The people inquire concerning fasting: they are admonished to fast from sin.
The fast of the fift and seuenth moneth obserued in the captiuitie, being good, 5. was vnperfect, 8. fasting from sinne is alwayes more necessarie.
1And it came to pass in the fourth year of king Darius, that the word of the Lord came to Zacharias, in the fourth day of the ninth month, which is Casleu.L'anno quarto del re Dario il Signore parlò a Zaccaria ai quattro del mese nono, cioè di Casleu.AND it came to passe in the fourth yeare of Darius the king, the word of our Lord was made to Zacharie, in the fourth of the ninth moneth, which is Casleu.Et factum est in anno quarto Darii regis, factum est verbum Domini ad Zachariam, in quarta mensis noni, qui est Casleu. 2When Sarasar, and Rogommelech, and the men that were with him, sent to the house of God, to entreat the face of the Lord:Quando Sarasar, e Rogommelech, e la gente, che erano con lui, mandarono alla casa di Dio a fare orazione dinanzi al Signore:And Sarasar, and Rogommelech, and the men that were with him, sent to the house of God, to besech the face of our Lord: that theyEt miserunt ad domum Dei Sarasar et Rogommelech, et viri qui erant cum eo, ad deprecandam faciem Domini: 3To speak to the priests of the house of the Lord of hosts, and to the prophets, saying: Must I weep in the fifth month, or must I sanctify myself as I have now done for many years?E ad interrogare i sacerdoti della casa del Signore degli eserciti, e i profeti, e dir loro: Debbo io piangere il quinto mese, o debbo io purificarmi, come ho fatto già per molti anni?should say to the priests of the house of the Lord of hosts, and to the prophets, saying: Must I weepe in the fifth moneth, or must I san ctifie myself as now I haue done manie yeares?ut dicerent sacerdotibus domus Domini exercituum, et prophetis, loquentes: Numquid flendum est mihi in quinto mense, vel sanctificare me debeo, sicut jam feci multis annis ? 4And the word of the Lord of hosts came to me, saying:E il Signore degli eserciti parlò a me, e disse:And the word of the Lord of hosts was made to me, saying:Et factum est verbum Domini exercituum ad me, dicens: 5Speak to all the people of the land, and to the priests, saying: When you fasted, and mourned in the fifth and the seventh month for these seventy years: did you keep a fast unto me?Parla a tutto il popolo del paese, e ai sacerdoti, e dirai loro: Quando voi digiunaste, e faceste lutto il quinto, e il settimo mese in questi settant'anni, digiunaste voi forse per me?Speake to al the people of the land, and to the priests, saying: when you fasted, and mourned in the fifth and the seuenth for these seuentie yeares: did you fast a fast vnto me?Loquere ad omnem populum terræ, et ad sacerdotes, dicens: Cum jejunaretis, et plangeretis in quinto et septimo per hos septuaginta annos, numquid jejunium jejunastis mihi ?
6And when you did eat and drink, did you not eat for yourselves, and drink for yourselves?E quando avete mangiato, e bevuto, non avete mangiato forse per voi stessi, e bevuto per voi?and when you did eate and drinke, did you not eate for your selues, and drinke for your selues?et cum comedistis et bibistis, numquid non vobis comedistis et vobismetipsis bibistis ? 7Are not these the words which the Lord spoke by the hand of the former prophets, when Jerusalem as yet was inhabited, and was wealthy, both itself and the cities round about it, and there were inhabitants towards the south, and in the plain?Non son elleno queste le cose dette dal Signore per mezzo de' profeti, che precedettero, quando Gerusalemme era abitata tuttora, ed era piena di ricchezze ella, e le vicine città, e la parte del mezzodì, e le pianure erano abitate?Why, are they not the wordes, which our Lord spake in the hand of the former prophets, when Ierusalem as yet was inhabited, and was welthie, it self and the cities round about it, and toward the South, and in the champine there was dwelling?numquid non sunt verba quæ locutus est Dominus in manu prophetarum priorum, cum adhuc Jerusalem habitaretur ut esset opulenta, ipsa et urbes in circuitu ejus, et ad austrum, et in campestribus habitaretur ? 8And the word of the Lord came to Zacharias, saying:E il Signore parlò a Zaccaria, e disse:And the word of our Lord was made to Zacharie, saying:Et factum est verbum Domini ad Zachariam, dicens: 9Thus saith the Lord of hosts, saying: Judge ye true judgment, and shew ye mercy and compassion every man to his brother.Queste cose dice il Signore degli eserciti: Giudicate secondo la verità, e fate ciascun di voi frequenti opere di misericordia co' suoi prossimi.Thus sayth the Lord of hosts, saying: Iudge ye true Iudgement, and doe ye mercie, & miserations euerie man with his brother.Hæc ait Dominus exercituum, dicens: Judicium verum judicate, et misericordiam et miserationes facite, unusquisque cum fratre suo. 10And oppress not the widow, and the fatherless, and the stranger, and the poor: and let not a man devise evil in his heart against his brother.E guardatevi dall'opprimer la vedova, e il pupillo, e il forestiero, e il povero, e nissuno macchini in cuor suo contro il proprio fratello.And the widow, and the pupil, and the stranger, and the poore doe not calumniate: and let not a man thinke in his hart euil to his brother.Et viduam, et pupillum, et advenam, et pauperem nolite calumniari: et malum vir fratri suo non cogitet in corde suo. 11But they would not hearken, and they turned away the shoulder to depart: and they stopped their ears, not to hear.Ma eglino non vollero dar retta, e ribelli voltarono le spalle, e ingrossaron l'udito per non intendere.And they would not attend, and they turned away the shoulder departing: and they aggrauated their eares; not to heare.Et noluerunt attendere, et averterunt scapulam recedentem, et aures suas aggravaverunt ne audirent.
12And they made their heart as the adamant stone, lest they should hear the law, and the words which the Lord of hosts sent in his spirit by the hand of the former prophets: so a great indignation came from the Lord of hosts.E si fecero un cuor di diamante per non ascoltare la legge, né le parole messe dal Signore degli eserciti, per mezzo del suo spirito, in bocca ai profeti, che precedettero. E ne venne ira grande dal Signore degli eserciti.And they made their hart as the adamant, lest they should heare the law, & the wordes which the Lord sent in his spirit by the hand of the former prophetes: and there was great indignation made from the Lord of hosts.Et cor suum posuerunt ut adamantem, ne audirent legem, et verba quæ misit Dominus exercituum in spiritu suo per manum prophetarum priorum: et facta est indignatio magna a Domino exercituum. 13And it came to pass that as he spoke, and they heard not: so shall they cry, and I will not hear, saith the Lord of hosts.E ne avvenne quello, che egli avea predetto, senza che essi dessero retta. Così eglino alzeranno le strida, ed io non gli esaudirò, dice il Signore degli eserciti.And it came to passe as he spake, and they heard not: so shal they crie, & I wil not heare, sayth the Lord of hosts.Et factum est sicut locutus est, et non audierunt: sic clamabunt et non exaudiam, dicit Dominus exercituum. 14And I dispersed them throughout all kingdoms, which they know not: and the land was left desolate behind them, so that no man passed through or returned: and they changed the delightful land into a wilderness.Ed io li dispersi per tutti i reami ignoti ad essi, e la loro terra restò in desolazione, non essendovi chi andasse, e venisse: così una terra di delizie cambiarono in un deserto.And I dispersed them through out al kingdoms, which they know not: and the land was left desolate of them, for that there was none passing & returning: and the land to be desired they layd into a desert.Et dispersi eos per omnia regna quæ nesciunt: et terra desolata est ab eis, eo quod non esset transiens et revertens: et posuerunt terram desiderabilem in desertum.
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Year of the World 3487.
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Haydock
And. Septuagint from; (St. Jerome) or, "to Bethel sent Sarasar and Arbesesar, the king, and his men, to render the face of the Lord propitious." (Haydock)
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Challoner
The fifth month. They fasted on the tenth day of the fifth month; because on that day the temple was burnt. Therefore they inquire whether they are to continue that fast after the temple is rebuilt. See this query answered [in] ver. 19 of the following chapter. (Challoner)
Worthington
The third of the seventh month (ver. 5) was also a fast, on account of the death of Godolias, (Calmet) during the captivity, 4 Kings 25:8, 25. (Worthington)
Haydock
Septuagint, "Has the sanctification entered hither in the fifth month, as they (or I) have done?" etc. (Haydock)
Haydock
Fasting and lamentation are styled sanctification, because they promote it; curatos quoque sanctificat; (St. Jerome) if the proper conditions be observed. (Haydock)
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Years, from the ruin of the temple till the fourth of Darius.
Calmet
Unto me? Did you grieve for the injury done to me; or was your sorrow caused by your own losses? The prophet gives not a direct answer; but sufficiently shews that exterior works of themselves are of little value. Whether the Jews entered into his sentiments or not, they still observe these fasts, though he said they should be changed into days of rejoicing, Zacharias 8:19. (Calmet)
Worthington
The fast was good, but imperfect, wanting works of charity. (St. Gregory) (Worthington)
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Haydock
Yourselves, to gratify the senses more than from necessity, and without doing it for God's glory. (Haydock)
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Prophets. He alludes to Isaias 58:3. See also Jeremias 14:12., and Joel 2:12. The Jews were always too much attached to the letter, without minding the spirit of the law, being zealous for corporal rather than for spiritual works.
South. Several of these cities were occupied by the Idumeans.
Calmet
Plain, or Sephala, which afterwards became flourishing and populous. (Calmet)
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Worthington
Judgment. Avoid sinning, when you fast. (Worthington)
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Haydock
Devise. Septuagint, "wickedly remember in your hearts each one the evil of his brother." (Haydock)
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Calmet
Depart, so to leave the burden on their partner. (Hebrew) (Calmet)
Literally, "giving way;" recedentem. Pope Sixtus V, recedentes. Septuagint, "they gave a contemptuous back," (Haydock) like a slave, whom the whip cannot correct.
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As, etc. Hebrew, "of Samir;" a stone used to polish jewels. Septuagint, "disobedient."
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Calmet
So shall. It seems the past time would be preferable; as Theodoret, St. Cyril, etc., understand it. (Calmet)
Haydock
Yet the Jews, whom the prophet addressed, were also reprehensible; and they or their posterity felt the effects of God's indignation, when he scattered them throughout the world, as we see at present. Septuagint have the future; but Protestants the past tense, "they cried," etc. (Haydock)
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The fifth month.... They fasted on the tenth day of the fifth month; because on that day the temple was burnt. Therefore they inquire whether they are to continue the fast, after the temple is rebuilt. See this query answered in the 19th verse of the following chapter.
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Because the temple vvas burned in the fift moneth, & Godolias slaine in the seuenth; 4. Reg. 25. v. 8. 15 the Ievves fasted in those two monethes al the time of their captiuitie.
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Concordance Isa. 58.
VVhich fast vvas good, but vnperfect, wan ting vvorkes of mercie, most especially required in fastes. Isa. 58 S. Greg. p. 3 past. curae admonie. 20. & ho 16. in Euang.
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And therfote the prophet admonisheth to fast from al sinnes.
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Concordance Exo. 22. Isa. 1. Iere. 5.
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Tertullian † AD 220 On Fasting 7
… and the men of Israel went forth out of Mizpeh, and pursued the aliens, and smote them unto Bethor,”—the unfed (chasing) the fed, the unarmed the armed. Such will be the strength of them who “fast to God.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.19
… For we should wisely attend to what is blamed by the Lord through the prophet, saying, When ye fasted and mourned in the fifth and seventh month far these seventy years, did ye at all fast a fast unto Me? And when ye did eat and drink, did ye not eat for yourselves, and drink for yourselves (
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Novatian † AD 258 On the Jewish Meats 5
… But labour not for the meat which perisheth, but for the meat which endureth to life eternal, which the Son of man will give you; for Him hath the Father sealed.” By righteousness, I say, and by continency, and by the rest of the virtues, God is worshipped. For Zecharias also tells us, saying: “If ye eat or drink, is it not ye that eat or drink?”
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St Irenaeus of Lyons † AD 202 Against Heresies 4.17.3
… “These things does the Lord Omnipotent declare: Execute true judgment, and show mercy and compassion each one to his brother. And oppress not the widow, and the orphan, and the proselyte, and the poor; and let none imagine evil against your brother in his heart.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.36.2
… Wash you, make you clean, put away evil from your hearts, learn to do well, seek judgment, protect the oppressed, judge the fatherless ( pupillo ), plead for the widow; and come, let us reason together, saith the Lord.”
St Gregory of Nyssa † AD 395 Against Eunomius 5.2
… and we ourselves will act as champion of the doctrine on our side as best we may, following so far as we are able the line of the argument previously set forth by the great Basil. But do you, who by your reading act as judges in the cause, “execute true judgment,” as one of the prophets
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Tertullian † AD 220 The Five Books Against Marcion 4.16
… And therefore this question must at once be determined, Whether the discipline of patience be enjoined by the Creator? When by Zechariah He commanded, “Let none of you imagine evil against his brother ,”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.113
… and, Because ye have rejected me, and not been leaders and rulers of my people, I also will reject you, that I should not be king over you; and, As ye refused to hearken to My voice, and turned a stubborn back, and were disobedient, so shall it be when ye call upon Me, and I will not regard nor give ear to your prayer.
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1. AND IT CAME TO PASS. — This is a hysterologia: for these words ought to be placed after the embassy and question of the Jews: for they respond to it. Whence after it verse 4 repeats them. These words therefore, as it were a title of this prophecy of this chapter, in the manner customary with the Prophets are prefixed: then verse 2 narrates the occasion of this prophecy, saying: "And they sent," that is to say, When the princes had sent legates to consult the priests and prophets, then the word of God came to me Zacharias, answering the question of the legates. IN THE FOURTH YEAR OF DARIUS — Hystaspes, king of the Persians, who succeeded Cambyses the son of Cyrus after the Magi. This fourth year was 42 years from the Babylonian captivity being ended, and the return of the Jews to Jerusalem: for this return happened in the first year of the monarchy of Cyrus. But Cyrus reigned only three years as monarch, as the Hebrews relate; to whom succeeded his son Cambyses reigning for 7 years: he being dead, the Magi thrust themselves in by deceit, reigning for a year: they being slain, Darius, son of Hystaspes, succeeded, in whose fourth year Zacharias received this oracle, when already the building of the temple was greatly advancing: for it was begun in the second year of Darius, and finished in the sixth year of the same, as I have already said many times. OF THE NINTH MONTH, WHICH IS CASLEU. — Which corresponds to our November. For this month is the ninth from Nisan, or March, which was the first month of the sacred year among the Hebrews.
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2. AND THEY SENT TO THE HOUSE OF GOD SARASAR, AND ROGOMMELECH, AND THE MEN THAT WERE WITH HIM. — You will ask first, who are these? The Hebrews, Haymo, Remigius and Hugo think these were Persians, princes of Darius, but proselytes, that is, converted to Judaism, who therefore, while the Jews were fasting, they themselves also fasted, and therefore now sent legates to ask the priests whether, after the captivity being ended, and the building of the temple being begun, they ought still to fast? Whence it follows that this embassy was sent from Persia. Secondly, others with Theodoret think these men were Cuthæans, namely Samaritans, whom Salmanasar transferred from Cuth and other cities of Assyria into Samaria, who, in order to worship the God of their land, namely Samaria, along with the gods of their fathers, namely Assyrian ones, judaized, and fasted with the Jews and Samaritans. Whence it follows that this embassy was sent from Samaria. Thirdly, Rupertus, Lyra, Arias and Vatablus think they were Jews, but still dwelling in Babylon, or in regions near Babylon. Fourthly, more probably others think they were Jews in Judæa, but dwelling in neighboring towns outside Jerusalem; for this is indicated by the response of Zacharias made, saying: "Speak to all the people of the land, and to the priests, saying: When you fasted," etc. Thus Theodoret and the Chaldee, who think they were Bethelites, as I shall say more fully presently. TO THE HOUSE OF GOD. — In Hebrew it is Bethel; which if you take appellatively, it signifies the house of God. And thus our translator, R. Solomon, Pagninus and Vatablus render it. Others take Bethel as a proper name. Whence the Septuagint renders: They sent to Bethel. For Bethel was a city ten thousand paces distant from Jerusalem, where Jacob saw a ladder, and by it angels descending and ascending into heaven, Genesis XXVIII. But it is not credible that the embassy was sent there: for it was sent to the priests, who dwelt in Jerusalem. Whence secondly the Chaldee better renders: They sent from Bethel, that is to say, Jews dwelling in Bethel sent legates from it to Jerusalem. Thirdly, others think Bethel is the name of a man, equally as Sarasar. Whence they render: And Bethel sent Saretser, etc. But far better our translator renders Bethel, the house of God, so as to signify that the destination to which this embassy was sent was the house of God or the temple, as is clear from what follows. For the temple was a place of prayer, equally as of oracle, which all Jews were accustomed to approach and consult. Saretser appears to be the name of an office: for Saretser in Hebrew is the same as prefect of the treasury, namely treasurer, or quæstor. Thus R. Abraham and Arias, who likewise think Rogommelech is such a name, which they render, royal duke; for which the Septuagint in the Roman edition corruptly have, Arbeseer king; or, as others read, Arbat king Sagat, namely of the city. Better the Septuagint in the Complutensian edition read, Rogom king. For thus it is in the Hebrew: for melech is the same as king; although it is not likely that this Rogom was a king: therefore melech, either is a proper name, and an appendage to Rogom; or certainly is to be rendered in the genitive, Rogom of the king, namely duke, or official. The Syriac renders, rabmog, that is, prince of bakers or cooks. For Rab is called, greater, prince; mog is baker, and he who prepares food in the kitchen. The Arabic renders, Sarasar and Arphasar, Moloc.
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3. SHOULD I WEEP IN THE FIFTH MONTH? — Namely in July, which in Hebrew is called Ab, on the tenth day of which the temple was burned by the Chaldeans, as also the city and walls were destroyed, and therefore on that day the Jews annually imposed mourning and fasting upon themselves, as is evident from IV Kings XXV, 9, and Jeremiah LII, 12; and they continued this throughout the seventy years of Babylonian captivity, and afterwards until the temple began to be rebuilt. Since therefore they saw the building of the temple now growing, they rightly ask whether they ought still to weep for the burning of the former temple, and to mourn through fasting; or whether rather, on account of the building of the new one, they ought to rejoice and exult? For when the cause ceases, the effect ceases, indeed when the cause is changed, the effect is changed: therefore with the temple restored, sorrow seems to be turned into joy. This is the question, and the cause of the question. OR TO SANCTIFY. — In Hebrew הנזר hinnazer, that is, to act as a Nazarite, that is to abstain from wine and delights like a Nazarite, and to fast according to the law prescribed to them in Numbers, chapter VI. Whence the Chaldean translator renders it: Should I deprive my soul of delights, as I have done now for many years? Pagninus: Should I weep by separating myself from foods? The Zurich Bible: Should I abstain religiously? Vatablus: Should I separate myself? namely from foods and pleasures; Our translator with the Septuagint renders it, to sanctify: because the sanctification of the Jews, especially of Nazarites, consisted in abstinence and fasting: for the more the mind withdraws itself from foods and bodily things, the more it becomes spiritual, and the more it rises up to God, and becomes capable of His illuminations and heavenly affections. Whence the Church in the preface of the Mass, at the time of Lent, sings: "O God, who by bodily fasting dost restrain vices, dost elevate the mind, dost bestow virtue and rewards." Wherefore St. Chrysostom in sermon I On Fasting says: "Fasting, he says, is the imitation of angels: he who fasts is almost an angel." The same, homily I on Genesis: "Fasting was instituted in paradise," and therefore it is the life of paradise. Morally, learn here that in time of disaster and calamity, whether public or private, one must have recourse to weeping and fasting, so that through penance we may appease God's wrath. For, as St. Chrysostom says in sermon I On Fasting: "Fasting revokes God's sentence, and is a reconciler of immortality." The same, homily II on Genesis: "Fasting, he says, is the tranquility of souls, the ornament of the aged." Thus Josaphat, besieged by the Moabites, Ammonites and Idumeans, commanding fasting to all Judea, obtained help from God through a miracle, by which the enemies turned upon themselves and destroyed each other by mutual slaughter, II Paralipomenons XX, 3. Thus the Israelites, besieged by the Philistines in the time of Samuel, by fasting routed them, I Kings VII, 6 and 13. Thus the same people, when Holofernes invaded them, imposed a solemn fast, and by it obtained victory through Judith, chapter III, 8. They did the same in the time of the persecution of Haman, Esther IV, 16, and at the time of return from Babylon, so that they might escape the hands of enemies on the journey, I Esdras VIII, 21. Thus also the Ninevites by a common fast of both beasts and infants, as well as of men and women, escaped the destruction threatened by Jonah, Jonah III, 5. Wherefore, with the destruction of the Chaldeans impending over the Jews, God through Joel, I, 14, gives this remedy for escaping it: "Sanctify, he says, a fast, call an assembly, etc., and cry out to the Lord." And chapter II, 12: "Be converted, he says, to me with all your heart in fasting, and in weeping, and in lamentation." This therefore the faithful do when God's scourge, whether of the commonwealth or of any individual, is imminent, so that each one may think that God is then saying to him through Zechariah: hinnazer, that is, be a Nazarite, separate yourself from delights, from foods, from games, from pleasure, and give yourself to austerity, abstinence, prayer and lamentations, and by these sanctify yourself, so that you may reconcile God to yourself.
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5. WHEN YOU FASTED AND MOURNED IN THE FIFTH (namely month, on account of the city and temple burned in it, as I have said): AND THE SEVENTH — month, on account of Gedaliah slain in that month, who was the leader and hope of the people remaining in Judea, when the others were led away by the Chaldeans to Babylon, Jeremiah XLI, 1 and following. DID YOU FAST A FAST TO ME? — Before he directly answers the question (which he does in chapter VIII, verse 19), he rebukes the Jews, as if still somewhat displeased with them on account of their past sins, as if to say: Why do you ask me about prolonging or stopping your fast, as if I delight in it, or its care touches me? You err: I do not delight in it, I do not care for it, indeed I spurn and abhor it; because hitherto you have fasted, that is on account of your poverty, and to mourn your captivity, not in order to please me and appease me: for if you had wished this, you ought to have seasoned the fast of the body with the fast of the soul, and abstinence from sins. But you have not done this, but have indulged in them. Similarly, when now you eat and hold feasts, you do this on account of your joy, which you perceive from your return to your homeland and freedom, not in order to give me thanks as its author, and to praise and celebrate me. Thus St. Jerome, Theodoret and Remigius. Somewhat differently Vatable, as if to say: Did I gain some utility or pleasure from your fast? as if to say: No, because it was not pleasing to me, because it was not joined with piety and religion. Morally, St. Gregory in homily XVI on the Gospel, explaining these words of Zechariah: "He eats and drinks for himself," he says, "who perceives the nourishment of the body, which are common gifts of the Creator, without the needy. And who fasts for himself, if what he subtracts from himself for a time, he does not give to the poor, but keeps to be offered to his belly afterwards. Hence through Joel it is said: Sanctify a fast. For to sanctify a fast is to show abstinence of the flesh worthy of God, joined with other goods. Let anger cease, let quarrels be lulled. For in vain is the flesh worn away, when through the prophet (Isaiah chapter LVIII) the Lord says: Behold in the day of your fast your will is found. Behold you fast for quarrels and contentions," etc.
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7. ARE NOT THESE THE WORDS? — First and genuinely, as if to say: Are not these same words, namely that your fasts not seasoned with good works, but with evil ones, displease me, words which I spoke to you long ago through the Prophets? as if to say: I declared this very thing through Isaiah chapter LVIII, 4, Jeremiah chapter XIV, 12 and elsewhere. Thus Theodoret and Lyra. Second, St. Jerome, Hugh and a Castro understand these words to be those which he adds: "Judge true judgment, and show mercy and compassion," etc. Third, Albert explains, as if to say: Are not these words concerning the destruction and desolation of Jerusalem, which you now see fulfilled, words which the Prophets spoke and threatened to you, unless you repented from sins? Or, as Vatable, who understands by words the deeds, which the Prophets foretold and threatened with their words, as if to say: Are not these sad things which have befallen you, deeds done to execute and fulfill in deed my words, which I spoke through the Prophets? AND TO THE SOUTH. — He names the southern and level part of Judea, because that, being level and open, was not fortified by the nature of the place, as if to say: Once you dwelt confidently and securely, even in that part of Judea which was the weakest and most infirm, because I protected you; but because you angered me, therefore I delivered you to the Chaldeans. Thus Vatable. St. Jerome adds that it is named because it was most fertile, as if to say: I filled your southern region and fields with harvest, fruits and crops: but you, ungrateful, were rebellious to me; therefore I expelled you from it and cast you into Babylon.
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9. SHOW MERCY AND COMPASSION. — This doubling signifies that mercy ought to be shown frequently and repeatedly. He names only those duties which pertain to one's neighbor, but under these he understands also those which pertain to God. For the love of neighbor presupposes the love of God, and arises from it as from a fountain. The Apostle does the same thing in Romans XIII, 9.
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10. DO NOT OPPRESS THE POOR. — The Chaldean and Septuagint: Do not oppress: both signify the Hebrew עשק ascac; because the end of oppression is oppression, plunder and spoliation of the poor. Isaiah rebukes these same things in the fasts of the Jews in chapter LVIII. See the things said there.
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11. THEY TURNED AWAY THE DEPARTING SHOULDER. — They were disobedient and rebellious: for servants of masters, and children of parents, refractory and stubborn to their commands, turn away their face from them, and turn their back, and go away defiantly. Whence the Septuagint translates: They gave the back in contempt; Pagninus: They gave an averted shoulder. It is a catachresis. The Zurich Bible translates: Turning away a rebellious shoulder, as if to say: They turned away the shoulder from the burden of my precepts: so that it is a metaphor from bearers refusing or shaking off a burden. AND THEY MADE THEIR EARS HEAVY, — as if with lead, or some other weight cast in, they stopped up their ears, so that they would not receive my laws and warnings with their ears, and transmit them to their mind. The Zurich Bible translates: They made their ears dull.
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12. THEY HAVE MADE THEIR HEART HARD (as the Chaldean adds, hard) LIKE ADAMANT. — For this stone is the hardest, which rejects chisels and hammers, and indeed breaks them themselves: and therefore by the Greeks it is called ἀδάμας, that is, unconquerable. See the sayings at Ezekiel chapter III, verse 9. BY THE HAND OF THE PROPHETS, — by the Prophets as it were his organs and instruments: for the hand is the organ of organs, as Aristotle says. The hand therefore here denotes the mouth: for through the mouth of the Prophets God spoke, not through the hand.
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13. THUS SHALL THEY CRY, AND I WILL NOT HEAR. — "They shall cry," that is, they cried, or they cry: for all these things depend on what preceded: "And it came to pass." Thus St. Jerome and Theodoret. Whence the Zurich version clearly translates: And it came to pass that as he himself had cried, and they did not hear: so now let them cry, and I will not hear them.
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14. I SCATTERED THEM THROUGHOUT ALL KINGDOMS. — For the Jews, some fleeing from Babylon, some from Jerusalem fleeing the Chaldeans, scattered themselves throughout Syria, Egypt, Mesopotamia, Persia, Media, and other kingdoms. For it is about the Jews, that is, about the two tribes, not about the ten, or about the Samaritans already long ago led away into Assyria. Thus St. Jerome. For scattered in Hebrew is אסערם asaarem, that is, I snatched them away like a storm, as a whirlwind I scattered them. AND THE LAND WAS DESOLATE FROM THEM (the Hebrew, Chaldean and Septuagint, after them: he adds the cause), BECAUSE THERE WAS NO ONE PASSING THROUGH AND RETURNING, — that is to say, After the Jews were led away into Babylon, Judea remained desolate: because none of the inhabitants was left who might pass through it, go and return. None, that is, scarcely any, rare and very few. For some were left by the Chaldeans in it to cultivate the land, as appears in IV Kings XXV, 12. Or rather, that is to say, Judea was completely desolate, so that there was no one who might pass through it and return: for thus elsewhere often the phrase "because" does not denote a cause, so that it is the same as "since," but an effect and consequence, signifying "so that," as Vatablus says. Whence the Hebrew and Chaldean have word for word: The land was desolate after them from the one passing through and returning, that is, so that there was no one passing through and returning. Therefore Theodoret less correctly explains the Septuagint version thus, that is to say, After the Jews were led away into Babylon, Judea was made desolate by the Idumeans, Ammonites, and other neighboring hostile nations, who passed through it for the sake of plundering and pillaging, and returned home with the plunder. For this Hebraism, from the one passing through and returning, signifies nothing other than, so that there was no one passing through and returning. AND THEY MADE THE DESIRABLE LAND A DESERT. — In Hebrew, the land of desire, that is, on account of its elegance, fertility and abundant fruits most highly desirable: and, as the Septuagint, chosen. Thus Albertus and Hugo. Lyran adds that it was desirable on account of Christ about to be born in it, and to suffer for the salvation of men. The sense is, as if he were to say: By their crimes they were the cause of the desolation of the Holy Land, which previously flowed with milk and honey. In Hebrew it is לשמה leschamma, which secondly can be translated, into astonishment, so that namely whoever saw such ruins of so great a calamity, would shudder and be amazed. Thirdly, Arias reads leschamma by diaeresis, le schema, that is, into what. Whence he translates, they made the desirable land into what? of which namely travelers amazed would ask, and say: What good remains in the holy land, what of its former fertility and happiness? Surely nothing.
Machine translation from the Latin, not reviewed.
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Prior huius visionis pars arcte adnectitur ad antecedentem. Iniquitas ablata est a terra sancta in terram Sennaar, in regionem aquilonarem, « ut aedificetur ei domus, et stabiliatur et ponatur ibi super basem suam » (5, 41). Num ergo peccatores a theocratia eiecti tranquillam ac placidam degent vitam? Minime ; quid inimicis Dei immineat, hac visione prophetae ostenditur. Ea simul ita est conformata, ut cum prima visione comparata (4, 8-14) periodum describat surgentis regni messianici. Ibi enim qui missi sunt ad terram perambulandam reversi nuntiant omnem terram adhuc quiescere, proinde nihil adhuc deprehendi significant commotionis illius quae regnum messianicum comitari debeat (cf. Agg. 9, 8. Zach. 1, 14). In hac autem visione quadrigae Domini iam egredi cernuntur et discurrere per terram universam et complere furorem et vindictam Domini. Iudicium ergo Domini exercent illud, quod cum regno messianico intime nexum a prophetis describi solet (vide, quae notavi ad Is. 66, 18. Agg. 2, 23), et illam excitare incipiunt commotionem gentium, de qua Agg. 2, 7] vaticinatus est. Post angeli responsum (S, 11) vati continuo alia offertur visio * v. 1 « Et conversus sumet levavi oculos meos et vidi : et ecce quattuor quadrigae egredientes de medio duorum montium et montes montes aerei » ; —i. e. iterum ad aliam visionem contemplandam interius se sensit avocatum (ef. 5, 1) : e medio duorum montium aeneorum (ita vertit S. Hier.) cernit egredientes quattüor quadrigas vel currus equis iunctos. Cum v. 6 et 8 mentio fiat terrae aquilonis, quae in s. literis dicitur Assyria vel Babylonia, quatenus e Palaestina spectatur, iuremerito supponere licet currus illos cerni a propheta egredientes ex regione hierosolymitana in omnemterrem. Insuper, uti in visione antecedenti sacer vates terram sacram inqua versatur, sibi cernit offerri (b, 3. 9), ita hic scenam deprehendi in lerusalem omnino suadetur. Quod eo quoque confirmatur, quia e medio duorum montfum videt currus egredi ; id enim quadrat ad situm urbis Ierusalem et ad montem Sion et montem olivarum (cf. Reinke, Trochon). Dicuntur montes aerei i. e. « insuperabiles atque fortissimi et qui nulla possent vetustate consumi» (S. Hier.) et ut tales cernuntur a vate, quia regio Ierusalem .secundum id in visione repraesentatur, cuius est et sedes et symbolum, theocratiae scil. Conditio igitur theocratiae stabilis, insuperabilis, nulla vetustate atterenda, omni impetu fortior, optime delineatur in montibus aeneis. Ex illis currus Dei egrediuntur ; « quia ecce: Dominus in igne veniet et quasi turbo quadrigae eius, reddere in indignatione furorem suum et increpationem suam in flamma ignis » (Is. 66, 15) ; iudicia enim Dei, in quibus quasi bellator fortis in habitu victoris hostibus suis clades infligit, fiunt propter theocratiam, propter regnum Dei, quare optime ex theocratia procedere cernuntur bellici illi apparatus. Iam isti currus accuratius describuntur v. 2 « in quadriga prima equi rufi et in quadriga secunda equi nigri v. 3 et in quadriga tertia. equi albi et in quadriga quarta equi varii et fortes» ; — varii, LXX aouxt- Aot ! ; Gen. 31, 40. 12 S. Hier. eandem vocem hebr. vertit diversorum colorum, respersi ; sunt igitur maculosi, vel ut aliis placet vim vocis pressius exhibere : respersi maculis albis instar grandinis, guttati (cf. Ros.). LXX non addunt fortes, sed habent qapot, sturnei, cinerei, id. quod Chald. quoque effert (cf. Levy, Chald. Woerterb. II p. 354). S. Hier. notat, Ag. quoque transtulisse xpavspoóc, vel ut alii legunt xoatatoóc ; h&- bere autem quaedam exemplaria :à» LXX xvjpob;. Et etiam vocem hebr. C'YON aliics qui explicant de colore rubro,: rufo, rubicundo (cf. Fürst C. « proprie' acutus, acer de coloribus acutis et splendentibus » ) ; ita euam Yat. Mar. Schegg ; sed verbum VON non praebet nisi notionem esse firmum, alacrem, fortem. Quod obiicit Houbig. qui texium mutat verbum insolitum intrudens, attributum forfes quattuor equorum generibus, non uni, convenire, rem non evincit, quia minime opus est, ut omnes equi eadem cernantur alacritate vel robore eodem. Quarti igitur currus equi prae ceteris alacri quodam impetu et robusto corpore et viribus eminebant. Quid in haoc re difficultetis inesse potest ? Symboli explicationem petit propheta v, & «ef respondi et dizi ad angelum qui loquebatur in me * quid sunt haec, domine mi? v. B et respondit angelus et ast ad. me : isti sunt quattuor venti coeli, qui egrediuntur ut stent coram Dominatore omnis terrae » ; — hebr. accurate vertes : egredientes ab assistendo coram Dominatore i. e. postquam se Stiterunt Domino ad eius mandata accipienda, iam cernit eos exeuntes ad ea perficienda. Quo proficiscantur et quem in finem, sequentibus declaratur v. 6 « in qua erant equi nigri, egrediebantur in. terram aquilonis, et albi egressi sunt post eos et varii egressi sunt ad. terram. austri; v. 'l qui autem erant robustissimi, exierunt. et quaerebant ire et discurrere per omnem terram. Et dixit : ite, perambulate terram! Et perambulaverunt terram. v. 8. Et vocavit me et locutus est ad. me dicens :ecce qui egrediuntur in terram aquilonis, requiescere fecerunt spiritum meum in terra aquilonis» ; — si ísta descriptio cum v. 2.3 comparatur, aliquid inconcinnitatis adesse videtur ; ibi enim adeunt quadrigae quattuor, quarum primae iuncti sunt equi rufi, alteri nigri, tertiae albi, quartae varii et fortes; nunc vero egrediuntur ita, ut primi currus cum equis rufis non fiat mentio, sed ut equi quarti currvs quasi duobus curribus iuncti exeant, var? ad tcrram austri, fortes autem c':aerant ire et discurrere per omnem terram, cum tamen ex v. 3 iidem equi uni currui iuncti et varii et fortes dicantur. Ad concinnitatem restituendam remedium prostaret facillimum, ut scil. pro G*YON levi mutatione legeretur Q"27xX i. e. rufi (v. 2) quaerebant discurrere per omnem terram. Atque ita revera legit Syrus, qui v. ^ eandem vocem habet qua v. 2 equos rufos designavit ! et v. 3 voce fortes caret. Si igitur huius testis auctoritatem sequi malueris (cum Houbig.), habes concinnitatem perfectam ; alias debebis assumeré vel plures adfuisse quam quattuor quadrigas, quod esse videtur contra v. 2. 3, vel quartam quadrigam duobus curribus constitisse (sed quomodo?) ? vel in duos currus fuisse separatam (sed quomodo?), vel solos equos aliquos fortes curru relicto separatos ab aliis exiisse ; sed restat illud inconcinnum, quod prima quadriga plane omittitur. Cur egrediantur, v. 8 dicitur de illis qui septemtrionem versus tendunt. Sed satis per se patet, id ab angelo uno curru nominato declarari, quod de omnibus valet. Ergo quiescere faciunt spiritum Domini, LXX &véxaucxy xov Üupóv gov, id quod magna consensione de ira Domini satianda, de vindicta sumenda et suppliciis explicant (cf. S. Cyr. Theod. Theod. M. Rib. Sanct. Lap. Sa, Men. Tir. Calm. Schegg) ; spiritus Domini est spiritus iudicii (Is. 4, 4). Sed cum Dei iudicium sit ad mali destructionem, ut oriatur bonum, necesse non est phrasim illam ad solam iram sedandam referre, neque enim spiritus Dei idem dicit quod ira vel furor, verum latius patet. Unde quattuor quadrigae vehicula sunt, quibus spiritus Dei toti orbi terrarum affertur, eo utique fine, ut. iudicatis et destructis peccatis et potestate adversa deiecta regnum Dei firmas agat radices. Iam cum propheta erit quaerendum : quid sunt haec? quid quattuor quadrigae sibi volunt? Angelus quattuor ventos coeli explicat, qui postquam se Domino praesentaverint, egrediantur in omnem terram et qui ex v. 8 spiritum Domini quiescere faciunt vel demittunt in terra. lis igitur ventis spiritus Domini quasi vehi et ad regiones longinquas perferri exhibetur. Idem proinde quadrigis innuitur. Schema igitur visionis idem est in universum, ac si Deus in psalmis describitur volans super pennas ventorum, ambulans super pennas ventorum (Ps. 17, 11; 103, 3), vel cum Deus Ezechieli apparuit vectus curru et quattuor cherubim (Ez. 1). Vates noster non videt ipsum Dominum, sed solum curius paratos. Symbolum hoc alio clariore sc. ventorum ei explicatur. Venti autem symbolum clarius exhibent (idque debent exhibere, quia angelum rem obscuram alia re aeque obscura voluisse declarari supponi nequit), quia venti tamquam administri Dei in s. literis proponuntur (cf. Ps. 104, 4 hebr. qui facit ventos nuntios suos i. e. qui ventis utitur vamquam nuntiis ; 148, 8 spiritus procellarum, qui faciunt verbum eius) et quia perturbationum et suppliciorum comminatio tali symbolo vestiri potest, uti ex ler. 49, 36 elucet : « et inducam super Aelam quattuor ventosa quattuor plagis coeli » ; etiam Dan. "1, 2 antequam quattuor bestiae ascendant de mari, iis quasi via paratur per quattuor ventog coeli erumpentes in mare magnum. Numerus apparet quaternarius, ut | Orbis universus, quattuor plagae coeli designentur (cf. S. Ifier. Theod. Mar. Rib. Sanct. etc.), utilocutio fert per quattuor ventos coeli (cf. Ez. 31, 9. Dan. 8, 8; 141, 4. Zach. 2, 6) vel a quattuor plagis Is. 14, 12. ler. 49, 36. Ez. 1, 2. Varietas colorum varia Dei iudicia et multiplicem agendi modum designare videtur. Colorem rubrum ad sanguinem et caedem, nigrum ad exitium et tristitiam, album ad victoriam et triumphum vel ad beneficia et indolem amicam referri generatim interpretes concedunt; ín specie ratione habita plagarum quae Apoc. 6, 4-8 ab equitibus equis similibus vectis infliguntur, quadriga equorum ruforum de bello, nigrorum de fame, variorum de variis pestilentiae generibus accipi potest ; alborum quadriga, quae egreditur post quadrigam nigrorum, indicare videtur calamitates infligi ad victoriam et triumphum regni Dei, ergo etiam ad salutem afflictorum. Terrae aquilonis et austri i. e. Babyloniae et Aegypti mentio fit peculiaris, quia populus Dei praeprimis hostiles expertus est earum regionum gentes; terra autem aquilonis etiam v. 8 pro exemplo affertur propter visionem praecedentem 8, 9-11. In ventis vero qui se Domino sistunt, ut mandata ab eo accepta opere exsequantur, iuremerito cum Theod. Theod. M. a Castro, Calm. ex veteris Testamenti dispositione cernemus repraesentari angelos, quorum ministerio Deus ad rerum gubernationem et theocratiae institutionem ac defensionem utitur. Ita sane suadetur visione haud absimili prima de equitibus cum equis fere eorundem colorum (1, 8. 10. 11) ; ita commendatur-quia Deus eodem modo et ascendere dicitur super cherubim et volare super pennas ventorum (2 Reg. 292, 41. Ps. 177, 11; cf. Ps. 19,92; 98, 4. Is. 371, 16. Dan. 3, 55 quibus locis aliisque sedens super cherubim dicitur appellatione deprompta ab arcae collocatione, sed quae ipsa configuratio symbolice docet Deum ministerio uti angelorum). Neque a nostro symbolo curruum alienum est quod legimus Hab. 3, 8 : « qui ascendis super equos tuos et quadrigae tuae salvatio » et Ps. 61, 18 : « currus Dei decem millibus multiplex » ; porro uti Eliseus ad opem ferendam vidit « montem plenum equorum et curruum igneorum » (4 Reg. 6, 1'1), ita postmodum tempore Machabaeorum et in Heliodori punitionem cernitur «equus terribilem habens sessorem », etin auxilium bellantium- « apparuit praecedens eos eques in veste candida » (2 Mach. 3, 95 ; 41, 8), in adversarios autem visi sunt pugnare et tela et fulmina iacere « de coelo viri quinque in equis, frenis aureis decori, ducatum Iudaeis praestantes » (l. c. 10, 29. 30). Quibus exemplis aperte comprobatur, angelos figura et specie equitum se quandoque mortalium obtutibus offerre, id quod nostrae explicationi summopere favere quis non libenter concesserit ? Talem analogiam in s. literis propositam firmiter et constanter ut ob oculos habeas, necesse erit, ne scil. explicationem propositam esse tamen derelinquendam demum censeas propter tot interpretum auctoritatem, qui quattuor quadrigas de quattuor regnis * explicandas esse docent. Plerique enim intelligunt in equis Adde, quod angeli explicatio de quattuor ventis coeli minime favet interpretationi de regnis. Nam, ut prophetae haec responsio revera explicationis instar inservire possit, debet symbolum ventorum tamquam magis notum supponi quam quadrigarum, vel alterum altero magis determinari. Sed ubinam regna et imperia ventis coeli comparantur ? Aliqui contendunt id fieri Dan. 7, 2. Sed oppido falsum est ; nam eo in loco postquam quattuor venti coeli magno impetu eruperint et incubuerint in mare, ascendunt de mari quattuor bestiae et hae, non venti, symbola sunt regnorum. Quare propheta regna non potuit intelligere. Sed pro ea quam amplexi sumus explicatione omnia adsunt in s. literis praevia, quae symbolum ventorum et quadrigarum ex 8. Scripturae loquendi ratione reddant planum et obvium. Sunt et dicuntur enim venti Dei administratores, Deus iis vehi effertur ad iudicia inferenda quasi curru suo; eodem modo Deus dicitur &scendere super cherubim, sedere super cherubim, neque inusitatum est angelosspecie equitum se spectandos offerre. Quare explicatio supra proposita ex s. Scripturae analogia facile fluit et etiam ex visione in novo Testamento data Apoc. 6, 4 seq. confirmatur. Adhuc fortasse quaeres, possitne utraque explicatio Ita inter se conciliari, ut quattuor illorum regnorum angeli (cf. Dan. 40, 43) designentur? Id velle videtur Calm. : « quattuor quadrigis totidem imperia designabantur et iure dixeris vectos fuisse quadrigis quattuor angelos vel quattuor principes Domini vindictam persequentes ». Át cum regnorum destructio iam sit primo capite repraesentata, hoc autem loco simul quattuor quadrigae ad terram perambulandam emittantur, ut Dei iudicia ubique locorum exsequantur et spiritum Dei ubique requiescere faciant, de quattuor monarchiis cogitari nequit, quippe quibus tale negotium non incubuit, quod insuper solum spectat hoc loco tempus futurum i. e. iam non tempus priorum regnorum. Praeterea non est negligendum, hanc visionem magnam prae se ferre similitudinem cum prima : ibi equites cum equis rufis, albis, variis ; hic adsunt quadrigae cum equis iisdem ; ibi postquam terram perambulaverunt, se sistunt Domino; hic postquam Domino adstiterunt, perambulant terram : quare symbola adeo similia simili ratione exponi oportebit. Unde quae dicta sunt ad cp. 4 etiam hic valent. Dixerat, quid terrae aquilonis immineat et proinde etiam iis ex ludaeis qui neglecta vocatione divina gentilium mores vitamque fuerint amplexi (v. 8; cf. 5, 41). Iam exponit, quid gloriae ac beatitatis iis servetur qui voci Domini obsecuti ad theocratiam instauratam mente et animo accesserint. Id primo actione symbolica iubetur propheta declarare qua ostendatur, quam acceptus sit Domino animus talis :
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v. 2 « et miserunt ad domum Dei Sarasar et Rogommelech et viri qui erant cum eo ad deprecandam faciem Domini,
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v. 3 ut dicerent sacerdotibus domus Domini exercituum et prophetis loquentes : numquid. flendum est mihi in quinto mense vel sanctificare me debeo, sicut iam feci multis annis » ? — unde legati venerint, ex textu lat. non apparet ; esse missos a ludaeis in Babylonia degentibus multi censent (cf. Ephr. Rib. Sa, Mar. Calm.), alii a Iudaeis in Palaestina degentibus (Sanct. Lap. Men.), neque desunt qui putent rogantes esse Samaritanos (cf. Cyr. Theod.). Verum textus hebr. verti debet : et misit Bethel viros illos; quare habitatores Bethel quaestionem hanc fieri volebant, postquam sacrificiis oblatis Dominum propitium sibi reddiderunt. Num praeter Aggaeum et Zachariam (Esd. 5, 4) alii adfuerint prophetae (Malachias? ut aliqui opinantur), nescitur. In hebr. num flebo i. e. diem luctus publici designant, et qua ratione luctus agatur, explicatur verbo addito in hebr. separando (cf. Rib. Mar.) i. e. abstinendo a cibo et potu. Hac separatione a profanis et abstinentia externe manifestatur consecratio ad Deum ; unde textus lat. sanctificare fert i. e. sacra observatione ad Dei cultum se praeparare, se exhibere, et ex eadem voce hebr. nominantur nasiraei (cf. Num. 6, 2 seq. Am. 2, 41. 12). LXX habent si; Bat623 et S. Hier. secundum etymologiam transtulit ín domum Dei ; sed templum non dicitur ow-na3 sed semper domus lahve. Insuper missio in Bethel ad Dominum placandum et in quo loco essent sacerdotes domus Domini, cogitari nequit ; quare probabilissimum est Bethel i. e. incolas Bethel esse subiectum grammaticale, reliqua autem nomina esse eorum, qui mittebantur. Sarasar nomen est assyriacum (cf. & Reg. 19, 37. Is. 37, 38), quod explicant : Sar-usur i. e. Asursar-usur Ássur regem protegat (cf. Schrader, Keilinschriften und A. T. ad 2 Reg. 19, 3T). Iudaei enim in Babylonia olim degentes nomina assyriaca et babylonica sibi saepe indiderunt (cf. Esd. 1, 85 5, 14& et ad. Agg. 1, 1); LXX habent pro Regem melech (hebr. amicus regis 9) !Aohi dedi ó BacOz2s 5 8i yrus isoig y ; cf. Ier. 39, 3 et Schrader 1. c. p. 417. Ex Aggaeo propheta didicimus populum non obstante divina iussione non adeo solertem, potius negligentem fuisse in templo aedificando ; unde mirum videri potest, eosdem nunc in re sponte assumpta sibi religioni duxisse sine expresso legatorum Dei consilio quidquam immutare. Verum ne sinceram in hac re conscientiae tenerae pietatem et curam quisquam deprehendat, responso divino v. 6. "1 pro'ibemur. Quare potius ea in re initium quoddam cernes spiritus illius pharisaici !, quo humanas traditiones et observantias externas prae lege divina et cum legis divinae detrimento colere solebant et quo « mentham et anethum et cyminum decimabant, relinquunt autem quae graviora sunt legis : iudicium, misericordiam, fidem » (Matth. 23, 23. Luc. 11, 42). Forteetiam illud sicut feci per hos tot annos aliquid prae se fert propriae in tali opere complacentiae, cuius reus exstitit ille in evangelio orans et enumerans sua quae putavit merita (Luc. 18, 12). Deus enim opusillud parum approbat :
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v. 9 « Et factum est verbum Domini ad. me dicens : v. 40 sume a transmigratione, ab Holdai et a. Tobia et ab Idaia; et venies tu 1n die tlla et. intrabis domum losiae filii Sophoniae, qui venerunt de Babylone, v. 14 et sumes aurum et argentum et facies coronas et pones in. capite Iesu. filii losedec sacerdotis magni»; — i. e. iubetur propheta ire ad domum Iosiae, ad cuius domum quasi ad hospitium diverte rent ii, qui ex Babylone a Iudaeis ibi commorantibus donaria pro templo attulerant; iubetur ab iis accipere aurum et argentum, inde facere coronas easque capiti summi sacerdotis imponere. Transmigratio vel captivitas (hebr. LXX aiyuaXocía) vocantur ii qui etiamnum exules in terra aliena versabantur. Eorum igitur legati tres viri advenerant munera afferentes pro templi aedificatione vel generatim pro re divina (cf. Esd. 1, 6; "1, 165 8, 25). Hebr. verte : et intrabis domum, quo (in quam) intraverunt ex Babylone ; ita molesta transpositio vel hysterologia in textu lat. statim evanescit: in domo igitur Iosiae hospitio sunt excepti. Munera grata esse et accepta Domino declarantur ; quare ab illis accipere iubetur aurum et argentum indeque coronas conficere i. e. coronam magnificam duplicis vel multiplicis diadematis instar confectam vel coronam duabus vel tribus partialibus redimitam (Lap.), eamque capiti summi sacerdotis imponere !. Hisce significatur, ad quam gloriam et honorem Deus illos sit assumpturus, qui theocratiae se add ictos et devotos ostenderit. Nam quod olim iam Isaias de gloria urbis Ierusalem instauratae et de nova theocratia celebraverat : « eris corona gloriae in manu Domini et diadema regni in manu Dei tui... non vocaberis ultra derelicta, sed Voluntas mea in ea, quia complacuit Domino in te » (Is. 62, 3. 4), id iri impletum promittitur in populo theocratico ; erit scil. ornamentum Domini; Dominus eum assumet quasi ornatum suum, in eo gloriabitur, in eo ostendet maiestatem suam, uti rex se ornat corona et diademate et in tali ornatu gloriam suam et splendorem regiae dignitatis aliis ostendit. In visione cap. 5 amota est iniquitas a populo theocratico ; in hac gloriosa populi assumptio delineatur ; erit scil. quod Deus olim dixerat : « agglutinavi mihi omnem domum Israel et omnem domum Iuda, ut essent mihi in populum et in nomen et in laudem et in gloriam » Notat S. Hier. : «facies coronas auri atque argenti varietate distinctas, non unam coronam, sed vel duas vel plures ; ataroth (nvvoy) quippe i. e. ecíuuatx non unum sed vel dualem vel pluralem numerum significant». Attamen non opus est cum aliquibus assumere duas coronas distinctas capiti sacerdotis fuisse impositas ; neque quod de regno et sacerdotio sermo fit, requiritur, ut duae coronae efformentur distinctae. Cum hae duae potestates summa concordia agere dicantur, aptius designantur una corona sed quae duplici quasi diademate sit redi- 1. Cf. Apoc. 19. 12 : « et in capite eius diademata multa v. mita vel pluribus aureis vel argenteis circulis constet et sit quasi tiara pontificia corona triplex aut simili modo formata. Alii pluralem numerum de sola magnificentia explicant (Trochon) , sed id potius arbitrarium esse videtur, quamvis iam Chald. habeat : et facies coronam magnam. Singularem numerum effert Syrus. Cum hebr. consentiunt LXX rovs cttgávow. Imponuntur autem sacerdoti magno qui sit typus Messiae ; unde coronas istas ab ipso Messia proprie accipi, populum theocraticum intime cum Messia iungi eiusque gloriam et sublimitatem celebrare innuitur : v. 12 « el loqueris ad eum dicens : ecce vir, Oriens nomen eius ; et subter eum ortetur cL aedificabit templum Domino » ; — hebr. Germen nomen cius , vide ad 3, 8. In aperto est eo nomine non designari sacerdotem ; id quod ex ipsa loquendi formula iam elucet, cum non dicatur nomen tuum ; sed neque Zorobabel intelligi potest, quia toto capite de eo nihil dicitur. Et cum insuper Iesus sacerdos et amici eius, ergo Zorobabel quoque, dicti sint viri portendentes (3,8), vir Oriens, vir Germen non potest significare nisi illud Germen David, regem magnum Messiam, qui eo nomine iam apud Isaiam et Ieremiam appellatus est (cf. quae dicta sunt ad 3, 8).Quare rite explanat Chald. : « sic ait Dominus exercituum : ecce vir Messias (NT'V'2) nomen est, qui revelandus est et magnificandus ». Indicatur ergo sacerdoti, ei imponi coronas, ei committi dignitatem et commendari populum et eos quoque qui adhuc procul sunt in terra aliena tamquam rem in conspectu Dei pretiosam, quia venturus est Messias ; monetur, ut ipse quippe quisit vir portendens memor sit in munere suo administrando Messiae venturi ; sedulo proinde germen sanctum in populo conservet et foveat neque eos qui procul sunt a sua cura excludat, ut eo modo magnam quandam et Deo dignam domum excitet spiritualem. Pro gubernandi ratione ei varia de Messia panduntur. Primo subter eum orietur i. e. ex hebr. de subter se germinabit, ex loco inferiore germinabit, ex humili conditione succrescet et augebitur (cf. Reinke). Erit igitur origo eius, ut Germen David innuit, ex prosapia quidem regali, at minime cum fastu et pompa orietur, sed paulatim et ex humili conditione crescet et ut talis aedificabit templum Domino, illud scil. sanctuarium novum, quod Ezechiel vidit in theocratia instaurata (41 seq.) ,quod Daniel iam praedixerat a Messia esse ungendum sanctum sanctorum (Dan. 9, 24 hebr.) ; templum non lapidibus factum, sed sanctuarium spirituale, domum scil. Dei instituet ex lapidibus vivis, Dei familiam condet ex omnibus gentibus, Veri enim cultores Dei aedificium illud constituunt spirituale quod Deus praeprimis erigi vult in terris (cf. 4 Cor. 3, 9 Dei aedificatio estis ). Tale templun i. e. regnum Dei in terris constituendum vel novam theocratiam intelligi patet ex iis, quae Ezechiel et Daniel (apud quem series et ordo rerum a Messia perficiendarum 1. c. bene perpendatur oportet) de Messiae munere in sanctuario instituendo declarant, insuper eo quoque, quia templi materialis aedificium iam Zorobabeli est commissum. Quare si de templo a Messia erigendo sermo fit, id debet intelligi, cuius typus et figura erat templum prius. In eo theocratia vetus tamquam in suo centro consistebat ; si igitur theocratia nova messianica est universalis, ad quam omnes populi confluent, iam non in templo materiali quasi in suo cardine verti poterit, sed in spirituali. Hoc aedificium spirituale a Messia erigendum si sacerdos bene mente iam tum consideraverit, omni cura adnitetur, ut nunc saltem Iudaei dispersi Deum sincere colant. — Uti Salomo, typus Messiae, templum aedificavit, ita rex Messias vere pacificus templum Deo erigit sublimius ac magnificentius (cf. 2 Reg. "1, 13. 14. Hebr. 1, 9). Illud subter eum orietur, ita S. Hier. declarat: «Oriens i. e. &varoXf vel &yaouf, vel fAderyya nuncupatur i. e. germen, quia ex se repente succrescet et ex radice sua in similitudinem germinis pullulabit ». Postea aliam quoque explanationem affert : subter eum germinabit, orietur multitudo credentium ; quam alii quoque amplectuntur (Rib. Lap. Pressel) ; sim. S. Cyr. Sed cum in sententia antecedente et in subsequente Germen sit subiectum grammaticale, vix haec sententia media sensu impersonali accipi potest, quamvis LXX eo modo acceperint : óroxávuÜev «ito0 dvaveAet. Neque vox sumi potest sensu activo : producet ex se ramos vel faciet germinare subter se. Ut rite intelligat sacerdos, quantum momenti sit positum in templi aedificio, magna cum emphasi iterum de Messia asseritur, templum ab eo iri exstructum ; vir igitur portendens omni studio debebit curare, ut typicum templum erigatur ; dein quale futurum sit Messiae dominium, explicatur v. 43 « et ipse ezstruet templum Domino et ipse portabit gloriam et sedebit et dominabitur super solio suo, et consilium pacis erit inter illos duos » ; — i. e. templo spirituali exstructo ipse verus coronarum gestator erit in gloria et maiestate sublimi !* e& amquam rez et sacerdos in throno suo sedebit ; bene cum emphasi dicitur in throno Suo ; est enim thronus David thronus aeternus qui ut talis iure praecipuo ad Messiam pertinet (cf. 2 Reg. 7, 46. Ps. 88, 38) et ex quo tempore Ezechiel regni theocratici splendorem externum interlisse significavit, pariter notum erat, cidarim et coronam iri abiectum et quasi interitu obrutum et absconditum, donec venturus sit tempore Zachariae thronus theocraticus iam significatione exclusiva dicitur thronus Messiae, neque enim alius rex theocraticus surgere poterit nisi Messias ex vaticinio Ezechielis (cf. l. c. et 41, 22-94; 19, 14). Unde angelus quoque dicit ad b. V. quasi hunc Zachariae locum illosque . ex Ezechiele explicans : « et dabit illi Dominus Deus sedem (xàv 0póvoy) ' David patris eius et regnabit in domo Iacob in aeternum » (Luc. 1, 32). Regnum eius est regnum sacerdotale, pacis, concordiae plenum. In antiquo foedere potestas regia et sacerdotalis alii tribui erat assignata ; illa in stirpe David, haec in familia Aaron stabili iure propagabatur ; in Messia autem utraque potestas ad fastigium suum perducta unitur, uti in typo Messiae, in rege Melchisedec, erat coniuncta. | Hoc de Messia vaticinio visiones de theocratiae instauratione pulcherrime et aptissime concluduntur. Ostenditur enim prophetae et per prophetam populo, ad quem demum instauratio sit perventura et per quem 'sit absolvenda; ad maximum omnium solatium exhibetur eis Messias rex et sacerdos gloria et honore coronatus, qui tamquam rex potentissimus longe lateque dominium exercet sed simul tamquam regius sacerdos reconciliationem, expiationem, bona coelestia cum suis communicat ,et quo regnante et sacerdotio fungente pax, felicitas, beatitas aderit. Quis ergo qui hanc Messiae speciem animo conceperit, non maxima laetitia pro virili in theocratia instauranda operam suam collocabit ? Pro Iesu autem sacerdote qui est vir portendens et ut talis coronis cinctus adstat et cui talia de Messia nuntiantur, magnum continetur incitamentum, non solum ut opus inceptum urgeat, sed etiam ut maxima fiducia agat, pacem, concordiam foveat, sacerdotii accepti memor in iis quae sunt ad Deum con- 'stitutus pro populo spiritum theocraticum promoveat. esset sermo. Schegg intelligit duos illos Iudacos reduces et eos qui adhuc in dispersione versabantur, et vult edoceri Iesum sacerdotem, qui de modo agendi cum iis dubius haereat, utrum scil. ad religionis communionem admittendi sint necne. Sed cum de ea re nihil habeatur in textu, iure negatur. Utique verum est, non carere obscuritate, cur dicatur inter illos duos; rex enim et sacerdos est unus idemque Messias ; utraque dignitas adest in uno; cur ergo explicite effertur id quod iam per se patet, in uno Messia fore pacem inter utramque dignitatem ? Adde, quod cum rez non explicite nominetur in 'antecedentibus, etiam non adsit plene, ad quid referantur illi duo. Ad nodum hunc enodandum nescio an sufficiat, quod Sanct. notat : « fuerant ante saepe controversiae inter reges et sacerdotes, adeo ut vexati saepe fuerint immo et occisi pontifices a regibus... ait ergo Dominus futuram esse pacem inter duos magistratus seu dignitates » ; meliora etiam recentiores non praebent. Fateor mihi hac explicatione non satisfieri ; neque enim video ad quid commode referri possit pax inter duos illos ; solium praecedit et sacerdos, sed ita ut solium etiam pertineat ad sacerdotem (super solio suo) ; quare difficile est duos statuere; quod autem dicunt de concordia inter utramque dignitatem, inter sacerdotium et imperium, nescio an non sit explicatio longius pctita. Inclinor in eam sententiam, de qua iam Sanct. quasi de meliore coniectura loquitur : duos intelligi illos, de quibus vere et solum sermo texatur : Messiam et Iesum sacerdotem ; id autem explico, ut consilium pacis sit adhortatio ad sacerdotem, qua iubeatur munere suo ita fungi, ut typus correspondeat antitypo, ut perfecta quantum fieri possit adesse cernatur harmonia (pax) inter utrumque. Fortasse etiam verba concipi possunt ita, ut dicatur, per utrumque consilium pacis iri promotum, id scil. fore positum et propositum ante utrumque. Ut autem documentum adsit perenne, quam gratiose suscipiat Dominus eos qui mente vere theocratica etiam e longinqua regione ad eum accedant, coronae in templo sunt asservandae ; v. 44 « et coronae erunt Helem et Tobiae et Idaiae et Hem filio Sophoniae memoriale in templo Domini » ; — pro Helem scribitur v. 10 Holdai ; quae sit nominis mutati ratio, ignoratur; plerique censent virum fuisse binominem ; pro Hem legit S. Hier. rite Hen, uti est in hebr. sed perperam accipitur pro nomine proprio ; est appellativum * et sensus exhibetur : coronas reponi quoque in memoriam favoris a filio Sopheniae peregrinis illis et hospitibus praestiti. Syrus effert nomina eodem modo ac v. 40 et pro Hen ponit losiam. li vero qui e terra aliena advenerunt considerandi sunt sicut praecursores plurimorum, qui venient pariterque ad templum Domini aedificandum operam collocabunt : v. 15 « et qui precul sunt venient et aedificabunt in templo Domini. Et scietis quia Dominus exercituum misit me ad. vos. Erit autem hoc, si auditu audieritis vocem Domini Dei vestri » ; — ludaeos procul positos ad templum aedificandum venturos expli cant alii (cf. Lap. Tir. Men. Calm. Trochon) ; alii gentes intelligunt, quae ad templi aedificium conveniant (S. Ephr. Mar.) vel potiusad templum spirituale, ad reeznum Dei constituendum (cf. S. Hier. Cyr. Alb. Rib. Sanct. Reinke). Cum sermo fiat ad sacerdotem, sed sermo tamen sit de . Messia v. 12. 13, typus igitur et antitypus intime interseiungantur, opti mum videtur etiam in hoc versu agnoscere utrumque, sed ita, ut quae fiunt a procul positis pro domus Dei aedificatione, sint prolusio quaedam ac praefiguratio eorum, quae gentes ad regnum Dei aedificandum conferent (cf. Is. 49, 11; 60, 10). Et cum vox eadem templi (52*n) adhibeatur, quae v. 12. 13 de opere dicitur messianico, dum Zorobabel domum Domini aedi ficare iubetur, primarie ac praecipue de impletione messianica sermo esse videtur. Ex impletione ubertim cognoscetur, angelum Dei nuntium ex persona Dei esselocutum ; illud me scil. non potest cum multis (Sanct. Lap. Mar. Tir. Reinke) referri ad prophetam ; nam prophetam loqui nullo indicio ostenditur ; sed omnia antecedentia verba sunt angeli, qui ex Dei persona (cf. v. 9) ad vatem mandata perfert ; insuper eundem in modum iam supra angelum loquentem audivimus (cf. 2, 9. 11; 4, 9). Promissio ipsa: experimento cognoscetis ... ad fidem et fiduciam augendam multum confert ; zenus autem argumentationis est idem, quod apud Isaiam adhiberi cernimus, cum ex rerum futurarum scientia et praedictione a Domino facta eius colligitur divinitas (cf. Is. 41, 93 seq. 44, '1. 26). Impletio igitur certa est ei indubitata. At eius ambitus, amplitudo, fortasse etiam celeritas aliaeque conditiones quae ad tempus instaurationis et prosperitatem ac felicitatem faciunt, ab eorum cooperatione dependent. Id indicatur, quia additur : erit hoc, si audieritis .. . Unde etiàm sequitur pro tempore messianico : regnum messianicum utique iri constitutum, neque id ulla hominum pravitate posse impediri ; sed qua ratione, quo ambitu, qua benedictionis abundantia promissio Dei absoluta in opus deducatur, multum, immo plurimum dependere a pietatc, leeum divinarum observatione, sanctitate populi Dei et eorum praecipue, quos ad tale opus ministros et adiutores vocare voluerit. Ita instauratione ostensa simul panditur, quas partes ad eam reddendam gloriosiorem, plurimis magis proficuàm atque salutarem singuli obire possint ac debeant. Conditione apposita pariter consequens est, Ut si voeem Domini non audierint, pauciores accessuri sint ad. regnum Dei. | Tafi admonitione prima pars graviter concluditur. Instaurationem futuram per singulas partes angelus vati exhibuit, indolem eius delineavit, ad ípsum Messiam a longe spectandum tamquam ad regem et sacerdotem eum adduxit. Haec omnia opere iri expletum saepius spopondit. Verum qua ubertate haec benedictio coelestis sit diffundenda, per populum Dei electum stare asserit. Admonitio ea etiam ad tempus vatis erat quam maxime aecommodata, qua segnitiem et socordiam in opere Dei excuterent audientes fore, ut externi non solum non impediant templi fabricam, verum promoveant, dummodo ipsi ita audiant praecepta Domini ut etiam impleant (cf. Sanct.). Notat Rup.: «visionis illius nocturnae finis hic est sacrosanctam salutis nostrae propheticam miro modo prae- . Sentans historiam, quam hodie credentes videmus et gaudemus esse impletam, quia ad illam ... Hierusalem vir ille Dominus exercituum reversus est in misericordiis et in ea domus eius aediflegta est ., , et fecit quod facere Deus proposuit ». DE VÉRA AD PROMISSA CONSEQUENDA PRAEPARATIONB CAP. 7. 8. Anc. — Occasione illa, qua de ieiunio dieXanniversario templi destructi instituendo eoque more conservando vel relinquendo ex propheta quaerunt, utitur vates, ut eos edoceat quid Deus ab eis postulet, et ut promissa renovet. Quaerentibus enim respondet Deus, ieiunium illud a se non fuisse eis impositum ; aliud quid ab eis exquiri sicut a patribus eorum (7, 1-7) ; quid illud sit statim subditur, ut scil. iustitiam et misericordiam colant; iis enim virtutibus contumaciter neglectis patres eorum duras incurrisse poenas terramque in solitudinem redegisse ('l, 8-14). Sed ut reduces hisce virtutibus et obedientiae erga Deum operam dent, magnifica renovantur promissa: Deus enim spondet se maximo amore et-zelo reversurum ad Sionem, restituturum urbem sanctam, laetis incolis plenam, exsulesque reducturum (8, 1-8). Quare fortitudine animorum roborentur ; favore enim pristino restituto iam a Deo benedictionibus cumulabuntur; eas autem experientur copiosissime, dummodo veritatem, iusutam, caritatem colant (8, 9-17). Tunc dies luctus iis vertet Deus in gaudium et sollemnitatem ; gentes confluent ad Deum colendum supplicesque a Iudaeis exposcent salutem (8, 18-23). — Haec pars intime cohaeret cum antecedentibus. Instauratione enim proposita restat, ut ad eam omnium animi rite praeparentur, et qua ratione id fieri debeat edoceantur. Id fieri vera et sincera in Deum obedientia, iam 6, 49 est inculcatum. Hanc mentis dispositionem vates in subsequentibus clarius ac distinctius describit et quanti sitamomenti, proponit. a) Non ieiunium, aod obedientiem praeoepit Deus ?, 4-7. Ut dierum pro Iuda nefastorum luctusque totius populi memoria exetaret, Iudaeis sibi ipsi legem imposuerunt ieiunio recolendi dies anniversarios, quibus potissimum lugendas calamitates experti erant. Ita ieiunabant die decimo mensis quinti, quia eo die templum et urbs incendio peribat (cf. Ier. 52, 42. 13) ; mense septimo autem die tertio propter occisionem Godoliae (& Reg. 295, 25. Ier. 42, 2), quam caedem secuta est fuga in Aegyptum ; die nono mensis quarti propter urbem captam anno undecimo Sedeciae regis (ler. 39, 2; 62, 6) ; d^num die decimo mensis decimi propter obsidionem urbis eo die a Nabuchodonosore inceptam (Ier. 52, 4). Dies hos tempore exsilii esuriales celebrabant (cf. Zach. 8, 19 coll. 7, 3). Sed cum anno quarto Darii, postquam per duos annos iam templi fabrica factaest, templum magnam partem esset restitutum et pace acfavo reregis cuncta prospera sperare liceret, tempus videbatur adesse opportunum ruinis fere iam reparatis pro luctu assumendi laetitiam '. Sed ieiunium quod sua sponte susceperunt, sua sponte non audent dimittere. Quare interpretes voluntatis divinae adeunt. Rem propheta accurate refert secundum tempus et nomina internuntiorum : v. 4 « et factum est verbum Domini exercituum ad. me dicens :
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v. 5 loquere ad omnem populum terrae et ad. sacerdotes dicens : cum ieiunaretis et plangerctis in. quinto et septimo per hos septuaginta annos, numquid, ieiunium ieiunastis mihi ?
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v. 6 et cum comedistis et bibistis, numquid. non vobis comedistis et vobismet ipsis bibistis » ? — responsio fit ad omnem populum et ad sacerdotes ; unde apparet quaestionem non ex mente paucorum, sed omnium esse propositam. Deo autem non ieiunasse dicuntur, quia ipse non mandaverat illud ieiunium, sed ipsi sibi imposuerunt. Insuper cum Deus non sine quadam reprehensione loquatur, ieiunium non celebrasse videntur mente pia et. religiosa, non ex vero de sceleribus admissis dolore, non ex luctu de urbis templique ruina vere theocratico. Unde non abs re explicat S. Hier. : « numquid mihi proderat, quod ieiunabatis?... surdis auribus mea imperia contempserunt... et nunc tanta scrupulositate quaerunt, quando debeant ieiunare et plangere, cum ante dixerim per Isaiam : non tale ieiunium elegi etc. (Is. 58, 5 seq.) ». Simili modo S. Cyr. frustra eiulare et lapides humi iacentes non sine stultitia lacrimis eos perfundere ait, qui Dei verbis non sint dicto audientes. Quando Deo ieiunium sit acceptum, bene monet Rup. : « longe aliter ieiunanti Danieli responsum fuit, quia longe alias ieiunandi causas ille sibi propositas habuit » (Dan. 9, 3. 91 seq.). Et ipsa comparatio qua utitur Deus, indicat ieiunium illud ex propria voluntate profectum et susceptum, ut sibi satisfaciant ; unde bene Calm. : « nonne potius, ut ingeniis vestris morem gereretis fleretisque amissam urbem, opes, libertatem, locum, quem vos humano prorsus amore prosequebamini vestri ipsorum commodi et superbiae causa » ? Uti scil. in cibo potuque homines vel necessitati parent vel etiam genio indulgent et suam sequuntur voluptatem, ita illi ieiunium suscipiebant, non ut Deo satisfactionem pro delictis exhiberent, sed ut sibi ipsi in tali opere complacerent et amorem theocratiae praetenderent, quem vere acsincere non fovebant. Ita utique neque esca neque abstinentia eos Deo commendabat. Is autem Deo ieiunat et Deo comedit, qui omnia ad Deum refert et eius servitium et gloriam ob oculos habet (cf. Sanct.). Unde Deus id effert, quod ab iis et olim postulaverat et nunc exposcit, ut scil. Dei praeceptis obsequantur : v. '1 « numquid non sunt verba quae locutus est Dominus in manu prophetarum priorum, cum adhuc. lerusalem habitaretur et esset opulenta, ipsa eturbes in circuitu eius, et ad austrum et in, campestribus habitaretur » ? — hebr. suppletur : nonne cognoscitis verba ? i. e. nonne scitis, quid Deus constanter sed frustra poposcerit? per ministerium prophetarum ante exsilium continuo inculcavit, ut mores emendarent, cor circumciderent, iustitiam colerent etc. Pristinam conditionem urbis habitatae et in pace ac prosperitate constitutae totiusque regionis in memoriam iis revocat, ut viva memoria recolant, ex qua felicitate in quam miseriam delapsi sint propter inobedientiam. Pars regionis nominatur et australis (cf. Deut. 34, 3) et declivis i. e. regio depressa ad mare mediterraneum (cf. Ios. 10, 40. Iud. 4, 9. ler. 1'1, 26) ; ita fere sedes tribus Iudae designari solet. In hebr. particula N tamquam accusativi nota consideratur ; unde necesse erit supplere verbum cognoscendi vel tale. Sed non desunt exempla, in quibus rN ad id inservit, ut magna emphasi verbum aliquod efferatur, ita ut accedere videatur ad notionem quod attinet ad v. g. 2 Reg. 6, 5, ubi eius usus cerfitur, ut cum epitaai dicatur ferrum cecidisse in aquam ; Ier. 27, 18 ; 38, 16. Ez. 31, &. Agg. 2, 6. Neh. 9, 19, quibus locis facile concipitur notione quoad, quod attinet ad. Unde hoc loco Deus per modum aposiopeseos loqui videtur, qua simul omne momentum in verbis prophetarum priorum poni indicat: nonne quoad verba etc. Cum hoc tamen usu particulae non oportet confundi illum, quo cum verbis passivis frequenter poni solet v. g. Gen. &, 18 ; 21, 5 ; £6, 20 etc. de qua re vide Ges. Thes. p. 168.
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v. 4 « £t factum est in anno quarto Darii regis, factum est verbum Domini ad. Zachariain in quarta mensis noni qui est Casleu » ;, — praemittitur generalis temporis determinatio, quasi diceretur : quarto anno Darii contigit, ut Dominus loqueretur ad prophetam; dein accurata temporis designatio subditur ; idque fiebat die quarta mensis nonii. e. noni post mensem paschatis vel aequinoctii verni, ergo mense Novembri; de Casleu cf. Neh. 4, 4. 4 Mach. 4, 871; 4, 52. 2 Mach. 1, 18etc. ; tempore Machabaeorum sermo est de Casleu mensis scenopegiae diebus (2 Mach. 1, 9) i. e. quibus tunc festum consecrationis templi celebrabatur per modum : alterius quasi scenopegiae. Iam occasio affertur, qua verbum Domini fiebat : v. 8 « Et factum est verbum Domini ad. Zachariam dicens :
Jam explicatur, quaenam sint verba ea, ad quae Deus modo cum emphasi eos attentos reddidit. Ea autem exhortatione et populus et sacerdotes (cf. v. 9) edocentur, ut verum spiritum theocraticum in quanam re consistat, perdiscant, ne rebus ritibusque exterioribus nimium momenti adscribant :
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v. 9 haec ait Dominus exercituum dicens : iudicium verum tudicate et misericordiam et miserationes facite unusquisque cum fratre suo,
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v. 10 et viduam et pupillum et advenam et pauperem nolite calumniari et malum vir fratri suo non cogitet in. corde suo » ; — primo praescribitur iustitia in iudiciis, quae ex veritatis norma, non ex lucro vel partium studio administrari debeat ; secundo loco (ne summum ius fiat summa iniuria ?) commendatur id quod non iudices vel principes | solum spectat, ut omnes vera caritate et miserationis visceribus cum | aliis agant ; peculiari modo eorum oppressio prohibetur, qui auxilio destituti sunt vel propter viduitatem vel ob aetatis infirmitatem parentumque orbitatem, vel quia carent notis, amicis, vel opibus et pecunia, quibus sibi adiutores comparare possent. Demum magna postulatur perfectio, scil. ne mente vel cogitatione iram, vindictam in alios admittant neve malum iis exoptent. Haec utique summa est legis (cf. Ex. 20, 12- 1'1; 92, 21 seq. Lev. 19, 135- 19. Deut. 24, 12 seq. 30, 15 etc.) ; haec est pariter summa adhortationum prophetarum (cf. Is. 4, 16. 11; 596, 4 ; 58, 6 seq. Ier. 1, 5. Mich. 3, 4 seq. etc.). Calumniart idem est quod affligere, opprimere, iniuriis afficere, et hoc sensu etiam apud Latinos usurpatur. Verum quantopere fuerint contumaces, declaratur
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v. 14 «et noluerunt attendere et averterunt scapulam recedentem et aures suas aggravaverunt ne audirent,
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v. 19 et cor suum posuerunt ut adamantem ne audirent legem et verba, quae misit Dominus exercituum in spiritu suo per inanum prophetarum priorum; et facta est indignatio magna a Domino exercituum » ; — multimode pervicacia eorum et obduratio describitur : renuunt attendere ; dein quod plus est : vertunt tergum admonenti; ei ergo insuper maximum exhibent contemptum. Hebr. dederunt humerum:-refractarium, iugum Domini suscipere nolentes illudque cum indignatione repellentes ; S. Hier. adnotat : « verterunt * scapulam recedentem sive dorsum contemnens ex habitu corporis mea imperia respuentes. Solemus enim quando rugata fronte et nare contracta contemnimus admonentes dorsum vertere iuxta illud quod scriptum est : verterunt ad me dorsa et non facies suas » (ler. 2, 2'1). Praeterea ne recedentes audire cogerentur vocem clamantis et admonentis, aures aggravaverunt, obdurarunt, eas surdas reddiderunt ; et ut omnis aditus divinae exhortationi occluderetur, cor suum reddiderunt durum, indomitum quasi adamantem ; cor suum fecerunt plus quam lapideum ; « adamas enim lapis fortissimus in tantum durus est, ut omnia metalla confringat et ipse non confringatur ab ullo; unde a Graecis ?ndomabilis dicitur » (S. Hier.). Quae indignitas rei quo clarius percipiatur, Deus enumerat quid pro populo fecerit. Legem dedit et insuper continuo verba sua per prophetas spiritu divino inspiratos populo proposuit et talia verba, profecta a Domino exercituum, iis communicata per viros adeo insignes, uti erant prophetae ante exsilium, per viros spiritu Dei agitatos et ad tale munus institutos, perfracte ac contumaciter contempserunt. Quid . aliud necessario inde exoriri debuit nisi eiusdem Domini exercituum indignatio et ira magna? Qui enim potentiam suam in adiumentis salutis iis offerendis demonstravit, idem in poena et vindicta infligenda potentiam suam ostendit et quam benignam noluerant experiri, experiebantur iratam et vindicem. Par pari retulit ; ita enim temporis anteacti historiam breviter complectitur :
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v. 13 «et factum est : sicut locutus est et non audierunt, sic clamabunt et non exaudiam, dicit Dominus exercituum ;
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v. 44 et dispersi eos per omnia regna quae nesciunt et terra desolata est ab eis, eo quod non esset transiens et revertens, et posuerunt terram desiderabilem in desertum » ; — lege talionis adversus eos usus est Deus (cf. Is. 65, 19; 66, 4. Prov. 1, 24 - 30) ; qui admonentem spreverunt, non experientur adiuvantem, sed iis dicitur : «ubi sunt dii tui, quos fecisti tibi? surgant et liberent te in tempore afflictionis tuae; secundum numerum quippe civitatum tuarum erant dii tui, Iuda ». Hebr. et exturbabo eos (vehementis instar tempestatis) super omnes gentes quas nesciunt ; cf. Deut. 28, 36. 49. 50; 99, 28; et terra desolata est post eos iis scil. eiectis, et ita in solitudinem redacta, ut vix pauci relinquerentur (cf. ler. 9, 12; 43, 85-1). Sic demum terra desiderabilis !, terra exoptata, optima, omnibus bonis affluens facta est in vastitatem et desertum, ipso guo habitu prae se ferens Dei vindictam in rebelles devolutam. — Hisce satis clare iis annuntiatur, qua de causa debuerint ieiunium suum in- Stituere ; ipsa vero ieiunii reprehensio ostendit non ea ratione institutum fuisse. Verum opportune nunc edocentur, ut agnita iniquitate demum perdiscant, quid Deus praeprimis exposcat et quo modo et qua mente instaurationi sit obviam eundum.
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… The term, derived, like the others of the Hebrew calendar in the post-exilic era, from the Babylonian system, appears in the Bible only in the post-exilic writings (Zech. 7:1; Neh. 1:1; 1 Macc. 1:57; 2 Macc. 1:9, 18). From the time of Judas Maccabeus, on the 25th of this month it became customary to celebrate solemnly the feast of the "dedication of the …
… 14; Ezek. 13, 3-17; Mic. 3, 5-8; Zech. 7, 12; cf. II Sam. 7, 1 ff.), declares divine (Hos. 4, 1; Joel 1, 1; Am. 1, 6, 9, 11, 13; 2, 1 etc.; Obad. 1; Jon. 1, 1; 3, 1; Mic. 1, 1; 3, 5; 6, 1; Nah. 1, 12; Zeph. 1, 1; Hag. 1, 1; 2, 1, 11, 21; Zech. 1, 1; 7, 1 ff.) what he has written; reports visions, revelations or supernatural dreams (Num. 12, 6 ff.; Is. 6, 20; Jer. 1, 11-16; Ezek. 4, 1-5, 4; Jer. 4, 20 ff.; Is. 5, 9; 22, 14; Ezek. 9, 1; …
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… After the exile the fast of the 5th month was observed (Zach. 7, 2, 5; 8, 19) for the destruction of the Temple (II Reg. 25, 8; Ier. 52, 12), on the 9th day of 'a.
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Mēghillôth, Hāmēš (« Five Scrolls »)
… Old Testament that are read in their entirety, each on the individual great Jewish feasts: the Song of Songs, on the eighth day of Passover; Ruth, at Pentecost; Lamentations, on the 9th of 'ābh, for the destruction of Jerusalem by Nebuchadnezzar (cf. Zach. 7:3) and later by Titus; Ecclesiastes, on the feast of Tabernacles; Esther, on that of Pūrīm (14th of 'adhār). …
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Shephelah (Heb. Haš-Šephēlāh "Lowland")
The Philistines move from their lands to occupy villages of the Shephelah (II Chron. 28:18; Zech. 7:7); the Syrian troops defeated by the Jews in the Shephelah take refuge in the cities of the coast and of Philistia (I Macc. 3:24; 4:45; 5:66, 68).
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… is at the mercy of the violent (cf. Job 22, 9; 34, 3, 21; Ps. 95, 6; Wis. 4, 10; Is. 1, 23; 10, 2; Jer. 7, 6; Ex. 22, 7, 25; Mal. 3, 5, etc.); she is consoled and helped only by the charitable man (cf. Job 29, 13; 31, 16; Jer. 22, 3; Zech. 7, 10; Is. 1, 17; etc.). …
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… it results that the sacred writer is a "prophet" (Mt. 26, 56; Lk. 18, 31; 24, 25; Rom. 16, 26; Heb. 1, 1-2, etc.), that he writes under the influence of God who fills him with the Holy Spirit (Hos. 9, 7; Mic. 3, 8; Ezek. 2, 2; 3, 12; 8, 13; 11, 5, 24; Zech. 7, 12; II Sam. 23, 2; Eccl. 39, 8; 48, 27; II Esdr. 14, 21, 25, 40-44); who orders him to speak or to write (Ex. 17, 14; 34, 27; Deut. 31, 19; Is. 8, 1; 30, 8; Hab. 2, 2; Dan. 8, 26; 12, …
Against the idolatrous institutions and practices of divination and magic, Jahweh, from the very beginnings of the chosen nation, established the prophets as the only spokesmen and interpreters of his thought and his will (Deut. 18:9-22; Num. 23:23; cf. Am. 2:10 ff.; Ex. 7:25; Zach. 7:12; Neh. 9:30), giving them as an unmistakable sign of recognition, besides moral worth, fidelity to Jahweh and to his precepts, the charism of predicting the future (Deut. 18:22; …
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.