1Aleph. How is the gold become dim, the finest colour is changed, the stones of the sanctuary are scattered in the top of every street?ALEPH. Come mai si è oscurato l'oro, il suo bel colore si è cangiato, sono disperse le pietre del santuario pegli angoli di tutte le piazze?HOW is the gold darkned, the best colour changed, the stones of the sanctuarie dispersed in the head of al streetes?Aleph. Quomodo obscuratum est aurum, / mutatus est color optimus ! / dispersi sunt lapides sanctuarii / in capite omnium platearum ! 2Beth. The noble sons of Sion, and they that were clothed with the best gold: how are they esteemed as earthen vessels, the work of the potter’s hands?BETH. I figliuoli illustri di Sion, che eran vestiti di oro finissimo, come mai sono stimati quasi vasi di terra cotta, lavoro di uno stovigliaio?The noble children of Sion, & they that were clothed with the principal gold: how are they reputed as earthen vessels, the worke of the potters handes?Beth. Filii Sion inclyti, / et amicti auro primo: / quomodo reputati sunt in vasa testea, / opus manuum figuli ! 3Ghimel. Even the sea monsters have drawn out the breast, they have given suck to their young: the daughter of my people is cruel, like the ostrich in the desert.GHIMEL. Ma le lamie stesse scuoprono le loro mammelle, allattano i loro parti: crudele la figlia del popol mio, che imita lo struzzolo del deserto.Yea euen the lamiaes haue opened their breast, they haue geuen sucke to their yong, the daughter of my people is cruel, as the ostrich in the desert.Ghimel. Sed et lamiæ nudaverunt mammam, / lactaverunt catulos suos: / filia populi mei crudelis / quasi struthio in deserto. 4Daleth. The tongue of the sucking child hath stuck to the roof of his mouth for thirst: the little ones have asked for bread, and there was none to break it unto them.DALETH. La lingua del bambino di latte rimase attaccata al palato di lui per la sete: i fanciulli domandavan del pane, e non era chi lor lo spezzasse.The tongue of the suckling hath clouen to the roofe of his mouth for thirst: the litle ones haue asked bread, and there was none that brake it vnto them.Daleth. Adhæsit lingua lactentis / ad palatum ejus in siti; / parvuli petierunt panem, / et non erat qui frangeret eis. 5He. They that were fed delicately have died in the streets: they that were brought up in scarlet have embraced the dung.HE. Quelli, che banchettavano tralle delizie, son periti in mezzo alle strade: quegli, che erano stati allevati nella porpora, hanno brancicato lo sterco.They that fed vol•ptuously, haue dyed in the wayes: they that were brought vp in scarlet, haue imbraced the dung.He. Qui vescebantur voluptuose, / interierunt in viis; / qui nutriebantur in croceis, / amplexati sunt stercora.
6Vau. And the iniquity of the daughter of my people is made greater than the sin of Sodom, which was overthrown in a moment, and hands took nothing in her.VAU. Ed è stata maggiore l'iniquità della figlia del popol mio, che il peccato di Sodoma, la quale fu atterrata in un punto, e mano di uomo non principiò a minarla.And the iniquitie of the daughter of my people is become greater then the sinne of Sodom: which was ouerthrowen in a moment, and handes tooke nothing in her.Vau. Et major effecta est iniquitas filiæ populi mei / peccato Sodomorum, / quæ subversa est in momento, / et non ceperunt in ea manus. 7Zain. Her Nazarites were whiter than snow, purer than milk, more ruddy than the old ivory, fairer than the sapphire.ZAIN. I suoi Nazaret eran più candidi che la neve più puri del latte, rosseggiaci più dell'avorio, più belli dei saffiri.Her Nazareites whiter then snow, purer then milke, •u•dier then the old yuorie, fayrer then the sapphire.Zain. Candidiores Nazaræi ejus nive, / nitidiores lacte, / rubicundiores ebore antiquo, / sapphiro pulchriores. 8Heth. Their face is now made blacker than coals, and they are not known in the streets: their skin hath stuck to their bones, it is withered, and is become like wood.HETH. La loro faccia è più nera dei carboni, e non si riconoscono pelle strade: la loro pelle è attaccata alle ossa, e in aridita, e fatta simile al legno.Their face is made blacker then coales, and they are not knowne in the streetes: their skinne hath clouen to their bones, it is withered, and is made as wood.Heth. Denigrata est super carbones facies eorum / et non sunt cogniti in plateis; / adhæsit cutis eorum ossibus: / aruit, et facta est quasi lignum. 9Teth. It was better with them that were slain by the sword, than with them that died with hunger: for these pined away being consumed for want of the fruits of the earth.TETH. Migliore fu la condizione di que', che furon uccisi di spada, che di quelli, che moriron di fame: perocché questi si strussero consunti per la sterilità della terra.It was better with them that were slaine with the sword, then with them that were killed by famine: because these pyned away consumed by the barrennes of the countrie.Teth. Melius fuit occisis gladio / quam interfectis fame, / quoniam isti extabuerunt consumpti / a sterilitate terræ. 10Jod. The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of my people.JOD. Le mani delle donne compassionevoli misero a cuocere i loro figli; questi furono il loro cibo nella calamità della figlia del popol mio.The handes of pitiful wemen haue sodden their owne children: they were made their meate in the destruction of the daughter of my people.Jod. Manus mulierum misericordium / coxerunt filios suos; / facti sunt cibus earum / in contritione filiæ populi mei.
11Caph. The Lord hath accomplished his wrath, he hath poured out his fierce anger: and he hath kindled a fire in Sion, and it hath devoured the foundations thereof.CAPH. Il Signore ha sfogato il suo furore, ha versata l'ira di sua indignazione, ha acceso in Sion il fuoco, che ha divorate le sue fondamenta.Our Lord hath accomplished his furie, he hath powred out the wrath of his indignation: and he hath kindled a fyre in: Sion, and it hath deuoured the fundations therof.Caph. Complevit Dominus furorem suum, / effudit iram indignationis suæ: / et succendit ignem in Sion, / et devoravit fundamenta ejus. 12Lamed. The kings of the earth, and all the inhabitants of the world would not have believed, that the adversary and the enemy should enter in by the gates of Jerusalem.LAMED. Non credevano i re della terra, e gli abitatori tutti del mondo, che il nemico, e l'avversario entrerebbe nelle porte di Gerusalemme;The kinges of the earth, and al the inhabitants of the world did not beleue, that the aduersarie and the enemie should enter in by the gates of Ierusalem.Lamed. Non crediderunt reges terræ, / et universi habitatores orbis, / quoniam ingrederetur hostis et inimicus / per portas Jerusalem. 13Mem. For the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her.MEM. Pe' peccati, e pelle iniquità de' suoi profeti, e de' suoi sacerdoti, i quali sparsero in mezzo a lei il sangue de' giusti.For the sinnes of her prophets, and the iniquities of her priestes, which haue shed the bloudMem. Propter peccata prophetarum ejus, / et iniquitates sacerdotum ejus, / qui effuderunt in medio ejus / sanguinem justorum. 14Nun. They have wandered as blind men in the streets, they were defiled with blood: and when they could not help walking in it, they held up their skirts.NUN. Andavano errando quai ciechi pelle piazze, lordati di sangue, e non potend'altro, si alzavan le estremità della veste:of iust men in the middes of her. The blind wandered in the streetes, they were polluted with bloud: and when they could not, they held their skirtes.Nun. Erraverunt cæci in plateis, / polluti sunt in sanguine; / cumque non possent, / tenuerunt lacinias suas. 15Samech. Depart you that are defiled, they cried out to them: Depart, get ye hence, touch not: for they quarrelled, and being removed, they said among the Gentiles: He will no more dwell among them.SAMECH. Ritiratevi impuri che siete, dicevan gridando agli altri, ritiratevi, andate via, non ci toccate: perocché hanno fatta rissa, e sdegnati disser tralle nazioni: Ei non abiterà più tra di loro.Depart ye polluted, they cryed to them: depart, get ye hence, touch not: for they brawled, & were moued: they said among the Gentiles: He wil adde no more to dwel among thē.Samech. Recedite polluti, clamaverunt eis; / recedite, abite, nolite tangere: / jurgati quippe sunt, et commoti dixerunt inter gentes: / Non addet ultra ut habitet in eis.
16Phe. The face of the Lord hath divided them, he will no more regard them: they respected not the persons of the priests, neither had they pity on the ancient.PHE. La faccia (irata) del Signore gli ha dispersi: ei non volgerà più ad esse il suo sguardo: non hanno avuto rispetto alla faccia de' sacerdoti, né hanno avuto compassione pe' seniori.The face of our Lord hath diuided them, he wil not adde to respect them: they haue not reuerenced the faces of the priests, neither had they pitie on the ancients.Phe. Facies Domini divisit eos, / non addet ut respiciat eos; / facies sacerdotum non erubuerunt, / neque senum miserti sunt. 17Ain. While we were yet standing, our eyes failed, expecting help for us in vain, when we looked attentively towards a nation that was not able to save.AIN. Quando noi oravamo tuttora in piedi, si stancarono gli occhi nostri rivolti al vano soccorso nostro, e ad una nazione, che non poteva salvarci.Whiles we yet stood, our eyes fayled towards our vaine helpe, when we looked attentiue to a nation, that was not able to saue.Ain. Cum adhuc subsisteremus, defecerunt oculi nostri / ad auxilium nostrum vanum; / cum respiceremus attenti ad gentem / quæ salvare non poterat. 18Sade. Our steps have slipped in the way of our streets, our end draweth near: our days are fulfilled, for our end is come.SADE. I nostri piedi trovavano inciampo nell'andar pelle nostre piazze, il nostro fine si appressò, i nostri giorni si son compiuti, perchè è venuto il nostro termine.Our steppes slipped in the way of our streetes, our end draweth nere: our dayes are accomplished, because our end is come.Sade. Lubricaverunt vestigia nostra / in itinere platearum nostrarum; / appropinquavit finis noster, completi sunt dies nostri, / quia venit finis noster. 19Coph. Our persecutors were swifter than the eagles of the air: they pursued us upon the mountains, they lay in wait for us in the wilderness.COPH. I nemici nostri furono più veloci, che le aquile del cielo, ci hanno per seguitati pelle montagne, ci hanno tese insidie nel deserto.Our persecuters were swifter then the eagles of the heauen: vpon the mountaines they pursued vs, in the desert they lay in waite against vs.Coph. Velociores fuerunt persecutores nostri / aquilis cæli; / super montes persecuti sunt nos, / in deserto insidiati sunt nobis. 20Res. The breath of our mouth, Christ the Lord, is taken in our sins: to whom we said: Under thy shadow we shall live among the Gentiles.RES. Il Cristo, il Signore, spirito di nostra bocca e stato preso pe' nostri peccati: cui noi abbiam detto: all'ombra tua viveremo tralle nazioni.The spirit of our mouth Christ our Lord is taken in our sinnes: to whom we haue said: In thy shadow shal we liue among the Gentiles.Res. Spiritus oris nostri, christus Dominus, / captus est in peccatis nostris, / cui diximus: In umbra tua / vivemus in gentibus.
21Sin. Rejoice, and be glad, O daughter of Edom, that dwellest in the land of Hus: to thee also shall the cup come, thou shalt be made drunk, and naked.SIN. Rallegrati, e fa festa, o figlia di Edom, che abiti nella terra di Hus: a te ancora giungerà il calice, sarai inebriata, e denudata.Reioyce, and be glad ô daughter of Edom, which dwellest in the Land of Hus: to thee also shal the cuppe come, thou shalt be made drunken, and naked.Sin. Gaude et lætare, filia Edom, / quæ habitas in terra Hus ! / ad te quoque perveniet calix: inebriaberis, / atque nudaberis. 22Thau. Thy iniquity is accomplished, O daughter of Sion, he will no more carry thee away into captivity: he hath visited thy iniquity, O daughter of Edom, he hath discovered thy sins.THAU. La tua iniquità ha un termine, o figlia di Sion: ei non ti farà più cangiar di paese. Egli punirà la tua iniquità, o figlia di Edom, discoprirà i tuoi peccati.Thine iniquitie is accomplished ô daughter of Sion, he wil adde no more to transport thee: he hath visited thine iniquitie ô daughter of Edom, he hath discouered thy sinnes.Thau. Completa est iniquitas tua, filia Sion: / non addet ultra ut transmigret te. / Visitavit iniquitatem tuam, filia Edom; / discooperuit peccata tua.
4:1
Calmet
Colour. Hebrew, "gold." Septuagint, "silver;" (Haydock) denoting the patriarchs, (Theodoret) chiefs, (Vatable) or ornaments of the temple. (Calmet)
Worthington
It had formerly glittered with gold; now there was nothing but smoke and ruins. (Worthington)
4:2
Calmet
Best. Hebrew, "gold of Phaz," in Colchis, Genesis 2:11. (Calmet)
Josephus
In Solomon's reign, they powdered their hair with gold dust. (Josephus, Antiquities 8:7.)
Vessels. Isaias 30:14.
4:3
Haydock
Sea-monsters. Literally, Lamia. Hebrew Tannim. (Haydock)
Worthington
The lamia has a face like a woman, and a body like beasts; and is cruel, yet feeds its young. (Worthington)
Calmet
The fabulous lamia is supposed to destroy all children, (Diod. Sic. xx.; Ovid, Fast. vi.) and cannot be meant. But the sea dog, though most cruel will not neglect its young ones. (Calmet)
Ostrich. Hebrew henim, (Haydock) "swans," Isaias 13:21., and Job 29:14. The ostrich is said to break some of its eggs. (Elian 4:37.)
Swans do the like, and devour their young; for which reason they are hated by the Indians. (Elian 14:3.)
Haydock
Septuagint, "their young (drajohs) have suckled the daughters of my people, so that they can find no remedy, like," etc. (Haydock)
Theodoret
Though the ostrich has wings it never flies, but dwells in desert places. Such is the condition of the Israelites. (Theodoret)
Worthington
The ostrich forsakes its eggs. (Worthington)
All are solicitous for themselves.
4:5
Haydock
Scarlet. Literally, "yellow;" croceis. (Haydock)
Hebrew means purple. Those who have been educated in the most delicate manner, are forced to feed on the most disgusting things, 4 Kings 6:25., and 18:27., and Deuteronomy 28:54.
4:6
Haydock
In her. Sodom was destroyed by God. Her temporal misery was short. (Haydock)
4:7
Pliny
Old ivory. Whiteness shews its age. (Pliny, [Natural History?] 3:8.)
Calmet
As it grows old it turns yellow, and loses much of its value. But the ancients had the art of dyeing it scarlet. (Virgil, Aeneid xii.; Homer, Iliad iv.; Ovid ii. Am. v.) (Calmet)
Horace
Hebrew poninim may signify (Haydock) "pearls," the shells of which are stained with a delicate red; though the epithet ruddy may mean "shining," in which sense purpureus is used. (Horace, 4:Od. 1.)
Calmet
The complexion of the Nazarites was fair, with a mixture of red, Canticle of Canticles 5:10. They were probably clothed in white, and were highly respected, 1 Machabees 3:49., Amos 2:11., and Numbers 6:18. (Calmet)
4:8
Haydock
Coals. Hebrew, "blackness." Septuagint, "soot." (Haydock)
Calmet
The people were naturally brown. Fasting and distress cause them to turn black, Lamentations 5:10., and Joel 2:6. (Calmet)
Worthington
They were so changed, that old acquaintances knew not one another. (Worthington)
4:9
Haydock
For. Literally, "by the barrenness of the earth." (Haydock)
Calmet
Such a death was, no doubt, more painful than to perish quickly by the sword. (Calmet)
4:10
Worthington
Pitiful. So their nature dictates. (Worthington)
Chardin
But hunger made them the reverse. Some think they slew their children, to prevent them being exposed to more cruel torments, (Calmet) as the people of Colchis do their sick. (Chardin.)
Sodden: boiled or roasted; coxerunt, ver. 5., and Deuteronomy 28:55. At the last siege of Jerusalem, this barbarity was manifested. (Calmet) (Josephus, Jewish Wars 7:8.; Gr. 21.) See chap 2:20.
Worthington
Daughter. So cities are styled. (Worthington)
4:12
Haydock
Believed. God had so often protected this city against Sennacherib, Holofernes, etc. (Haydock)
Calmet
It had been also so strongly fortified, 2 Kings 5:6. (Calmet)
4:13
Calmet
Priests. They too generally favoured (Haydock) the false prophets, Lamentations 2:26., etc. They were judges, and condemned the innocent: or exposed (Calmet) the citizens to destruction, by not warning them to amend, (Haydock) and to submit to the Chaldeans. (Calmet)
Worthington
Impostors are called prophets, as they have the same outward appearance. (Worthington)
4:14
They. Septuagint, "Her guards have tottered in," etc.
Haydock
When. Protestants, "so that men could not touch their garments," as they were defiled. (Haydock)
These hypocrites were afraid of touching blood, as they observed external ceremonies, while they disregarded the spirit of religion.
4:15
Depart. They were not ashamed to speak thus to others, or the citizens address the priests contaminated with blood. Even the Chaldeans looked upon the Jews with abhorrence, as an abandoned people.
Haydock
For they. Hebrew, "but they understood not, and wandered about. They, (Calmet) the Gentiles, said." (Haydock)
4:16
They, the Jews; or rather the prophet thus describes the Chaldeans, Lamentations 5:12., and Deuteronomy 28:50.
4:17
Save. The Egyptians attempted it in vain, Lamentations 34:8., and 37:10.
4:18
Calmet
Streets. There were enemies within as well as without. (Calmet)
4:20
St. Augustine
Christ, etc. According to the letter, is spoken of their king, who is called the Christ; that is, the anointed of the Lord. But it also relates, in the spiritual sense, to Christ our Lord, suffering for our sins. (Challoner) (Isaias 53:5.) (St. Augustine, City of God 18:33.)
St. Jerome
Josias was slain by the Egyptians. (St. Jerome, in Zacharias xii.)
Calmet
But Sedecias seems chiefly to be meant. The people were much attached to him, though he was wicked; and they expected that he would have rescued them from the power of the Chaldeans, as his league with the neighbouring Gentiles (Calmet) seemed to insure, (Haydock) if they had proved faithful. (Calmet)
Haydock
But all was useless against the Lord. (Haydock)
4:21
Rejoice. Edom had manifested her joy at the misfortunes of Juda. The prophet hints at this with a cutting irony, Psalm 136:7., and Abdias 11.
Come, as at a feast. Edom was visited five years after the Jews, Lamentations 49:7.
Grotius
Naked. Septuagint, "and shalt pour it out," (Haydock) or vomit. (Calmet) (Grotius)
4:22
Accomplished, and sufficiently punished by exile, Lamentations 50:20., and Isaias 40:2.
Calmet
Discovered. Genesis 44:16., and 3 Kings 17:18. (Calmet)
Haydock
In vain wouldst thou hide them. (Haydock)
4:20
Christ, etc.... This, according to the letter, is spoken of their king, who is called the Christ, that is, the Anointed of the Lord. But it also relates, in the spiritual sense, to Christ our Lord, suffering for our sins.
4:22
4:1
VVheras the Temple before glistered with gold, now there appeared burnt smokie walles, & pittiful ruines.
Al•p••.
4:2
Beth.
4:3
Lamia hath a face like a woman, a body as other bru•••h beastes, is cruel to others, yet kind to her owne broode: but wemen of Ierusalem in extreme disstresse were cruel to their owne children
Ghimel.
as the ostrich forsaking her egges.
4:4
Daleth.
4:5
H•.
4:6
Va•.
4:7
Z•••.
4:8
One could not know an other, though they were acquanted before.
••••.
4:9
••••.
4:10
VVemen being by nature pitiful, were cruel to their owne children
Io•.
In the siege of Ierusalem.
In Hebrew phrase cities are called the daughters of the countrie.
4:11
Caph.
4:12
Lamed.
4:13
False prophetes were called by the name of prophetes, as they semed in the world to be.
••m.
4:14
Nun.
4:15
Samech.
4:16
Phe.
4:17
Ain.
4:18
Sade.
4:19
Coph.
4:20
This perteineth either to king Iosias •••ne by the Ae••p•i•ns. 2. Par. 35 or to Sedecias taken by the Chaldees. Mystically of Christ our Sauiour. I•. 53. v. 5. •. Aug. li. 18. c. 33 〈…〉.
Res.
4:21
Sin.
4:22
Th••.
4:1
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.8
… for when he was calling forth tears for them in the Lamentations, he said:— The children of Zion were more excellent than precious stones . And again he said:— How are the stones of the Sanctuary cast down at the head of all the streets ?
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.7
… And this indeed the prophet Jeremiah, in the great sorrow of his charity, deplores under the image of the destruction of the temple, saying, How is the gold become dim! The most excellent colour is changed; the stones of the sanctuary are poured out in the top of all the streets (
4:2
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.8
… And as to that which I said that the children of Judah were called the stones of fire , it was not of my own thought that I said it, but Jeremiah the Prophet spake concerning them; for when he was calling forth tears for them in the Lamentations, he said:— The children of Zion were more excellent than precious stones .
4:4
St Jerome † AD 420 The Letters of St. Jerome 22.21
… What good will marriage be to me if it is to end in slavery to the haughtiest of kings? What good will little ones be to me if their lot is to be that which the prophet sadly describes: “The tongue of the sucking child cleaveth to the roof of his mouth for thirst; the young children ask for bread and no man breaketh it unto them”?
4:6
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 10
… ‘I have begotten and brought up children, and they have rejected Me. ’ And they are no longer named the people of God, and a holy nation, but rulers of Sodom, and people of Gomorrah; having exceeded in this even the iniquity of the Sodomites, as the prophet also saith, ‘Sodom is justified before thee
St Jerome † AD 420 Against the Pelagians 1.17
17. Need we be surprised that, when saints are compared, some are better, some worse, since the same holds good in the comparison of sins? To Jerusalem, pierced and wounded with many sins, it is said,
4:7
Tertullian † AD 220 The Five Books Against Marcion 4.8
The Christ of the Creator had to be called a Nazarene according to prophecy; whence the Jews also designate us, on that very account, Nazerenes after Him. For we are they of whom it is written, “Her Nazarites were whiter than snow;”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… But if David the Great say unto you, Come and let us rejoice in the Lord; or another Prophet, Come and let us ascend into the Mountain of the Lord; or our Saviour Himself, Come unto me all ye that labour and are heavy laden, and I will give you rest; or, Arise, let us go hence, shining brightly, glittering above snow, whiter than milk,
4:10
St John Chrysostom † AD 407 Homilies on First Thessalonians 8
… “O king, this woman said to me, Let us roast thy son to-day, and eat him—to-morrow mine. And we roasted and ate, and now she does not give me hers.” (From 2 Kings vi. 28 .) What can be more dreadful than this calamity? Again, in another place the Prophet says, “The hands of the pitiful women have sodden their own children.” (
4:16
St Melito of Sardis † AD 180 Melito, the Philosopher 9
The face of the Lord —His manifestation. In Exodus, “My face shall go before thee;” and in the prophet, “The face of the Lord divided them.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.21
… What shall we say concerning this? Have the children of Israel received the Kingdom of the Most High? God forbid. Or has that people come upon the clouds of heaven? This has passed away from them. For Jeremiah said concerning them:— Call them rejected silver, for the Lord has rejected them . Again he said:— He will not again regard them .
4:20
St Justin Martyr † AD 165 The First Apology 55
… and this shows no other form than that of the cross. And so it was said by the prophet, “The breath before our face is the Lord Christ.”
St Irenaeus of Lyons † AD 202 Against Heresies 3.10.2
… “Behold my God, my Saviour, I will put my trust in Him.” But as bringing salvation, thus: “God hath made known His salvation ( salutare ) in the sight of the heathen.” For He is indeed Saviour, as being the Son and Word of God; but salutary, since [He is] Spirit; for he says: “The Spirit of our countenance, Christ the Lord.”
Tertullian † AD 220 The Five Books Against Marcion 3.6
… The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know; my people doth not consider.” We indeed, who know for certain that Christ always spoke in the prophets, as the Spirit of the Creator (for so says the prophet: “The person of our Spirit, Christ the Lord,”
Tertullian † AD 220 Against Praxeas 14
… For is there not a natural propriety in saying of some personage greater (than yourself), That man is my face; he gives me his countenance? “My Father,” says Christ , “is greater than I.” Therefore the Father must be the face of the Son. For what does the Scripture say? “The Spirit of His person is Christ the Lord.”
Origen † AD 254 Origen De Principiis 2.6.7
7. I think, indeed, that Jeremiah the prophet, also, understanding what was the nature of the wisdom of God in him, which was the same also which he had assumed for the salvation of the world, said, “The breath of our countenance is Christ the Lord, to whom we said, that under His shadow we shall live among the nations.”
Origen † AD 254 Origen De Principiis iv.section24
… For thus spake the prophet regarding it: “The breath of our countenance, Christ the Lord, to whom we said, that under Thy shadow we shall live among the nations;”
Origen † AD 254 Origen's Commentary on the Gospel of John 2.4
… for such is the Word who is in the opened heaven, for He is not on earth as He is in heaven; on earth He is made flesh and speaks through shadow, type, and image. The multitude, therefore, of those who are reputed to believe are disciples of the shadow of the Word, not of the true Word of God which is in the opened heaven. Hence Jeremiah says,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.3.6
… Jeremiah, for instance, speaks as follows: “The Spirit before our face, Christ the Lord, was taken in their destructions; of whom we said, under his shadow we shall live among the nations.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 5.9
9. And again (God) said to him:— Thou wast with the Cherub who was anointed and overshadowing . For the king, who was anointed with the holy oil, was called a Cherub. And he was overshadowing all his people, as Jeremiah said:— The anointed of the Lord is the breath of our nostrils, he of whom we said that in his shadow shall we live amongst the Gentiles .
St Basil the Great † AD 379 De Spiritu Sancto 19
… He is called Spirit, as “God is a Spirit,” and “the breath of our nostrils, the anointed of the Lord.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.7
… He saw your destruction, he beheld your downfall, he bewailed Jerusalem which then was; for that which now is shall not be bewailed; for that Jerusalem crucified the Christ, but that which now is worships Him. Lamenting then he says, The breath of our countenance, Christ the Lord was taken in our corruptions
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.34
… and in our Lord Jesus Christ, His Only-Begotten Son; and in the Holy Ghost the Comforter .” Though the word itself and title of Spirit is applied to Them in common in the sacred Scriptures,—for it is said of the Father, God is a Spirit , as it is written in the Gospel according to John; and of the Son, A Spirit before our face, Christ the Lord
St Gregory of Nyssa † AD 395 Against Eunomius 2.14
… For since the appellation of “Spirit,” and that of “Holy,” are by the Scriptures equally applied to the Father and the Son (for “God is a Spirit ,” and “the anointed Lord is the Spirit before our face
St Ambrose of Milan † AD 397 On the Holy Spirit 1.9
… Yet since most suitable place occurs here, that we may not seem to have passed on without a conclusion, let them read that both the Father is called Spirit, as the Lord said in the Gospel, “for God is Spirit;” and Christ is called Spirit, for Jeremiah said: “The Spirit before our face, Christ the Lord.”
St Ambrose of Milan † AD 397 On the Mysteries 9
… Whence the Apostle says of its type: “Our fathers ate spiritual food and drank spiritual drink,” for the Body of God is a spiritual body; the Body of Christ is the Body of the Divine Spirit, for the Spirit is Christ, as we read: “The Spirit before our face is Christ the Lord.”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 19
… “The Spirit of our countenance, Christ the Lord, was taken in our corruptions, of whom we said, we shall live under His shadow among the nations.”
St Jerome † AD 420 Against the Pelagians 2
Lam. iv. 20 . Jeremiah lamented his fall.
St Augustine of Hippo † AD 430 City of God 18.33
… but he does not say till when. Jeremiah thus prophesied not only in the times of Ancus Martius, but also in those of Tarquinius Priscus, whom the Romans had for their fifth king. For he had already begun to reign when that captivity took place. Jeremiah, in prophesying of Christ, says, “The breath of our mouth, the Lord Christ, was taken in our sins,”
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1. HOW, — by what so great a crime of men, by what so great an indignation of God? THE GOLD IS BECOME OBSCURE. — He calls "gold" the temple covered with gold and shining, II Paralipomenons III, 5 and 8, as if to say: How is the temple so shining with gold, that it seemed to be wholly gold, nay, gold itself, now burned by fire by the Chaldaeans, turned into blackness, so that now it appears not gold, but soot and burned blackness? He laments the destruction of the temple before all else, both because it itself was as it were the seat and throne of God, and because it was so shining with gold, so magnificent in structure, that it was the wonder of the world. Thus the Chaldaean, Rabanus, Hugo. STONES, — gems, with which the Rational, which was the vestment of the high priest, was adorned: thus Rabanus; or more simply, as Hugo and Dionysius, "stones," with which the temple was built, are scattered in the streets. Secondly, Theodoretus, St. Thomas and Lyran explain these thus, as if to say: How is the state of the kingdom, happy under Josias and pious, now under his sons changed into miserable, impious and idolatrous, and "stones," that is his citizens scattered through the nations? Thirdly, others understand by gold the sons of Josias, princes and nobles shining with gold; by stones the priests and ministers of the temple or doctors distinguished in wisdom and piety. Thus Olympiodorus, Vatable, Lyran and Dionysius. Fourthly, R. Solomon understands by gold the very faces of the Jews, and faces formerly shining and gleaming like gold; now however darkened by squalor, gloomy and livid, according to that of Joel II, 6: "All faces shall be brought into a pot," that is shall be blackened like a pot; and Nahum II, 10: "The face of all of them as the blackness of a pot." Fifthly, St. Thomas refers these to the obscuration of minds: for gold is a symbol of wisdom and divine knowledge, which in the Jews through sin has been obscured; whence it is said in Proverbs VIII, 10: "Choose instruction rather than gold;" and chapter XVI, 16: "Get wisdom, because it is better than gold: and purchase prudence, because it is more precious than silver." The same teaches St. Augustine in that passage of Psalm LXXI: "There shall be given to him of the gold of Arabia." But these are symbolic or mystical. The first sense therefore is the literal. THE BEST COLOUR IS CHANGED, — namely the brightness and splendor of gold. In Hebrew it is ketem, which R. Jona renders, pearls: others render, marked, or something distinguished by form. Others and more truly think ketem properly signifies a mass of the best and pure gold, and thence the very shining gold itself, and golden ornaments, or the brightness of gold and golden ornaments to be called ketem; whence our translator renders, "the best colour;" Aquila renders, tincture; the Septuagint renders, silver; perhaps they read keseph. The sense is, as if to say: How is that form and brightness of the best gold changed in the temple by fire into smoke, darkness and the blackness of a pot?
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2. Sons of Sion; — that is, all the Jews, both those distinguished in appearance, as the Chaldean paraphrase says, and those splendid in riches and precious garments, as Origen holds, and especially the sons of Josiah, who were educated in the citadel of Sion, where the royal palace was, in royal fashion. Whence the Septuagint translates, oi timioi, that is, those venerable and honorable ones. Otherwise Theodoret and St. Thomas: for they hold that the sons of Sion are called men distinguished in piety and wisdom, whom verse 1 called precious stones: whence in Hebrew the word is almost the same there, namely abanim haiekarim, that is, precious stones, which here, habbanim haiekarim, that is, precious sons, noble, splendid, "clothed:" in Hebrew hammesullaim, that is, compared; the Chaldean, similar; the Septuagint, elevated in gold, that is, glorious and proud in golden garments. Josephus adds, in book viii of the Antiquities, chapter vii, that noble Hebrew youths were accustomed to sprinkle fragments of gold in their hair, so that their head might appear to glitter and shine in the rays of the sun. They were reputed as earthen vessels, — that is, as the Chaldean says, darkened by captivity and afflictions, they became black and sooty like an earthen pot in which food is cooked. Secondly and better, they became vile and of no value, as dry and drained as an earthen vessel, who before were rosy and flourishing: likewise fragile and weak, like earthen vessels. Thus in Jeremiah xix, 11, it is said: "I will break this people and this city, as the potter's vessel is broken, which cannot be made whole again," and that deservedly and with fitting punishment; for they themselves, in bodies of gold, adorned and well-fed, carried souls that were earthen and base. Hence the Chaldean translates: Whose images or faces were like gold, they were made like earthen jars, where by jars he seems to note their drunkenness and excess. For what is a drunken man? he is a jar empty of mind and reason, but filled with wine and as it were ballasted with it. Tropologically, when some Religious community (or any faithful person, especially a cleric) once flourishing and fervent, and shining with virtues, grows lukewarm, darkens and dissolves, it is permissible to say: "How is the gold become obscure, the finest color changed?" especially if the stones are scattered, and there be none who care to gather them and restore discipline. Thus St. Basil to a fallen monk: "O grave blindness, he says, O monstrous cruelty! You did not fear God, you did not revere men, you had no regard for your friends; but at once you lost everything in shipwreck, at once you were stripped of all. Wherefore, again wretched one, I grieve for your sake. You who announced to all the vigor of the kingdom of God, have been cut off from the kingdom of God. You who instilled the fear of doctrine in all, did not have the fear of God before your eyes. You who preached the sanctity of life, are found to be wicked. How shall I mourn you? how shall I grieve over you? How has Lucifer fallen who rose in the morning, crushed upon the earth? How has the Nazarite, more splendid than gold, become darker with soot? How has the son of Sion, illustrious, become a mutilated vessel?" Hear Rabanus: "What does gold, which excels other metals, signify but the excellence of sanctity? What does the finest color signify but the beloved reverence of Religion expressed in all things? What do the stones of the sanctuary signify but the persons of the sacred orders? What does the name of streets signify but the breadth of the present life? For broad and spacious is the way that leads to perdition. Gold therefore becomes obscure when life is polluted by earthly deeds: the finest color is changed when the former reputation of some who were believed to act religiously is diminished and as it were grows pale: the stones of the sanctuary are scattered in the streets when those who ought to have been devoted to the ornaments of the Church in internal mysteries, as it were in the secrets of the sanctuary, seek instead the broad paths of secular causes outside. They lie therefore scattered through the streets when the persons of the sacred orders, devoted to the breadth of their own pleasures, cling to earthly business," and especially when those who before were united in one congregation are now divided by hatreds and schisms, and destroy the Church and the temple of God; and those who before were honored, now divided and scattered, are trampled underfoot like vile and common stones. And St. Bernard, sermon 2 on that passage: The kingdom of God is not meat and drink: "Children," he says, "of Sion, namely of that contemplative city which the Lord has built, that it may be seen in His glory, children of the heavenly Jerusalem which is our mother, renowned through the dignity of our condition, clothed with gold first through the image of divinity: how then have we been reckoned as earthen vessels, into these muddy and fragile bodies have we degenerated?" And St. Gregory, homily 17 on the Gospel: "Gold," he says, "has been darkened; because the life of priests, once bright through the glory of virtues, is now shown to be reprobate through the basest actions. The best color has been changed: because that habit of holiness, through earthly and abject works has come to ignominy of contempt. But the stones of the sanctuary were held within, and were not taken upon the body of the high priest, except when entering the Holy of Holies, he appeared in the secret place of his Creator. We therefore, dearest brethren, we are the stones of the sanctuary, who ought always to appear in the secret place of God, whom it is never necessary to be seen without, that is, never to be seen in external actions. But the stones of the sanctuary have been scattered, because those who ought to have been within through prayer, are occupied without through life. Behold, now there is scarcely any action of the world which priests do not administer. In the head therefore of the streets they are scattered; because they both lie through the ministry of work, and wish to be honored from the image of holiness." These and many more things St. Gregory says, worthy to be often read and pondered by priests.
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3. But also the lamiae. — He amplifies the evil by comparison with lamiae, as if to say: The most cruel beasts bare their teats and suckle and nourish their young; the women of Jerusalem alone, on account of famine, became so cruel toward their sons that they not only denied them milk, but also cast them away like the ostrich, which, accustomed to the desert, wanders about, abandons its eggs, and neglects its young; indeed they killed and devoured them, as verse 10 says. Thus Origen, Theodoret, Rupert, Lyra, Vatable and almost all. Hugo alone expounds it thus, as if to say: Judea was so reduced to a wilderness that in it wild beasts give birth and suckle their young, and the ostrich dwells in it as in a desert. Note: For lamia in Hebrew it is tannin, that is, dragon, whether it be a sea dragon or a terrestrial one. Thus the Septuagint, the Chaldean and others. Wherefore it is strange that the Syriac and Arabic versions translate it as a wild dog: "The wild dogs uncovered their teats," they say, "and suckled their young." Where note: In Syria there is a beast similar to a wolf and a dog, which, dwelling in forests, howls like a dog, which therefore the Syrians call a wild dog: it seems therefore to be a species of wolf, hyena or lycaon. Thus the lamia is a fish of the kind of whales, which also gives birth and has teats. Thus Aristotle, book i of the History of Animals, chapter v, and from him William Rondelet, book xiii On Fishes. This fish is most voracious: hence from laimos, that is, throat, it is called lamia, because it has a great gullet, a great throat: therefore the lamia could be taken here as this fish. Secondly and more aptly, you should take the lamia here as the name of a terrestrial dragon, about which Philostratus writes, book iv of the Life of Apollonius, and Dio Chrysostom, namely that in Africa there are lamiae, beasts with a woman's face, with teats and the whole body so beautiful that, when uncovered, they allure men to themselves, and devour those they have captured; the rest of the body is covered with scales, they lack wings and voice, but they hiss like dragons. Aristotle, book ii of the History of Animals, chapter 1, at the end; Pliny, book viii, xxi; Solinus, chapter lv of the Polyhistor, have similar things about the manticore beast. And perhaps Jeremiah understands this here, because it has a human face and a leonine body; but here for young it is in Hebrew gurehen, which signifies lion cubs. Albert the Great narrates in book xxvi On Animals that he saw such a monster with a virgin's face in Germany. And hence sorceresses, who are said to kill or devour boys, are called lamiae, or empusae, about which Caelius Rhodiginus, book xxix, chapter v, and Delrio in his Magics. Furthermore, the dragon is said to bare its teat; because it has a sheath or covering by which it encloses its teat. Thus Vatable and others. I have said more about lamiae in Isaiah, chapter xxxiv, 14. Tropologically Rabanus: "In the lamia," he says, "the duplicity of the Jews and the hypocrisy of hypocrites is expressed; for the lamia has a human face, but a bestial body." "Again the lamiae," says St. Gregory, book xix of the Morals, xv, and from him Rabanus, "are heretics, who indeed have a human face, but through impiety bestial hearts: these bare their teat when they freely preach error; they suckle their young when, by insinuating perverse things, they nourish the souls of their small followers, confirming them to impiety." These are cruel like ostriches, because they destroy themselves and their own. Ostrich. — The moderns translate the Hebrew ieenim as the cuckoo, which lays in alien nests and exposes its eggs to others to be incubated: but the ostrich is translated here by the Chaldean, the Septuagint, Vatable, Origen and others. For the ostrich lays its eggs on the ground, and as if they were not its own neglects them, and leaves them to be incubated by the sun alone, so exposed that they are trampled by the feet of men or beasts; but toward the chicks it becomes so hardened, as if it had not given birth to them, as Job chapter xxxix, 14 teaches. See about the ostrich Pliny, book x, chapter x. Hence the ostrich is a symbol of stupidity and inhumanity; for although its chicks groan and howl, it has no compassion for them. Hence in Micah 1, it is said: "I will make a wailing like the dragons, and mourning as the ostriches;" in Hebrew, like the daughters of the ostrich, that is, like the chicks abandoned by ostrich mothers, which miserably wail and cry out.
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4. In thirst,—by reason of thirst, that is to say, Infants could not suck the breasts of their mothers, which on account of famine had dried up: whence by reason of thirst their tongues cleaved to the roof of their mouth, as happens in a man who is thirsty and parched. Other older children asked for bread, and there was none to give them. All these things signify great famine, want and scarcity. "They that fed deliciously," that is to say, The rich and nobles delicately nourished, "have perished in the ways," that is to say, In public places worn out they lay upon the ground; and "they that were brought up," were carried and reclined "in" scarlet and fine linen, "have embraced dungheaps," that is, dung-heaps and filthy places, in which they might lie, and with dung as with a mattress they covered themselves, as happened to blessed Job himself. And thus foreign poor, lest they spend the night in cold streets, betake themselves to dung-heaps, and lie in them, that by its heat they might warm themselves at night. Thus Lyra, Castrius and others. Or, as Sanchez says, in a dunghill, that is, an unclean place, they waste away, and there are buried with the burial of an ass. These words Victor of Utica, book ii of the Vandal History, aptly applies to the confessors of Christ shut up in a narrow prison by King Huneric the Arian. "In which, he says, they lay one upon another like swarms of locusts, nor was there a place to withdraw, but they made dung and urine there, so that that stench and horror surpassed all other kinds of torments: to whom sometimes giving great gifts to the Moors, and the Vandals sleeping, we were scarcely admitted secretly to enter. We entering as if into a gulf of mud began to sink up to our knees, then seeing that word of Jeremiah to have been fulfilled: They that were brought up in scarlet have embraced dungheaps. Going out therefore on the Lord's Day with our garments smeared with dung, our faces and heads likewise, yet we were cruelly threatened by the Moors, singing a hymn with exultation to the Lord: This is the glory of all His Saints." Note first: For scarlet in Hebrew it is thola, that is cochineal, as the Septuagint translates it; whence some think that for scarlet should be read coccineal, that is crimson: although scarlet color approaches to red and crimson. Whence Gellius, book ii, chapter xxvi, among various species of red lists also scarlet: and scarlet garments are fine and precious, equally as crimson ones. Wherefore the Syriac translates: They that were brought up upon scarlet, behold they sleep in dungheaps; and the Arabic: They that were brought up in places of soft dye, and cochineal, behold they are in dungheaps. Hence, secondly, it is clear that this refers to clothing, not to food, although Hugo, St. Thomas and Dionysius refer it to food, that is to say, They who fed on scarlet foods and delicacies, now in famine eat pigeon dung and other things, as happened in Samaria in the time of the prophet Elisha, IV Kings vi, 25. Finally some refer these things to vile services of filth and latrines, which the Jews were forced to perform for the Babylonians their masters; whence St. Augustine in Psalm lxxx: "His hands, he says, (of Israel) served in the basket. By basket are signified servile works, to clean dung, to carry earth," etc. Tropologically, that is to say, Religious and fervent men, who once like eagles soared in the sky with angels, now like beetles wallow in mud and the dung of carnal pleasures with asses and swine. Thus St. Bernard, sermon On Obedience, Patience and Wisdom: "The Prophet, he says, laments, creatures forgetful of their own condition and noble nature to dissemble such great misery: nor only do they not reckon what they endure, but as if great goods embrace things which are almost extreme evils."
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6. The iniquity has been made greater (that is, the punishment of iniquity in Jerusalem) than the sin (that is, the punishment of sin) of Sodom. — Thus iniquity and sin are taken for the punishment of sin, Exod. xxviii, 38; Levit. v, 1, and below cap. v, 7. From the greater punishment of the Jews than of Sodom, he infers their greater guilt: for Sodom, suddenly punished by God and burned up, felt the pain of a brief time: but Jerusalem, worn out by a long siege and pain, was twisted and tortured for a long time. Thus Origen, the Chaldean, Theodoret, Rupert. Whence St. Thomas: "Here," he says, "he exaggerates the punishment in comparison to the punishment of Sodom; the iniquity has been made greater, that is, greater is shown in punishment; the guilt was greater, on account of ingratitude, and on account of the profanation of the Saints: hence also the punishment was greater, because it was more prolonged." In a moment. — For sudden death has less pain: whence Augustus Caesar wished such an easy death for himself. Hence concerning the impious, to the heap of their felicity, Job says, cap. xxi, 13: "They spend their days in good things, and in a moment they go down to hell," that is, they die suddenly, and are not tortured by the prolonged pain of diseases; whence it follows: And their hands took nothing in it. — Supply, to do something good, and to give alms, say Paschasius and Dionysius. For the Sodomites were overthrown on account of inhumanity, because "they did not stretch out their hand to the needy and the poor," says Ezechiel, cap. xvi, 49. Secondly, Lyra: "Their hands took nothing in it (Sodom)," namely the spoils of enemies, as if to say, Sodom was punished less than Jerusalem, because the Chaldeans seized for themselves the good things of Jerusalem: which was one punishment of the Jews, namely that they saw their enemies rejoice and luxuriate in their goods, which the Sodomites did not see. Thirdly, Rabanus explains it, as if to say, The masters and teachers in Jerusalem did not take their hands, that is, the fruit of their hands and labors, that is, of their teaching and preaching. Fourthly, the Chaldean takes by hands the Prophets; for he translates: The Prophets did not remain in it, so as to convert it to repentance. Fifthly and most rightly, "they took nothing in it," that is, in its conquest, to labor with "hands," as if to say, It was not necessary to begin, much less to complete, the conquest of Sodom by the hands of men and Chaldeans, as in Jerusalem; but God by himself, that is, by the angel raining fire and brimstone, overthrew Sodom. Whence it itself, as if consumed by a momentary punishment of an hour with fire, finished its punishment. Thus soldiers falling in war think themselves blessed, according to that saying of the Poet: What then? They rush together, in an hour or swift death comes, or joyful victory. In Hebrew it is chalu, which first, derived from chatal, means to begin: whence Our translator renders it "took," that is, began. Secondly, derived from chet, it means to profane and violate; whence others translate: The Chaldeans and nations did not profane their hands in it, or did not violate it with their hands. Thirdly, from chail, that is, strenuousness or army, it means to encamp. Whence Vatablus and Pagninus translate, the hands of enemies did not encamp against it. Fourthly, from chala, it means to grieve, to be weak, to be tortured; whence the Septuagint translates: Hands did not labor in it: Symmachus: Hands did not wound it; others: They did not grieve, hands were not weakened; because Jerusalem was besieged and conquered by great effort, labor and pain of the Chaldeans, as much as of the Jews; so that gradually the impious Jews were worn away, and so that they were tortured for a long time; not so Sodom, whose ruin sudden terror overwhelmed, terror dispersion scattered, dispersion swift death snatched away.
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7. His Nazarites were whiter than snow. — "His," namely of Jerusalem. Note: Nazarites, that is, those who were separated, consecrated and crowned, who devoted themselves to God, abstaining from wine and strong drink, not cutting their hair, Num. 6; many also abstained from women, as Epiphanius says, heresy 29, and St. Augustine, sermon 407 On the Seasons. He says their external beauty was changed: for among them were many nobles and beautiful youths, that is, of rosy whiteness, and this whiteness they increased by their temperance and abstinence, as happened to Daniel and his companions, perhaps also by art and study, when they consecrated themselves to God, so that they might represent internal purity by external appearance: these now in famine and captivity became dark and squalid. Whence follows: "It is blackened," etc. Note: Just as gluttony is the mother of foulness and ugliness, so frugality and temperance is the mother of beauty. Secondly, not badly do Rabanus, Lyra, Dionysius say: Nazarites, that is, Levites and priests, consecrated to God, clothed in sacred vestments made of hyacinth, scarlet, purple and fine linen, referred in whiteness to snow, in brightness to milk, in redness to ivory, in blue color to sapphire: for fine linen is white, scarlet is bright, purple is red, hyacinth is blue. But this interpretation is opposed by the fact that only the high priest wore the tunic of hyacinth with the ephod of fine linen, scarlet, purple and hyacinth; the other priests, however, wore tunics of linen only, as is clear from Exodus xxviii, 6, 31, 33 and 40; see the things said there. Wherefore this variety of vestments and colors pertained not to Nazarites, nor to priests and Levites, but to the high priest alone. Wherefore this whiteness of the Nazarites signifies not so much white color as bright and shining color, namely that their skin and face were gleaming and luminous. Thus in the transfiguration of Christ his garments are said to have become white, that is, shining and resplendent. Tropologically, Christ is a Nazarite, both because he originated from Nazareth, which signifies a flower or crown, and because he was sanctified and consecrated to the Father from the womb: and Christians are Nazarites, especially Religious and those devoted to perfection, who by purity of life refer to snow, by brightness to milk, by charity and fervor to ivory, by heavenly conversation to sapphire: indeed Origen, Theodoret, Hugh, St. Thomas and Dionysius understand these things of them literally. But it is established that Jeremiah speaks literally of his own time and the calamity of the Chaldeans. To this the Arabic Antiochene version contributes: His separated ones were cleansed (those who removed and separated themselves from the common manner and conversation of men), and became white as snow; and the Alexandrine: They became bright, abstaining themselves from his men more than snow. Such Nazarites were the first disciples and Religious of St. Dominic, who indeed gave to the Church not only to themselves but to all of us Religious an illustrious example and mirror, of whom the author of the Life of St. Dominic, book vi, chapter iv and following, thus writes: "Rarely was the church empty of praying brothers; if they were sought there, they were more frequently found: for they did not depart from it, intent on prayers day and night. You would have seen there the groans of penance and sighs, lamenting their own and others' sins. After the Hours and Compline, they withdrew into corners, and examining their actions by severe scrutiny, they tore their bodies dreadfully with knotted cords. Others were seen to remain suspended between heaven and earth during prayers. Others, lying in ashes and dust, gave forth groans, and placing their mouth in the dust, were unwilling to lift their eyes to heaven. Others, unable to rest from the impatience of love, were unwilling to indulge in sleep, until they felt a new grace warming them." He adds concerning their piety toward the Blessed Virgin: "They reverently and standing performed the office of the Virgin Mother. After her Compline they sometimes surrounded her altar in triple order, so that it could justly be said: They surrounded her with flowers of roses, and lilies of the valleys: namely the penitent blushing with shame, and the innocent white with virginal modesty. After matins few went to the study of readings, fewer to bed: most spent the night in prayers:" and, as he says elsewhere, they longed from one hour of prayer to another. Thirdly, concerning abstinence he has these things in chapter v: "Others forbade themselves drink entirely for eight days; others poured cold water on the food set before them; others abstained now from this, now from that food. Some throughout the whole of Lent did not drink during the day, nor spoke except when questioned. In the community many eagerly offered their labor to readings and services; they seemed to serve not men, but angels." appeared, so that from the joy of their hearts they even secretly kissed the dishes." Fourth, concerning charity he writes thus: "In relieving the burdens of the Brethren, there was a wonderful compassion in all, and an unwearied and effective consolation both in word and deed. In receiving the Brethren coming from labor, a most human gladness was seen in them, and they applied themselves everywhere to washing their feet and rendering services. If anyone could be more merciful in compassion toward the sick, more cheerful in receiving guests, more humble in washing their feet, more diligent in the services of the monastery, he considered himself more blessed before God. Not rarely did they deprive themselves of tunics, cowls, scapulars, and gave them either to pilgrim Brethren or to others in need on some occasion. Very many, not content with the harshness of monastic habit, secretly wore hairshirts and bound their loins with iron girdles." Hence with wonderful fervor they preached, so much so that "their entire office was to praise God, to bless, to preach. Many did not take food unless they had first preached the word of God either to many or to one. They preached, not in order to eat; but in order to preach, they ate. Hence the Blessed Virgin appeared to suggest to them what they should preach. Hence also such great salvation of souls followed. Their souls burned with the fire of divine love, and the words flowing from it inflamed the souls of their hearers. Nor was that fervor only in their sermons, but rather burned even more in their action. Many, prostrate on the ground with many tears and most earnest prayers, begged that they be sent to the Tartars or to other Barbarians. There burned in them an ardent desire both for the salvation of souls and for enduring martyrdom for Christ. They went forth therefore girded with virtues burning, and their appearance was like coals of fire burning, and with fiery eloquence they compelled and inflamed cold sinners: they were purer in mind than others, and more sublime in humility. Would that that fire might grow warm again, and that the sun of fervor, which now, alas! is in cloud! O Lord! Lord, may the flame of thy sacred fire kindle the lukewarm again, so that, as once before, they may serve thee with fervor, and burn with love of thee. Amen." Thus far the Author. Do you wish an idea of a perfect Nazarite? Take it in this golden sentence of Eusebius Emissenus, from the homilies on St. Maximus: although these homilies are falsely ascribed to Eusebius Emissenus, who was a Syrian, and, as St. Jerome says in the book On Ecclesiastical Writers, a standard-bearer of the Arian faction; for those homilies do not have Greek or Syriac elegance, but Latin elegance, indeed they display it. Whence Baronius, in the year of the Lord 441, ascribes them to Eucherius of Lyons; Bellarmine, in the book On Ecclesiastical Writers, to Faustus of Riez, others to Caesarius of Arles: who recently published them in the year 1602, inscribes them to Eucherius. The author therefore, whoever he may be, celebrates St. Maximus, a Bishop from the Religious of Lérins, thus: "And he who had long since held a Pontiff in an Abbot, afterward kept an Abbot in a Pontiff; a neglector of rest, a fugitive from pleasure; a seeker of labor, impatient of honor; poor in money, rich in conscience; humble toward merits, proud against vices." The same sentiment is found in the Life of St. Willibald, chapter thirty-six, which Philip, Bishop of Eichstätt, wrote, and which Fr. Greiser published. Do you wish an ancient and living example? Take St. Gregory Nazianzen, who lived the monastic life with St. Basil, and writes thus of himself, in the tract On Silence and Fasting: "I mortified my flesh with continual labors, which in the flower of age resisted and boiled over: I conquered the gluttony of the belly, and the tyrant sitting beside it (lust): I mortified my eyes; I restrained the impulse of anger, I bridled my limbs: I wept over laughter: I consecrated all my possessions to Christ. The earth was my bed, my clothing a hairshirt; vigil was my sleep, and tears my rest. By day I wearied my shoulders with burdens and labors: by night I stood like a statue writing hymns; I admitted no pleasure into my soul or thought. This was the manner of my life in youth; because flesh and blood like a fire vomited forth flames, and strove to turn me from the way to heaven. I cast off likewise from myself the heavy burden of riches, that I might ascend lighter to God." The same, indeed greater, were the exercises of virtue of St. Basil; for Gregory far prefers him to himself, and calls him a giant. Finally, St. Bernard, sermon 9 on Cana of the Lord: "When you see," he says, "a monk humble to insult, patient to reproach, devoted to his Priors, gentle in manners, silent in speech, assiduous in silence, attentively reading in the cloister, in church praising Christ with all devotion in his own voice: if not continually, yet daily weeping, sparing in the refectory, prompt to obedience, everywhere inclined, everywhere bowed, everywhere reverent, striking heaven with his mouth, always crying out to the Lord in his heart, a cultivator of his neighbor and a despiser of himself, loving all, hating himself; then you will be able to say: This monk keeps the commandment of his Creator. O how blessed is such a monk! Truly this one will have the Lord Jesus as the reward of his labor." Brighter than milk. — The codices of the Septuagint vary here, and they punctuate these words differently. For some read etyrothesan, that is, they were curdled like milk; whence in the Roman Breviary in the Common of Martyrs at Paschal time, in the responsory of the eighth lesson we read: "The Nazarites of his became white, they gave splendor to God, and like milk they were curdled." Others, like Origen, read separately epyrothesan, that is, they were kindled, proved and compelled by fire. Others, like the Vatican codices, read epyxrothesan, that is, they blushed, and this corresponds to the Hebrew chaclile, and the Latin "more ruddy," which follows. More ruddy than ancient ivory. — For ivory becomes red from white with age: in Hebrew it is, more ruddy and etsem mippeninim, that is, bone (namely of the elephant, that is, ivory: for ivory, because among bones it excels in solidity, size and value, is hence called bone by antonomasia) from angular ones, that is, from stronger and better bones, such as ancient ivory is. Thus Delrio. Or rather mippeninim, that is, from the anterior ones, that is, from ancient ivory: for this is better, and it becomes red either by nature, or rather by art and tincture, as I shall say presently. Wherefore less aptly does Castro interpret ancient ivory, not old, but precious and excellent. For thus Cicero takes "ancient" in book i of On Invention, when he says: "Those who are poor, to them ancient," that is, more preferable and dear, "is money to office." For here the quality and condition of ivory are not considered with respect to price, nor yet antiquity, but color and redness. Whence the same Castro: Or rather, he says, ivory is called ancient, with respect to the ancient and old time, when ivory was accustomed to be tinged and reddened with red ochre, of which presently. Others translate differently, the Chaldean, Pagninus, Vatablus: they were red etsem, that is, in body, face or appearance, before peninim, that is, pearls; others, before corals or rubies; Castro, before lychnite, which suffuses clarity with purple color, by which it excites the vigor of lamps; whence it was called lychnites. The Syrian translates: Their bones became red more than sardonyx; or, as the Arabic, before sardius. You will say: Ivory is white, and ancient becomes yellow and pale, not red, as Pliny testifies, book viii, m, where he asserts that in paleness is recognized the old age of the elephant, in whiteness its youth. I answer: Ancient ivory is said to become red, that is, to become yellow (as Ovid presently to be cited says, and others, and I myself have observed with my own eyes) and to become golden, as if to say the Nazarites were wholly white and milky in their whole body: but truly in head and hair they were gleaming and golden like ancient ivory becoming red, that is, becoming yellow: for the red color is called not only purple, but also golden. Hear Gellius: "Latin speech with one appellation of redness signifies many different species of red color," and among those "golden;" for the golden color is commended in hair. Whence Tacitus attributes ruddy locks to the Germans, and Silius calls the Batavians golden-haired, and Homer assigns to those ancient heroes Menelaus the Spartan, Meleager and Achilles, a fair or golden head of hair: of the gods too Bacchus and Narcissus had golden hair, as Philostratus writes. The statue also of the Emperor Commodus, so that it might reflect some celestial splendor of divinity, had in the hair gold dust sprinkled, as Herodian writes. Thus also Antoninus Verus, as testified by Capitolinus, is said to have "taken such care of his yellowish hair, that he would sprinkle fragments of gold in his hair, so that his hair might be illuminated and become more yellow." Hence the golden hair gave its name among the Romans to the noble family of the Flavii: just as also to the Aenobardi; for these were so called from their golden beard. David had golden hair. Noble youths in the court of Solomon "sprinkled gold dust on their hair daily, so that when the rays of the sun touched it, a different splendor would be reflected from their heads," says Josephus, lib. viii Antiq. cap. ii. Polemon writes, "hair moderately golden in color is a sign of a teachable and mild nature, and one that tends toward happy fortune;"; and Apuleius: "Those endowed with golden hair," he says, "are warriors and distinguished in intellect; and, as physicians teach, they have a very good bodily temperament." Hence just as David and Solomon had golden hair, so Christ had somewhat golden hair, says Nicephorus. Finally, the golden color is a symbol of flourishing youth. Thus Pineda in Solomon as a forerunner, lib. vi, cap. iv. Secondly, our men Castro, Sanchez and Pineda respond in Job cap. xxviii, 6: "The ancients," they say, "ivory becoming pale with time and discolored, in order to restore to it its former beauty and splendor, illuminated and dyed it with vermilion or purple; and thus it became purple. Thus Pliny, lib. xvi, cap. xliii, and Virgil, Aeneid. lib. xii: "If anyone," he says, "should violate Indian ivory as if with blood-red purple; or where many lilies mixed with white rose: such colors the maiden gave from her face. And Ovid clearly, lib. ii Amor. eleg. 5, teaches both, namely that ancient ivory becomes pale, and therefore is dyed with purple color, saying: "Or, lest it be able to become golden from long years, the woman of Maeonia dyes Assyrian ivory." And Homer, Iliad. iv: "Just as when some woman dyes ivory with purple;"; and Lucian in a beautiful body requires that the parts of the body flourish with becoming redness: "Such as Homer, as if the most excellent of all painters, added to the thighs of Menelaus, compared to ivory dyed with purple dye." Thus therefore the Nazarites had flesh and face white, but sprinkled with purple redness and flourishing, such as is in beautiful youths. This sense seems more fitting, both because this is what the word ruddy properly means; and because beauty is chiefly observed in the face and its rosy color. Whence also the bride in the Canticles says: "My beloved is white and ruddy;"; and such is the color of ivory dyed with vermilion or purple, since the color of ancient ivory is pale and discolored. Moreover, he names ivory rather than wool or silk dyed with purple: because ivory, being hard and polished, when dyed with purple, becomes so purple that it shines and gleams and sparkles like fire, which cloth or silk does not do, being smooth, nor polished and burnished. Sapphire more beautiful. — In Hebrew: Sapphire their cutting; Symmachus: Sapphire their limbs; Chaldean: Sapphire was their face; others: Sapphire was their appearance, that is to say the Nazarites were beautifully distinguished and formed in their limbs, as if they were cut from sapphire. Thus, when we wish to signify someone remarkably white, we say he appears to be made of alabaster. Thus Vatablus. Origen translates: Cut from them, that is chosen, more illustrious from among them, they were like sapphire, on account of their heavenly conversation and morals: for, as Pliny says lib. xxxvii, cap. 12, sapphire is a gem of blue color shining with golden points like stars. For the sapphire of Pliny is different from the modern one, and was like the stone of lapis lazuli, as I taught in Apocal. xxi, 19. Pineda, lib. vi De Rebus Salom. cap. iv: Just as he refers the color of milk to the skin, redness to the hair, so sapphire to the eyes of the Nazarites, as if those eyes were sapphirine: and this was fitting.
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8. Denigrated. — In Hebrew it is yachashech, that is, it has been darkened; the Septuagint, indians, that is, it has been darkened, which is, as Our interpreter renders it, "denigrated;" as if to say, the Nazarites, on account of the famine which they suffered in the siege, and afterwards in captivity, on account of leanness and miseries became blacker than coals, so that they were not recognized even by friends when they met them: and their skin dried up like wood, once green, now dry. He alludes to the Hebrew etsem, that is, ivory, as if to say, Etsem, that is, reddish ivory, has become ets, that is, squalid and dry wood. Tropologically you may refer these things to Clerics and Religious, who have completely fallen away from the ancient Saints of their Order, with discipline entirely dissolved, whence they are not known in the streets; because their conversation differs not from the life of seculars, indeed is sometimes worse; the cause of which was that they despised the smallest rules and defects, and thence gradually progressed to greater and more serious matters, and finally even violated substantial vows, as St. Antoninus teaches, ii part. hist. tit. xv, § 2. To these can be said that word of Amos ix, 7: "Are you not as the children of the Ethiopians unto me, O children of Israel? saith the Lord," as if to say, You were once children of Abraham, white as angels, now through sin you have become black as Ethiopians, and as demons. Again St. Gregory, xxxii Moral. xvii: "The Nazarites," he says, "are the continent and abstinent; these in the Church often do such wonderful works, that by them many who held the heavenly life (whom the whiteness of snow signifies); many, who well dispensed earthly things (whom milk signifies), are seen to be surpassed; they are more ruddy than ancient ivory, because often before the eyes of some they stand out as preceding fathers of fervent zeal: they are more beautiful than sapphire, because tending to things above through heavenly conversation they are seen to overcome. But while the abundance of virtues brings the mind into a certain confidence in itself, and is darkened by its own presumption, it is subjoined: Denigrated is their face above coals; for they become black after whiteness, and colder than coals extinguished, that is, with cold minds, they become," etc.
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9. It was better for those slain by the sword (that is, killed by swift and brief death), than for those killed by famine, — that is, tormented by long starvation and consumed by wasting. In Hebrew there is a beautiful allusion: it was better for those dead by chereb, that is, by the sword, than by raub, that is, by famine; for, as Homer says: "To die by famine is most miserable." They wasted away (in Hebrew iazubu, that is, they flowed away gradually into death) consumed (in Hebrew meduccarim, that is, pierced through) by the barrenness of the land, — in Hebrew mittenubot sadai, that is, by the fruits of the field, that is, on account of the lack of fruits and barrenness: he calls them pierced through, so as to allude to those pierced through by the sword, as if to say, It was better for those pierced through by the sword than for those by famine to perish: for those who are consumed by famine are slain as if by famine pierced through they flowed away with blood, spirit and life, and were finished by slow wasting. Hard therefore is the weapon, hard is the sword of famine.
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10. The hands of women, — as if to say, Mothers by nature most benevolent and merciful toward their little ones, were so made savage by starvation, that they devoured their sons as if they were choice and delicate food (for this is what the Hebrew baroth signifies). Otherwise Origen, as if to say, Mothers out of mercy killed their sons, so as to snatch them from slow famine, wasting, and so many hardships by swift death; for, as verse 9 said: "It was better for those slain by the sword, than for those killed by famine." In the breaking, — that is, in the siege which brought breaking, that is, destruction, to the city. This deed is also narrated by Baruch, cap. ii, 4.
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11. He has accomplished — all his wrath, or what he threatened through Moses, Deut. xxviii, 53. Fire — by which the city and temple burned: thus Hugo, St. Thomas, Lyra; secondly, "fire," that is, famine, says Vatable; thirdly, Theodoret, "fire," that is, tribulation, which devoured the foundations, that is, the kings and princes with the people.
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12. The kings did not believe, — namely, the neighboring ones, and others who knew the fortifications of Jerusalem (whence also the Jebusites, presiding over the fortification of the citadel of Sion, mocked David attacking it, placing on the walls the lame and the blind, as if by these alone it could be defended, II Reg. v), and that it itself was in God's care, and had been protected by God against Sennacherib and other kings, that it could be taken by enemies. Thus the Chaldean, Origen, Theodoret, Lyra. Secondly, Hugo, Rupert, St. Thomas: "The kings of the earth did not believe," namely, of Judaea, such as Sedecias and Joakim, who burned the book of Jeremiah concerning the coming of the Chaldeans, Jerem. xxxvi, "and the inhabitants of the world," namely, the citizens of the land of Judaea.
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13. Because of the sins of the prophets (false prophets) and priests — impious ones, such as Phassur and others, who induced the king to shed the blood of the just and innocent, even of Jeremiah, Jerem. xx, 1, and cap. xxii, 3. Sanchez refers these things to the just ones killed by Manasseh at the instigation of false prophets and priests. On account of these, indeed, Jerusalem was destroyed, as Jeremiah taught in cap. xv, 4, and IV Reg. xxiv, 3 and 4.
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14. They erred, — namely the false prophets and impious priests, defiled with the blood of the innocent, which they had shed in the siege and devastation of the city, as if "blind;" and when the enemy had occupied their houses, not knowing where to turn or go, they held the garments of others, so that they might seek from them either shelter or help; but those whose garments they were, rejected them from themselves, saying: "Depart, you unclean," do not touch us and defile us. Thus Dionysius. Secondly, St. Thomas, Rabanus, Hugo, that is to say the Jews wounded, blinded and deprived of sight by the Chaldeans, and defiled with the blood of those slain into whom they stumbled, since they could not walk in a straight path, sought someone who would give them a hand and lead them; and when they could find no one, they seized the garments of others, so that they might walk by their guidance. For dying men are accustomed to seize and hold firmly whatever they can with their hand, says Maldonatus. Thus also Lyran, except that he himself takes these things concerning the just. Thirdly, R. Solomon thus explains: They were rolled in blood to such a degree that others could not touch their garments, and said to them: "Depart, you unclean." Fourthly, the Hebrews, Vatablus, Pagninus, that is to say the Jews blind, wandering in the streets, were defiled with the blood of those slain, so that those approaching disdained to touch their garments, but said: Depart from us, because you are defiled with blood: which being said, they flew away and were removed from them. All these translate from the Hebrew: They held their garments (for thus it can be translated), not their own, as Our [translation] rendered it. Fifthly and best, that is to say on account of the sins of the false prophets and priests, especially murders, both they themselves and all the other Jews erred in the devastation of Jerusalem, as if blind; both on account of the perturbation of mind, and on account of the darkness and stench of corpses and filth: for all the streets were full of the slain, hence many were defiled by their blood. The others, since they could not pass easily, and without contact with the slain and defiled, lest they touch them and be defiled by them, held up and lifted their garments, and cried out to others meeting and wandering about, already stained and defiled with the blood of the slain: Depart, you unclean, lest you touch any of us and defile us: and when the others, as if blind, did not heed this, they began to quarrel, and thus quarreling they were moved, that is they were led away captive, and there they wander hither and thither, where existing among the nations the nations said of them: God will not add further that He dwell in them. Sanchez takes these things only concerning the priests: for they alone, he says, were defiled by contact with the dead, according to the law of Leviticus, cap. xxii, 4. But it is clear that the laity also were defiled by the same contact, Num. xix, 11 and seq. They held their garments. — Thus the Hebrew, Greek, Roman. Therefore some read badly: They held their wantonness, that is they adhered to their desires and lusts. Moreover a garment is the extreme part of a garment, and cuts made in pieces for the sake of decoration: for garment is said from tearing. Hence to hold a garment is to hold a thing lightly, that is, the extreme edge of a garment.
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15. Depart, you unclean. — Some think these are the words of the enemy, cursing the Jews as contaminated; thus the Chaldean. Others think these are the words of the defiled themselves, saying to others: Depart from me, because I am defiled. Others and better think these are the words of the clean Jews crying out to the unclean: "Depart, you unclean," lest you infect us, as I said verse 14. They quarreled. — In Hebrew natsu, that is they rushed, and as if flew at one another, they wrangled, they contended in words, some saying: Depart; others unwilling to depart. The Septuagint translates: they were kindled, namely with anger; Vatablus: They were defiled; the Chaldean: They were abominable; R. Abraham: They flew away, namely into captivity. They said among the nations (whoever saw them scattered and wandering among the nations, said): God will not add further (namely) to dwell in them. — In Hebrew it is: The Jews will not add further to dwelling, so that namely they return to their land Judea, to dwell in it. Thus Origen and Vatablus. Others, that is to say lest the Jews pollute and defile, let us drive them from us into other regions.
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16. The face (anger which is shown by the face) of the Lord scattered (that is, dispersed) them (among the nations); because they themselves did not blush at the face of priests, — but vexed and killed them without respect for priesthood or old age; justly therefore now like is rendered for like to them: for thus the Jews treated Jeremiah the priest most shamelessly, struck him with blows, imprisoned him, etc., thus afterwards they tormented and crucified Christ the pontiff. These are the words of Jeremiah, says Theodoret, or of the enemies and nations among whom the Jews were dispersed, as Vatablus, Rabanus, St. Thomas, Lyran wish, who attributed this their dispersion and exile to their crimes. Otherwise Origen, the Chaldean, Lyran and St. Thomas explain it, so that the discourse is concerning the Chaldeans, not the Jews, that is to say the Chaldeans did not spare the priests or elders of the Jews, on account of the sins of the false prophets and priests themselves. But the former sense is the genuine one.
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17. While we yet stood (that is to say: While our commonwealth still stood, while we stood upright in expectation of the Egyptians, that they would lift the siege of the Chaldaeans), our eyes failed — looking and intent upon the aid of Pharaoh, which he had promised, because long expected though it did not come; and coming it could not save us; because repulsed not by the spectre of their fathers, as the Hebrews fable, but by the Chaldaeans. See Jer. cap. xxxvii. Thus Origen, Rabanus, Theodoret, Hugo. Otherwise the Chaldean and Olympiodorus: for they themselves explain these things concerning the Romans, whose aid the Jews expected against Antiochus in the time of the Maccabees, but in vain: for they received nothing from them. But truly these Lamentations are not of the time of the Maccabees, but of the Chaldaeans and Jeremiah.
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18. They were made slippery. — In Hebrew tsadu, that is the enemies hunted our steps; because they blocked the way so that we could not walk freely, and laid snares for us in the midst of the streets. Our perhaps tsadu derived from tsad, that is side, as if to say They sided, that is they inclined our steps to the sides, which happens when we slip on account of the ice and difficulty of the path; or on account of trembling and confusion of mind, and dizziness, as happened here to the Jews. Others read tsaru, that is they straitened, blocked our path and steps, so that we could not stand, and therefore we wavered and slipped, as if to say: Nothing was firm for us, but all was slippery. The Septuagint for tsaad, that is steps, footprints, read tsair, that is little one: whence they translate: They hunted our little ones, that they should not go in our streets. See Jer. ix, 21.
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19. Our persecutors were swifter than the eagles of heaven. — Both when from Chaldaea into Judaea on the swiftest horses equally as the most robust and fierce, like eagles they flew, as Jer. iv, 13 and cap. xlviii, 40 say; and more so, when Sedeciah and the princes fleeing from the city now captured, they seized, IV Kings xxv, 5. Beautifully and truly St. Augustine in Psalm. cxxiii: "Therefore," he says, "the greater robber seeks you, because he found the lesser: therefore the greater eagle seeks you, because you first caught the hare: you were prey to the lesser, you will be prey to the greater." For it is just and fitting that in that wherein you sinned, in that also you be punished. He names eagles, because they are the swiftest; whence Pindar says the eagle is the queen of birds, the dolphin of fishes. And Aristophanes: The Athenians, he says, received an oracle that they would leave other cities behind them by so much an interval as the eagle surpasses other birds in swiftness. Over the mountains they persecuted us; — for there the Jews had their inaccessible rocks and hidden caverns and lurking places, into which in time of war they withdrew, as Josephus testifies, lib. i of the War, xii.
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20. The Spirit of our mouth,—that is, Josias, through whom as it were a breeze and air we breathed, and under whose shadow, that is, innocence, justice and merits, says the Chaldean, and protection we lived piously and peacefully among the nations: Josias, I say, our king, was wounded and slain by Pharaoh Nechao, IV Kings xxiv, as if to say, From the slaughter of Josias our calamity began, the ruin of the Jews began; because impious sons succeeded him who lost the kingdom. Thus the Chaldean, the Hebrew, Rabanus, Hugo, Vatablus, St. Thomas, Sanchez, and St. Jerome in xii Zacharias; whence Vatablus, the Chaldean and Pagninus for Christ the Lord, translate, Christ of the Lord, that is, anointed by the Lord as king, and thus it can be translated from the Hebrew. For the memory and name of Josias was most sweet and most pleasing to the Jews, as is evident from Eccles. xlix, 1; whence they call him their spirit, soul and life. But thus far in the Lamentations no mention has been made of Josias, but of Sedecias; nor was Josias captured, but wounded. Finally, Josias cannot be called Christ the Lord, as Our Version and the Septuagint translate. Secondly, St. Thomas, Maldonatus and some Hebrews understand Sedecias by Christ, of whom he preceded, as if to say, Christ of the Lord, that is, King Sedecias, who alone could protect us Jews from the Chaldeans, was captured on account of the sins of the people, and also his own. Thus Saul, although impious, is called by David Christ of the Lord, that is, anointed by the Lord as king. This sense aptly coheres with what precedes and follows. But, because Our Version and the Septuagint translate: "Christ the Lord," that is, Jehovah, as the Hebrew has it, that is, God: hence St. Clement, Irenaeus, Justin, Origen, Tertullian, Ambrose, Jerome, Theodoret, Olympiodorus and others everywhere, whom Christopher a Castro cites at length here, understand it literally of Christ, so that Jeremiah flies to him in prophetic manner, as it were to the conclusion and catastrophe of his lamentations and prophecies, as if to say, After all these calamities that which is to be lamented most of all comes last, that by our sins we shall bring death most certainly to Christ (for the image of him, as King and our Saviour, comes to my mind, when I recall his parents and antitypes, Josias, Jechonias and Sedecias) under Pilate, and in God's foreknowledge we have already brought it, nay we Jews shall properly crucify and kill our Christ: and although God foreknows that this will happen, yet from his immense love toward us he will permit all these things; nay, he will free us from Babylonian captivity and lead us back into Judea; just as he foreknows that we shall kill his Christ, and this for this reason, that through the death of Christ he might free us from the captivity and eternal death of the demon. Who therefore will not lament so unworthy a captivity and death of the innocent Christ and Son of God? who will not rather mourn the fall of Sedecias than his? who will behold his Creator and Redeemer Jesus captured and affixed to the cross with dry eyes? In both ways therefore it can be translated, namely Christ of the Lord, so that Sedecias is thus understood, and Christ the Lord, to whom Jeremiah flies, whom he especially loved and bewailed, whose type was King Sedecias. Therefore he touches upon the case of Sedecias in passing, as it were a type, and under it properly and directly understands, and mourns the case of Christ the antitype; for he was properly captured and died in sins, not his own, but ours. Again, the death and slaughter of Christ was the cause of the destruction of Jerusalem by Titus and the Romans; whose type and beginning was the destruction of the same by the Chaldeans, which Jeremiah mourns in these Lamentations. Thus Isaias suddenly flies from Cyrus to Christ, cap. xlv, saying: "Drop down, ye heavens, from above;"; and Zach. ix, 9, from Israel to Christ: "Behold," he says, "thy king shall come to thee just, and a saviour." See Can. iv and v. Of our mouth.—The Hebrew appaim signifies mouth, nostrils, face. Whence Aquila, Symmachus, the Chaldean translate: Spirit of our nostrils; the Septuagint prosopon, that is, of our face; Tertullian reads: Spirit of his person is Christ; because he himself says in lib. v Against Marcion, cap. xi: "Christ is the spirit of the paternal person." Christ therefore is called "spirit of our mouth," first, because he himself breathes into our mind and mouth the spirit of prophecy. Thus Origen and Eusebius, iv Demonst. xxiv. For Christ as God suggested his oracles to Jeremiah and other Prophets. Secondly, because Christ was the end and aim of all prophecy. Third, Origen, Rupert, Rabanus, Hugh, Lyra: The Spirit, they say, of our mouth, that is, our soul and life is Christ; because just as without spirit the body is dead, so the soul without the grace of Christ is dead. Hence Christ breathed into the Apostles, John xx, saying: "Receive the Holy Ghost," and He did this to renew life in us, just as He Himself began the same, when in Genesis ii, 7, He breathed into the face of man the spirit of life. Fourth, Theodoret: The Spirit, he says, is the vehicle of divine light, Christ, because He Himself illuminates the mind with the knowledge of God. St. Cyril favors this in chapter v of Hosea, at the end, where for Spirit he reads light: The light of our face, he says, is Christ the Lord. To this light there aptly corresponds shadow, of which it is added below: "In thy shadow we shall live among the nations." Thus Anna, the mother of Tobias, calls her son "the light of her eyes, the staff of her old age, the comfort of her life," Tobias x, 4. For a similar reason Pliny said, book ii, chapter xcix, that the star of the moon is considered the spirit of things: "For this is what saturates the lands, and approaching bodies fills them, departing leaves them empty. Therefore with its increase shells grow, and especially those feel the spirit which have blood as their life. But also by blood man himself both increases and decreases with its light. Leaves also and fodder feel it, the same force penetrating into all things." Moreover, Alcazar aptly shows by many analogies that divinity is compared to the sun, the humanity of Christ to the moon, explaining Apocalypse xii, 1, that passage: "The moon under her feet." Christ is also said to be the spirit of our nostrils, because, as Origen says, lovers of God constantly breathe Christ, and always have Him before their eyes, in their heart and mouth, so that with St. Bernard they say: "Jesus honey in the mouth, melody in the ear, jubilation in the heart;" second, because Christ in the most afflicted circumstances is our only refuge and respite: thus St. Thomas; third, because, as the Chaldean translates: Christ the Lord is dear to us and lovable and precious, as the breath and vital spirit which we emit through our nostrils, and as the air which we draw in and the respiration which we take in: for just as respiration tempers the heat of the heart, and thus preserves life: so the grace of Christ tempers concupiscence, and preserves the life of grace. Finally, Christ is the spirit in which we live, move and are; so that with St. Paul we may say: "I live, now not I; but Christ liveth in me," Galatians ii, 20; see the things said there; and Colossians iii, 3: "For you are dead, and your life is hid with Christ in God. When Christ shall appear, your life," etc. Finally, the Alexandrian Arabic Interpreter renders this verse most clearly thus: The spirit of our faces, which was our form (appearance), Christ the Lord was abandoned in their sins, and he fell into their pit, he in whose wing (protection) I said that we shall live, and in his shadow among peoples. The Antiochene Arabic Interpreter translated less correctly: They laid snares for us, and they breathed upon us unto the spirit of Christ the Lord. He was taken in their hunting, in whose shadow we said we would live among the nations. Morally, let the faithful soul dedicated to Christ say with Jeremiah: Christ is my spirit, my breath, my soul, my life; Christ is He whom I hope for and breathe, in whom I breathe; whom I breathe in and breathe out; Christ is dearer to me, more intimate to me, more precious to me than the vital spirit itself, than my own soul and life: because He Himself is the soul of my soul: He is the spirit of my mind, He is the center of my heart. Just as therefore the soul animates and vivifies the body, and consequently informs, moves, rules and directs each member, so that through the mouth it speaks, through the ears it hears, through the eyes it sees, through the feet it walks, etc.; so Christ animates and vivifies my soul, and through it my body, and all my senses, powers and members; and therefore moves and directs them to all good, and to His and God's service. For it causes the tongue to speak nothing but what is honest and holy, the eyes to see nothing but what is modest, the ears to be open to nothing but the word of God and chaste discourse, the heart to love nothing but heavenly things, the mind to think nothing but divine things, the feet to proceed to nothing but good works. Thus the spirit and soul of Paul was Christ, and therefore he says: "For to me to live is Christ, and to die is gain," Phil. i, 21. "For without Christ all that we live is vain," says St. Jerome. And: "That Christ may dwell in your hearts by faith," Ephes. iii, 17. And: "Whether we live, we live to the Lord: or whether we die, we die to the Lord. Whether therefore we live, or whether we die, we are the Lord's," Rom. xiv, 8. Whence when we die, we say with St. Stephen: "Lord Jesus, receive my spirit." And: "My little children, of whom I am in labour again until Christ be formed in you," Galat. iv, 19. For as a hen, by sitting upon and warming eggs, brings forth chicks, and breathes into them her own heat, spirit, soul and life: so Paul, as it were by sitting upon and warming the Galatians, breathing into them as it were in labour his own heat, his own spirit, his own soul, his own life, namely Christ, was breathing and inspiring them. Thus the eminent Saints, so joined, familiar and intimate with Christ, seemed not so much themselves as Christ to live, breathe, speak, work and suffer in them. Hence St. Dionysius and the masters of spiritual things teach that the apex of perfection consists in this union and operation of Christ; namely that the soul in praying, working and suffering, should conduct itself rather passively than actively, and thus receive all the inspirations, impulses, operations of Christ, and allow itself to be acted upon and directed by them unto all virtue. Wherefore such as these rest securely in Christ and in Christ's providence, care and love, and cast all their anxieties, fears and crosses upon Him, saying: "The Lord is solicitous for me," He Himself cares for my salvation, grace and glory: I shall not therefore fear what man, flesh, world or demon may do to me. This is the life of paradise, and the beginning of heavenly happiness. Most sweet Jesus, be the spirit of my mouth; that as often as I breathe, so often may I breathe in and breathe out Thee, so often may I remember, feel, taste, speak Thee, and breathe and inhale Thee in all things; that, while spirit governs these limbs, Thou mayest dwell in, animate and govern my spirit; that I may say, teach, write and do nothing save as Thou inspirest, from Thee, through Thee, of Thee. For in Thee is all that I can and ought to desire: Thou art my salvation and redemption; Thou art my hope and strength; Thou art the light of my eyes; Thou art my glory and honour; Thou art my life, my love, my delight, my eternity, my blessedness. Whether therefore I live or die, into Thy hands I commend my spirit and my heart, nay, Thine with St. Catherine of Siena. In our sins. — In Hebrew chrimes bischitotam, which first, St. Ambrose in Psal. cxviii, serm. 11, translates, in our destruction. Second, Dionysius of Alexandria in Response to the questions of Paul of Samosata, translates, in our calumnies. Third, the Septuagint, in our corruptions, or, as the Roman codices have it, in their corruptions: for this is what the affix in the word bischitotam signifies. But Our [translator], with St. Ambrose and others, translating their as our, reads bischitetenu. Fourth, the Chaldean and Vatablus translate, in their nets; the Arabic, in their hunting. Fifth, the Syriac, Pagninus, and R. Solomon, in their pits, namely of the Chaldean persecutors (as they would say), of whom the preceding verse [speaks]. All these are signified by the Hebrew root schacha, or schachat. Sixth, Our [translator] clearly and plainly translates, "in our sins," that is, as Olympiodorus and others [explain it], on account of our sins, as Isaiah says in cap. liii, vers. 5, which Theodoret explains, on account of the sins and most corrupt impiety and envy of the Jews against Christ. Others explain it more generally: on account of the sins of all men; for Christ took upon Himself to expiate these. In the shadow, — in Thy protection, among wicked nations, we shall live safe from evils, Cant. ii, 3. Thus Rupert, Hugh, Lyran. This sense is most clear. Second, Origen, "in the shadow," he says, that is, in imitation of Thee: for shadow is the image of a body, of which it is the shadow. Third, the same homily 8: "In shadow," that is in the name of Jesus, or in His humanity and flesh, under which as it were under a shadow of divinity we have received spiritual life. Thus also St. Bernard, sermon 28 in the Canticles, who thinks these things are said from the person of those beginning: "That they may rest, he says, at least in shadow, those who feel themselves less able to bear the heat of the sun: and let them be nourished by the sweetness of the flesh, while they are not yet able to perceive the things that are of the Spirit of God: the shadow of Christ, I believe to be His flesh, by which both He and Mary were overshadowed, so that by its presence the fervor and splendor of the spirit might be tempered for him: in the devotion of the flesh therefore let them be consoled in the meantime, those who do not yet have the vivifying spirit." For, as the same one says in a sermon on the Nativity of the Blessed Mary: "Among the heavenly beatitudes one does not live in shadow, but rather in splendor: In the splendors of the Saints, he says, before the morning star I begot thee out of the womb. But the Church says: Under His shadow whom I desired I sat." For this reason, as the same one says sermon 6 On the Ascension: "The Apostles" before the sending of the Holy Spirit, as still imperfect, "were not able to bear the pure light of the spirit; but the Word had to be exhibited to them in flesh, the sun in a cloud, light in an earthen vessel, honey in wax, a candle in a lantern." And sermon 3: "In shadow, he says, not among the angels, where we shall behold the purest light with the purest eyes." Thus also St. Ambrose, in Psalm 118, sermon 19, letter coph.: "Your shadow, O Christ! he says, was flesh; by which it cooled the heat of our desires, which restrained the insolence of vices, which extinguished the fires of lusts, which tempered the flames of avarice and various passions: and what shall I say of the shadow of the Lord, when even the shadow of the Apostles healed?" Fourth, in St. Augustine, vol. iv, by shadow he understands the soul of Christ: "Because, he says, as the shadow of the body is inseparable from the body, and indeclinably receives and bears the motions and gestures of the body; so the soul of Christ from the divinity and the Word, to which it clings inseparably, received its work and motion, and perpetrated all things according to His nod and will: in the shadow of this indeed through faith we live among the nations." Among the nations,—because Christ transferred Himself from the Jews to the nations and His Church, says St. Augustine in the place already cited, and Rufinus in the Exposition of the Symbol.
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21. Rejoice, and be glad, O daughter of Edom. — This is irony, or a concession, such as that in Ecclesiastes xi, 9: "Rejoice, young man, in thy youth," etc.; for Jeremiah here predicts the destruction of the Edomites by the same Chaldeans; because they themselves had mocked the Jews, and had aided the Chaldeans in the destruction of the Jews, and this is evident from Obadiah i, 10, and Ezekiel xxxv, 13: thus Theodoret, Rabanus, Hugo, St. Thomas, Lyran; for the Prophet returns and flies back in his customary manner from Christ to his own times. The Hebrews, the Chaldean and R. Solomon understand by Edom the Romans, whom they say were descended from the Edomites. But that is false, as is evident from the preceding; this is uncertain, indeed equally false, and rightly refuted by Lyran and Hugo. Thou that dwellest in the land of Hus. — From this it is evident that the land of Hus is the same as Idumaea, or at least comprehended Idumaea within itself. Thou shalt be made drunk, and shalt be stripped naked, — that is to say, Thou shalt be so filled with this cup of fury, so afflicted by this vengeance of God, that thou shalt appear to be drunk and of unsound mind, so that like a drunkard thou shalt be stripped naked, that is, despoiled of thy goods, and even of thy garments. Again, as a drunkard uncovers and lays bare thy weak and shameful parts, that is, thou shalt lay bare the places of thy land diminished in defense, through which the enemy may enter. Secondly, thou shalt be stripped of the covering of thy walls torn away. Whence R. Abraham thinks that there is here an allusion to the words which the Edomites spoke when Jerusalem was overthrown: "Make it bare, make it bare, down to the foundation thereof," that is to say, Overthrow Jerusalem to its foundations; for in both cases the word is the same, ara, that is to say, O Edom! thou art overthrown to thy foundation, because thou didst wish this for Jerusalem, and didst work that it should come to pass. Thirdly, the Septuagint translates with the Chaldean, Vatablus, Pagninus: Thou shalt pour out, thou shalt empty, thou shalt vomit, namely thy citizens into captivity, so that thou mayest remain empty and desolate. Morally, let men learn here not to rejoice in the fall and ruin of the wretched, even of enemies, but to have compassion and to fear lest the same befall them. Thus when Francis Valesius, king of France, taken captive by Charles V, had written on the wall of his chamber: "Today for me, tomorrow for thee;" Charles, reading this, wrote underneath: "I am a man, I consider nothing human alien to me."
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22. Thy iniquity is completed, — that is, the punishment of thy iniquity, as if to say: The punishment due to thy iniquity, O Jerusalem, shall be completed by this captivity of seventy years: but in its place shall succeed Idumaea, thy enemy, whose sins God shall uncover, and make known to the world through public desolation and perpetual captivity. Thus Theodoret, Origen, Hugo, St. Thomas, Lyran. Jeremiah concludes the Lamentations with a consolation for the Jews, that their exile and punishment shall be ended in a short time, and shall be turned upon their enemies the Idumaeans. Hence it is clear that these Lamentations were written by Jeremiah after the destruction of Jerusalem. You will say: How does he say, "It shall not add again to pass through thee," when afterwards the Jews were laid waste by Titus and the Romans? I answer, "not again," namely for a long time, "shall pass through thee:" for in the time of the Romans it was as it were another age, and another Jerusalem. It is similar to Isaiah ii, 4. Add that under Titus there was not properly a transmigration, but a destruction of the Jews. Secondly, otherwise St. Thomas: "Not again," he says, shalt thou be punished, namely for these sins; but if thou commit new ones, as thou truly shalt, thou shalt be punished again by Titus. Thirdly, Hugo and Lyran: "Not again," supply, if thou serve God faithfully. Fourthly, Theodoret: "It shall not add again," namely Nebuchadnezzar, to pass through thee. Allegorically, Origen and Olympiodorus: By the death of Christ all iniquity shall be taken away from the daughter of Sion, that is from the Church, and the Idumaeans, that is the impious men, shall be destroyed, who have always persecuted the Church in a hostile manner. It is similar to Daniel ix, 24. The Jews do not regard this felicity as completed under Esdras, but as still to come, and they promise it to themselves in an earthly Jerusalem, to which they hope to be led back by their Messiah. Whence the Chaldean translator renders it: Then shall thy iniquity be loosed, O Synagogue, and thou shalt be redeemed by the hands of Christ and Elias, and the Lord shall not add again to make thee pass over, and in that time I will visit thy iniquity, O Rome, built in Italy, and full of troops of Idumaeans, and the Persians shall come, and shall straiten thee, and shall lay thee waste; because thy sins have been made known before the Lord. The same is the opinion of the Rabbis; for they think they shall not obtain freedom unless through the overthrow of Rome and the Romans. Thus do these wretched men indulge themselves in fabulous hopes and hatreds: for what have the Romans to do with the Idumaeans? and as if the Assyrians, Turks and others have not afflicted the Jews more than the Romans. Morally, learn here how God comforts the afflicted, the mourning and the penitent, and how he submits joyful things to the sad, so that in tribulation we may rightly hope, and say: "After darkness I hope for light; after clouds the sun." Thus when Ramisus, the commander of the army of Chosroes king of the Persians, had laid waste and despoiled the same Jerusalem in the year of the Lord 614, he gave her consolation through St. John the Almsgiver, Archbishop of Alexandria, who sent to Jerusalem a certain pious man named Chrysippus, giving him much gold, grain and other food and clothing, and many beasts of burden to carry them, both that he might see the desolation, and also that he might refresh those who remained from the captivity through those things which were mentioned. Moreover he also sends Theodore, Bishop of Amathus, and Anastasius, prefect of the great mountain of Anthony, and Gregory, Bishop of Rhinocorura, to receive those who had been led away into captivity, providing an innumerable amount of gold. Thus it is in the Life of St. John the Almsgiver. So the mourning of St. Monica for her son Augustine the Manichaean was profitable to both. For to Monica praying much and mourning, it was said by divine inspiration that where she herself was, there he also would be. From the Bishop also, whom she had besought with tears to pray for him, she heard that it could not be that the son of so many tears should perish. He, finally, converted by the preaching of Ambrose the Bishop, not only cast off all error, but also showed the way of truth to those who erred, making clear the obscure, explaining the doubtful, confirming the certain, and most fully refuting all that was perverse and false. So much did the assiduous care of a mother mourning for her son avail! Thus St. Augustine, lib. iii Confess. cap. xii and following. St. Dominic, as the author of his Life has it, book i, chapter iv, the superior of the Friars Preachers, gave himself entirely to spend himself for the salvation of his neighbors, truly believing himself to be a member of Christ if he wholly devoted himself to gaining souls by his example. His breast was full of the most holy affections, and he was moved with wonderful piety toward all things both prosperous and adverse of his neighbors; he was tormented by the hard circumstances of the afflicted, he was tortured by the want of the poor and the calamities of the wretched; and especially he was wonderfully grieved by zeal for perishing souls, and his mind was wounded. Thus indeed, like a Prophet, Dominic, contemplating the sins of men and the miseries of the afflicted, burned inwardly in his soul, and weeping most abundantly, he poured forth outwardly the hidden affection of compassion through tears. For he had this most excellent grace of charity specially given to him by God, namely to weep for sinners and the wretched, and to grieve with all the afflicted. And by these tears he brought forth so many sons, converted so many souls, and sent them to eternal rest. Did he not therefore receive a distinguished consolation of his mourning? Judges ii, the Angel ascended to the place of those weeping, and consoled the weeping Hebrews. God deigned to grant pardon and grace to the Ninevites mourning at the preaching of Jonah. Of the Apostles it is said in Psalm cxxv: "Going they went and wept, casting their seeds; but coming they shall come with exultation, carrying their sheaves." And the Bridegroom calls and consoles the mourning Bride: "Now the winter is past, the rain is gone and departed, the time of pruning has come, etc.; arise, my beloved, and come." He uncovered (as if to say: he will reveal) thy sins — God to the whole world, when he shall punish them by public destruction.
Machine translation from the Latin, not reviewed.
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Hic principaliter plangit miseriam obsidionis. Et dividitur in partes duas. In prima plangit populi miseriam; in secunda arguit insultantium laetitiam ibi, gaude et laetare, filia Edom. Circa primum duo. Primo plangit populi afflictionem; secundo resistendi impotentiam, ibi, cum adhuc subsisteremus, defecerunt oculi nostri. Prima in duas. In prima plangit populi miseriam in generali; secundo exequitur per partes, ibi, sed et lamiae nudaverunt. Circa primum duo. In prima ponit metaphoram; in secunda exponit, ibi, filii Sion inclyti. Fuerunt Judaei eminentes in tribus. In subtilitate divinae cognitionis Psalm. 147: non fecit taliter omni nationi, et judicia sua non manifestavit eis. Ideo dicit, aurum. Prov. 20: est aurum, et multitudo gemmarum, et vas pretiosum labia scientiae. Et hoc obscuratum est, infidelitatis ignominia. Isa. 5: captivus ductus est populus meus, quia non habuit scientiam. Eminebant secundo in pulchritudine honestatis. Eccl. 44: pulchritudinis studium habentes, pacificantes in domibus suis. Et ideo dicitur, color optimus, quasi mutatus est in nigredinem peccati et tristitiae. 2 Mach. 3: facies, et color immutatus est. Tertio eminebant in cultu religionis: ideo dicitur, lapides sanctuarii dispersi sunt per caput platearum, diversarum gentium. 1 Mach. 4: tulerunt lapides contaminationis in locum immundum.
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Hic prosequitur miseriam per partes: et primo ponit afflictionem obsidionis quantum ad famem; secundo civitatis captionem et destructionem, ibi, complevit dominus furorem suum; tertio civium captorum irrisionem, ibi, recedite polluti et cetera. Circa primum quatuor. Primo tangit famem parvulorum; secundo famem delicatorum, ibi, qui vescebantur voluptuose, interierunt in viis; tertio famem Deo consecratorum, ibi, candidiores nive; quarto immensam famem ipsarum matrum, ibi, manus mulierum misericordium coxerunt filios. Circa primum duo. Primo famem lactentium; secundo parvulorum et adolescentum, ibi, parvuli petierunt panem. Circa primum duo. Primo defectum lactis; secundo defectus effectum, ibi, adhaesit lingua lactentis ad palatum ejus, lamiae, monstra quaedam habentia corpora feminea, pedes equinos, a laniando dicta, quia filios suos laniant. Crudelis quasi struthio, de quo Job 39: induratur ad filios suos quasi non sint sui: frustra laboravit nullo timore cogente. Et comparantur his mulieres Jerusalem, non propter crudelitatem affectus, sed propter similitudinem actus: quia lac filiis non praebebant, quod erat ex defectu nutrimenti.
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Hic ponit effectum, scilicet sitim puerorum: adhaesit lingua lactentis ad palatum ejus, propter siccitatem. Parvuli, qui jam crescentes solido cibo uti poterant, nec lacte egebant Amos 8: deficient virgines pulchrae, et adolescentes in siti. Supra 2: matribus suis dixerunt: ubi est triticum, et vinum?
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Hic ponit famem delicate nutritorum: et primo ponit famis afflictionem; secundo ponit comparationem, ibi, et major effecta est iniquitas filiae populi mei peccato Sodomorum. Fames autem ostenditur duobus signis: morte, interierunt, et vilium comestione: qui nutriebantur in croceis, ab ore subtractis cibariis, amplexati sunt stercora; idest, avide sumpserunt vilia cibaria. Vel ad litteram. 4 Reg. 7. Simile Job 6: animae esurienti etiam amara dulcia esse videntur.
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Hic exaggerat poenam in comparatione ad poenam Sodomorum: major effecta est: major in poena ostensa. Et major fuit culpa propter ingratitudinem, et propter sanctorum profanationem; et major poena, quia diuturnior. Ezech. 16: non fecit Sodoma soror tua, ipsa et filiae ejus, sicut fecisti tu, et filiae tuae. Matth. 11: terrae Sodomorum remissius erit in die judicii quam tibi. Job 9: si flagellat, occidat semel, et de poenis innocentum non rideat. Glossa: moraliter de peccato simulationis, quod est majus peccatum peccato Sodomorum. Contrarium est quod dicitur Isa. 3: super illud, peccatum suum sicut Sodoma praedicaverunt: in Glossa: secunda tabula post naufragium est peccatum abscondere. Ad quod dicitur, quod absconse peccare est conditio allevians. Peccatum vero simulationis vitium majus est, quando per hujusmodi quaeritur deceptio et gloria apud alios. Et quidem majus dicitur, non simpliciter, sed quantum ad effectum deceptionis, vel quantum ad materiam: quia circa spiritualia peccatur, in quibus qui falsitatem facit plus est accusandus quam qui violat numisma, ut dicit philosophus.
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Hic describit famem consecratorum Deo, scilicet Nazaraeorum: de quorum consecratione legitur Num. 6. Et primo eorum pulchritudinem; secundo ex fame consecutam turpitudinem, ibi, denigrata est super carbones facies eorum; tertio ponit poenae comparationem, ibi, melius fuit occisis gladio quam interfectis fame. Ad pulchritudinem autem corporalem hominis requiritur aspectus decens quo ad hilaritatem vultus: et quantum ad hoc dicit: sapphyro pulchriores; qui quidem caelestis coloris existens mentem laetificat. Requiritur etiam debitus color duplex: scilicet rubor; et quantum ad hoc dicit, rubicundiores: et candor; et quantum ad hoc dicit, candidiores. Et quia, ut dicit philosophus, albus color maxime receptivus est aliorum, oportet quod sit candor sine macula; et quantum ad hoc dicit, nitidiores. Et sunt locutiones hyperbolicae, nec tamen falsae, quia figuratae, quibus aliud dicitur, et aliud significatur. Et, ad litteram, decori erant propter vitae munditiam et abstinentiam, sicut legitur de Daniele et sociis ejus. Deut. 33: benedictio ejus qui apparuit in rubo.
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Hic ponit turpitudinem ex fame sequentem quantum ad coloris mutationem: denigrata est super carbones facies eorum, et non sunt agniti, propter deturpationem: et quantum ad desiccationem pinguedinis, adhaesit cutis eorum ossibus. Nahum 2: facies omnium sicut nigredo ollae, ubi est habitaculum leonum, et pascua catulorum leonum. Job 7: cutis mea aruit.
Hic ponit comparationem, extabuerunt, defecerunt diu afflicti. Eccl. 30: melior est mors quam vita amara.
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Hic ponit immensam famem matrum, quae prae nimietate famis filios suos comederunt. Supra 2: ergo ne comedent mulieres fructum suum, et parvulos suos?
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Hic plangit captivitatem et destructionem civitatis: et primo ponit destructionem; secundo facti admirationem, ibi, non crediderunt reges terrae; tertio assignat destructionis rationem, ibi, propter peccata prophetarum. Complevit, poenam inducens, effudit, propter copiam, succendit ignem, propter poenae determinationem, quia civitas combusta fuit, fundamenta, quicquid forte; vel quia usque ad fundamenta domus destructae sunt. Deut. 32: ignis succensus est in furore meo, et ardebit usque ad Inferni novissima.
Hic ostendit factum esse admirabile, quia prius erat incredibile: non crediderunt, quando erant in ea reges potentes, et divina protectione munita, hostis, apertus violenter, inimicus, latens fraudulenter. Isa. 23: quis cogitavit hoc super Tyrum quondam coronatam? Ibid. 30: subito dum non speratur venit contritio ejus.
Hic assignat rationem destructionis, ut admiratio cesset et primo praelatorum culpam: prophetarum et sacerdotum, qui populum gubernare debebant. Dan. 13: egressa est iniquitas a senioribus, qui videbantur regere populum.
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Secundo ponit insufficientem emendam, quia abstinentes tantum ab ingressu templi, se satisfacere credebant: erraverunt, vagantes per plateas, caeci: excaecavit enim eos malitia eorum: Sap. 2. Intrare, templum, lacinias suas, vestes scissas ad modum joculatorum, a lacero laceras, dictas: in quo ostenditur quod a voluptatibus non cessabant. Vel secundum aliam litteram, lascivias, et planius est. Isa. 59: manus vestrae pollutae sunt sanguine, digiti vestri iniquitate. Vel potest exponi de illis qui excaecati corporaliter fuerunt ab hostibus capti, qui domos per se intrare non poterant, nisi ductoris fimbrias tenerent; et tenet se cum sequente.
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Hic ponit civium captorum irrisionem ab hostibus: et primo improperat eis sanctorum prophanationem: clamaverunt, scilicet hostes, eis, scilicet Judaeis, recedite, in captivitatem de loco sancto, nolite tangere, sancta vos immundi. Lev. 21: omnis qui habuerit maculam de semine Aaron, non accedet offerre hostiam. Secundo improperat eis Dei indignationem quantum ad divini auxilii destitutionem: jurgati sunt, hostes contra Judaeos, et commoti, utrique isti objurgando, et illi dolendo ut inhabitet, Deus vos defendens. Psal. 70: dicentes: Deus dereliquit eum.
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Et quantum ad poenae inflictionem, cum dicit: facies domini, praescientia, divisit, in gentes dispersit. Psalm. 34: divisi sunt ab ira vultus ejus. Tertio improperat eis seniorum irreverentiam, et sunt verba hostium cum Judaeis: facies sacerdotum non erubuerunt. Isa. 3. Tumultuabitur puer contra senem, et ignobilis contra nobilem. Vel possunt esse verba prophetae de hostibus.
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Hic excludit evadendi facultatem, excludens quatuor per quae possent evadere. Primo auxilium amicorum: cum adhuc subsisteremus, expectaremus, auxilium nostrum vanum, scilicet Aegyptiorum. Isa. 30: Aegyptus frustra et vane auxiliabitur.
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Secundo excludit propriarum virium: lubricaverunt; quasi, prae debilitate non poteramus firmiter stare, ac si viae essent tenebrosae et lubricae. Psal. 34: fiant viae illorum tenebrae et lubricum, et Angelus domini persequens eos. Jer. 23: viae illorum erunt quasi lubricum in tenebris. Et ideo appropinquavit finis, scilicet captivitatis, vel mortis, et tandem completi sunt dies nostri. Ezech. 7: finis venit, venit finis.
Tertio excludit fugae remedium. Tangit historiam hic quae dicitur Jer. ult., quod Chaldaei comprehenderunt Sedeciam fugientem per viam solitudinis locutio hyperbolica. Habac. 1: volabunt quasi aquila festinans.
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Quarto excludit protectionem regum: spiritus oris nostri, quo respirabamus inter angustias, Christus dominus, Josias, captus est, interfectus est ab Aegyptiis, 4 Reg. 24, pro peccatis nostris, quia ipse justus erat. Vel potest exponi de Sedecia, secundum consequentiam historiae. Vel melius de Christo. Isa. 53: ipse vulneratus est propter iniquitates nostras in umbra, protectione. Cantic. 2: sub umbra illius, quem desideraveram, sedi.
4:21
Hic comminatur insultantibus, et praecipue Idumaeis: quibus primo comminatur; et secundo Judaeos consolatur, ibi, completa est iniquitas tua. Circa primum duo. Primo excludit laetitiam, gaude, irrisorie. 2 Reg. 1: nolite annuntiare in Geth, neque annuntietis in compitis Ascalonis. Filia Edom, plebs Idumaeorum, in terra Hus. Contra. Deut. 2: in possessionem Esau dedi montem Seir. Praeterea. Hus fuit primogenitus Nachor, Gen. 22. Et dicendum, quod non est mentio de homine Hus, sed de terra Hus, quae alio nomine dicitur Ausitidis, ut dicit Glossa. Jer. 25: cunctis regibus terrae Ausitidis, quae est in confinio Idumaeorum et Arabum. Secundo comminatur poenam: ad te quoque perveniet calix ira Dei, inebriaberis, miseria repleberis, nudaberis, spoliaberis omnibus bonis. Jerem. 49: ecce quibus non erat judicium ut biberent calicem, bibentes bibent.
4:22
Hic consolatur Judaeos: et primo ex eorum liberatione: completa est iniquitas tua, poenis purgata, non addet, pro peccatis praeteritis, nisi peccata iteres. Isa. 40: completa est malitia ejus, dimissa est iniquitas illius. Secundo ex hostium punitione. Visitabit, quasi judex, vel ipsas inquirens vindictas, discooperiet, manifestans per poenas. Jerem. 49: ego discooperui Esau, revelavi abscondita ejus.
4:3
… 26 times in the biblical Septuagint version (Vulg. draco), where it translates 12 times the Hebrew tannin (2 times tannim: Ex. 29:3; 32:2), 5 times lišejáthán (v. LEVIATHAN), 2 times náhás ("serpent"), and the other times wrongly tan "jackal" (also in Lam. 4:3, Vulg. lamiae), kēphír "young lion," péthen "viper," 'attúr "he-goat." The Septuagint uses δράκων another 8 times: Esth. 1:1 and 10:3 c (Vulg. 11:6; 10:7); Wis. 16:10; Eccl. 25:16 …
4:4
Breaking of Bread (Ἐλᾶσις τοῦ δρῦσου)
Similar expressions are found in the Old Testament (Is. 58, 7; Jer. 16, 6-7; Lam. 4, 4; Ez. 18, 7, 16) and in part reflect the thought of the Jews, among whom the rite of breaking bread, performed by the father of the family at the beginning of a common meal, had a religious …
4:20
… 20:7; 28:8; 84:10; 89:39, 52; 132:10, 17 (the plural, in Ps. 105:15 and I Par. 16:22, is a unique case); Is. 45:1; Hab. 3:13. This royal name māfiah χριστός is used 2 times for Saul, 1 time for Solomon (II Par. 6:42), 1 time for Zedekiah (Lam. 4:20), 1 time (analogously) for Cyrus (Is. 45:1), but almost always for David, idealized from I Sam. 2:10, 35 onward as the instrument of God's salvation. …
4:21
… The description of the collapse of Jerusalem (10-14), rather than to earlier devastations, suggests the total destruction by Nebuchadnezzar in 587, when, according to Lam. 4:21 and Ez. 25:11; 35:5-15, Edom rejoiced and enriched itself with the spoils. …
I. a) According to the style of the Septuagint (cf. Zeph. 3:14; Joel 2:21; Zech. 9:9; Lam. 4:21) and the constant interpretation of the Greek Fathers, the angel's "humble greeting": χαῖρε, κεχαρισμένη (in Hebrew probably ronni mūhanhāh), expresses an invitation to the joy proper …
… Uš). - A region ("land of H."), the homeland of Job (Job 1:1). Since Gen. 36:28 places H. among the descendants of Seir, and Lam. 4:21 connects H. with Edom, the "land of H." is to be located in the territory of Edom, on the borders between it and Arabia.
… His country is 'Uš, a region between Edom and northern Arabia, as can be deduced from Jer. 25:20-24; Lam. 4:21, and as the addition to the Greek version Job 42:17 explicitly affirms; the indications concerning Job's friends (Job 2:11) agree in this sense as well: Eliphaz (v.) of Theman, …
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.