The same captiues further confesse, that their calamities are iustly comen vpon them for their iniquities, 11. and therfore lamentably pray for Gods mercie, as he promised by Moyses to penitents.
1Wherefore the Lord our God hath made good his word, that he spoke to us, and to our judges that have judged Israel, and to our kings, and to our princes, and to all Israel and Juda:Per la qual cosa il Signore Dio nostro adempiè la sua parola annunziata a, noi, e a' nostri giudici, che giudicavano Israele, e a' nostri re, e a' nostri principi, e a tutto Israele, e Giuda,FOR the which thing the Lord our God hath established his word, that he spake to vs, and to our iudges, that haue iudged Israel, and to our kinges, and to our princes, and to al Israel and Iuda:Propter quod statuit Dominus Deus noster verbum suum, / quod locutus est ad nos, / et ad judices nostros qui judicaverunt Israël, / et ad reges nostros, et ad principes nostros, / et ad omnem Israël et Juda: 2That the Lord would bring upon us great evils, such as never happened under heaven, as they have come to pass in Jerusalem, according to the things that are written in the law of Moses:Che il Signore avrebbe mandati sopra di noi mali grandi, che non eran avvenuti mai sotto del cielo, quali sono stati in Gerusalemme conforme a quel, che sta scritto nella legge di Mosè;that our Lord might bring vpon vs great euils, which were not done vnder the heauen, as haue bene done in Ierusalem, according to the thinges that are written in the law of Moyses:ut adduceret Dominus super nos mala magna, / quæ non sunt facta sub cælo / quemadmodum facta sunt in Jerusalem, / secundum quæ scripta sunt in lege Moysi, 3That a man should eat the flesh of his own son, and the flesh of his own daughter.E che avrebbe mangiato l'uomo le carni del proprio figliuolo, e della figlia.that a man should eate the flesh of his sonne, and the flesh of his daughter.et manducaret homo carnes filii sui et carnes filiæ suæ. 4And he hath delivered them up to be under the hand of all the kings that are round about us, to be a reproach, and desolation among all the people, among whom the Lord hath scattered us.E diegli il Signore in potere di tutti i re, che ci stanno all'intorno, e li fece lo scherno, e l'esempio d'infelicità presso tutti i popoli, tra' quali il Signor ci disperse.And he hath geuen them vnder the hand of al the kinges, that are round about vs into reproch, and into desolation among al peoples, into which our Lord hath dispersed vs.Et dedit eos sub manu regum omnium qui sunt in circuitu nostro, / in improperium et in desolationem in omnibus populis / in quibus nos dispersit Dominus: 5And we are brought under, and are not uppermost: because we have sinned against the Lord our God, by not obeying his voice.E siam divenuti servi, e non padroni, perché abbiam peccato contro il Signore Dio nostro, non ascoltando la sua voce.And we are made vnderneath, and not aboue: because we haue sinned to the Lord our God, in not obeying his voice.et facti sumus subtus, et non supra, / quia peccavimus Domino Deo nostro, / non obaudiendo voci ipsius.
6To the Lord our God belongeth justice: but to us, and to our fathers confusion of face, as at this day.Al Signore Dio nostro s'appartiene la giustizia, ma a noi, ed a' padri nostri la confusione del volto, com'oggi addiviene;To the Lord our God iustice: but to vs, and to our fathers confusion of face, as is this day.Domino Deo nostro justitia, / nobis autem et patribus nostris confusio faciei, / sicut est dies hæc: 7For the Lord hath pronounced against us all these evils that are come upon us:Perocché il Signore tutti questi mali ci aveva minacciati, che sono caduti sopra di noi:Because our Lord hath spoken vpon vs al these euils, that are come vpon vs:quia locutus est Dominus super nos omnia mala hæc / quæ venerunt super nos: 8And we have not entreated the face of the Lord our God, that we might return every one of us from our most wicked ways.E non siamo andati dinanzi al Signore Dio nostro a piegarlo, affinchè ci convenissimo ognun di noi dalle pessime vie nostre.and we haue not besought the face of the Lord our God, to returne euerie one of vs from our most wicked waies.et non sumus deprecati faciem Domini Dei nostri, / ut reverteremur unusquisque nostrum a viis nostris pessimis. 9And the Lord hath watched over us for evil, and hath brought it upon us: for the Lord is just in all his works which he hath commanded us:E il Signore fu pronto al gastigo, e mandollo sopra di noi; perocché giusto è il Signore in tutte le opere sue, e in quello, che ha a noi comandato:And our Lord hath watched in euils, and hath brought them vpon vs: because our Lord is iust in al his workes, which he hath commanded vs:Et vigilavit Dominus in malis, / et adduxit ea super nos: / quia justus est Dominus in omnibus operibus suis / quæ mandavit nobis, 10And we have not hearkened to his voice to walk in the commandments of the Lord which he hath set before us.E noi alla sua voce non ubbidimmo per camminare secondo i comandamenti del Signore i quali egli ci avea posti davanti.and we haue not heard his voice to walke in the precepts of our Lord, which he hath geuen before our face.et non audivimus vocem ipsius / ut iremus in præceptis Domini, / quæ dedit ante faciem nostram. 11And now, O Lord God of Israel, who hast brought thy people out of the land of Egypt with a strong hand, and with signs, and with wonders, and with thy great power, and with a mighty arm, and hast made thee a name as at this day,E adesso, o Signore Dio d'Israele che traesti il popolo dalla terra d'Egitto, con mano forte, e per mezzo di segni e prodigi, e colla tua gran possanza e col disteso tuo braccio, e ti facesti un nome, quale oggi tu l'hai.And now ô Lord God of Israel, which brought out thy people out of the Land of Aegypt in a strong hand, and in signes, and in wonders, and in thy great strength, and in a mightie arme, and madest thee a name as is this day:Et nunc, Domine Deus Israël, / qui eduxisti populum tuum de terra Ægypti / in manu valida, et in signis, et in prodigiis, / et in virtute tua magna, et in brachio excelso, / et fecisti tibi nomen sicut est dies iste: 12We have sinned, we have done wickedly, we have acted unjustly, O Lord our God, against all thy justices.Noi abbiam peccato, abbiamo operato empiamente, iniquamente ci siamo diportarti, o Signore Dio nostro, contro tutti i tuoi comandamenti;we haue sinned, we haue done impiously, we haue dealt vniustly ô Lord our God, in al thy iustices.peccavimus, impie egimus, / inique gessimus, Domine Deus noster, / in omnibus justitiis tuis.
13Let thy wrath be turned away from us: for we are left a few among the nations where thou hast scattered us.Si allontani da noi l'ira tua; perocchè siam rimasi ben pochi tralle nazioni, dove tu ci hai dispersi.Let thy wrath be turned away from vs: because we are left a few among the nations, where thou hast dispersed vs.Avertatur ira tua a nobis, / quia derelicti sumus pauci inter gentes ubi dispersisti nos. 14Hear, O Lord, our prayers, and our petitions, and deliver us for thy own sake: and grant that we may find favour in the sight of them that have led us away:Esaudisci o Signore le nostre orazioni, e le nostre suppliche, e tu ci libera per amor di te stesso, e fa che noi troviam grazia dinanzi a coloro, che ci hanno spatriati;Heare ô Lord our prayers, and our petitions, and bring vs our for thine owne sake: and grant vs to fynde grace before their face, that haue led vs away:Exaudi, Domine, preces nostras et orationes nostras, / et educ nos propter te, / et da nobis invenire gratiam ante faciem eorum qui nos abduxerunt: 15That all the earth may know that thou art the Lord our God, and that thy name is called upon Israel, and upon his posterity.Affinchè la terra tutta conosca, che tu se' il Signore Dio nostro, e che Israele, e tutta la stirpe di lui porta il tuo nome.that al the earth may know that thou art the Lord our God, and that thy name is inuocated vpon Israel, and vpon his stocke.ut sciat omnis terra quia tu es Dominus Deus noster, / et quia nomen tuum invocatum est super Israël, / et super genus ipsius. 16Look down upon us, O Lord, from thy holy house, and incline thy ear, and hear us.Volgi, o Signore, lo sguardo sopra di noi dalla casa tua santa, e porgi le tue orecchie, e ascoltaci.Looke ô Lord from thy holie house vpon vs, and incline thine eare, and heare vs.Respice, Domine, de domo sancta tua in nos, / et inclina aurem tuam, et exaudi nos. 17Open thy eyes, and behold: for the dead that are in hell, whose spirit is taken away from their bowels, shall not give glory and justice to the Lord:Apri gli occhi tuoi, e pon mente che non i morti, che son nell'inferno, de' quali lo spirito o separato dalle lor viscere, renderanno onore alla giustizia del Signore:Open thine eies, & see: because the dead that are in hel, whose spirite is taken from their bowels, shal not geue honour and iustification to our Lord:Aperi oculos tuos et vide: / quia non mortui qui sunt in inferno, / quorum spiritus acceptus est a visceribus suis, / dabunt honorem et justificationem Domino: 18But the soul that is sorrowful for the greatness of evil she hath done, and goeth bowed down, and feeble, and the eyes that fail, and the hungry soul giveth glory and justice to thee the Lord.Ma l'anima che è afflitta per la grandezza de' mali, e curva, e languente cammina, e gli occhi abbattuti, e l'anima famelica glorifica te, e la tua giustizia, o Signore.but the soule, that is sorowful for the greatnes of euil, and goeth crooked, and weake, and the eyes fayling, and the hungrie soule geueth glorie and iustice to thee their Lord.sed anima quæ tristis est super magnitudine mali, / et incedit curva et infirma, / et oculi deficientes, et anima esuriens, / dat tibi gloriam et justitiam Domino.
19For it is not for the justices of our fathers that we pour out our prayers, and beg mercy in thy sight, O Lord our God:Imperocché non fondati colla giustizia de' padri nostri noi versiamo preghiere, e imploriamo misericordia al tuo cospetto, Signore Dio nostro;For not according to the iustices of our fathers doe we powre out prayers, and aske mercie before thy sight ô Lord our God:Quia non secundum justitias patrum nostrorum / nos fundimus preces et petimus misericordiam / ante conspectum tuum, Domine Deus noster: 20But because thou hast sent out thy wrath, and thy indignation upon us, as thou hast spoken by the hand of thy servants the prophets, saying:Ma perché tu hai versato l'ira tua, e il tuo furore sopra di noi, come predicesti per mezzo de' servi tuoi, i profeti, dicendo:but because thou hast sent thy wrath, and thy furie vpon vs, as thou hast spoken by the hande of thy seruants the prophets, saying:sed quia misisti iram tuam et furorem tuum super nos, / sicut locutus es in manu puerorum tuorum prophetarum, / dicens: 21Thus saith the Lord: Bow down your shoulder, and your neck, and serve the king of Babylon: and you shall remain in the land which I have given to your fathers.Così dice il Signore: Chinate le vostre spalle, e le vostre teste, e servite al re di Babilonia, e avrete quiete nella terra ch'io diedi a' padri vostri.Thus sayth our Lord: Bowe downe your shoulder, & your necke, and doe workes for the king of Babylon: and you shal sitte in the land, which I haue geuen to your fathers.Sic dicit Dominus: / Inclinate humerum vestrum et cervicem vestram, / et opera facite regi Babylonis, / et sedebitis in terra quam dedi patribus vestris. 22But if you will not hearken to the voice of the Lord your God, to serve the king of Babylon: I will cause you to depart out of the cities of Juda, and from without Jerusalem.Che se non ascolterete il comando del Signore Dio vostro, di servire al re di Babilonia, vi farò cacciare dalle città di Giuda, e fuor di Gerusalemme,But if you wil not heare the voice of the Lord your God, to worke for the king of Babylon: I wil make you to faile out of the cities of Iuda, and from without Ierusalem,Quod si non audieritis vocem Domini Dei vestri, / operari regi Babyloniæ, / defectionem vestram faciam de civitatibus Juda, / et a foris Jerusalem, 23And I will take away from you the voice of mirth, and the voice of joy, and the voice of the bridegroom, and the voice of the bride, and all the land shall be without any footstep of inhabitants.E torrò da voi i canti di letizia, e di gaudio, e il canto dello sposo, e il canto della sposa, e tutta la terra sarà senza vestigia di chi la abiti.and I wil take from you the voice of mirth, and the voice of ioy, and the voice of the bridegrome, and the voice of the bride, and al the land shal be without foote steppe that inhabite it.et auferam a vobis vocem jucunditatis et vocem gaudii, / et vocem sponsi et vocem sponsæ, / et erit omnis terra sine vestigio ab inhabitantibus eam.
24And they hearkened not to thy voice, to serve the king of Babylon: and thou hast made good thy words, which thou spokest by the hands of thy servants the prophets, that the bones of our kings, and the bones of our fathers should be removed out of their place:Ma eglino non ascoltarono la tua voce, né servirono al re di Babilonia e tu adempiesti le tue parole annunziate per mezzo de' servi tuoi, i profeti, talmente che tolte fosser le ossa de' nostri re, e le ossa de' padri nostri dal luogo loro:And they heard not thy voice, to worke for the king of Babylon: and thou hast established thy wordes, which thou spakest by the handes of thy seruants the prophets, that the bones of our kinges, and of our fathers should be transported out of their place:Et non audierunt vocem tuam, / ut operarentur regi Babylonis: / et statuisti verba tua, / quæ locutus es in manibus puerorum tuorum prophetarum, / ut transferrentur ossa regum nostrorum / et ossa patrum nostrorum de loco suo: 25And behold they are cast out to the heat of the sun, and to the frost of the night: and they have died in grievous pains, by famine, and by the sword, and in banishment.Ed ecco che sono state gettate al calore del sole, e al gelo della notte; o quelli morirono tra' dolori crudeli di fame, e di spada, e di peste mandata (da te.)and behold they are cast forth in the heare of the sunne, and in the frost of the night: and they are dead in verie sore paines, in famine, and by sword, and by casting forth.et ecce projecta sunt in calore solis et in gelu noctis, / et mortui sunt in doloribus pessimis, / in fame et in gladio, et in emissione. 26And thou hast made the temple, in which thy name was called upon, as it is at this day, for the iniquity of the house of Israel, and the house of Juda.E il tempio, che portava il tuo nome, lo riducesti qual egli è in oggi per ragion dell'iniquità della casa d'Israele, e della casa di Giuda.And hast made the temple, in which thy name was there inuocated, as it is this day, for the iniquitie of the house of Israel, and of the house of Iuda.Et posuisti templum in quo invocatum est nomen tuum in ipso / sicut hæc dies, / propter iniquitatem domus Israël et domus Juda. 27And thou hast dealt with us, O Lord our God, according to all thy goodness, and according to all that great mercy of thine:E ti diportasti verso di noi, o Signore Dio nostro, con tutta la tua bontà, e con tutta quella tua misericordia grande;And thou hast done in vs ô Lord our God according to al thy goodnes, and according to al that thy great compassion:Et fecisti in nobis, Domine Deus noster, / secundum omnem bonitatem tuam / et secundum omnem miserationem tuam illam magnam:
28As thou spokest by the hand of thy servant Moses, in the day when thou didst command him to write thy law before the children of Israel,Conforme avevi predetto per Mosè tuo servo nel giorno, in cui gli ordinasti di scrivere la tua legge pe' figliuoli d'Israele,as thou spakest by the hand of thy seruant Moyses, in the day, that thou didst command him to write thy law before the children of Israel,sicut locutus es in manu pueri tui Moysi, / in die qua præcepisti ei scribere legem tuam coram filiis Israël, 29Saying: If you will not hear my voice, this great multitude shall be turned into a very small number among the nations, where I will scatter them:Dicendo: Se voi non ascolterete la mia voce, questa moltitudine grande si ridurrà ad essere la minima delle nazioni, tralle quali io la spergerò:saying: If you wil not heare my voice, this great multitude shal be turned into a verie litle one among the Gentiles, whither I wil disperse them:dicens: Si non audieritis vocem meam, / multitudo hæc magna convertetur in minimam inter gentes, / quo ego eos dispergam: 30For I know that the people will not hear me, for they are a people of a stiff neck: but they shall turn to their heart in the land of their captivity:Perocché io so, che il popolo non mi ascolterà; perché è un popolo di dura cervice: ma rientrerà in se nella terra, dove sarà schiavo;because I know that the people wil not heare me. for it is a people of a stiffe necke: and they shal be conuerted to their hart in the land of their captiuitie:quia scio quod me non audiet populus: / populus est enim dura cervice. / Et convertetur ad cor suum in terra captivitatis suæ, 31And they shall know that I am the Lord their God: and I will give them a heart, and they shall understand: and ears, and they shall hear.E conosceran, che io sono il Signore Dio, e darò loro un cuore, e intenderanno, e orecchie, e udiranno.and they shal knowe that I am the Lord their God: and I wil geue them a hart, and they shal vnderstand: and eares, and they shal heare.et scient quia ego sum Dominus Deus eorum: / et dabo eis cor, et intelligent; / aures, et audient: 32And they shall praise me in the land of their captivity, and shall be mindful of my name.E daran laude a me nella terra di lor schiavitù, e si ricorderan del mio nome.And they shal praise me in the land of their captiuitie, and shal be mindful of my name.et laudabunt me in terra captivitatis suæ, / et memores erunt nominis mei,
33And they shall turn away themselves from their stiff neck, and from their wicked deeds: for they shall remember the way of their fathers, that sinned against me.E lasceranno il duro lor dorso, e la loro malignità; perocché si ricorderanno di quel, che fu de' padri loro, che peccaron contro di me.And they shal turne away them selues from their hard backe, and from their malignant workes: because they shal remember the way of their fathers, that sinned against me.et avertent se a dorso suo duro, / et a malignitatibus suis: / quia reminiscentur viam patrum suorum, / qui peccaverunt in me. 34And I will bring them back again into the land which I promised with an oath to their fathers, Abraham, Isaac, and Jacob, and they shall be masters thereof: and I will multiply them, and they shall not be diminished.E li richiamerò nella terra, che io promisi con giuramento a' padri loro, Abramo, Isacco, e Giacobbe e ne avranno il dominio, e li moltiplicherò, e non diminuiranno.And I wil recal them backe into the land, which I sware to their fathers, Abraham, Isaac, and Iacob, and they shal haue the dominion therof: and I wil multiplie them, and they shal not be lesned.Et revocabo illos in terram quam juravi patribus eorum, / Abraham, Isaac, et Jacob: / et dominabuntur ejus, et multiplicabo eos, / et non minorabuntur: 35And I will make with them another covenant that shall be everlasting, to be their God, and they shall be my people: and I will no more remove my people, the children of Israel, out of the land that I have given them.E fermerò con essi un'altra alleanza sempiterna, ond'io sia loro Dio, com'ei saranno mio popolo: e non moverò più il mio popolo, i figliuoli di Israele dalla terra, che ho data ad essi.And I wil establish vnto them an other testament euerlasting, that I be their God, and they shal be my people: and I wil no more moue my people, the children of Israel from the land, that I haue geuen them.et statuam illis testamentum alterum sempiternum, / ut sim illis in Deum, / et ipsi erunt mihi in populum: / et non movebo amplius populum meum, filios Israël, / a terra quam dedi illis.
2:2
Heaven. After the death of Josias, the nation was exposed to the greatest misery. Its kings were imprisoned by the Egyptians, and then by the Chaldeans; and surprising changes took place, all during the space of eight or nine years.
2:3
Haydock
Daughter. This is not mentioned in sacred history to have happened when this was written, (Calmet) except in the siege of Samaria. Some of the captives of Israel might be now at Babylon, as the places to which they had been sent were under the same king; and they confess their common transgressions and chastisements. All distinction of the kingdoms was now at an end. Some might also have been reduced to this extremity, when Joakim or Jechonias were besieged and taken. (Haydock)
We should not know that a similar distress prevailed under Sedecias, if it had not been specified [in] Lamentations 2:20., and 4:10. This prayer greatly resembles that of Daniel 9:4.
2:4
2:5
Under; a proverbial expression, Deuteronomy 28:13.
2:9
Calmet
Watched, to punish. When he spares, he seems to slumber, Jeremias 44:27. (Calmet)
2:12
Worthington
Justices. So God's law is frequently called, (Psalm cxviii.) because its observance makes us just. (Worthington)
2:16
Calmet
House: the temple, or from heaven. (Calmet)
2:17
Challoner
Justice, etc. They that are in hell shall not give justice to God: that is, they shall not acknowledge and glorify his justice, as penitent sinners do upon earth. (Challoner)
And all in the grave are incapable of making known God's perfections. An appeal to his glory is thus often made, Isaias 38:18., Psalm 113:17., and Ecclesiasticus 7:24.
2:18
Haydock
Of evil is not in Greek. A soul which bears grandeur with pain, like Esther, and humbles itself before God, is most graciously received. (Haydock)
Fail, by fasting. Such are the dispositions required for prayer, Psalm 68:3.
2:19
Fathers. Greek adds, "and kings."
Haydock
Prayers. Greek, "mercy." We boast not of our good works. (Haydock)
2:21
Serve, as Jeremias (xxv. 9., and 27:7., and 28:14.) repeatedly admonished.
2:23
Footstep. It shall become a desert, Isaias 33:8., and Lamentations 1:4.
2:24
Calmet
Place. The soldiers ransacked the tombs in hopes of plunder. Joakim was left unburied. This would be very afflicting to the Jews, Jeremias 8:1., and 22:19., and 36:30. (Calmet)
2:25
Banishment. Syriac, "captivity;" (Theodoret) or "by pestilence inflicted by God:" apostole. (Grotius) (Jeremias 32:36.)
2:26
Calmet
Day. Its vessels were taken away, (chap. 1:8.) and few were left to attend. (Calmet)
Houbigant
Grotius answers this difficulty. (Houbigant)
Worthington
The prophet foresees the event. (Worthington)
2:30
Heart, and be seriously converted, (Haydock) as the prophets had foretold, Osee 2:7., etc.
2:33
Calmet
Neck. Literally, "back," insensible of stripes. (Calmet)
2:34
Calmet
Thereof. Literally, "of them;" eis. But ei is more (Haydock) conformable to the Greek. (Calmet)
2:35
Calmet
Another. Greek, "an everlasting covenant," (Haydock) by Christ, (Maldonat) prefigured by that which Nehemias renewed, 2 Esdras 9:38. (Calmet)
Worthington
The law of Moses was in force till Christ came. His law continues unto the end. (Worthington)
2:17
Justice, etc.... They that are in hell shall not give justice to God; that is, they shall not acknowledge and glorify his justice as penitent sinners do upon earth.
2:3
That this happened in the siege of Ierusalem, is noted before ••nent. 2. v. 20. ••, ch. •. v. 10.
2:5
Concordanza Deut. 28. v. 43.
2:12
Gods commandments are commonly called iustices (Psa. 118.) and manie other places because by obseruing or not obseruing the commandments men are made iust, or vniust.
2:20
Concordanza Iere. 2. v. 8.
2:25
The tempi• was not as yet destroyed but the prophet speaketh of it, as he saw it should come to passe.
2:28
Concordanza Deut. 28. v. 62.
2:30
Concordanza &. 32. v. 20.
2:35
The law of Moyses ceased after Christ, but Christs law continueth to the end of the world.
Concordanza I•. 31. v. 3•. &c.
2:31
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Predestination of the Saints 1.42
… let Him not forsake us, nor turn Himself away from us; let Him incline our hearts unto Him, that we may walk in all His ways;” or, “I will give them a heart to know me, and ears that hear;”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Predestination of the Saints 2.37
… Hence is what the Lord said, when, speaking to those who had their fleshly ears open, He nevertheless told them, “He that hath ears to hear let him hear;” which beyond a doubt he knew that not all had. And from whom they have, whosoever they be that have them, the Lord Himself shows when He says, “I will give them a heart to know me, and ears to hear.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Predestination of the Saints 2.51
… It must absolutely be preached, so that he who has ears to hear, may hear. And who has them if he has not received them from Him who says, “I will give them a heart to know me, and ears to hear?”
2:1
1. PROPTER QUOD. — Graece ὅτι, id est et, quod respondet vau causali Hebraeo; unde recte Noster vertit, «propter quod,» ut dixi cap. I, 20. STATUIT VERBUM SUUM. — «Statuit,» non est idem quod decrevit, uti explicant Hugo et Lyranus, sed «statuit,» id est stabilivit ipso eventu, et reipsa stare fecit; respondet enim Hebraeo הקים hakem, id est stare fecit, suscitavit, id est implevit, «verbum suum,» q. d. Suscitavit Deus Chaldaeos, ut mala quae per Moysen et Prophetas comminatus est, nobis inferrent; fecit ut nobis evenirent clades quas praedixerat. Sic accipitur «statuit» vers. 24, Isai. XLIV, 24; Jerem. XXVIII, 6 et alibi.
2:2
2. Secundum quae scripta sunt, — q. d. Mala quae nobis inflicta sunt, similia, imo eadem sunt cum illis quae Moyses scripsit, et comminatus est legis suae praevaricatoribus, Deut. XXVII et XXVIII.
2:3
3. UT MANDUCARET HOMO CARNES FILII. — Hoc factum esse Hierosolymae sub Chaldaeis patet, Thren. II, 20, et cap. IV, 10.
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4. DEDIT EOS SUB MANU. — Id est in manu et potestate; graece enim est ὑποχειρίους, quasi dicas, submanuales, id est subjectos omnibus regibus vicinis: quia Judaei nunc ab Aegyptiis, nunc ab Assyriis, nunc a Chaldaeis, nunc a Syris, nunc ab Ammonitis, etc., sub jugum mittebantur. IN OMNIBUS POPULIS, — inter omnes populos.
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5. FACTI SUMUS SUBTUS, ET NON SUPRA, — facti sumus subditi et servi, non domini hostium et gentium vicinarum. Alludit ad illud, Deut. XXVIII, 12: «Constituet te Dominus in caput, et non in caudam: et eris semper supra, et non subter, si tamen audieris mandata Domini.» Vide ibidem vers. 43.
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6. SICUT EST DIES HAEC, — sicut haec dies declarat, et factum esse demonstrat.
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7. Quia locutus est. — Graeca habent ἃ ἐλάλησεν, quae locutus, id est comminatus, est.
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8. UT REVERTEREMUR, — deprecantes eum, ut converteret nos; nam sine gratia Dei praeveniente et excitante nemo a peccatis resurgere et converti potest. Unde, Thren. V, 21, dicitur: «Converte nos, Domine, ad te, et convertemur.»
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9. Vigilavit Dominus. — Id est vigilavit nostrae culpae et punitioni, uti praetor invigilat furibus capiendis et plectendis, q. d. Celeriter et citius opinione nostra punivit nos; alludit ad virgam vigilantem, Jerem. I, 12.
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10. Non audivimus, — non obedivimus. Hebraei enim verbum simplex usurpant pro composito quo carent. UT IREMUS (ut ambularemus) IN PRAECEPTIS DOMINI, QUAE DEDIT ANTE FACIEM NOSTRAM, — id est quae nostrae libertati et electioni proposuit, ut ea amplectamur vel respuamus, Deuter. XXX, 15.
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11. ET NUNC, DOMINE. — Incipit hic secunda orationis et deprecationis pars, qua obsecrat Propheta Deum, ut populo suo exciso et capto misereatur, utque Deum ad misericordiam flectat multas rationes affert: prima est, quod Judaei sint populus Dei, quem tanto labore et cura eduxit ex Aegypto, q. d. Noli, Domine, tuum opus, tuam Ecclesiam perdere; secunda, vers. 13, allegat ingentem populi calamitatem et cladem, qua factum est ut ex tot centenis millibus pauci supersint; tertia, vers. 14, non propter merita nostra, sed «propter te,» inquit; id est propter infinitam tuam clementiam parce: sic Ecclesia orationes concludit dicens: «Per Christum Dominum nostrum;» quarta, vers. 15, «ut omnis terra,» inquit, id est omnes gentes celebrent Dei clementiam, patientiam et paternam providentiam; quinta, vers. 17, ne publicus Dei cultus in templo conticescat; sexta, vers. 28, quia Deus poenitentibus veniam promisit; septima, vers. 34, ob merita et promissiones factas Abrahae, Isaaco et Jacobo.
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12. In omnibus justitiis tuis, — contra omnia praecepta tua. Haec enim vocantur justitiae, tum quia praescribunt id quod justum est, tum quia observantem justificant.
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15. QUIA NOMEN TUUM INVOCATUM EST SUPER ISRAEL, — id est quia Israel vocatus est nomine Dei, scilicet populus et filii Dei, hoc est ipsius cultui addicti. Secundo, q. d. Quia Israel nomen tuum, id est te invocat, colit et obsecrat super se, ut scilicet ejus miserearis. Sic dicitur, Jerem. VII, 11: «Domus, in qua invocatum est nomen tuum,» id est templum in quo colebaris; qui enim Deum colit, eum invocat.
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16. RESPICE, DOMINE, DE DOMO SANCTA TUA, — respice nos de coelo. Ita Lyranus et Dionysius. Secundo, q. d. Respice nos de templo tuo, vel potius, de templi jam diruti loco: in templo enim et templi loco Deus suam praesentiam, aurem et opem exhibebat. Ita Theodoretus et Hugo. Unde Judaei ad templum conversi orabant, ut patet, Daniel. VI, 10.
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17. APERI OCULOS. — Significat Deum quasi dormire, aut connivere. ET VIDE (considera) QUIA NON MORTUI QUI SUNT IN INFERNO, — (id est peccatores, inquit Theodoretus; verum hoc mysticum. Secundo, q. d. Cadavera mortuorum quae sunt in sepulcris. Ita Hebraei; verum hoc est arctius et alienius, nec enim sepulcrum est infernus. Tertio, q. d. Damnati in inferno non laudant Deum. Ita Graeci, Hugo, et Delrio, adagio 197 in digressu; verum hoc quoque arctius est. Quarto, Lyranus per infernum accipit limbum patrum, ad quem descendebant mortui ante Christum: in hoc enim limbo nulla erat Dei laus, scilicet utilis et meritoria; verum et hoc utrinque arctius est. Quinto et optime, per infernum accipe omnem locum inferorum ad quem descendebant mortui, sive is sit gehenna, sive purgatorium, sive limbus patrum aut puerorum). QUORUM SPIRITUS, etc., (q. d. Quorum animus a corpore separatus est) DABUNT HONOREM (graece δόξαν, id est gloriam) ET JUSTIFICATIONEM, — quasi dicat: Mortui non celebrabunt, nec praedicabunt gloriam aut justitiam Domini, ut suo ore et laude eum justificent et glorificent. Objiciunt haeretici: Mortui non laudant Deum, ut hic dicitur, et Psalm. CXIII, 17, et Eccli. cap. XVII, vers. 26; ergo sancti vita functi non sunt invocandi. Respondeo negando consequentiam et antecedens explico: Mortui dicuntur non laudare Deum, non quasi omnino id non faciant, ut volunt haeretici, sed falso et imperite; si enim ipsi putant mortuos non posse laudare Deum, quia nihil sunt, quasi anima eorum cum corpore interierit, sunt athei; si nolle, sunt blasphemi in animas justas et sanctas; et contrarium patet, Apoc. V, 14, ubi S. Joannes vidit 24 seniores Deum adorantes et glorificantes. Dicuntur ergo mortui non laudare Deum, primo, quia qua mortui sunt, non possunt suo corpore, ore et lingua (haec enim jam mortua, et in pulverem redacta sunt) Deum laudare, et hoc est quod ait Ecclesiasticus, cap. XVII, 26: «A mortuo quasi nihil, (id est tanquam ab eo qui nihil est) perit confessio,» id est laus Dei; unde explicans subdit: «Confiteberis, vivens, etc., quoniam non est immortalis filius hominis, etc., et omnes homines terra et cinis.» Homo ergo vivus laudat Deum; mortuus vero cum non sit, non potest dici id facere. Secundo, mortui non laudant Deum, propter nova beneficia quae quotidie a Deo recipiunt, dum ab eo a miseriis in quibus sunt, mirabiliter liberantur, sicut accidit viventibus; hoc est quod ait Psaltes, Psalm. LXXXVII, 11: «Numquid mortuis facies mirabilia, aut medici suscitabunt, et confitebuntur tibi?» Tertio, mortui non laudant Deum, ea laude qua viventes id faciunt, nec ea laude quae a viventibus audiatur; unde respectu viventium nulla est eorum laus, uti nec vox aut vita. Hac de causa, et hoc respectu infernus, ad quem olim descendebant omnes mortui, in Scriptura vocatur דומה duma, id est locus silentii, tenebrarum et oblivionis, quia in eo ipsi a viventibus sunt separati, et nullum cum eis habent commercium, sed videntur eis esse mortui, silentio et oblivioni traditi. Licet ergo in limbo patriarchae, prophetae, aliique sancti laudarent Deum, tamen illa laus a viventibus percipi non poterat, sed eis erat abscondita, incognita et quasi nulla. Scriptura enim vetus per laudem Dei, intelligit externam et perceptibilem, quae alios aedificet et excitet ad eamdem, qualis est paenitentium, obsecrantium et implorantium Dei misericordiam, uti erat haec laus Baruch et Judaeorum, quae proprie vocatur gloria vel glorificatio: gloria enim est laus et claritas publica; honor et laus possunt esse privata et secreta. Nam, ut ait Cicero, II Tuscul. VI: «Gloria est consentiens laus bonorum, incorrupta vox bene judicantium de excellenti virtute.» Sic vulgo dicimus: «Romana gloria, gloria aevi nostri,» etc. Maxime vero intelligit laudem publicam et solemnem, qualis fiebat in templo, communi levitarum et sacerdotum concentu: in templo enim Deus suam praesentiam exhibebat, ibique Dei laus ad omnes, etiam filios et nepotes subnascentes, propagabatur; unde illustris Dei laus antonomastice hic vocatur laus. Porro mortuorum meminit, q. d. Nos hic in captivitate et carcere quasi mortui videmur, et brevi moriemur ex aerumnis carceris: hoc enim est quod ait cap. III, 11: «Coinquinatus es, (o Israel) cum mortuis: deputatus es cum descendentibus in infernum,» et vers. 4: «Audi orationem mortuorum Israel;» reduc ergo nos, Domine, ad Jerusalem et templum, ut quasi redivivi publico concentu te laudemus, et filios nostros, omnesque videntes ad tui cultum et laudem excitemus.
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18. SED ANIMA, QUAE TRISTIS EST (Describit formam exsulis et captivi, q. d. Anima quae affligitur in captivitate et exsilio) MAGNITUDINE MALI (et aerumnarum, ideoque gemens et paenitens) INCEDIT CURVA ET INFIRMA (atque pro ope et liberatione recurrit ad Deum, ejusque misericordiam implorat) ET OCULI DEFICIENTES (prae fame, debilitate et lacrymis: sic dicitur, Psalm. LXVIII, 4: «Defecerunt oculi mei, dum spero in Deum meum;» et Psalm. CXVIII, 123: «Oculi mei defecerunt in salutare tuum;») ET ANIMA ESURIENS (id est totus homo jejunio exhaustus, fame et esurie deficiens, panemque et reliqua a Deo petens et mendicans) DAT TIBI GLORIAM, — quod tu solus possis et velis ei succurrere: «Oculi enim omnium in te sperant, quia tu das escam illorum in tempore opportuno, et imples omne animal benedictione.» ET JUSTITIAM, — quia confitetur se ob gulam, aliaque peccata juste a te fame et aerumnis captivitatis puniri, atque paenitens sperat a te pasci et recreari, quia credit et profitetur te justum et fidelem esse in promissis, quibus poenitentibus teque invocantibus alimoniam, omnemque opem necessariam promisisti. Aliqui, ut Valentia Noster tract. De Paenitent., disp. 7, Quaest. II, puncto 1, non male sic exponunt, «dat justitiam,» id est reddit compensationem pro offensa, qualem qualem potest. Paenitentia enim est quasi quaedam justitia, licet non rigida, sed talis qualis esse potest inter Creatorem et creaturam. SUPER MAGNITUDINE MALI, ET INCEDIT CURVA. — Ita Romana. Aliter jam habent Graeca, scilicet ἡ ψυχὴ ἡ λυπουμένη ἐπὶ τὸ μέγεθος ὁ βαδίζει κύπτον καὶ ἀσθενοῦν; quod primo Vatablus sic vertit et explicat, anima maesta super magnitudine qua declinans et labascens abit, id est anima maesta super magnificentia et decore Israelis, qui declinat et perit. Secundo, melius a Castro sic: Anima tristis super magnitudine, scilicet corporis, quod scilicet corpus alioqui magnum, robustum et erectum, propter aerumnas captivitatis et exsilii curvum incedit et infirmum. Huc pertinet explicatio Maldonati quae talis est: Anima quae affligitur propter magnitudinem quae (magnitudo) incurva et infirma vadit, id est anima mole corporis labascente curvatur et infirma deprimitur, juxta illud, Sapient. IX, 15: «Corpus quod corrumpitur, aggravat animam.» Alii denique putant in Graeco esse errorem, sicque corrigendum esse: ἡ βαδίζει κύπτουσα καὶ ἀσθενοῦσα. Ita enim habet Latina editio, unde Noster in Graeco ita legisse videtur.
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19. Non secundum justitias. — Id est non propter justitias, non praefidentes justitiis patrum nostrorum. Graecum enim ἐπί, quod Noster vertit «secundum,» capitur pro Hebraeo על al (id est super, propter), quod est in eadem hac oratione apud Daniel. cap. IX, 18. Fundimus preces. — Graece est, δεόμεν, id est fundimus miserationem vel miserabilitatem nostram, id est miserabiles nostros gemitus et preces; hoc enim est hebraeum תחנוננו tachanunenu, quod est apud Danielem.
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20. Sed quia misisti, — q. d. Fundimus preces, quia aerumnis tuis urgemur et cogimur ad te recurrere. IN MANU PUERORUM, — per pueros, manus enim Hebraeis significat instrumentum et causam instrumentalem.
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21. OPERA FACITE. — ἐργάζεσθε, id est servite: servorum enim est operari pro hero, et hoc respondet hebraeo עבד abad, quod est apud Jeremiam. Ita Vatablus et Maldonatus.
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22. Defectionem vestram faciam, — faciam vos deficere, et expelli ab urbibus Juda. Unde sequitur: 23. ERIT TERRA SINE VESTIGIO AB INHABITANTIBUS EAM, — id est terra tota deserta erit ab habitatoribus et vestigiis transcuntium: graece est, eis ἄβατον, id est in invium: Jeremias, cap. VII, 34, (quod alludit hic Baruch) habet, εἰς ἐρήμωσιν, id est «in desolationem.» Graeca Romana jam pro ἔκλειψιν, id est defectionem, habent ἐκλείψειν φωνὴν, id est deficere faciam de urbibus Juda vocem sponsi et sponsae: quae lectio clara est, et plane ex praecedentibus fluit. A FORIS JERUSALEM. — Ita vocat suburbana Hierosolymae, vicosque et civitates ei subjectas.
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24. Et statuisti. — Id est idcirco fecisti, ut reipsa nobis evenirent mala quae minatus eras per prophetas. Vide dicta vers. 1. UT TRANSFERRENTUR. — Id est, ait Maldonatus, ut non sepelirentur in sepulcris patrum suorum, sed in terra aliena morerentur, ut sit metalepsis; per translationem enim sepulturae intelligit translationem mortis, et consequenter ipsorum morientium, puta translationem ipsorum viventium in Babylonem. Secundo et planius, «ut transferrentur,» id est ut effoderentur, et effossa projicerentur huc illuc sub dio; hoc enim fecisse Chaldaeos, ut thesauros e sepulcris Judaeorum eruerent, dixi Jerem. VIII, 1 et 2.
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25. IN DOLORIBUS PESSIMIS — ἐν πόνοις πονηροῖς, id est in laboribus laboriosis et malignis, puta acerbae captivitatis. IN EMISSIONE, — in exsilio, in dispersione. Ita Theodoretus.
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26. Posuisti, — id est redegisti templum ad eum statum quo hodie conspicitur, scilicet ut sit combustum et desolatum. Unde Graeca habent, non ἔθηκας, sed εἰς τὸν κατάστασιν τῆς ἡμέρας ταύτης, id est templum tuum. In quo invocatum est nomen tuum, — quod vocabatur templum Dei. IN IPSO. — Haec verba redundant, est enim hebraismus.
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27. SECUNDUM OMNEM BONITATEM TUAM. — Graece est, ἐπιείκειαν, q. d. «Punivisti nos benigne et remisse.» Est enim epieikia quaedam juris remissio, indulgentia et benignitas. Hoc est quod ait Jeremias, Thren. III, 22: «Misericordia Domini, quia non sumus consumpti.» Aliter quoque explicat Maldonatus: Ipsam, inquit, punitionem vocat benignitatem Dei, quia per eam factum est ut populus peccata sua recognosceret, et Dei misericordiam imploraret, uti significatur versibus 31, 32, 33. Verum priorem sensum exposcit graecum ἐπιείκειαν.
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28. CORAM FILIIS ISRAEL, — proponendo eam filiis Israel, ut eam libere acceptarent vel respuerent. Vide dicta vers. 10.
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29. MULTITUDO HAEC MAGNA. — Graece ἡ βόμβησις ἡ μεγάλη, id est turba haec magna, et quasi examen apum, quod bombare vel bombulare dicitur ob sonum quem edit. Est onomatopoeia, q. d. Judaei fuerunt quasi alveare plenissimum, non apibus, sed hominibus; nunc inane sunt et vacuum, ita ut pauci supersint ex tanto numero.
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30. QUIA SCIO QUOD ME NON AUDIET POPULUS. — Citat non verba, sed sensum Deuteronomii cap. XXXI, 29. POPULUS EST ENIM DURA CERVICE. — A Castro insignem hic dat regulam: Vis, inquit, scire quanta sit tua superbia et culpa? vide quanta flagella morborum, ignominiae, paupertatis, tentationum, adversitatum illi curandae adhibeat Deus, qui scientissimus morborum animae est medicus. ET CONVERTETUR AD COR SUUM, — resipiscet: vexatio enim dabit illi intellectum, Isai. XXVIII, 19. Citat Levit. cap. XXVI, vers. 39, 40, 41.
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31. Et dabo eis cor — novum. Citat non verba, sed sensum Deuter. XXX, 6.
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33. AVERTENT SE A DORSO SUO DURO, — a sua contumacia et morum duritie: hujus enim symbolum est durum dorsum, aeque ac cervix.
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35. Et statuam. — Haec ex Jeremia sumpta sunt cap. XXXI, 31. Vide ibi dicta. TESTAMENTUM ALTERUM SEMPITERNUM, — id est diuturnum: vel «sempiternum,» scilicet ut quiete possideant Judaeam sub hac conditione, si videlicet, et quamdiu leges meas servabunt, inquit Dionysius. Secundo, melius et plenius, testamentum hoc sempiternum est novum, quod nobiscum iniit Christus: nam cum captivis redeuntibus e Babylone alterum novumque foedus Deum iniisse non legimus; et, si iniisset, vere non fuit sempiternum, nam Judaei rursum per Titum et Romanos Judaea ejecti sunt: foedus autem Christi proprie est, eritque cum Ecclesia sempiternum. Ita Hugo, Lyranus et alii.
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… stesso libro (4,13 sg.; 31,9,24; per 31,9 l'autenticità mosaica del nostro libro deve ritenersi per fede divina: così A. Bea), sulla singolare importanza dell'opera personale di Mosè e sull'antica tradizione nazionale (cf. II Reg. 14, 6 = Deut. 24, 16; Bar. 2, 2 sg. = Deut. 28, 53; Mt. 19, 8 = Deut. 24, 1; Act. 3, 22 = Deut. 18, 15, 19; Rom. 10, 19 = Deut. 32, 21, ecc.). …
… 8, 31; 23, 6; II Reg. 14, 6); «Libro di Mosè» (II Reg. 2, 3; II Par. 35, 12; Eid. 6, 18; Neh. 13, 1); ad essa equivalgono praticamente quelle di «Libro della Legge del Signore data per mezzo di Mosè» (II Par. 34, 14), «Legge di Mosè» (II Par. 23, 18; Bar. 2, 2; Dan. 9, 11, 13); una particolare prescrizione del P. (Lev. 26, 14; Deut. 28, 15) è ricordata come «legge, che Dio fece scrivere da Mosè» (Bar. 2, 28 sg.).
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… «Libro della Legge del Signore data per mezzo di Mosè» (II Par. 34, 14), «Legge di Mosè» (II Par. 23, 18; Bar. 2, 2; Dan. 9, 11, 13); una particolare prescrizione del P. (Lev. 26, 14; Deut. 28, 15) è ricordata come «legge, che Dio fece scrivere da Mosè» (Bar. 2, 28 sg.).
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.