Anna geueth thankes in a Canticle. 11. the sonnes of Heli greuously sinning are reprehended, but not duly corected, by their father. 21. Anna beareth three sonnes more, and two daughters. 27. Heli is threatned, 34. and the death of his two sonnes fortold.
1My heart hath rejoiced in the Lord, and my horn is exalted in my God: my mouth is enlarged over my enemies: because I have joyed in thy salvation.Esulta il cuor mio nel Signore, e la mia gloria s'innalza sopra il mio Dio: si è aperta la mia bocca verso de' miei avversarii: perocché mio gaudio si è la salute che vien da te.MY hart hath reioysed in our Lord, and my horne is exalted in my God: my mouth is dilated vpon myn enemies: because I haue ioyed in thy saluation.Exultavit cor meum in Domino, / et exaltatum est cornu meum in Deo meo; / dilatatum est os meum super inimicos meos: / quia lætata sum in salutari tuo. 2There is none holy as the Lord is: for there is no other beside thee, and there is none strong like our God.Non vi ha chi sia santo, come il Signore: anzi nissuno lo è fuori di te, e non vi ha chi sia forte, com'è il Dio nostro.There is none holie as our Lord is: for neither is there an other beside thee, and there is none so strong as out God.Non est sanctus, ut est Dominus, / neque enim est alius extra te, / et non est fortis sicut Deus noster. 3Do not multiply to speak lofty things, boasting: let old matters depart from your mouth: for the Lord is a God of all knowledge, and to him are thoughts prepared.Non vogliate far tante parole, vantandovi di cose grandi: non sia più nella vostra bocca l'antico stile: perocché Dio che sa tutto egli è il Signore, ed ei conduce ad effetto i suoi disegni.Doe not multiplie to speake high thinges, boasting: let old matters depart from your mouth: because our Lord is a God of al knowlege, and to him cogitations are prepared.Nolite multiplicare loqui sublimia gloriantes; / recedant vetera de ore vestro: / quia Deus scientiarum Dominus est, / et ipsi præparantur cogitationes. 4The bow of the mighty is overcome, and the weak are girt with strength.L'arco de' gran guerrieri si è spezzato, e i deboli si sono cinti di robustezza.The bow of the strong men is ouercome, and the weake are girded with strength.Arcus fortium superatus est, / et infirmi accincti sunt robore. 5They that were full before, have hired out themselves for bread: and the hungry are filled, so that the barren hath borne many: and she that had many children is weakened.Quei che erano primi nell'abbondanza, si sono allogati per aver pane: e quei che pativan la fame, ebbero da satollarsi: fin la sterile ebbe molti parti; e quella che avea molti figli perdè sua virtù.They that before were filled haue hyred out them selues for bread: and the hungrie are filled, vntil the barren woman bare verie manie: and she that had manie children, was weakened.Repleti prius, pro panibus se locaverunt: / et famelici saturati sunt, / donec sterilis peperit plurimos: / et quæ multos habebat filios, infirmata est.
6The Lord killeth and maketh alive, he bringeth down to hell, and bringeth back again.Il Signore dà morte, e rende la vita: conduce al sepolcro, e fuori ne tragge.Our Lord mortifieth and quickeneth, bringeth downe to hel and fetcheth backe agayne.Dominus mortificat et vivificat; / deducit ad inferos et reducit. 7The Lord maketh poor and maketh rich, he humbleth and he exalteth:Il Signore dà la povertà, e la ricchezza: umilia ed esalta.Our Lord maketh poore and enricheth, humbleth and lifteth vp.Dominus pauperem facit et ditat, / humiliat et sublevat. 8He raiseth up the needy from the dust, and lifteth up the poor from the dunghill: that he may sit with princes, and hold the throne of glory. For the poles of the earth are the Lord’s, and upon them he hath set the world.Dalla polvere solleva il mendico, e dal letamaio innalza il povero; perchè ei segga insieme co' principi, e occupi un trono di gloria: imperocché del Signore sono i cardini della terra, e sopra di questi posò il mondo.He rayseth the needie man from the dust, and from the dung he lifteth vp the poore: that he may sitte with princes, and hold the throne of glorie. For the poles of the earth are our Lords, and vpon them he hath sette the world.Suscitat de pulvere egenum, / et de stercore elevat pauperem: / ut sedeat cum principibus, / et solium gloriæ teneat. / Domini enim sunt cardines terræ, / et posuit super eos orbem. 9He will keep the feet of his saints, and the wicked shall be silent in darkness; because no man shall prevail by his own strength.Egli governerà i piedi dei santi suoi: ma gli empii nelle lor tenebre saranno muti: perocché non sarà forte l'uomo pella propria sua forza.The feete of his Saintes he wil keepe, and the impious shal be silent in darknes: because in his owne force man shal not be strengthned.Pedes sanctorum suorum servabit, / et impii in tenebris conticescent: / quia non in fortitudine sua roborabitur vir. 10The adversaries of the Lord shall fear him: and upon them shall he thunder in the heavens: The Lord shall judge the ends of the earth, and he shall give empire to his king, and shall exalt the horn of his Christ.Il Signore sarà terribile a' suoi avversari, e contro di essi tuonerà dal cielo: il Signore giudicherà la terra quant'essa è grande; e darà l'impero al suo re, ed esalterà la gloria del suo Cristo.Our Lord shal his aduersaries feare: and vpon them shal he thunder in the heauens: our Lord shal iudge the endes of the Earth, and shal geue empire to his king, and shal exalt the horne of his Christ.Dominum formidabunt adversarii ejus: / et super ipsos in cælis tonabit. / Dominus judicabit fines terræ, / et dabit imperium regi suo, / et sublimabit cornu christi sui.
11And Elcana went to Ramatha, to his house: but the child ministered in the sight of the Lord before the face of Heli the priest.Elcana poi se v'andò a sua casa a Ramatha: e il fanciullo (Samuele) esercitava il ministero dinanzi al Signore sotto gli occhi di Heli sommo sacerdote.And Elcana went into Ramatha, vnto his house: but the childe ministered in the sight of our Lord before the face of Heli the priest.Et abiit Elcana Ramatha, in domum suam: puer autem erat minister in conspectu Domini ante faciem Heli sacerdotis. 12Now the sons of Heli were children of Belial, not knowing the Lord,Ma i figliuoli di Heli, figliuoli di Belial, non conoscevano il Signore,Moreouer the sonnes of Heli, were the sonnes of Belial, not knowing our Lord,Porro filii Heli, filii Belial, nescientes Dominum, 13Nor the office of the priests to the people: but whosoever had offered a sacrifice, the servant of the priest came, while the flesh was in boiling, with a fleshhook of three teeth in his hand,Nè l'uffizio de' sacerdoti riguardo al popolo: imperocché immolata che era da chicchessia la vittima, veniva il servo del sacerdote nel tempo che si cuocevan le carni, e aveva in mano una forchetta a tre punte;nor the office of priestes to the people: but whosoeuer had immolated a victime, the seruant of the priest came, whiles the flesh was in boyling, and had a flesh hooke with three teeth in his hand,neque officium sacerdotum ad populum: sed quicumque immolasset victimam, veniebat puer sacerdotis, dum coquerentur carnes, et habebat fuscinulam tridentem in manu sua, 14And thrust it into the kettle, or into the cauldron, or into the pot, or into the pan: and all that the fleshhook brought up, the priest took to himself. Thus did they to all Israel that came to Silo.E la metteva nel pajuolo, o nella caldaja, o nella pentola o nella marmitta, e tutto quello ch'era tirato su dalla forchetta, lo pigliava per se il sacerdote: così facevano a tutto Israele che andava a Silo.and thrust it into the kettle, or into the caudron, or into the potte, or into the panne: and al, that the flesh hooke brought vp, the priest tooke to him selfe. so did they to al Israel that came into Silo.et mittebat eam in lebetem, vel in caldariam, aut in ollam, sive in cacabum: et omne quod levabat fuscinula, tollebat sacerdos sibi: sic faciebant universo Israëli venientium in Silo. 15Also before they burnt the fat, the servant of the priest came, and said to the man that sacrificed: Give me flesh to boil for the priest: for I will not take of thee sodden flesh, but raw.Similmente prima che facesser bruciare il grasso, veniva il servo del sacerdote, e diceva a colui che faceva immolazione: Dammi della carne da far cuocere pel sacerdote: perocché io non prenderò da te carne cotta, ma cruda.Yea before they burnt the fatte, the seruant of the priest came, and sayd to him that immolated: Geue me flesh, that I may boyle it for the priest: for I wil not take flesh of thee sodde, but raw.Etiam antequam adolerent adipem, veniebat puer sacerdotis, et dicebat immolanti: Da mihi carnem, ut coquam sacerdoti: non enim accipiam a te carnem coctam, sed crudam.
16And he that sacrificed said to him: Let the fat first be burnt to day, according to the custom, and then take to thee as much as thy soul desireth. But he answered, and said to him: Not so: but thou shalt give it me now, or else I will take it by force.E quegli che faceva l'immolazione, gli diceva: Si faccia oggi prima bruciare il grasso secondo il costume, e poi prendi tutto quello che vorrai. Ma quegli rispondeva, e diceva a lui: No: tu me la darai adesso, altrimenti io me la prenderò per forza.And he that immolated sayd to him: Let the fatte first be burnt to day according to the maner, and take vnto thee how much soeuer thy soule desireth. Who answering said to him: Not so: for thou shalt geue it now, or els I wil take it away by force.Dicebatque illi immolans: Incendatur primum juxta morem hodie adeps, et tolle tibi quantumcumque desiderat anima tua. Qui respondens aiebat ei: Nequaquam: nunc enim dabis, alioquin tollam vi. 17Wherefore the sin of the young men was exceeding great before the Lord: because they withdrew men from the sacrifice of the Lord.Il peccato adunque di que' figliuoli era grande formisura negli occhi del Signore: perocché alienavan la gente dal far sacrifizio al Signore.Therfore the sinne of the yong men was exceding great before our Lord: because men detracted from the sacrifice of our Lord.Erat ergo peccatum puerorum grande nimis coram Domino: quia retrahebant homines a sacrificio Domini. 18But Samuel ministered before the face of the Lord: being a child girded with a linen ephod.E il giovinetto Samuele esercitava il ministero dinanzi al Signore, cinto di un Ephod di lino.But Samuel ministred before the face of our Lord: a child, girded with an ephod of linnen.Samuel autem ministrabat ante faciem Domini, puer accinctus ephod lineo. 19And his mother made him a little coat, which she brought to him on the appointed days, when she went up with her husband, to offer the solemn sacrifice.E sua madre gli faceva una piccola tonaca, e gliela portava da una solennità all'altra, andando con suo marito ad offerire il sacrifizio annuale.And his mother made him a litle tunike, which she brought vpon the ordinarie daies, going vp with her husband, to immolate the solemne host.Et tunicam parvam faciebat ei mater sua, quam afferebat statutis diebus, ascendens cum viro suo, ut immolaret hostiam solemnem. 20And Heli blessed Elcana and his wife: and he said to him: The Lord give thee seed of this woman, for the loan thou hast lent to the Lord. And they went to their own home.Ed Heli benedissi Elcana, e sua moglie, e disse lui: Il Signore diati prole da questa donna in ricompensa di quella che tu hai imprestata al Signore. Ed eglino se n'andarono a casa loro.And Heli blessed Elcana and his wife: and he saied to him: Our Lord render thee seede of this woman, for the vsurie that thou hast geuen our Lord. And they went into their place.Et benedixit Heli Elcanæ et uxori ejus: dixitque ei: Reddat tibi Dominus semen de muliere hac, pro fœnore quod commodasti Domino. Et abierunt in locum suum.
21And the Lord visited Anna, and she conceived, and bore three sons, and two daughters: and the child Samuel became great before the Lord.Il Signore adunque visitò Anna, la quale concepì, e partorì tre figliuoli, e due figlie: e il giovinetto Samuele diventava grande presso il Signore.Our Lord therfore visited Anna, and she conceiued, and bare three sonnes, and two daughters: and the childe Samuel was magnified before our Lord.Visitavit ergo Dominus Annam, et concepit, et peperit tres filios, et duas filias: et magnificatus est puer Samuel apud Dominum. 22Now Heli was very old, and he heard all that his sons did to all Israel: and how they lay with the women that waited at the door of the tabernacle:Ma Heli era molto vecchio, e riseppe tutto quel che facevano i suoi figliuoli verso tutto Israele: e come dormirano colle donne, le quali vegliavano alla porta del tabernacolo:And Heli was very old, and heard al thinges which his sonnes did to al Israel: and how they slept with the wemen that wayted at the doore of the tabernacle:Heli autem erat senex valde, et audivit omnia quæ faciebant filii sui universo Israëli, et quomodo dormiebant cum mulieribus quæ observabant ad ostium tabernaculi: 23And he said to them: Why do ye these kinds of things, which I hear, very wicked things, from all the people?E disse loro: Perchè fate voi queste cose, cose pessime che io sento sparse per tutto il popolo?and he sayd to them: Why doe you these kinde of thinges, which I heare, very naughtie thinges, of al the people?et dixit eis: Quare facitis res hujuscemodi quas ego audio, res pessimas, ab omni populo ? 24Do not so, my sons: for it is no good report that I hear, that you make the people of the Lord to transgress.Guardatevene, figliuoli miei: perocché molto cattiva voce è quella che io ho udito, che voi fate prevaricare il popolo del Signore.Doe not so my sonnes: for it is not a good report, which I doe heare, that you make the people of our Lord to transgresse.Nolite, filii mei: non enim est bona fama quam ego audio, ut transgredi faciatis populum Domini. 25If one man shall sin against another, God may be appeased in his behalf: but if a man shall sin against the Lord, who shall pray for him? And they hearkened not to the voice of their father, because the Lord would slay them.Se un uomo pecca contro un altr'uomo, può impetrarsi per lui pietà da Dio: ma se contro Dio pecca un uomo, chi farà orazione per lui? Ma quelli non ascoltaron la voce del padre loro: perchè il Signore voleva uccidergli.If man shal sinne against man, God may be pacified toward him: but if a man shal sinne against our Lord who shal pray for him? And they heard not the voice of their father, because our Lord would kil them.Si peccaverit vir in virum, placari ei potest Deus: si autem in Dominum peccaverit vir, quis orabit pro eo ? Et non audierunt vocem patris sui: quia voluit Dominus occidere eos.
26But the child Samuel advanced, and grew on, and pleased both the Lord and men.Or il giovinetto Samuele profittava, e cresceva, ed era grato tanto a Dio, come agli uomini.But the childe Samuel prospered, and grew, and pleased both our Lord and men.Puer autem Samuel proficiebat atque crescebat, et placebat tam Domino quam hominibus. 27And there came a man of God to Heli, and said to him: Thus saith the Lord: Did I not plainly appear to thy father’s house, when they were in Egypt in the house of Pharao?Ma un uomo di Dio andò a trovare Heli, e dissegli: Queste cose dice il Signore: non mi feci io svelatamente conoscere alla famiglia del padre tuo, mentre essi erano in Egitto in casa di Faraone?And there came a man of God to Heli, and said to him: Thus sayth our Lord: Was not I openly reueled to thy fathers house, when they were in Aegypt in the house of Pharao?Venit autem vir Dei ad Heli, et ait ad eum: Hæc dicit Dominus: Numquid non aperte revelatus sum domui patris tui, cum essent in Ægypto in domo Pharaonis ? 28And I chose him out of all the tribes of Israel to be my priest, to go up to my altar, and burn incense to me, and to wear the ephod before me: and I gave to thy father’s house of all the sacrifices of the children of Israel.E io lo elessi da tutte le tribù d'Israele per mio sacerdote, perchè salisse al mio altare, e mi bruciasse l'incenso, e portasse l'Ephod dinanzi a me: e alla famiglia del padre tuo diedi porzione di tutto quel che sacrificassero i figliuoli d'Israele.and I chose him of al the tribes of Israel for my priest, that he might ascend to my altar, and burne to me incense, and might carie the ephod before me: and I gaue to thy fathers house al thinges of the sacrifices of the children of Israel.Et elegi eum ex omnibus tribubus Israël mihi in sacerdotem, ut ascenderet ad altare meum, et adoleret mihi incensum, et portaret ephod coram me: et dedi domui patris tui omnia de sacrificiis filiorum Israël. 29Why have you kicked away my victims, and my gifts which I commanded to be offered in the temple: and thou hast rather honoured thy sons than me, to eat the firstfruits of every sacrifice of my people Israel?Per qual motivo avete voi dati de' calci alle mie vittime, e a' miei doni, che io ordinai che mi fossero offerti nel tempio: e tu hai avuto maggior rispetto pei tuoi figliuoli che per me, col mangiarvi le primizie di tutti i sacrifizi d'Israele mio popolo?Why haue you with your heele reiected my victime, and my giftes which I commanded to be offered in the temple: and hast rather honoured thy sonnes then me, that you would eate the first fruites of euerie sacrifice of Israel my people?Quare calce abjecistis victimam meam, et munera mea quæ præcepi ut offerrentur in templo: et magis honorasti filios tuos quam me, ut comederetis primitias omnis sacrificii Israël populi mei ?
30Wherefore thus saith the Lord the God of Israel: I said indeed that thy house, and the house of thy father, should minister in my sight, for ever. But now saith the Lord: Far be this from me: but whosoever shall glorify me, him will I glorify: but they that despise me, shall be despised.Per questo dice il Signore Dio d'Israele: Io avea detto e ridetto, che la tua casa, e la casa del padre tuo avrebbe avuto il ministero dinanzi a me in eterno. Ma adesso dice il Signore: Lungi da me tal cosa: perocché chiunque darà gloria a me, far olio glorioso: ma quelli che mi disprezzeranno, saranno abbietti.Therfore sayeth our Lord the God of Israel: Speaking I speake that thy house, and the house of thy father should minister in my sight, for euer. But now sayeth our Lord: Be this farre from me: but whosoeuer shal glorifie me I wil glorifie him: and they that contemne me, shal be base.Propterea ait Dominus Deus Israël: Loquens locutus sum, ut domus tua, et domus patris tui, ministraret in conspectu meo usque in sempiternum. Nunc autem dicit Dominus: Absit hoc a me: sed quicumque glorificaverit me, glorificabo eum: qui autem contemnunt me, erunt ignobiles. 31Behold the days come: and I will cut off thy arm, and the arm of thy father’s house, that there shall not be an old man in thy house.Ecco che viene il tempo, quando io troncherò il tuo braccio, e il braccio della casa del padre tuo, talmente che non si trovi nella casa del padre tuo nissun vecchio.Behold the daies come: and I wil cut of thy arme, and the arme of thy fathers house, that there may not be an old man in thy house.Ecce dies veniunt, et præcidam brachium tuum, et brachium domus patris tui, ut non sit senex in domo tua. 32And thou shalt see thy rival in the temple, in all the prosperity of Israel, and there shall not be an old man in thy house for ever.E vedrai nel tempio il tuo emolo in mezzo a tutte le prosperità d'Israele: e non sarà giammai nissun vecchio in tua casa.And thou shalt see whom thou enuiest in the temple, in al prosperities of Israel and there shal not be an old man in thy house for euer.Et videbis æmulum tuum in templo, in universis prosperis Israël: et non erit senex in domo tua omnibus diebus. 33However, I will not altogether take away a man of thee from my altar: but that thy eyes may faint, and thy soul be spent: and a great part of thy house shall die, when they come to man’s estate.Io però non leverò interamente dal mio altare i tuoi discendenti; ma sol perchè vengan meno i tuoi occhi, e si consumi l'anima tua: e una gran parte della tua casa morranno, in arrivando all'età virile.Notwithstanding I wil not altogether take away a man of thee from myn altar: but that thyne eyes may fayle, and thy soule melt: and a great part of thy house shal die when it is come to mans age.Verumtamen non auferam penitus virum ex te ab altari meo: sed ut deficiant oculi tui, et tabescat anima tua: et pars magna domus tuæ morietur cum ad virilem ætatem venerit.
34And this shall be a sign to thee, that shall come upon thy two sons, Ophni and Phinees: in one day they shall both of them die.E segno di ciò sarà per te quello che accadrà a' tuoi due figliuoli, Ophni e Phinees: In un sol giorno morranno ambedue.And this shal be a signe to thee, which shal come vpon thy two sonnes, Ophni, and Phinees: In one day they shal both die.Hoc autem erit tibi signum, quod venturum est duobus filiis tuis, Ophni et Phinees: in die uno morientur ambo. 35And I will raise me up a faithful priest, who shall do according to my heart, and my soul and I will build him a faithful house, and he shall walk all days before my anointed.E io mi creerò un sacerdote fedele, il quale servirà secondo il mio cuore, e secondo l'anima mia: e io fonderò a lui una casa durevole, ed egli camminerà sempre dinanzi al mio Cristo.And I wil rayse vp vnto me a faithful priest, which shal doe according to my hart, and my soule: and I wil build him a faythful house and the same shal walke before my Christ al daies.Et suscitabo mihi sacerdotem fidelem, qui juxta cor meum et animam meam faciet: et ædificabo ei domum fidelem, et ambulabit coram christo meo cunctis diebus. 36And it shall come to pass, that whosoever shall remain in thy house shall come that he may be prayed for, and shall offer a piece of silver, and a roll of bread, and shall say: Put me, I beseech thee, to somewhat of the priestly office, that I may eat a morsel of bread.E avverrà che chiunque rimarrà di tua casa, verrà per essere raccomandato affin di ottenere una moneta d'argento, e un pezzo di pane, e dica: Ammettimi, ti prego, a una porzione sacerdotale, perchè io abbia un boccon di pane da mangiare.And it shal come to passe, that whosoeuer shal remayne in thy house, shal come that he may be prayed for, and shal offer a peece of siluer, and a manchet of bread, and shal say: Leaue me I besech thee to one priestly part, that I may eate a morsel of bread.Futurum est autem, ut quicumque remanserit in domo tua, veniat ut oretur pro eo, et offerat nummum argenteum, et tortam panis, dicatque: Dimitte me, obsecro, ad unam partem sacerdotalem, ut comedam buccellam panis.
2:1
St. Augustine
Rejoiced. Septuagint and Chaldean, "been strengthened." Anna composed this canticle at the nativity of her son; or rather at his presentation in the tabernacle. She foretells the reign and glory of the Messias, and of his church. (St. Augustine, de C.[City of God?] 17:4.)
Challoner
Horn. The horn in the Scripture signifies strength, power, and glory: so the horn is said to be exalted, when a person receives an increase of strength or glory. (Challoner)
So Horace (3 Ode, 21.) says, addis cornua pauperi.
Calmet
Enlarged. Chaldean, "I have opened my mouth, to speak great things against my enemies." She has Phenenna principally in view, and compares her present glory with her former distress. (Calmet)
Menochius
I may boast more on account of Samuel, than my rival can of her numerous offspring. (Menochius)
2:2
Holy. This is frequently a title of God, the holy one of Israel, Isaias 1:4., and 5:19. He is essentially holy.
Strong. Hebrew, "no rock like," etc. The rocks of Palestine were the common fortresses of the nation, having caverns to which the people fled for refuge. Hence God is often called a rock, (Calmet) as none can afford such protection. (Haydock) (Psalm 17:2., and Deuteronomy 32:15.)
2:3
Du Hamel
Old. Hebrew hathak means also, "hard things." (Du Hamel)
Calmet
"Let arrogance come out of your mouth," to return no more. Yet most people supply the negation from the former member; "Let not arrogance or hard things." Chaldean, "blasphemy," etc. (Calmet)
Worthington
Cease to praise idols, as you have done. (Worthington)
Use not the malevolent language to which you have been accustomed.
Knowledge. The secrets of hearts are open to him.
Haydock
And to him. Hebrew, "and by him actions are weighed," as in scales; (Haydock) or, "thoughts (and actions) are not established." (Symmachus) The Syriac and Arabic also read the negation, "there are not pretexts before him;" or, "are not actions founded upon him?" Will he not execute what he has wisely designed, in spite of opposition? (Haydock)
Haydock
Septuagint, "and God prepares his thought;" (Calmet) (epitedeumata autou) or, "what is convenient for him." (Haydock)
Kennicott
They have read lu, "of him," instead of la, "not," as they are authorized to do by the Keri, (or various readings in the margin) and by several Hebrew manuscripts. The Protestants think rightly, and suppose that la, "not," has been omitted, "Let not arrogancy;" because we find it in Chaldean, Septuagint, Syriac and Arabic versions. Lu is substituted for la, ver. 16. When some have been pressed with the argument of variations, called Keri, they have said that they were rather explanations of obscure words in the text: but is there any obscurity in lu, "to him," and la, "not;" or can they explain each other? Leusden answers in the affirmative, ver. 16! (Kennicott)
2:4
Overcome. Hebrew, "broken." Septuagint, "he has weakened the bow," having deprived it of its elasticity.
2:5
Haydock
Many. Hebrew, "seven," which is often used in the same sense. Anna had never more than six children; (Calmet) whereas Phenenna had perhaps ten, 1 Kings 1:8., and 3:21. (Haydock)
Calmet
The Rabbins pretend that she lost one every time that Anna brought forth. But the text says nothing of the kind. It only insinuates at most, that she had no more. This admirably represents the state of the Synagogue, compared to the Christian Church. (St. Augustine, sup.) (Calmet; Worthington)
Menochius
The blessed Virgin conveys the same idea in other words, Luke 1:(Menochius)
2:6
Haydock
Hell, (infernos,) "the lower regions." God calls us out of this world, or restores the dead to life, as he thinks proper. (Haydock)
Calmet
He easily makes the greatest prosperity succeed extreme distress, which is often denoted by death, hell, etc. So Seneca says, Mortis habet vices---Lentis cum trahitur vita gemitibus. The prodigal son is said to have come to life again, when his father received him, contrary to his expectations, Luke 15:24., and Psalm 29:4., etc. (Calmet)
2:7
Menochius
Exalteth. The same instances of God's power and providence are related, Psalm 112:7., and Luke 1:52. (Menochius)
2:8
Calmet
World. The Hebrews represented the earth as resting on a firm basis, or on pillars, or turning on poles, Psalm 103:5., and Proverbs 8:25., etc. The magistrates of the earth may be also thus designated, as the world is entrusted to their care. God compares Jeremias to an iron pillar, Jeremias 1:18., and Apocalypse 3:12. (Calmet)
The last sentence is omitted in the Septuagint.
2:9
Haydock
Saints. Hebrew, "kind, merciful, pious ones;" (Calmet) those to whom he shews mercy, and who comply with his will in assisting others. Septuagint, "Granting their petition to those who ask him, and he has blessed the years of the just, because man is not strong by his own strength." (Haydock)
Haydock
Silent: condemned to death. Mox etiam Lemures animas dixere silentes. (Ovid, Fast. v.) Loca nocte silentia late. (Virgil, [Aeneid?] vi.) Unable to act as they had done, and ashamed of themselves, (Calmet) they seek for the most obscure retreat, where they may not behold the glory of those whom they have despised. They will pray that the hills would fall upon them, and hide them from the indignation of the Lamb. (Haydock)
2:10
Haydock
Him. Septuagint, "The Lord will render his adversary weak. The holy Lord. Let not the prudent boast of his prudence," etc. (Haydock; which seems to be added from Jeremias 9:23., Calmet) "The Lord has mounted the heavens, and thundered. He judges the ends of the earth, and gives power to those who rule, as kings, over us," etc. (Haydock)
Heavens. This prediction against the Philistines was exactly verified, 1 Kings 7:10. It denotes the protection which God grants to his servants, Psalm 17:8, 14.
Jonathan
Christ. Chaldean, and the best interpreters, understand this of the Messias: "He will multiply the kingdom of his Messias." (Jonathan)
Calmet
Anna might also have David in view, who was one of his most express figures. (Calmet)
Worthington
But neither he, nor Solomon, ever ruled over all the earth, as Christ will, Psalm 2:18. (Worthington)
Menochius
The empire of Christ rose from the smallest beginnings. (Menochius)
2:11
Haydock
Ramatha. Hebrew Rama. Septuagint Alexandrian, "and they left him there before the Lord, and went away to Armathaim." (Haydock)
2:12
The Lord, whom they denied by their works, Titus 1:16.
2:13
Haydock
Nor the office. The Vulgate repeats the negation from the preceding sentence. Others translate, "The priests' custom with the people was," etc., or, "the pretended right of the priests," etc. They neither performed their duty towards God, (Calmet) nor were they content with what the law authorized them to receive from the people. (Haydock)
Servant, or son; perhaps Ophni or Phinees.
Calmet
Boiling. In the heroic times, the meat was never boiled, but roasted. (Athen. 1:10.; and Servius; though Hesiod asserts the contrary, ver. 748. (Calmet)
Menochius
Abulensis (q. 8.) observes that the person who offered the victim, boiled the parts which belonged to himself, as well as the priest's share. But, whereas in the peace-offerings, only the breast and the right shoulder fell to the priest, these rapacious men took whatever they pleased. (Menochius)
2:14
Pan. Hebrew has also four terms, but their precise meaning cannot be determined. The vessels were of different forms, or intended for various uses.
2:15
Raw. Here are two other abuses. The fat ought first to have been burnt, in honour of the Lord; and the meat should have been boiled, in order that the priest might not be taken off from his sacred functions; as custom, it seems, had determined, though the law be silent on this head.
2:16
Haydock
Desireth. The Laic gives an example of moderation and zeal, to which the priest might well have paid some deference. The former is willing to abandon his goods, provided the honour of God be not neglected. (Haydock)
2:17
Menochius
Lord. People, seeing that the law was not observed, refrained from presenting victims. (Menochius)
Haydock
They are but too apt to follow the bad example of their teachers. (Haydock)
Calmet
Hence God punishes the smallest faults of his ministers, with great severity, since they withdraw people from his service, by their scandalous behaviour, and are guilty of a more horrid sacrilege than those who laid violent hands on the Lord of majesty. (St. Bernard, ser. I.) Nothing brings a greater discredit on religion. (Calmet)
2:18
Ephod. It was not, therefore, peculiar to priests, 2 Kings 6:14.
2:19
Calmet
Coat. Hebrew mehil, the outer garment. Hence it appears that the parents of the people consecrated to the Lord, furnished them with clothes, till they were able to serve the tabernacle, otherwise they would have been a burden to it. (Calmet)
2:20
Haydock
Lent. This was in reply to what Anna had said, 1 Kings 1:28. (Haydock)
Menochius
God always gives back with interest. (Menochius)
2:21
Haydock
Lord. He behaved well in the tabernacle, (Calmet) notwithstanding the ill example of Heli's own sons. (Haydock)
2:22
Calmet
Waited, like an army of guards, Exodus 38:8. The Rabbins pretend that these priests only sent away these women who came to be purified, and allowed them to return to their husbands before the appointed time, and thus caused the latter to offend. These authors are generally very fertile in discoveries. (Calmet)
Menochius
The virgins or widows gave themselves up to work for the tabernacle. (Menochius)
Haydock
The sons of Heli found an opportunity in the sacred practices of religion to gratify their passions. Perhaps some false pastors in the Church of Christ may have imitated their perversity. A man of the character of Mr. Crowley, a late deserter of the Catholic faith, judging of others by the corruption of his own heart, would hence insinuate that they all take these liberties, or at least that it is "a miracle," if they can admit females to confession, without yielding to such base temptations. If this be a miracle, we may confidently hope that wonders have not ceased, otherwise among his other malicious remarks, he would surely have adduced some proofs of his assertion, from the records of past ages. But in reality he seems to be little acquainted (though he pretends to have been converted by it, etc., and falsely asserts it is kept from laymen) either with history or with the Bible, having read perhaps little more than what his Catechism set before him; and this he boldly contradicts, as if he supposed that his "Thoughts" would have more weight than the decisions of the Fathers and of the whole Church. If he can find a professor of Maynooth, and another or two Irish priests, disposed to follow his example, (which we need not believe on his assertion) what would this prove? Yet Mr. Slack lays great stress on this man's authority, in his late defence of Wesley. (Letters to R. Campion, Esq. Whitby, 1811.) So ready are the enemies of the Catholic faith to scrape together every idle remark that may tend to defame the mother Church! So eager are infidels to reject the faith, on account of the misconduct of some of its degenerate professors! (Haydock)
Grotius
The best of fathers have often very profligate children, as the latter take pride in the honours of their family, and expect to obtain the same without trouble. (Grotius)
2:23
Haydock
People. They could not refrain from complaining of the iniquity of his children, how much soever they might revere him. Though he was not a witness himself of their abominations, such an uproar must have convinced him that they were guilty. (Haydock)
Calmet
The Fathers in general blame the lenity of the high priest, who ought not only to have rebuked, but also to have put a stop to the crying sins of his sons, by the utmost severity. (Calmet)
2:25
Challoner
Who shall pray for him. By these words Heli would have his sons understand, that by their wicked abuse of sacred things, and of the very sacrifices which were appointed to appease the Lord, they deprived themselves of the ordinary means of reconciliation with God; which was by sacrifices. The more, because as they were the chief priests, whose business it was to intercede for all others, they had no other to offer sacrifice and make atonement for them. (Challoner)
Sanchez
We need not, however, consider the words of Heli as an oracle of God. (Sanchez)
Menochius
In human transactions, a person would find more difficulty in obtaining pardon, when the judge himself had received the injury. Septuagint, instead of appeased, have "and they shall pray for him." (Menochius)
Haydock
Some may be found to plead his cause, but if he have offended the judge, who will undertake to be his advocate? What medicines shall be used, when those, which God has appointed, are trodden under foot? (Haydock)
Calmet
By persevering in such wickedness, no redress can be expected: and indeed, the infinite distance between God and man, would place an insuperable obstacle to a reconciliation, if Jesus Christ had not undertaken the cause even of the most desperate sinner. (Calmet)
Challoner
Because the Lord would slay them. In consequence of their manifold sacrileges, he would not soften their hearts with his efficacious grace, but was determined to destroy them. (Challoner)
Calmet
They had filled up the measure of their crimes; and, though God wills not the death of a sinner, they had treasured up to themselves wrath, which he will now display. We might also translate ci, "therefore," (Noldius; Osee 9:15, etc.) or "that." They would not be convinced that the threat of their father would be executed. (Schmid) (Calmet)
Worthington
Sins directly against God, and which hinder his service, are remitted with greater difficulty, though to all true penitents pardon is promised, Ezechiel xxxiii. God did not take away the free will of Ophni and Phinees, but left them to their own obstinacy, and justly punished them. See St. Augustine, contra Jul. 5:3. (Worthington)
St. Thomas Aquinas
They had already rendered themselves unworthy of extraordinary graces. (Tirinus) (St. Thomas Aquinas, 1 p. q. 23, n. 3.)
2:26
Haydock
And men. Thus he is, in some degree, compared with our Saviour, Luke 2:52. When one minister prevaricates, God presently raises up another, so that he never abandons his Church. (Haydock)
2:27
A man. His name is unknown. Some say it was Elcana, Samuel or an angel, etc. The Rabbins suppose that Phinees performed this office. But he was long ago dead, (Calmet) or he would still have enjoyed the high priesthood instead of Heli.
Haydock
Father's. Aaron was the chief both of the house of Eleazar and of Ithamar, and was selected by God to be his ambassador and priest. (Haydock)
Tirinus
His posterity held the high priesthood till after the reign of Herod. (Tirinus)
2:28
Haydock
Ephod, and all the pontifical attire. (Haydock)
Calmet
The high priest wore a different sort of ephod from that of other people. (Calmet)
Menochius
All the, etc. Even of the holocausts, the priests received the skin. (Menochius)
2:29
Haydock
Away, by scandalizing the people, and causing them to neglect offering the appointed victims. (Haydock)
Calmet
To eat. Heli seems to have refrained from divesting his sons of their high office, that the riches of his family might not be impaired. (Calmet)
2:30
Haydock
Ever. God had promised the priesthood to Aaron's seed (Calmet) as long as the Jewish religion should subsist. (Haydock)
Bertram
He had also selected the branch of Eleazar, to recompense the zeal of Phinees; (Numbers 25:13,) and yet we find that the house of Ithamar had possession for a time of the high priesthood. We know not when or by what means by obtained it. The promises of God to them were surely only conditional; and some think that they only meant, that as He had permitted them to acquire this high dignity, so it was an earnest that he would not deprive them of it, unless they proved unworthy. But it is generally supposed that God had expressed his determination of this head. Heli, Achitob, Achias, Achimelech, and Abiathar, (Calmet) were the only pontiffs of the family of Ithamar. The last was obliged to resign to (Haydock) Sadoc, under the reign of Solomon, 3 Kings 2:27. Some suppose that Heli usurped this dignity, (Capel) when he entered upon the civil administration, as the people thought none more fit for the office, in a time of trouble. (Bertram.)
Calmet
Others think that the descendants of Eleazar forfeited this honour by their crimes or indolence, or because they were not of sufficient age. But this reason would not have excluded them for ever. The Scripture, therefore, insinuates that Heli was appointed by God, and that his descendants would have enjoyed his office, if they had not offended. (Calmet)
Haydock
These promises were of a conditional nature both to Phinees and to Heli, and Sadoc, ver. 35. See Numbers xxv., etc. (Haydock)
Menochius
God never changes. (Menochius)
2:31
Calmet
Arm, strength or children. I will slay some; others I will reduce to extreme want. Some explain it of the ark, which was the protection of Israel. (Calmet)
Du Hamel
Old man, to govern. (Du Hamel)
Calmet
It is often a title of dignity. But the four succeeding pontiffs did not live long. In the course of little more than 100 years, the last was deposed. (Calmet)
2:32
Challoner
Thy rival. A priest of another race. This was partly filled when Abiathar, of the race of Heli, was removed from the priesthood, and Sadoc, who was of another line, was substituted in his place. But it was more fully accomplished in the New Testament, when the priesthood of Aaron gave place to that of Christ. (Challoner)
Menochius
Some suppose that this rival was Samuel, in whom this prediction was partly fulfilled, though more completely in Christ. (Ven. Bede, q.) (Menochius)
Calmet
Heli saw not in person the exaltation of Eleazar's family. Hebrew and other version are very much embarrassed here. (Calmet)
Haydock
Protestants, "and thou shalt see an enemy in my habitation, in all the wealth which God shall give Israel." (Haydock)
2:33
Spent. Hence we may learn to adore the depth of God's judgments, who knows how to punish both in life and death.
Part. Septuagint, "the most exalted of thy house shall fall by the sword of men."
2:35
Calmet
Faithful often denotes what shall continue a long time, Isaias 33:16., and 55:3. (Calmet)
Menochius
But in the conduct of Sadoc, we find nothing reprehensible. (Menochius)
Calmet
This faithful priest pointed out the Christian priesthood, as the sequel shews. (Calmet)
Haydock
All days. He shall perform his office. (Haydock)
Menochius
Anointed, king Solomon. (Menochius)
Calmet
The priests of the new law ought always to have Christ in view. (Calmet)
2:36
Menochius
Bread; like the poorest sort of people. (Menochius)
Being degraded, they shall ask the other priests to offer sacrifice for them. Hebrew, "shall bend before him for a piece of silver, and for a morsel of bread." He shall humbly intreat to be employed as a priest, in order to get a livelihood.
The piece of silver. Hebrew agorath, probably denotes the gerah, the smallest coin, or what was given for a day's wages. Agor means to hire, in Chaldean, Syriac, etc. Hence the Greek, agorazo, "I purchase."
Calmet
Office. The priests served in their turns; (1 Paralipomenon xxiv.) so that the descendants of Heli must have been entitled to a subsistence. But whether God punished them, by requiring that they should ask the high priest for this, as for a favour, or this was required of all the inferior priests before they could be employed, or whether, in fine, the descendants of Abiathar were reduced to the condition of Levites, or wholly degraded, we know not. See 4 Kings 23:9., and Ezechiel 44:10. (Calmet)
Haydock
They may petition for a part of the victims which fell to the share of the priests, (Menochius) and might be eaten by any that was not defiled. (Haydock)
2:1
My horn.... The horn in the scriptures signifies strength, power, the horn is said to be exalted, when a person receives an increase of strength or glory.
2:25
Who shall pray for him.... By this word Heli would have his sons understand, that by their wicked abuse of sacred things, and of the very sacrifices which were appointed to appease the Lord, they deprived themselves of the ordinary means of reconciliation with God; which was by sacrifices. The more, because they were the chief priests whose business it was to intercede for all others, they had no other to offer sacrifices and to make atonement for them. Ibid. Because the Lord would slay them.... In consequence of their manifold sacrileges, he would not soften their hearts with his efficacious grace, but was determined to destroy them.
2:32
Thy rival.... A priest of another race. This was partly fulfilled, when Abiathar, of the race of Heli, was removed from the priesthood, and Sadoc, who was of another line, was substituted in his place. But it was more fully accomplished in the New Testament, when the priesthood of Aaron gave place to that of Christ.
2:1
The Canticle at Laudes on wenesday.
2:3
Leaue of to praise idoles, as ye haue accustomed to doe.
2:5
The Church of Gentiles.
The Synagogue of the Iewes. S. Aug. li. 17. c. 4. cini•.
2:10
Neither Dauid no• Salomon, much lesse an•• other King, possened or iudged the endes of the ta•th: but ••••ts enheritance reacheth to the endes of the earth. Psal. 2. v. 18.
2:25
Sinnes directly against God, and that hinder his seruice, are more hardly remitted: but none at al a•e irremissible before death, because during life euerie one may truly repent, if he wil: and to al true penitētes God promisseth remission of sinnes Ezech. 33.
Gods determination to punish tooke not away their freewil, but for their obstinacie he leift them to themselues, without his grace, and so iustly punished them. See S. Aug. li. 5. cont. Iulian. c. 3.
2:32
This was fulfilled as in the figure in Samuel, not wholly, for priesthood stil remained in the line of Aaron, as appeareth in Achias, Abiathar & Sadoc. ch. 14. 22. & 2. Reg. 8. but perfectly in Christ 1. Reg. c. 2.
2:1
sant'Agostino d'Ippona † 430 d.C. City of God 17.4
… but let him that glorieth glory in this, to understand and know the Lord, and to do judgment and justice in the midst of the earth. The Lord hath ascended into the heavens, and hath thundered: He shall judge the ends of the earth, for He is righteous: and He giveth strength to our kings, and shall exalt the horn of His Christ.”
2:3
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.5
… “For what hast thou that thou hast not received? But if thou hast received it, why boastest thou, as if thou hadst not received it?” Also in the first of Kings: “Boast not, neither speak lofty things, and let not great speeches proceed out of your mouth, for the Lord is a God of knowledge.”
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 13
13. I beseech thee, hast thou not read, “Boast not, and speak not loftily, and let not arrogancy proceed out of your mouth: for the Lord lifteth the poor from the earth; He raiseth up the beggar from the dunghill, and maketh him to sit with the mighty ones of the people?”
2:5
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.21
… Peninnah, with her sons; and Hannah, barren, from whom is born Samuel, not according to the order of generation, but according to the mercy and promise of God, when she had prayed in the temple; and Samuel being born, was a type of Christ. Also in the first book of Kings: “The barren hath borne seven and she that had many children has grown weak.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 41
… And wicked neighbours receive sevenfold into their bosom; and the House of Wisdom rests on seven pillars and the Stone of Zerubbabel is adorned with seven eyes; and God is praised seven times a day. And again the barren beareth seven,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 58
What then saith Christ, the good God, who is loving towards man? “I say not unto thee, until seven times, but, until seventy times seven,” not setting a number here, but what is infinite and perpetual and forever. For even as ten thousand times signifies often, so here too. For by saying, “The barren hath borne seven,”
2:6
Tertulliano † 220 d.C. The Five Books Against Marcion 4.34
… let them hear them!”—even those who did not believe them or at least did not sincerely believe that after death there were punishments for the arrogance of wealth and the glory of luxury, announced indeed by Moses and the prophets, but decreed by that God, who deposes princes from their thrones, and raiseth up the poor from dunghills.
Tertulliano † 220 d.C. On the Resurrection of the Flesh 28
… The flesh will be raised up in order that the blood may be punished. There are, again, some statements (of Scripture) so plainly made as to be free from all obscurity of allegory, and yet they strongly require their very simplicity to be interpreted. There is, for instance, that passage in Isaiah: “I will kill, and I will make alive.”
Archelao † fl. 278 d.C. A Fragment of the Same Disputation 1
… “I am a consuming fire.” —But the sagacious Archelaus completely undid this blasphemy. For he said: If the God of the Old Testament, according to your allegation, calls Himself a fire, whose son is He who says, “I am come to send fire upon the earth?” If you find fault with one who says, “The Lord killeth and maketh alive,”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 8.10
10. And Moses again proclaimed clearly the Resurrection of the dead, for he said as from the mouth of his God:— It is I that cause to die and it is I that make alive. Again also Hannah said thus in her prayer:— The Lord causeth to die and quickeneth; He bringeth down to Sheol and bringeth up (therefrom).
Afraate † 346 d.C. Aphrahat: Select Demonstrations 22.3
… And again He took up Elijah to heaven, and Death had no dominion over him. And Hannah said:— The Lord maketh to die and causeth to live; He bringeth down to Sheol and raiseth up .
sant'Atanasio di Alessandria † 373 d.C. Defence of His Flight. (Apologia de Fuga.) 16
… And being ignorant, as men, of the end of the time which Providence had appointed unto them, they were unwilling at once to deliver themselves up into the power of those who conspired against them. But knowing on the other hand what is written, that ‘the portions’ of man ‘are in God’s hand ,’ and that ‘the Lord killeth
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 6.27
… But the wise Archelaus undermined his blasphemous argument by saying, “If the God of the Old Testament, as thou sayest, calls Himself a fire, whose Son is He who saith, I came to send fire on the earth ? If thou findest fault with Him who saith, The Lord killeth, and maketh alive
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 42.5
5. But since God, Who maketh poor and maketh rich, Who killeth and maketh alive;
2:7
papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 59
… is primal cause of every creature,—having opened the eyes of our heart to the knowledge of Thee, who alone “dost rest highest among the highest, holy among the holy,” who “layest low the insolence of the haughty,” who “destroyest the calculations of the heathen,” who “settest the low on high and bringest low the exalted;” who “makest rich and makest poor,”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.12
… It would seem, therefore, that Marcion’s god imitates the Creator’s conduct, who is an enemy to the proud, even “putting down the mighty from their seats.”
2:8
Tertulliano † 220 d.C. The Five Books Against Marcion 4.14
… And likewise earlier, in the book of Kings, Hannah the mother of Samuel gives glory to God in these words: “He raiseth the poor man from the ground, and the beggar, that He may set him amongst the princes of His people (that is, in His own kingdom), and on thrones of glory” (even royal ones).
Tertulliano † 220 d.C. The Five Books Against Marcion 4.28
… Clearly so. For He had Himself been present in Moses, who heard such a rejection—even He, the Spirit of the Creator. I think that we have already, in another passage, sufficiently shown that the glory of riches is condemned by our God, “who putteth down the mighty from their throne, and exalts the poor from the dunghill.”
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 10.4.8
… ‘great is he who doeth great things and things past finding out, glorious and marvelous things which cannot be numbered’; great is he ‘who changeth times and seasons, who exalteth and debaseth kings’; ‘who raiseth up the poor from the earth and lifteth up the needy from the dunghill.’
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.117
117. Such is my defence: its reasonableness I have set forth: and may the God of peace, Who made both one, and has restored us to each other, Who setteth kings upon thrones, and raiseth up the poor out of the dust and lifteth up the beggar from the dunghill,
2:9
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 3.15
… for “a horse is prepared for the day of battle: but help cometh from the Lord,” “for no man can prevail by strength.”
2:11
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.49
… if we have had a brief experience of David, or clad ourselves properly in a cloaklet, or are wearing at least a philosopher’s girdle, or have girt about us some form and appearance of piety—phew! how we take the chair and show our spirit! Samuel was holy even in his swaddling-clothes:
2:12
Tertulliano † 220 d.C. On Fasting 16
… Eli breaks his neck before the temple doors, his sons fall in battle, his daughter-in-law expires in child-birth: for such was the blow which had been deserved at the hand of God by the shameless house, the defrauder of the fleshly sacrifices.
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.93
… I know also of Eli the priest, and a little later of Uzzah, the former made to pay the penalty for his sons’ transgression, in daring to violate the sacrifices by an untimely exaction of the first fruits of the cauldrons, although he did not condone their impiety, but frequently rebuked them;
san Gregorio di Nissa † 395 d.C. Against Eunomius 3.6
… but when it speaks of “sons of power,” or “children of God,” it presents to us that kinship which is the result of choice. And, moreover, in the opposite sense, too, the same persons are called “sons of Eli,” and “sons of Belial
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 50
… He doth not contradict, (away with the thought,) but is very consistent with Himself. For He speaketh of a different kind of knowledge, when He saith, “ye know not”; as when He saith, “The sons of Eli were wicked sons, they knew not the Lord” (
san Girolamo † 420 d.C. The Letters of St. Jerome 69.9
… “Having his children in subjection with all gravity.” They must not, that is, follow the example of the sons of Eli who lay with the women in the vestibule of the Temple and, supposing religion to consist in plunder, diverted to the gratification of their own appetites all the best parts of the victims.
san Girolamo † 420 d.C. The Letters of St. Jerome 147.10
… Eli also was a holy priest, but he had sons of whom we read in the Hebrew that they lay with the women that assembled at the door of the tabernacle of God, and that like you they shamelessly claimed for themselves the right to minister in His sanctuary.
2:18
san Girolamo † 420 d.C. The Letters of St. Jerome 29
An explanation of the Hebrew words Ephod bad (
2:19
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.73
73. Further, to run over the Judges, or the most illustrious of the Judges, there is “Samuel among those that call upon His Name,” who was given to God before his birth, and sanctified immediately after his birth, and the anointer with his horn of kings and priests. But was not Basil as an infant consecrated to God from the womb, and offered with a coat
2:21
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 21
… Well may we men be put to the blush at the wisdom of this woman. She offered him up to God, and there she left him. And therefore was her married state more glorious, in that she had made spiritual objects her first care, in that she dedicated the first-fruits to God. Therefore was her womb fruitful, and she obtained other children besides.
san Girolamo † 420 d.C. The Letters of St. Jerome 107.13
… Accordingly after she had conceived him and given him birth, she did not venture to come to the temple alone or to appear before the Lord empty, but first paid to Him what she owed; and then, when she had offered up that great sacrifice, she returned home and because she had borne her firstborn for God, she was given five children for herself.
2:22
san Girolamo † 420 d.C. Against Jovinianus 1.23
… And much fruit truly did Samuel reap from his children! he himself pleased God, but
2:24
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 8
… What shall I have to say hereafter, when thus called to account? “Why did you not remonstrate? why did you not enjoin? why did you not lay the law before them? why did you not check the disobedient?” It will not be enough for me to say, that I did admonish. It will be answered, “You ought to have used more vehement rebuke; since Eli also admonished.” (
san Girolamo † 420 d.C. Against the Pelagians 1.22
… “He that walketh in a perfect way, he shall minister unto me.” Let us consider, also, the emphasis laid on modesty by the addition of the words “having his children in subjection with all modesty.” Not only in deed but in word and gesture must he hold aloof from immodesty, lest perchance the experience of Eli be his. Eli certainly rebuked his sons, saying,
2:25
san Tascio Cecilio Cipriano † 258 d.C. Exhortation to Martyrdom, Addressed to Fortunatus 4
… And though these three men were in the midst of it, Noah, Daniel, and Job, they shall not deliver sons nor daughters; they themselves only shall be delivered.” Likewise in the first book of Kings: “If a man sin by offending against another, they shall beseech the Lord for him; but if a man sin against God, who shall entreat for him?”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.29
… but whoever shall blaspheme against the Holy Ghost, it shall not be forgiven him, but he shall be guilty of eternal sin.” Of this same thing in the first book of Kings: “If a man sin by offending against a man, they shall pray the Lord for him; but if a man sin against God, who shall pray for him?”
sant'Ambrogio † 397 d.C. Concerning Repentance 1.9
40. But you say, It is written: “If a man sin against the Lord, who shall entreat for him?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 72
And from the persons again: “If one man sin against another, they shall pray for him; but if he sin against God, who shall entreat for him?”
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 11
… And besides, I, the wronged and injured person, might call upon God, and He might forgive you your sins. Not because I have so great confidence; but because when he who has been wronged, entreats for him who has done the wrong, he gains great confidence. “If one man sin against another,” it is said, “then shall they pray for him” (
san Girolamo † 420 d.C. To Pammachius against John of Jerusalem 37
37. Reversing the order, we have given our answer respecting the state of souls and the resurrection of the flesh; and, leaving out the opening portions of the letter, we have confined ourselves to the refutation of this most remarkable treatise. For we preferred to speak of the things of God rather than of our own wrongs.
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.106
… For if you have sin, who is there that shall pray for you, according to your understanding of the words? For thus you blazon yourselves among the wretched people, quoting from the prophet: "If the people shall sin, the priest shall pray for them: but if the priest shall sin, who will pray for him?
papa san Leone I Magno † 461 d.C. Letters 167
… It is contrary to the custom of the Church that they who have been dedicated to the dignity of the presbyterate or the rank of the diaconate, should receive the remedy of penitence by laying on of hands for any crime; which doubtless descends from the Apostles’ tradition, according to what is written, “If a priest shall have sinned, who shall pray for him
2:26
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 8
Hannah also embraced Samuel; for Thy righteousness was hidden in him who hewed in pieces Agag as [a type] of the wicked one. He wept over Saul, because Thy goodness also was shadowed forth in him.
2:27
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.15
… How then was He seen by Moses, how by the fathers? for He says Himself in the Kingdoms, ‘Was I not plainly revealed to the house of thy father
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 2
… But all this I desire to be done for your own sakes. For when rulers are honored by their people, this too is reckoned against them; as in the case of Eli it is said, “Did I not choose him out of his father’s house?” (
san Girolamo † 420 d.C. The Letters of St. Jerome 107.6
6. We read of Eli the priest that he became displeasing to God on account of the sins of his children;
sant'Agostino d'Ippona † 430 d.C. City of God 17.5
… and I will build him a sure house, and he shall walk before my Christ for ever. And it shall come to pass that he who is left in thine house shall come to worship him with a piece of money, saying, Put me into one part of thy priesthood, that I may eat bread.”
2:29
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 2.6
… For Eli, because, overcome by false affection, he would not punish his delinquent sons, smote himself along with his sons before the strict judge with a cruel doom ( 1 Sam. iv. 17, 18 ). For on this account it is said to him by the divine voice, Thou hast honoured thy sons more than Me (
2:30
san Tascio Cecilio Cipriano † 258 d.C. On the Lord's Prayer 11
… Let not our doings be degenerate from the Spirit; so that we who have begun to be heavenly and spiritual, may consider and do nothing but spiritual and heavenly things; since the Lord God Himself has said, “Them that honour me I will honour; and he that despiseth me shall be despised.”
san Tascio Cecilio Cipriano † 258 d.C. On Jealousy and Envy 15
… as He Himself exhorts, and warns, and promises to those who glorify Him a reward in their turn, saying, “Them that glorify me I will glorify, and he who despiseth me shall be despised.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 42.7
… In a little wrath I smote thee, but with everlasting mercy I will glorify thee. The measure of His kindness exceeds the measure of His discipline. The former things were owing to our wickedness, the present things to the adorable Trinity: the former for our cleansing, the present for My glory, Who will glorify them that glorify Me,
san Gregorio di Nissa † 395 d.C. On the Holy Spirit 1
… Unless a thing be itself light, how can it display the gracious gift of light? So the power to glorify could never be displayed by one who was not himself glory , and honour, and majesty, and greatness. Now the Spirit does glorify the Father and the Son. Neither does He lie Who saith, “Them that glorify Me I glorify”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 29
… that thou mayest receive the reward both of saving thyself and of profiting others, doing all to the glory of God, and so being glorified also thyself. “For them that glorify me,” saith He, “I will glorify; and they that despise me, shall be lightly esteemed.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 8
Let us then also glorify Him by faith as well as by works, that we may also attain to the reward of being glorified by Him. “For them that glorify Me, I will glorify” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 2
Moral. Let not the hearing, however, make us too much at our ease; for although He doth it for His own sake, yet notwithstanding He requires a duty on our part. If He says, “Them that honor Me I will honor, and they that despise Me shall be lightly esteemed,” (
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 5
… he who has received wisdom of God, how much more admirable is he? He glorifies God and is glorified of Him, for He says, “Them that honor Me, I will honor.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 3
… Not so, I beseech you. Let us call Him to applaud and view our actions from whom we shall receive our rewards. Let us have nothing to do with human eyes. For if we should even desire to attain this honor, we shall then attain to it, when we seek that which cometh from God alone. For, He saith, “Them that honor Me, I will honor.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 66.7
7. A pearl will shine in the midst of squalor and a gem of the first water will sparkle in the mire. This is what the Lord promised when He said: “Them that honour me I will honour.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 24.19
… For, as the Lord says, “A city set on an hill cannot be hid,” because “them that love Me,” saith the Lord, “will I honour, and they that despise Me shall be contemned.”
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 1.32
… If any one should be tempted to unbelief, let him look at what occurs now near the tomb and the statue of Constantine , and then he must admit the truth of what God has said in the Scriptures, “ Them that honour Me I will honour, and they that despise Me shall be lightly esteemed
2:35
sant'Ippolito † 235 d.C. On Daniel 2.14
… These, then, bore the name of the Lord in their own persons, showing aforetime the type, and presenting the image until the perfect King and Priest appeared from heaven, who alone did the will of the Father; as also it is written in Kings: “And I will raise me up a faithful priest, that shall do all things according to my heart.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.18
… “And I will raise up to me a faithful priest, who shall do all things which are in my heart: and I will build him a sure house; and he shall pass in the presence of my anointed ones for all days. And it shall be, whosoever shall remain in thine house, shall come to worship for an obolus of money, and for one loaf of bread.”
2:1
1. Exultavit cor meum in Domino. — Est hoc Annæ canticum, vel ut S. Augustinus vocat, "hymnus," quo de præteritis et præsentibus beneficiis gratias agit, ac de futuris in Christo prophetat vers. 5 et 10. Partim ergo est canticum Eucharisticum, partim prophetia, ait Theodoretus, Procopius, Abulensis, licet S. Augustinus, lib. I De Civit. cap. IV, velit totum esse prophetiam de Christo et Ecclesia, quod in sensu allegorico verum est. Anna enim, inquit Theodoretus et Procopius, quia prophetam concepit, prophetiæ quoque gratiam participavit, sicut et Elizabeth et B. Virgo. Unde canticum Zachariæ ob natum Joannem Baptistam, et canticum B. Virginis ob conceptum Christum, "Magnificat anima mea Dominum," etc., huic Annæ cantico persimilia sunt, ac subinde ad verbum cum eo consonant, ut patet ea inter se conferenti. Audi quid de Cantico scribat S. Bernardus, serm. 4 in Cant.: "Non est strepitus oris, sed jubilus cordis, non sonus labiorum, sed motus gaudiorum; voluntatum, non vocum consonantia, non auditur foris, nec enim in publico personat; sed sola quæ cantat audit, et cui cantatur, id est sponsus et sponsa." Ex dictis constat canticum hoc inspiratum fuisse Annæ a Spiritu Sancto esseque partem Sanctæ Scripturæ. Et exaltatum est cornu meum in Deo meo. — "Cornu," id est fortitudo et gloria mea; utriusque enim symbolum est cornu; boves enim, cervi et rhinocerotes in cornibus habent suum robur, decus et gloriam: hinc et coronæ regiæ earumque radii cornua vocantur, uti ostendit Pierius, Hierog. 7. Samuel enim coronam regiam dedit Sauli et Davidi. Sensus est, quasi dicat: Deus me imbecillam et abjectam, imo ob sterilitatem infamem et conviciis Phenennæ expositam fecit robustam et gloriosam, per miraculum me fecundando, dandoque filium Samuelem, qui erit robur et gloria tam mea quam totius Israelis. Ita Abulensis, Vatablus et alii. Unde S. Hieronymus in Quæst., per cornu accipit filium Samuelem, qui ex Anna prodierat, sicut cornu prodit ex capite rhinocerotis. Sicut enim rhinoceros suo cornu ventilat et configit feras, imo elephantes, sic Samuel ventilavit et dissipavit Philistæos hostes Israelis. Unde S. Gregorius: "Quæ ergo, inquit, exaltatione, cornu in Deo sustollitur, Deum suum singulariter fatetur; quia summa illa infusio divinæ dulcedinis exaltatum mentem et sui susceptibilem, et valde familiarem facit." Dilatatum est os meum super inimicos meos, — quasi dicat: Nunc habeo quod ore meo respondeam Phenennæ, ejusque filiis et cognatis, qui mei sunt æmuli, mihique sterilitatem exprobrant; ostentans enim meum Samuelem eis silentium imponam. Quia lætata sum in salutari tuo. — Hebraice, in salute tua, qua me salvasti et liberasti a malo et probro sterilitatis. Ita Chaldæus, Vatablus, Jansenius, Cajetanus. Mystice, in Christo; hic enim est salus nostra; unde Septuaginta vertunt σωτηρίῳ, Noster salutare vel salutarem, id est salvatorem mundi. Ita S. Augustinus, lib. XVII De Civitat. IV. Hinc patet non esse verum gaudium in mundo, nisi in Deo et Christo. Audi S. Chrysostomum, lib. III De Anna: "Non quoniam salvata sum, sed quoniam per te salvata sum, propterea lætor et exulto. Tales sanctorum animæ de Deo qui dedit, magis quam de donis gaudent; gratorum, hoc est, servorum, omnibus suis suum præponere Dominum; cum peccaverimus, non doleamus, quia punimur, sed quoniam Dominum exacerbavimus; et si quid boni fecerimus, non gaudeamus propter regna cælorum, sed quoniam rem cælorum Regi gratam gessimus; mentem enim habenti gehenna quoque formidolosius est Deum offendere, et omni regno desiderabilius Deo placere." Et paulo post: "Talis erat et hæc mulier, ad Deum in omnibus confugiebat, et accepta gratia magis de Deo datore gaudebat." Sic et David: "Cor meum, inquit, et caro mea exultaverunt in Deum vivum," Psalm. LXXXIII, vers. 3. Audi S. Bernardum, epist. 143: "Illud, inquit, verum et solum est gaudium, quod non de creatura, sed de Creatore concipitur; et quod cum possederis nemo tollet a te; cui comparata omnis aliunde jucunditas, mœror est, omnis suavitas dolor est, omne dulce amarum, omne decorum fædum, omne postremo quodcumque aliud delectare posset, molestum." Addit Origenes de Elcana: "Quoties in Deo gaudemus, toties diabolum flagellamus."
2:2
2. Non est sanctus ut est Dominus. — Celebrat Anna primo sanctitatem Dei, quia hæc est primum et nobilissimum attributum Dei, ob quod ipse adoratione, omnique veneratione, obsequio, victima et cultu dignissimus est. Secundo, quia Deus in Annæ partu suam sanctitatem declaravit: tum quia ejus innocentiam et probitatem contra Phenennam invidam defendit; tum quia fidem ei omnium tacite datam de prole per miraculum nascitura sancte præstitit; tum quia ei dedit Samuelem, quem facturus erat prophetam sanctissimum et sanctificatorem Israelis; quæ omnia a Dei sanctitate manarunt, ceu radii a sole, ejusque fuerunt dona et beneficia. Neque enim est alius extra te, — Deus verus, per essentiam sanctus, ipsaque increata et immensa sanctitas, de qua in hymno S. Augustinus: "Tu solus sanctus." Septuaginta vertunt, non est justus sicut Dominus, ubi justus accipi potest sanctus, vel potius justus, quia juste meam innocentiam a calumniantibus defendit. Et non est fortis sicut Deus noster. — Pro fortis hebraice est tsur, id est, petra, in qua contra tempestates et venatores securi tutique consistimus, juxta illud Psalm. CIV, vers. 18: "Petra refugium herinaciis." A tsur dicta est Tor, et Tyrus celeberrima urbs Phœniciæ et munitissima, quia undique mari circumdata, adeo ut a Nabuchodonosore fuerit obsessa per tredecim annos, et ab Alexandro Magno ægre expugnata. Tyrus enim hebraice dicitur tsur vel tsor, eo quod in petra fuerit exstructa, atque instar promontorii mari et tempestatibus maris fuerit opposita. Talis petra, talis tsur, talis Tyrus Annæ et piis est Deus, ut proinde illis nec homines, nec dæmones, nec leones, nec ignes, nec tormenta, nec mors metuenda sint. Audi S. Bernardum, serm. 61 in Cant.: "Stat martyr tripudians et triumphans, toto licet lacero corpore, et rimante latera ferro, non modo fortiter, sed alacriter sacrum e carne sua circumspicit ebullire cruorem. Ubi tunc anima martyris? nempe in tuto; nempe in petra, nempe in visceribus Jesu, vulneribus nimirum patentibus ad introeundum. Si in suis esset visceribus, scrutans ea ferrum, profecto sentiret; nunc autem in petra habitans, quid mirum si in modum petræ duruerit? neque mirum, si exul e corpore, dolores non sentiat corporis. Neque hoc facit stupor, sed amor. Submittitur enim sensus, non amittitur."
2:3
3. Nolite multiplicare loqui sublimia gloriantes. — Scilicet tu, o Phenenna, tuique filii et cognati, qui de vestra fecunditate et felicitate superbe gloriati estis, cum mei meorumque despectu et contemptu. Pro sublimia Hebraice est gebaha geboha; Chaldæus, magnalia magnalia; Regia, altum altum; Cajetanus, celsitudinem celsitudinem, hoc est, valde alta, celsa, magna et sublimia, quæ vestras vires transcendunt. Unde alii vertunt: "Nolite loqui excelsa eminentia;" Theodoretus, "ne loquamini sublimia ad factum;" Origenes, lib. I in Job: "Nolite loqui superba in superbia." Recedant (Hebraice exeant) vetera de ore vestro, — scilicet veteres superbi sermones jam dicti, quibus consueveratis gloriari, mihique sterili insultare. Chaldæus pro vetera vertit blasphemias; Septuaginta, magniloquium; alii, verbum durum vel superbum, juxta illud Prudentii in Psychomachia: "Desine grande loqui, frangit Deus omne superbum. / Alta cadunt, inflata crepant, tumefacta premuntur." Et illud Nazianzeni: "Utres vacuos ventus distendit, fatuos sui existimatio." Causam subdit dicens: Quia Deus scientiarum Dominus est. — Quasi dicat: Nolite superbe vos jactare et gloriari, quia Deus scit et prævidet omnia, tam futura quam præterita et præsentia, illaque cum his connectit; quare ipse scit vestram gloriam in ignominiam, vestram felicitatem in infelicitatem, vestram copiam in inopiam, se decernente et puniente, convertendam. Et ipsi præparantur cogitationes, — quasi dicat: Deo paratæ, id est apertæ, cognitæ et præsentes sunt vestræ insolentes ambitiosæque cogitationes, ut illas ipse contrariis suis cogitationibus, id est consiliis, judiciis et decretis deprimat, obruat et castiget. Sic Deus Nabuchodonosorem gloriantem in sua Babylone, convertit in bestiam, Daniel. cap. IV, ac Balthasarem ejus filium in suo epulo gloriantem, describens in pariete: Mane, tekel, phares, eadem nocte per Cyrum occidit, Daniel. cap. V. Porro Deus dicitur græce ἐκ τὰ θεᾶσθαι, quod omnia videat; unde Ægyptii Deum appellabant oculum mundi. Audi S. Augustinum, epist. 37 ad Fortun.: "Deus totus oculus est, totus manus, et totus pes, quia omnes videt, omnia operatur et ubique est." Vide dicta Eccles. cap. XVI, vers. 16 et seq. et cap. XXIV, vers. 19. Et ipsi præparantur cogitationes, — quasi dicat: Deo cogitationes omnes hominum et angelorum patent, ab eoque diriguntur, temperantur, adimplentur, vel rumpuntur et eliduntur. Deus est qui ea quæ cogitamus, cupimus, jactamus, dirigit atque perficit, vel discutit et evertit, uti mea fecunditatis desideria adimplevit, Phenennæ vero invidas et arrogantes cogitationes dissipavit et disperdidit. Hebraice pro præparentur est נתכנו nithkenu, id est ponderantur, numerantur, appenduntur, mensurantur, quasi dicat: Deus mensurat cogitationes nostras, ac videt an nimis magnæ vel parvæ, æquæ vel iniquæ, sapientes vel stultæ sint, ut sciat cujus cogitationes, quando et quomodo explere debeat, cujus non explere, v. g. Annæ desideria perficere, non Phenennæ, quasi dicat: Laudo Deum qui perficit ea quæ ego cogitavi et cupivi; in illo ergo glorior, non in me, quia sterilitatem, quam ego superare meis viribus non potui, ipse sua divina vi superavit et discussit. Hoc est quod ait Salomon, Prov. cap. XVI, vers. 2: "Omnes viæ hominis patent oculis ejus: spirituum ponderator est Dominus;" ubi multa hac de re dixi. Possunt secundo hic cogitationes non tantum hominum accipi, sed et ipsius Dei, uti vertunt Septuaginta. Deus, inquit, præparans adinventiones suas; et Chaldæus, Dominus, inquit, super omne factum suum extendens judicium, quasi dicat: Dei est perficere non tantum ea quæ nos cogitamus et cupimus, sed etiam quæ ipse de nobis cogitat et cupit; sæpe enim ipse alia cogitat et vult, quam nos cogitamus et velimus, tumque facit ea quæ ipse cogitat et vult, non quæ nos; sicut hic cogitavit fecundare et exaltare Annam, non Phenennam. Unde Chaldæus vertit: Ipse vobis retribuet culparum vestrarum ultionem; Theodotion, Deus præparans exercitationes suas, id est complens sua consilia; Symmachus, non sunt apud Deum prætextus et excusationes; Vatablus, conatus ejus perficiuntur; Pagninus, ipsi directa sunt opera, id est finem ad quem ab eo diriguntur attingunt. Deus enim suas cogitationes et voluntates mensurat sua omnipotentia, quæ tanta est quanta ejus voluntas et intellectus; quare omnia quæ cogitat et vult, perficere potest, et reipsa perficit; cum nos multa velimus quæ perficere nequimus. Sensus ergo est, quasi dicat: "Scientiarum Dominus est," quia scit tam futura quam præsentia, imo ipse omnia recte justeque ordinat et disponit; ipse enim præparat cogitationes, ut scilicet insolentes et inflatos, qualis est Phenenna, deprimat; humiles vero et miseros, qualis ego fui, soletur et extollat, sicut extulit Saram sterilem depressa Agar insolenti; quare nemo superbus confidat rebus præsentibus secundis, nemo humilis et miser in adversis desperet; quia Deus utriusque vices et sortes commutabit, ut hos faciat felices, illos vero infelices. Hinc nonnulli pro אל lo, id est el, legentes על lo per aleph vertunt, non sunt (hominibus vel angelis) mensurabiles cogitationes Dei, juxta illud Pauli, Rom. cap. XI, vers. 33: "O altitudo divitiarum sapientiæ et scientiæ Dei! Quam incomprehensibilia sunt judicia ejus, et investigabiles viæ ejus! Quis enim cognovit sensum Domini, aut quis consiliarius ejus fuit?" Tropologice Rupertus: "Scientiarum, inquit, Domino cogitationes præparantur pro munere. Si vis ab illo promereri vel impetrare scientiæ donum, non multæ oblationes arietum et taurorum, sed sanctæ cogitationes ejus rei præparatoriæ sunt." Hinc vide quid cogites. Deus enim non solum actiones et sermones, sed et intimas cogitationes et intentiones pervidet, easque in die judicii toti mundo revelabit et judicabit, juxta illud Hebr. cap. IV, vers. 12: "Vivus est sermo Dei et efficax, et penetrabilior omni gladio ancipiti, et pertingens usque ad divisionem animæ ac spiritus, compagum quoque ac medullarum et discretor cogitationum et intentionum cordis." Denique aliqui sic exponunt: "Deus scientiarum Dominus est," hoc est, Deus est scientissimus, quia ipse scit omnium hominum cogitationes et conatus convertere ad id quod ipse fieri voluerit; quare cogitationes hominum illi præparantur, sicut præparatur materia artifici, ut ex illa faciat id quod ipse voluerit. Sic cogitationes fratrum de Josepho vendendo convertit in Josephi bonum, et exaltationem, ut scilicet fieret princeps in Ægypto; sic Phenennæ probra et maledicta convertit in laudem et decus patientis Annæ.
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4. Arcus fortium superatus est (Septuaginta, infirmatus est), et infirmi accincti sunt robore. — Huic versui antistrophus est ille B. Virginis: "Deposuit potentes de sede et exaltavit humiles." Prædicat Anna omnipotentiam Dei ex eo quod sæpe fortes fortitudine sua dejecerit, ac vice versa infirmos fortes effecerit. Unde Chaldæus vertit: Et ii qui erant debiles facti sunt viriliter, q. d. Deus fortes quasi viros fecit debiles quasi feminas, et vice versa debiles quasi feminas fecit fortes quasi viros, uti jam Phenennam, quæ in pariendo tot filios videbatur fortis, fecit infirmam, ut amplius non pariat, et me Annam sterilem ad pariendum fecit validam, ut pepererim Samuelem, et quinque alias proles paritura sim; pendet enim hic versus a versu sequenti: "Donec sterilis peperit," etc. Arcum vocat robur, potentiam, fortitudinem, quia ante inventas bombardas pugnabant arcubus, uti etiamnum pugnant Indi et Tartari. Proprie vero arcum vocat linguam mordacem Phenennæ, quæ scommata et sannas quasi sagittas in Annam jaculabatur, quas Anna quasi infirma et sterilis tacita audiebat. Sed Deus hanc linguam et has sannas infregit, dum Annam fecundavit, itaque Phenenna validiorem effecit. Ita Lyranus, Hugo, Abulensis et Glossa. Porro sententia hæc generalis est; unde multis aptari potest. Primo ergo S. Gregorius eam adaptat S. Michaeli ejusque angelis, ac Lucifero ejusque asseclis dæmonibus, qui erant summi et potentissimi, præ quibus Michael et Angeli videbantur esse minores minusque potentes: "Quos Deus, inquit D. Gregorius, de cœlo præcipitavit, ut in lapsis angelis disceret homo quid timeret; nam quid de æreo vase fiet, si Deus nec aureis superbiæ fætore plenis ignoscit?" Secundo, Origenes, hom. De Elcana, hanc gnomen accommodat dæmonibus, qui potentissimi sunt spiritus, et hominibus, qui carnei sunt, ideoque infirmissimi: "Et tamen tu, ait Origenes, si indutus sis armis Dei, si scuto fidei munitus, et galea salutis obtectus, et lorica charitatis, et gladio spiritus accinctus, arcus contra te potentium pro munimentis talibus infirmabitur." Tertio, Beda et Origenes eam attribuunt Philosophis gentilibus et fidelibus plebeiis ac simplicibus, de quibus ait Apostolus, epist. I ad Corinth. 1: "Stulta mundi elegit Deus ut confundat sapientes." Quarto, S. Hieronymus in Quæst., refert ad Pharaonem et Ægyptios, ac Mosen et Hebræos: Pharao enim potens in equis et curribus insequens Hebræos per mare Rubrum eo mersus est, cum Hebræi salvi validique exirent. Simili modo attribuas Chananæis, quos licet gigantes et bellipotentes, imbelles Hebræi duce Josue profligarunt. Quinto, S. Augustinus, lib. XVII Civit. IV, S. Gregorius, Theodoretus, Angelomus et Beda referunt ad Judæos et Gentiles. Judæi enim in lege validi, per Christum infirmati sunt: Gentiles vero per eumdem erecti, et Judæis validiores effecti. Sexto, Lyranus refert ad Pharisæos et Apostolos; illos enim nobiles, doctos et potentes per gratiam Dei dejecerunt rudes, pauperes et infirmi Apostoli: "Qui olim, ait S. Gregorius, mulierum verba timuerunt, postea auctoritatem principum libertate frangebant." Denique Euthymius, Cajetanus et Dionysius illam adaptant superbis et humilibus; potentes enim et fortes in sua fortitudine superbiunt, infirmi vero in sua infirmitate se humiliant, Deique potentis opem invocant; unde hi a Domino, cujus ope et robore se indigere sentiunt, roborantur; illi vero robore suo privantur, quia non agnoscunt illud se a Deo accepisse, et ab eo pendere: "Ut non glorietur coram Deo omnis caro," sed omnem roboris gloriam Deo a quo datur, attribuat. Atque hæc est causa, cur Deus per infirmos majora sæpe quam per fortes operetur, ut "qui gloriatur, in Domino glorietur," ait Apostolus, "Virtus enim Dei in nostra infirmitate perficitur," II Corinth. XII, 9. Vide ibi dicta.
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5. Repleti prius pro panibus se locaverunt, et famelici saturati sunt. — Huic antistrophon est illud B. Virginis: "Esurientes implevit bonis, et divites dimisit inanes," Luc. 1. Vide ibi dicta. Ad litteram Deus sæpe impios opibus et cibis repletos depauperat et fame affligit, ut cogantur operas suas pro panibus lucrandis elocare, et vires suas laborando exhaurire: unde Aquila vertit, attriverunt se; uti fecit filio Prodigo, qui præ fame coactus fuit pascere porcos eorumque siliquas comedere, Lucæ cap. XV. Sic Deus ob peccata sæpe sterilitatem et famem populis immittit, ut immisit Ægyptiis totique orbi tempore Abrahæ, Genes. cap. XII, vers. 10, et tempore Joseph, Genes. XLI, et tempore Mosis, Exod. X, 14, et tempore Ruth, cap. 1, pios vero famelicos Deus saturavit, imo alios per eosdem pavit, ut patet de Joseph pascente Ægyptum totumque orbem, de Abraham, Genes. XII, de Hebræis quos per quadraginta annos aluit manna in deserto. Sic Judæos a Tito obsessos fame confecit, adeo ut matres suos filios vorarent, cum Christiani urbe egressi cibis abundarent. Sic Anna hic ob mœrorem sterilitatis non comedens, cap. 1, vers. 7, erat famelica, sed jam mœrore per generationem depulso comedens, saturata et exhilarata est; Phenenna vero prius læta et saturata, nunc mærens, cæpit cibum fastidire, forte etiam ipsa cum filiis ad tantam egestatem redacta est, ut cogerentur se suasque operas pro panibus congerendis elocare; hoc enim hic innuit Anna. Mystice: Deus fideles pios satiat sapientia, prædicatione et doctrina verbi Dei, Eucharistia et Sacramentis, cum Judæos aliosque impios iis privat. Ita S. Ambrosius, serm. 12 in Psal. CXVIII: "Divites, inquit, eguerunt et esurierunt, quia qui antea abundabant gratia, postea tamen propter perfidiam suam egere cœperunt; qui autem pauperes erant populi nationum, jam per fidem Christi satiantur et abundant; sicut scriptum est: Edent pauperes et satiabuntur." Anagogice, Sanctos Deus hic jejunantes satiat deliciis æternis in cælo, improbos hic se ingurgitantes torquet fame perenni in gehenna, juxta illud Isaiæ LXV, 13: "Ecce servi mei comedent, et vos esurietis; ecce servi mei bibent, et vos sitietis; ecce servi mei lætabuntur, et vos confundemini." Audi Tertullianum, lib. De Spectac. XXVIII: "Vicibus res disposita est; nunc illi lætantur, nos conflictamur." Et paulo post: "Lugeamus ergo, dum Ethnici gaudent, ut, cum lugere cœperint, gaudeamus." Idem, lib. De Idolis cap. XIII: "Sæculo, ait, gaudente lugeamus, et sæculo postea lugente gaudebimus. Sic et Lazarus in sinu Abrahæ refrigerium consecutus, contra dives in tormento ignis constitutus, alternas malorum et bonorum vices æmula retributione compensant." Et S. Augustinus, serm. 227 De Tempore: "Pauper, ait, beatitatem emit mendicitate, et dives supplicium facultate." Donec sterilis peperit plurimos. — Pendet hæc sententia a vers. 4; celebrat enim nunc Dei fortes infirmantis et infirmos fortificantis potentiam, ejusque quid eximium et quasi summum assignat. Idque significat to donec; pro eo enim Hebr. est עד ad, pro quo Septuaginta vertunt, quia; Chaldæus, etiam; Vatablus, adeo ut. Sensus ergo est, quasi dicat: Deus potentissimus sæpe fortes infirmat, et infirmos corroborat, donec, id est usque adeo, ut faciat sterilem, qualis ego eram, parere septem, id est multos filios; fecundæ vero et filiis abundanti, qualis erat Phenenna, deinceps partus sistat, ut fiat sterilis, imo proles jam genitas sensim auferat, aut pauperes miserasque et infirmas efficiat. Ita S. Hieronymus in Quæst., Abulensis, Vatablus, Jansenius. Tradunt Hebræi quod Phenennæ tot moriebantur filii, quot nascebantur Annæ, ita ut nato Annæ Samuele primogenito moreretur primogenitus Phenennæ, et ita deinceps; sed hoc refutat S. Hieronymus et alii. Sic to donec significat rei extremum et summum, lib. I Reg. cap. XXX, 4: "Planxerunt, donec deficerent eis lacrymæ." Et II Reg. XXIII, 10, de Eleazaro: "Percussit Philistæos, donec deficeret manus ejus." Et lib. III Reg. cap. XVIII, vers. 28, de sacerdotibus Baal: "Incidebant se juxta ritum suum cultris et lanceolis, donec perfunderentur sanguine." Sap. X, 13, de Joseph: "Non dereliquit eum, donec afferret illi sceptrum regni." Pro plurimos hebraice est septem. Unde Josephus ait Annam peperisse septem filios; verum vers. 21, tantum numerantur quinque, ut addito Samuele sint sex. Rabbini nonnulli pro Samuele substituunt duos ejus filios, ut fiant septem proles Annæ. Rursum Rabbi Salomon duos Phenennæ filios Annæ assignat, ut septem habeat, idque quia quoties ipsa pareret, toties duo semper Phenennæ filii morerentur. Cumque duo tantum superessent, hos illa rogata suis precibus conservavit: at hæ sunt illorum fabulæ, ut in homil. vocat Origenes. Dico ergo ad litteram: Anna peperit septem, id est multos filios. Septenarius enim est symbolum multitudinis. Prophetat Anna instinctu a Spiritu Sancto de filiis quos paritura erat vers. 21. Allegorice, Phenenna significat Synagogam Judæorum, quæ jam parere Deo filios desiit; Anna Ecclesiam Christianorum, quæ plurimos ex omnibus gentibus filios Deo gignit. Unde Chaldæus vertit, sterilis implebitur prole, scilicet plurima. Ita Origenes, Theodoretus, Procopius et S. Augustinus, lib. XVII De Civit. cap. IV. Symbolice Cabalistæ: Anna, inquiunt, peperit septem, quia Samuel et שבע scheba, id est septem, suis characteribus eumdem exprimunt numerum, scilicet 377. Sublimius Philo, lib. Quod Deus sit immutabilis: Septenarius, ait, est perfectissimæ quietis et sabbati symbolum; unde significat animum in Deo recumbentem et quiescentem, qualis erat Samuelis: "Samuel enim, ait, in solius Dei ministrorum ordinem adscitus nemini præterea serviens, ab uno et ente honestatur; quia status est septenarii animæ in Deo requiescentis, et nullis mortalibus occupatæ negotiis." Tropologice Eucherius: "Vir sanctus, ait, qualis erat Samuel, est instar multorum, quia pluris est apud Deum, pluraque ab eo impetrat quam multi cæterorum," juxta illud Eccli. XVI, 3: "Melior est unus timens Deum, quam mille filii impii." Vide ibi dicta. Audi S. Chrysostomum, homil. 40 ad Popul.: "Helias, inquit, unus erat; sed totus mundus non erat dignus qui rependeretur ei. Et mundus quidem innumera millia sunt, sed non sunt millia, cum nec ad unius mensuram perveniant." Et Philo, lib. De Decalogo, quærens cur Deus in singulari dicat: "Non occides; non mœchaberis," respondet: "Quia quicumque Deo paret ac legibus, æquatur frequentissimo populo, vel potius omnibus gentibus, imo mundo universo." Rursum: "Apud homines, ait, injusta multitudo pluris quam unus justus æstimatur; apud Deum vero bonitas rara præfertur iniquis innumeris." Insuper anima peccatrix, ideoque bonorum operum sterilis parit plurimos, cum pænitens multos fidei, spei, pœnitentiæ, eleemosynæ, charitatis aliarumque virtutum actus producit: ac vice versa anima sancta, quæ bonis operibus abundabat, dum in peccatum mortale prolabitur, sterilescit adeo, ut non tantum nulla bona opera et merita pariat, sed et præterita dissipet et disperdat. Audi S. Basilium in cap. 1 Isaiæ ad illa: "Regionem vestram alieni comedunt." "Vide, ait, juvenem quempiam a puero intra ædes educatum; alacriter et studiose ad orationem prodeuntem, nullum transmittentem beneficentiæ officium, æterni illius judicii memorem, jugiter acquiescentem sermoni doctrinæ: talem denique mihi considera in fornicationem prolapsum. Quonam pacto miserabilem illum e proximo consequitur omnimoda conversio priorum laborum. Conscientia commissi facinoris non jam eum comitatur, ut se conferat ad orationis locum: non idem in cœtu consistit eorum qui in arcano secessu defient. Fit hinc ad orationem cunctantior. Denique sensim illius menti se inserit meditatio ut a proposito deficiat. Denique ad omnimodam perditionem per varios errorum anfractus adducitur." Ad hæc Origenes, homil. De Elcana: "Sterilis, ait, erat in me anima mea, non afferebat fructus justitiæ; nunc autem ubi per fidem Christi meruit gratiam Spiritus Sancti, et implevit eam spiritus timoris Domini, certum est quod sterilis peperit septem." Et nonnullis interjectis: "Fecunda, ait, in propagine erat caro mea habens plurimos carnis fructus, fornicationem, immunditiam, impudicitiam, idololatriam." "Hæc erat carnis nostræ numerosa progenies: sed cum venimus ad fidem crucis Christi, et mortificationem Jesu cœpimus circumferre in corpore nostro, et mortificare membra nostra quæ sunt super terram, et exhibere ea servire justitiæ et sobrietati; tunc fecunditas probrosæ hujus generationis exclusa est, et hoc modo fecunda in filiis infirmata est." Denique, "Sterilis, ait S. Franciscus, est pauperculus, humilis sanctusque religiosus, qui generandi in Ecclesia filios non habet officium. Hic pariet in judicio multos, quia quos nunc privatis orationibus et bonæ vitæ exemplo convertit ad Christum, illius gloriæ tunc judex adscribet. Quæ multos habet filios infirmabitur; quia prædicator vanus et loquax, qui multis nunc quasi sua virtute genitis gaudet, cognoscit tunc se nihil proprii habere in eis." Ita Annales Waddingi anno Christi 1220, num. 30, et S. Bonaventura in Vita S. Francisci.
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6. Dominus mortificat et vivificat, deducit ad inferos et reducit. — Primo, cum mortuos ad vitam resuscitat: item cum animas patrum ex inferis, id est ex limbo per Christum resurgentem eduxit, ait Theodoretus, ac dum animas plene purgatas e purgatorio ad cœlum traducit: unde Chaldæus vertit, ab inferis deducit ad vitam æternitatis. Rursum cum sanis morbum lethalem immittit, ac deinde iis pænitentibus et supplicantibus sanitatem vitamque restituit, ut fecit Ezechiæ regi, Isaiæ cap. XXXVIII. Secundo, dum quem tot ærumnis affligi permittit, ut pene mori cogatur, ac deinde humiliatum iis liberat et prosperat. Tertio, cum sterilem, qualis Anna erat, fecundat et in prolibus quasi vivificat. Sterilis enim est quasi lignum aridum et emortuum, juxta illud Isaiæ LVI, 3: "Non dicat eunuchus: Ecce ego lignum aridum." Et Apostolus, Rom. IV, 19, loquens de Abraham sene et Sara sterili: "Non, inquit, infirmatus est fide, nec consideravit corpus suum emortuum, cum jam fere centum esset annorum, et emortuam vulvam Saræ." Et Ezech. cap. XVII, vers. 24: "Siccavi lignum viride, et frondere feci lignum aridum." Sic enim Deus arbores in hyeme defrondans et siccans mortificare videtur, in vere vero easdem frondere faciens rursus vivificare. Allegorice, Deus mortificat Synagogam Judæorum, vivificat Ecclesiam Christianorum, ait S. Gregorius, Beda, Angelomus. Tropologice S. Augustinus, lib. XVII Civit. cap. IV, Dominus, cum in nobis carnales affectus mortificat, spirituales spiritumque vivificat: mortificatio enim carnis est vivificatio spiritus, uti docet S. Paulus. Unde Origenes: "Deus, ait, occidit Paulum persecutorem eumque vivificavit ut fieret Apostolus Christi." Audi S. Ambrosium, serm. De Obitu Theodosii: "Occidit Deus primum in nobis hominem per baptismum; et sic nos tanquam novos homines æternitatis immortalitate vivificat. Morimur ergo peccatis per lavacrum, regeneramur autem vitæ per spiritum." Et paulo post: "Occidimur, ait, quodammodo, cum desinimus esse quod fuimus; novo enim pietatis genere in uno eodemque homine impius et adulter occiditur, ut misericors renascatur et castus. Interimitur idololatria, ut religio propagetur. Fornicator et ebriosus exstinguitur, ut continens et sobrius procreetur. Sic ergo mortificat Dominus ut vivificare faciat: sic occidit ut prosit: sic verberat ut emendet. Hæc est igitur circa homines suos tota ejus severitas, ut in his peccata puniantur, anima conservetur, auferantur detestanda vitia, virtutes optimæ nutriantur." Audi S. Gregorium hic: "Deum, inquit, ad inferos ducere, est peccatorum corda æternorum cruciatuum consideratione terrere; reducere est territas pœnitentium mentes spe vitæ indeficientis attollere. Tunc quippe peccare desinimus, cum futura tormenta formidamus."
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7. Dominus pauperem facit et ditat, humiliat et sublevat. — Deus enim hunc pauperem facit, illum divitem; hunc humilem et abjectum, illum sublimem et elevatum, imo unum eumdemque pauperem et abjectum, mox divitem et sublimem effecit, præsertim cum superbum humiliat, et humiliatum exaltat.
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8. Suscitat de pulvere egenum, et de stercore elevat pauperem. — Pagninus: Exaltat mendicum, ut sedeat cum principibus, et solium gloriæ teneat. Sic Job bonis omnibus ipsaque sanitate spoliatum, ac sedentem in sterquilinio elevavit, et ad pristinam regni gloriam reduxit, imo eamdem duplicavit. Sic Saulem ab asinis evexit ad sceptrum; sic David ab ovibus earumque fimo extulit ad gloriam regni Israelis. Sic Joseph e carcere evexit ad principatum Ægypti. Mystice S. Gregorius: Deus peccatorem suscitat e pulvere, cum e veniali culpa, e stercore, cum e mortali eum per pœnitentiam elevat ad gratiam. Celebrat hic Anna Dei potentiam per quinque antitheses, ut ostendat Deum posse quemlibet ex imo elevare ad summum, et vicissim ex summo in imum dejicere, ac proinde nec sublimi ac felici vane gloriandum esse in sua sorte, nec humili et misero in sua infelici fortuna desperandum: Deum enim posse utriusque vices commutare, ac reipsa sæpe commutare, cum superbos deprimit et humiles extollit, uti hic Annam extulit et Phenennam depressit. Domini enim sunt cardines (Vatablus, columnæ) terræ, et posuit super eos orbem, — q. d. Deus mundi cardines in sua habet manu et potestate: quanto magis ea quæ jam dixi efficere potest. Per cardines terræ Angelomus, Hugo, Abulensis, Dionysius et Jansenius accipiunt quatuor terræ extremas partes sive climata, scilicet Orientem, Occidentem, Aquilonem et Meridiem. Secundo, noster Sanchez accipit duos cœli polos; super hos enim gyrantur cœli, omnesque orbes planetarum et elementorum circa terram, quasi dicat: Sicut Deus duos polos mundi Arcticum et Antarcticum constituit, quasi duos cardines cœli et terræ, ut circa eos assidue moveantur et gyrentur omnes cœli et elementa, quo fit ut nunc eleventur, nunc deprimantur; sic pariter Deus gyrat omnes homines omnesque creaturas, ut eas nunc elevet et beet, nunc deprimat et affligat. Verum hi proprie sunt poli cœli, non cardines terræ, unde super eos positi sunt cœli, non terra. Tertio, alii per cardines accipiunt centrum terræ; huic enim quasi basi incumbit terra totusque orbis. Quarto, alii accipiunt mare, dicentes cum Thalete terram quasi ratem innatare aquis, juxta illud Psalm. XXIII: "Ipse super maria fundavit eam." Verum hoc refellit Aristoteles et Philosophi, lib. III De Cælo, cap. 1. Quinto, ergo genuine pro cardines hebraice est מצוקי metsuke, id est fundamenta sive bases et columnæ terræ; quare per catachresim simpliciter per illa accipias ipsam terræ firmitatem et soliditatem, ipsi a Deo in creatione mundi inditam, et semper conservatam ac conservandam; in hac enim quasi in firmis cardinibus basibusque suffulta terra, stabilis, firma et immota consistat, ut non tantum se, sed et orbes omnes cœlestes et elementares quasi basis et columna solidissima fulciat et sustentet. Terra enim nullos habet cardines vel bases, sed immutabilis Dei voluntas et potestas, quæ eam semper fulsit et firmat, unica est ejus basis, columna et cardo, ait S. Basilius, hom. 1 Hexam., et Nazianzenus, orat. 34. Terra enim in aere est pendula, ibique Dei voluntate quasi cardine firma consistit. Symbolice, cardines terræ sunt principes et prælati; hi enim sunt quasi bases et columnæ Reipublicæ: ita S. Hieronymus in Quæst. Unde Cardinales sunt dicti, quod ipsi sua prudentia et sanctitate debeant esse cardines Ecclesiæ, et columnæ basesque fidelium. Ac hebraice Adon, id est Dominus, dicitur ab אדן eden, id est basis, æque ac græce βασιλεύς, id est rex, a βάσις, quod rex sit regni basis et fulcrum. Ita S. Gregorius, Beda, Angelomus, Jansenius et alii. Rursum cardines Ecclesiæ imo mundi sunt viri justi et sancti, ait S. Hieronymus. Nam, ut ait Ruffinus, Præfat. in Vitas Patr.: "Quis dubitat mundum precibus stare sanctorum?" unde pro cardines terræ, S. Hieronymus in Quæst. vertit, afflicti (radix enim tsuc significat arctare, angustiare, affligere) terræ, id est humiles et pauperes spiritu, super quos aiunt Hebræi Deum posuisse orbem, quia eorum sanctitate et precibus stat et conservatur, ne sicut Sodoma igne cœlesti ob scelera exuratur, vel aquis mergatur, uti mersus est in diluvio tempore Noe. Ita ex Hieronymo Rupertus, lib. I De Sapientia, cap. XXVIII, quem audi: "Et afflicti terræ, qui sunt nisi humiles et contriti corde? super illos plane qui hujusmodi sunt, Dominus orbem posuit: quia super eos qui præteritam infirmitatem memoriter tenentes, humilis apud se conscientiæ sunt, Dominus Ecclesiam suam collocavit; qui videlicet tanto clementius, tanto compatientius eumdem orbem portare possunt, quanto amplius clementis atque compatientis gratia se indiguisse meminerunt." Idem Rupertus, lib. III in Matth. cap. IV: "Afflictio hæc, ait, humilitas est, quæ ad portandum orbem constantes eos facit et fortes." Unde R. Jonathan apud Lyranum pro afflicti terræ, vertit fortes terræ; vir enim, dum se suaque membra coarctat, fit fortior, sic et humilis. Talis erat Abraham, de quo S. Ambrosius, lib. De Abraham, cap. VI: "Unde discimus, inquit Ambrosius, quantus murus patriæ sit vir justus, et quemadmodum non debeamus invidere Sanctis nec temere derogare. Illorum etenim fides nos servat: illorum justitia ab excidio defendit. Sodoma quoque, si habuisset viros decem justos, potuit non perire." Et Philo, De Migratione Abrahæ: "Nonne vera, ait, fulcrum generis humani justus est, suas dotes communicans et in publicum usum conferens?" Et paulo post: "Oremus, ait, ut ceu columna in domo, in humano genere homo justus permaneat ad calamitatum remedium. Nam hoc incolumi de publica salute desperandum non est." Sic Deus ob S. Paulum in naufragio salvavit omnes qui cum eo erant in navi, numero 270, Actor. cap. XXVII, 24. Sic Innocentius III Pontifex, cum S. Franciscum petentem ordinis sui confirmationem repulisset, per visionem vidit ecclesiam Lateranensem, quæ est sedes Pontificis, et mater matrixque omnium totius orbis ecclesiarum, labantem et ruentem inniti et fulciri humeris pauperis S. Francisci: quare illico eum quæri et advocari jussit, ejusque regulam et ordinem confirmavit. Ita habent Chronica S. Francisci. Sicut ergo Atlas rex (et ab eo mons) Mauritaniæ, ob inventam Astrologiam dicitur humeris sustinere cœlum: sic et Franciscus et sancti sunt Atlantes orbis. Anagogice, Chaldæus pro cardines orbis accipit cælum, quod Deus piis, et gehennam, quam impiis præparavit. Sic enim vertit: Ante Dominum revelata sunt filiorum hominis opera; ab inferiori parte apparavit gehennam improbis verborum suorum transgressoribus, et in justis voluntatem suam facientibus fundavit orbem. Porro Septuaginta et ex eis S. Augustinus, lib. XVII De Civit. cap. IV, hic addunt: "Deus votum voventi dat," id quod per votum petit, ut hic Annæ dedit Samuelem.
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9. Pedes Sanctorum suorum servabit. — Hæc est posterior pars cantici, qua Anna prophetat de futuris, sicut priori hucusque de præteritis Dei beneficiis, Deum celebravit. Prophetat autem promitque septem miracula. Primum est hoc: "Pedes Sanctorum suorum servabit," ne scilicet in culpam, indeque in gehennam corruant; ita S. Gregorius. Unde Chaldæus, corpus servorum justorum custodivit Deus a gehenna. Per "pedes" significantur gressus, motus, actiones justorum, quas Deus dirigit, necubi offendant, cespitent, corruant. Unde eum Psalmo cuique fideli jugiter orandum, præsertim dum domo vel cubiculo egreditur: "Perfice gressus meos in semitis tuis, ut non moveantur vestigia mea," Psalm. XVI, 13. Nam ut idem ait Psalm. XC, 11: "Angelis suis mandavit de te, ut custodiant te in omnibus viis tuis. In manibus portabunt te, ne forte offendas ad lapidem pedem tuum;" quia ut ait hic Abulensis: "Nulla est pars in toto corpore humano, quæ magis lædi possit quam pedes;" et quia super eos tota moles corporis sustentatur. Mystice, pedes animæ sunt ejus affectus, quos ut dirigat fulciatque Deus, ne ad terrena labantur, jugiter invocandus est. Nam ut ait S. Augustinus in Psalm. CXLIV: "Adimus Deum animo, non vehiculo, affectionibus, non pedibus," passibus non corporis. Idem, Præfat. in Psal. CXXI: "Ad Deum, ait, ascendit volando qui ascendit amando." Porro duo animæ pedes, quibus ad Deum imus, sunt humilitas et fortitudo, ait S. Gregorius. Denique S. Bonaventura, in Psalm. CXVIII, vers. 105: "Dictis pedibus, inquit, providere debemus, ne inquinentur, ne illaqueantur, ne subvertantur, sed puri, liberi et firmi serventur. Inquinantur autem per luxuriam; illaqueantur per avaritiam; subvertuntur per superbiam, sed servantur per sanctimoniam. De primo: Lavi pedes meos, scilicet per pœnitentiam. Quomodo inquinabo illos, scilicet per luxuriam? Ecce pedum inquinatio. De secundo: Laqueos absconderunt pedibus meis. Ecce pedum illaqueatio. De tertio: Calamitates meæ illico surrexerunt, pedes meos subverterunt. Ecce pedum subversio. De quarto: Pedes Sanctorum suorum servabit. Ecce pedum servatio." Nota: Septuaginta pro pedes vertunt annos: Benedixit, inquiunt, annis, vel ut habent Sixtina, annos justi, dum eorum dies, menses et annos dirigit, prosperat, bonis donisque suis cumulat ac promovet, ut ad annos beatæ æternitatis perveniant. Et ut explicat S. Augustinus, lib. XVII De Civit. IV: 'Ut cum illo sine fine vivat, cui dictum et anni tui non deficient.' Psalm. CI, vers. 28: 'Ibi enim stant anni: hic autem transeunt,' imo pereunt; antequam enim veniant, non sunt; cum autem venerint, non erunt, quia cum suo fine veniunt. Et impii in tenebris (tum corporis, uti Sodomitæ, Gen. XIX, 11, et Ægyptii, Exod. X, 21; tum potius mentis, scilicet imprudentiæ, cæcæ concupiscentiæ peccatorum, ac tandem utrisque in gehenna) conticescent, — ex vehementi horrore, pavore et consternatione, ut se mutuo alloqui solarique nequeant. Audi S. Gregorium, I part. Pastor. cap. XI: "Cæcus, inquit, est qui supernæ contemplationis lumen ignorat; qui præsentis vitæ tenebris pressus, dum veram lucem nequaquam diligendo conspicit, quo gressus operis porrigat nescit. Hinc etenim prophetante Anna, dicitur: Impii in tenebris conticescent." Porro "conticescent," hoc est primo, obscuri erunt: sic enim lunam non lucentem et obscuram per catachresin vocamus silentem, juxta illud Virgilii, lib. II Æneid.: "Tacitæ per amica silentia lunæ." Secundo, "conticescent," id est immobiles erunt præ stupore, sicut Ægyptii in plaga tenebrarum pavidi et stupidi non audebant se loco movere, quasi "vinculis tenebrarum compediti," Sapient. cap. XVII, vers. 2. Nam ut ibidem dicitur vers. 17: "Una catena tenebrarum omnes erant colligati." Tertio, "conticescent," quia non habebunt quidquam excusationis, quod culpæ et gehennæ suæ obtendant (sed maledicent sibi, parentibus, omnibusque creaturis; quæ sibi peccati et damnationis fuere causa), hoc est, "convincentur et convicti silebunt." Unde Chaldæus vertit: Improbi transgressores dicti sui in gehennam in tenebris judicabuntur, ad ostendendum quod non quisquam sit in quo sit fortitudo puritatis ad diem judicii. Hinc gehenna vocatur hebraice דומה duma, id est silentium et locus silentii. Hinc et Virgilius, lib. VI Æneid.: "Et chaos et Phlegethon loca nocte silentia late." Et Ovidius, lib. V Fastor.: "Mox etiam Lemures, animas dixere silentum." Et Seneca in Hippolyto: "Adiit silentem nocte perpetua domum." Est hoc secundum Annæ oraculum. "Impii ergo in tenebris conticescent," id est damnabuntur ad æternas gehennæ tenebras, qui hic se et sua superbe jactabant, et ubique gloriose se magnificantes personabant. Quia non in fortitudine sua roborabitur vir. — ut Deo fortissimo prævaleat, vel resistere valeat. Refert hæc ad id quod præcessit, quasi dicat: Ideo Deus pedes Sanctorum suorum servabit, quia ipsi cognoscentes infirmitatem suam confisi sunt in fortitudine non sua, sed Dei, eumque suppliciter invocarunt; impios vero permisit labi in peccatum et ruere in gehennam, quia ipsi in fortitudine sua confisi opem Dei invocare neglexerunt. Audi S. Augustinum in Soliloq. cap. XXIII: "Sperabam aliquando in virtute mea, quæ tamen non erat virtus. Et cum sic volui currere, ubi magis stare credebam, ibi magis cecidi. Quod magis credidi posse per me minus semper potui. Dicebam enim: Hoc faciam, illud perficiam, nec hoc, nec illud faciebam. Aderat voluntas, non erat facultas. Aderat facultas, non erat voluntas, quam de meis viribus confidebam. Nunc autem confiteor tibi, Domine Deus meus, quia non in fortitudine sua roborabitur vir. Non est enim hominis velle quod possit, aut posse quod velit, vel scire quod velit et possit, sed potius a te gressus hominis diriguntur." Causam dat idem S. Augustinus, lib. XVII De Civit. cap. IV: "Cum enim, inquit, Dominus possidere nos cœperit; profecto adversarius qui noster fuerat, ipsius fit et vincitur a nobis, sed non viribus nostris, quia non in virtute sua potens est vir."
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10. Dominum formidabunt adversarii ejus, — tum tempore proximo, quo Philistæi a Deo per meum Samuelem tonitruis et fulguribus exterriti diffugient, uti audiemus cap. VII, vers. 10; tum quolibet alio, præsertim tempore Christi, qui tum in hac vita dæmones, Pharisæos, infideles omnes vi spiritus sui percellet et prosternet; tum maxime in die judicii, quo eos adiget in tartara: tunc enim adeo formidabilis eis apparebit, ut dicant "montibus: Cadite super nos; et collibus: Operite nos, et abscondite nos a facie sedentis super thronum, et ab ira Agni, quoniam venit dies magnus iræ ipsorum, et quis poterit stare?" Apoc. cap. VI, vers. 17. Ita S. Augustinus, S. Gregorius, Lyranus, Abulensis et alii. Est hoc tertium Annæ vaticinium, sequitur quartum: Et super ipsos in cœlis tonabit. — Hoc fecit Deus primo, cum per Samuelem oratione sua elicientem e cœlo fulgura et tonitrua Philistæos perculit, ut dicetur cap. VII, vers. 10, et cap. XII, vers. 18; secundo, cum super Christum intonuit in baptismo, transfiguratione, et alias, Joan. cap. XII, vers. 28: "Hic est Filius meus dilectus," etc., ac rursum cum in Pentecoste per tonitru et linguas igneas misit Spiritum Sanctum in Apostolos (unde Septuaginta vertunt: Ipse ascendit in cœlos et tonuit, ut ipsi pariter voce tonarent, et vita fulgurarent, itaque Judæos et gentes percellerent, eosque Christo subjicerent. Unde S. Hieronymus S. Paulum vocat "tonitru gentium," et Christus Jacobum et Joannem vocavit "Boanerges," id est, filios tonitrui. Denique in die judicii sententiam damnationis in impios detonabit et fulminabit, dicens: "Ite, maledicti, in ignem æternum." Mystice, tonat in anima peccatrice Deus, cum ei injicit minas metusque gehennæ, ut ex terrestri fiat cœlestis, imo ex terra fiat cœlum. Nam ut ait S. Ambrosius, in Psalm. CXVIII, serm. 12: "Cœlum dicitur, qui vitam Angelorum custodia integritatis exercet, et corpus suum continenti sobrietate moderatur." Audi S. Hieronymum in Psalm. CXXXIII, vers. 3: "Multi de terra cœli fiunt, et multi de cœlo terra. Infelix Judas cœlum fuit, et factus est terra. Paulus Apostolus, eo tempore quo persequebatur Ecclesiam, terra erat; confessus est, et cœlum factus est." Audi S. Bernardum, serm. 27 in Cant.: "Habet, inquit, Ecclesia cœlos suos, homines spirituales vita et opinione conspicuos, fide puros, spe firmos, latos charitate, contemplatione suspensos. Et hi pluentes pluviam verbi salutarem, tonant increpationibus, coruscant miraculis." Dominus judicabit fines terræ, et dabit imperium regi suo, et sublimabit cornu Christi sui. — Hebræa et Chaldæa, Messiæ suo. Est hoc quintum, sextum et septimum Annæ oraculum de Christo post mille et trecentos annos nascituro, quo illi eminus quasi applaudit et gratulatur; ubi adverte Annam esse primam in Scriptura quæ hic exprimit nomen Messiæ sive Christi. Hucusque enim in Pentateucho, Josue et Judicibus nomen Christi non audivimus. Nota hæc tria proxime referri posse ad tempus Annæ et Samuelis, ac Saulis et Davidis, quos Samuel reges constituit et consecravit; unde Septuaginta pro מלכו malcho, id est regi suo, legentes in plurali מלכנו melachenu, id est regibus nostris, vertunt, ipse dabit fortitudinem regibus nostris; sed sub his omnibus præcipue intelligit Christum, eorum antitypum: Christus enim solus judicabit fines totius terræ. Sensus ergo est quasi dicat: Deus per meum Samuelem "judicabit fines terræ," scilicet Sanctæ, sive Palæstinæ. Samuel enim judex Israel obibat celebriores urbes judicando, et lites quaslibet totius populi dirimendo; itaque totum Israelem in pace et religione conservabat, ut patebit cap. VII, vers. 10. Rursum Dominus per meum Samuelem "dabit imperium (Hebr. עז oz, id est, fortitudinem) regi suo," primo, puta Sauli (Samuel enim unxit Saulem in regem, qui proinde unctus ab eo fortiter propugnavit Israelem, ac Philistæos aliosque ejus hostes prostravit). Denique Dominus per Samuelem sublimabit "cornu," id est regnum, fortitudinem et gloriam "Christi sui," puta Davidis, ut Sauli succedens eum superet, ac Israelis regnum longe lateque propaget. David ergo fuit Christus, id est unctus Domini, ac ab eo mire dilectus et electus, ut ex eo nasceretur Christus. Quocirca hæc omnia magis spectant ad Christum. Deus enim per Christum judicavit fines terræ, non tantum Sanctæ, sed totius mundi, cum omnes gentes per prædicationem Apostolorum Christi fidei et legi Evangelicæ subjecit, ut Christus omnium gentium sit princeps, rex et legislator, juxta illud Psalm. II: "Postula a me, et dabo tibi gentes hæreditatem tuam et possessionem tuam terminos terræ." Et Psalm. LXXI, vers. 1: "Deus, judicium tuum regi da, et justitiam tuam filio regis, judicare populum tuum in justitia, et pauperes tuos in judicio:" quod maxime de Salomone Davidis filio, sed præcipue de Christo utriusque filio et antitypo dictum est. "Deus" ergo dedit fortitudinem et "imperium regi suo," quando Christum omnium gentium regem et dominum constituit, illasque omnes per Apostolos illi subjecit: quare tunc pariter "sublimabit cornu," id est robur, regnum et gloriam "Christi sui." Rursum et magis id faciet Deus in die judicii. Tunc enim per Christum Judicem judicabit omnes omnium terrarum temporumque gentes et homines, ac fideles sibi obedientes cœlo, infideles sibi rebelles inferno adjudicabit. Quare tunc ut rex cœli et terræ absolutus, omnibus omnino angelis et hominibus imperabit, ac tunc Deus cornu regni et gloriæ ejus sublimabit usque in cœlum empyreum, ut ibi cum sanctis suis in omni felicitate regnet et triumphet in æternum. Unde Chaldæus hæc referens ad tempora Antichristi, Gog et Magog sic vertit: Faciet ultimum de Gog et Magog, et exercitu gentium raptorum qui venerunt ex finibus terræ, et dabit fortitudinem regi suo, et multiplicabit regnum Messiæ sui. Tropologice S. Augustinus, lib. XVII De Civit. cap. IV, hæc attribuit cuilibet fideli, sancto et beato: hic enim est Christus, id est unctus, scilicet chrismate Christi in Baptismo et Confirmatione; ideoque quasi athleta, victor, rex et triumphator mundi, carnis, et diaboli, cum Christo regnabit in cœlo per omnia sæcula. Porro hæc aliter exponit R. Jonathan filius Uziel in translatione sua Chaldaica, eumque sequentes Rabbini posteriores, qui negant Christum venisse; unde hæc a Christo detorquent ad Levitarum successum, potentiam, et victorias quas habituri erant sub Samuele, et deinde sub Machabæis, quasi illas Deo revelante Anna præsciverit, et hic prædixerit. Vide Abulensem hic Quæst. ult. et Lyranum.
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11. Puer autem erat minister in conspectu Domini ante faciem Heli sacerdotis, — nimirum discebat legis rudimenta, ac canere (hoc enim erat officium Levitarum: unde filii Samuelis fuere cantores, imo chorum præfecti, I Paral. cap. VI et XXV), custodire tabernaculum, lucernas accendere, et cætera quæ ad officium Levitarum spectabant obire, ait Abulensis; ac, ut ait S. Gregorius: "Erat fratribus utilis, Deo devotus." Unde S. Chrysostomus, homil. De Samuele: "Quanquam, ait, in puero ætas erat immatura, virtus tamen erat matura; omnibus enim in templum ascendentibus multæ pietatis ac religionis magister factus est." Audi S. Augustinum in Psalm. XCVIII: "Samuel quid fecit infans ad templum datus? omnes ætates suas inter sancta Sacramenta Dei peregit, ab ineunte ætate famulus Dei. Ipsius coma promittebatur, et potus aqua erat, ait Josephus, et quidem usque ad ejus mortem," inquit Philo, De Nazaræis, cap. 1, vers. 57. Audi S. Hieronymum, epist. ad Lætam de instit. filiæ: "Anna filium quem Deo voverat, postquam obtulit in tabernaculo, nunquam recepit; indecens arbitrata ut futurus propheta in ejus domo cresceret, quæ adhuc alios filios habere cupiebat. Denique postquam concepit et peperit, non est ausa ad templum accedere, et vacua apparere coram Domino, nisi prius redderet quod debebat: talique immolato sacrificio reversa domum, quinque liberos sibi genuit, quia primogenitum Deo pepererat. Miraris felicitatem sanctæ mulieris? imitare fidem. Ipse, si Paulam miseris, et magistrum me, et nutricium spondeo: gestabo humeris, balbutientia senex verba formabo, multo gloriosior mundi philosopho, qui non regem Macedonum Babylonio periturum veneno, sed ancillam et sponsam Christi erudiam regnis cœlestibus offerendam." Nota vi ante faciem Heli. Magnus enim ad virtutem stimulus est, si quis videat se in conspectu viri magni, ut Pontificis vel Principis versari, ab eoque videri et notari. Audi Senecam, lib. I ad Lucilium, epist. 10: "Sic vive cum hominibus, tanquam Deus videat: sic vive cum Deo, tanquam homines audiant." Et eodem lib., epist. 11: "Aliquis vir bonus nobis eligendus est, ac semper ante oculos habendus, ut sic tanquam illo spectante vivamus, et omnia tanquam illo vidente faciamus. Magna pars peccatorum tollitur, si peccaturis testis assistat. Aliquem habeat animus quem veneretur, cujus auctoritate secretum suum etiam sanctius faciat. O felicem qui sic aliquem vereri potest, ut ad memoriam quoque ejus se componat atque ordinet! Elige itaque Catonem."
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12. Porro filii Heli filii Belial, — id est erant improbissimi et impiissimi, ideoque Deus per Samuelem Heli cum filiis castigavit, et morte punivit, ut sequitur: 13. Nescientes Dominum, — practice, id est Domino non servientes, legi ejus inobedientes, sacra profanantes, sacrificia sacrilege violantes, carnes victimarum Deo eripientes et sibi arrogantes. Neque officium sacerdotum ad populum. — Hoc est primum filiorum Heli peccatum, quod scilicet nescientes Dominum, nescientes pariter officium suum, tum practice, tum speculative, quia enim non curabant Deum Deique legem et officium suum observare: hinc nec curabant eam legere et scire, ne hæc scientia pareret eis conscientiam et remorsum peccati; atque hæc est causa cur multi suis libidinibus addicti fiant athei, ut scilicet eis libere indulgeant sine metu numinis et vindictæ: hic enim metus eorum cupiditates vel frenaret, vel morderet, ac sensum voluptatis eorum magno pavoris dolorisque sensu mixtum dilueret et infringeret; nolunt ergo scientiam et conscientiam suis cupediis oblatrantem et occlamantem. Taxantur hic quatuor scelera filiorum Heli ex gula manantia. Primum, ignorantia officii sui jam dicta; secundum, rapina victimarum, nimirum quod cum ex victima tantum pectusculum et armus dexter sacerdoti deberetur Levit. VII, 32, ipsi quaslibet victimæ partes, præsertim pinguiores et delicatiores sibi usurparent; tertium, quod id facerent vi, rapientes eas invitis offerentibus; denique quartum, quod id facerent antequam victima Deo per cremationem ab ipsis esset immolata, et caro cocta lixaque.
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17. Erat ergo peccatum puerorum grande nimis, coram Domino, quia retrahebant homines a sacrificio Domini. — Vide hic quam grave sit peccatum Sacerdotum, ob scandalum quod datur laicis. Audi S. Gregorium, hom. 17 in Evangelia: "Nullum, fratres charissimi, ab aliis majus præjudicium quam a sacerdotibus tolerat Deus, quando eos quos ad aliorum correctionem posuit, dare de se exempla pravitatis cernit: quando ipsi peccamus, qui compescere peccata debuimus."
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18. Samuel autem ministrabat ante faciem Domini, puer, accinctus ephod lineo. — Ephod polymitum et gemmatum continens Rationale cum duodecim gemmis, in quibus insculpta erant nomina duodecim tribuum Israel, erat proprium Pontifici: at Ephod lineum erat vestis Levitarum, qualis erat Samuel, eratque simile superpelliceo, quali vestiuntur pueri choraules canentes in templo. Ita duplex hoc Ephod distinguunt S. Augustinus, Quæstione XLI, in lib. Judicum, et S. Hieronymus, lib. Contra Jovinian. Tropologice B. Petrus Damianus, lib. II, epist. 10: "Linum, ait, laboriose pervenit ad candorem, et clerici modo litterarum studiis insudando, modo quibusdam gradibus ascendendo, difficile promoventur ad sacri ordinis dignitates." Et S. Gregorius hic: "Bene, inquit, Samuelis vestis linea fuisse perhibetur, ut novi sacerdotis gloria aperte ostenderet, quod novæ pudicitiæ moribus splenderet."
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20. Reddat tibi Dominus semen (prolem) de muliere hac, pro fenore quod commodasti Domino, — id est pro commodato vel dono quod obtulisti et dedisti Deo, puta pro tuo Samuele, quem mihi quasi Dei Pontifici obtulisti.
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21. Visitavit ergo Dominus Annam, et concepit et peperit tres filios et duas filias. — Ecce hic fuit fructus partim benedictionis Heli Pontificis, partim oblationis Annæ, quæ suum Samuelem Deo obtulerat: nam pro uno Samuele quinque proles ei reddidit Deus. Discant hic parentes aliquos filiorum dicare Deo; hi enim eis benedictionem in bonis tam spiritualibus quam temporalibus impetrabunt. Et magnificatus est puer Samuel apud Dominum, — hoc est crevit ætate, sapientia et gratia, non tantum apud homines, sed et apud Deum, uti explicat vers. 26. Unde Samuel fuit typus Christi, de quo ait Lucas cap. II, vers. ult.: "Jesus proficiebat sapientia, et ætate et gratia apud Deum et homines."
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22. Dormiebant cum mulieribus, quæ observabant ad ostium tabernaculi. — Chaldæus, quæ veniebant ad orandum in tabernaculi porta. Erant enim hæ feminæ piæ, quæ se Deo ad ei in tabernaculo serviendum dicarant, inter quas educata fuit B. Virgo, uti sunt nostræ moniales. Est hoc tertium filiorum Heli scelus, scilicet luxuria, puta adulterium et sacrilegium, quod scilicet feminas Deo dicatas violarent, idque in loco sacro et tabernaculo: gulæ enim comes est luxuria, et venter vino æstuans despumat in libidines, ait S. Hieronymus, etiam sacrilegas.
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24. Nolite, filii mei. — Reprehendit Heli filios, sed semel duntaxat, et nimis leniter. Peccavit ergo primo, quia ob tanta flagitia debebat eos acriter et crebro objurgare; secundo, objurgatos, si se non emendarent, a sacrificiis amovere, et sacerdotio privare; et maxime peccavit, quod eos a puero non magis ad meliora flexerit, castigarit et correxerit: puerorum enim animi ad quidlibet flexiles sunt; grandevorum vero inflexiles, utpote in prava consuetudine radicati et obdurati. Tritum est illud: "Blanda patrum segnes facit indulgentia natos."
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25. Si peccaverit vir in virum, placari ei potest Deus: si autem in Dominum peccaverit vir, quis orabit pro eo? — "In Deum," non tantum ejus legem transgrediendo (sic enim omnis qui peccat, in Deum peccat), sed ejus sacerdotium, sacra et sacrificia, itaque Dei sanctitatem violando et polluendo. Significat hoc peccatum non esse irremissibile, ut voluere Novatiani, sed difficulter remitti. Quis enim pro publico Dei ministro tam scelerato orare audeat? Et non audierunt vocem patris sui. — Quartum est hoc filiorum Heli scelus, scilicet contumacia et obstinatio. Causam subdit: Quia voluit Dominus occidere eos. — Nota: Prima causa, eaque directa et propria, cur filii Heli non audierint patrem monentem, fuit eorum prava et perversa voluntas in malo obstinata, ob quam noluerunt audire patris monita: sacra tamen Scriptura hic more suo causam aliam indirectam assignat, scilicet in altissimam Dei providentiam et judicium id refert: nimirum, quod Deus noluerit eorum ob tanta scelera toties iterata misereri, eisque dare gratiam efficacem, quæ pæniterent et mortem evaderent, sed permiserit eos in suis criminibus volutari et obfirmari, ut eos justissime toties merita morte puniret, ad reparandum scandalum toti populo ab eis datum, et ad exemplum terroremque aliorum sacerdotum.
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27. Venit autem vir Dei (Propheta) ad Heli. — Quis hic vir? Abulensis, Quæst. XXII, putat fuisse Angelum specie viri indutum: R. Salomon et Rabbini recentiores censent fuisse Elcanam patrem Samuelis. Rabbini antiquiores apud S. Hieronymum in Quæst., arbitrantur fuisse Phinees Pontificem, qui vixit tempore Josue et Othonielis. Incertum est ergo quis fuerit hic Propheta, eo quod Scriptura ejus nomen, genus aut stirpem non exprimat. Porro hæc prophetia continet primo, refricatque Dei beneficia in Heli collata; deinde vers. 29, ejus et filiorum peccata exprobrat, demum vers. 31, quintuplicem iis pœnam infligit.
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29. Quare calce abjecistis (Hebraice, quare calcitrastis, non tam tu quam filii tui, ac tu per filios tuos) victimam meam? — q. d. Quare contempsistis mea sacra, proinde ac si calcibus ea abjecissetis? Et magis honorasti filios tuos quam me, — quia non ausus fuisti eos reprehendere et castigare, ne eos offenderes; itaque permisisti ut ipsi me offenderent, ideoque tu pariter offendisti me.
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30. Loquens locutus sum (certe locutus sum, quasi dicat: Firmiter decreveram) ut domus tua et domus patris tui ministraret in conspectu meo. — Hinc patet Pontificatum a Deo datum fuisse Heli, ac ex familia Eleazar translatum fuisse ad familiam Ithamar, ex qua erat Heli. Porro hæc fuit series et successio Pontificum per filios: Aaroni successit Eleazar, huic Phinees, huic Abisue, huic Bocci, huic Ozi, ut patet I Paral. cap. VI, vers. 4, et ex Josepho, lib. V Antiq. cap. ult. Ab Ozi translatus est Pontificatus ad Heli, qui erat ex Ithamar fratre Eleazari.
2:31
31. Præcidam brachium tuum, — id est dignitatem et auctoritatem tuam pontificiam; id est auferam a te Pontificatum. Ita S. Gregorius, Angelomus, Rupertus, Lyranus et Vatablus. Porro Septuaginta vertunt, disperdam semen tuum; Chaldæus, extirpabo fortitudinem seminis tui, q. d. Filios et nepotes tuos faciam imbecilles, invalidos, infirmos, ut non diu vivant, nec ad senium perveniant, ut sequitur, ac tandem delebo omnem posteritatem tuam. Est hæc prima pæna a Deo inflicta Heli. Ut non sit senex in domo tua. — "Senex," id est Pontifex, ait S. Hieronymus, Angelomus et S. Augustinus. Simplicius accipe to senex ut sonat. Sic enim se explicat vers. 33, dicens: "Morietur cum ad virilem ætatem venerit." Pæna ergo impiorum præsertim parentibus rebellium (uti fuere hi filii Heli), congrua est vitæ brevitas, ut ante senium moriantur, juxta illud: "Antequam dies ejus impleantur, peribit; et manus ejus arescent," Job cap. XV, 32. Unde David: "Viri, inquit, sanguinum et dolosi non dimidiabunt dies suos," Psalm. LIV, vers. 24. Et Salomon: "Noli, inquit, esse stultus, ne moriaris in tempore non tuo," Eccles. VII, 18. Vere Seneca, lib. De Brevit. vitæ, cap. VI: "Non accepimus, ait, brevem vitam, sed facimus: non inopes temporis, sed prodigi sumus."
2:33
33. Verumtamen non auferam penitus virum ex te ab altari meo, — quasi dicat: Auferam quidem a tuis posteris Pontificatum, permittam tamen ut sint minores Sacerdotes vel Levitæ, sed in augmentum pænæ tuæ et ipsorum; ut scilicet ipsi videntes se Pontificatu, tantisque ejus opibus et emolumentis spoliatos, ingemiscant, ac præ amaritudine et dolore deficiant et tabescant. Hæc enim dicuntur Heli, non in persona sua, sed posterorum. Hæc est tertia pæna; sequitur quarta: Et pars magna domus (familiæ, puta posterorum) tuæ morietur, cum ad virilem ætatem venerit, — quasi dicat: Morientur juvenes, non senes, idque violenta morte, scilicet "romphæa sive framea," id est gladio, ut addunt Septuaginta. Id factum audiemus cap. XXII, 42 et seq., ubi Saul occidit Abimelech Pontificem, ac nepotem Heli cum tota sua familia, eo quod panes Davidi. Porro to omnis multitudo, ut habent Hebræa et Chaldæa, idem est quod plerique, multi: nam aliquos servatos fuisse et mortem evasisse patet ex sequenti.
2:34
34. Hoc autem erit tibi signum, — has clades posteris tuis obventuras, illas enim non vidit Heli, utpote jam mortuus; unde earum signum et certitudinem dat ei Deus, cædem Ophni et Phinees; hanc enim ipse vivens audivit et ingemuit. Hæc est quarta Heli pæna; sequitur quinta:
2:35
35. Et suscitabo mihi sacerdotem fidelem. — Quis hic? Nonnulli putant esse Samuelem. Verum contrarium videtur longe verius, scilicet Samuelem non fuisse Pontificem. Ratio est, quia Pontificatus a Deo addictus erat Aaroni ejusque posteris, ex quibus non erat Samuel. Cum ergo hic dicitur: "Suscitabo mihi sacerdotem fidelem," intelligitur Sadoc, quem Salomon loco Abiathar creavit Pontificem, qui fideliter Deo in templo, et Christo, id est Davidi et Salomoni regi a se uncto ministravit. Allegorice significatur hic translatio sacerdotii ab Heli et Aarone ad Christum: hic enim est sacerdos fidelis Deo. Ita S. Gregorius, Theodoretus, Angelomus, Procopius et S. Augustinus, lib. XVII Civit. cap. IV. Porro Christus non tantum est Sacerdos et Pontifex, sed et Christianos quoslibet efficit sacerdotes et reges mysticos, juxta illud Apocal. I, 11: "Fecit nos regnum et sacerdotes." Unde S. Leo, serm. 3 in die anniversario assumptionis suæ ad Pontificatum: "Omnes, inquit, in Christo regeneratos crucis signum efficit reges; Sancti vero Spiritus unctio consecrat sacerdotes." Et ædificabo ei domum (familiam, posteritatem) fidelem, — quæ scilicet fideliter mihi ministrans in Pontificatu, fideliter, id est firmiter et constantem in eo perduret. Hoc de Samuele dici nequit: ejus enim filii æque ac Heli fuere degeneres et improbi, ut patet cap. VIII, vers. 3: "Declinaverunt, ait, post avaritiam, acceperuntque munera, et perverterunt judicium." Posteri vero Sadoc fideles firmique perstiterunt in Pontificatu usque ad captivitatem Babylonicam et eversum templum.
2:36
36. Futurum est autem ut quicumque remanserit in domo tua, veniat ut oretur pro eo. — Minores enim Sacerdotes ac Levitæ, cum quid peccassent, ex lege debebant, ut laici, offerre victimas pro peccato, et Pontifex debebat orare pro illis. Et offerat nummum argenteum, et tortam panis. — Sacerdoti sive Pontifici ut gratiam ejus captet, hoc fine ut ab eo ad partem sacerdotalem admittatur. Dimitte me, obsecro, ad unam partem sacerdotalem (tum victimæ a me oblatæ, tum quarumlibet aliarum victimarum a populo sacerdotibus oblatarum), ut comedam buccellam panis. — Magna fuit hæc abjectio, vilitas et mendicitas posterorum Heli. Allegorice, buccella panis significat sacrificium Eucharistiæ, quod e pane fit. Ita S. Gregorius, Eucherius, Theodoretus, Procopius. Audi S. Augustinum, lib. XVII De Civitate Dei cap. V: "Quod ergo addidit manducare panem, etiam ipsum sacrificii genus eleganter expressit, de quo dicit sacerdos ipse: Panis quem ego dedero, caro mea est pro sæculi vita: ipsum est sacrificium non secundum ordinem Melchisedech; qui legit intelligat."
2:1
… Pronunciò allora il sublime cantico ispirato, in cui loda la potenza, la giustizia e la bontà divina ed auspica la salvezza messianica (I Sam. 2, 1-10); il Magnificat (v.) di Maria S.ma (Lc. 1, 46-55) echeggia quasi tutto del giubilo sacro della madre di Samuele. …
1. 2. Mosè nel suo primo c. (Ex. 15, 1-19: giovedì II) celebra i prodigi del Mar Rosso; nel secondo (Deut. 32, 1-43: sabato II) canta l'alleanza di Dio con Israele e il suo immenso amore per il popolo eletto, ripagato spesso con la più nera ingratitudine. - 3. Anna, madre di Samuele (I Sam. 2, 1-10: mercoledì II) benedice il Signore per la maternità prodigiosa concessale e per la benignità divina verso gli umili. …
Nei canoni tipo - con metro e melodia originale - la prima strofe di ogni ode esordisce, mediante allusione o accostamenti, da un prestabilito inno biblico: la I dal canto degli Israeliti (Ex. 15, 1-8); la II - canto di Mosè presso la morte (Deut. 32, 1-43); la III - canto di Anna (I Sam. 2, 1-10); la IV - orazione di Abacuc (Hab. 3, 2-19); la V - preghiera di Isaia (Is. 26, 9-21); la VI - preghiera di Giona (Ion. 2, 3-10); la VII - l'inno dei tre fanciulli di Babilonia, detto …
2:3
« DEUS SCIENTIARUM DOMINUS ». - Costituzione apostolica, che comincia con parole tratte da I Sam. 2, 3, promulgata il giorno della Pentecoste, 24 maggio 1931, per regolare l'insegnamento in tutte le università e facoltà ecclesiastiche (AAS, 23 [1931], pp. 241 sgg.).
2:6
La f. è un orco che non molla la sua preda (Prov. 1, 12) senza riscatto: a nulla giova la ricchezza (cf. Mt. 16, 26; Lc. 12, 20), ma presso Jahweh rimane « il fascio dei viventi » (I Sam. 25, 29), e Dio libera il suo fedele dalla f. (Ps. 48, 15-18; I Sam. 2, 6); non lo abbandonerà alla f. ma gli mostrerà « la via della vita » (Ps. 15, 8-11) e lo « prenderà in gloria » (ibid. 72, 23 sg.). …
2:10
« Figli del tuono » cioè « tuonanti » (« tuonare » è detto di Dio: I Sam. 2, 10) potrebbe intendersi della fervida eloquenza (Origene, M. Chladen, F. Zorell è incerto); si suol vedervi un'allusione al carattere impetuoso dei due fratelli, che (come Elia: II Reg. …
… 1; Hab. 3, 13. Questo nome regale māfiah χριστός è usato 2 volte per Saul, 1 volta per Salomone (II Par. 6, 42), 1 volta per Sedecia (Lam. 4, 20), 1 volta (analogicamente) per Ciro (Is. 45, 1), ma quasi sempre per David, idealizzato fin da I Sam. 2, 10, 35 in strumento della salvezza di Dio. Compare 2 volte l'Unto per eccellenza, il Re ideale indissolubilmente unito a Jahweh (Ps. 2, 2; Dan. 9, 25 sg.; cf. Is. 61, 1), in cui …
… Religiosamente, il primo interesse di S. deriva dal messianismo: letterale (II Sam. 7, 23, 1-7; I Sam. 2, 10) e figurativo (David tipo del Cristo sofferente e tradito); ma abbondano gli insegnamenti di carattere morale, specie riguardo al peccato ed al perdono.
2:11
(I Sam. 2, 11-4, 18). L'animo mite, la sincera pietà,
2:12
… di qualificazione o di destinazione: « figlio di b. » (cf. « figlio d'iniquità »: II Sam. 3, 34; 7, 10; Ps. 88, 23; « figlio di morte »: I Sam. 20, 31; 26, 16; II Sam. 12, 5); Deut. 13, 13 (ebr. 14); Iudc. 19, 22; 20, 13; I Sam. 1, 16; 2, 12; 10, 27; 25, 17; I Reg. 21, 10, 13; II Par. 13, 7, e « uomo di b. » ('īl b. o hab-b. con l'articolo [3 volte sole]; cf. « uomo di morte »:
2:14
ARCA (DELL'ALLEANZA), ARCA DELLA TESTIMONIANZA
L'A., costruita da Beseleel (v.) poco dopo l'uscita dall'Egitto (Ex. 37, 1-9), sostò dapprima nel Tabernacolo (v.) mosaico, seguì gli Israeliti nel deserto, poi fu in Silo fino a Samuele (Ios. 18, 1.8-10; Iudc. 20, 18. 27; 21, 2. 19; I Sam. 1, 3. 21. 24; 2, 14); da Silo veniva portata come pegno di protezione divina nella battaglia (Iudc. 20, 18 (ebr.). 28; II Sam. 4, 3; I Sam. 11, 11). Catturata dai Filistei, per le sventure che pro-
2:27
… 10): Maria sua sorella (Ex. 15, 20; Num. 12, 2; cf. Mt. 6, 4); Giosuè (Ecli. 46, 1); durante il periodo dei Giudici: Debbora e un nābhi anonimo (Iude. 4,4; 6,8), un « uomo di Dio » anonimo che annunzia a Heli la decadenza della sua Casa (I Sam. 2,27); Samuele (v.), dopo il quale, dati i gravi pericoli dello jahwismo e le connesse vicende della nazione, il messaggio profetico si sussegue ininterrottamente come ministero costante …
2:29
Tutte le p. spettarono sempre ai sacerdoti (Num. 18, 13, 19; Deut. 18, 4; Neh. 10, 36[37]; Ez. 44, 30). Nessuna offerta è così attestata e raccomandata come questa delle p. (I Sam. 2, 29; II Par. 31, 5: Ezechia la rimette in onore; Neh. 10, 36: è ripresa dopo l'esilio; Ez. 44, 30; Mal. 3, 8; Tob. 1, 6; Prov. 3, 9; Ezel. 7, 34 [31]; 35, 10; I Mach. 3, 49). I rabbini …
2:30
… Ciò era stato predetto ad Eli da un « uomo di Dio » (I Sam. 2, 30-36).
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.