Samaria for her sins shall be destroyed by the Assyrians; they shall also invade Juda and Jerusalem.
Samaria and al the tenne tribes shal be brought into captiuitie by the Assirians. 9. The two tribes shal also be inuaded and spoyled, euen nere to Ierusalem.
1The word of the Lord, that came to Micheas, the Morasthite, in the days of Joathan, Achaz, and Ezechias, kings of Juda: which he saw concerning Samaria and Jerusalem.Parola del Signore sopra Samaria, e Gerusalemme rivelata a Michea Morasthite a' tempi di Joatham, di Achaz e di Ezechia regi di Giuda.THE word of our Lord that was made to Michaeas the Morasthite, in the dayes of Ioathan, Achaz, and Ezechias kinges of Iuda: which he saw vpon Samaria and Ierusalem.Verbum Domini, quod factum est ad Michæam Morasthitea, in diebus Joathan, Achaz, et Ezechiæ, regum Juda, quod vidit super Samariam et Jerusalem. 2Hear, all ye people: and let the earth give ear, and all that is therein: and let the Lord God be a witness to you, the Lord from his holy temple.Ascoltate popoli quanti voi siete, e ponga mente la terra, e tutto quello, che in essa contiensi, e il Signore Dio sia testimone contro di voi, il Signore dal suo tempio santo.Heare al ye peoples: and let the earth attend, and the fulnes therof: and let our Lord God be vnto you for a witnes, our Lord out of his holie temple.Audite, populi omnes, / et attendat terra, et plenitudo ejus: / et sit Dominus Deus vobis in testem, / Dominus de templo sancto suo. 3For behold the Lord will come forth out of his place: and he will come down, and will tread upon the high places of the earth.Perocché ecco, che il Signore uscirà dalla sua residenza, e scenderà, e calpesterà le grandezze della terra.Because loe our Lord wil goe forth out of his place: and he wil descend, & wil tread vpon the highest of the earth.Quia ecce Dominus egredietur de loco suo, / et descendet, et calcabit super excelsa terræ. 4And the mountains shall be melted under him: and the valleys shall be cleft, as wax before the fire, and as waters that run down a steep place.E le montagne si squaglieranno sotto di lui, e le valli si consumeranno come cera dinanzi al fuoco; e come le acque, che scorrono per luogo declive.And the mountaines shal be consumed vnder him: and the valleis shal be clouen, as waxe at the presence of fyre, & as waters that runne downe headlong.Et consumentur montes subtus eum, / et valles scindentur sicut cera a facie ignis, / et sicut aquæ quæ decurrunt in præceps. 5For the wickedness of Jacob is all this, and for the sins of the house of Israel. What is the wickedness of Jacob? is it not Samaria? and what are the high places of Juda? are they not Jerusalem?Tutto questo per la scelleraggine di Giacobbe, e pe' peccati della casa d'Israele. E donde la scelleraggine di Giacobbe, se non da Samaria? E donde i luoghi eccelsi di Giuda, se non da Gerusalemme?For the wickednes of Iacob al this, and for the sinnes of the house of Israel. what is the wickednes of Iacob? is it not Sammaria? and what the excelses of Iuda? is it not Ierusalem?In scelere Jacob omne istud, / et in peccatis domus Israël. / Quod scelus Jacob ? nonne Samaria ? / et quæ excelsa Judæ ? nonne Jerusalem ?
6And I will make Samaria as a heap of stones in the field when a vineyard is planted: and I will bring down the stones thereof into the valley, and will lay her foundations bare.Ed io ridurrò Samaria come un mucchio di pietre in un campo, dove si pianta una vigna; e le sue pietre getterò nella valle, e scoprirò i suoi fondamenti.And I wil lay Samaria as a heape of stones in the filde when a vineyard is planted: and I wil plucke downe her stones into the valley, & wil discouer her fundations.Et ponam Samariam quasi acervum lapidum in agro, / cum plantatur vinea; / et detraham in vallem lapides ejus, / et fundamenta ejus revelabo. 7And all her graven things shall be cut in pieces, and all her wages shall be burnt with fire, and I will bring to destruction all her idols: for they were gathered together of the hire of a harlot, and unto the hire of a harlot they shall return.E tutte le sue statue saranno spezzate, e tutte le sue mercedi saranno gettate alle fiamme, e sperderò tutti i suoi idoli, perchè tutti i suoi averi son messi insieme di mercedi di meretrice, e torneranno ad essere paga di meretrice.And al her sculptils shal be cut in sunder, and al her wages shal be burnt with fyre, and I wil lay al her idols into perdition: because they are gathered together of the wages of an harlot, & vnto the hyre of an harlot they shal returne.Et omnia sculptilia ejus concidentur, / et omnes mercedes ejus comburentur igne, / et omnia idola ejus ponam in perditionem, / quia de mercedibus meretricis congregata sunt, / et usque ad mercedem meretricis revertentur. 8Therefore will I lament, and howl: I will go stript and naked: I will make a wailing like the dragons, and a mourning like the ostriches.Per questo io sospirerò, e urlerò, anderò spogliato, e ignudo; urlerò come i dragoni, e farò voci flebili come lo struzzolo.Vpon this wil I lament, and howle: I wil goe spoiled, and naked: I wil make lamentation as of dragons, and mourning as it were of striches.Super hoc plangam, et ululabo; / vadam spoliatus, et nudus; / faciam planctum velut draconum, / et luctum quasi struthionum: 9Because her wound is desperate, because it is come even to Juda, it hath touched the gate of my people, even to Jerusalem.Perchè la piaga di Samaria è disperata, e si è stesa fino a Giuda, ha penetrato fino alla porta del popol mio, fino a Gerusalemme.Because her plague is desperate, because it is come euen to Iuda it hath touched the gate of my people euen to Ierusalem.quia desperata est plaga ejus, / quia venit usque ad Judam; / tetigit portam populi mei usque ad Jerusalem.
10Declare ye it not in Geth, weep ye not with tears: in the house of Dust sprinkle yourselves with dust.Fate, che ciò non si sappia a Geth; non piangete tanto: aspergetevi di polvere nella casa di polvere.In Geth declare it not, weepe not with teares: in the house of dust sprinkle your self with dust.In Geth nolite annuntiare; / lacrimis ne ploretis; / in domo pulveris pulvere vos conspergite. 11And pass away, O thou that dwellest in the beautiful place, covered with thy shame: she went not forth that dwelleth in the confines: the house adjoining shall receive mourning from you, which stood by herself.Vattene vergognosa di tua ignominia, o abitatrice del bel paese: quel la, che abita ai confini, non è partita: la casa vicina, la quale si stette da se, avrà in voi argomento di pianto;And passe ye to your selues ô faire habitation, confounded with ignominie: she went not out that dwelleth in the going out: the house adioyning shal receiue lamentation of you, which stood to her self.Et transite vobis, habitatio pulchra, confusa ignominia: / non est egressa quæ habitat in exitu: / planctum domus vicina accipiet ex vobis, quæ stetit sibimet. 12For she is become weak unto good that dwelleth in bitterness: for evil is come down from the Lord into the gate of Jerusalem.Perocché è stata impotente a far bene quella, che abita nelle amarezze, perchè il Signore ha mandata l'afflizione alle porte di Gerusalemme.Because she is weakened to good which dwelleth in bitternesses: because euil is descended from our Lord into the gate of Ierusalem.Quia infirmata est in bonum, / quæ habitat in amaritudinibus; / quia descendit malum a Domino in portam Jerusalem. 13A tumult of chariots hath astonished the inhabitants of Lachis: it is the beginning of sin to the daughter of Sion for in thee were found the crimes of Israel.Allo strepito de' cocchi rimarrà stupido l'abitatore di Lachis: ella fu cagion primaria di peccato per la Figliuola ai Sion: perchè in lei si trovarono delle scelleraggini d'Israele.Tumult of the chariot of astonishment to the inhabitant of Lachis: it is the beginning of sinne to the daughter of Sion, because in thee are found the wickednesses of Israel.Tumultus quadrigæ stuporis habitanti Lachis: / principium peccati est filiæ Sion, / quia in te inventa sunt scelera Israël. 14Therefore shall she send messengers to the inheritance of Geth: the houses of lying to deceive the kings of Israel.Per questo ella spedirà emissari alla casa di Geth, casa di menzogna, da cui saranno gabbati i re d'Israele.Therfore shal he geue spoilers vpon the inheritance of Geth: the houses of lying into deception to the kinges of Israel.Propterea dabit emissarios super hæreditatem Geth, / domus mendacii in deceptionem regibus Israël.
15Yet will I bring an heir to thee that dwellest in Maresa: even to Odollam shall the glory of Israel come.Io menerò ancora un nuovo padrone a te, o abitatrice di Maresa: fino a Odollam arriverà la Gloria d'Israele.As yet wil I bring an heyre to thee which dwellest in Maresa: euen to Odolla shal the glorie of Israel come.Adhuc hæredem adducam tibi quæ habitas in Maresa; / usque ad Odollam veniet gloria Israël. 16Make thee bald, and be polled for thy delicate children: enlarge thy baldness as the eagle: for they are carried into captivity from thee.Strappati i capelli, e tosati a motivo de' cari tuoi figliuoli: levati tutti i peli come aquila, perchè i tuoi sono peli menati in ischiavitù.Be bald, and be pouled for the children of thy delicacies: enlarge thy baldnes as an eagle: because they are led captiues out of thee.Decalvare, et tondere super filios deliciarum tuarum; / dilata calvitium tuum sicut aquila, / quoniam captivi ducti sunt ex te.
1:1
Year of the World about 3246, Year before Christ 758.
St. Jerome
Morasthite, "of Maresa," (Chaldean; Micheas 1:14.; Calmet) a village near Eleutheropolis. (St. Jerome)
Calmet
Kings. They reigned about sixty years. (Calmet)
1:2
Worthington
Witness. Deuteronomy xxxii., Isaias i., and vi.. The prophet discharges his duty, and will not be blameable, if people die in their sins, Jeremias 3:18. (Worthington)
This sublime address shews the importance of the subject, and how deep an impression the sins of Israel had made in his breast.
1:3
Calmet
Earth, to subdue the rebels, Amos 4:13., and Habacuc 3:3. (Calmet)
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Haydock
Melted. Septuagint, "moved." (Haydock)
Cleft, as it was to swallow up Core, (Numbers 16:31.) with the greatest ease.
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Calmet
Jerusalem. High places were left there under Joathan, 4 Kings 15:35. Achab had introduced the worship of Baal into Samaria, and though the family of Jehu repressed this worship, it gained ground when Micheas appeared. (Calmet)
Haydock
This conduct excited God's indignation. (Haydock)
Calmet
He came to punish the most guilty. (Calmet)
1:6
Grotius
Heap. Septuagint, "hut to keep the fruit." Hebrew, "hillock of the field," (Haydock) to be cultivated. (Grotius)
Josephus
Bare, by Salmanasar, 4 Kings 17:6. It was afterwards rebuilt, (Calmet) but completely levelled by Hircan. (Josephus, Antiquities 13:18.)
1:7
Challoner
Her wages. That is, her donaries or presents offered to her idols; or the hire of all her traffic and labour. (Challoner)
Worthington
Samaria had trafficked with infidels, and thus grew rich, but imitated their idolatry; (Worthington) and therefore was ruined, and her citizens and riches (Haydock) removed into Assyria. (Worthington)
Challoner
Harlot. They were gathered together by one idolatrous city, viz., Samaria: and they shall be carried away to another idolatrous city, viz., Ninive. (Challoner)
Calmet
The hire of prostitution was not to be received in God's temple, (Deuteronomy 23:18.) which prohibition shews the antiquity of this abominable custom, Baruch 6:9. (St. Augustine, City of God 4:10.) (Calmet)
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Menochius
Naked. Ill clothed, (Haydock) to shew the approaching calamity of the Israelites, Isaias xx. (Menochius)
Haydock
Septuagint and Chaldean explain all of the people, (Calmet) or of Samaria. "Therefore shall she lament and howl, go barefoot and naked, bewail like," etc. (Haydock)
Menochius
Dragons, when they are crushed by the elephant. (Solin xxxviii.) (Menochius)
Tannim means also (Haydock) whales, etc., which make a horrible noise.
Calmet
Ostriches, or swans, Isaias 13:21. Both have a mournful note. (Calmet)
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Challoner
Gate. That is, the destruction of Samaria shall be followed by the invasion of my people of Juda, and the Assyrian shall come and lay all waste even to the confines of Jerusalem. (Challoner)
Calmet
Juda received the worship of Baal from Israel. It shared in the punishment of that kingdom. The prophet alludes to the ravages of Sennacherib, ver 13. Yet Juda was much afflicted by Razin and Phacee, before that invasion: which caused Achaz to call in the aid of Theglathphalassar, 2 Paralipomenon xxviii., and 4 Kings xvi. (Calmet)
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Calmet
Geth. Amongst the Philistines, lest they rejoice at your calamity. (Challoner) (2 Kings 1:20., and Amos 3:9.) (Calmet)
Worthington
Tell not these calamities, which I foresee, among your enemies, lest they rejoice. But lament in your own houses, which shall be filled with dust. St. Jerome prays for the light of the Holy Ghost to understand this passage. (Worthington)
Challoner
Weep ye not. Keep in your tears, that you may not give your enemies an occasion of exulting over you: but in your own houses, or in your house of dust, your earthly habitation, sprinkle yourselves with dust, and put on the habit of penitents. Some take the house of dust (in Hebrew Haphra) to be the proper name of a city. (Challoner)
With tears. Hebrew, "at all," (Protestants; Haydock) "in Acco," or Ptolemais, (Reland) or Bochim, (Haydock) a place near Jerusalem, Judges 2:1. But no reference to this place, or to "the Enakim," (who appear in some copies of the Septuagint) seems to be made.
Calmet
Of dust. Samaria, ver. 6. (Calmet)
1:11
Challoner
Place. In Samaria. In the Hebrew, the beautiful place is expressed by the word Shaphir, which some take for the proper name of a city. (Challoner)
Haydock
It is thought that St. Jerome has given the sense of several proper names, (Calmet) or this has been done since in the Vulgate by some other. In the edition of his works, (A.D. 1533) we read, "The dwelling of Saphir passes from you: she hath not come out who inhabits Sennan. The house of Asel shall receive," etc. (Haydock)
Calmet
Saphir or Diocesarea was a strong place (Josephus, Jewish Wars 2:37.) of Galilee, where Saanan was also situated, Judges 4:11. Haetsel may denote "the vicinity." (Calmet)
Haydock
People shall not attempt to comfort their neighbours, being themselves under the greatest alarms. (Haydock)
Forth. That is, they that dwelt in the confines came not forth, but kept themselves within, for fear.
Challoner
Adjoining, viz., Judea and Jerusalem, neighbours to Samaria, and partners in her sins, shall share also in her mourning and calamity: though they had pretended to stand by themselves, trusting in their strength. (Challoner)
Haydock
All the inhabitants shall be led into captivity naked. (Haydock)
1:12
Challoner
Weak, etc. Jerusalem is become weak unto any good; because she dwells in the bitterness of sin. (Challoner)
Haydock
Protestants, "the inhabitant of Maroth waited carefully for good." (Haydock)
Calmet
We know not of any place called Maroth. Grotius would substitute Ramoth. (Calmet)
Haydock
Bitterness. St. Jerome, "Maroth." Symmachus, "provoking to bitterness." They are unable to defend their possessions. (Haydock)
1:13
Calmet
Lachis, when Sennacherib came to besiege it, 4 Kings 18:13. (Calmet)
Challoner
Beginning. That is, Lachis was the first city of Juda that learnt from Samaria the worship of idols, and communicated it to Jerusalem. (Challoner)
Calmet
This is not very probable. We may translate, "this is the source of sin," or of chastisement; or the imitation of Israel, is the chief of the crimes of Sion. (Calmet)
1:14
Challoner
Send. Lachis shall send to Geth for help; but in vain: for Geth, instead of helping, shall be found to be a house of lying and deceit to Israel. (Challoner)
Calmet
Inheritance. Some translate rather "Moreseth (or Morasthi) of Geth, the houses of Acsib," etc. Both these towns were near Geth, and perhaps at this time subject to it, 2 Paralipomenon 28:18. Achaz sent to ask for aid against the king of Israel, ver. 9. (Calmet)
Haydock
Protestants, "therefore shalt thou give presents to Moresheth-Gath, the houses of Achzib shall be a lie to the," etc. (Haydock)
Haydock
There is an allusion between Acsib and a lie, as also between Maresa and an heir, (ver. 15.; Calmet) as the terms have those senses. (Haydock)
1:15
Challoner
Heir. Maresa (which was the name of a city of Juda) signifies inheritance: but here God by his prophet tells the Jews, that he will bring them an heir to take possession of their inheritance: and that the glory of Israel shall be obliged to give place, and to retire even to Odollam, a city in the extremity of their dominions. And therefore he exhorts them to penance in the following verse. (Challoner)
Calmet
Maresa shall fall a prey to the king of Assyria. Micheas was a native of this town, and he ironically addresses his countrymen. (Calmet)
Worthington
Glory. Thus he denotes "the misery" of Israel, which shall be extended to the last town in Juda. (Worthington)
Haydock
Hebrew means also "burden." Odolla was taken by Sennacherib, (Calmet) with the other towns around Jerusalem. (Haydock)
1:16
Theodoret
Eagle. When it loses its feathers, it becomes languid. (Theodoret)
Calmet
This verse should be joined with the next chapter, which regards the kingdom of Israel. (Calmet)
1:7
Her wages.... That is, her donaries or presents offered to her idols: or the hire of all her traffic and labour.—Ibid. Of the hire of a harlot, etc.... They were gathered together by one idolatrous city, viz., Samaria: and they shall be carried away to another idolatrous city, viz., Ninive.
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1:10
Declare ye it not in Geth.... Viz., amongst the Philistines, lest they rejoice at your calamity.—Ibid. Weep ye not, etc.... Keep in your tears, that you may not give your enemies an occasion of insulting over you; but in your own houses, or in your house of dust, your earthly habitation, sprinkle yourselves with dust, and put on the habit of penitents. Some take the house of dust (in Hebrew, Aphrah) to be the proper name of a city.
1:11
Thou that dwellest in the Beautiful place, viz., in Samaria. In the Hebrew the Beautiful place is expressed by the word Sapir, which some take for the proper name of a city.—Ibid. She went not forth, etc. ... that is, they that dwelt in the confines came not forth, but kept themselves within, for fear.—Ibid. The house adjoining, etc.... Viz., Judea and Jerusalem, neighbours to Samaria, and partners in her sins, shall share also in her mourning and calamity; though they have pretended to stand by themselves, trusting in their strength.
1:12
She is become weak, etc.... Jerusalem is become weak unto any good; because she dwells in the bitterness of sin.
1:13
It is the beginning, etc.... That is, Lachis was the first city of Juda that learned from Samaria the worship of idols, and communicated it to Jerusalem.
1:14
Therefore shall she send, etc.... Lachis shall send to Geth for help: but in vain: for Geth, instead of helping, shall be found to be a house of lying and deceit to Israel.
1:15
An heir, etc.... Maresa (which was the name of a city of Juda) signifies inheritance: but here God by his prophet tells the Jews, that he will bring them an heir to take possession of their inheritance: and that the glory of Israel shall be obliged to give place, and to retire even to Odollam, a city in the extremity of their dominions. And therefore he exhorts them to penance in the following verse.
1:2
If the prophet should not admonish the people, both he and they should dye in their sinne; Iere. 3. v. 18 19 but he dischargin his office (as •od is witnes) they not repenting shal perish in their iniquitie.
Concordance Deut. 32. Isa. 1. Isa. 26.
1:7
Samaria gathering riches by traffike with idolaters communicated also vvith them in idolatrie & therfore their riches shal be caried into Niniue, & other places of Assyria.
1:10
Tel not these calamities vvhich I foreshew amongst your enimies, lest they reioyce therat.
But lament in your ovvne houses vvhich shal be ruined, & replenished vvith dust. S. Ierome here testifieth the hardnes of this place praying for the assistance of the Holie Ghost to vnderstand it.
1:15
Ironiously he sayth the glorie, that is, the miserie of Israel shal be extended to Odolla the vttermost citie of Iuda.
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St Jerome † AD 420 The Letters of St. Jerome 108.14
14. I will now pass on to Egypt, pausing for a while on the way at Socoh, and at Samson’s well which he clave in the hollow place that was in the jaw. Here I will lave my parched lips and refresh myself before visiting Moresheth; in old days famed for the tomb of the prophet Micah,
St Augustine of Hippo † AD 430 City of God 18.27
… Isaiah the son of Amos—either the above-named prophet, or, as is rather affirmed, another who was not a prophet, but was called by the same name—also puts at the head of his book these four kings named by Hosea, saying by way of preface that he prophesied in their days. Micah also names the same times as those of his prophecy, after the days of Uzziah;
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St Melito of Sardis † AD 180 Melito, the Philosopher 9
The descent of the Lord —His visitation of men. As in Micah: “Behold, the Lord shall come forth from His place; He shall come down trampling under foot the ends of the earth.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.18
Some, again, have a prophetic sense, and of these some are in the future tense: for instance, He shall come openly , and this from Zechariah, Behold, thy King cometh unto thee , and this from Micah, Behold, the Lord cometh out of His place and will come down and tread upon the high places of the earth
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 18.9
… And hear what He says, reproaching them: “They suffered nothing in the affliction of Joseph:” meaning by Joseph the whole people. And again: “The inhabitants of Ænan went not forth to bewail the house next unto them.”
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 75
… And yet they are justly chastised; but thou shouldest not rejoice over them. So the prophet having brought many accusations, added this also, saying, “They felt nothing for the affliction of Joseph;” and again, “She that inhabiteth Enan, came not forth to lament for the place near her.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
Though thou be able to confer no relief, yet weep thou, groan, grieve over what has happened: even this is not to no purpose. If it behooves us to feel for those who are justly punished by God, much more for those who suffer unjustly at the hands of men. (They of) “Ænan,” it saith, “came not forth to mourn for the house which was near her” (
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Origen † AD 254 Origen De Principiis iv.1.8
… a jealous (God), visiting the sins of the fathers upon the children unto the third and fourth generation;” and that “it repenteth Me that I anointed Saul to be king;” and, “I am the Lord , who make peace and create evil;” and again, “There is not evil in a city which the Lord hath not done;” and, “Evils came down from the Lord upon the gates of Jerusalem;”
Origen † AD 254 Origen De Principiis iv.1-2.8
… of the fathers upon the children unto the third and fourth generation;” and this, “I repent of having anointed Saul to be king;” and this, “I am a God that maketh peace, and createth evil;” and, among others, this, “There is not wickedness in the city which the Lord hath not done;” and again this, “Evils came down from the Lord upon the gates of Jerusalem;”
Origen † AD 254 Origen Against Celsus 6.55
… good at the hand of the Lord, shall we not also receive evil!” Since, then, there is found in the sacred Scriptures, in a certain passage, this statement put into the mouth of God, “I make peace, and create evil;” and again another, where it is said of Him that “evil came down from the Lord to the gate of Jerusalem, the noise of chariots and horsemen,”
Origen † AD 254 Origen Against Celsus 6.56
… so, in the same way, if God is said to bring upon men such evils for the conversion and cure of those who need this discipline, there would be no absurdity in the view, nor would “evils come down from the Lord upon the gates of Jerusalem,”
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1. TO MICAH. - Micah in Hebrew is called Micha, that is, poor, because he predicted and foreshadowed the poor Christ about to be born in the countryside in Bethlehem. But because Micha by crasis can be the same as Michiahu (as appears in II Paralipomenon cap. XVIII, 8), that is, who is like him? and the same as Michaiah and Michiahu (as appears in II Kings XXII, 12, Judges XVII, 1, and II Paralipomenon XIII, 2, in the Hebrew), so as to signify the same as Michael, that is, who is like God? Morasthite, that is, my inheritance. Hence Our Lord, the Septuagint and others call him not Micha, but Micah. Wherefore St. Ambrose in his commentary 1 on Micah, which is found at the end of vol. II of his works, says: Micah, he says, signifies, who from God; or, as we find elsewhere: who is this? Son of Morasthite, heir. But who is the heir, except the Son of God, who says: All things are delivered to me by my Father. And since he himself was the heir, he wished us to be co-heirs. Rightly, who is this? not one from the people, but chosen for the grace of God, in whom the Holy Spirit speaks. IN THE DAYS OF JOTHAM, AHAZ AND HEZEKIAH. - Hence it is clear that Micah began to prophesy shortly after Hosea, Joel, Obadiah and Jonah; but he continued with them in the same office until his death. For they began under Uzziah, who was the father of Jotham. Jotham was a pious king, as was Hezekiah; but Ahaz was impious and an idolater. Wherefore Micah was feared by him, and Hezekiah was moved to compunction by his oracles, though free and threatening, as Jeremiah relates in cap. XXVI, 17 and following. Jotham reigned for 16 years, Ahaz for the same number; Hezekiah, however, for 29 years. Wherefore if Micah prophesied throughout all these years, it follows that he prophesied for 61 years. But it is unknown whether he began in the first year of Jotham and ended in the last year of Hezekiah. Hence, deducting some years from both sides, Arias conjectures that he prophesied for more or less fifty years. What he saw. - That is, the word. For prophecy is now called a vision, now a word: because the Prophets saw it with the eyes of the mind, and heard it with the ears of the mind from God speaking. For the mind has its own ears and eyes, but mental, not corporeal. Wherefore in the mind it is the same to hear as to see, namely to know and to understand: hence mental prophecy is now called a word, now a vision, now said to be heard, now to be seen. On which I have said more in Isaiah 1, 1.
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2. Hear, O ye peoples, all of you, and let the earth attend, - namely the Hebrews; for He speaks to these alone. He imitates Isaiah, who in a similar manner and with pathos begins: Hear, O heavens, and give ear, O earth, for the Lord hath spoken. In like manner, the style of Micah is similar to the style of Isaiah; for both are elegant, keen, concise, and pathetic. Earth, that is the inhabitants of this earth. Whence, explaining this, he adds: AND THE FULNESS THEREOF. - And it signifies, that is: the fulness are the citizens and natives; for these fill the cities and villages of the earth; whence the Septuagint translates: And all that are therein. And let the Lord God be unto you for a witness, - that is to say, let the Lord be a witness, namely that I, according to the office and duty of prophecy and preaching committed to me by God, admonish and reprove you concerning your idols and crimes, and proclaim and threaten destruction and ruin in the name of God; that is to say, If ye proud, rebellious and obstinate ones do not obey these warnings and threats of mine, and therefore perish, I call God to witness that I have forewarned you in this matter, and consequently ye are inexcusable in perishing not through my fault, but through your own guilt and obstinacy; so that ye ought to ascribe your destruction not to me, but to yourselves. Hence the Chaldean renders: Let the word of the Lord God be against you for a witness. Otherwise St. Jerome, Theodoret, Haymo and Lyran, that is to say, I call God to witness that this prophecy of mine is not mine, but God's; namely that I do not fabricate these things, but have heard them from God. Otherwise also Rupert, that is to say, Let God be a witness that He Himself has kept the covenants made with you, but ye have violated them; and therefore the fault of your destruction is to be ascribed not to God, but to you. But the first exposition is the genuine one, as is evident to one considering what precedes and follows. For He had previously summoned the people to hear God's sentence concerning their crimes: here therefore He calls God to witness that He has made known and foretold that sentence to them, lest they complain that they had not been forewarned. He subjoins God's sentence, saying: For behold the Lord will come forth, etc., and will tread upon the high places of the earth, etc. The Lord from His holy temple, - that is to say, the Lord who in heaven as in His temple, august and to be adored with all worship, dwells, and from thence beholds the earth and all the works of men; let Him be a witness to you and to me, that I have declared to you these His oracles and decrees.
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3. BECAUSE BEHOLD THE LORD SHALL GO FORTH OUT OF HIS PLACE. - Here begins the sentence and oracle of God, uttered through Micah. God is said anthropopathically to go forth and descend from heaven, when He shows His arm and power in the air or on earth, and works wonders and new things: for God as to His substance is invisible, and is seen only through His operation. Just as therefore an angel is said to go forth somewhere, when it operates there (indeed St. Thomas holds that angels are not in a place except through operation; which however others rightly and with reason deny: for an angel, even if it operates nothing, is in a certain and defined place through its substance), so also God. But especially is He said to go forth, as a judge and avenger to know, judge and punish the crimes of nations and men: and as a leader and standard-bearer of the Assyrians and Chaldeans, and similar nations, which He sends against the Jews and other peoples, to execute this His sentence and vengeance. The Psalmist depicts this going forth of God as it were a warrior into battle against enemies with poetic vivid description, Psalm XVII, 10: He bowed, he says, the heavens, and came down: and darkness was under his feet. And he ascended upon the Cherubim, and flew: he flew upon the wings of the winds. And the Lord thundered from heaven, etc. And he sent forth his arrows, and scattered them: he multiplied lightnings, and troubled them. Hence Ezekiel, cap. 1, saw God borne in a chariot and surrounded by Cherubim proceeding to war, namely to the destruction of Jerusalem. Otherwise Rupertus: The Lord, he says, goes forth from His place; because He will abandon the temple and Judea, and will yield it to the Chaldeans. Thus Ezekiel saw Him going forth from the temple, cap. III, 12; and in the temple shortly before the coming of Titus was heard a voice: Let us depart hence, as Josephus testifies, lib. VII of the War, cap. XII. Thus the Gentiles, besieging some city, with a certain song called forth the tutelary gods from it, that they might pass over to them, believing otherwise the city could not be taken, as Macrobius testifies, lib. III, cap. IX. Hence Virgil: All have departed from the shrines, and the altars abandoned, the Gods by whom this empire stood: signifying that it was now done with Troy, Aeneid. II. But this is mystical, not literal, nor genuine. Symbolically St. Jerome, Hugo and Lyranus: God, they say, goes forth from His place, when He punishes and chastises; for it is proper to God to have mercy and to spare. The place therefore and throne of God is clemency. When therefore irritated by sins He grows angry and scourges, He seems to go forth from His place, and to lay aside the person of clemency; nay to strip off His benign nature, and to put on an alien one, namely a rigid and cruel one. This is what Isaiah says of God, cap. XXVIII, 21: As in the valley which is in Gabaon, he shall be angry; to do his work, his strange work: to perform his work, his work is strange and far from him, i.e., the work of vengeance is strange and alien from God's nature, which is itself benignity and clemency, but the wicked compel God to this work as it were through their crimes. AND HE SHALL TREAD UPON THE HIGH PLACES OF THE EARTH, - that is He shall tread upon the lofty and powerful, namely the nobles of Israel: for these are metaphorically called the high places of the earth and mountains; just as on the other hand He calls the people valleys, saying:
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4. And they shall be consumed (in Hebrew namassu, that is, they shall melt and dissolve. Thus the Zurich Bible and Pagninus) the mountains under him (God namely, as if to say, God treading upon the mountains, that is, the mighty, those under him like mountains struck by lightning shall melt, dissolve and be consumed). AND THE VALLEYS (that is, the common people) shall be cleft (Pagninus, shall cleave themselves; the Septuagint, shall waste away, that is, shall melt and be consumed) AS WAX (is cleft and split, wastes away and melts) AT THE PRESENCE (at the heat) OF FIRE, AND AS WATERS THAT RUN DOWN A STEEP PLACE. - Thus both the rich and mighty as well as the poor and common people in Israel shall flow away, pass away and go to ruin, according to that in II Kings XIV, 14: We all die, and like waters slip away into the earth, which return not. This is the sentiment, the reasoning of the woman of Thecua, by which she persuades David to pardon Absalom for the slaying of his brother Amnon, as if to say, The life of men is fleeting: Amnon, even if he had not been slain, but lived, ought nevertheless to have died shortly, and Absalom shall die shortly; do not therefore, O David, exact vengeance, which nature herself shall shortly inflict upon him. For what, O king, do you seek vengeance of your son for? Death? But he is already dying: for all of us, as many as we are men, like rivers with headlong course are swept down into the sea of death, which is our house of eternity. Or rather, like rain we slip away into the earth, and are absorbed by it, so that nothing of it remains which can return or be gathered, namely naturally. For he compares our life to water, not of a river passing through, but of rain slipping away and vanishing into the earth. Tropologically, when God by the influx of his grace, illumination and love descends into the soul, immediately it like melted wax dissolves, weeps, burns, becomes gentle, and surrenders itself wholly to God. Then the mountains of pride, ambition and all vanity are consumed; equally the valleys of pusillanimity, fear, torpor, and acedia. Thus David in Psalm XXI: My heart, he says, has become like melting wax. And Isaiah, chapter LXIV, 1: Oh that, he says, you would rend the heavens and come down: at your presence the mountains would flow down. Like the burning of fire they would waste away. Beautifully St. Gregory on that passage of the Canticle 1: Let him kiss me with the kiss: When, he says, I feel his (the Bridegroom's) kiss, by a sudden change abandon me, and immediately melted into his likeness I am transformed.
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5. In the crime (on account of the crime) of Jacob (that is, of the Jacobites, namely the Jews) all that (destruction which I have already mentioned will be inflicted upon them), and in the sins (that is, on account of the sins) of the house of Israel. - Some hold that Jacob here is the same as Israel; for Jacob the patriarch, wrestling with an angel and prevailing over him, was called Israel, that is, prevailing with God, namely with the angel, God's vicar. For the sake of rhythm, therefore, and for the elegance of the song, and for amplification, they say that Micah repeats and inculcates the same thing in other words, as if to say: These crimes of the Jews exasperate me and provoke me to vengeance, because they are the crimes of Jacob, that is, of the descendants of Jacob, whom I so exalted that, although he was the younger and his brother Esau was the elder, I nevertheless preferred and chose him before the elder, and took his family to myself as a people and Church. Nor are these merely the crimes of Jacob, but also of Israel, that is, of the descendants of Israel, whom I deemed worthy of this grace, that in wrestling with an angel, I made him mightier than the angel himself; and therefore I called him Israel, that is, ruling over God. For these benefits, bestowed upon the patriarch Jacob, greatly increase the apostasy and ingratitude of his descendants toward God. Jacob, therefore, and Israel signify here, in the usual manner, the ten tribes descended and sprung from Jacob, which were the leaders of idolatry. Thus Remigius, Lyra, and Vatablus; or certainly, as Albert and Arias hold: Jacob are the twelve tribes, Israel ten, as if to say: All twelve tribes sinned through idolatry, but especially the ten, which caused their own kings and princes to apostatize from the faith, and infected the two remaining tribes; these, therefore, I will punish first, then the two. Secondly and more aptly, Jacob here signifies the ten tribes, Israel the two: for Jacob was indeed the earlier and common name of the first patriarch of the ten tribes: but Israel was the later and more excellent name of the same, which he obtained from the angel when he was conquering him. For Israel is the same as ruling over God: hence it signifies the two tribes, which had the holy city, the temple and the worship of God, and God himself within them; whence they seemed to rule over him, as it were. The sense, therefore, is, as if to say: Not only Jacob, that is, the ten tribes, but also Israel, that is, the two, namely Judah and Benjamin, to whom I have given myself and mine as a peculiar possession and, as it were, into dominion, have departed from me: therefore I will punish both these and those. That this is so is evident from the explanation which the Prophet adds, saying: What is the crime of Jacob, that is, of the ten tribes? Is it not Samaria? As if to say: Samaria, which is the metropolis of the ten tribes, was the origin and cause of the crime, that is, of idolatry, to the other cities of the ten tribes, and what are the high places of Judah, that is, of the two tribes? Are they not Jerusalem? Behold, those whom he immediately before called Israel, he here calls Judah: but Judah signifies the two tribes: those, therefore, are here called Israel, and are opposed to Jacob, that is, to Samaria and the ten tribes, as if to say: Jerusalem, which was the seat of the king, the temple, and God, abandoning him, built altars and shrines of idols on the high mountains (which are therefore likewise called High Places), and thereby invited all his Jewish subjects to the sacrifices and worship of idols, which is most unworthy, and supremely injurious to me, and far more so than the idolatry of Samaria, inasmuch as it lacked the temple and God. Thus Theodoret, Rupert, Ribera, de Castro, and others. What is the crime of Jacob, etc.? - In Hebrew, for "what," there is mi, that is, "who." Whence Vatablus, Arias, Clarius, and Pagninus translate: Who was the cause of the transgression of Jacob? Is it not Samaria? And who was the cause of the high places of Judah? Is it not Jerusalem? The word "who" denotes that the kings and princes of both the ten and the two tribes were the cause of idolatry to the whole people. For thus Jeroboam, the first king of the ten tribes, compelled them to worship the same idols, namely the golden calves. Thus also Ahaz, Manasseh, and before them Solomon, induced the two tribes to worship the same, as if to say: The kings and princes, who ought to have been guides of religion and holiness to the people, presented themselves to them as guides of idolatry and impiety; while in the royal city, to which all the people resorted, they erected idols, and worshipped them publicly, and drew the people to worship the same by word and example. Whence the Chaldean paraphrast translates: In what place did the house of Jacob commit crime? Was it not in Samaria? And in what place did the house of Judah sin? Was it not in Jerusalem? Thus in this age in England, Transylvania, Denmark, Sweden, and other kingdoms and commonwealths we have seen the cause of the schism and heresy of entire kingdoms to be the kings and princes themselves apostatizing from the faith and professing heresy. On the other hand, Italy, Spain, France, etc., persist in the true faith, because they have always had Catholic and orthodox princes. Therefore upon the king depends the faith or infidelity of the kingdom, piety or impiety, salvation or damnation. Let princes take note of this, and let the pious know that they will obtain great glory and a crown in heaven, because they have been the cause of salvation to their subjects; but the impious will pay the penalty in hell not only for their own crimes, but also for all the crimes of their subjects, of which they have been the cause. This is what the Wise Man gravely impresses upon them in chapter VI, 6: Horribly and quickly will God the judge and avenger appear to you: for a most severe judgment shall be for them that rule. For to the small mercy is granted: but the powerful shall suffer torments powerfully, etc. But upon the stronger a stronger torment presses.
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6. AND I WILL MAKE SAMARIA AS A HEAP OF STONES, etc. - First, against Samaria, as the chief seat of idolatry, He threatens punishment; then against Jerusalem, which followed Samaria in wickedness. He says therefore that He will reduce the city of Samaria, magnificent with walls, houses and palaces, these being set on fire and cast down, as to houses indeed and palaces into a heap of stones, but the city itself into a field or plain, from which stones are gathered into a heap, so that a vineyard may be planted in it. For when a vineyard is planted in some place, stones are first accustomed to be removed from that same place, that is, cast out and gathered outside it into a pile, lest the vines and the germination of the vine be impeded. Aptly does he say Samaria is to be turned into a vineyard, because it was situated on a vine-bearing mountain, and before it was built into a city, it had been a vineyard: for on mountains, on account of the reflection of the sun's rays, vineyards are accustomed to be planted, according to that saying: Bacchus loves the hills. The sense therefore is, as if to say, I will overturn Samaria, so that the place itself or the mountain shall be planted with vines and become a vineyard; but the proud buildings and walls of Samaria themselves I will strip away through the Chaldaeans, and overturn even to the foundations, so that their stones shall be cast down and rolled into the valley below, and there accumulated into a heap. Thus Theodoret, the Chaldaean Paraphrase, Vatablus, Arias and others. Note: For "a heap of stones" the Septuagint translates oporophylakion, that is, a guard-house for fruit: "I will make," they say, "Samaria a guard-house for fruit," that is, I will reduce it to a hut, which in orchards is accustomed to be erected from reeds or straw or vine-branches, so that in it a guard may watch and keep vigil lest thieves steal the fruit and produce; which therefore, when the fruit is gathered, is overthrown or burned, as if to say, In like manner through the Assyrians I will reduce magnificent and splendid Samaria as it were into a guard's cave, so that from a very spacious city scarcely a small hut remains, says St. Jerome to Sunnia and Fretella, in the Correction of the Psalms; which then, when all citizens and spoils are collected and led away, I will overturn and burn through the same. In like manner concerning Jerusalem, but to be overthrown by the Chaldaeans as a plain and level place, Micah says in chapter III, 12: Sion shall be ploughed as a field, and Jerusalem shall be as a heap of stones, and the mountain of the temple as the high places of the forests. Two things therefore does the Prophet signify here: first, that Samaria is to be demolished down to a heap of stones; secondly, that these stones are to be cast down into the valley subject to the city, so that vineyards may be planted in the city itself and on the mountain now cleared of stones. That this is so is evident from the Hebrew text, which thus reads: And I will make Samaria a heap of the field, in a planting of vineyard, and I will cast down into the valley its stones, as if to say, I will cause the buildings of Samaria to fall, and become a heap of stones, which shall be cast into the valley, to this end that vineyards may be planted in the place and mountain where now Samaria is. Thus Pagninus, Vatablus, Arias and others; indeed also the Septuagint: "I will make," they say, "Samaria a guard-house for fruit, in a field and planting of vineyard"; and the Chaldaean: "I will make Samaria heaps of fields, a deserted house, in plantings of vineyard." That this was done in this manner is clear from this place, although it is not narrated in the books of Kings; it is nevertheless insinuated. For in IV Kings XVII, 24, it is said that the king of the Assyrians brought the Cutheans from Babylon: "And he placed them," it says, "in the cities of Samaria in place of the children of Israel, who possessed Samaria, and dwelt in its cities." Where note, he does not say: "They dwelt in the city," but, "in the cities of Samaria," and "possessed Samaria," as if to say, The Cutheans did not so much dwell in the city of Samaria, as it was already overthrown and reduced to a field, as in the cities once subject to it. I confess however that some dwelt as citizens or as colonists in the place of the city: for afterwards the city itself was rebuilt, as it was which Hyrcanus later besieged for a long time, and finally captured and razed to the ground, as Josephus testifies in book XIII of the Antiquities, chapter XVII. Second, others, taking precisely the words of our Latin version, think that the Prophet by these words signifies not two things already said, but one only; namely the former, that Samaria is to be reduced to a heap of stones, so that the sense is, as if to say, I will make it so that from so great a city nothing remains except a heap of stones, similar to that which is made from a vineyard that has been cleared of stones: for when a vineyard is planted, we clear the place of stones, and we cast the stones outside it into some place, and heap them together carelessly piled up: which structure (as Rupertus says) since it lacks cement and lime, is weak; nor does stone adhere to stone: wherefore it fits most aptly Samaria, which always dissented from Sion, and itself also seething with internal dissensions, rejoiced in the change and slaughter of its kings, says Delrio, adage 986. Thus nearly also St. Jerome, Remigius, Hugo, Lyran, Ribera. This sense is true, but only partial: the former therefore is full and perfect, and it is required by the Hebrew, the Chaldean and the Septuagint, to which it is easy to adapt the Latin version, by expounding it in the manner which I reviewed a little before. I will reveal its foundations, - namely by destroying the walls and buildings of Samaria down to the foundations: for then it is necessary that the foundations be uncovered and revealed. It is a metalepsis.
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7. AND ALL HIS GRAVEN IMAGES (idols which were then fashioned, then hewn, then hammered, and shaped with a hammer, then cast, then painted, then carved, and this often: whence they are called graven images) SHALL BE CUT IN PIECES - by the Assyrians, both that they might seize the gold, silver, bronze, etc., from which the idols were made or carved; and because the Gentiles esteemed the gods of their enemies equally as enemies, and as they cut down enemies. AND ALL HER HIRE SHALL BE BURNED WITH FIRE. - Note: He calls idolatry fornication; idolaters, harlots, lovers, the idols themselves; hire or gain from harlotry are fruits, riches and advantages, namely abundance of wheat, wine, milk, honey, etc., which the Samaritans and other idolaters boasted they received from their idols, or which they received from commerce and friendship with the Chaldeans and other idolatrous nations, according to that passage in Hosea II, 5: I will go after my lovers, that give me my bread, and my water, my wool, etc. And verse 12: I will destroy her vines, and her fig trees, of which she said: These are my rewards, which my lovers have given me. The sense therefore is, as if to say: All, that is most all (for some remained unburned by fire) rewards, that is fruits and riches which the harlot, that is the worshipper of idols Samaria, received either from idols or from idolaters, shall be burned by her enemies the Assyrians. Thus St. Jerome, Remigius, Hugh and Lyran. Again they shall be burned with fire, partly with literal fire, partly with metaphorical, that is they shall be plundered, taken away, lost. For in Scripture fire signifies all devastation and severity of punishment. Whence follows: To the hire of the harlot they shall return. Thus Sanchez. Less fittingly Theodoret, Vatablus, Arias and Clarius understand by hire the oblations and gifts offered by idolaters to idols, for making them or clothing and adorning them. For hire is usually given to harlots by lovers, not conversely by harlots to lovers. But harlots here are idolaters, lovers truly are the idols themselves; unless one should say that the shamelessness of these harlots was so great that they themselves gave the price of their crime to lovers, not received it. This is indeed what Ezekiel reproaches to Jerusalem in chapter XVI, 33: Gifts are given to all harlots: but thou hast given thy rewards to all thy lovers, and presents to them, that they may come to thee from every side to commit fornication (that is to commit idolatry) with thee. But this was unusual and unaccustomed, and therefore Ezekiel expresses it; here however, since Micah does not express it, it does not seem to have a place: he therefore understands the usual hire, which harlots receive from lovers, that is idolaters from their idols; not however that which they give to them. BECAUSE FROM THE HIRE OF THE HARLOT SHE HATH GATHERED THEM (not idols, but goods and riches of Samaria. Whence the Hebrew, Septuagint, Pagninus and Vatablus have: Because from the hire of the harlot she hath gathered those things which she hath, namely her riches) and (that is therefore) even to the hire of the harlot they shall return, - as if to say: Because Samaria the harlot, that is the worshipper of idols, thinks she has received her fruits and riches from them for this worship of hers, therefore I will cause those same to be transferred and returned to harlots, that is to the Assyrians, worshippers of idols, as the Chaldean translator renders it, who shall lay waste Samaria, and they shall refer and consecrate them as hire of idolatry, accepted by their idols. He alludes, first, to ancient harlots, who consecrated the first fruits of their shameful gain to Venus, the goddess and patroness of harlots, as Herodotus teaches concerning the Babylonians in book I, and Clement of Alexandria in the Exhortation to the Gentiles; concerning the Cypriots Arnobius in book V Against the Gentiles; concerning the Phoenicians St. Augustine in book III of the City of God, chapter X: There are, he says, three Venuses: one of virgins, which is also Vesta; another of married women; another of harlots, to whom also the Phoenicians gave a gift from the prostitution of their daughters, before they joined them to husbands. The same teaches Baruch chapter VI, 42 and 43. Again, that gifts of gods and temples were formerly given to harlots Baruch teaches in the same place, verse 10: They give, he says, even from that (gold of the gods) to prostitutes, and they adorn harlots: and again when they have received it from harlots, they adorn their gods. The same teaches Ezekiel chapter XXIII, 42: They put, he says, bracelets on their hands, and beautiful crowns on their heads. The same testifies Athenaeus in book XIII, chapter XXVIII. Moreover, not only that hire of harlots was formerly offered to gods, but also that idols and gods were made from them Arnobius testifies in book VI Against the Gentiles. See here the obscenity and shamelessness of idolaters and demons. For rightly Tertullian in the book On the Dress of Women: The hire, he says, of nothing shameful is honorable. He alludes, secondly, to the wealth of harlots collected from harlotry, from which those women never become rich, but always remain wretched and poor; either because they are prodigal in feasts and clothing, and squander their shamefully acquired goods in luxury; or because their lovers despoil them of these things, or other harlots do; for all seek their own gain, and that sometimes by fair means and foul; especially the lustful, who have already squandered justice and conscience; or because when dying they leave their shamefully acquired goods to their daughters or relatives, as if to heirs, who are likewise harlots. He says therefore, just as the goods of harlots go to harlots, so the goods of Samaria the harlot, that is the idolatress, shall go to the harlot Nineveh, because the Assyrians, idolaters, shall despoil the Samaritans, likewise idolaters, of their goods. Here the proverb is true: Ill-gotten gains are ill-spent. And that saying: The burden of salt whence it came, thither it went; which adage arose from an event. For a certain merchant was carrying a ship laden with salt: while the sailors slept, by an influx of sea water the bilge was greatly increased, and dissolved and corrupted all the salt, and sank the ship itself; thus the salt, which had been born from sea water, liquefied returned into it again. Truly Hesiod warns: Do not gain ill, ill gains are equal to losses. Let Christians learn this from a pagan, that gain is not what is purchased at the cost of a good conscience; nor is anything useful which is not honest: for gain obtained by fraud is a loss. And shameful gain brings misfortune. And, as Pindar says in the Isthmian Odes: What is sweet beyond justice has a most bitter end. Wherefore God rejected these gains from His temple and its offerings as unworthy of it, Deuteronomy XXIII, 18: Thou shalt not offer, He says, the hire of a harlot, nor the price of a dog in the house of the Lord thy God: because both are an abomination to the Lord thy God. The same was the sense of the pagan Romans. For when Flora (from whose name even now the field of Flora is called in Rome), a noble harlot, had acquired great wealth from the art of harlotry, and had made the Roman people her heir on the condition that her birthday should be celebrated every year by the exhibition of games, which they call the Floralia, it seemed to the senate shameful and scandalous. Wherefore, in order that some dignity might be given to the disgraceful matter as if a veil, they feigned that Flora was a goddess who presided over flowers, and that she ought to be appeased, so that trees, vines and crops might flourish well and prosperously. Thus Varro in book I of On Agriculture, chapter XXIII, and Pliny, book XVIII, chapter XXIX.
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8. UPON THIS I WILL LAMENT AND HOWL: I WILL GO STRIPPED AND NAKED, - so that by this mournful and despairing appearance, I may both testify to the deep sorrow of mind which I conceive from the devastation of Samaria; and may in fact signify and represent that the Samaritans in like manner are to be stripped by the enemies the Assyrians, and led naked or half-naked into captivity: for the same reason Isaiah walked naked and barefoot through Jerusalem, as I said on Isaiah chapter XX; and finally so that I may indicate that the plague of Samaria will be very great, which will reach even to the gates of Jerusalem, as I shall say presently. Wherefore the Septuagint and the Chaldean, translating these things in the third person, attribute them to Samaria herself, because the Prophet assumes her person. For thus the Septuagint has it: On account of this Samaria shall lament and bewail, she shall go barefoot and naked: she shall make a lamentation like the dragons, and a mourning like the daughters of the Sirens. Thus St. Jerome, Remigius, Albert, Lyran, Arias, Vatable and others. Some add that stripped, namely both in mind as well as in garment, that is to say, So great will be the calamity of Samaria, and so much do I apprehend and weigh it, that I seem to be of an agitated mind, and bereft of mind; and therefore I strip myself of my garment, and as if mad I run hither and thither weeping and wailing. Finally St. Jerome thinks these things are said from the person of God, as if the Prophet takes His place here, and shows how much God grieves over the calamity of His people, and how unwillingly He sends or permits it: which indeed signifies and commends the wonderful mercy and charity of God in an anthropopathic manner. But it is more true and more genuine that these things are said from the person of Micah himself, as I explained a little before. NAKED, - namely with garments torn, as was done in mourning, tattered, having put off the outer and honorable garment. Thus we call the ragged and tattered naked by hyperbole, because he is half-naked. I WILL MAKE A LAMENTATION LIKE THE DRAGONS. - Naturalists relate, says St. Jerome, that dragons contend and duel with elephants, and, if they are overcome by them, resound with a terrible sound. For the dragon, since it is very hot, thirsts for the blood of the elephant, which is very cold, and is accustomed in burning heat, since it is of such great size, to drink all its blood, if it overcomes it: whence it comes about that elephants are drunk by them, and dried up they fall, and falling they crush the dragons now drunk with blood and swollen by their mass, and force their enemies to die with them, and then the dragons emit great and lamentable voices. Thus Solinus chapter XXXVIII of the Polyhistor, and Pliny book VIII, chapter XLI. And this is what the Prophet says here: I will make a lamentation like the dragons. Thus St. Jerome, Remigius and Rupert. Rupert adds that by this phrase is signified a useless lamentation, which although the Samaritans hear, yet no one is touched by mercy; just as no one sympathizes with a lamenting dragon. On the other hand Palacius, citing Albert, Solinus and Pliny, writes that the voices of these dragons are so great, and so disturb those nearby, that those who hear them die. But this seems fabulous. AND A MOURNING LIKE THE DAUGHTERS OF THE OSTRICH. - In Hebrew, like the daughters of the ostrich; for female ostriches are more clamorous than males, and also emit a more mournful voice, especially when they nourish and lose their young. The Zurich Bible, like young ostriches. For the young of ostriches, as if abandoned by the parent, indeed despised, as Job says chapter XXXIX, 14, and Jeremiah, Lamentations IV, 3, wail miserably, as also do the young of ravens cast out from the nest by their parents, concerning which Psalm CXLVII, 9: Who giveth to beasts their food, and to the young ravens that call upon him. Again Aelian writes in book XXIV, chapter VII, XIX and XX, that the female ostrich is very loving of her young, and has flesh more pleasant to the taste than the male; wherefore hunters, in order to capture her, are accustomed to fix iron stakes around the nest, and when the mother wishes to leap into the nest, she injures herself, is killed and captured; and then she shrieks and mourns piteously: whence the ostrich in Hebrew is called iaana from mourning, from the root ana, that is, he was afflicted, he was oppressed, he grieved, he groaned. You will say: If the ostrich is so loving of her children, how then is she called cruel toward them here and in Lamentations IV, 3? Some answer that the father is cruel, but the mother is kind to her children. Others answer better that the mother is called cruel: first, because the eggs which she has laid, she does not warm by sitting on them, and because, as Pliny says in book X, chapter LIV, she is bald and featherless in her breast and belly: but without feathers she cannot warm, heat and vivify the eggs; therefore she leaves them to be warmed by the sun and sand alone: whence by God's providence ostriches are found only in the hottest regions, namely Syria and Arabia; then lest by the weight of her body she break the eggs: for she is of the size of a camel, and in height, neck and legs resembles a camel; whence the ostrich is called a camel, says Diodorus Siculus in book III. Second, because she does not feed her young, in that nature has provided otherwise: for Job expressly says this in chapter XXXIX, 14, and Lamentations chapter IV, 3; yet she does exhibit other signs of maternal love to her young. Thus from Aelian, Pliny, Oppian, Olympiodorus and others, Pineda in Job chapter XXXIX. Finally, Francis Valesius in book of Sacred Philosophy chapter LV, asserts that those things which Aelian and other pagan writers write concerning the love of ostriches toward their young are fabulous and false, because they are contrary to the places of Holy Scripture already cited, in which they are said to be cruel toward them. R. David translated incorrectly: I will make mourning like the daughters of owls. For the Hebrew iaana nowhere means owls, but ostriches. The Septuagint translates: I will make mourning like the daughters of Sirens. They allude to the fable of the Sirens, says Theodoret. For the poets feign that the Sirens were partly maidens, partly birds, daughters of the river Achelous and the Muse Calliope. One of them sang with her voice, another with pipes, another with a lyre; and first according to Pelorum, afterwards they dwelt in the islands of Caphareus, which by their song drew those who were attracted into shipwrecks. According to the truth they were harlots, who enticed those passing by to their love, and despoiled those captivated by love: whence it was feigned that they brought shipwreck, because they led them to destitution, so that they made shipwreck of goods, and health, often also of life: Ulysses, despising these and stopping his ears lest he be enticed by their song, led them to death. Thus Servius on that passage of the Aeneid V: And now already the rocks of the Sirens, difficult once and white with the bones of many, were being approached. Whence Siren or Sirena is said to be from eleuv, which means to eat and retain; or from sora, that is chain, in that Sirens were the bond and chain of lust. Wherefore St. Jerome mystically understands by Sirens and their song heretics and their eloquence: For sweet, he says, are the songs of heretics, and deceiving the people with sweet voice; nor can one pass by their songs unless he has stopped his ear, and has become as it were deaf, as the wise Ulysses did. You will say: This was the song of the Sirens, not mourning. I answer: Sirens, equally as mourning women, just as they knew how to sing, so they also knew how to mourn and lament: just as even now harlots know both arts, and sometimes detain their lovers more by lamenting than by singing, lest they abandon them and break off their loves. The Prophet therefore, from affection toward his citizens, transforms himself as it were into a Siren; so that now by flattering them and singing most sweetly; now by miserably mourning and lamenting he might flow into their hearts and move them to repentance. For he who wishes to convert souls must be like a Siren, like St. Paul saying: My little children, for whom I am in labor again, until Christ be formed in you; but I would be present with you now, and change my voice, for I am in doubt concerning you, Galatians IV, 19. Otherwise St. Cyril: for he himself understands by Sirens sea-sparrows, or nightingales, which, when their eggs or young are taken away, pour forth a mournful melody, whereas otherwise they sing most sweetly like Sirens.
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9. Because the wound of it is desperate (he calls the wound of Samaria the destruction inflicted by the Assyrians, and the famine and pestilence arising from it), because it has come even unto Judah, it has touched the gate of my people even unto Jerusalem. - For when Samaria was cut off in the sixth year of Hezekiah by Salmanasar king of the Assyrians, soon in the fourteenth year of Hezekiah, Sennacherib, who succeeded Salmanasar, as if creeping forward and advancing further, came into Judaea, and took many cities, and besieged Jerusalem itself, but there he was struck down by an angel, IV Kings XVIII and XIX. Thus St. Jerome and Theodoret.
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10. IN GETH NOLITE ANNUNTIARE, LACRYMIS NE PLORETIS, - that is, lest the Gethites and other Philistines, your enemies, see your defeat and sorrow, and from this rejoice and exult. Thus David, when Saul was slain, says: Tell it not in Geth, neither publish it in the streets of Ascalon: lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph, II Kings, cap. 1, 20. The Septuagint translates: You in Geth, do not magnify: you in Bachim, do not rebuild from the house of derision. For they retain the Hebrew Bachim as a proper name, which all other interpreters translate as weeping, says St. Jerome. For Bachim, it seems incorrectly, Theodoret and others read Enakim, as if the Gethites were descended from the giant Enac: whence Goliath, whom David slew, was a giant and a Gethite. IN DOMO PULVERIS PULVERE VOS CONSPERGITE. - For pulveris in Hebrew it is aphra, which can be taken in two ways: first, as an appellative signifying dust; second, as a proper name of a city in the tribe of Benjamin, Joshua XVIII, 23, or of another in the tribe of Manasseh, which in Latin is called Ephra (for the Hebrew Ephra is the same as Aphra), and it was the city of Gideon, in which he himself dwelt and was buried, where also he received the sign of victory against Midian in the fleece, Judges VI, 11. It can be taken either way here. First, appellatively, that is to say: O Samaria, with the cities subject to you, you are now to be called not so much Samaria, that is, a watch, as Aphra, that is, dust; because you will soon be reduced to ashes and dust by the Assyrians: mourn therefore, and sprinkle yourself with dust. Behold in spirit I see you reduced to dust; among the ruins therefore of dust cover yourself with dust: you therefore, O Samaritans, do not bewail your defeat among the Gethites and other Philistines, who will mock you, but at home privately sprinkle yourselves with dust from your own houses reduced to dust; because in fact, whether willing or not, you will soon be sprinkled with their dust when they are cast down. Thus from the Septuagint and Chaldean, St. Jerome, Theodoret, Remigius, Albert, Lyra, Emmanuel and others; whence the Septuagint translates: O land, sprinkle your derision, although others read, in derision; the Syriac translates, in houses of the collection of the remnant (that is, in threshing floors, where the remnant of wheat with chaff and earth dust is mixed), sprinkle yourselves with dust, that is to say: In threshing floors and sandy places sprinkle yourselves with dust. Second, Aphra, that is, dust, here as a proper name of a city subject to Samaria the Hebrews take it, St. Jerome in the text of the Commentary, Arias, Clarius, Vatablus, Mariana and Pagninus, who translate: On account of the houses of Aphra roll yourself in dust, or wrap yourself. For the Hebrew palas signifies to roll, to wrap. Whence also the Roman Latin Bible writes Pulveris, as also the following, Pulchra, with a capital letter, as a proper name; so that the sense is, that is to say: It is not, O Samaritans, that you should go to Geth to mourn, go rather to your city Aphra: that city, according to its name, will admonish you of mourning and dust, and will suggest it to you, so that you may sprinkle yourselves with it. In Aphra therefore aphra, that is, dust, cast upon yourselves; nay, bury yourselves in dust, because Aphra as well as Samaria is to be buried in dust by the enemies, nay, is to be converted into dust. By a similar paronomasia one could appropriately say: O Lutetia, on account of your sins and the disasters threatening you, sprinkle yourself with mud. O Lima in America, besmirch yourself with slime. O China, fill yourselves with ashes. O Africa, let your sand be scattered to you. Note, for conspergite, in Hebrew there is a double reading. For some read hitpallasi, that is, to sprinkle, or sprinkle yourself. Others read hitpallasti, that is, I sprinkled myself, I wrapped myself in dust, so that the Prophet may bear here a type of Christ, who in the house of dust, that is, in the womb of the Virgin, wrapped himself in our dust, says Mariana. Whence Allegorically, Christ in the house of dust, namely in the earth, in the womb of the Virgin, sprinkled himself with the dust of our mortality; nay, he put on this dust, as if about to do penance for our sins. For the house of dust is the earth, in which on account of the sin of Adam we condemned to death dwell: likewise this mortal body, for the same reason soon to be reduced to dust. Moreover the Church, which as it were a house of penance on Ash Wednesday sprinkles us with dust, so that it may make us mindful of our lot and death, and turning us away from carnal delights may transfer us to heavenly things. Then therefore rightly may the preacher say to the faithful: In the day and in the house of ashes and dust, sprinkle yourselves with ashes and dust. Hence Tropologically, O Adam from adamah, that is, O man from earth, in aphra, that is in earth, on account of sins sprinkle yourself; for you are earth and dust, and into earth you shall return. We are dust and shadow. Remember, man, that you are dust, and into dust you shall return. Because therefore you dwell in earth and dust, where, as St. Leo says in sermon 4 On Lent, it is necessary that even religious hearts become soiled by worldly dust. Hence in Lent, indeed every week, indeed every day in the evening when you go to bed uncertain whether you shall see the following morning, but perhaps that very night you shall be suffocated and die, as has happened to many, and still happens, examining your conscience as if you were about to appear before a judge that night, sprinkle yourself with dust. Imitate David saying: I will wash my bed every night: I will water my couch with my tears, Psalm VI, 7. And: For I ate ashes like bread, and mingled my drink with weeping, at the presence of thy anger and indignation, for lifting me up thou hast cast me down, Psalm CI, 10. Imitate the friends of Job, who seeing his affliction, crying out wept, and rending their garments scattered dust upon his head toward heaven. And they sat with him on the ground seven days and seven nights, Job II, 12. Imitate Jeremiah saying, Lamentations III, 16: He hath broken my teeth with gravel, he hath fed me with ashes; and verse 29: He shall put his mouth in the dust, if so be there may be hope; and chapter II, 10: The ancients of the daughter of Sion sat upon the ground, and held their peace: they sprinkled dust upon their heads, they girded themselves with haircloth: and the virgins of Jerusalem bowed down their heads to the ground.
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11. AND PASS OVER TO YOU (in Hebrew, pass over to you, that is to you and your citizens, that is to you. It is an enallage of number: and to you is added either for elegance or for emphasis to greater pathos) A FAIR HABITATION. - In Hebrew, the inhabitress Sappir. The word Sappir, just as Aphra, can be taken in two ways: first, as if an appellative, signifying fair, so that it is an epithet of Samaria. For this city, situated on a pleasant mountain, outwardly surveyed most beautiful gardens and fields, inwardly most beautiful palaces, houses, towers, streets and walls, as the peacock surveys its tail spotted with eyes, as it were saying: You, O Samaritans, pass over (that is, you will soon pass over) captives into a hostile land; you, I say, O fair inhabitress, that is, fair; that is, you, O inhabitants of fair and elegant Samaria. Thus St. Jerome, Theodoret, Remigius, Rupert and others. Whence the Chaldean renders: Pass over to you who dwell in beauty, uncovered in shame naked and confounded; the Arabic: Make for yourself a fair habitation; the Syriac: Make for yourself, O inhabitress, what is fair, that it may be fair. Second, Sappir, as the proper name of a city, is taken by Clarius, Pagninus, Mariana and Vatablus; whence they render: Pass over, that is go with your metropolis into captivity, you who dwell in Sappir, now no longer sappir, that is fair, but foul and naked, and therefore confused with ignominy, as if to say: You boasted, O city Sappir, that you were fair and sapphirine, and behold you are wholly defiled and muddy. Thus on the contrary Augustus Caesar gloried, as Suetonius testifies, that he found Rome of brick and left it of marble. Thus to the chief cities of Italy individually are given these individual praises: Florence fair, Venice rich, Naples gentle, Milan great, Bologna fat, Ferrara civil, Genoa haughty, Perugia bloody, Mantua glorious, Rimini good, Lucca industrious, Rome holy. Florence therefore is Sappir, that is fair and beautiful. Thus Charles V used to say of Belgium that his riches were in Flanders, his delights in Brabant, his nobility in Hainaut, his strength in Artois. And of the cities of Brabant: Mechlin fair, Antwerp rich, Louvain wise, Brussels noble; Sappir therefore signifies the same as Nineveh, that is beautiful and fair. You will ask, what city is Sappir? for this name is not found elsewhere. I answer, Sappir (as is evident from the root and Hebrew writing) is the same as Saphora, or Saphorme, or Sephoris, or Sephoron (for these are all the same) which to Hegesippus and St. Jerome is Diocaesarea. Concerning which thus Adrichomius in his Description of the Holy Land: It is an opulent city and the greatest of all Galilee, situated in the safest place in the middle of the region; fortified with a citadel, gates, walls and very strong ramparts, and having many villages around it. (Was not this Sappir fair?) The birthplace, as is thought, of Blessed Joachim and Anne, the parents of the Virgin Mother of God. Gabinius wished this to be one of the councils of the Jews: the same Varus took it, and having sold the inhabitants under the hammer, consumed it by fire: but Herod made it the head and defense of the whole nation. It appears to have once had a cathedral church. For Tyrius in the Catalogue of Suffragans of the Church of Antioch names Diocaesarea in the second place among the Bishoprics of Seleucia. CONFUSED WITH IGNOMINY: SHE THAT DWELLETH IN THE GOING OUT IS NOT GONE OUT. - In Hebrew, she that dwelleth in Saanan. Again Saanan can be taken either as the proper name of a city, so that it is the same as Sanan, which was a city of the tribe of Judah, Joshua chapter XV, 37; or rather the same as Sennim, or Saananim or Sennanim, which was a city in the tribe of Naphtali, subject to Samaria, as appears Joshua XIX, 33; Judges IV, 11. Thus the Septuagint, the Chaldean, Vatablus, Pagninus, Emmanuel, Mariana and Clarius. Whence also the Plantin Bible write In exitu with a capital I, as if it were a proper name; or as an appellative. For Saanan in Hebrew signifies going out, from the root iatsa, that is he went out; or from the root tsaan, that is he was transferred: for the letters ain and aleph, because they are guttural, are sometimes interchanged. Symmachus renders it, abundance; thus it has: She that dwelleth in abundance is not gone out (into captivity), as if tsanan by tsade were the same as saanan by shin. Whence the Interpreters render both, Saanan; for tsade and shin are interchangeable letters. Whence formerly tsachac is the same as sachac, that is he laughed. The Septuagint for Saanan have Sennaar, erroneously it seems; unless you say that Sennaar, that is Babylon, is called by them Saanan, because it abounded in riches, luxury and pomp. If you take Saanan as an appellative, the sense will be: O Samaria, you who dwell in saanan, that is in the abundance and plenty of all things, and therefore you grow insolent and wanton. Again in saanan, that is in the exit, that is at the end of the Holy Land, as if to say: You who are the border of Canaan, nearest to enemies, and the first to meet the Assyrians coming, repeat the word "depart" which preceded, or, as it is in Hebrew, depart, as if to say: Depart into captivity, both you, O habitation of Sappir, that is beautiful, and you, O habitation of Saanan, that is at the exit, which hitherto has not departed, nor passed into captivity: but now it shall depart thence and pass, or certainly, as St. Jerome says: She who dwells in the exit or in abundance (namely Samaria) has not departed, he says, of her own will, but has been led away by force to the Assyrians. The sense is: Do not think, O Samaria, that you have been captured by Tiglath-pileser, who, in IV Kings XV, 29, took some from you, as if then you had paid all the penalty owed to your crimes, and nothing more remained for you to suffer. If you think this, you are deceived: for he only scraped you on the surface, but did not carry you away: therefore you have not yet departed, you must depart, and you must be carried away wholly to the Assyrians, so that no one from you, or scarcely anyone, remains in Samaria. Thus St. Jerome, Remigius and Lyra. Otherwise Rupert and Arias: for they themselves take these things concerning Jerusalem, not concerning Samaria, as if to say: O Jerusalem, you who dwell in saanan, that is in the plenty and luxury of all things, so secure that even having seen the destruction of neighboring Samaria, you have not gone forth either to lift her up, or to mourn her, or to console her, but remaining at home indulged in pleasures and immersed in them, thinking they would be firm and perpetual for you, and that no one could carry you away from them and tear you away: you, I say, O Jerusalem, depart likewise into Babylon, and learn that your Saanan was not saanan, that is secure and firm, but you dwelt in saanan, that is in the exit, that is in the way by which you are carried away to Babylon, neighboring to the enemy, neighboring to captivity. If, secondly, you take Saanan as a proper name, the sense will be similar to that which I have already given, as if to say: O Saanan, happy city, you have hitherto been saanan, that is abounding in riches and luxury, but you have not been saanan, that is departed; now as Saanan you shall depart with your mother and metropolis Samaria, from your country into exile, from liberty into servitude, from plenty to want, from life to death. Whence the Chaldee renders: They did not go forth safe from the inhabitants of Saanan. The Syriac wrongly reads for Saanan, Taneos; whence it renders: You were not confounded, O inhabitress of Taneos, that is of Egypt, whose metropolis was formerly Tanis, Psalm LXXVII, 12. Moreover Pagninus, Vatablus and others refer these things to what follows, and render in this way: The inhabitress of Saanan has not departed to mourn for Bethactsel, a neighboring city, but now she shall depart into captivity and to mourning not alien, but her own. Better Our [Vulgate] and the Septuagint, and the Chaldee divide these, and separate them with a middle hypocolon. Whence it follows: THE MOURNING OF THE NEIGHBORING HOUSE (thus the Roman [edition]: therefore some wrongly read, of the neighboring) SHALL RECEIVE FROM YOU, WHICH (therefore some wrongly read, who) STOOD FOR ITSELF. For Bethaetsel, neighboring house in Hebrew is Bethaetsel, which equally as the preceding things can be taken in two ways: first, as a proper name of a place, which seems to have been near to the city of Saanan already mentioned, as Theodoret, Pagninus, Vatablus, Arias, Mariana and others think. The sense is, as if to say: The city Bethaetsel, which is neighboring to the city of Saanan, shall receive mourning from its devastation, because soon it too shall be devastated; it, I say, which stood for itself, or in itself, that is confident in its fortification and its own strength, resisted longer the enemy besieging it; whence the enemy, taking it, shall afflict it more severely, so that it may make good and compensate for the damages of so long a siege. It is a synecdoche: for from a part it understands the whole, namely from one city Bethaetsel the whole province of Judaea. Whence Secondly, Bethaetsel can be taken as an appellative, signifying the same as a neighboring house, and thus by it Judaea can be understood, or the two tribes, especially Jerusalem, as if to say: Judaea and Jerusalem, which is the house neighboring Samaria, just as from Samaria on account of proximity it received idolatry and guilt, so also it will receive punishment and destruction from the same. Jerusalem, I say, which a little before stood firm in itself, in Hebrew emdate, that is in its subsistence, as if to say: Which in its state and strength, and, as the Chaldean translator rendered it, in elegance stood whole and untouched by the Assyrians, constant and unconquered, while it worshipped the true God and was protected by Him, whereas you, O Samaria, declining toward idols, have fallen from your state and have been led away by the Assyrians. This is what he said in verse 9: The wound of it, of Samaria, is desperate, because it has come even to Judah; and again he will say in verse 12: Evil shall come down from the Lord into the gate of Jerusalem. Thus St. Jerome with his followers, Ribera and others. For the Prophet passes from the destruction of Samaria to the destruction of Jerusalem, which was neighboring and akin to Samaria, and as it were a sister. Otherwise the moderns, who forge a new version; and various ones variously; as happens when they recede from the Vulgate, so that the reader finds nothing certain and solid in them, but his mind always wanders and fluctuates. Furthermore, the Chaldean assigns the cause of this lamentation and slaughter, while he translates paraphrastically thus: Make lamentation with bitterness for yourselves, on account of the slain of your mighty ones in the deep house, because of your desirable houses, which you violently took away, joining this to that; therefore the elegance of your land will be taken away from you. See Isaiah V, 8.
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12. BECAUSE IT IS WEAKENED FOR GOOD, - that is, for good, namely both of piety and virtue, and thence of the consequent prosperity and reward, as if to say: It is deprived of goods both of grace and of nature and of faculties. WHICH DWELLETH IN BITTERNESSES; - The Septuagint: Which dwelleth in sorrows; The Hebrew: Which dwelleth in Maroth. Maroth is the name of a city in Judaea, as St. Jerome testifies. Perhaps it is that which is placed in the tribe of Judah, Joshua XV, 58, and is called Mareth. There was also another city Mara in the tribe of Manasseh, near which the Damascenes once encamped; concerning which Tyrius, book XV of the Sacred War, chapter VIII, and Adrichomius in Manasseh. Again, Maroth in Hebrew signifies bitternesses. Whence Our [translator] rendered it: In bitternesses, with a capital M, to signify that it is a proper name; but in such a way that its force and energy consists in the appellative, which signifies bitternesses. Just as at Liège the celebrated bridge Amaricour is famous, that is, of bitter heart, so called because citizens were slain there by Charles the Bold, when he, breaking through it into the city, laid it waste with fire and sword. Here therefore is the Maroth of the Eburones. Therefore the sense is, as if to say: Thou, O city of Maroth, and thou, O Judah, possessor and lord of the city of Maroth, who under King Hezekiah the pious, in the good of piety equally as of prosperity, namely in peace and abundance of all things, lived happily and joyfully, thence gradually having fallen away to vices and idols, hast lost together with the good of piety the good of prosperity; and hast acquired the evil of bitterness and adversity (hence Theodoret reads: Who can bear to bring sorrows to her who was wont to dwell in goods? Wherefore thou canst justly be called dwelling in Maroth, that is, in bitternesses, that is, in sins, by which thou hast embittered God and thy conscience (whence Symmachus rendered it: A dwelling provoking to bitterness), and in punishments and torments, which afflict and embitter thy body and soul. From what has been said it is evident, first, that the Prophet by elegance alludes to the cities of Judaea called Maroth and Beth-ezel, just as a little before he alluded to Aphrah, Sappir and Saanam, cities of Samaria; for these, together with their metropolis, suffered and were laid waste, but through them the whole province is to be understood, by synecdoche. For in a similar manner Isaiah, chapter XV, 2 and following, describing the devastation of the province of Moab, says that Medaba, Luit, Eleale, Segor, Nemrim, Gallim, Dibon, etc., which are cities of Moab, were laid waste. Thus Jeremiah, chapter XLVI, 14, predicting the devastation of Egypt, says that Memphis, Taphnis, Magdalum and other cities of Egypt are to be laid waste. It is evident, secondly, that these names Aphrah, Sappir, Saanam, Beth-ezel, Maroth, are proper names of cities, but the Prophet presses the significations of these names for elegance and force; again, these proper names of cities are adapted to the whole province in which they are, namely Samaria, or Judaea, or Jerusalem. The full sense therefore of this whole passage from verse 41 to verse 43 is this, as if to say: Thou, O city, which art called Aphrah, that is, dust, according to thy name, roll thyself in dust; thou, O city, which art called Sappir, that is, fair, pass into the squalor of captivity; thou, O city, which art called Saanam, that is, abundant or going forth, go forth into captivity. In like manner thou, O region of Samaria, which dost embrace these and many other cities, thou, I say, art Aphrah, that is, dust; because thou art soon to be reduced to dust by the Assyrians, roll thyself therefore in dust: thou likewise, O Samaria, art Sappir, that is, fair, but to be deformed and taken captive by the enemy; thou finally art Saanam, that is, abundant and about to go forth to the enemies. These things concerning Samaria; the following things regard Judaea and Jerusalem. Thou therefore, O city, which art called Beth-ezel, that is, house near the city of Saanam, shalt receive lamentation from its devastation; for thy matter is at stake, the wall burns when the neighbor's burns. Thou also, O city, which art called Maroth, that is, bitternesses, shalt suffer dire and bitter things from the enemy; because he himself shall weaken and enfeeble thee and all that is thine. In like manner, O Judaea and Jerusalem, which dost embrace these cities Beth-ezel and Maroth under thy dominion, thou art Beth-ezel, that is, house near Samaria; whence from its devastation thou shalt receive devastation and lamentation. Moreover thou art Maroth, because thou shalt experience bitter infirmities and slaughter. Let the sum therefore of all be, as if to say: Thou, O Samaria, with thy cities, and then thou, Judaea, with thine, shall be laid waste by the enemy; for the calamity of Samaria shall flow down to neighboring Judaea. This is evident from what follows. Tropologically, Aphrah is death, which resolves us into dust; Saanam, that is, going forth, is judgment, which causes us to go forth, either to Maroth, that is, bitter hell, or to Sappir, that is, beautiful heaven, or to Beth-ezel, that is, purgatory. For this is a house near as to place to hell, as to state and merit to heaven. These are the five last things which each one ought continually to meditate upon, which therefore the Prophet here sets before the eyes of each one, whose words are easy for each to apply. BECAUSE EVIL HATH DESCENDED FROM THE LORD UPON THE GATE OF JERUSALEM. - For, as St. Jerome says, Sennacherib the Assyrian, having laid waste Samaria, came also to Jerusalem, and sent Rabshakeh who insulted the Hierosolymites, IV Kings chapter XVIII, verse 17; Isaiah, chapter XXXVI, verse 2.
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Otherwise the Chaldean, Pagninus, Vatablus and Arias translate it, namely: Join the chariot to the swiftest horses (or to dromedaries, which are the swiftest camels, and from this were called in Greek dromedaries, that is, runners), O inhabitants of Lachis; that is to say, Take thought for your flight, flee most swiftly with your swiftest chariots, O inhabitants of Lachis; because the enemy Sennacherib presses upon you. For Lachis was a most flourishing city, renowned for the abundance and exercise of horses and chariots, into which on account of its proximity and commerce, and as a place of exercise, the worship of idolatry was first brought by the Israelites, and from there had corrupted all Judea. It is irony and tacit mockery, that is to say: Your, O Lachis, very great and most celebrated abundance of horses and chariots, that admirable and wonderful exercise of yours, and your skill in the art of driving horses and chariots, will profit you nothing in this, that you may resist the Assyrian; wherefore I advise that you use them for flight, but neither will this profit you: for you will not escape; for the Assyrian, although you flee most swiftly, will seize you. Whence the Chaldean translated: Prepare the chariots, cast yourselves upon the swift horses, you who dwell in Lachis. In the Hebrew there is a beautiful paronomasia between recheb, that is, chariot, and reches, that is, dromedary, which Our [translator] rendered, stupor; and Lachis, that is, walking to Ethiopia, that is to say: You, O Lachis, according to your name walk to the Ethiopians, that is, to the smoky and dark idols, and to the dark demons whom you worship; you walk, I say, with a calm and slow step: for this reason you will no longer be Lachis, but rachis or reches, that is, a wonderfully swift runner; and recheb, that is, chariot: because like a chariot and dromedary you will strive to flee most swiftly from the Assyrian: but you will be forced to run captive most swiftly into Assyria. Thus tropologically, those who persist slowly in sins will be forced to go headlong into punishment and into hell, says a Castro.
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14. THEREFORE HE WILL GIVE MESSENGERS (The Chaldean and Vatablus translate it, gifts) OVER THE INHERITANCE OF GETH. - In this place it seems to be signified (although we do not read it elsewhere) that the citizens of Lachis, upon the approach of Sennacherib, fearing his siege and destruction, were forced to send messengers, that is, ambassadors, with a retinue of soldiers and gifts, to Geth, a city of the Philistines, powerful and otherwise hostile, from which they might seek aid, but in vain. For, as follows, Maresa and Geth are the house of Aczib, that is, of falsehood, and in deception to the kings of Israel, because indeed both, falsely promising aid and not delivering the promised aid, but deceiving, deceived them, just as they had often deceived the kings of Israel before, so now the Jews and the citizens of Lachis. Note: For "over the inheritance of Geth," in Hebrew it is "over," or "to Maresa Geth." Whence it appears that Maresa was the proper name of a city adjoining Geth and the Gethites. Thus R. David, Pagninus and Vatablus; for concerning it he adds: "Yet will I bring an heir to thee, thou that dwellest in Maresa"; and because Maresa in Hebrew signifies inheritance: hence Our [translator] rendered it, inheritance, on account of the allusion which I shall presently explain. For the city of Maresa belonged to Geth, and was as it were its inheritance. The sense therefore is, as if to say, Lachis will send ambassadors to the neighboring Maresa, which is the inheritance and city of Geth, that it might seek aid from it against Sennacherib. Secondly and better, St. Jerome and Ribera, as if to say, Sennacherib from Lachis will send messengers, that is, light-armed soldiers and skirmishers, into Maresa, that is, into the inheritances, fields and towns of Geth, that he might lay them waste: because they themselves now, as they had often done before, incited the Israelites and the citizens of Lachis to resist the Assyrians, promising them aid which they did not provide: and therefore they were, and are, a house of falsehood. Whence follows: House (in Hebrew batte, that is, house in the plural: whence the Plantin edition reads houses in the accusative, so that it is an apposition, as if to say, Over Maresa and Geth, over houses, I say, of falsehood: for such are Maresa and Geth) of falsehood in deception to the kings of ISRAEL: - namely, the city of Maresa and Geth were, as I have already explained. In Hebrew it is, house of aczib leachzab, that is, house of falsehood to falsehood, that is, deception to the kings of Israel. Note: Aczib was the proper name of a city in the tribe of Judah, Joshua XV, 44. Whence the Chaldean, Vatablus and Pagninus think that it is spoken of here. For thus the Chaldean translates: The house of Aczib shall be delivered to peoples on account of the sins by which the kings of Israel worshipped idols; Pagninus: The house of Aczib shall be in falsehood to the kings of Israel. Which Vatablus thus expounds, as if to say, The buildings of a very fortified city, which was in the tribe of Judah, named Aczib, which was like fortresses, shall deceive the kings of Israel, and shall frustrate their hope, as if to say, The kings of Israel, that is, the kings of Judah, shall be frustrated in their hope when they descend into Aczib, that they might be safe there against enemies: because that city shall not be able to resist enemies; but Aczib shall truly be Aczib, that is, falsehood, and a false refuge. There was also another city named Achseph, or Acziba, afterwards called Ecdippa, maritime and powerful, not far from Tyre, which the sons of Aser could not conquer at first, as is evident from Judges 1, 31. But truly St. Jerome and others better think that Maresa and Geth are here called the house of Aczib, that is, of falsehood, because they broke faith given to the Israelites; yet with an allusion to the city Aczib, which truly existed by this name in Judah, as if to say, The house of Aczib, that is, of falsehood, that is, false and deceitful, shall not now be a city of Judah, which is called Aczib, but shall be Maresa and Geth. Thus Isaiah calls Jerusalem Sodom, on account of Sodomitic morals, chapter 1, 10: "Hear," he says, "the word of the Lord, ye princes of Sodom," etc. Thus often Ezekiel and the Prophets call the Jews Chetites, Canaanites, Amorites, etc. For that Maresa is spoken of here is evident from what immediately follows. Whence the Syrian translates: The houses of vanity have been made into vanity to the kings of Israel; the Arabic: The houses of deception (error) have been made deception to the kings of Israel.
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15. YET WILL I BRING AN HEIR TO THEE THAT DWELLEST IN MARESHA. - Micheas in this chapter is full of allusions: for in the proper names of cities, he alludes elegantly, wittily and acutely to their meanings: for which reason Our Author does not set down the very proper Hebrew names themselves, but their meanings. The sense therefore is, as if to say: Thou, O city of Maresha, according to thy name hast been a rich inheritance, equally as of the princes of Geth. But now I will bring another heir to thee, who shall occupy and inherit thy possession, namely the enemy of Assyria; so that thou shalt now be Maresha, that is, an inheritance, not thine own, nor of the Gethites, but of the Assyrians; because thou didst incite the Israelites, and didst nourish them with vain hope to resist the Assyrians. In the Hebrew there is a beautiful paronomasia: I will bring an heir to Maresha, that is, I will bring an heir to his inheritance. Moreover, this Maresha was not the native country of Micheas, as some think; for this Maresha was in Geth of the Philistines, but Micheas was a Judean: unless thou sayest this Maresha to be that which was assigned to the tribe of Juda by Josue cap. XV, 44, which however the Gethites possessed by force, and wrested from Juda. But truly St. Jerome and others say that the native country of Micheas was Morasthi, distinct from Maresha, as I said in the Proem. Micheas plays upon the word, equally as upon the thing Maresha, that is, inheritance; just as Horace plays upon it in the same way, lib. II, satyr. II: That man expelled us: Him either worthlessness, or the cunning ignorance of the law; At last a more vigorous heir will certainly expel him. Whence tropologically, the house of Achzib, that is of falsehood, is the world, and all worldly inheritance, especially that acquired unjustly, or by force, or by fraud: for this is the Mareshah of Gath, that is the inheritance of the winepress, by which namely the powerful press and oppress the common people and the poor, but afterwards they will feel it to be Achzib, that is a house of falsehood. To whom the Psalmist rightly thunders: O ye sons of men, how long will you be dull of heart? why do you love vanity, and seek after lying? Thus heretics, pressed by Catholics, implore the aid of the Turks, but afterwards they feel it to be Achzib, that is falsehood; because after the victory the Turk subjugates them to himself, and imposes upon them the Turkish yoke; as we know happened to the ancestors of Buda and Hungary within living memory. Thus witches, magicians, and others of desperate fortune invoke the demon, but they invoke Achzib, that is falsehood. For the demon extorts from them soul and body, and enslaves them utterly. Thus many pursue the court, that they may obtain honors and riches, but after many labors frustrated in their hope, they lament that they have served for so many years in vain the house of Achzib. O ye sons of men, why, having so often experienced this falsehood, do you not grow wise? Why do you still love vanity, and seek after lying? You place all your hopes in a prince, in a prelate, in a friend; he dies, or takes offense at you over some trifle, behold your hope is spilled upon the ground: behold your hope is Achzib, that is falsehood. You trust in your sons, that they will be the bases and columns of your family; but soon war snatches away this one, plague that one, the gallows a third, a hospital a fourth, a fifth is degenerate and rebellious: behold you have trusted in the house of Achzib. You are young in the flower of age, you are proud, you think your strength eternal, you promise yourself the years of Nestor; but unexpectedly a fever seizes you, weakens you, discolors you, so that you become the image of death: behold your youth, your strength is Achzib, is falsehood. You abound in riches, and you say with that rich man in the Gospel: Soul, thou hast much goods laid up for many years; take thy rest; eat, drink, and make good cheer. But hear the voice of the Almighty: Thou fool, this night do they require thy soul of thee; and the things which thou hast prepared, whose shall they be? Luke XII, 19. Are not these riches, these houses of Achzib? Is not this the inheritance of falsehood? Truly the Wise Man, Ecclesiasticus XXXIV, 1: Vain hope, and lying are for a man without sense: and dreams lift up fools. For what are all things and the hopes of mortals, except dreams of the waking? as Philo says from Plato: As he who seizes a shadow, and pursues the wind; so also he who attends to false visions. And the Psalmist, Psalm LXI, 10: But yet the sons of men are vain, the sons of men are liars in the balances: that by deceit they may deceive from vanity into the same, as if to say: They themselves are as it were sons of vanity, and consequently are vanity in the same, that is all together. Whence the Hebrew and Chaldean have: The sons of men in the balance if they ascend, they themselves together are lighter than the balance; St. Jerome translates: But yet the vanity of the son of Adam, the lie of the son of man, in deceitful balances they act fraudulently together; Theodotion: The sons of men are vapor, the lie of the son of man, like the moment of a balance, which now inclines upward, now downward and is carried, as Theodoret says, as if to say: Thus nothing is stable in human affairs, but all things are unstable and hanging, balanced by perpetual agitation and motion: they promise indeed stability and constancy, but they lie: For every man is a liar, every likewise thing and hope of man is a liar. Truly St. Augustine, in the book On the Knowledge of True Life, chapter XXV, volume IX: This whole world, he says, is placed like a very brief point within God; but the most serene light of his majesty is diffused outward on all sides into the immense. The same, in Psalm XXXVI, discourse 1: I think, he says, this world is called a mill, because it is turned by a certain wheel of times, and grinds down those who love it. Wisely indeed and with equal pathos the author of the Sermon to the Brethren in the Desert, sermon 31, says: O world, deceiver, thou promisest all good things, but bringest forth all evils: thou promisest life, but givest death; thou promisest joy, but bestowest sorrow; thou promisest rest, but behold turbation; thou promisest bloom, but soon vanishest; thou promisest to endure, but soon departest. And a little before: Woe to him who trusts in thee; blessed is he who resisteth thee; but more blessed is he who departeth from thee unharmed. And further below: Let all say, let all speak, let the venerable father Adam arise with all his sons, and let them speak with one mouth, whether in this life they have had joy without sorrow, peace without discord, rest without fear, health without infirmity, light without darkness, bread without toil, laughter without weeping. And soon after: O unclean world, to dwell in thee and not to grieve is impossible. To hope in thee and not to fear is vain. To love thy things and not to be in peril is vain. O my brethren, do not therefore love him, because he passeth away, and his concupiscence. But behold the world passeth away, and troubleth us, and is loved; it deceiveth, and is accounted faithful: it killeth, and is desired as if it were life. O unclean world, thy honeys and thy sweetness have bitterness, false pleasantness, certain sorrow, uncertain joy, hard labour, fearful rest, a thing full of misery, and vain hope of blessedness. Is not therefore the world the house of Achzib, the seat of falsehood? Doth not he himself in truth cry out achzib, that is, I lie and shall lie, I deceive and shall deceive? Why therefore do ye believe and trust in a liar, and one who professeth himself to be such. UNTO ODOLLAM SHALL THE GLORY OF ISRAEL COME. - Odolla, which is also called Adulla and Adolla, was an ancient city, great and royal, whose king Josue slew, cap. XII, 45. This city afterwards Jonathas fortified with buildings, and in it Judas Machabaeus kept the sabbath, II Machab. XII. It is, saith St. Jerome in the Places of Hebrews, unto this day a small village to the east of Eleutherapolis. Near the city is the cave of Odollam, in which David lay hid fleeing from Saul, and there he gathered four hundred men, of whom he became prince, I Reg. XXII, 1, and II Reg. XXIII, 13. Thus Adrichomius in the Description of the Holy Land. Now the sense is given variously here by various ones. First, as if to say, the Assyrian shall lay waste and capture all things, even unto Odollam, which is a magnificent city, and as it were the glory of Israel. Thus to Judith the victress, on account of Holofernes slain by her, the high priest and people cried out: Thou art the glory of Jerusalem, thou the joy of Israel, thou the honour of our people, Judith XV, 10. Secondly, others by the glory of Israel understand the Assyrian, who occupied and inherited the riches and glory of Israel: for as he called him a little before ironically the heir of Maresha, so now he calls him the glory of Israel. Whence Pagninus and Vatablus thus translate: The heir of the glory of Israel (namely the Assyrian) shall come unto Odollam. Thirdly, St. Jerome with his followers taketh glory by antiphrase and sarcasm, for disgrace, as if to say, The disgrace of Israel, which the Assyrian devastator shall bring upon it, shall reach unto Odollam. Fourthly, the Hebrew Cabed signifieth not only glory, but also weight. Whence it can be translated: The weight, that is, the grievous affliction, of Israel shall reach unto Odollam. Thus Lyran and Arias. Fifthly, more plainly and properly the glory of Israel can be understood, as if to say, The Assyrian, advancing gradually, shall capture almost all the cities of Israel and Juda, so that he shall reach unto Odollam, which was in the borders of Juda; and consequently the kingdom, dominion and glory of Israel, as it were driven out and put to flight by the Assyrian, shall come and stand in the city of Odollam, once glorious: wherefore that city, captured by him, shall as it were be extinguished, and the glory of Israel shall fall, according to that saying of the Poet: We were Trojans, Troy was, and the mighty glory of the Teucrians. Hence when Israel was slain and the ark captured, the wife of Phinees the high priest, being with child, brought forth a son in her travail, and called him Ichabod, that is, Where is the glory? saying: The glory is departed from Israel, because the ark of God was taken, I Reg. IV, 20. Thus the Prophet here, by the desolation of the magnificent city of Odollam, which was almost the last in Juda, signifieth the desolation of all the other preceding and intermediate cities; so that in Odollam shall be the standing and the fall of the dominion and glory of Israel. He alludeth to the etymology of Odollam, or, as it is in Hebrew, Hadulam. For Hadulam in Hebrew signifieth, ornament unto them, namely shall reach; or passage or prey, namely of the Assyrians, unto them, namely shall reach. Thus Pagninus in the Interpretation of Hebrew Names. Finally, some wrongly for Odollam read olam, that is, world; whence they translate: Even unto the world shall it carry away the glory of Israel; and the Arabic: Into the world shall the glory of Israel be exalted.
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16. Decalvare. - Not thou, O Jerusalem, as Theodoret wishes; for Sennacherib, of whom the discourse here is, could not capture this city, but rather he himself was slain there by an angel; but rather thou, O Odollam, and thou, O Maresa, as Vatablus thinks; or thou, O Israel, as Arias thinks; or rather thou, O Samaria, which as thou hast been the leader and choragus of the wickedness, so also of the destruction of Judah, as I have taught in this chapter: for decalvare in Hebrew is of the feminine gender; therefore the feminine name of Samaria, not the masculine of Israel, is referred to. Thus St. Jerome and Rupert. Whence the Septuagint, dividing these otherwise, clearly translate: The glory of the daughter of Israel shall be made bald and shorn upon thy delicate sons. This is what he said at the beginning of the chapter: What is the iniquity of Jacob? Is it not Samaria? As therefore this chapter began in Samaria, so also it closes in the same. He says therefore: Thou, O Samaria, and consequently thou, O Judah, be made bald and shorn as a sign of extreme mourning. For this was a sign among the Jews, and also among the Gentiles, baldness and depilation. For thus Job, afflicted, shaved his head, chapter 1, 20. The same appears in Jeremiah chapter VII, 29, and chapter XLVII, 5, and Ezekiel chapter XXVII, 31. For, as Ovid says: A mutilated flock is shameful, a field without grass is shameful, And a shrub without leaves, and a head without hair. Be made bald therefore, O Samaria, as a sign of remarkable grief, desolation, destruction, and, as Theodoret says, rejection, by which God will reject and reprobate the sons of thy delights, that is, the sons who are in delights to thee, and, as the Septuagint translates, thy delicate sons, and will deliver them to the Assyrian enemy either to be slain or to be taken captive. Thus St. Jerome, Remigius, Rupert, Hugh, Lyran, Clarius and Palacius. Whence secondly, consequently he hints at the sons themselves, namely the Israelites and Jews, to be made bald and shorn by the Assyrians as slaves. For victors and masters are accustomed to do this to those captured and enslaved in war. Whence it is said of the Scipios: Under whose titles Africa lies shorn. For which reason the Chaldean translates: Pluck out thy hair for thyself, and cast it upon the sons of thy delights: as an eagle, whose wings have fallen away, so increase baldness upon thy head on account of thy sons, i.e., Make great baldness for thyself, as an eagle, when it grows old, is completely stripped bare, so that thou mayest show great grief and mourning. ENLARGE THY BALDNESS AS AN EAGLE (The Syrian and Arabic: Multiply thy baldness as an eagle, because as an eagle loses its feathers, so thou shalt lose thy people and thy sons; whence follows): FOR THE CAPTIVES ARE LED AWAY FROM THEE. - Thirdly, Theodoret: The eagle, he says, consists not only in beauty, but also in swiftness and strength in its feathers; for when its feathers fall out, it is so weak and fearful that it hides itself, nor can it hunt or dare to, but is rather exposed to the prey of others. So also Samaria, naked of arms and soldiers, like a featherless eagle, which has neither strength nor escape, shall be exposed to the prey of the Assyrians. Fourthly, Sanchez thinks that here is alluded to the custom of the Gentiles, which the Israelites followed, who were accustomed to cut their hair at the funeral of their own, and to bring it into the tomb of the deceased, and thus to make offerings to him. Thus Homer, in the Iliad XXIII, says that Achilles cast hair upon the pyre of Patroclus. And Catullus in the Argonauts: Gray hairs from the head shall dissolve into ashes. And Seneca in Phaedra, act V, scene 1: Let us appease the shades; take the spoils of the head, And receive the shorn hair from the torn brow. The same is taught expressly by Dionysius of Halicarnassus in the Funeral of Virginia. The sense therefore is, i.e., All thy citizens and sons, O Samaria, shall be torn away either from their native or from their vital soil; all shall die either civilly or naturally, that is, all shall either perish or be taken by the Assyrians. Make offerings to them therefore, and cast thy hair into their pyre. But since they are innumerable, and thy hairs are few, so that thou mayest make offerings to each by this rite, it is necessary that whatever hair is in the whole body, thou pluck out even to the very roots; as whatever feathers are in the eagle, when they fall out with their very roots, when their flowing and baldness overtakes them. To this are added others, who think that here idolatry of hair is noted and punished, that is to say: You, O Mareshah, have offered your hair and that of your sons and daughters to idols, therefore you shall be made bald, so that in that wherein you have sinned, in that also you may be punished. For Alexander ab Alexandro teaches that idolaters consecrated the hair of the head and beard cut off to their gods, lib. V Genial. cap. XVIII, and Tiraquellus there. And concerning the Egyptians, Diodorus Siculus testifies, lib. II, cap. IV, that they made vows for boys afflicted with disease, so that if God would grant the vow, they would dedicate the lost hair. And Virgil, IV Aeneid.: "This I bear sacred to Dis by command, and free you from this body. Thus he speaks, and cuts the hair with his right hand." And Euripides in the Bacchae: "Hair is sacred, I nourish it for God." And Papinius lib. II: "To pour out maiden locks." The same is testified by Tertullian, lib. De Anima, and Censorinus, lib. De Die natali, in the Proem. Plutarch in Theseus narrates that he, according to received custom, when he had passed from boyhood, went to Delphi, so that he might consecrate the first fruits of his hair to Apollo. Suetonius in Nero, cap. XII, says that Nero consecrated his beard from a golden box to Jupiter Capitolinus. The Gentiles, like apes, received this, as also many other things, from the Jews, whose Nazarites vowed their hair, consecrated it and burned it to God, as I said in Numbers VI. The first sense, as it is plainer, so also it is more genuine. He compares Israel to an eagle rather than to other birds: because while a man is made bald only on the head, an eagle is stripped of feathers over the whole body when it grows old: whence then it becomes young again, when new feathers grow in place of the old ones, concerning which matter I said much in Isaiah XLI, 31. Hear St. Gregory, hom. 18 in Ezech. at the end: "It happened," he says, "to it (Rome besieged by the Lombards, in the time of St. Gregory) what we know from Judaea was predicted by the Prophet: Enlarge your baldness as the eagle. For baldness is wont to happen to a man only on the head, but baldness of an eagle happens over the whole body: because when it has grown very old, its feathers and wings fall from all its members. Therefore it enlarges its baldness as the eagle, because it has lost the feathers by which it lost the people. Moreover the feathers of the wings have fallen, with which it was accustomed to fly to prey: because all the mighty are extinguished, through whom it was plundering what belonged to others. But these things which we say concerning the destruction of the Roman city, we know have happened in all the cities of the world. For some places have been desolated by calamity, others consumed by the sword, others tortured by famine, others swallowed up by the gaping of the earth. Let us therefore despise this present age entirely, or as if extinct: let us at least end the desires of the world with the end of the world. Let us imitate the deeds of the good, which we can." Some in Clarius translate: Cast up on high your scraped hair, as far as an eagle is wont to fly, that is, most greatly and most bitterly mourn. But the Hebrew word carach means to make bald, not to cast up on high. Others think that the eagle, like man, is made bald only on the head: for baldness properly belongs to the head, but stripping of feathers belongs to the body. For when an eagle grows old, it loses feathers both on the head and on the body; whence then it is made bald on the head, stripped of feathers on the body. But concerning the baldness of the head of an eagle, we read nothing singular compared to other birds in Pliny, Aelian, Aristotle, Aldrovandus and others; but all celebrate the stripping of feathers of the whole body of an eagle. Therefore to make bald here is the same as to strip of feathers. Whence he says: Enlarge your baldness, so that namely it may extend from the head through the whole body. Tropologically, the eagle putting off old feathers, making itself bald and stripping itself of feathers, and soon assuming new ones, is a symbol of penance and of the penitent, who shall assume the baldness of penance, that is, mourning, and signs of mourning, and put off old wicked ways, and enter upon a new life of virtue. Thus from St. Jerome, Aldrovandus in Aquila, pag. 69; indeed the Psalmist, Psalm CII, 5: "Your youth shall be renewed like the eagle's," namely putting off the old man, and assuming the new one who is renewed unto the knowledge of the Creator, says St. Chrysostom in the same place. For just as the eagle puts off all old feathers, and strips itself of feathers over the whole body, so that everywhere it assumes new ones, and renews the whole body; so the sinner and the penitent ought to put off all former ways, and assume new ones, so that he may become another and a new man. This is true, but a rare form of penance. Symbolically, Samaria, and any sinner through sin is made bald, that is, is stripped of all the beauty and glory of virtues and graces. Thus St. Jerome. Whence it loses Odollam, that is, their ornament; and Mareshah, that is, the inheritance of the grace of God and the heavenly kingdom; and Samaria, that is, the protection of angels; and he who was formerly Israel, that is, ruling with God, becomes a slave of the devil. Anagogically, Rupertus: "In this," he says, "similitude of the eagle stripping itself of feathers, so that it may assume new ones, is contained a tacit promise of another and better offspring; to Samaria indeed literally, but to the faithful and saints mystically, especially through resurrection and heavenly glory."
Machine translation from the Latin, not reviewed.
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« Verbum Domini, quod factum est ad. Michaeam Morasthiten in diebus loathan, Achaz et Ezechiae, regum Iuda, quod vidit super Samariam et lerusalem ». — Incipit sacer vates a missione prophetica, titulum exhibens, cur loquatur et audiendus sit: verbum Domini... Dei enim internuntius est et legatus, qui quae profert, a Domino accepta habet. Unde bene explicat Theoph. : « attentum reddit auditorem, quasi dicat : ne putes meum esse hunc sermonem, sed supremi rerum omnium Domini. Quamobrem attendere te diligenter oportet... Dominus est, qui loquitur, qui se verbaque sua contemnentem punire potest » ; quod. vidit : modus tangitur communicationis divinae, quae visione prophetica i. e. interna mentis illustratione et summa quadam certitudine a Deo profecta consistit, simulque ratio quoque innuitur, qua res futurae menti prophetae proponuntur ; ea igitur describit, quae mente vidt ; proinde visio exhibetur iudicii, visio exaltationis Sion etc. ; quare symbolum vel imago rei et res ipsa illo involucro proposita sedulo distingui debet. — Nominantur duae urbes praecipuae, quae totius regni populique quasi personam gerunt et in quibus utriusque regni sortes concluduntur. Et cum instaurationem messianicam cernat et describat tamquam montis Domini exaltationem (4, 4) et dominationis ad Ierusalem reversionem (4, 'l. 8) urbisque aedificationem (1, 11), apte nomine Ierusalem totius argumenti prophetici summa colligitur.
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v. 2 « Audite, populi omnes, et attendat terra et plenitudo eius ! et sit Dominus Deus vobis in. testem, Dominus de templo sancto suo » ! —i. e. terra et omnia quae illam implent, quae in ea sunt. Dei iudicium ultionis annuntiaturus omnes populos totamque terram, ut attendant, exhortatur vates.tHac formula statim aperitur scena magnifica et cum rebus etiam inanimatis sensus et animus tribuatur, rei gravitas, quam propheta cordi maxime habet, ostenditur. At minime est nuda figura rhetorica vel solum emphasis poetica. Omnes enim attendere iubentur, quia quaecumque divinitus fiunt in Israel, regni Dei hisce in terris praeparationem spectant. Namque quidquid Deus Israelitis largitur, propterea dat, quia « in te benedicentur omnes familiae gentium » et si iudicia ultionis in eos devolvit, ea exercet propter,finem messianicum ; insuper illa iudicia Deus palam coram populis implevit eaque in suis effectibus conservavit et conservat ita, ut populi omnes revera sint testes eorum; illis reliquos quoqye erudit ; praeterea iudicia illa particularia quasi partes sunt et prolusiones ad iudicium universale, quo demum omnes populos arguet: quare aptissime fit, ut ad iudicium in Israel annuntiandum omnes tamquam auditores et testes convocentur. Et quod alteram obtestationis partem spectat, sub sollemni coeli et terrae invocatione legis promulgatio et iniunctio facta est, ut ea quae divinorum beneficiorum et instrumenta et testes fuerant, etiam fiant ultionis divinae organa et testes lege violata (cf. Deut. 4, 26; 32, 1. Is. 1, 2) ; armabit enim Deus creaturam ad ultionem inimicorum (Sap. 5, 18). Et sit Dominus testis in vobis i. e. contra vos (Alb. Sanct. Rib.). Dei vero testimonium contra aliquem idem est ac iudicium, quia Deus tamquam testis contra aliquem aliter concipi nequit ; contra vos, illos dicit, quos sententia iudicis proxime feriet, proinde Israel et Iuda, contra quos etiam populos et terram invocaverat. Deum iudicem provocat, ut de coelesti ! suo habitaculo (Rib. Sanct. Lap. Men. Tir. Schegg) quasi surgat ad iudicium exercendum. Qua re iam innuit peccati enormitatem, qua thronus Dei quasi tangitur, et divinae maiestatis celsitudinem adumbrat. Multi sunt, praesertim veteres (Ephr. Theod. Theod. M. Barh. Rib. Sanct. Lap. Sa, Mar. Men. Tir.) et inter recentiores Hitz. qui omnes populos de tribubus Israel et ferram . . . de terra Israel explicant; at perperam. Nam terra et plenitudo eius et dese et usu biblico ad totam terram extenditur (cf. Ps. 23, 1 ; 49, 12 ; 88, 19. Is. 34, 1), nisi ipso contextu ad certam ac definitam regionem restringitur, uti v. g. ler. 8, 16; 47, 9. Ez. 19, 7; 30, 19; 32, 15; id quod nostro loco non obtinet. Dein omnes populi &»o7 cum ex contextu iam non certis limitibus cireumsceribantur, non possunt de solis familiis Israel intelligi, praesertim eum qvoy fere solum in lingua archaistiea Pentateuchi (Keil — at cf. Os. 10, 14 hebr.) de tribubus Israel usurpetur. — Dominum esse testem, alii explicant : « tametsi ego Michaeas loquor, tametsi ut homo forte quidam intercedam, at ipse universorum Deus vobis testificatur et dominicis oraculis vocem meam commodo » (Cyr. sim. Theoph. Theod. Theod. M.) ; alii : « ille qui ubique praesens est, novit, quemadmodum datas mihi partes expleverim et ad vos pertulerim, quae salvo capite silere non potui » ( Sanct. sim. Rib. Lap.). At quae rei sunt, hic suppleri debent. Unde explanatio supra data praeferenda est. Iam quomodo Deus ut testis i. e. ut vindex et iudex sit contra populum surrecturus, delineat
Simili modo uti Michaeas, filius Iemla, olim vaticinio suo pondus addidit (3 Reg. 22, 28) dicens: «audite, populi omnes », propheta noster incipit sollemni contestatione :
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v. 3 « quia ecce Dominus egredietur de loco suo. el descendet et caleabit. super ercelsa terrae » ; — Deum iudicem exoptat, quie illum. venturum scit ; unde *5. etiam profecto, vere. per modum affirmationis et exclamationis accipi potest. Ibi Deus peculiari ratione esse concipitur, ubi aliquid singulare et eximium operatur. Quare describitur ad iudicium exercendum quasi egrediens, i. e. surgens de throno suo coelesti et palatium coeleste relinquens et descendens in regiones sublunares, ubi primum montium cacumina descensu Domini tanguntur ad similitudinem nubis ab aethere in montium vertices delapsae. « Accommodat se Scriptura sacra hominum cogitationi et sensui. Latet aliquis domi, cum non apparet; apparet cum egreditur et se aliorum oculis videndum ostentat. In operibus suis cognoscitur Deus ; tunc vero maxime, cum operatur aliquid, quod efficere nequeunt humanae vires » (Sanct.). Ipsa sollemni verborum pompa descensus Dei maiestate plenus illustratur et terror iudicis venturi effertur effectibus, quos creaturae imprimit :
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v. 4 « et consumentur montes subtus eum et valles scindentur sicut cera a facie ignis et sicut aquae quae decurrunt in praeceps » ; — hebr. et colliquescent. montes . . . sicut aquae effusae in praeceps, in loco scil. declivi, ubi summo impetu deorsum feruntur. Montes, quae fundamenta terrae sunt et firmitatis stabilitatisque symbola, ita contremiscunt apparente Domino, ut dissolvantur, liquefiant, dilabantur; valles scinduntur, ut abyssi et viscera terrae pandantur ; ita tota creatura sentit. Dominum, a summis usque ad ima potentia eius quam maxime describitur comparationibus illis. Solet iudicis Dei maiestas hisce symbolis adumbrari ; cf. Ps. 4'1, 8 seq. 671, 9; 96, 2-6. Iud. 5, A. 5; idque eo aptius, quia Deiin terram descensus, qui factus est in monte Sinai, simili elementorum commotione erat vestitus (Ez. 19, 16); unde talia ad alias quoque Dei manifestationes accommodantur (cf. Iud. 9, 4. 5); accedit, quod Deus in iudiciis exercendis simul cum hominibus creaturam destruit vel creatura utitur ad homines puniendos ; demum, quod ultimum iudicium universale quod est quasi omnium particularium absolutio et completio, totius naturae summa quadam agitatione et dissolutione continetur. Quare mirum non est, si in visione prophetica iudicium Dei iis symbolis vestitum apparet, iisque signis, quae partim in divinis manifestationibus facta sunt, partim in ultima illa temporum consummatione exspectantur. Hac ratione nexus innuitur, qui inter Dei manifestationes et iudicia adest et quo omnia ad supremum aliquod caput referuntur. Unde simul elucet emblemata illa ! non fictioni deberi poeticae, verum niti et in historia sacra et in rerum futurarum praedictione (cf. Ioel 3, 16). Cur vero Deus tanto cum terroris apparatu ad iudicium properet, magno eum pondere explicat
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v. 5 « in scelere lacob omne istud. et in. peccatis domus Israel. Quod scelus Iacob? nonne Samaria? et quae excelsa Iudae, nonne lerusalem » ? — i. e. propter scelus Iacob et propter 1. Quare explicatio illa, montes intelligi principes et potentes, valles autem homines plepeccata; urbes nominat principales, ex quibus quasi fontibus idololatriae et impietatis lues in reliquam regionem propagata sit. Iam primus enim rex cultum vitulorum instituit (3 Reg. 12, 28) ; Amri insuper Samaria aedificata « operatus est nequiter super omnes, qui fuerunt ante eum » (3 Reg. 106, 25) et dignus eius filius, Achab cultum Baal induxit, « posuit aram Baal in templo Baal quod aedificaverat in Samaria et plantavit lucum » (l. c. v. 32. :33) i. e. symbolum Baal et Astartes in templo erexit et sollemni modo foedum illum cultum inauguravit, ita ut Samaria eius abominationis esset sedes praecipua (cf. 4 Reg. 10, 11. ler. 23, 13). Unde merito hoc scelus Y&2 i. e. apostasia vocatur. — Similem a vero Dei cultu alienationem incusat propheta in regno Iuda, in sacrificiis illis, quae in excelsis i. e. in collibus vel aris arte exstructis Deo contra legem mosaicam et non sine magno superstitionis periculo, immo cum idololatriae admixtione offerebantur !, de quibus toties in libris historicis mentio fit: « verumtamen excelsa non est demolitus » rex et quae Ezechias demum dissipavit (4 Reg. 18, 4), sed Manasses filius eius denuo aedificavit (1l. c. 91, 3). Igitur a Ierusalem « per malum exemplum sacerdotum et principum derivatum est peccatum in totum populum » (Alb.). Uti in regno samaritano apostasia, ita in regno iudaico cultus ille praeposterus in excelsis exercitus ex textu hebr. quem vulg. sequitur et Sym. (cf. cod. syr. hexapl.), tamquam praecipua castigationis ratio et quasi peculiaris regni indoles effertur. Neque male. Est enim omnium scelerum radix et origo fecunda iuremerito collocanda in cultu Dei neglecto vel abiecto vel perperam exercito. Insuper primum et praecipuum hominis officium in Dei cultu et servitio cernitur, qua in re si deficit, in reliquis omnibus eum deficere necesse est. Quare propheta rationem maxime propriam et intimam totius perversitatis optime tangit. Unde textum hebr. et vulg. hoc loco omnino praeferendum esse censeo lectioni, quam LXX, Syrus, Chald. exhibent : et quod peccatum Iudae ? nonne lerusalem ? quam lectionem Houbig. unice sequendam esse ducit. Verum nimis est indeterminata, parum dicit, cum e contra illa textus hebr. et vulg. speciem determinatam efferat. Alteram lectionem vel explicationis causa esse inductam opinor, vel debere originem priori versus membro et in. peccatis domus Israel, ubi etiam numerum singularem propter peccatum aliqui legunt (cf. de Rossi).
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v. 6 « Et ponam Samariam quasi acervum lapidum in agro, cum plantatur vinea, et detraham in vallem lapides eius et fundamenta eius revelabo » ; — i. e. eo redigetur Samaria, civitas copiosa, ut excisis funditus aedificiis nihil in ea supersit praeter acervos lapidum, quos congregare rusticus solet, cum ad commodam vineae plantationem agrum elapidat, cf. Is. 5, 2 «lapides elegit ex illa » (Sanct. sim. Rup. Alb. Calm.). Et quia Samaria in vertice montis erat posita (Is. 28, 1. Am. 6, 1. 3 Reg. 16, 24), apte dicitur : et effundam (praecipitabo) in vallem lapides eius. (hebr.); « erat quippe in montibus sita, ubi nunc Sebaste est »( Hier.). Illa vero ruina « tanta erit et tanta urbis subversio, ut non solum parietes et aedificia corruant, sed fundamenta quoque usque ad extremum lapidem revelentur » (Hier.). Hebr. verte : et ponam Samariam in acervum lapidum in agro in plantationes vineae. Verba duplicem prae se ferre posse sensum, iam Rib. bene prosequitur, vel eum quem expressit S. Hier. i. e. ut non maneat ex tanta urbe nisi acervus lapidum in agro, qualis ad plantandam vineam (cf. hebr. 5) ex agro et loco plantationis colligi solet, vel alterum, quem LXX et Syrus interposito et exprimunt xoi eig qutetay dumeAGvo; et quem Chald. quoque et recentiores communiter sequuntur, scil. urbem ita funditus iri eversum, ut in montibus et collibus illis vineae plantentur. Ultimum magis aptatur ad concinnitatem sermonis et parallelismum, qui etiam eadem praepositione indicatur 5 ; insuper sermo magis simpli- . citer et plane fluit ; habet enim additamentum illud in priore explicatione, quod ad agrum unice referri potest, nescio quid coacti et a plana et limpida serie sensus alienum. Simul cum urbe idololatriae signa et instrumenta vel peribunt vel a victoribus cum ignominia asportabuntur ; v. 'l « etomnia sculptilia eius concidentur et omnes mercedes" eius comburentur igne et. omnia idola eius ponam in perditionem ; quia de mercedibus meretricis congregata sunt et usque ad. mercedem meretricis revertentur » ; — hebr. quia de mercedibus meretricis congregavit scil. Samaria ; cogitatur enim Samaria tamquam meretrix, quae civibus suis fornicandi i. e. idololatriam exercendi occasiones procurat et hac re mercedes i. e. oblationes varias diis factas congerit, sacra scil. anathemata, donaria etc. vel, ut Theod. explicat, altaria, delubra et anathematum copiam (sim. TAeod. M. Sanct. Schegg, Keil, Reinke). Ita mercedes intelligi, iam eo suadetur, quod mediae inter sculptilia et idola collocantur. Deorum statuae et symbola, etsi ex vili materia, lapide lignove, erant confecta, tamen auro vel argento obduci solebant ; victores igitur confractis et combustis imaginibus ornamenta et metalla pretiosa simul cum reliqua praeda diripiebant (cf. ad Os. 10, 6. 1). Ultimum membrum per modum proverbii effert notum illud : male parta male dilabuntur ; Samaria meretrix anathemata illa et thesauros sacros tamquam pretium fornicationis accepit, iam illa ad aliam meretricem, ad Niniven, urbem grandem et idololatria plenam, i. e. in honorem et eultum deorum Assyriorum asportabuntur. Idololatriam fornicationis nomine efferri notissimum est. Deue enim foedere inito populum suum sibi coniunxit et ad sponsae dignitatem evexit (cf. Osee cap. 1. 2. 3. Ez. cap. 16 etc.). Mirum tantum videri posset, hoc loco etiam gentes idololatras vocari meretrices, cum tamen Deus cum aliis populis tale foedus non inierit. Verum appellatio haec primo facile fluit ex analogia et secundo etiam gentes idololatrae revera desciverunt a primo illo foedere, quod Deus in protoparente cum universo genere humano inierat. Indicat igitur haec appellatio, omnem idololatriam esse apostasiam a Deco, esse fidei et fidelitatis debitae violationem turpem. no quoque habitu pandit, ut significatio doloris fiat simul venturae captivitatis indicium; habitu enim incedit non lugentium modo, verum eorum, qui in captivitatem misere abripiuntur; ita
Iudicis descensum descripsit causamque assignavit. Iam quale iudicium futurum sit, exponit ita, ut « secundum ordinem peccatorum fiat ordo poenarum ; primum peccavit Samaria... prima ergo pereat » (Hier.). Unde
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v. 8 « super hoc plangam et ululabo, vadam spoliatus et nudus, faciam planctum velut draconum et luctum quasi struthionum » ; — spo[iatus. .. Sortem devictorum qui habitu ignominioso captivi abducuntur, spoliatione illa et nuditate depingit (cf. Is. 20, 2. 3; 47, 2 — Rup. Rib. Lap.), non solum moerentium tristitiam. In hebr. ululatus et clamores lugubres exprimuntur canum silvestrium (Schakale) et struthionum ; illos per noctem horrendum in modum ululatus et clamore$ edere solere narrant, horum vero sonos lugubres etiam Iobus commemorat (30, 29. cf. Is. 13, 22). Spoliatus et nudus non vestitum squalentem et lugubrem significat neque eum, qui solum veste superiore careat, verum talem, qui plus minusve ignominiae causa vestibus sit spoliatus, uti fere captivis obvenire solebat. Quare propheta non solum vestimentis laceris, sed simili habitu incessisse censendus est, uti Isaias cap. 20, 2. 3. — cran dracones h. 1. vertunt LXX et S. Hier., qui adnotat : « dracones terribili sibilo personant, iuxta historias eorum, qui de physicis conscripserunt, eo: tempore quo vincuntur ab elephantis ». Syrus vertit ioruro (x1), quam vocem Bernstein (lex. syr. ad Chrest. Kirsch) canem aureum (Schakal) interpretatur, et eandem significationem tribuit voci qua utitur Chald. N71, quam alii draconem vertunt (cf. Levy, Chald. Woerterb. I p. 344). Ceterum Q'àn apud LXX et in vulg. varia significatione redditur. S. Hier. genera- Causa doloris prophetae et portenti quod in suo exhibet habitu est calamitas maxima, quae Samaria percussa etiam terram Iuda et urbem Ierusalem concutiet ;
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v. 9 « quia desperata est plaga eius, quia venit usque ad Iudam, tetigit portam populi mei usque ad. lerusalem » ; — hebr. nam gravissimae sunt percussiones eius ; quia venit (erca3sio) usque ad. Iudam ; pertingit usque ad. portam populi met, usque ad. lerusalem i. e. ex Samaria destructa pernicies serpet in Iudaeam et demum ipsam urbem, quae est populi me: (vide doloris affectum !) porta i. e. locus comitiorum praecipuus isque munitione firmatus *, plaga percutiet. Exitium paulatim serpens optime describitur. Sunt quidem duo illi eventus, excidium Samariae et ruina Ierusalem, longo temporis intervallo inter se separati (792-586 a. Ch.); at propheta illa quac nexu interno et causae similitudine inter se colligata sunt, etiam coniuncta cernit et ad visionem propheticam prorsus aptum est, ut ictus ille Samariae impactus percussione sua et Iudaeam et urbem concutere perspiciatur. Atque etiam in rerum gestarum historia facile apparet, ruinam regni israelitici viam aperuisse ad casum regni iudaici accelerandum ; idque eo magis, quia Iuda eodem vulnere laborabat, quod fatale erat regno israelitico i. e. contemptu Dei in re religiosa et in gubernandi vivendique ratione. Unde merito S. Hier. dicit : « idem peccatum, immo eadem poena peccati, quae evertit Samariam, veniet usque ad Iudam et usque ad portam urbis meae lerusalem. Ut enim Samaria subversa est ab Assyriis, ita Iuda et lerusalem subvertentur a Chaldaeis ».
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v. 10 « In Geth nolite annuntiare, lacrimis ne ploretis » ! — i. e. « ne dolor quidem in singultus prorumpat ; dissimulate fletum, ne adversarii gratulentur » (Hier.). Priora verba in Geth . . . deprompta sunt ex carmine lugubri, quo David Saul et Ionatham filium eius et caedem a Philisthaeis populo Dei inflictam deploravit (2 Reg. 1, 20). Carmen hoc notum erat, unde verbis istis propheta magnum illum Davidis planctum in memoriam revocat, Saulis interitum populique stragem et hostium triumphum denuo ob oculos ponit, ut ex re nota quid futurum sit addiscant; iterum scil. rex unctus Domini periturus est (cf. 4, 9), iterum hostibus erunt irrisioni, iterum regnum strage prosternetur et quicumque vero amore in populum feruntur, planctu et luctu tabescent. Quare carmine illo Davidico ingentem moeroris et ruinae scenam aperit. Cum in subsequentibus unumquodque versus membrum nomen proprium ur- bis efferat et h. 1l. LXX interpretatio, quamvis lectio variet ', tamen constanter nomen tale prodat, et cum insuper tali lectione sensus aptissimus habeatur, non dubito asserere, textum hebr. ita esse emendandum, ut pro 123 legatur 3273 im Ácco nolite flere * i. e. uti in parte meridionali, in Geth* (Gath), urbe Philisthaeorum (los. 13, 3. 1 Reg. 5, 8 etc.) calamitas non est nuntianda, ita vult, ut fugitivi etiam in parte sdptemtrionali, in Acco, fn urbe Phoenicum (lud. 4, 34) dolorem dissimulent ; « est enim magna doloris pars si quispiam in nostris exsultet atque triumphet infortuniis, et dum nos lacrimis moerentes et squalidi vacamus, exsultantes alii ac nitidi festivo carmini tempus indulgent. Hoc viri etiam pii in precibus sibi a Deo concedi postulant ; hoc horrent vehementer, Ps. 94 : « neque irrideant me inimici mei ». Quod item Ps. 88 quasi acerbum aliquid queritur David, « laetificasti omnes inimicos eius », et Thren. 2, 17 : « laetificavit super te inimicum » (Sanct.). Paronomasia in hebr. facile deprehenditur : begath al taggidu ; be akko al tibku, quasi latine dicas: Cannis ne canite ; Anconae ne angamini. Hoc quasi prooemio praemisso iam calamitatem vel annuntiat vel deplorat ope nominum, quae in editione vulgata et partim iam in versione S. Hier. secundum significationem etymologicam expressa sunt : ita v. 10 « in domo pulveris pulvere vos conspergite » | — hebr. in Bethleaphra in pulvere (^27) volutare *, in signum luctus ingentis, quo in cinere sedere et capita pulvere et cinere conspergere solebant (cf. Iob 9, 8. 12. Is. 3, 26 ; 41, 4. 2 Reg. 12, 16 etc.). Communiter ? hic agnosci- . tur Ophra (1127) Ios. 18, 23 in tribu Beniamin (cf. Lap. Men. Heinke), prout iam versio TAeod. '(Qeo& praebet (cf. cod. syr. hexapl.). Fugam, captivitatem, ignominiam, salutis inopiam, planctum qui nimiae fiduciae succedat, in sequentibus secundum vulg. videmus descripta :
In plaga Iudaeae deploranda diutius immoratur. Primo vetat, ne plaga inimicis pandatur ; dein decem oppida Iudaeae, inter quae media occurrit urbs Ierusalem, ex singulorum nominum vel significatione vcl sono adhibet ad varias calamitates describendas. Quae annuntiatio cum ipsis oppidorum nominibus adnectatur et quasi inseratur, eo altius animis imprimi et haerere censenda est, ita ut quoties quis oppidum nominaret, toties calamitatis praedictae memoria occurreret. Quare nemo prophetae vitio vertere potest, quod decies paronomasia utatur, neque inanis verborum lusus putandus est, verum gravissimi vaticinii promulgatio efficacissima. | Primum quod in talis ruinae praevisione animum ferit, est, « ne audiant et laetentur inimici » (Hier.) ; unde
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v. 141 «et transite vobis, habitatio pulchra, confusa ignominia ; non est egressa, quae habitat in exitu ; planctum domus vicina accipiet 1. Ferunt enim codices ct edd. oi "Evxzsig, ot £v. "Axstp, ot £v Dzysíp, quod. ultimum etiam cod. syr. hexapl. praebet. Reliquae versiones veteres, etiain. Aq. Theod. Sym. simul cum S. Hier. textum hebr. uti nunc iacet, exprimunt. 2. ]ta post Relandum (Palaestina ex mon. vet. illustrata p. 534; etiam apud Ugolinum Thes. t. VI p. 506) plerique recentiores, exceptis Keil (qui uti solet, textui mas. mordicus inhaeret) et Reinke, qui y excidisso rem esse ceuset incredibilem. Sed quaro? vido ad v. 12 in nota. 4. Certe h. l. geri vj 9nnn praeferri debot. ld enim apte toti seriei respoudét, in qua non quid propheta faciat, verum semper quid incolis iustot declaratur ; id. exprimitur versionibus LXX, S. Hier. Syri, Chald. ; id iu textu à multis codd. hebr. praeberi, de Bossi asserit ; id quoque Houbig. defendit. Frustra obnititur Keil. 9. S. Ephr. Barh. oppidum domus Gedeon intelligunt ; proinde A3432y in tribu Manasso er vobis, quae stetit sibimet » ; — i. e. fugite ignominia confusi, habitu scil. turpi ablucemint, qui urbem pulchram i. e. Schaphir, incolebatis ; urbs cuius nomen indicat « habitans in exitu » et quae proin nomine suo effugium a periculo portendere videtur, non poterit egredi, non poterit perniciem effuzere ; spes igitur nomine oblata fallitur ; « domus vicina » quae alias firmiter substitit suis innixa viribus, iam ex vicinitate planctum et luctum accipit. Ita, quantum fieri potest, facillime et simplicissime verba vulg. explicare conati sumus !. Ceterum notatu dignum est, in versione S. /[ier. legi ita : transite vobis, habitatio Saphir, confusa ignominia, non est egressa, quae habitat Sennan ; planctum domus Asel accipiet ex vobis ; atque haec etiam in comm. 4/h. leguntur, ubi hodiernus. vulg. textus non deprehenditur. Textum hebr. ita explica : transi tibi iproprie vobis, quia habitatrir multitudinem dicit) habitatrix Schaphir nuditate ignominiosa ; non est. egressa habitatrir Zaanan ; planctus. Deth-haezel sumet. ex vobis stationem (domicilium, stabilitatem) suam. Schaphir i. e. civitas amoena et pulchra, est seeunduin Eusebium (Onom. cf. S. Hier. M. 93, 921) in recione montana * vicus inter Eleutheropolim et Ascalonem ; apud LXX occurrit Xxzez. inter urbes Iudae los. 18, 48, ubi in textu hebr. *»2U leritur, quare alii Scehaphir et Schamir. idem oppidum esse censent, Sed quidquid est, urbs in Iudaca sita ad contextum prorsus apte affertur. Allusio est in nominis significatione, ut civitas elegans, ornata, iam summo pudore et dedecore affecta * in. captivitatem abdueatur (cf. v. 8i. Non est egressa, vel non egreditur habitatrir Zaanan, vix alium sensum habere potest, nisi : incolae non poterunt exitium fugere ; NX* enim etiam adhibetur de liberatione ex angustiá et periculo et servitute ; ef. Prov. 12, 13: « etfugiet iustus de angustia » et ler. 41, 44 : « inducam mala, de quibus exire non poterunt » et 2 Reg. 13, 5 : «liberatus est de manu regis Syriae ». Civitas XZNZ hae eadem forma alias non invenitur ; sed plerique (ef. Lap. Men. Houbiq.) haud improba- . biliter idem esse nomen censent ac 123 Los. 15, 37 in tribu luda '*. Paronomasia est in sono ; utrum etiam in significatione necne, incertum. videtur *. S. Hier. 3. Hebr. P z7572 proprie est : uuditas quae sit ignominia ; et ponitur h. l. absolute ad couditionem desiznaudam ; cf. Ps. 45, 5 FT "*vy mansuetudo quae sinul. iuncta est cum les d justitia. 4. N excidere vel. utrimque formam. exsistere, non. ita. singulare est; cf. TNY et ^1 Ps. 8. 8. Aliqui eodd. ferunt UNS cf. de Rossi ; LAN. Ezvvaas vel etiam Xxizs et Nioav. in significatione reponit : « non est egressa, quae habitat in Sennan, quae interpretatur exitus ». Sed idem iam advertit Sym. vertisse habitationem abundantem. Beth-haezel probabiliter idem est ac »YN Zach. 14, 5 qui est locus prope lerusalem. Cum OUN significet latus, ad latus, iuxta, intelligitur interpretatio LXX et S. Hier. Ceterum versus sat obscurus est. Sensus esse potest : luctus et planctus si semel Beth-haezel ingressus sit, firmum ibi sibi collocat ex vestra cafamitate domicilium *. Atque haec explicatio ad radicis DYN significationem iungere, copulare facile accommodatur; potest enim nomen explicari : domus radicis firmae, vel sedis fixae (cf. Ges. Thes. p. 194), ita ut vi nominis luctus ibi capiat stabile domicilium. Aliter Ges. Trochon : luctus Beth-Ezel vobis aufert domicilium eius (ibi ponendum) i. e. propter luctum publicum sedem figere non potestis in hat urbe, licet ipsa a sede fixa nomen habeat. Alii vocem oy umbram, protectionem ibi innui volunt, ita ut urbs illa non tribuat quod sono promittere videtur, scil. protectionem, absconsionem, sed luctum. Alii aliter (cf. Schegg). S. Hier. licet in sua versione nomina Saphir, Sennan, Aselservet, tamen non de oppidis eius nominis interpretatur, verum regnum Samariae et Iuda designari censet, Samariam dici Saphir, utpote quae in pulcherrimo et uberrimo loco sita sit, et de eadem Samaria dici : non est egressa quae habitat in. Sennan i. e. in exitu, quia in ipsis assyriae captivitatis sit foribus et statim ut mota fuerit de finibus suis, hostilem terram ingrediatur ; eam non esse egressam, propria scil. voluntate, sed vi ductam in Assyrios; « unde domus vicina et ex latere, quod interpretatur asel (by), regnum vid. Iuda, planctum acoipiet ex vobis, quae nunc interim, Samaria capta, substitit et Deum habuit defensorem ». Luctus parit luctum ; adeoque uniuscuiusque dolor alterius moestitia et infortunio augetur ; idque etiani gravius accidit, quia ipsa urbs praecipua, gaudium universae terrae, decus atque superbia Iudaeorum, centrum scil. sacrae theocratiae communi malorum voragine involvitur ; unde
1:12
v. 12 «quia infirmata est in bonum quae habitat in amaritudinibus ; quia descendit malum a Domino in portam lerusalem » ; — clarius versio S. Hier. habet ? : quia infirmata est in. bono, quae habitat in Maroth i. e. propter bonum ablatum Maroth dolet, vel habitatrix Maroth dolore volutatur ? (hebr.) ; cum "2 amarum sit, allusio patet. Ce- expressit Theod. Ex S. Cyr. Aquila Xsvxiv, Symmachus s$o0:vooczv reddidit; alii EAS voUcay legi volunt (cf. cod. syr. hexapl. p. 532 ; frag. hexapl. M. 16 c, 2973). 9. Eundem textum ex versione S. Hier. affert Alb. — Uti nexum adeteud potest *5 quta retineri in significatione causali. (juodsi vero praeplacet interpretari per modum assertionis vel exclamationis : profecto, non repugnabo. 3. 3. non cum habeat accentum in penultima, masorethae derivarunt a PIE dolore constringi. torqueri, quod v. g. de parturientibus dicitur et h. 1. maximum dolorem exprimit. S. Hier. verbum respicit aon infirmum esse. LXX vertunt : «i; Zp£xto... legerunt igitur nou v3 sed 1n et omn. Chald. notionem ezspectandi verbo tribuit, quasi foret forma mnn. cf. Gen. 8, terum oppidum Maroth ignotum est, nisi idem sit cum n?YO Mareth ' (Ios. 15, 59), quae civitas in regione montana tribus Iuda sita erat (cf. Lap. Men.), et quae ratione situs in hunc contextum apte infertur. Malum illud quod Deo iudice et vindice in urbem descendit, ulterius tumultu bellico, incursu hostium, salutis desperatione, occupatione hostili, interitu gloriae Israel in seq. secundum vulg. textum, quem proponemus priore loco, describitur ;
1:13
v. 13 « tumultus quadrigae stuporis habitanti Lachis — principium peccati est filiae Sion, quia 1n. te inventa sunt scelera Israel » ; — « urbs Lachis in plaga maxime meridiana tribus Iuda iacebat, septem millibus passuum ab Eleutheropoli meridiem versus » (Calm.) ; ei imminet bellicus fragor et strepitus quadrigarum et militum, et quidem tumultus stuporis i. e. talis qui stuporem inducat (Alb.) et omnium animos et sensus terrore et stupefactione constringat. Quod additur : principium... plerique ad Lachis referunt ; at nihil notum est, quomodo Lachis civitas origo fuerit et causa, cur lerusalem peccaverit ^. Quare bene advertit Calm. : « reddi planius potest : prineipium peccati hoc fuit filiae Sion,quoniam in te inventa sunt flagitia Israelis. Haec malorum ac suppliciorum tuorum origo est, filia Sion, quod nimirum Samariae flagitia imitata fueris ». Sic Schegg quoque. Et si ita ad lerusalem refertur, quae urbs 1, 9 causa peccatorum pro Iuda aperte designatur — urbem Lachis ea quoque imitatione expressisse, facile colligitur ex sententiae collocatione — optime adnectitur propterea in versu sequenti
1:14
v. 14 « propterea dabit emissarios super hereditatem Geth ; domus mendacii in deceptionem regibus Israel» ; — i. e. tumultus ille bellicus, vel potius Deus mittet milites suos tamquam suos legatos et vindices super Moreschet Gath (hebr.), super civitatem Moreschet, quae addito nomine Gath in eius urbis vicinitate sita esse declaratur. Plerique eandem esse patriam Michaeae censent (cf. 1, 1). Textum vulg. ita explana : immittentur milites hostiles in eam partem hereditatis Iuda, quae est. vicina Geth. Veteres versiones ngs*2-mé19 accipientes non nomen urbis, sed hereditatem transtulerunt. Sed sensus is esse debet, ut hereditas illa populi Dei in hostium po- 1. y excidere, non est adeo inusitatum, ut propterea explicatio reiici. debeat; vido inter alia urbem eandem n53 et noya. cf. los. 19, 3 et 15, 29; complura exempla iu nomiuibus propriis inveuies congesta apud Ges. (Thes. p. 9:6) et Fürst L. s. |. y. — LXX ozzva; vertunt ex etymologia vocis, Syrus transtulit: et rebellavit; igitur legit 3D23a "Y3 vel 1175; Aq. effert Mx260 ; Theod. leyit nia ?oxaxtorxod5a3 50 vino. (cf. cod. syr. lhexapl., Sym. consentit cum Syro (cf. fragm. hexapl.. testatem veniat. Dein urbs illa, quae « domus mendacii » i. e. Akhzib (mendacium) appellatur, revera nomen et omen habebit : spes et fiducia illa humana, qua reges theocratici toties peccarunt, egregie falletur et demum agnoscent, quantopere decepti fuerint (cf. Iob 6, 15 - 90). Et quid nomen A£Azib iis 1n memoriam revocare debeat, etiam declaratur
1:15
v. 148 « adhuc heredem | adducam tibi, quae habitas in. Maresa ; usque ad Odollam veniet gloria Israel » ; — Maresa ( — possessio) civitas erat in campestribus Iuda, sicut et Akhzib ; cf. Ios. 15, 44 et Odollam (Ios. 15, 335; cf. 2 Par. 14, 9; 41, 8. 2 Mach. 12, 35). Huic igitur possessioni alium adducet heredem 1. e. tradet eam hostibus possidendam. Et gloria Israel, nobiles eius principes venient ad Odollam i. e. cogentur fugere et se abscondere, uti olim David in spelunca Odollam (1 Reg. 22,1; 9 Reg. 23, 13); potentia Israel obscuritate et tenebris obvolvetur. Erat Odullam vel Adullam in tribu fuda et « usque hodie vicus non parvus ad orientem Eleutheropoleos in decimo eius milliario hoc nomine vocatur » (Hier. M. 23, 814. 914 — cf. Ios. 18, 35). Dici per ironiam vel xazx avzigpaow gloriam Isracl censet S. Ilier., ut ignominia vel vastitas sentiatur (cf. Rib. Sanct.). — Et haec quidem de textu vulg. Textum hebr. v. 13 praeeuntibus Syro et Chald. hune in modum vertunt (cf. Sanct. Lap. Men.) : iunge currum ad. cursorem equum, habitatrix Lachis i. e. celerrime fugam arripite. Est paronomasia in sono : larechesch et lachis. Verbum pn quod hoc solo loco occurrit S. Hier. secutus LXX (yóoo;) vertit tumultum ; LXX legerunt non 235 sed ^ habent enim (óoo; épudtov xal xnevbveov.. Cum S. Hier. vertat stuporis, vel viy* legit vel vi33 ex aramaico est. interpretatus. V. A4 hebr. propterea dabis, filia Sion scil., dimissionem super Moreschet- Gath i. e. eam civitatem amittes, hostibus dimittere cogeris ; p*m by? vox adhibe- tur vel de dimissione uxoris, uti Ex. 18, 2, vel de dote, qua filia elocatur in matrimonium, uti 1 Reg. 9, 16 (hebr.). Nostro in loco allusio in eo esse videtur, ut Moreschet sonet quasi nmm desponsata (Deut. 92, 23). Consideratur ergo quasi filia lerusalem, sed quae cum opibus mox debeat elocari hostibus, ita ut mater lerusalem (metropolis) debeat dotem dare, i. e. urbem illam simul cum divitiis amittet (cf. Keil). Vel alii in eo allusionem cerni malunt, quod filia Sion frustra vocet Moreschet-Gath possessionem suam, cum debeat illam dimittere (cf. Reinke). In reliquis versio vulg. cum textu hebr. concordat ; paronomasiae inter 2"2N et 232N, inter vi et nua per se deprehenduntur '. Per decem oppida propheta sono et significatione nominum planctum et ruinam serpentem delincavit : Beth-leaphra, Schaphir, Zaanan, Deth- | haezel, Maroth — Ierusalem — Lachis, Moreschet Gath, Akhzib, Maresa, Odollam : in medio, quasi in centro, est ipsa metropolis, quae in peceandi licentia reliquis praceivit luemque ad cetera oppida propagavit (L, 5. 3). Quare ad eam sermo revertitur et ut in se una omnium luctum et calamitatem maxima doloris significatione exprimat, apposite et. graviter admonetur
1:16
v. 16 « decalvare et tondere super filios deliciarim tiarum! dilata calvitium tuum sicut aquila, quoniam captivi ducti sunt er te» ; — cf. v. 8; signa usitata luctus proponuntur cf. Is. 15, 2. Ier. 7. 99; 16, 6; 41, 5. Am. 8, 10; wv; non tantum aquilam, sed sermone vulezari etiam vulturis species designasse dicendum est; vultur. enim berbatis, qui dicitur, ct vultur percnopferus h.l. inte Icons utpote qui capitis calvitie quadam conspicui sunt (cf. Ges. Keil, Schegg, Reinke). Filii deliciarum sunt, qui parentibus gaudio sunt ac voluptati ; uti illi prole numerosa laetantur, ita metropolis civitatum atque oppidorum numero, splendore, gloria exsultare dicitur. Verum cives, i. e. filii in captivitatem abripientur. Ita catastrophen illam. animo praesagit ; quare etiam antecedentia non ad. calamitatem assyriacam (uti volunt. Theod. Cyr. Tir. Men. Gord.), sed ad babylonicam referenda sunt. Haec. etim. respondet excidio, quod Samariae (v. 6. 7) annuntiatur, haec maximas illas doloris luctusque significationes provocat, haec demum illa est plaga, quae Samaria percussa pari ictu Iudaeam prosternat (v. 9) ct iustam scelerum vindictam inducat.
1:1
… to set forth only what God wills (Deut. 18, 15-22; Jer. 23, 16; 20, 7-9, 15, 19; 14, 14; Ezek. 13, 3-17; Mic. 3, 5-8; Zech. 7, 12; cf. II Sam. 7, 1 ff.), declares divine (Hos. 4, 1; Joel 1, 1; Am. 1, 6, 9, 11, 13; 2, 1 etc.; Obad. 1; Jon. 1, 1; 3, 1; Mic. 1, 1; 3, 5; 6, 1; Nah. 1, 12; Zeph. 1, 1; Hag. 1, 1; 2, 1, 11, 21; Zech. 1, 1; 7, 1 ff.) what he has written; reports visions, revelations or supernatural dreams (Num. 12, 6 ff.; Is. 6, …
Micah (Hebrew Mikhāh, abbreviation of Mikhāyāh « Who [is] like Yahweh? »)
M. is also the name given to the prophet Micah (v.) in the Masoretic text (cf. Mic. 1:1; Jer. 26:18 according to the qērē). …
… A contemporary of Isaiah, he carried on his activity under the kings (ibid. 1:1) Jotham, Ahaz and Hezekiah (ca. 740-700 B.C.). …
1:2
… The first contains the announcement of the imminent destruction of Samaria (Mic. 1:2-9a): a warning for that of Judah (ibid. 1:5, 9b-16), to which M. henceforth reserves the term Israel, Jacob, as the sole heir of the covenant (ibid. 1:14 ff.; 3:1, 8b, 9a in close parallelism …
1:5
… In the prophets, J. sometimes indicates only the northern kingdom (Is. 9, 7; Mic. 1, 5), or Judah only (Mic. 3, 1, 8).
… The first contains the announcement of the imminent destruction of Samaria (Mic. 1:2-9a): a warning for that of Judah (ibid. 1:5, 9b-16), to which M. henceforth reserves the term Israel, Jacob, as the sole heir of the covenant (ibid. 1:14 ff.; 3:1, 8b, 9a in close parallelism with Zion, Jerusalem, v. 10). The sins …
1:13
… B.C. (2 Chron. 11:9). L. saw the death of King Amaziah (789 B.C.) at the hands of his assassins (2 Kings 18:19; 2 Chron. 25:27). In the time of Isaiah, under Hezekiah, in 702, the Assyrian king Sennacherib besieged it (2 Kings 14:19; 2 Chron. 32:9; cf. Mic. 1:13) and from there sent messengers to Jerusalem to demand its surrender (2 Kings 18:17; 19:18; Isa. 36:2; 37:8). A century later Nebuchadnezzar besieged L. (Jer. 34:7) and took it in …
1:14
… The first contains the announcement of the imminent destruction of Samaria (Mic. 1:2-9a): a warning for that of Judah (ibid. 1:5, 9b-16), to which M. henceforth reserves the term Israel, Jacob, as the sole heir of the covenant (ibid. 1:14 ff.; 3:1, 8b, 9a in close parallelism with Zion, Jerusalem, v. 10). The sins of Judah, rapacity and violence (ibid. 2:1-6), cannot remain unpunished, despite the assurances of the false …
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.