum Israel in aeternum.
Hic prosequitur in speciali ea quae circa destructionem acciderunt: et primo plangit destructioni adjuncta; secundo destructionem consequentia, ibi, cui comparabo te? Circa primum duo facit. Primo plangit destructionem aedificiorum communium; secundo eminentium, ibi, et dissipavit quasi hortum et cetera. Circa primum duo facit. Primo plangit destructionem aedificiorum, quae pertinent ad robur regis; secundo eorum, quae pertinent ad usum populi, ibi, tetendit arcum suum et cetera. Circa primum duo facit. Primo plangit destructionem; secundo resistentium impotentiam, ibi, confregit in ira furoris sui. Circa primum tria facit. Primo plangit eorum destructionem quae sunt ad decorem: omnis speciosa. Joel 1: ignis comedit speciosa deserti. Secundo eorum quae pertinent ad fortitudinem: destruxit munitiones. Isa. 25: munimenta sublimium murorum tuorum concident et humiliabuntur, et detrahentur in terram usque ad pulverem. Jer. 33: haec dicit dominus ad domos urbis hujus, et ad domos regis Juda, quae destructae sunt.
2:2
Tertio concludit regni deturpationem: polluit regnum. Ezech. 28: polluerunt decorem tuum: interficient et detrahent te, et morieris in interitu occisorum in corde maris.
Hic ostendit resistendi impotentiam: et primo excludit robur humanum, cornu, idest potestatem. Psalm. 74: omnia cornua peccatorum confringam. Secundo auxilium divinum, avertit, quasi a defensione, qua prius eos defendebat. Psal. 73: ut quid avertis manum tuam et dexteram tuam? Tertio concludit terrae incendium: et succendit. Isa. 42: succendit eum, et non intellexit.
2:4
Hic plangit destructionem eorum quae pertinent ad usum populi: et primo eorum quae pertinent ad decorem; secundo eorum quae pertinent ad defensionem, ibi, factus est dominus velut inimicus. Circa primum tria facit. Primo ostendit divinam indignationem: tetendit arcum, idest judicium, vel exercitum Chaldaeorum, ut quasi a longinquis feriret, firmavit, ad percutiendum, dexteram, ut feriat de prope. Psal. 7: nisi conversi fueritis, gladium suum vibrabit; arcum suum tetendit, et paravit illum. Secundo ponit poenae inflictionem: occidit, destruxit, omne quod pulchrum erat, homines, aedificia et alia hujusmodi. Num. 24: quam pulchra tabernacula tua Jacob. Tertio ostendit poenae magnitudinem: et quantum ad copiam sine numerum, effudit: et quantum ad acerbitatem, quasi ignem; vel quantum ad speciem, quia civitas combusta fuit Deut. 32: ignis succensus est in furore meo, et ardebit usque ad Inferni novissima. Ps. 68. Effunde super eos iram tuam.
2:5
Hic plangit destructionem aedificiorum pertinentium ad defensionem: et circa hoc tria facit. Primo tangit Dei indignationem, velut inimicus, quasi in pugna suum adjuvans inimicum. Isa. 63: conversus est eis in inimicum, et ipse debellavit eos. Secundo aedificiorum destructionem: praecipitavit omnia moenia. Ps. 88: destruxisti omnes sepes ejus. Tertio concludit populi humiliationem, et replevit, idest multiplicavit. Ps. 43: humiliata est in pulvere anima nostra, conglutinatus est in terra venter noster.
2:6
Hic plangit destructionem aedificiorum principalium: et primo templi; secundo domus regiae, ibi, cogitavit dominus dissipare murum filiae Sion. Prima in duas. In prima tangit destructionem ipsius templi; secundo eorum quae erant in templo, ibi, replevit dominus altare suum. Circa primum tria facit. Primo tangit templi destructionem: tentorium, quod in deserto factum, in Sylo positum fuerat, tabernaculum, quod Salomon aedificaverat, quasi hortum, qui facile destruitur. Psal. 77: repulit tabernaculum Silo, tabernaculum suum ubi habitavit in hominibus. Jer. 26: dabo domum istam sicut Silo, et urbem hanc dabo in maledictionem. Secundo festorum templi cessationem: oblivioni tradidit dominus in Sion festivitatem et sabbatum; quasi, non placent sicut ante. Isa. 1: Calendas vestras et solemnitates vestras odivit anima mea. Tertio ministrorum reprobationem: et in opprobrium, scilicet dedit, regem, ad quem pertinebat templi defensio, et sacerdotem ad quem pertinebat administratio. Job 12: ducit sacerdotes eorum ingloriosos, et optimates supplantat.
2:7
Hic tangit destructionem aedificiorum quae in templo erant: et primo altaris pertinentis ad religionem: altare, holocaustorum, repulit, tradens illud hostibus ad profanandum, sanctificationi, sacrificiis placationis, quae offerebantur. 1 Mach. 4: viderunt sanctificationem desertam, altare profanatum. Tradidit in manus. 1 Mach. 2: sancta facta sunt in manu extraneorum. Tertio templi ab hominibus combustionem: vocem dederunt, blasphemiae, vel tumultus bellici, sicut in die solemni, consueverant sacerdotes laudantes Deum. Isa. ult.: vox populi de civitate, vox de templo, vox domini reddentes retributionem inimicis suis.
2:8
Hic tangit destructionem arcis Sion: et primo ponit divinam deliberationem: cogitavit; quasi, cogitans statuit, non statim implens, filiae Sion, arcis vel ipsam Jerusalem. Isa. 14: hoc consilium quod cogitavi super omnem terram et cetera. Secundo justum judicium: tetendit funiculum, quasi ad metiendum justitiam suam, ut poena culpae aequaretur, non avertit, quia nihil dimisit de poena justa. Isa. 34: extendetur super ipsam mensura, ut redigatur in nihilum. Tertio ostendit justitiae effectum: luxitque antemurale, idest destructum ad luctum provocavit, sicut supra 1: viae Sion lugent. Isa. 21: luxit et defluxit terra, et infirmata est; defluxit orbis.
2:9
Hic plangit destructionem hominum: et primo eorum quorum miseria est valde miserabilis secundum gradum dignitatis; secundo quorum est miserabilis propter reverentiam conditionis, ibi, sederunt in terra, conticuerunt senes; tertio illorum quorum est miserabilis propter defectum aetatis, ibi, defecerunt prae lacrymis oculis mei. Circa primum duo. Primo quantum ad principes saeculares praemittit parabolam vel metaphoram: defixae sunt in terra, idest tribulationibus implicati, ut facile evelli non possint. Psal. 68: infixus sum in limo profundi, et non est substantia. Porta, reges, quorum erat potestas judicii, quod in portis exercebatur, perdidit, captivando, et contrivit, in captivitatem redigendo, vectes, principes, quibus confirmatur regnum, sicut vectibus portae. Et exponit: regem ejus, et principes ejus in gentibus, inter gentes. Psal. 106: contrivit portas aereas, et vectes ferreos confregit. Isa. 3: maerebunt atque lugebunt portae ejus, et desolatae erunt. Secundo quantum ad principes spirituales, scilicet sacerdotes: non est lex, per sacerdotes edocenda. Malach. 2: labia sacerdotis custodiunt scientiam, et legem requirunt de ore ejus. Et prophetas: et prophetae ejus non invenerunt visionem a domino. Psal. 75: jam non est propheta, et nos non cognoscet amplius.
2:10
Hic plangit destructionem eorum qui sunt miserabiles propter reverentiam conditionis: primo senum: sederunt in terra, conticuerunt, quae sunt signa magnae tristitiae. Job 2: sederunt cum eo in terra sex diebus; et nemo loquebatur ei verbum: videbant enim dolorem esse vehementem. Secundo quantum ad virgines: filiae Sion, quae erant in arce; vel juxta templum, filiae sacerdotum, consperserunt, in signum tristitiae; virgines Jerusalem, quantum ad illas quae habitabant in civitate, accinctae sunt Ciliciis; abjecerunt in terram, prae confusione et timore, virgines Juda, quantum ad illas quae per regnum undique habitabant. Isa. 3: erit pro suavi odor foetor, et pro zona funiculus, et pro crispanti crine calvitium.
2:11
Hic plangit illos qui sunt miserabiles propter defectum aetatis: et primo tangit eorum mortem; secundo mortis ordinem, ibi, matribus suis dixerunt. Circa primum duo facit. Primo ostendit suam compassionem ex lacrymarum effusione, defecerunt, quasi ultra non valentes flere. Jerem. 9: quis dabit capiti meo aquam, et oculis meis fontem lacrymarum? Ex viscerum commotione, conturbata sunt; quasi, tantum doleo, sicut est dolor conturbationis viscerum, vel quia pervenit usque ad intima cordis. Jerem. 31: conturbata sunt viscera mea super eum. Quantum ad jecoris effusionem: effusum est in terra jecur meum: idest, ita doleo ac si effusum esset vel quia amor meus cujus sedes in epate est, ad terram projectus est, illis quos amabam prostratis. Oseae 13: rumpam interiora jecoris, et consumam eos. Secundo compassionis misericordiam: super contritione oppidi, idest Jerusalem, quia vilis facta est, vel cujuscumque alterius. Jerem. 51: collidam in te senem et puerum, juvenem et virginem.
2:12
Hic exponit ordinem mortis, ut magis misericordiam excitet: et primo illorum petitionem a matribus: ubi est triticum et vinum? Quasi, defecit: date nobis ad comedendum: infra 4: parvuli petierunt panem, et non erat qui frangeret eis. Secundo petendi necessitatem: cum deficerent, prae fame morerentur, in plateis, quasi omnibus videntibus, et non valentibus proferre remedium. Jer. 21: omnis qui habitaverit in urbe hac, morietur gladio, peste et fame. Tertio amarissimam mortem: exhalaverunt animas suas in sinu matrum suarum. 2 Reg. 4: posuit eum illa super genua sua usque ad meridiem, et mortuus est.
Hic ponuntur consequentia destructionem, quae scilicet solent provenire post peractum negotium: et primo excludit plagae curationem; secundo ponit videntium admirationem, ibi, plauserunt super te manibus omnes transeuntes per viam; tertio judicis commendationem, qui talem vindictam intulit, ibi, fecit dominus quae cogitavit. Circa primum duo facit. Primo ostendit plagam incurabilem; secundo assignat causam, ibi, prophetae tui viderunt tibi falsa. Circa primum duo facit. Primo ostendit quod non potest leniri consolationibus ex comparatione aliorum, quod solet esse afflictis aliqualis consolatio: cui comparabo? Similitudo plus est quam comparatio: quaelibet enim distantia ejusdem rationis comparabilia sunt, dummodo in infinitum non distent: nec tamen similia, si eamdem qualitatem participent, nec omnia habeant aequalia; sed tantum illa quorum unum in participatione qualitatis alterum non excedit. Excedit autem in hoc plagas aliorum, quod et temporalem, et spiritualem gloriam amisit, qua aliae gentes caruerunt. Consolabor; quasi dicat: nihil alii pejus vel simile tibi passi sunt. Supra 1: adduxisti diem consolationis, et fient similes mei. Secundo ostendit quod non potest sanari medicinis, propter suam magnitudinem: magna velut mare, quod latissimum est et inquietum. Jerem. 30: insanabilis plaga tua.
2:14
Hic assignat causam incurabilitatis, quia scilicet medici suo tempore curare neglexerunt, scilicet prophetae. Et primo ostendit falsitatem prophetarum quantum ad falsa quae praedicabant: viderunt, videre se dicebant, falsa et stulta: quia stultum erat credere quia Deus peccatores non puniret. Ezech. 22: prophetae ejus liniebant eos absque temperamento. 2 Pet. 2: fuerunt enim pseudoprophetae, sicut et in vobis erunt magistri mendaces. Et quantum ad ea quae reticebant: nec aperiebant iniquitatem tuam. Isa. 58: clama, ne cesses, quasi tuba exalta vocem tuam: annuntia populo meo scelera eorum. Secundo exponit cujusmodi falsa videbant: viderunt autem tibi assumptiones, scilicet onera deprimentia, sicut onus assumptum in altum magis comprimit. Mich. 3: haec dicit dominus super prophetas qui seducunt populum meum. Ejectiones, liberationes. Jer. 28: confringam jugum Nabuchodonosor regis Babylonis post duos annos dierum. Vel assumptiones, quod Deus vos ad se sumet, ejectiones, quod adversarii eorum ejicientur.
2:15
Hic ponit admirationem videntium: et primo amicorum; secundo inimicorum, ibi, aperuerunt super te os suum omnes. Circa primum ponit compassionis amicorum admirationem expressam quatuor signis. Plausu manuum, plauserunt omnes transeuntes per viam, terrae tuae, videntes terrae vastitatem: sibilo, sibilaverunt: motu capitis, et moverunt capita sua: verbo, haeccine est urbs perfecti decoris, quia in spiritualibus et temporalibus (erat enim civitas regalis et sacerdotalis) gaudium universae terrae? Quia conveniebant undique in solemnitatibus. Psalm. 47: fundatur exultatione universae terrae, mons Sion, latera Aquilonis, civitas regis magni. Isa. 22: urbs frequens, civitas exultans. Jerem. 22: pertransibunt gentes multae per civitatem hanc; et dicet unusquisque proximo suo: quare fecit dominus sic civitati huic grandi?
Hic ponit insultationem hostium: aperuerunt, accusando, inimici, Idumaei, Moabitae et alii, sibilaverunt, detrahendo, fremuerunt, comminando: devorabimus, insultando. Psalm. 21: aperuerunt super me os suum, sicut leo rapiens et rugiens. Jer. 51: comedit me, devoravit me Nabuchodonosor rex Babylonis. Ps. 34. Dixerunt: euge euge animae nostrae: viderunt oculi nostri.
2:17
Hic ponit judicis commendationem. Et primo ponitur constantia in proposito: fecit dominus quae cogitavit. Isa. 14: hoc est consilium quod cogitavi. Secundo ostenditur verax in verbo, complevit: praeceperat enim destructionem populi a diebus antiquis, Deut. 28. Vel etiam per priores prophetas. Num. 23: dixit, et non faciet; locutus est, et non implebit? Tertio ostenditur justus in facto: destruxit, Judaeam, et non pepercit, quasi deserens rigorem justitiae, cornu, potestatem. Psal. 88: exaltasti dexteram deprimentium eum.
2:18
Hic convertit se ad petendam judicis misericordiam per orationem. Et primo invitat ad orandum; secundo ponit orationem, ibi, vide, domine, et considera. Circa primum duo. Primo docet praeparare locum orationi per lacrymas; secundo docet orandi modum, ibi, consurge lauda. Circa primum tria facit. Primo ponit planctus rationem; cor eorum, scilicet hostium, clamavit, blasphemans, ad dominum, idest contra eum, super muros, quasi destructio civitatis esset occasio blasphemiae, quasi Deus non fuerit potens defendere. Exod. 16: non contra nos, sed contra dominum est murmur vestrum. Vel cor eorum, scilicet Judaeorum: ut dolorem cordis in lacrymosam orationem prodire doceat. Psalm. 118: clamavi in toto corde: exaudi me, domine. Secundo invitat ad lacrymarum multitudinem: deduc quasi torrentem lacrymas. Jerem. 9: deducant oculi nostri lacrymas, et palpebrae nostrae defluant aquis. Tertio invitat ad luctus continuitatem: per diem ac noctem, idest in prosperis et in adversis: vel, ad litteram, omni tempore, actu, vel habitu. Jerem. 15: deducant oculi mei lacrymam per diem ac noctem.
2:19
Hic docet orandi modum: et circa hoc duo facit. Primo docet modum orandi quantum ad tempus: consurge, de somno, lauda Deum, per orationem, in nocte, quando magis vacat tempus, et propter temporis quietem, in principio vigiliarum. Vigiliae noctis distinguebantur secundum custodias illorum qui civitatem custodiebant, sicut dicitur Cant. 3: invenerunt me vigiles qui custodiebant civitatem. Et erant quatuor. Prima vocatur conticinium, quando tegitur ignis. Secunda vocatur intempestum circa mediam noctem, quia tempus illud non est opportunum ad aliquid faciendum: dicitur enim tempestum apud antiquos, opportunum. Tertia galli cantus. Quarta dicitur antelucanum. Dicit ergo, quod surgat in principio vigiliarum, idest in prima vigilia; vel in principio cujuslibet vigiliae. Isa. 26: anima mea desideravit te in nocte, sed et spiritu meo in praecordiis meis de mane vigilabo ad te. Et quantum ad devotionem cordis, effunde sicut aquam; quasi, liquefiat amore et devotione, sicut aqua congelata. Ps. 41: haec recordatus sum, et effundi in me animam meam. Et quantum ad devotionis signum, leva ad eum. 1 Timoth. 2: volo viros orare in omni loco, levantes puras manus sine ira et disceptatione. Secundo ponit materiam orationis, pro animabus, idest pro separatione animarum a corporibus: vel anima pro vita ipsa ponitur: compitorum, idest quatuor viarum quae in unam concurrunt. Supra (hoc cap.): cum deficeret parvulus, et lactens in plateis oppidi.
2:20
Hic ponit orationem: et primo provocat ad misericordiam ex poenae crudelitate; secundo ex ipsius universalitate, ibi, jacuerunt in terra foris puer et senex; tertio ex evadendi impossibilitate, ibi, vocasti quasi ad diem solemnem. Circa primum duo ponit. Primo attentionem: quem vindemiaveris; quasi dicat: nullum alium praeter me: vel, quis sicut ego? Quia ex patribus electus. Supra 1: vindemiavit me dominus in ira furoris sui. Secundo ponit poenae crudelitatem contra naturalem pietatem: ergo ne comedent mulieres fructum suum? Quasi dicat: numquid hoc sustinebis? Quod impletum legitur in obsidione Romanorum in Josepho et Egesippo, et 4 Reg. 5 et 7, in obsidione Samariae. Infra 4: manus mulierum misericordium coxerunt filios suos. Et etiam contra religionis honestatem: si occiditur in sanctuario domini sacerdos et propheta? Quasi dicat: numquid sustinebis quod occidatur? Ezech. 9: a sanctuario meo incipite.
2:21
Hic ponit poenae universalitatem: et circa hoc tria facit. Primo ponit poenam omnibus communem: jacuerunt, mortui, vel dejecti, foris, idest in plateis, vel extra civitatem. Jerem. 51: collidam in te senem et puerum, juvenem et virginem. Secundo punientis indignationem, interfecisti, tua auctoritate, quamvis Chaldaei ministerio. Isa. 63: calcavi eos in furore meo, et conculcavi eos in ira mea. Tertio excludit miserationem: percussisti, nec misertus es: Deut. 32: ego occidam, et ego vivere faciam; percutiam, et ego sanabo. Job 5: percutit manus ejus, et sanabit; in sex tribulationibus liberabit te, et in septima non tanget te malum. Hic proponit evadendi impossibilitatem: et circa hoc tria facit.
2:22
Primo ponit obsidionem: quasi ad diem solemnem; idest, sicut ad solemnitates consueverunt Judaei venire, ita nunc te inspirante venerunt ad obsidendum. Isa. 29: circumdabo quasi sphaeram in circuitu tuo, et jaciam contra te aggerem, et munimenta ponam in obsidione tua. Secundo evadendi impossibilitatem: non fuit qui effugeret. Isa. 41: suscitavi ab Aquilone, et venient a solis ortu. Tertio comprehensorum destructionem: quos educavi et enutrivi, inimicus meus consumpsit eos. Baruch 4: nutrivi illos cum jucunditate.
2:9
… criteria of leprosy, etc.), to those who consulted them; cf. Hag. 2, 11; Mal. 2, 6-9. The depositaries and dispensers of the t. were the priests: Mic. 3, 11; Jer. 2, 8; 18, 18; Zeph. 3, 4; Ez. 7, 26; 22, 16; 44, 23 (cf. Lev. 14, 57); cf. Hab. 1, 2-4 and Lam. 2, 9. Entrusted to the priesthood (cf. II Kings 17, 27-28; II Chron. 15, 3), the t. demanded absolute fidelity to certain principles of moral and ritual purity, individual and collective, …
2:12
In this second sense "bosom" is used in the Babylonian language (Code of Hammurabi, XL, 49 ff.: the king carries his subjects in his bosom) and in the Hebrew language (Num. 11, 12; 1 Kings 3, 20; 17, 19; Lam. 2, 12).
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.