An exhortation to repentance. The judgment of the Philistines, of the Moabites, and the Ammonites; of the Ethiopians and the Assyrians. 2:1.Assemble yourselves together, be gathered together, O nation not worthy to be loved:
•• exhortation to repent: 4 with prophecie of the destruction of the Philistims 8. Moabites and Ammonites; 12. Aethiopians: 12. Assirians: 15. with their chief citie Niniue.
1Venite tutti, ratinatevi insieme, popolo non amabile:COME together, be ye gathered together ô nation not to be beloued: before that the commandment bringConvenite, congregamini, gens non amabilis, 2Before the decree bring forth the day as dust passing away, before the fierce anger of the Lord come upon you, before the day of the Lord’s indignation come upon you.Prima che il comando di Dio produca quel giorno quasi turbine, che sperge la polvere; prima che venga sopra di voi l'ira furibonda del Signore; prima che a voi sopravvenga il dì della indegnazione del Signore.forth the day as dust passing away, before the wrath of the furie of our Lord come vpon you, before the day of the indignation of our Lord come vpon you.priusquam pariat jussio quasi pulverem transeuntem diem, / antequam veniat super vos ira furoris Domini, / antequam veniat super vos dies indignationis Domini. 3Seek the Lord, all ye meek of the earth, you that have wrought his judgment: seek the just, seek the meek: if by any means you may be hid in the day of the Lord’s indignation.Cercate il Signore, tutti voi umili della terra, voi che avete praticati i suoi precetti: cercate la giustizia, cercate a mansuetudine, se mai poteste mettervi al coperto nel di del furor del Signore;Seeke our Lord al ye meeke of the earth, which haue wrought his iudgement: seeke the iust, seeke the meeke: if by any meanes you may be hid in the day of the furie of our Lord.Quærite Dominum, omnes mansueti terræ, / qui judicium ejus estis operati; / quærite justum, quærite mansuetum, / si quomodo abscondamini in die furoris Domini. 4For Gaza shall be destroyed, and Ascalon shall be a desert, they shall cast out Azotus at noonday, and Accaron shall be rooted up.Perocché Gaza sarà distrutta, e Ascalone sarà un deserto, Azoto sarà gettata per terra in pieno mezzogiorno, e Accaron sarà estirpata.Because Gaza is destroyed, and Ascalon as a desert, Azotus at noone they shal cast out, and Accaron shal be rooted out.Quia Gaza destructa erit, / et Ascalon in desertum: / Azotum in meridie ejicient, / et Accaron eradicabitur. 5Woe to you that inhabit the sea coast, O nation of reprobates: the word of the Lord upon you, O Chanaan, the land of the Philistines, and I will destroy thee, so that there shall not be an inhabitant.Guai a voi, che abitate la corda del mare: popolo di perdizione: la parola del Signore è per te, o Chanaan, terra de' Filistei: io ti devasterò in tal guisa, che non ti resterà abitatore.Wo to you that inhabite the cord of the sea, ô nation of castawayes: the word of our Lord vpon you ô Chanaan land of the Philisthims, and I wil destroy thee, so that there shal not be an inhabiter.Væ qui habitatis funiculum maris, gens perditorum ! / verbum Domini super vos, Chanaan, terra Philisthinorum; / et disperdam te, ita ut non sit inhabitator.
6And the sea coast shall be the resting place of shepherds, and folds for cattle:E la corda del mare sarà luogo di riposo pe' pastori, e stalla di pecore,And the cord of the sea shal be the rest of pastours, and soldes of cattel.Et erit funiculus maris requies pastorum, et caulæ pecorum; 7And it shall be the portion of him that shall remain of the house of Juda, there they shall feed: in the houses of Ascalon they shall rest in the evening: because the Lord their God will visit them, and bring back their captivity.E quella corda sarà di quei, che rimarranno della casa di Giuda: ivi avran le loro pasture, e riposeranno la sera nelle case di Ascalon; perocché il Signore Dio loro li visiterà, e faralli tornare dalla schiavitù.and it shal be the cord of him, that shal remayne of the house of Iuda, there they shal feede: in the houses of Ascalon at euen they shal rest: because our Lord their God wil visite them, and turne away their captiuitie.et erit funiculus ejus qui remanserit de domo Juda: ibi pascentur, / in domibus Ascalonis ad vesperam requiescent, / quia visitabit eos Dominus Deus eorum, / et avertet captivitatem eorum. 8I have heard the reproach of Moab, and the blasphemies of the children of Ammon, with which they reproached my people, and have magnified themselves upon their borders.Io ho udito gli scherni di Moab, e le bestemmie vomitate contro il mio popolo da' figliuoli di Ammon, i quali si sono ingranditi coll'invasione de' suoi confini.I hane heard the reproch of Moab, and the blasphemies of the children of Ammon, with which they haue vpbrayded my people, and were magnified vpon their borders.Audivi opprobrium Moab, / et blasphemias filiorum Ammon, / quæ exprobraverunt populo meo, / et magnificati sunt super terminos eorum. 9Therefore as I live, saith the Lord of hosts the God of Israel, Moab shall be as Sodom, and the children of Ammon as Gomorrha, the dryness of thorns, and heaps of salt, and a desert even for ever: the remnant of my people shall make a spoil of them, and the residue of my nation shall possess them.Per questo io giuro (dice il Signore Dio degli eserciti, il Dio d'Israele), che Moab sarà come Sodoma, e i figliuoli di Ammon come Gomorra, spine secche, e mucchi di sale, e solitudine eterna: le reliquie del popol mio li saccheggeranno, e gli avanzi della mia gente saranno i loro signori.Therfore liue I, sayth the Lord of hosts the God of Israel, that Moab shal be as Sodom, and the children of Ammon as Gomorrha, drynes of thornes, and heapes of salt, and a desert euen for euer: the remnant of my people shal spoile them, and the residue of my nation shal possesse them.Propterea vivo ego, dicit Dominus exercituum, Deus Israël, / quia Moab ut Sodoma erit, / et filii Ammon quasi Gomorrha: / siccitas spinarum, et acervi salis, / et desertum usque in æternum: / reliquiæ populi mei diripient eos, / et residui gentis meæ possidebunt illos.
10This shall befall them for their pride: because they have blasphemed, and have been magnified against the people of the Lord of hosts.Avverrà questo ad essi per la loro superbia, perchè hanno bestemmiato, ed hanno insolentito contro il popolo del Signore degli eserciti.This shal be fal them for their pride: because they haue blasphemed, and haue beene magnified vpon the people of the Lord of hosts.Hoc eis eveniet pro superbia sua, / quia blasphemaverunt et magnificati sunt / super populum Domini exercituum. 11The Lord shall be terrible upon them, and shall consume all the gods of the earth: and they shall adore him every man from his own place, all the islands of the Gentiles.Terribile sarà con essi il Signore, e anderà consumando tutti gli dei della terra, e lui adoreranno gli uomini ciascuno nel suo paese; e le isole delle genti.Our Lord shal be dreadful vpon them, and shal attenuate al the goddes of the earth: and they shal adore him euerie man out of his owne place, al the ilands of the Gentils.Horribilis Dominus super eos, / et attenuabit omnes deos terræ: / et adorabunt eum viri de loco suo, / omnes insulæ gentium. 12You Ethiopians, also shall be slain with my sword.Ma voi ancora, o Ethiopi, caderete sotto la mia spada.Yea and you Aethiopians shal be slaine with my sword.Sed et vos, Æthiopes, interfecti gladio meo eritis. 13And he will stretch out his hand upon the north, and will destroy Assyria: and he will make the beautiful city a wilderness, and as a place not passable, and as a desert.Egli stenderà la sua mano verso settentrione, e sterminerà gli Assiri, e la speciosa città convertirà in una solitudine, in un paese disabitato, e quasi in un deserto.And he wil stretch forth his hand vpon the North, and wil destroy Assur: and he wil lay the Beautiful as a wildernes, and as a place not passable, and as a desert.Et extendet manum suam super aquilonem, et perdet Assur, / et ponet speciosam in solitudinem, / et in invium, et quasi desertum. 14And flocks shall lie down in the midst thereof, all the beasts of the nations: and the bittern and the urchin shall lodge in the threshold thereof: the voice of the singing bird in the window, the raven on the upper post, for I will consume her strength.In mezzo a lei riposeranno i greggi, e tutti i bestiami delle genti, e l'onocrotalo, e il riccio abiteranno ne' suoi cortili: si sentiranno canti sulle finestre, e i corvi sugli architravi, perchè io annichilerò la sua possanza.And flockes shal lie in the middes therof, al the beastes of the Gentils: and on ocratulus, and the Irchin shal abide in the thresholdes therof: the voice of one singing in the window, the rauen on the vpper post, because I wil attenuate her strength.Et accubabunt in medio ejus greges, omnes bestiæ gentium; / et onocrotalus et ericius in liminibus ejus morabuntur: / vox cantantis in fenestra, / corvus in superliminari, / quoniam attenuabo robur ejus.
15This is the glorious city that dwelt in security: that said in her heart: I am, and there is none beside me: how is she become a desert, a place for beasts to lie down in? every one that passeth by her shall hiss, and wag his hand.Questa è quella città gloriosa, che di niente temeva, e diceva in cuor suo: Io son quella, ed altra non v'ha dopo di me: come mai è ella diventata un deserto, una tana di fiere? Chiunque passera per mezzo di essa, farà le fischiate, e batterà mano con mano.This is the glorious citie dwelling in confidence: that sayd in her hart: I am, and beside me there is none other els: how is she become as a desert the couche for beastes? euerie one that passeth by her, shal hisse, and wag his hand.Hæc est civitas gloriosa habitans in confidentia, / quæ dicebat in corde suo: / Ego sum, et extra me non est alia amplius: / quomodo facta est in desertum cubile bestiæ ? / omnis qui transit per eam sibilabit, / et movebit manum suam.
2:1
St. Jerome
Together, in love. (St. Jerome)
Haydock
Hebrew, "gather" the wood or chaff, (Calmet) your wicked deeds, lest they prove the fuel of fire, Sophonias 1:18. (Haydock)
Calmet
He addresses the Jews and all their neighbours. (Calmet)
Worthington
Though you deserve no love, God will receive the penitent. (Worthington)
2:2
Calmet
The day. Hebrew, "to-day." (Calmet)
Haydock
Septuagint, "before you become as a passing flower." Protestants, "before the day pass as the chaff." (Haydock)
2:3
Calmet
Just. Hebrew, "justice." (Calmet)
Haydock
Septuagint, "righteousness, and answer the same." (Haydock)
Menochius
Scarcely the innocent will escape. (Menochius)
Calmet
The prophet does not specify the crimes of the Philistines, as Ezechiel (xxv. 15.) does. (Calmet)
2:4
Worthington
Shall be, or "is." The prophets often represent future things as past, to shew the certainty of the event. The destruction of other cities by the Chaldeans, gave the Jews to understand what they had to expect, as all sin must be punished sooner or later. (Worthington)
Calmet
Psammetichus, and his son, Nachao, probably fell upon these cities. (Calmet)
The former besieged Azotus for twenty-nine years. (Herodotus 2:157.)
Calmet
Afterwards Nabuchodonosor reduced the country, beginning with the house of God, Jeremias 47:4., and Ezechiel 25:15, etc. (Calmet)
2:5
Calmet
Coast. Literally, "line," (Haydock) with which land was measured. (Calmet)
Calmet
Reprobates. Hebrew cerethim, (Haydock) or Cerethi, of whom David's guards were formed. (Calmet)
Septuagint, "people sprung the Cretans," whence some (Theodoret) of the Philistines came, perhaps rather than from Cyprus, as was conjectured, Genesis 10:14.
Chanaan. So the Philistines are styled contemptuously. They adored the same idols, Wisdom 12:23.
2:6
Shepherds. Merchants shall come no longer, the country being subdued by Nabuchodonosor, and by the Machabees, ver. 7.
Curt. iv
Alexander ruined Gaza. (Curt. iv.)
2:8
St. Jerome
Borders, helping the Chaldeans. This brought on their ruin. (St. Jerome)
They were always disposed to seize the country.
2:9
Haydock
Dryness. Septuagint, "Damascus shall be abandoned as a heap on the barn-floor, and disappearing for an age." (Haydock)
Calmet
This city is threatened with the rest, Isaias 17:1. (Calmet)
Haydock
Ever. Septuagint refer this to Damascus, others to Ammon, etc. (Haydock)
The latter nations were in desolation for a long time; but had re-established themselves, when the Machabees reduced them again, Jeremias xlviii., and 1 Machabees 5:6.
2:11
Calmet
Own place. The Jewish religion could be practised only at Jerusalem, so that this is one of the most striking predictions of the conversion of the world. The Jews in vain attempt to restrain it to the captives returning. See St. Jerome. (Calmet)
Haydock
They shall inform many of the truth, and be the means of their conversion. (Haydock)
Menochius
But God shall be adored in every place. (Menochius)
2:12
Calmet
Ethiopians. Hebrew Cushim, denotes also the Arabs, etc., who fell a prey to the Chaldeans. (Calmet)
2:13
The beautiful city. Ninive, which was destroyed soon after this, viz., in the sixteenth year of the reign of Josias. (Challoner) (Year of the world 3378.)
Haydock
Hebrew, "he shall make Ninive desolate." (Haydock)
Calmet
This famous and potent city was at last destroyed. (Worthington) See Jonas 3:4. (Calmet)
2:14
Bittern and the urchin. Hebrew kaath and kippod, are terms to us (Haydock) unknown.
Threshold. Hebrew, "the pomegranates," supposed to be an ornament of the doors.
Calmet
Raven. Septuagint also read árb better than choreb, "the desolation or the sword." See Isaias 34:11. (Calmet)
St. Jerome
Chereb has both meanings, "a raven, or sword." (St. Jerome)
Haydock
I will. Hebrew, "he has uncovered her cedar," (Calmet) her fine palaces and apartments. Septuagint, "for the cedar is its height, (or pride) this is the city given to evils, that," etc. (Haydock)
2:15
Calmet
Beside, or equal. This was true, Jonas 1:2. (Calmet)
2:13
The beautiful city, viz.... Ninive, which was destroyed soon after this, viz., in the sixteenth year of the reign of Josias.
2:1
Ye that deserue not Gods loue but rather to be reiected, yet by repentance returne to him and he vvil receiue you.
2:4
It is very frequent in the prophetes •o speake of thinges to come as if they were donne already for the certaintie therof. And these prophecies of the destructions of other nations by the Chaldees, do confirme that vvhich is threatned to the Ievves, for al sinning, al must be punished. And God vvho is Lord of al wil sovvner or later geue to al as they deserue.
2:14
Concordance Isa. 34.
2:15
Niniue exceeding glorious for antiquitie, greatnes, riches, vvarlike prowese, & most large dominion vvas at last destroyed.
2:1
Pseudo-Cyprian Exhortation to Repentance 1
… before ye be made as a flower that passeth away, before the anger of the Lord come upon you, before the day of the Lord’s fury come upon you, seek ye the Lord, all ye humble ones of the earth; do judgment and seek justice, and seek for gentleness; and answer ye to Him that ye may be protected in the day of the Lord’s anger.”
2:11
St Augustine of Hippo † AD 430 City of God 18.33
… because it is my determination to assemble the nations, and gather together the kingdoms.” And again he says, “The Lord will be terrible upon them, and will exterminate all the gods of the earth; and they shall worship Him every man from his place, even all the isles of the nations.”
St Augustine of Hippo † AD 430 Concerning Faith of Things Not Seen 7
… For the same thing was by another prophet thus foretold, “The Lord,” saith he, “shall prevail against them, and shall utterly destroy all the gods of the nations of the earth: and all the isles of the nations shall worship Him, each man from his place.”
2:1
1. Gather together,—in Hebrew התקוששו hithkoshesu, that is, collect, assemble yourselves into a gathering, just as stubble and chaff are collected and bound together into bundles. Whence the Septuagint and the Chaldean render it, be gathered together and συνδέθητε, that is, be bound together: for some read it badly as συνδεύθητε, that is, beseech together, says Theodoret. For he exhorts the people that all together should come into the temple, and there unanimously through prayers and common penance placate God, and themselves as it were force the issue, and thus avert the threatened evils, and wrest the scourge from His hand, as if to say, "Gather together in the Church, unite yourselves in charity and peace," says St. Jerome, namely that, just as grains are gathered into heaps, stubble into bundles, so you through mutual and common studies of charity and piety should come together into one religion, church, litany and supplication, so that through this union you may prevail against the wrath of God, and reconcile God to yourselves. Wherefore the Rabbis less correctly, and from them Pagninus, the Zurich Bible and Vatablus render it: Examine yourselves, and examine then others, so that namely you first cleanse your own, then another's conscience, and lead to penance. For the Hebrew קוש kos does not signify to examine conscience, but to collect, heap up, gather together. Tropologically, St. Jerome applies these things to each one departing from the world, as if to say, "O you who occupied with the affairs of the world run about through various places, return into the churches of the saints, and join yourself to their life and gathering, whom you see please God; and the loosened members of your soul, not cohering with themselves, force into one structure of wisdom; and cling to its embrace, and hear mystically: Be strengthened, you weak hands, and feeble knees, be made firm. And glory not in the goods of the flesh, and its flower which passes away. For all flesh is grass, and all its glory as the flower of grass. The grass has withered, and the flower has fallen; but the word of the Lord remains forever." He then adds another: "We can," he says, "use this chapter for the time, if ever we should see someone devoted to the honors of the world, and occupied in gathering riches, coming to the church rarely or never, and say to him: Gather and join yourself to the people of God, you who do not hear the precepts of the Lord, before your glory passes away, before the day of the wrath of the Lord comes upon you." A nation not beloved.—In Hebrew לא נכסף lo nichsaph, that is, as Pagninus renders it, a nation not desirable, as if to say, O Jews, you are a nation worthy not of love but of hatred by God, and hateful and abominable to God on account of sins. Whence the Septuagint renders it, an untaught nation, which namely ignores and rejects the doctrine and discipline of God; the Zurich Bible, a nation not desiring, namely God and God's law; the Chaldean, a generation unwilling to turn to the law; the Syriac, a nation not corrected, that is, not instructed, without discipline; the Arabic of Antioch, a nation which is not approved, that is, not tested by trial or affliction; the Arabic of Alexandria, a foolish nation. It is a litotes, or meiosis; for less is said, and more is understood: not beloved, that is, unlovable, which cannot be loved, hateful, odious. Thus Plautus in the Bacchae: "Incredible, bereft of mind, unlovable, ungraceful while living." And Virgil in the sixth book of the Aeneid, concerning the Styx: And the sad marsh with its unlovable wave, Who knows not either the harsh Eurystheus, Or the altars of the infamous Busiris? Infamous, that is, reviled, disreputable and most wicked: for Busiris used to sacrifice his guests to the gods at the altars, and when he wished likewise to sacrifice Hercules, he was slain by him. Thus Scripture often calls an idol, or sin, vain, or useless, that is, most harmful and most pernicious. Second, the Jews are called "a nation not beloved," because they were hateful to other nations, both on account of the difference of religion and faith, and because they had no commerce, affinity, or connection with them, but rather avoided them. Thus Pineda, book I, On the Affairs of Solomon, chapter I. 1. Come together, be gathered, O nation not beloved: 2. Before the decree bring forth, as the dust passing away in a day, before there come upon you the wrath of the fury of the Lord, before there come upon you the day of the indignation of the Lord. 3. Seek the Lord, all ye meek of the earth, who have wrought his judgment: seek the just, seek the meek: if so be ye may be hid in the day of the wrath of the Lord. 4. For Gaza shall be destroyed, and Ascalon shall be a desert, Azotus they shall cast out in the midday, and Accaron shall be rooted up. 5. Woe to you that dwell upon the sea coast, O nation of reprobates! the word of the Lord is against you, O Chanaan, land of the Philistines, and I will destroy thee, so that there shall not be an inhabitant. 6. And the sea coast shall be the resting place of the shepherds, and folds of flocks: 7. And the coast shall be for the remnant of the house of Juda: there shall they feed, in the houses of Ascalon they shall rest in the evening: for the Lord their God shall visit them, and shall bring back their captivity. 8. I have heard the reproach of Moab, and the blasphemies of the children of Ammon: with which they reproached my people, and magnified themselves over their borders. 9. Therefore as I live, saith the Lord of hosts, the God of Israel, Moab shall be as Sodom, and the children of Ammon as Gomorrha, a dryness of thorns, and heaps of salt, and a desert even for ever: the remnant of my people shall plunder them, and the residue of my nation shall possess them. 10. This shall befall them for their pride: because they have blasphemed, and magnified themselves against the people of the Lord of hosts. 11. The Lord shall be terrible upon them, and shall consume all the gods of the earth: and all the islands of the Gentiles shall adore him, every man from his own place. 12. You also, O Ethiopians, shall be slain by my sword. 13. And he shall stretch out his hand upon the north, and shall destroy Assur: and shall make Ninive a desolation, and dry like a wilderness. 14. And flocks shall lie down in the midst of her, all the beasts of the nations: and the pelican and the urchin shall lodge in the upper lintels thereof: the voice of the singing bird in the window, the raven on the threshold: for I will consume the strength thereof. 15. This is the glorious city that dwelt in confidence: that said in her heart: I am, and there is no other besides me: how is she become a desert, a lair of beasts? every one that passeth by her shall hiss, and wag his hand. 1. Come together,—in Hebrew hithoscesu, that is, gather, unite yourselves into an assembly, just as stubble and chaff are gathered and bound together into bundles. Whence the Septuagint and the Chaldean render it, be gathered and syndethete, that is, let us be joined together: for some read it badly as syndeuthete, that is, let us beseech together, says Theodoret. For he exhorts the people that all together should come into the temple, and there unanimously by prayers and common penance placate God, and themselves as it were force the issue, so that they turn aside the threatened evils and wrest the scourge from his hand, as if to say: "Come together in the Church, unite yourselves in charity and peace," says St. Jerome, namely so that, just as grains are gathered into heaps, stubble into bundles, so you by mutual and common studies of charity and piety should come together into one religion, church, litany and supplication, so that by this union you may prevail against the wrath of God and reconcile God to yourselves. Wherefore the Rabbis less correctly, and from them Pagninus, the Zurich Bible and Vatablus render it: Examine yourselves, and then examine others, so that namely you first cleanse your own conscience, then that of others, and lead them to penance. For the Hebrew kos does not signify to examine conscience, but to gather, heap up, assemble. O NATION NOT BELOVED.—In Hebrew lo nichsaph, that is, as Pagninus renders it, a nation not desirable, as if to say: O Jews, you are a nation worthy not of love but of hatred by God, and hateful and abominable to God on account of your sins. Whence the Septuagint renders it, an unlearned nation, which namely ignores and rejects the teaching and discipline of God; the Zurich Bible, a nation not desiring, namely God and God's law; the Chaldean, a generation unwilling to turn to the law; the Syriac, a nation not corrected, that is, not instructed, without discipline; the Arabic of Antioch, a nation which is not approved, that is, not tested by trial or affliction; the Arabic of Alexandria, a foolish nation. It is a litotes, or meiosis; for less is said and more is understood: not beloved, that is, unlovable, which cannot be loved, hateful, odious. Thus Plautus in the Bacchides: "Incredible, bereft of mind, unlovable, ungraceful while I live." And Virgil in the sixth book of the Aeneid, concerning the Styx: And the sad marsh with its unlovable wave, Who knows not either the harsh Eurystheus, or the altars of the infamous Busiris? Infamous, that is, disreputable, of ill fame and most wicked: for Busiris used to sacrifice his guests to the gods at the altars, and when he wished likewise to sacrifice Hercules, he was himself slain by him. Thus Scripture often calls an idol, or sin, vain, or useless, that is, most harmful and pernicious. Secondly, the Jews are called "a nation not beloved," because they were hateful to other nations, both on account of the difference of religion and faith, and because they had no commerce, affinity, or connection with them, but rather shunned them. Thus Pineda, book I, On the Affairs of Solomon, chapter 1.
2:2
2. BEFORE THE DECREE BRINGS FORTH, etc. — that is to say, Gather yourselves together to public prayers and lamentations, before God by His decree brings forth and produces the day of destruction and captivity of Babylon, which shall pass away as dust, in Hebrew cammots, that is as chaff and husk, that is, it shall be as a whirlwind which violently scatters dust and chaff, and most swiftly passes through all things, obscuring, plundering and carrying away. Thus St. Jerome, Theodoret, Remigius, Hugo and Lyran. But the Septuagint paraphrastically gives another similitude for dust, namely that of a flower: Before, they say, you become as a flower passing away in a day, which namely on the same day on which it arises in the morning, sets in the evening, that is to say, Lest like spring flowers you immediately wither away, divine wrath as it were shaking you with a whirlwind, says Theodoret. Similarly the Chaldean adds another similitude of a shadow: Before, he says, the decree of the house of judgment goes forth upon you, and you become like chaff which the wind blows away, and a shadow which passes from the sight of day, namely before there comes upon you the vehement wrath of God: for that shall be implacable, nor shall it give place to supplication or repentance.
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3. SEEK THE LORD, ALL YE MEEK OF THE EARTH, — that is to say, All indeed, but you especially who are humble and meek, seek God by entreaty, and weary Him with continual groanings, if perhaps you may be able to appease and reconcile Him, indignant toward the whole people. Where note that none can appease the wrath of God and reconcile it toward the whole nation, except the humble and meek, such as was Moses, Num. XII, 3, and Exod. XXXII, 32. Who have wrought His judgment. — "Judgment," that is, that which is equitable and just, namely that which the law sanctions and commands. Thus in Psalm CXVIII, the law of God is often called "judgment." Thus St. Jerome, whence explaining he adds: SEEK THE JUST (in Hebrew tsedec, that is, justice), SEEK THE MEEK, — in Hebrew anava, that is, meekness; Pagninus, humility; others, poverty, that is to say, Be just and meek, do just works, and do them meekly, let your conduct be just, equally as mild, modest, and composed in all acts, movements and manners. For humility and meekness produce this composure of manners. Thus Theodoret. Otherwise St. Jerome, Remigius, Albert and Hugh, who by justice and meekness understand God, who is Himself uncreated and immense justice and meekness, that is to say, Seek God by working judgment, that is, just works: for He Himself is most just equally as most meek. Wherefore, because He is most just, He will regard just works: because He is most meek, He will mercifully receive the penitent into grace. These two things therefore will hide you and protect you from His wrath and fury. Or, that is to say, Propitiate the Lord by prayers and just actions: perhaps He will protect you in some manner known to Himself, which we know not: for it will not be permitted to flee to neighboring nations, because Gaza shall be destroyed. Note: There were five satrapies of the Philistines, whose metropolises were these five, Gaza, Accaron, Azotus, Ascalon, Geth: in which names there is an elegant paronomasia in Hebrew. For he says azza azuba, Gaza shall be forsaken, or, that we may imitate it in Latin, Gaza shall be desolate, or desolated: perhaps also he alludes to the Persian name gaza, which signifies riches, that is to say, Gaza once had gaza, and concealed it: but now it shall be deprived of it, and shall be forsaken: indeed some think Gaza was named from the Persian gaza, on account of the wealth of the city. But Gaza had this name in the time of David, before the kingdom of the Persians. Wherefore the true etymology of Gaza is Hebrew. For in Hebrew it is called azza, that is, strong: for it was remarkably fortified by situation and art. For Azza the Septuagint said Gaza, because they often turn the Hebrew letter ain into G, as for Amora they turn Gomorrha, for omor they turn gomor. AZOTUS IN THE SOUTH THEY SHALL CAST OUT, — that is to say, The Chaldeans shall expel the Azotians not secretly and by stealth, but openly in broad daylight, joining battle and storming the city. Thus St. Jerome, Remigius, Albert and Hugh. ACCARON SHALL BE ROOTED UP. — In Hebrew there is a paronomasia Accaron teacer, that is to say, Accaron, which in Hebrew is named from rooting up, and is the same as eradication, shall be rooted up by the Chaldeans, that is, shall be utterly overthrown. Morally Lyran: By the Philistine, he says, which is interpreted as falling by drinking, drunkenness is well signified, to which follows the destruction of bodily strength. Prov. XXIII, 29: "Whose is woe? whose is sorrow? whose is contention? whose is complaining? whose are wounds without cause? whose are the eyes red? Is it not theirs who sit late at wine, and study to drink off their cups?" and this is signified by the destruction of Gaza, which is interpreted as strength. Secondly, to drunkenness follows the dulling of discretion, which is signified when it is added: "And Ascalon into a desert;" for Ascalon is interpreted as weighing; but the act of this— "I have heard the reproach of Moab," etc. Here is described the destruction of four nations. The first are the Moabites, who are interpreted as from the father; therefore they signify blasphemers, to whom it is said John VIII, 44: "You are of your father the devil." The second are the Ammonites, who are interpreted as people of sorrows; therefore they signify the envious, who grieve at the goods of others. The third are the Ethiopians, who are interpreted as dark, and therefore signify heretics, who are obscured by the darkness of errors. The fourth are the Assyrians, who are interpreted as watchful makers; therefore they signify robbers, who watch by night to do evil. These four kinds of men are, by divine judgment, unless they repent, to be eternally condemned. Thus far Lyran.
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5. The rope of the sea,—that is, a part or the maritime shore. It is a metonymy: for since formerly fields and estates were measured out and divided by ropes, hence rope signifies a part of a possession, or a hereditary lot which falls to each by division, as in Psalm XV, 6: "The lines have fallen unto me in goodly places," that is, as the one explaining it adds: "For my inheritance is goodly to me." The sense is, as if to say, Woe to you Cherethites, who dwell around the maritime shore of the Mediterranean Sea! for Nabuchodonosor will destroy and lay waste you. Nation of the lost.—In Hebrew, nation of Cherethites. Now the word Cherethites can be taken in two ways. First, as the proper name of a nation. Thus the Hebrews, Clarius, Vatablus, Arias, Pagninus and the Septuagint take it, who translate it, inhabitant of Cretans. The Cherethites therefore are the same as Cretans and Cretans. Second, as an appellative. Whence Aquila, the Fifth Edition and Theodotion translate it, nation of perdition; Our version, nation of the lost; the Zurich Bible, nation of devastators. For Cherethim is derived from carat, which signifies to cut off, to kill, to destroy; from this are derived Cherethim, as if to say, Destroyers, cutters-off, slayers, who destroy, kill and lay waste all things and all persons: for the Cherethites were a fierce and warlike nation. To this etymology Sophonias alludes, as if to say, O Cherethites, you were formerly Cherethim, that is destroyers and devastators; now you shall be ceruthim, that is cut off and laid waste: formerly you destroyed others, now you yourselves shall be destroyed; for the Chaldaeans shall kill you and cut you off. Whence Symmachus translates it, a race exterminated; Arias, a nation to be slain, because destined for destruction by the Chaldaeans. You will ask, what nation was the nation of Cherethites? First, St. Jerome, Ribera and Clarius hold that all the Philistines are called Cherethites, that is cutters-off, because they were savage and mighty in war; whence they waged continual wars with the Jews, and often dominated them, as is evident from the books of Judges and Kings. For Sophonias seems soon after to call these Cherethites Chanaan and Philistines. But I say not all Philistines, but a certain region of theirs situated to the south, was called Cherethites. Thus Abulensis in book I of Kings, cap. XXX, Question X, Vatablus, Emmanuel, Mariana, Arias, a Castro here, and Prado on Ezechiel XXV, toward the end. That this is so is evident from I Kings XXX, 14: "We made an invasion," he says, "on the south side of Chereth, and against Juda, and on the south of Caleb," which verse 46 explaining says: "Which they had taken from the land of the Philistines and from the land of Juda." The Cherethites therefore were part of the southern land of the Philistines. Second, because from this nation were collected two legions of David, his praetorian and most mighty guard, and, as Josephus in book VII of Antiquities, cap. XI, says, the guards of the royal body, who were about the court (such as the Swiss are now with kings). These were called Cherethites, as if slayers; and Phelethites, as if deliverers, from strength and warlike virtue: for they freed the king and his followers from all danger of enemies, and slew his enemies. Whence to the name, as well as to the office of Cherethites and Phelethites, Pineda in book II On the Affairs of Solomon, cap. V, numer. 5, suspects soldiers with shields and bucklers, of whom Livy in the Third Decade, book I, speaks, and that the name pelta is derived from palat, that is, he freed, by which we are protected and freed from the enemy's blow. The Chaldean translates it, archers and slingers, although that is not the etymology of the words, but a notation of their duty and office. Hear the Scripture, II Kings cap. XV, 18, David fleeing from Absalom: "All his servants walked by him, and the legions of Cherethites and Phelethites;" and I Paralipomenon cap. XVIII, 17: "Banaias the son of Joiada over the legions of Cherethites and Phelethites." R. Kimchi thinks these soldiers of David were Israelites; whence Pagninus in the Interpretation of Hebrew Proper Names, holds that Cherethites are called as if inhabitants of the torrent Carith in the tribe of Ephraim, where Elias was fed by ravens, III Kings cap. XVII, 5. But that they were rather foreigners, namely Philistines, is indicated by Sophonias, and Ezechiel cap. XXV, 16, where he calls them Palestinians. For it seems that David, when he fled from Saul to the Philistines, namely to Achis king of Geth, brought them with him from there. For returning from Geth, a Philistine city, he brought with him six hundred men, both Cherethites and Phelethites, whom he afterwards had as his most mighty and most faithful guards of his body. Moreover our Prado in the place cited holds the opinion that from these Cherethites, namely from the maritime Philistine region, namely from these Phoenicians, Cherethites or Cretans, the island of Crete was inhabited and named. For Crete indeed appears to be a colony of the Phoenicians, who were skilled in ships, and therefore, exploring the neighboring islands by sailing, they led colonies there: hence also in Crete there was a harbor which was named Phoenix, Acts XXVII, 12. From this also Crete was named as it were Cureta, from its inhabitants the Curetes, namely the Cerethim. Others, as Theodoret, hold the opposite opinion that the Cretans, being islanders, led a colony into Phoenicia and Philistia, and therefore these Cerethim arose from the Cretans. Whence the Septuagint translates, "sojourners of Crete," that is, strangers of the Cretans, who namely came from Crete into Philistia: indeed the Septuagint, says St. Jerome, "for goi, that is nation, read ger, that is stranger" (although the Greek paroikoi signifies not only strangers, but also neighbors, or any inhabitants whatsoever, so that it is the same as the Hebrew goi). See what is said Ezech. XXV, 16. Hence also the Cretans excelled in seamanship, says Strabo. Whence an ironic proverb: "A Cretan knows not the sea," concerning one who dissembles that he knows what he understands perfectly. For Crete, although it is an island, appears nevertheless to have been originally uninhabited, on account of the goodness of the soil. For there is no noxious animal in Crete, and it is most fertile in excellent wine, which is commonly called Malvasia. Whence Virgil in Aeneid III: "Crete, great Jupiter's island, lies in the midst of the sea, where Mount Idaeus is, and the cradle of our race, a hundred great cities inhabit, most fertile kingdoms." Hence also Jupiter was Cretan, and reigned there. Moreover, that the Cretans were once warlike, equally as the Cerethim, is evident both from histories and from an ancient epithet: for "Warlike" indeed "Cretan" dogs are called, concerning which Seneca in Hippolytus: "Let the fierce Molossian hounds perish, and let the warlike Cretan dogs stretch forth their mighty bonds around their necks." Finally, Strabo, book X, celebrates the warlike virtue of the Cretans, and their migrations into other regions. THE WORD OF THE LORD UPON YOU CHANAAN (O Chanaanites, who are) the land of the Philistines,—that is to say, the Word of the Lord against the Philistines, who are Chanaanites: for Philistia was part of the land of Chanaan, Joshua XIII, 3. It signifies not only the Cerethim, but all the Philistines whatsoever to be laid waste.
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6. AND THE SEACOAST SHALL BE THE REST OF THE SHEPHERDS, AND FOLDS OF FLOCKS,—that is to say, Thus by the Chaldeans shall the Cerethim and all the Philistines be laid waste, who dwell on the maritime shore, so that their land shall be desolated and turned into pastures and stables for flocks. The Septuagint again understand these things of Crete: And it shall be, they say, Crete pastures of the flock, and a fold of flocks, which St. Jerome expounding mystically: "The Cretans, he says, are always liars, evil beasts, idle bellies, to Titus I: Who are carried about with every wind of doctrine, in the deception of men, in craftiness of error: these, when they ought to dwell in the land of confession, that is in the land of Judaea, wished rather to be sojourners of the Cretans, who are tossed hither and thither by the diverse waves of the sea, and sound with Corybantic brass, and are according to the Apostle as it were a sounding cymbal. And because they are sojourners of the Cretans, therefore the word of God, that is the threat, is made to them. And they are called the land of Chanaan always in flux, always in motion; and the land of the Allophyli (Philistines); for they are aliens from God in the seacoast and in the region of Crete. Thus the word of God is made to them, either at the end of the world, or daily through ecclesiastical men, etc., so that they may be cast out of Crete, and perish from their former habitations; and that region, which formerly contained the lost flock, may begin to be a fold of the flocks of Christ; and Judah, that is true confession, may dwell in the seacoasts, that is to say, the Cretans, that is the unfaithful, the erring and heretics, who formerly fed in Crete and in falsehood," shall become a fold of Christ, and there shall feed on his truth and holiness.
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7. And the seacoast thereof (of the sea, namely the lot and land of the Philistines shall be his), WHICH SHALL REMAIN OF THE HOUSE OF JUDA,—that is to say, The Jews remaining from the Babylonian captivity returning shall possess Philistia laid waste by the Chaldeans, and there as in a desert shall feed their flocks. This was done under the Machabees, Simon and Jonathan, who took Gaza and Ascalon, and subdued the Philistines, as I said from Theodoret and others in Obadiah, at the end. Allegorically, the Apostles going forth from Jerusalem and Judah converted Philistia, and made it a fold and sheepfold of Christ. Thus Philip the deacon, evangelizing, traveled through Gaza and Azotus, Acts VIII; whence he adds: "There shall they feed in the houses of Ascalon," that is, "where formerly the blood of demons and the slain flowed. For Ascalon is interpreted the fire of the slayer," says St. Jerome. Because THE LORD SHALL VISIT THEM (namely the Jews who shall remain in Babylon) their God, and SHALL BRING BACK THEIR CAPTIVITY,—because he shall send the captives back through Cyrus into Judaea.
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8. I have heard the reproach of Moab (whose metropolis is Areopolis, that is, the city of Mars), AND THE BLASPHEMIES OF THE CHILDREN OF AMMON, — whose metropolis is Philadelphia, says St. Jerome, as if to say: I have heard the insults and revilings which the Moabites and Ammonites have cast upon you, O Judah. For they insulted you when Jerusalem was captured by the Chaldeans; therefore I will punish them through those same Chaldeans, and will overthrow them in like manner. Thus the Chaldean Paraphrase, Albert, Lyra, Arias and Vatablus. Note here: For blasphemies in Hebrew it is gidduphim, that is, mockeries, insults, revilings, which the common people call blasphemies, that is, curses. St. Jerome, however, and Theodoret properly understand blasphemies, which namely the Ammonites cast forth against God, saying: Behold, the God of the Jews is weak, and cannot protect them from the power of the Chaldeans. In like manner Rabshakeh blasphemed God, Isaiah XXXVII, 10. AND THEY MAGNIFIED THEMSELVES (in Hebrew iagdilu, that is, magnified, actively, namely both their spirits, and their mouth and tongue) over their borders, — arrogantly namely and proudly mocking the Judahites, and boasting that they would invade and occupy the land and borders thereof laid waste by the Chaldeans, as Ezekiel explains in chapter XXXV, 12, and Obadiah verse 12. Thus St. Jerome, Albert, Lyra and Arias. It can secondly be rendered, magnified, namely them, over their own borders, as if to say: The Ammonites spoke great and proud things against my people, while the people themselves were led away into Babylon and passed through their territories. Thus Vatablus.
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9. THEREFORE I LIVE, SAITH THE LORD OF HOSTS, THE GOD OF ISRAEL (namely as guardian and avenger of Israel, who will punish and avenge the injuries and insults inflicted upon them by the Ammonites and Moabites), BECAUSE MOAB SHALL BE AS SODOM, AND THE CHILDREN OF AMMON AS GOMORRHA, — namely they shall be utterly destroyed, just as if they were smitten by fire from heaven, as Sodom and Gomorrha were smitten, near which regions are Moab and Ammon. For in a similar manner these same shall be afflicted by heavenly vengeance from God through the Chaldaeans and consumed. I say similar, not the same: for God did not rain fire and brimstone upon Moab, as He rained upon Sodom. (Wherefore there shall be) A DRYNESS OF THORNS, — that is, they shall be so desolated that nothing shall be found in them except dry thorns. For dryness in Hebrew is mimsac, which R. Solomon translates as crackling; the Chaldaean, abandonment; others, departure. Properly mimsac is an excursion, that is, the spreading of thorns. For the root sakac means to run forth: for thorn begets thorn, as strawberry begets strawberry, and thus it propagates itself, so that in a short time it runs through the whole field and occupies it. The Septuagint for mimsac read dammesec, that is Damascus. Whence they translate: Damascus shall be abandoned, as if this were a prophecy against Damascus. AND HEAPS OF SALT, — that is, The land of Moab and Ammon, being near the Dead Sea (which is called the sea of salt in Scripture), shall be salt-laden, and consequently barren; for Moab was near the Dead Sea, and Ammon near the Sea of Galilee. For heaps in Hebrew is michre, which the Chaldaean, Pagninus and Vatablus translate as a pit or mine of salt. For salt is one kind marine, which is formed from water of the sea when boiled down; another kind terrestrial, which is dug from the earth like bitumen, as happens at Salzburg, which is rich in fossil salt, and from it received its name. Here is verified that saying of Psalm CVI, 34: "He turned a fruitful land into barrenness, for the wickedness of them that dwelt in it." And this "for ever," either properly and absolutely, as St. Jerome and Theodoret here think; or improperly and accommodatively, namely "for ever," that is for a long time. For afterwards it was inhabited and cultivated by Moabites, as well as by Ammonites. The Arabic of Antioch translates: They shall be as Gomorrha, because their strength (glory) is already corrupted; and they who gave them counsel have perished, and there shall be corruption for ever; the Arabic of Alexandria: Gomorrha and Damascus shall perish like chaff of sheaves, and their destruction shall be for ever; the Syriac: Their plant (plantation) is corrupted (depraved, adulterated), and maluchen has perished, that is their sprinkled dust, that is their brightness, beauty and ornament. For this dust is the ashes of a certain herb, which the Arabs gather in the desert and burn, and sell in great quantity in neighbouring cities. For this ash is like soap, with which silk is imbued, so that it may be well dyed with colours: women use the same for the cleansing of many things, indeed even of themselves; for they wash themselves with it, so that they may appear bright and beautiful. Secondly, the Syriac meluch is the same as the Hebrew melach, that is salt. Whence you may translate, their salt has perished, because namely their land is sprinkled with salt, and thus has become barren and dry; wherefore both the salt and the land sprinkled with salt has perished. And thus it agrees with Ours who translates: "Moab shall be heaps of salt," etc. Thirdly, salt because it is mixed with all foods, hence signifies communion and communication, as Andreas Masius notes in the Syro-Chaldaic Lexicon of Biblical Kings, page 119. Whence you may translate: There shall be no communion and concourse of men in Moab, because desolation shall be laid waste in it. All these versions come down to the same thing; for they signify great desolation and abandonment. Morally, see here the vanity of all greatness and magnificence. The swan-like, but golden voice of Philip III, King of Spain, was recently heard at his death: "It avails nothing to be a king, except that in death it torments that one has been." Hear, princes; hear, prelates: you shall feel the same, you shall say the same at death, which this most powerful king, wise and of innocent life, did. THE REMNANT OF MY PEOPLE SHALL SPOIL THEM, — that is, The remnants of the Jews returning from Babylon shall spoil the Moabites and Ammonites. This was done by the Maccabees, namely by Judas, I Maccabees V, 6, and by his nephew Alexander, as Josephus teaches in book XII of the Antiquities, chapter XI, and in book I of the Wars, chapter III. Allegorically, more fully and better the Apostles did this, who subdued Ammon, Moab and the other regions of the nations to Christ. Thus St. Jerome, who thinks this sense to be literal, but it is more truly allegorical.
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10. This shall befall them for their pride: because they have blasphemed, and have been magnified against the people of the Lord of hosts.
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11. THE LORD SHALL BE TERRIBLE OVER THEM. — The Chaldean, Pagninus and the Zurich Bible render it as terrible; for this is the Hebrew nora, from the root iare, that is, he feared. But the Septuagint translates nora as manifest, that is, evident, from the root raa, that is, he saw, as if to say: God will exercise a terrible and manifest vengeance through the Chaldeans, and afterwards through the Maccabees, upon the Moabites and Ammonites, as enemies of God and mockers of Israel. AND HE SHALL DIMINISH (in Hebrew, raza, that is, he shall make lean, he shall waste away with leanness, as Vatablus says) ALL THE GODS OF THE EARTH, — namely of the whole world. This began to be fulfilled through the Chaldeans in Ammon and Moab, when they plundered golden and silver idols from there, as Hugo thinks; it was advanced through the Maccabees, who compelled the Ammonites and Moabites to Judaism and the worship of the true God, as I said at the end of Obadiah. But truly and fully throughout the whole world this was accomplished through the Apostles in the time of the Gospel. For then the destruction of idolatry was completed, and the true religion of God and Christ, received everywhere among the nations, dominated the whole world. Thus St. Jerome, Theodoret, Remigius, St. Augustine in book XVIII of the City of God, chapter XXXIII, Eusebius in book II of the Demonstration of the Gospel, chapter XVI, and others throughout. The Prophet therefore rises from the type to the antitype, from the Jews to Christ and the Christians, who occupied not only Moab and Ammon, but all nations, and imbued them with the worship of God, with idols removed, as if to say: God will cast down his enemies and those of his people, namely Ammon and Moab, and their gods through the Apostles, and will bring it about that each nation, not in Jerusalem alone as the Jews did, but everywhere throughout the earth, each in its own place and region, may worship, invoke and sacrifice to Christ and the true God. Whence the Hebrew ki, that is, because, since; which often has emphasis, and is a note of increase, signifying the same as indeed, nay rather. Castro adds that it is a note of wonder, and signifies what, as if to say: I said God would subdue Ammon and Moab. What? I said too little; I add much greater things: He shall diminish and destroy all the gods and nations throughout the whole earth. But no examples can be produced which would prove this signification; for those which he himself brings forth rather signify that ki is equivalent to indeed. All the islands of the nations. — The Jews, as I said on Isaiah XLIX, 1, not only Cyprus, Crete, Sicily, but
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12. BUT YOU ALSO, ETHIOPIANS, SHALL BE SLAIN BY MY SWORD. — These words do not cohere with those which immediately preceded concerning the destruction of idols throughout the whole world, but should rather be referred back to verse 9, as if to say: I said that the Ammonites and Moabites were to be laid waste by the Chaldeans; now I add and say: "But you also, Ethiopians," shall be laid waste by the same. For Nebuchadnezzar, in the fifth year after Jerusalem was destroyed, invaded and subdued Egypt and the neighboring Ethiopia, as Josephus relates in book X of the Antiquities, XI, and in book I Against Apion; and Isaiah chapter XX, 3, and Jeremiah chapter XXV. St. Jerome adds that the Ethiopians were afterwards also laid waste by Cyrus, and by Cambyses laying waste Egypt: for Ethiopia is situated beyond Egypt, from which came the queen of Sheba to Solomon, III Kings X, 1, in which the Abyssinians now dwell, over whom rules the Prester John. This land was once troublesome to the Jews in the time of Asa king of Judah, as appears in II Paralipomenon XIV, 9; and therefore it was punished and laid waste by the Chaldeans. Furthermore, Ethiopia is a part of Africa, and is twofold, one Oriental, the other Occidental. Hence Ethiopians are some called Eoi, others Hesperii: "The whole nation of Aetheria was called, then Atlantia, then from Vulcan's son Aethiops, Ethiopia," says Pliny in book VI, chapter XXX; although others wish it so called from aithon, that is, I burn, and ops, that is, appearance, because it is scorched by the nearness of the sun. Whence Ethiopians have a face burnt and dark; for they are subject to the torrid zone. Concerning whom Virgil in Aeneid IV: Near the ocean's end and the setting sun, The furthest home of Ethiopians lies, Where mighty Atlas turns on his shoulder The axis bright with burning stars. Therefore the Rabbis wrongly understand by Chusim, that is, Ethiopians, the Chaldeans themselves, as if their destruction by Cyrus were here foretold. For Ethiopians and Chaldeans differ and are distinguished by the whole climate, and, so to speak, by the whole heaven. Mystically, Ethiopians are sinners who burn with anger or concupiscence, and are so tormented by it that they are most dark and incorrigible, in whom that proverb is true: "You wash an Ethiopian, you whiten an Ethiopian," according to that in Jeremiah chapter XIII, 23: "If Thus Moschus in the Spiritual Meadow, chapter CLX. "Abba," he says, "Paul told us, when I sat in my cell, etc., behold through the window there entered as it were an Ethiopian boy, and standing before me began to leap, and while I was singing said to me: Old man, do I not leap well? But I answered nothing. Then he said: Behold, you think, wicked old man, that you are doing something great. I tell you, because in the sixty-fifth and sixty-sixth psalm you also erred. Then rising I fell to prayer, and he vanished." Thus in the Lives of the Fathers, book V, tract. 5 On Fornication, number 23, it is related of a certain monk that the demon of fornication appeared to him in the form of an Ethiopian woman: "There stood," it says, "before him as it were an Ethiopian woman, foul and hideous in appearance, so that he could not bear her stench, and he cast her from him. And she said to him: I am she who appear sweet in the hearts of men; but because of your obedience and the labor which you endure, God did not permit me to seduce you, but revealed to you my foulness." The Ethiopians, however, to whom their own things please, and whose dark color appears beautiful to them, paint the devil not dark but white; not an Ethiopian but a European and fair; thus also to sinners their own deformity pleases, and the blackness of their morals appears beautiful and elegant.
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13. And He shall stretch forth (namely God through the Chaldeans striking the Ethiopians) HIS HAND UPON THE NORTH, — that is, so that He may also strike the Assyrians and their metropolis Nineveh; for the Assyrians are situated to the north with respect to Judea. That the Assyrians are here spoken of is evident from the fact that the Prophet, explaining, adds: "And He shall destroy Assur, and shall make the fair," in Hebrew Nineveh. Thus St. Jerome, Theodoret, Remigius, Lyra, Vatablus, Ribera and others. Wherefore Arias and some others wrongly understand by the North Babylon, as if its destruction by Cyrus were here foretold. Note: After Jonah and Nahum, who prophesied the destruction of Nineveh, Zephaniah is sent here to prophesy the same, so that in the mouth of two, indeed three witnesses, this word of God may stand and be confirmed. Hence it follows that Nineveh was overthrown after the reign of Josiah (under him Zephaniah prophesied) by Nebuchadnezzar, as I proved in Nahum chapter II, 1. SHALL MAKE THE FAIR ONE A SOLITUDE. — For the fair one, the Hebrew, Chaldean and Septuagint have Nineveh, which in Hebrew signifies the fair. The fair one therefore here is a proper name, signifying in Latin what Nineveh signifies in Hebrew. For the Interpreter is wont sometimes to render the meaning of a proper name instead of the name itself, especially when there is some force in it, for example, an elegant paronomasia, comparison or antithesis, as here. See Canon I, which I prefixed at the beginning. For the sense is, as if to say: Nineveh was once Nineveh, that is, fair with houses, palaces, towers and walls; but now the Chaldeans shall scatter and desolate this fairness and beauty of it: so that it shall become a haunt of wild beasts and animals. Whence he adds:
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14. FLOCKS SHALL LIE DOWN IN THE MIDST OF HIM, ALL THE BEASTS OF THE GENTILES,—namely of the neighboring peoples, who will bring their flocks and herds there, so that they may graze upon the grassy soil of Nineveh. Thus St. Jerome, Theodoret, Remigius and Lyran. Otherwise Clarius, who understands by flocks and beasts the hostile and savage nations, which confederated with the Chaldeans conquered Nineveh. But that this is mystical is evident from what follows. Similar is that passage from Ovid, book I of the Heroides: Half-buried bones of men are struck by ravens and ploughs, And grass conceals the ruined homes. Onocrotalus.—It is a bird similar to a swan, so called from the sound it makes: for it brays like an ass. For onos is ass, krotan is to sound: whence krotalos is sound and noise. In Hebrew it is called kaa, that is, vomiting, because it has in its throat a crop and a pouch like a womb, by which it catches little fish with water; but vomiting up the water, it feeds on fish. Whence this bird is called gullet-like. Hear Pliny, book X, chapter XLVII: "Onocrotaluses have the likeness of swans, nor would they be thought to differ at all, except that in their very throats there is a kind of second belly. To this place the insatiable animal gathers everything, wonderful is its capacity: soon after the prey is complete, gradually from there returned to the mouth, it carries it into the true belly, after the manner of ruminants." Aelian adds that pelicans (thus he himself calls onocrotaluses) fill themselves with shells, and when they have digested them with the heat of the stomach, they vomit them up, and thus with the shells already opened by the heat of the belly, they select from these what are edible. For which reason the onocrotalus is an unclean bird, forbidden to the Jews by the law in Leviticus XI, 18; for it is gluttonous and an example of gluttony, equally as a symbol. Hear Alciatus in the emblem of gluttony, depicting it thus: With swollen belly like a crane's gullet a man is painted, Who carries a gull or an onocrotalus in his hands. The Septuagint here translates it as chameleon; but in Leviticus XI, 18, and Psalm CII, 7, they translate it as pelican; because, as St. Jerome notes there, onocrotalus is also called pelican, perhaps from the white skin which it has: for it is like a swan, which is entirely white and as if gray. Thus also Oppian in the Ixeutics calls the onocrotalus a pelican, and Gesner in his work on the Onocrotalus lists a species of onocrotalus related to the pelican. Moreover this animal, like the hedgehog, because it loves solitude, hence designates the utmost desolation, as if to say Nineveh will be so overturned and desolated by the Chaldeans, that men will no longer dwell in it, but onocrotaluses and hedgehogs, and other light-shunning and solitary animals. Hedgehog.—In Hebrew kippod, which from the affinity of letters Forcrius in Isaiah XXXIV, 11, thinks to be cypselos, which are birds like swallows, flying most swiftly over marshes, and are called apodes, because they have short feet. The Rabbis translate it as tortoise, which the Italians call tartaruca; the Zurich version translates it as beaver, which is also called fiber, an amphibious animal hostile to man, equally as the crocodile, of which Pliny speaks in book XXXII, chapter III. But the Septuagint, St. Jerome, Pagninus, Vatablus and others consistently here and in Isaiah XXXIV, 11, translate it as hedgehog. Moreover the hedgehog, or herix, or hericius, is the hedgehog, which in Greek is echinos, commonly called by the people a garden pig, an animal bristling with spines, which it either relaxes or extends at will, when it rolls itself into a ball. It is a thief of apples, which it pierces with its spines, loading itself with them, and carries them to its den, in which it hides itself all winter. Whence it is a symbol of a thief and robber, who extends his thieving hands when he sees himself alone, and steals whatever he can; but when he perceives himself to be seen, he draws them in and hides them. Hear Pliny, book VIII, chapter XXXVII: "Hedgehogs also prepare food for winter, and rolling over apples lying about, with them fixed on their spines, carry one, no more than one, in their mouth to hollow trees. These same, sensing a change from north wind to south wind, hide themselves in their den and foretell it: but when they sense a hunter, contracting their mouth and feet, and every lower part, by which they have thin and harmless fur, they roll themselves into the shape of a ball, so that nothing can be grasped except the spines. But in desperation they discharge from themselves urine that is destructive, harmful to their own skin and spines, knowing on account of this that they will be captured. For which reason, the urine first emptied out, it is an art to hunt them, and then the chief advantage to the skin otherwise corrupted, fragile, with rotten and falling spines, even if it lives deprived of escape: on account of this it is not perfumed with that evil except in the last hope." And soon after: "Sprinkled with hot water the ball dissolves, and grasped by one of the hind feet by suspension and hunger it is killed: otherwise there is no way to kill it and spare the skin. With this hide garments are polished." THE VOICE OF ONE SINGING IN THE WINDOW,—that is to say, In the windows now deserted and desolate shall sit and sing little birds. Thus the Chaldean, the Zurich, Pagninus and Vatablus. Others, that is to say, In place of musicians, and little birds once sweetly singing in the window, there shall succeed the horrid song of the raven on the lintel. But interpreters everywhere separate and distinguish the voice of one singing from the raven. A raven on the lintel,—namely, it shall croak with a sad and funereal voice. In Hebrew it is choreb, that is, heat, dryness, desolation, waste. Thus the Chaldean, the Zurich, Arias, Vatablus. Secondly, Aquila translates it, sword: because for choreb, with other pointing he reads chereb: for the sword desolates and devastates all things. Thirdly, the Septuagint and St. Jerome translate it, raven: because for choreb through chet, they read goreb through ain, or certainly they judged chet to be placed for ain. For these two letters, since they are gutturals of the strongest aspiration, and therefore very near in sound, are hence sometimes interchanged, just as aleph is likewise interchanged with he, because each is of light aspiration. Morally, like ravens, "tomorrow, tomorrow" sing those who procrastinate the amendment of their life and wholesome counsels, and defer them from day to day, concerning which St. Augustine in sermon 16 On the Words of the Lord says: "This very thing, he says, is what kills many, when they say tomorrow, tomorrow, and suddenly the door is shut. He remained outside with the voice of a raven, because he did not have the groaning of a dove. Tomorrow, tomorrow is the voice of a raven." To such the poet Martial thunders forth in book I, epigram LVII: Will you live tomorrow? To live today, Postumus, is already late. He is wise, whoever, Postumus, has lived yesterday. The same in book I, epigram XVI: It is not, believe me, the part of a wise man to say, I shall live. Life of tomorrow is too late; live today. And Seneca in epistle 12: "Thus, he says, every day ought to be ordered, as if it compelled the army, and consumed and completed life, etc. Going to sleep joyful and cheerful let us say: I have lived, and the course which fortune gave, I have completed. If God shall add tomorrow, we receive it joyfully. He is most blessed, and secure possessor of himself, who awaits tomorrow without anxiety. Whoever has said, I have lived, rises daily to gain." St. Marcella did this, concerning whom St. Jerome in epistle 16 to Principia her daughter says: "Thus, he says, she conducted her age and lived, so that she always believed herself to be about to die: thus she clothed herself in garments, so that she might remember the sepulchre, offering herself a reasonable sacrifice, living, pleasing to God." Thus St. Antony when dying prescribed to his followers, that every morning they should think, and persuade themselves that that day would be the last of their life: wherefore thus let them live, as if on that day they were about to die, as St. Athanasius relates in his Life. From our Society Father John Maldonatus, celebrated for his published books, five times daily placed before his eyes the remembrance, nay the presence, of death, and inquired whether there was anything in his conscience which at the hour of death could grieve and afflict him; and if he found anything, he immediately removed it through confession, or in whatever way was fitting, and thus he always stood in readiness, quiet and secure, prepared for death. Blessed is he who frequently undertakes this examination of his death with himself. Blessed is he who lives as if always about to die, and strives as if always about to live, says St. Jerome. Symbolically, the funereal voice of the raven, Tomorrow, tomorrow, often portends the slaughter and funerals which it foresees and to which it hastens, or signifies things done, as in this place. BECAUSE I WILL MAKE LEAN HIS STRENGTH.—The Interpreter reads arze uzzo, that is, I will make lean, I will attenuate his strength, namely of Nineveh. Now they read arza era, that is, I will strip bare his cedar, that is to say, I will destroy through the Chaldeans the roofs and ceilings of Nineveh built from cedar: hence they will fall and collapse; by which it will come to pass that ravens sit on the lintel from what remains of the ruin. Thus the Chaldean, Arias, Pagninus, Vatablus and others. For the Hebrew arza is both a noun, the same as erez, signifying cedar and timber and cedar ceiling, and a verb, signifying I will make lean, from the root raza, that is, he made lean. Again for era, that is, I will strip bare, the Septuagint also read uzzo, that is, his strength, which they interpret anastema, that is, height. Thus the Roman, or as the Complutensian, anastropha, that is, coronation; for they translate it, because cedar is the height, or coronation of it, that is to say, Nineveh was surrounded by houses of cedar, the highest and strongest, as if by a crown: but the Chaldeans will take away this crown from it, and cast it to the ground. Otherwise Arias reconciles our reading with the Hebrew text in the modern way, namely by saying that strength is the oak, which is a species of arza, that is, cedar. For, as Marinus says in the Lexicon: "There are many species of cedars, teassur, that is, boxwood; tirza, that is, ilex; algumim, beros, that is, ash; oren, that is, wild almond; berothim, that is, boxwood." But the former, which I said, is more true, as is evident to one comparing the words of our interpreter with the Hebrew words.
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15. THIS IS THE GLORIOUS CITY. — It is an exclamation for pathos, as if to say: See to what miseries Nineveh has come, into what ruins that once glorious and renowned city has fallen. Thus Virgil speaks in book II of the Aeneid: Troy was, and the great Glory of the Teucrians. So of the same Nineveh now laid waste, Nahum in chapter III, 18, marveling exclaims: "Where is the dwelling of the lions, and the pasture of the young lions?" So of Jerusalem destroyed, Jeremiah in Lamentations II, 15, being astounded says: "Is this, he says, the city of perfect beauty, the joy of all the earth?" The Septuagint translates: This is that city given over to evils, wicked and criminal, or more properly, despising, as the Roman interpreter rendered it, and mocking. EVERY ONE THAT PASSETH BY HER SHALL HISS, — Either mocking, or hissing at Nineveh thus humiliated and laid waste, as St. Jerome wishes; or rather marveling and being astounded at such a calamity and ruin, as Theodoret thinks. In a similar manner "shall move his hand," that is shall clap his hands, or shall extend them showing the ruins of Nineveh, either mocking and insulting, or rather being astounded and pitying. Tropologically, much more weeping shall he hiss and clap his hands, whoever sees Nineveh, that is some Church, congregation, or soul once beautiful in virtues, which was the temple of God and the seat of angels, being laid waste by the demon through sin, and becoming the lair of lions and dragons, especially when he sees it destined for heaven condemned and falling into the abyss. Weeping therefore and astounded let him say with Isaiah, chapter XIV, 11, 12: "How art thou fallen from heaven, O Lucifer, who didst rise in the morning? Thy pride is brought down to hell, thy carcass is fallen down: thou shalt be brought down to the lowest hell, maggots shall be thy bed, and worms shall cover thee." And with Baruch chapter III, 10: "What ails thee, O Israel, that thou art in the land of thy enemies? thou art grown old in a strange country, thou art defiled with the dead; thou art reckoned down to them that go down to hell. Thou hast forsaken the fountain of wisdom. For if thou hadst walked in the way of God, thou hadst surely dwelt in peace forever. Learn where is wisdom, where is strength, where is understanding: that thou mayest know also where is length of days and life, where is the light of the eyes, and peace. Who hath found out her place? or who hath come into her treasures? Where are the princes of the nations, and they that rule over the beasts that are upon the earth? they that have their pastime in the birds of the air, that hoard up silver and gold, wherein men trust, and there is no end of their getting? etc. They are cut off and gone down to hell." Similar pathetic laments Ezekiel has concerning the ruin of the king of Tyre, chapter XXVIII, 11; concerning Pharaoh and the Egyptians, chapter XXXII, 18 and following; and St. John in the condemnation of Babylon the harlot, Apocalypse chapter XVIII, 10. St. Jerome takes all these prophecies concerning Nineveh of heretics and hypocrites: "Who, he says, are hearers of the law, not doers, which vainly boast themselves to be fair, when there dwell in them flocks, namely a multitude of vices, and brute animals serving the body, and all the beasts of the earth, which eat their hearts; and chameleons, which have not one color, but change with diverse sins, now with avarice, now with lust, now with cruelty, now with desire, now with sadness, now with exultation from moment to moment: and hedgehogs in their stalls, an animal spiny and full of thorns, and wounding whatever it touches. But beasts also shall lie in the holes, that is in their hearts: and ravens, unclean birds, in their gates, or in their mouth, or in their ears, because they either speak always, or hear evil. After which it is inferred that the Church shall suffer these things, or shall have suffered them, because it has lifted itself up in pride." And soon after: "For where formerly dwelt the Father, and the Son, and the Holy Spirit, and his angels presided in their ministries, then shall dwell beasts, concerning which the Prophet in Psalm LXXIII laments saying: Give not to beasts the souls that confess to thee." And below: "Let us say that through the soul from which Christ has departed, and which was formerly the temple of God, and ceases to be, the serpent passes, and hisses in it, and vomits forth the poisons of its malice, and not only does this, but also moves its works, which tropologically are called hands," according to that in Proverbs XVIII, 21: "Death and life are in the power of the tongue."
or speak always, or hear evil. After which it is inferred that the Church shall suffer these things, or shall have suffered them, because it has lifted itself up in pride." And soon after: "For where formerly dwelt the Father, and the Son, and the Holy Spirit, and his angels presided in their ministries, then shall dwell beasts, concerning which the Prophet in Psalm LXXIII laments saying: Give not to beasts the souls that confess to thee." And below: "Let us say that through the soul from which Christ has departed, and which was formerly the temple of God, and ceases to be, the serpent passes, and hisses in it, and vomits forth the poisons of its malice, and not only does this, but also moves its works, which tropologically are called hands," according to that in Proverbs XVIII, 21: "Death and life are in the power of the tongue." COMMENTARY ON THE PROPHET ZEPHANIAH, CHAPTER III.
Machine translation from the Latin, not reviewed.
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v. 4 « Convenite, congregamini, gens mon amabilis !
Declarata belli importunitate et futurae calamitatis acerbitate, ut S. Cyr. advertit, commode sermonem transfert ad poenitentiam, quando verisimile erat eum facile persuasurum timentibus scilicet; « interdum enim animo obdurato et ad turpiora et exsecranda magnopere inclinato haud facile voluntatem saltem agendae poenitentiae concipimus, quo tamen saepe terror invitos compellit » (S. Cyr.). Quare eos vates adhortatur, ut ad se redeant, animos lascivia diffluentes colligant (ex hebr.), vel secundum vulg. ut ad preces et communem supplicationem sese collizant
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v. 9 priusquam pariat iussio quasi pulverem transeuntem diem, antequam veniat super vos ira furoris Domini, antequam veniat super vos dies indignationis Domini » ; — i. e. colligimini in unum, ut communibus studiis et precibus Dei iram avertatis eumque vobis placatum et propitium reddatis (Rib. Tir. sim. S. Hier. lans. Lap.) ; gens non amabilis : est.litotes (Sanct. Lap.) ; scil gens quae amore Dei indigna est (S. Hier. Aib.), quae potius Deo exosa et odio dignissima est (Rib.). Adhortatio similis ei est, quam Iocl 2, 19 legimus ; « ita congregati clamaverunt Ninivitae (Ion. 3) et Iudaei » (Iud. 3, 9. 45. Rib.). Idque praestandum est, antequam iussio i. e. praeceptum vel decretum Dei de puniendis peccatoribus (Aib.) pariat i. e. adducat et efficiat diem calamitatis et miseriae, qui dies erit sicut irruens pulvis vel pulvis transiens. Eius comparationis vim varie explanant : cernunt in pulvere ingruente aliqui vim turbinis omnia miscentis, obnubilantis, diripientis et auferentis (Lap. Tir. Calm.); aliqui diei adventum inexspectatum, repentinum adiungunt: « transibit quasi pulvis 1. e. veniet praeter spem, ut pulvis magna vi venti agitatus, qui violentus ruit et omnium oculos obcaecat » (Rib. sim. Sa, Mar. Men.) ; alii in pulvere cernunt facilitatem effectus : « ita facile veniet quasi pulvis pertransiens » (S. Hier.), alii captivitatem omnia auferentem : auferentur ab hoste babylonio, sicut a vento palea, aut pulvis & turbine dispergitur (Sanct.), tandem Schegg : uti ventus pulverem paleamque excitat, ita iussio Dei diem iudicii. Explanatio maxime obvia videtur in eo esse, ut dies iudicii a Deo adduci dicatur et facillime et cite, sicut ventus paleam et facile et cito dispellit (cf. Jans.). In ventorum flatu et impetu iram Dei habes adumbratam. Membrum hoc altero explanatur (Alb. Rib.) : antequam veniat etc. Textum hebr. aliqui non de instituendis coetibus, sed de inquisitione in animos et mores accipiunt : inquirite in vos ipsos et colligite (cf. Ros. Keil, Reinke) ; verbum Vivp significat colligere v. g. stipulam, ligna; vid. Ex. 5, 7. 12 Num. 15, 33, 1 Reg. 17, 10. 12 ; in hithpael hoc loco solum occurrit : se colligere : LXX et S. Hler. Syrus, Chald. de coetu colligendo interpretantur : cuv&y6o1t xai auvbtOnts. Recentiores se colligere i. e. in semetipsum descendere, in se recipere vertunt (cf. Ges. Thes. p. 194&) et addunt, hithpael et qal copulari ad vim augendam (cf. Is. 29, 9). Hoc bene dicunt ; verum iure Schegg veterum explicationem retinendam censet, quae facilius e significatione. primitiva fluit, quam recentiorum, et tam unanimi veterum suffrag:o commendatur. Sed is congregandi notionem in eum sensum inflectit, ut sit congregatio fugae capessendae causa; simile quid iam Calm. innuit. Alii notionem hithpael significatione sese purgare, liberare a stipulis et quisquiliis exprimi opinantur ; quare vertunt : purgate vos ipsos et dein alios purgate (cf. Fürst C.) ; alii ad dialectos cognatas confugere malunt ; at infelici conatu ; ita Ewald ex arabico (?) interpretatur : pallescite etc. — Graecum cvvóé6g:e explicat T^eod. de curatione quae figurate per pharmaca et vincula indicatur (sira. Cyr.) ; Theod. M. legit evvósz0n:s comprecamini, quam lectionem inveniri etiam Theod. commemorat, sed prorsus reiicit. Varie quoque explicant epitheton, quo gens designatur ro33 Nb. Verbum mp5 habet significationem desiderarecf. Iob 1&, 15. Ps, 17, 12. ; eadem notio in niphal exprimitur cf. Gen. 31, 30. Ps. 84, 3 et secundum eam veteres etiam hic explicarunt : LXX &zaí?cvtov ; idem Syrus ; quae versio forte declarari potest paraphrasi Chald. : « gens nolens converti ad legem » q. d. gens non desiderans legem ; S. Hier. certe interpretatus est : gens non desiderata a Deo, non dilecta, quae « amore Dei indigna » reputatur. Haec versio usu verbi commendatur neque est, cur eam relinquamus, quamvis recentiores aliter vim vocis efferant. Statuunt enim ex voce chaldaica T|p2 (cf. Levy, Chald. W. I p. 311) et hebr. T|D5 argentum * (a pallore dictum ?) verbi significationem primariam pallescere ; unde : gens quae non pallescit i. e. quia pudor ct rubore et pallore proditur : gens quae non pudefit, gens sine pudore, inverecunda (cf. Ges. Thes. p. 703. Fürst C. Keil, Trochon) vel, quia timor quoque pallore vultus indicatur, gens, quae nullo timore coercetur, contumax (cf. Fürst L. Reinke) ; num inde originem habet illud &xai6svxov LX X ? Ceterum vy. 2 ita commodius ex hebr. vertitur : anfequam decretum pariat (i. c. antequam effectum sortiatur, edat id quod & Deo statutum est) — veluti gluma (sti- . sula) irruit dies * — antequam veniat etc. Etsi omnes, tamen praecipuo quodam iure et effectu alloquitur pios Dei cultores propheta, quos ad maius virtutum religionisque studium excitat, quo sibi divinam protectionem, insigne in publicis ac communi- , bus rerum ruinis beneficium ac proin indebitum, fortasse singulari ratione promereantur;
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v. 3 « quaerite Dominum, omnes mansueti terrae, qui iudicium eius estis operati ! quaerite iustum, quaerite mansuetum ! si quomodo abscondamini in die furoris Domini » ; — alloquitur vates afflictos, miseros, humiles, eosque mansuetos et erga Deum pios — hisce enim describendus est *27 mansuctus qui dicitur plerumque secundum vulg. — et cum ii iam Dci cultui operam dent, legem impleant, iustitiam 3ectentur, monentur, ut eum etiam maiore studio ac devotione quaerant, etiam impensius iustitiam colant, humilitatem, mansuetudinem rebus in asperis et piam animi demissionem exerceant (cf. Est.). Simul maiorem divini iudicii exspectationem et terrorem impiis iniicit ; si enim de ereptione piorum dubitat, quid de peccatoribus futurum esse censendum est, quale supplicium et quam certe impios manebit (S. Hier. Rib.) ? Dene Cyr. ad h. l. : « quaeritur a nobis Deus, si seclusa omni socordia ardenter optamus efficere quae illi accepta sint » ; hoc studio ardentissimo id consequentur, uti sperare licet, quod Deus quandoque amicis suis concessit, ut scil. mediis etiam in calamitatibus publicis salvi consistant. Sed cum vates de ea re tamquam incerta loquatur et ex altera parte Deus toties sua virtuti promiserit praemia, haec praemia quia in hac vita non certo neque semper adsint, eo solo iam nomine in vitam post mortem necessario transferenda esse, ex hoc quoque prophetae loquendi modo omnes concludere debebant. Neque enim de praemio, sed solum de remuneratione terrestri et temporali vates loqui potuit cum quadam dubii specie; insuper furorem Domini non posse cadere in pios, nisi quatenus isti tamquam totius populi membra simul cum toto populo ex communi vulnere et afflictione publica laborant, per se satis liquet. At. quo maiore fervore etiam temporalem afflictionem vel avertere vel imminuere suis precibus et virtutum meritis satagant, exempla quaedam iudicii divini in exteras gentes proponit, ex quibus inter alia hoc quoque addiscant : si Deus Philisthaeos aliosque qui eum non noverunt, tam severe puniturus est, quomodo vos, qui tam arcte mihi devincti iisdem sceleribus me irritatis, impune id vobis cessurum sperare potestis (cf. Tir. ad Soph. 2, 4)?
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v. 4 « Quia Gaza destructa erit et Ascalon 1n desertum ; Azotum £n meridie eiicient et Accaron eradicabitur » ; — easdem quattuor urbes Amos enumerat (4, 6-8) omissa quinta Geth ; in prima et ultima cernitur in hebr. facilis et apta paronomasia (cf. Cyr. Alb. Rib.), ac si latine diceres : Capua capietur ; Cremona cremabitur (cf. Mich. 1, 10-15). Iis annuntiatur derelictio (hebr. Gaza erit derelicta), vastatio, abductio in captivitatem, eversio et ruina ; in meridie i. e. cum plenam fortunae ac prosperitatis lucem sibi adesse opinentur, proin subito atque inexspectato, uti Ier. 45, 8 : « induxi... vastatorem meridie ; misi super civitates repente terrorem » (cf. 2 Reg. 4, 8. Schegg, Keil); alii plena luce, manifesto, in aperto explicant (cf. Hier. Cyr. Theod. M. Rib. Mar.) ; neque id alii interpretationi contradicit, sed potius ex priore consequitur. De impletione vide Ier. 41, 4. Zach. 9, 5. 4 Mach. 5, 68; 10, 84. Ex urbibus principalibus calamitas et castigatio serpet in universam regionem et totam gentem ; ita post urbium praecipuarum ruinam maiori cum emphasi integrae terrae calamitas effertur
Nexum cum antecedentibus, quem alii aliter adstruunt (cf. apud Sanct.), ita commode apteque effert Lap. : « dat causam cur furorem Dei expavescere debeant ideoque studere, ut per opera poenitentiae et iustitiae eum a se avertant, quia scil. tantus erit furor Dei, tantum robur et impetus Chaldaeorum, militum eius, ut ipsi venientes in Iudaeam etiam vicinos Philisthinos, qui saepe Iudaeis sunt dominati, sint vastaturi ; q. d. multo ergo magis vos, o Iudaei, Chaldaeos formidare debetis » (sim. Men.) ; nam, ut adnotat S. Hier. : «tanta vastitas Iudaeae terrae veniet et tam sublimis victor huc babylonius ascendet exercitus, ut etiam potentissimas urbes Philisthinorum, quae vobis semper aequo certamine restiterunt, eadem captivitas apprehendat» (sim. lans.) ; unde
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v. 5 « vae qui habitatis funiculum maris, gens perditorum ! Verbum Domini super vos Chanaan, terra Philisthinorum, et disperdam te, ita ut non sit inhabitator » ; — maris funiculus est ora maritima, tractus maris non adeo latitudine, quam longitudine praestans, quare funiculo comparatus, idque eo magis, quia funis et funiculus ex more veterum, qui in dimetiendis distribuendisque agris funiculis utebantur, sors vel pars terrae alicui attributa nominari solebat (cf. Theod. Theod. M. Alb. Tir. Calm.). Gens perditorum i. e. « quia et ipsiqui iuxta mare habitant, perient atque tollentur » (S. Hier.). vel potius, ut interpretationi alias a S. Hier. propositae explicatio sit consona : quia ipsi erant perditores ac vastatores, iustas poenas oppressionum dabunt (cf. Jans. Rib. Sanct. Lap.) ; «quod terra Palaestinorum terra sit Chanaan, nulli dubium est.,. in tantam venies vastitatem, quae laetabaris in eversione Iudaeae, ut omnes tuae urbes munitissimae in ovilia sint pastorum » (S. Hier.). Hebr. Qr» 3 LXX vertunt sápoixot. Konzóv ; ita quoque Syrus. Adnotat S. IHier. : « ubi nos transtulimus gens perditorum, LXX dixerunt advenae Cretensium . . . pro goi legerunt gar et pro. chorethim, quod dicitur perditorum, nomen Cretae insulae putaverunt. Denique et Aquila et quinta editio interpretati sunt £0vo; oA£8ptov ct Theodotio Eüvoz oAs0plac, Symmachus quoque oAsÜccodpevovy, quae omnia cum interpretatione nostra faciunt ». Etiam S. Cyr. praeter lectionem LXX novit alteram c3o0osup£vov. Verbum igitur explanarunt ex 3*2 exscindere. Eandem etymologiam etiam, Chald. sequi videtur : « populus qui peccat, ut deleatur ». Eadem vox legitur Ez. 25, 16, ubi S. Hier. verüt interfectores, LXX. Kef:z: et saepius in libris historicis : 1 Sam. 30, 44. 2 Sam. 8, 18 ; 15, 18 ; 20, 23 (geri) ; 20, 1. 1 Reg. 1, 38. &4. 1 Chron. 18, 17 quibus in locis vox et à LXX retinetur (Xops0i, Xsoc0i, XeAe0t, Xepn90) eta S. lier. Cerethi. Nomen hoc Cretensium et immigrationem a Creta insula factam ctiam complures e recentioribus atfirmant (cf. Schenkel, Bibellexikon III p. 496. 601 ; IV. p. 644. liehm, Handwoerterbuch d. bibl. Alterth. p. 240; Vigourouz, La Bible et les découvertes mod. 3. ed. III p. 344) aliis dubitantibus vel etiam negantibus (cf. Herzog, Realencyklop. f. prot. Theol. 9. ed. XI. p. 624 seq.). Superbia Philisthaeorum prostrata et eorum gente deleta regio usibus pastorum inserviet et demum in possessionem ludaeorum cedet, postquam exsilio soluto in gratiam cum Domino redierunt
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v. 6 « et erit funiculus maris requies pastorum et. caulae pecorum,
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v. 1 et ert funiculus eius qui remanserit de domo fuda, ibi pascentur ; in. domibus Ascalonis ad. vesperam requiescent ; quia visitabit eos Dominus Deus eorum et avertet captivitatem eorum» ; — i. e. ora ista maritima reli quiis Iudaeorum (hebr.) cedet in possessionem ; ibi pascent greges et ruinae palatiorum superborum iis stabula praebebunt, quibus vespere et per noctem gregés tutabuntur. Consuetum est, regionis* vastitatem, destructionem urbium, incolarum vel paucitatem vel internecionem ita adumbrare, ut pro urbibus et hominum commerciis greges et pascua proponantur (cf. Is. 7, 24. 22; 34, 13. Mich. 3, 12). Philisthaei igitur, Dei inimici, deiicientur et evanescent ; eorum spolia cedent in utilitatem populi Dei; «quae igitur haec tanta virtus aut. quomodo istud fiet ?... desiit lis irasci, condonavit eis delicta et rursus, ut quondam, Israelitis militat victoriamque de adversariis citra laborem largitur » (S. Cyr.). Haec scil. est lex Dei et norma inconcussa, ut populus Israel post castigationem et captivitatem instauratus inimicorum suorum spoliis augeatur (cf. Is. 14, 1. 25; 49, 18). Uti reliqui prophetarum, ita Sophonias quoque exsilium et captivitatem praedicit et postea instaurationem fore indicat (cf. Os. 2, 18,3, 5; 14, 8. Am. 8, 8 etc. Mich. 2, 12. 13 etc.), et praeterea omnem aliorum regnorum fortunam et ruinam ad Dei re- £znum stabiliendum et propagandum fieri haud obscure innuit (cf. 2, 41 ; 3, 9). Ceterum de impletione notat Theod. : « inlibris Machabaeorum invenimus et Ionatham et Simonem Gazam et Ascalonem et Ptolemaida vi cepisse et sub potestatem suam redegisse. At certum et indubitatum finem prophetiae post Salvatoris nostri ascensionem videre est » ; etiam Accaron et fineseius in possessionem venerunt Ionathan (1 Mach. 10, $9 ; cf. 1 Mach. 14, 60-63) — alia vide Abd. v. 19. Gazam expugnavit et destruxit Alexander Iannaeus (Josephus, Ant. 13, 13. 3 ; Dell. iud. 1, 4. 2; cf. Lap. lans. Calm. Reinke). In hebr. v. 6 legitur B7 n32 n3; quid sibi velit 132. varie explicant; aliis est infin. a i332 fodere i. e. funiculus ille, ora maritima erit in campos, ubi fodiunt pasto- res (?), ubi effodiunt pastores caulas in crvptis subterraneis ad vitandum solis aestum (cf. Ros. heil) 3 alii vocem exsistere volunt n2, T3 cum signilicatione cisternae, foveae (cf. Ges. Thes. p. 712. Fürst C.) ; alii cum significatione campi vel pascuorum VFürst L. Reinke), vel pabuli, ferculi (cf. 2 Reg. 6, 23 hebr. Schegg) ; unde ora mariüma in campos, cisternas vel foveas erit pastorum, vel in locum ubi cibos parant pabulumve praebent gregibus. LXX habent xai Éo:xt Kp: vog xotpyiov ; idem Syrus ; unde TY13 nomen insulao interpretantes, uti Philisthaeorum partem Cretenses, ita eam regionem Cretam appellari censuerunt. Chald. vero « domum mansionis » explicat. In significatione fossae adstruenda recentioribus iam Mar. praeivit, eaque et usu verbi 7322 spectato et commoditate pastorum maxime commendatur. Ita ager iste plenus cisternis pastoritiis et septis ovium describitur. S. Hier. vocem istam vexatam non tangit : dubito, an legerit ; scribit enim : « ubi nos diximus et erit funiculus maris requies pastorum et omnes interpretes huic translationi congruerunt, scribitur in LXX : et erit Creta pascua gregis et ovile pecorum ». Certe sine ullo sensus dispendio ea vox poterit omitti ; at quominus certo e textu. eiiciatur, LXX obstare videntur et Syrus, qui sane vocem similem, sed alio loco collocatam legerunt.
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v. 8. « Audivi opprobrium Moab et blasphemias filiorum Ammon, quae exprobraverunt populo meo et magnificati sunt super terminos eorum » ; — quae in obsidione et expugnatione chaldaica adversus populum Dei peccarunt, tempore nostri oraculi nondum contigerant ; quare verba haec quae praeterita facinora commemorant, non cum S. Tier. Rib. aliisque ad cladem extremam urbis referenda sunt, sed cum Calm. ad pristina illa et antiqua odia, quibus Israelitas saepissime persequi et. affligere studuerint (cf. Num. 22. Iud. 3, 12 ; 40, 7. 1 Reg. 11, 1 etc. 29 Reg. 10. 4. Reg. 4,41; 3, 5; 13, 20). Ex qua indole facile colligi potuit, quid acturi essent in expugnatione chaldaica. « Cum enim duarum illarum gentium antiquum esset odium in genus Iacob, si quid gravius illi contigisset, cum plausu excipiebant et sibilo et quasi alienum malum in suo deputarent lucro, sibi de alienis gratulabantur incommodis » (Sanct.). Convicia autem in populum Dei iacta merito ad vindictam revocantur a Domino : audivi; nam «cum directe Israelitas peterent irrisoriae voces, tamen in Deum quem Iudaeorum intuebatur religio, oblique ferebantur, cum dicerent aut infidelem esse Deum qui noluerit, aut infirmum, qui nequierit populum cui talia iam olim promisisset, defendere » (Sanct. Superbiam eam et, insolentiam etiam ultimum membrum ex hebr. ! significat : fastuose, insolenter locutus est contra terminos Iuda, uti scite iam adverterunt Jans. Rib. Mar. Men. Tir. et ita intellige etiam magnificati sunt i. e. extulerunt se, cum irrisione et arrogantia contra terram Iuda se gloriabundi extulerunt. Quod alii de occupatione terrae Iuda explicant, vel in universum, vel tempore captivitatis Manassis, vel post expugnationem a Chaldaeis factam (cf. S. Hier. Theod. M. Sanct. Calm. Schegg, Trochon), et revera accidit et iam ab Amos eis exprobratur (Am. 4, 13) ; verum hoc loco phrasis hebr. aliud indicat, utbene adverüt lans. : «secundum phrasin hebr. in Scripturis frequentem : magnificaverunt os vel linguam suam i. e. magnifice superbeque locuti sunt super terram Israelis ; quid autem dixerint, pulchre declarat simili plane phrasi Ez. 35, 10 » ; idem pluribus demonstrat Rib. Sed iam olim Abraham patri et patriarchae dictum erat : « maledicam maledicentibus tibi» (Gen. 49, 3) idque posteris eius repetitum (Gen. 27, 29. Num. 24, 9) ; quare Deus fidelis sollemni asseveratione se vindictam capturum spondet
Ab occidentali parte vates oculos dirigit in orientalem, ad Moab et Ammon, qui antiquis inimicitiis populo Dei infensi nulla non opportunitate potiebantur Israelitas maledictis, conviciis, iniuriis proscindendi. Quare
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v. 9 « propterea vivo ego, dicit Dominus exercituum, Deus Israel, quia Moab ut Sodoma erit et fili Ammon quasi Gomorrha, siccitas spinarum et acervi salis et desertum usque in aeternum. Reliquiae populi mei diripient eos et residui gentis meae. possidebun: illos » ; — iurat per vitam suam i. e. uti certum est me vivere meque vi et potentia valere immensa, me esse vivum Deum, cum idola sint mortua, sint nihil, ita fixum ratumque est, interitum ignominia plenum imminere illis; « Dominus exercituum, qui possum implere quod comminor, et Deus Israel qui in populo meo ipse patior iniuriam » (S. Hier. sim. Sanct.). Sodomaeorum ac Gomorrhaeorum exemplum, quo eversionem ac vastationem funditus fieri saepius s. literae indicant (cf. Deut. 29, 23. Is. 13, 19. Ier. 49, 18; 50, 40. Am. 4, 11. Rib.) , hoc loco eo magis sese offerebat, « quia duo hi populi, Moab et Ammon, iuxta mare mortuum habitabant, atque ideo spectabant quotidie triste illud monumentum et bustum pulcherrimarum antea civitatum, quas lacus ille mortuus oppleverat » (Sanct.) ; atque comminatio haec eo maioris ponderis erit censenda, quia « recusare non poterant, quominus óccursarent oculis etiam securis et invitis in foetore intolerabili, in pestilenti habitu, in ambustis saxis ... vestigia quaedam non obscura coelestis incendii » (Sanct.). Vastitas illa proverbiali figura exprimitur : regio olim fecunda iam erit arida, sicca !, ut vix spinae nascantur ; aliud sterilitatis indicium est fossa salis (hebr. Lap.) ; cf. Deut. 29, 23. Ps. 106, 34: « po suit terram fructiferam in salsuginem » ; « quod sequitur desertae erunt (urbes) usque in aeternum, aut destructionem regni eorum interpretabimur (quia postea subversae a Chaldaeis, regnum suum perdiderunt et deinceps vel ab Antiochis, vel a Ptolemaeis tentae, novissime romano imperio colla submiserunt), aut certe ózxepfjo):xog dici accipiendum est : lolam (O»w^5) quippe aeternitatem sonat et saeculum, ex quo et pro uno saeculo et pro aliquanto tempore et una aetate accipi potest» (S. Hier.). Id quidem verum est ; sed propheta interitum inimicorum Dei ob oculos ' habens eorum potentiam et conditionem florentem ita iri prostratum vaticinatur, ut nunquam ad statum redituri sint pristinum, dum e contra populus Dei ex ruina et clade servatus (reliquiae, residui) in nova quadam theocratia a Deo sit collocandus et spoliis inimicorum et dominatione in illos donandus et exaltandus. Pauca quaedam huius occupationis et dominii vestigia et initia cernere poteris cum Rib. lans. Sanct. Mar. in iis, quae de Iuda legimus 4 Mach. 5, 6 seq. et quae losephus refert (cf. Ant. 43, 13. 5; 15. 4), verum prophetam non tam ea minora spectare, sed tempus messianicum, quo populus Dei reliquorum dominium tenebit (cf. Is. 44, 4. 2; 49, 23 etc.), et imperium spirituale ob oculos habere, ex v. 41 extra controversiam ponitur. Vastitas vero et destructio eis obtingent pro superbia et insolentia : v 10. « Àioc eis eveniet pro superbia sua, quia blasphemaverunt et magnificali sunt super populum Domini exercituum » ; — vide v. 8 magnificati sunt ; acriter invehuntur alii quoque prophetae in superbiam et fastum arrogantiamque Moabitarum, cf. Is. 46, 6. Ier. 48, 29. Ez. 25,81 Am. 29, 4. Convicia illa et contumelias in Dominum esse iactata et populi Iuda calamitates quasi Domini impotentiam esse irrisioni habitas, addito illo super. populum Domini ex. clare effertur. Quare Deus suae eloriae vindex et ultor exsistet. Potentiam enim inimicorum prosternens idola quoque eorumque cultum destruet, ut sui cognitionem et cultum ubique propaget. Unde de hisce suppliciis divinitus inflictis quam maxi- Ae valent verba cantici Hab. 9, 3 : «cum iratus fueris, misericordiae recordaberis » et Tob. 3, 13: « cum iratus fueris, misericordiam facies »;
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v. 14 « horribilis Dominus super eos et attenuabit omnes deos terrae et adorabunt eum viri de loco suo, omnes insulae gentium » ; — hebr. proprie emaciabit, impotentes ostendet, penitus perdet omnes deos terrae; gentium enim regna totidem sunt idololatriae ac superstitionis fomenta et fulcra ; quare illis destructis idolorum numen inane demonstratum est. Omnia vero supplicia et iudicia ad id provide a Deo dirigi docet, vates, ut per universum orbem veri Dei cognitio spargatur et religio. Id autem ita fore docet, ut viri de loco suo i. e. in suis singuli locis et regionibus Deum adorent suppliciter et sacri cultus officia obeant. Insulae gentium de regionibus longinquis longe lateque per maria dissitis dicuntur, cf. Gen. 10, 5. Ps. "14, 10. Is. 11,11 ; 24, 19; 42,4. Ier. 91, 10. Ez. 27, 3 etc. Proinde apertum hic proditur vaticinium, Dei cultum, adorationem, sacrificia, quae in vetere testamento uno in templo hierosolymitano rite fiebant, iam novo rerum ordine fore omni in loco et consequenter vetus foedus esse abolendum, quod ad unum populum et sanctuarium unum referebatur ; eius in locum successuras esse omnes gentes atque tot fore sanctuaria, templa, quot per universum orbem regiones inveniantur. Fore ut desinat unum illud sanctuarium aliaque aliis in terris rite iri consecratum, iam etiam Is. 19, 48. 19 indicatur et aperte describitur Mal. 1, 11. Qui loci etiam propterea notatu dignissimi sunt, quia docent, . quomodo alia vaticinia, fore scil. ut omnes gentes veniant ad montem Sion, ascendant in Ierusalem, mon sint intelligenda, non ita videlicet, quasi omnes more Israelitarum in montem Sion vel urbem sanctam convenirent (cf. Mich. 4, 4 seq.). Dei cultum ubique dilatatum et ubique exercitum hisce verbis declarari, veteres unanimiter agnoverunt (cf. Cyr. Theod. IIier. Theod. M. Rib. Mar. Ros. Calm. etc.). Frustra aliqui recentiores (Fr. Ad. Strauss, Keil, Trochon) eam explicationem tollere student supplentes viri de loco suo venientes in. lerusalem ; sed quo pacto ea ingerunt in textum, quorum ne minimum quidem adest vestigium ? ubi enim in toto hoc vaticinio Ierusalem fit mentio? et quis - perspicuam illam aclimpidam sententiam : « unusquisque ex suo loco adorabit Dominum » mutari licere sibi persuadebit in hanc: adorabit Dominum, cum ex suo loco accesserit ad Iudaeos? Haec iam non est interpretatio, verum perversio verborum sensusque in peregrina dis- Gentibus perlustratis, quae occidentem et orientem versus prope accolebant, vates iam mentem oculosque dirigit ad meridiem et septemtrionem gentesque longe dissitas, ut tali enumeratione Dominum ostendat totius orbis Deum, qui non, ut dii gentium, unius populi finibus includitur, verum omnibus summa potestate praeest. (juare prius illius gentis mentio fit, quae in remotissimis recessibus ex Iudaeorum opinione erat recondita (cf. Is. 18, 29 post quem non est alius?)
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v. 129 « Sed et vos, Aethiopes, interfecti gladio meo eritis » ; — de gladio Domini cf. Is. 21, 4; 34, 5; 66, 16. Aethiopes inter copias Aegyptiorum haud raro recensentur (cf. 2 Par. 12, 3; 46, 8. Nah. 3, 9. Is. 20, 4. Ier. 46, 9); ante Psammetichum tres reges Aethiopes, quorum praecipuus erat Tharaca (cf. & Reg. 19, 9. Is. 31, 9), Aegypto dominati erant; quare simul eum iis Aegyptios intelligere licebit ; neque a vero aberrabimus, si simul cum Aegyptiis etiam Aethiopes a Nabuchodonosore victos asseruerimus. Chaldaeos enim tamquam suorum iudiciorum exsecutores a Domino mis- 'Sos esse, a leremia discimus (ler. 25, 9. 11). Aliam autem eamque sublimiorem victoriam Dei de Aethiopibus reportandam, ad quam etiam tendit clades a Sophonia iis praedicta, lege apud Is. 49, 14. Ps. 6*1, 32. Dein Sophonias eidem regno et urbi, cui Nahum, excidium a Deo constitutum denuntiat, quod aeque per Chaldaeos est effectum
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v. 13 c et extendet manum suam super aquilonem et perdet Assur; et ponet speciosam in solitudinem et in invium et quasi desertum » ; — cum exercitus Assyriorum et Chaldaeorum a parte aquilonari in Iudaeam venirent, factum esse videtur, ut ipsa ea regna a prophetis simpliciter in aquilone collocarentur neglecta accuratiore determinatione situs. In hebr. legitur optativus, ita ut propheta simul cum vaticinio suum exprimat desiderium, suam precationem, ut Dominus hostes insultantes demum prosternat et immensam idololatriae pompam deiiciat (cf. Nah. 9, 4 etc.). In hebr. legitur : et ponat Niniven, uti etiam habent LXX, Syrus Chald. et S. Hier. quoque agnoscit, qui tamen hoc loco interpretationem ex etymologia hebraica! petitam (cf. 12, à decorum, amoenum) ponere maluit : « quia Ninive speciosa interpretatur » (vide etiam pro- . log. in Naum ; M. 23, 1231). Cur autem urbis praecipuae meminerit propheta, Sanct. declarat : «est autem familiare prophetis, ut cum in provincias grave aliquod vaticinium intorquent, illarum caput et regiam sedem appetant ; quia ibi quodammodo civitates reliquae continentur », In hebr. ponat.. . in solitudinem, siccam ut desertum i. e. regio non solum erit vastata et derelicta, sed sterilis, arida, cuivis cultui inepta. Hanc autem vastitatem et solitudinem propheta per singula depingit accuratius, quo magis omnium animis oculisque subiiciat ingens discrimen inter metropolis pompam immensam et ruinam futuram
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v. 44 «et accubabunt in medio eius greges, omnes bestiae gentium et onocrotalus et ericius 1n lininibus eius morabuntur, vox cantantis in fenestra, corvus in superliminari, quoniam attenuabo robur eius » ; — ubi superbaerant et magnifica palatia, ferae solitudinis et deserti morabuntur (cf. Is. 13, 21; 34, 11) ; bestiae gentium i. e. pecora vicinarum tribuum vel gentium (cf. Alb. Rib. Lap. Men. Mar. Tir.) et textus latinus commode ita intelligitur; LXX praebent «à 05eía *z; y?c etsim. Chald. — Voz cantantis i. e. aves occupabunt ea, quae ex palatiis reliqua sunt, in foraminibus ruinarum nidificabunt ; notat S. Hier. onocrotalorum esse duo genera, aliud aquatile, aliud solitudinis. De corvo idem advertit * « quod et nos et LXX similiter transtulimus, in hebr. ponitur hareb (251), quod secundum lectionis diversitatem vel siccitas, vel gladius vel corvus accipitur ; unde et Aquila gladium !, alii siccitatem interpretati sunt»; verum 23h est desolatio, vastitas ; corvus vero 3$. Hebr. "acnmn-» est lectio mira et, ut videtur, falsa. Commoda enim explicatio, quae et grammaticae et sensui conveniat, dari nequit. Keil explicat: omnis generis animalia turmatim ; sed quomodo probabit *33 unquam esse turmatim ; nequé Iool 1, 6 neque Prov. 30, 35 ullo pacto similem suadent interpretationem ; ibi enim nomen hoc de locustis dicitur, quae tamquam gens et multitudo magna irruunt, hic Dy adhibetur de populo formicarum, quae quandam inter se civitatem constituant ; optime sane; sed quid ad nostrum locum ea exempla conferant, haud facile dixeris. Alii interpretantur, omnia animalia gentis, idque volunt significare : omnis generis animalia gregalia i. e. ferae omnes, quae gentem solent facere, quae gregalia sunt et socialia ; sensus utique tolerari potest : sed quomodo verba hebr. ad eum sensum referantur, frustra explicaveris. Etiam minus placet, quod placuit Schegg : omnia animalia gentis i. e. Iudaeorum, Iudaeos scil. esse adducturos greges suos in regionem Ninives, uti v. "1 dicuntur eos pascere in finibus Philisthacorum. Verum quis credet, prophetam id innuere velle, pastores Iudaeorum usque in Niniven esse perrecturos? Dein diffi cile tibi persuaseris, *33 h. 1. de Iudaeis dici, neque id ullo modo ex. v. 1. 9 consequitur; ibi enim sensus ex contextu et membro parallelo manifestus est, hic vero minime. rv cf. Gen. 1, 24. Num. 2&, 3. 15. Ps. 114, 8 etc. — vide Olshausen (Lehrbuch der hebr. Spr. 2 123 e). — Pro liminibus hcbr. verte án corollis, vel capiiulis columnarum cf. Am. 9, 1. Ultimum demum membrum in textu as. explica: cedrum eius vel opus eius cedrinum nudavit i. e. tabulata cedrina et structuras cedrinas Deus vel hostis deiiciet et perdet (cf. fib. Lap. Calm. heinke). S. Hier. literas similes legit my YN attenuabo robur eius cf. v. 11 pro y nrw verum nomen n7*N hoc tantum loco invenitur et explicatio eius solum coniectura probabili fieri 1. Idem etiam Sym. transtulit secundum cod. syr. hexapl. ad h. 1, — Etiam Syrus, ut videtur, praebet gladium wa3^n, quamvis vox baec teste Bernstein etiam translate de vastatione ac depopulatione dicatur ; propria vox pro vastatione est N2*1r1. Idem valet de $yriaca versione Agg. 1, 11. Urbs olim nobilissima et maximi imperii caput ad tam vastam tristemque solitudinem est redactum ! Quam rerum conversionem, quae sit mutatio dexterae Domini, ut attente perpendant, vates ipsa longiore considerationis norma invitat
2:15
v. 15 « haec est civitas gloriosa habitans in confidentia, quae dicebat 1n corde suo : ego sum et extra me non est alia amplius. Quomodo facta est in. desertum, cubile bestiae ! Omnis qui transit per eam, sibilabit et movebit manum suam » ; — hebr. Aaec est urbs exsultabunda i. e. agens tripudia, laetis clamoribus et victoriis &cstiens atque lasciviens. Fastum vero et superbiam, quibus divinos sibi honores viresque arrogabat, optime delineant verba : ego sum... cf. Is. 41, 8; sibi enim ad omnia sufficere existimavit, se esse unicam, nullamque urbem dignam, quae secum comparetur (cf. Theod. M. Rib. Sanct. Men.), reliqua omnia esse flocci nihilique pensanda, uti arrogantissimorum spirituum est loqui. Ad rem advertit Sanct. : « cum amplificare volumus alicuius ruinam, illius antiquae fortunae ac maiestatis recordamur, quae quo altiores fuere, eo gravior apparet et miserabilior ruina ». De ea obstupescens et tam repentinum casum admirans dicit : quomodo... quod « non est interrogantis et discere cupientis, sed mutationem potius insperatissimam admirantis » (Cyr.). Sibilabit cf. Mich. 6, 16. Ier. 19, 8. De eius ruina omnes cum irrisione et subsannatione exsultabunt ; tyrannide enim sua omnes sibi inimicos reddidit, ita ut ca- Bus eius omnibus sit laetitiae (cf. Nah. 3, '1). Hebr. *oEN adverbii loco videtur significare, ut Olshausen (Lehrb. d. hebr. Spr. B. 222) statuit : non amplius, praeterea non, tantum. Fortasse ita explicari potest : DEN est finis, terminus ; inde facile derivatur significatio negationis vel desinendi, quae saepe usuvenit cf. Deut. 32, 36. Iob 6, 1 (vulg. : absque ulla spe) ; Prov. 26, 20 (vulg. : cum defecerint DEN2); Dan. 8, 26 (vulg. : sine manu) ; 2 Reg. 14, 26 etc. quare simpliciter verti potest nihilum v. g. Is. 34, 12 erunt in nihilum , &0, 17; 41, 12. 29. Forma vero *CZN cum iod paragogico quod vocant non caret analogia (cf. Olshausen l. c. 2. 123 d). Inde sensus eius locutionis efficitur : ego et iam nihilum, vel ego et nihil amplius i. e. ego sola sum et praeter me nihil exsistit, quod sit consideratione dignum. Quare versio S. Hier. sensum refert, sed forte eum nimis restringit ad comparationem cum alia urbe instituendam. Verba potius eam spirant arro - gantiam, qua sibi soli omnem vim, virtutem, suffieientiam attribuat et ità se pro numine divino esse habendam declaret. Atque talis acceptio etiam ad Is. 47, 8 optime est accommodata. Syrus : non est. iterum sicut ego 1. e. nulla praeterea. civitas similis est mihi. LXX oux £ott uec &pb ct. Si Deus scelera gentium ultione prosequitur, quanto magis censeri debet animadvertere in populi sui urbisque electae iniquitatem ? Quare sermo propheticus ita ad lerusalem convertitur, ut statim prima voce gravitas iudicii poenaeque magnitudo efferatur 3, 4 « Vae provocatrix et redempta civitas, columba » !| —i. e. vaeurbi, quae Dominum ad iram provocare non cessat; «quae dulcem et misereri volentem in amaritudinem provocavit » (Alb.) eiusque iram et vindictam serie scelerum continuata in se assidue incitat ; culpa vero augetur, quia sit redempta civitas, quam Dominus e servitute in libertatem saepius redemerit, quae proinde iam sola tanti boni gratitudine Domino devinciebatur, verum quae sicuti columba vecors, seducta, non habens cor (cf. Os. "1, 41) stupet (cf. Jans. Rib. Lap. Sa, Men. Tir. Gord. Schegg). Alii columbae titulum, tamquam laudis praeconium ad tempora anteacta feliciora referunt (cf. Her. Alb.), vel ita, ut sit amica sponsae appellatio, uti in Cant, Canticorum saepius adhibetur (Sanct.), vel ut ad pulchritudinem referatur; «quanta eius pulchritudio erat! hoc enim. denotat columbae vocabulum, quod animal videtur inter aves apprime delectabile et cum dignitate incedens » (Theod. M. Theod.) ; addit Cyr. dici fortasse propterea quoque columbam, quia uti columba quamvis remotissime a dulcissimo sibi nido asportata sit, tamen ad sua revolare et reverti soleat opportunitatem nacta, ita populus quoque ab Aegypto eiusque superstitione avolaverit. 48, 71. 12 ; 92, "1 vulg. contristari ; 22, 29 vulg. affligere etc.). Eodem modo fon columlam, sed gladium intellige saevientem Ier. 25, 38; 46, 16 ; 50, 16. Chald. expla- 18t: «urbs, quae iram mulüplicat » ; LXX. expresserunt. columbam ; Syrus urbem onae intellexit, de qua re vide Theod. M. et Lap. Quamvis T'ieod. M. multis in Svro- 1um de urbe Ionae explanationem invehatur et LXX acriter tueatur, tamen de urbe Ninive esse sermonem vult. Alterius acccptionis quorundam meminit S. ]Iicr., Iona 3sse idem ac Iavan i. e. Graeciam : a facie gladii Graeciae. — Reinke statuondum censet nomen AzW violentia, oppressio. Iam quam merito urbs vocetur rebellis vel contumaz, focdata, saeeiens vel ferociens (cf. hebr.), propheta per singula proponit; et primo quidem urbis rebellionem et contumaciam in omni vivendi ratione vituperat :
2:4
Accaron (Hebrew Egrān; Assyrian Amqarrāna)
The Prophets name A. together with Gaza, Ashkelon and Ashdod, foretelling its ruin (Am. 1:8; Jer. 25:20; Zeph. 2:4; Zech. 9:5-7). In 147 Alexander Balas, king of Syria, gave A. with its district to Jonathan Maccabeus (I Macc. 10:89).
Sophonias (Heb. Şēphanjāh "Yahweh Protects")
… There is then briefly described the "judgment on the nations" (ibid. 2:4-15), which involves neighbors and distant peoples: Philistines, Canaanites, Moabites, Ammonites, the Assyrians themselves; finally a particular judgment for Jerusalem (ibid. 3:1-8), whose …
2:5
… Since the country of origin of the Philistines (v.), their kinsmen, was Caphtor, commonly identified with Crete (v.), the C. appear to have been the "Cretans," as the Septuagint understood, translating C. in the prophetic books (Ezek. 25:16; Zeph. 2:5) with Κρήτες. …
… In the Old Testament too the P. are associated with the Kéréthim (Cretans); cf. Zeph. 2:5; Ezek. 25:16; and probably also the formula Kéréthi and Pélethi (2 Sam. 8:18; 15:18; 20:7, 23), in which Pélethi seems to be the name of the P. (Pélethi), assimilated to the preceding Kéréthi. …
2:8
… Therefore they rejoiced at the misfortunes of Israel (Zeph. 2:8) and at the destruction of Jerusalem by Nebuchadnezzar (Jer. 9:24 ff.; Ezek. 21:33-37; 25:1-7), indeed they cooperated in it under Jehoiakim (2 Kings 24:2), and their king Baalis had …
… Abel [op. cit. in bibl.], p. 280). Thus were fulfilled the prophecies against M. (Is. 15-16; Jer. 48; Ezek. 25:8-11; Zeph. 2:8-11), often cruel and inhuman (Am. 2:1).
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.