The prophet is forbid to marie, trublesome times not suffering the cares of familie: 5. He must neither goe to places of feasting, nor mourning, more dying then can be mourned or buried. 10. Al which is for their idolatrie. 15. but after captiuitie the people shal be released. 16. And both Iewes and Gentiles conuerted to Christ.
1And the word of the Lord came to me, saying:Il Signore parlommi, dicendo:AND the word of our Lord was made to me, saying:Et factum est verbum Domini ad me, dicens: 2Thou shalt not take thee a wife, neither shalt thou have sons and daughters in this place.Tu non prenderai moglie, e non avrai figliuoli, né figlie in questo luogo;Thou shalt not take a wife, and thou shalt not haue sonnes, and daughters in this place.Non accipies uxorem, / et non erunt tibi filii et filiæ in loco isto. 3For thus saith the Lord concerning the sons and daughters, that are born in this place, and concerning their mothers that bore them: and concerning their fathers, of whom they were born in this land:Imperocché queste cose dice il Signore sopra i figliuoli, e le figliuole, che verranno alla luce in questo luogo, e sopra le madri, che gli avran partoriti, e sopra i padri, da' quali saranno nati in questa terra,Because thus saith our Lord concerning sonnes and daughters, that are begotten in this place, and concerning their mothers, which beare them: and concerning their fathers, of whose stocke they were borne in this land:Quia hæc dicit Dominus / super filios et filias qui generantur in loco isto, / et super matres eorum, quæ genuerunt eos, / et super patres eorum, de quorum stirpe sunt nati in terra hac: 4They shall die by the death of grievous illnesses: they shall not be lamented, and they shall not be buried, they shall be as dung upon the face of the earth: and they shall be consumed with the sword, and with famine: and their carcasses shall be meat for the fowls of the air, and for the beasts of the earth.Morranno di varj mali; e non saranno pianti, né seppelliti, saran come sterco sopra la terra, e saran consunti dalla spada, e dalla fame; e i loro cadaveri saran pasto degli uccelli dell'aria, e delle bestie della terra.by the deathes of diseases they shal die: they shal not be mourned, and they shal not be buried, they shal be as a dunghil vpon the face of the earth: they shal be consumed, both with sword, and famine: and their carcasse shal be meate for the foules of the ayre, and beastes of the earth.Mortibus ægrotationum morientur: / non plangentur, et non sepelientur: / in sterquilinium super faciem terræ erunt, / et gladio et fame consumentur: / et erit cadaver eorum in escam volatilibus cæli et bestiis terræ. 5For thus saith the Lord: Enter not into the house of feasting, neither go thou to mourn, nor to comfort them: because I have taken away my peace from this people, saith the Lord, my mercy and commiserations.Imperocché queste cose dice il Signore: Tu non entrerai nella casa, dov'è convito, né anderai a piangere, e a far l'ufficio di consolazione: perocché io ho, tolta da questo popolo la mia pace, (dice il Signore) la misericordia, e la clemenza.For thus saith our Lord: Enter not into the house of feasting, neither goe thou to mourne, nor comfort them: because I haue taken away my peace from this people, saith our Lord, mercie and commiserations.Hæc enim dicit Dominus: / Ne ingrediaris domum convivii, / neque vadas ad plangendum, / neque consoleris eos, / quia abstuli pacem meam a populo isto, dicit Dominus, / misericordiam et miserationes.
6Both the great and the little shall die in this land: they shall not be buried nor lamented, and men shall not cut themselves, nor make themselves bald for them.E moranno i grandi, e i piccoli in questa terra: non saranno seppelliti, né pianti, e niuno si farà incisioni, né si toserà i capelli per loro.And great and litle shal die in this land: they shal not be buried nor mourned, and they shal not cut them selues, neither shal baldnes be made for them.Et morientur grandes et parvi in terra ista: / non sepelientur, neque plangentur, / et non se incident, / neque calvitium fiet pro eis. 7And they shall not break bread among them to him that mourneth, to comfort him for the dead: neither shall they give them to drink of the cup, to comfort them for their father and mother.Né alcuno tra loro spezzerà il pane per consolare colui, che piange un morto, e non gli daranno da bere per consolarlo della perdita del padre suo, e della madre.And they shal not breake bread among them to him that mourneth to comfort him vpon the dead: and they shal not geue them drinke of the cuppe to comfort them vpon their father and mother.Et non frangent inter eos lugenti panem / ad consolandum super mortuo, / et non dabunt eis potum calicis / ad consolandum super patre suo et matre. 8And do not thou go into the house of feasting, to sit with them, and to eat and drink:E non entrerai nella casa, dove si banchetta per sedere in compagnia, e mangiare, e bere;And enter not into the house of feasting, to sitte with them, and to eate and drinke:Et domum convivii non ingrediaris, / ut sedeas cum eis, et comedas, et bibas. 9For thus saith the Lord of hosts, the God of Israel: Behold I will take away out of this place in your sight, and in your days the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride.Imperocché queste cose dice il Signore degli eserciti, il Dio d'Israele: Ecco che io da questo luogo, veggenti voi, e ne' vostri giorni torrò la voce di gaudio, la voce di letizia, i canti dello sposo, e i canti della sposa.because thus saith our Lord of hostes the God of Israel: Behold I wil take away out of this place in your eies, and in your daies the voice of ioy, and the voice of gladnes, the voice of the bridegrome, and the voice of the bride.Quia hæc dicit Dominus exercituum, Deus Israël: / Ecce ego auferam de loco isto, / in oculis vestris, et in diebus vestris, / vocem gaudii et vocem lætitiæ, / vocem sponsi et vocem sponsæ.
10And when thou shalt tell this people all these words, and they shall say to thee: Wherefore hath the Lord pronounced against us all this great evil? what is our iniquity? and what is our sin, that we have sinned against the Lord our God?E quando tu avrai annunziate a questo popolo tutte queste parole, ed ei ti diranno: Per qual motivo il Signore annunzia a noi tutto questo gran male? qual è mai la nostra iniquità? e qual è il nostro peccato, che abbiam commesso contro il Signore Dio nostro?And when thou shalt tel this people al these wordes, and they shal say to thee: Wherefore hath our Lord spoken vpon vs al this greate euil? what is our iniquitie? and what is our sinne, that we haue sinned to the Lord our God?Et cum annuntiaveris populo huic omnia verba hæc, / et dixerint tibi: / Quare locutus est Dominus super nos omne malum grande istud ? / quæ iniquitas nostra, / et quod peccatum nostrum, / quod peccavimus Domino Deo nostro ? 11Thou shalt say to them: Because your fathers forsook me, saith the Lord: and went after strange gods, and served them, and adored them: and they forsook me, and kept not my law.Tu dirai loro: Perchè i padri vostri mi abbandonarono: dice il Signore; e andaron dietro a dei stranieri, e li servirono, e gli adorarono abbandonaron me, e non osservarono la mia legge.Thou shalt say to them: Because your fathers haue forsaken me, saith our Lord: and gone after strange goddes, and serued them, and adored them: and me they haue forsaken, & my law they haue not kept.dices ad eos: / Quia dereliquerunt me patres vestri, ait Dominus, / et abierunt post deos alienos, / et servierunt eis, et adoraverunt eos, / et me dereliquerunt, et legem meam non custodierunt. 12And you also have done worse than your fathers: for behold every one of you walketh after the perverseness of his evil heart, so as not to hearken to me.Ma voi ancora avete fatto peggio, che i padri vostri: imperocché ecco, che ognun di voi va dietro alla corruzione del cattivo suo cuore, per non dar retta a me.But you also haue wrought worse then your fathers: for behold euerie one walketh after the peruersitie of his euil hart, that he heare me not.Sed et vos pejus operati estis quam patres vestri: / ecce enim ambulat unusquisque post pravitatem cordis sui mali, / ut me non audiat. 13So I will cast you forth out of this land, into a land which you know not, nor your fathers: and there you shall serve strange gods day and night, which shall not give you any rest.Ed io vi caccerò da questa terra ad un'altra non conosciuta da voi, né da' padri vostri: ed ivi servirete dì, e notte a' dei stranieri, i quali non vi daranno requie.And I wil cast you forth out of this land, into a land, which you and your fathers knew not: and there you shal serue strange goddes day and night, which shal not geue you anie rest.Et ejiciam vos de terra hac / in terram quam ignoratis, / vos et patres vestri: / et servietis ibi diis alienis, die ac nocte, / qui non dabunt vobis requiem.
14Therefore behold the days come, saith the Lord, when it shall be said no more: The Lord liveth, that brought forth the children of Israel out of the land of Egypt.Per questo ecco, che viene il tempo, dice il Signore, quando non si dirà più: Vive il Signore, che trasse i figliuoli d'Israele dalla terra d'Egitto,Therefore behold the daies come, saith our Lord, & it shal be said no more: The Lord liueth, that brought forth the children of Israel out of the Land of Aegypt,Propterea ecce dies veniunt, dicit Dominus, / et non dicetur ultra: / Vivit Dominus qui eduxit filios Israël de terra Ægypti, 15But, The Lord liveth, that brought the children of Israel out of the land of the north, and out of all the lands to which I cast them out: and I will bring them again into their land, which I gave to their fathers.Ma: Vive il Signore, che ha tratti i figliuoli d'Israele dalla terra di settentrione, e da tutti i paesi, pe' quali io gli avrò dispersi, e li ricondurrò nella loro terra data da me a' loro padri.But, The Lord liueth, that brought the children of Israel out of the Land of the North, and out of al the landes to the which I did cast them out: and I wil bring them againe into their land, which I gaue to their fathers.sed: Vivit Dominus qui eduxit filios Israël de terra aquilonis, / et de universis terris ad quas ejeci eos: / et reducam eos in terram suam, / quam dedi patribus eorum. 16Behold I will send many fishers, saith the Lord, and they shall fish them: and after this I will send them many hunters, and they shall hunt them from every mountain, and from every hill and out of the holes of the rocks.Ecco, che io manderò molti pescatori, dice il Signore, i quali li pescheranno; e dipoi manderò loro molti cacciatori, i quali anderanno a caccia di essi per tutti i monti, e per tutti i colli, e nelle tane de' massi;Behold I wil send manie fishers saith our Lord, & they shal fishe them: and after this I wil send them manie hunters, & they shal hunt them from euerie mountaine, and from euerie litle hil, and out of the caues of rockes.Ecce ego mittam piscatores multos, dicit Dominus, / et piscabuntur eos: / et post hæc mittam eis multos venatores, / et venabuntur eos de omni monte, / et de omni colle, et de cavernis petrarum. 17For my eyes are upon all their ways: they are not hid from my face, and their iniquity hath not been hid from my eyes.Imperocché gli occhi miei osservano tutti i loro passi; e nulla n'è ascoso a' miei sguardi, come non fu ascosa agli occhi miei la loro iniquità.Because mine eies are vpon al their waies: they are not hid from my face, and their iniquitie hath not bene hid from mine eies.Quia oculi mei super omnes vias eorum: / non sunt absconditæ a facie mea, / et non fuit occultata iniquitas eorum ab oculis meis.
18And I will repay first their double iniquities, and their sins: because they have defiled my land with the carcasses of their idols, and they have filled my inheritance with their abominations.E prima io renderò il contraccambio alle duplicate iniquità, e peccati loro: perocché hanno contaminato la mia terra co' corpi de' morti sagrificati a' loro idoli, e han ripiena delle loro abbominazioni la mia eredità.And I wil repay first their duble iniquities, and their sinnes: because they haue contaminated my land with the carcasses of their idols, and with their abominations they haue filled mine inheritance.Et reddam primum duplices iniquitates et peccata eorum, / quia contaminaverunt terram meam in morticinis idolorum suorum, / et abominationibus suis impleverunt hæreditatem meam. 19O Lord, my might, and my strength, and my refuge in the day of tribulation: to thee the Gentiles shall come from the ends of the earth, and shall say: Surely our fathers have possessed lies, a vanity which hath not profited them.Signore mia fortezza, mio sostegno, e mio rifugio nel giorno della tribolazione: a te verranno le genti da' confini ultimi della terra, e diranno: Veramente i padri nostri ereditarono la menzogna, e la vanità, che nulla ad essi giovò.O Lord my force, and my strength, and my refuge in the day of tribulation: to thee the Gentiles shal come from the endes of the earth, and shal say: In very deede our fathers haue possessed lying, vanitie which hath not profited them.Domine, fortitudo mea, et robur meum, / et refugium meum in die tribulationis, / ad te gentes venient ab extremis terræ, et dicent: / Vere mendacium possederunt patres nostri, / vanitatem quæ eis non profuit. 20Shall a man make gods unto himself and they are no gods?Forse l'uomo potrà fare i suoi dei? Ed egli stesso non è un dio.Why, shal a man make goddes vnto himself, and they are not goddes?Numquid faciet sibi homo deos, / et ipsi non sunt dii ? 21Therefore behold I will this once cause them to know, I will shew them my hand and my power: and they shall know that my name is the Lord.Per questo ecco, che io mostrerò loro questa volta, mostrerò loro la mia possanza, e la mia virtù, e conosceranno, che io ho nome il Signore.Therefore behold I wil shew them at this time, I wil shew them my hand, and my powre: and they shal know that my name is the Lord.Idcirco ecce ego ostendam eis per vicem hanc, / ostendam eis manum meam, et virtutem meam, / et scient quia nomen mihi Dominus.
16:2
Calmet
Place. It was going to be destroyed, and the cares of a family might interrupt the prophet. The Fathers believe that Jeremias never married, (see St. Jerome in Jeremias 23. Isidor.) which was then a rare example. (Calmet)
Worthington
He always lived a single life, and not only in time of tribulation. (St. Jerome, contra Jov. 1.) (Worthington)
Haydock
The Church enforces this law of God for her sacred ministers, in subdeacons and the higher orders. St. Paul shews the propriety of such a regulation, (1 Corinthians vii.) which innovators deem unnatural and tyrannical. How then could God enforce it once? With his grace we may observe celibacy like Jeremias. (Haydock)
16:4
St. Jerome
Illnesses, denoting God's wrath. (St. Jerome)
Earth. The privation of sepulture was accounted one of the greatest evils.
16:5
Calmet
Feasting: usual at burials for all relations. (Calmet)
Josephus
This custom reduced many to poverty. (Josephus, Jewish Wars 2:1.)
Pers. vi
Sed caenam funerishaeres Negliget iratus quod rem curtaverit. (Pers. vi.)
Mourn, if thou shouldst meet a funeral, Luke 7:32.
16:6
16:7
16:8
Feasting. Hebrew, "of drinking," in times of joy.
16:12
Calmet
Fathers. Hence you are justly partakers of their punishment, Matthew 23:32. (Calmet)
Worthington
A continuance in sin brings on severe punishments; after which, God again shews mercy. (Worthington)
16:13
Gods. Elohim, "masters," etc., Jeremias 17:4. Chaldean, "idolatrous nations."
16:15
Fathers. He joins consolation with distressing predictions, and alludes to the redemption of mankind, of which the return of the Jews was the most striking pledge.
16:16
Calmet
Rocks. They shall be found in all their lurking places, Ezechiel 12:12., and Habacuc 1:4. (Calmet)
Calmet
The Medes and Persians shall grant them liberty; or rather Nabuchodonosor shall fish at first, and afterwards hunt or destroy more of the Jews. (Calmet)
Apostolical men (Worthington) shall be like rocks, (St. Jerome) for the protection of their hearers.
16:18
Double: enormous. (Haydock) (Chap. 17:18.)
I will punish them doubly.
Carcasses. So he styles the victims, or idols, the representations of dead men.
16:19
16:20
Calmet
Make gods. This consideration alone suffices to shew their absurdity. (Calmet)
Tertullian
"Man must now be merciful to god!" (Tertullian, Apol.)
Worthington
No one can make even a man, much less a god. (St. Jerome) (Worthington)
16:21
Power, in taking vengeance on idolatry.
Haydock
Lord. "He who is;" (Calmet) Jehova. (Haydock)
16:1
Ieremie not only liued single in the time of tribulation, but also rema•ned a virgin al his li•e. S. Ierom li. 1. aduer Iouian. post medium.
16:12
After long expectation of amendment, & generation after generation adding more sinnes, at last cometh great punishment.
16:14
But againe after punishment God sheweth his mercie.
16:16
The Apostles.
Other Apostolical men.
Not only Christ is a rock, but he hath also geuen to his Apostle Peter to be called a rocke. In whose iudgements they that rest are rightly sayde to be translated from the rocke. S. Iero. in hunc locum.
16:20
To make men is the worke of God, and therfore it is very absurde, that a man can make goddes. S. Iero. ibidem.
16:2
san Girolamo † 420 d.C. The Letters of St. Jerome 22.21
… But gradually the crop grew up and then the reaper was sent forth with his sickle. Elijah lived a virgin life, so also did Elisha and many of the sons of the prophets. To Jeremiah the command came: “Thou shalt not take thee a wife.”
san Girolamo † 420 d.C. The Letters of St. Jerome 123.13
… There is “a time to embrace, and a time to refrain from embracing.” Owing to the near approach of the captivity Jeremiah is forbidden to take a wife.
16:9
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.20
… let the Bridegroom go forth of His chamber, and the bride out of her closet.” Also in Jeremiah: “And I will take away from the cities of Judah, and from the streets of Jerusalem, the voice of the joyous, and the voice of the glad; the voice of the bridegroom, and the voice of the bride.”
16:10
sant'Agostino d'Ippona † 430 d.C. City of God 8.23
… But his sorrow was as impudently expressed as his knowledge was imprudently obtained; for it was not the Holy Spirit who revealed these things to him, as He had done to the holy prophets, who, foreseeing these things, said with exultation, “If a man shall make gods, lo, they are no gods;”
16:16
Tertulliano † 220 d.C. The Five Books Against Marcion 4.9
… from henceforth thou shalt catch men?” By saying this, He suggested to them the meaning of the fulfilled prophecy, that it was even He who by Jeremiah had foretold, “Behold, I will send many fishers; and they shall fish them,”
Anonymous The Teaching of Simon Cephas in the City of Rome 1
Moreover, because we were catchers of fish,
16:19
Origene † 254 d.C. Origen Against Celsus 5.33
… children of peace, for the sake of Jesus, who is our leader, instead of those whom our fathers followed, among whom we were “strangers to the covenant,” and having received a law, for which we give thanks to Him that rescued us from the error (of our ways), saying, “Our fathers honoured lying idols, and there is not among them one that causeth it to rain.”
sant'Agostino d'Ippona † 430 d.C. City of God 18.33
… “O Lord my God, and my refuge in the day of evils, to Thee shall the nations come from the utmost end of the earth, saying, Truly our fathers have worshipped lying images, wherein there is no profit.”
sant'Agostino d'Ippona † 430 d.C. Concerning Faith of Things Not Seen 7
… and I rose again, for the Lord will uphold Me.” But this ye saw not, but ye see His Church, concerning whom it is written in like manner, and fulfilled, “O Lord My God, the nations shall come unto Thee from the extremity of the earth and shall say, Truly our fathers worshipped lying images, and there is not in them any profit.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 13.7
… Shall a man make gods unto himself, and they are no gods? Therefore, behold, I will at that time cause them to know, I will cause them to know mine hand and my might; and they shall know that I am the Lord."
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 1.26
… “O Lord my God, and my refuge in the day of evil, the Gentiles shall come unto Thee from the ends of the earth, and shall say, Surely our fathers have worshipped mendacious idols, and there is no profit in them.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 65.6
… Therefore nations that are converted to Christ afterwards, and taking to heart the impieties of their parents, and saying now what the prophet Jeremias himself said, “Truly a lie our fathers have worshipped, vanity which hath not profited them”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 95.11
… yet as ye were born of them, they were your fathers. And if the heathen who came from the ends of the earth, in the words of Jeremias, “The Gentiles shall come unto Thee from the ends of the earth, and shall say, Surely our forefathers have inherited lies, vanity, and things wherein there is no profit:”
16:20
sant'Agostino d'Ippona † 430 d.C. City of God 8.24
… For true is the saying of the prophet, “If a man make gods, lo, they are no gods.”
… Abgar the king also, who was older than this Abgar, who himself worshippeth idols as well as thou, he too believed in the King Christ, the Son of Him whom thou callest Lord of all the gods. For it is forbidden to Christians to worship anything that is made, and is a creature, and in its nature is not God: even as ye worship idols made by men,
16:2
2. NON ACCIPIES UXOREM, etc., IN LOCO ISTO, — in Anathoth, inquit Vatablus. Melius Lyranus, in Judaea, quia illa jamjam vastabitur: ne super dolorem proprium, uxoris et liberorum miseriis torqueare, ait S. Hieronymus. Hinc patet Jeremiam mansisse caelibem et virginem: nec enim dubium est quin ipse Deo, id hic praecipienti, paruerit. ET NON ERUNT, — ne sint, id est ne procrees proles. Futurum ponitur pro imperativo.
16:4
4. MORTIBUS AEGROTATIONUM MORIENTUR. — Id est variis aegrotationibus et morbis, ex fame, bello, cujusque aerumnis profectis morientur. Ita Chaldaeus et Vatablus. Unde Septuaginta vertunt, morte morbida, sive a morbo profecta, morientur. NON PLANGENTUR, — quia non erit qui plangat, ut ex continuis funeribus superstites discent defunctos non curare, nec plangere, uti fieri solet in magna pestilentia: tunc enim homines dedolere, omnemque pestis, mortis, funeris et sepulcri sensum perdere solent. Hinc mortui ob copiam manebunt insepulti, et in viis vicisque quasi in sterquilinio jacebunt et computrescent.
16:5
5. NE INGREDIARIS DOMUM CONVIVII, — scilicet luctus in funere: hebraice enim est marseach, quae vox significat convivium funebre, in exsequiis mortuorum ad consolandum propinquos mortui parari solitum, quod Graeci perideipna, Latini parentalia, quasi per ea parentibus justa celebrentur, vocant, ait S. Hieronymus. Id imitantur Christiani, qui non solum propinquis, sed et pauperibus dant epulum, quod Hispani charitatem vocant, sicut olim veteres agapen vocabant. Idem fecerunt gentiles Romani et Graeci, uti docet Alexander ab Alexandro, lib. III Genial. cap. VII. Praecipitur ergo Jeremiae, aiunt S. Hieronymus et Lyranus, ne ullum de populo consoletur, ne se misceat inimicorum Dei conviviis, ne justa celebret super funeribus defunctorum, qui juste ob scelera a Deo sunt caesi. Non enim decet ut viri Dei, praesertim Prophetae, illorum honestent exsequias, itaque eorumdem vitam laudent et probent, quorum actus et mores Deus exsecratur et damnat. Alii censent hic praecipi Jeremiae, ut praedicet talem fore stragem, et communem perturbationem, ut in funere suorum, cognati negligant ea quae passim adhiberi solent, qualis est publicus et legitimus planctus, attonsi crines, laceratae genae, ferales epulae, omnisque funeris pompa. Ita Sanchez. Imperativi ergo hic, uti et alibi in Psalmis et Prophetis exponendi sunt per futurum: 'Ne ingrediaris,' id est non ingredieris, 'domum convivii' funeralis, utpote quod non erit; nec enim illud dabunt, aut curabunt cognati: 'neque vadas,' id est non vades tu, aut alius quispiam 'ad plangendum;' non enim erit solitus funerum planctus: 'neque consoleris,' id est non consolaberis, 'eos,' uti fieri solet in amicorum morte. Haec enim omnia cessabunt, ut dixi. Verum prior sensus planior et verior est: plane enim haec verba sonant praeceptum Jeremiae a Deo datum, illudque iteratur, vers. 8; finis tamen praecepti est ille quem secunda expositio assignavit; sed aliud est praeceptum, aliud finis praecepti: praeceptum enim hic dat Deus, finem vero praecepti explicat vers. 6 et 9.
16:6
6. NON SE INCIDENT, — nullo honore funebri, sive Judaeis sive Gentilibus usitato, prosequentur mortuos, q. d. Tam ingentibus et subitis miseriis et cladibus opprimentur Judaei, ut illae paucis qui reliqui erunt, mortuorum sensum adimant, et feliciores censeant mortuos, quam viventes. Ita Lyranus. Notat S. Hieronymus moris fuisse apud veteres, et usque hodie, ait, moris est apud quosdam Judaeorum, ut in luctu scalpellis incidant lacertos, et calvitium faciant, uti fecit Job, cap. I, 20; quod licet Judaeis quasi gentilismum sapiens, et nimio moerore spem resurrectionis imminuens, esset inhibitum, Deuter. XIV, 1; multi tamen Judaei, gentes imitantes, id faciebant. Dicit ergo Propheta nunc fore, ut quod sponte juxta legem Dei facere noluerant, necessitate faciant: tanta enim erit morientium multitudo, ut nemo sit qui se pro mortuo incidat aut calvitium faciat.
16:7
7. ET NON FRANGENT INTER EOS LUGENTI PANEM, — q. d. Tanta erit strages Judaeorum, ut ipsi invicem in morte charissimorum consolari non curent; imo vix supersint, qui filiis in morte parentum lugentibus, de more cibum et vinum propinent ad dolorem mitigandum. Hoc enim factitasse non tantum Judaeos, sed et Christianos ab olim, docent S. Clemens, lib. VIII Constit. cap. XXIV, et S. Chrysostomus, homil. 37 in Matth.
16:8
8. ET DOMUM CONVIVII NON INGREDIARIS. — Convivium hic non funerale, ut ante, sed festum et geniale, quale dari solet in nuptiis, festis, victoriis, etc., intellige. Patet ex sequentibus: vult enim Deus Jeremiam abstinere suorum civium conviviis, ut hoc ipso significet tempus esse luctus, non gaudii, utque reipsa portendat omnes epulas et gaudia mox adventante hoste Chaldaeo cessatura.
16:9
9. VOCEM SPONSI, ET VOCEM SPONSAE, — cantiones nuptiales et laetas, quales erant apud gentiles hymenaei.
16:13
13. ET (id est idcirco) EJICIAM VOS DE TERRA HAC, IN TERRAM QUAM IGNORATIS, — in Chaldaeam. Hanc enim plebeii Judaeorum non viderant, ejusque situm, conditiones et mores ignorabant. ET SERVIETIS IBI DIIS ALIENIS. — Est concessio, q. d. Poteritis ibi usque ad satietatem servire idolis, ad quae ita anhelatis, imo insanitis; aut, cogent vos Chaldaei servire diis ipsorum, sed illi NON DABUNT VOBIS REQUIEM. — q. d. Non liberabunt vos a captivitate aliisque malis dii Chaldaeorum, nec cultores eorum; sed serviliter et crudeliter vos tractabunt, et ab uno labore et ergastulo aeque ac peccato et idolo in aliud impellent. Sic facit daemon peccatori, sicut Pharao fecit Hebraeis. Unde hebraice est: Non dabo vobis clementiam vel misericordiam, scilicet invenire apud deos alienos et Chaldaeos hostes vestros. 'Quidquid peccamus, inquit S. Hieronymus, quidquid malorum operum die ac nocte facimus, imperium est daemonum, qui nunquam nobis dant requiem, sed semper impellunt delictis augere delicta, et cumulum facere peccatorum.'
16:14
14. NON DICETUR ULTRA. — Judaei cum jurabant, honoris et gratitudinis causa, solebant addere Dei nomini epitheton Liberatoris ex Aegypto: hic autem Jeremias praedicit, post Babylonicam captivitatem, fore ut jurent per Deum liberatorem non ex Aegypto, sed ex Babylone; ut significet graviorem fore captivitatem Babylonicam quam fuerit Aegyptiaca; ita ut Judaei acerbitate praesentis, veteris obliviscantur, ac consequenter quod Deus eis majus beneficium praestabit liberando eos ex Babylone, quam olim praestiterit liberando eos ex Aegypto.
16:15
15. REDUCAM EOS IN TERRAM SUAM, — scilicet ex Babylone in Judaeam. Ita Theodoretus et S. Thomas. Secundo et potius, ex Babylone, id est ex confusione peccati, in terram spiritualem gratiae et Ecclesiae, quae Abrahamo et patribus est promissa et data inchoative ac typice; sed vere et plane tradita est per Christum. Ita S. Hieronymus, Rabanus, Hugo, Sanchez et alii.
16:16
16. ECCE EGO MITTAM PISCATORES, etc., ET VENATORES. — Theodoretus, Hugo, Lyranus, Vatablus, Capella et a Castro, per piscatores et venatores, accipiunt Chaldaeos, qui Judaeos quasi pisces reti (ut ait Habacuc cap. I, 14) obsidionis cinxerunt et ceperunt: deinde Sedeciam cum suis fugientem ad montes, quasi feras venati et insectati, e latebris extraxerunt et captivarunt. Vel, ut S. Thomas et Hebraei, 'piscatores' sunt Chaldaei, 'venatores' sunt Titus et Romani. Sic tropologice, 'piscatores et venatores' animarum sunt daemones. Alii per utrosque accipiunt Cyrum et Darium, qui Judaeos Babylone dimiserunt in patriam. Verum nostri orthodoxi, ait S. Hieronymus, rectius de futuro, scilicet de Ecclesia Christi, haec accipiunt: avolat enim Propheta ad Christum, juxta Canon. IV; ita tamen ut, testibus S. Hieronymo, Rabano, Hugone, perstringat rem praesentem, scilicet liberationem e Babylone per Zorobabel, Jesum et Esdram, qui Judaeos profugos et dispersos, quasi piscatores et venatores, collegerunt et reduxerunt. 'Piscatores' ergo, ait S. Hieronymus, proprie sunt Apostoli, Matth. IV, 19, qui tam gentes quam Judaeos Christo piscati sunt. Unde vers. 19, ait: 'Ad te gentes venient ab extremis terrae.' Post hos sequentur 'venatores,' id est Ecclesiastici et Religiosi viri, qui venantur homines, ut faciant sanctos, de montibus excelsorum dogmatum, et de collibus bonorum operum, et de cavernis petrarum, id est de institutione Apostolorum et Apostolicorum virorum, ut eos imitentur. Vel potius magisque ad litteram, qui omnes homines etiam feros, uti Indos, Uros, Brasilios, etc., in montibus et cavernis quasi feras habitantes venantur, ut Christo mansuefaciant, uti fecit S. Xaverius ejusque asseclae. Ita Origenes, S. Hieronymus, Rabanus, Tertullianus, lib. IV Contra Marcion. IX, Ambrosius, serm. 6 in Psalm. CXV, III, Augustinus, tract. 10 De Utilitate jejunii, cap. IX. Tales venatores coelestes vidi in collegiis variis, nominatim in Leodiensi, qui carbonarios et Ardennates in fodinis et fornacibus aeris et ferri quasi Cyclopes et Brontes; ac Oenipontano, qui montanos in Alpibus quasi eremitas, imo quasi feras in lustris sparsim habitantes, per gelu et aestus, per famem et sitim, ingenti labore et sudore, aeque ac zelo vestigant, capiunt, erudiunt, viamque in coelum edocent, atque Alpicolas faciunt Coelicolas, imo Deicolas. Anagogice, 'piscatores et venatores' sunt angeli, qui in fine mundi, undequaque ex sepulcris et speluncis cineres et ossa Sanctorum colligent, ut a Deo animentur et resurgant. Tropologice, 'montes et colles' sunt superbia et pusillanimitas, aliaque vitia; 'cavernae' sunt malae consuetudines, etc., inde has feras, id est homines impios et impuros, educere debent pastores, aliique qui animarum lucris incumbunt. Audiant ipsi exhortationem acrem S. Basilii in illud Deuter. XV: Attende tibi, juxta Septuaginta: 'Habet, inquit, domus Dei, quae Ecclesia viventis est, viatores, architectos, aedificatores, agricolas, pastores, athletas, milites, venatores missos a Deo ita monente: Ecce ego mittam multos venatores, et venabuntur multos. Attende igitur multa cum diligentia, ne forte fugiat te praeda, ut efferatos per improbitatem, verbo veritatis convictos, Salvatori offeras. Viator es, ei similis qui orabat: Gressus meos dirige. Attende tibi ipsi ne qua exorbites, neu ad dexteram deflexeris aut sinistram; progreditor via regia. Architectus, solido tutoque loco jaciat et collocet fidei fundamentum, quod est Jesus Christus. Aedificator, quopacto aedificet videat, ut ne ligna, non foenum, neque calamum; sed aurum, argentum, lapides pretiosos. Pastor es? palabundum pecus et erraticum convertito; quod conquassatum est et contritum, colligato; quod aegrotum, sanato. Agricola es? ficum, si infructuosa est, circumfodito; illique ingerito quae conductura noveris ad edendos fructus. Miles es? collabora Evangelio, milita bonam militiam contra spiritus nequitiae, adversum vitiosas carnis affectiones induitor omnem armaturam Dei. Athleta es? imitare Paulum et cursu contendentem, et in palaestra colluctantem, et in agone pugillari decertantem: in adversarium, immotum oculum intendito fixius; animo sis non supino, sed arrecto et pervigili.'
16:17
17. Quia oculi mei super omnes vias eorum, — q. d. Non latent me eorum viae, quibus Chaldaeos hostes suos fugient, sicut eorum iniquitates me non latuerunt; itaque potero eos per venatores meos ex omnibus latebris aeque ac iniquitatibus extrahere. Nota: Prophetae loqui solent de Gentium et impiorum conversione, quasi de ultione, captivitate, piscatione et venatione; quia Deus in illis ulciscitur, piscatur, venatur et capit scelera moresque impios, ut eos cicuret, et in alios mores hominesque transformet. Vide Canon. XLVI.
16:18
18. ET REDDAM, — q. d. Primo, tamen antequam mittam piscatores, pro meritis puniam duplices, id est multiplices, eorum iniquitates, ut sic afflicti ad me recurrant et opem implorent. Ita Deus punivit Judaeos per Antiochum Epiphanem ejusque posteros, atque per Pompeium, Caesarem aliosque Romanos. Ita pariter punivit gentiles, dum singula eorum regna et monarchias ante Christum bellis exhausit et destruxit: sic enim Persas per Graecos, Graecos per Romanos, Romanos per sese invicem, perque bella civilia punivit et vastavit. Nota to duplices, id est patrum et filiorum, inquit Isidorus. Secundo, S. Hieronymus: 'Duplices,' inquit, quia duplo graviores fuerunt iniquitates Judaeorum Dei legem cognoscentium, quam gentium ignorantium. Tertio et optime, 'duplices,' id est multiplices. Vide dicta I Timoth. V, 17. IN MORTICINIS. — Morticina vocat cadavera filiorum et animalium, quae idolis immolabant. Ita Theodoretus.
16:19
19. AD TE GENTES VENIENT. — Per gentes Chaldaeus et Vatablus accipiunt Judaeos e Chaldaea redeuntes in Jerusalem. Secundo, S. Thomas et Lyranus accipiunt gentes ad judaismum conversas, et cum Judaeis e Babylone redeuntes in Judaeam. Tales enim plures exstitisse patet I Esdrae VI, 21, et Esther VIII, 17. Tertio et optime, S. Hieronymus, Rabanus, Theodoretus, a Castro, Eusebius, V Demonstr. XXX, S. Thomas, Lyranus et S. Augustinus, lib. I De Consens. Evang. XXVI, accipiunt gentes ad Christum et Ecclesiam conversas, quibus Deus ostendet suam 'manum et virtutem,' id est Christum qui Dei virtus est et potentia, ejusque signa et miracula potentissima, maxime quod per pauperes et viles piscatores, totum mundum converteret; hi dicent: 'Vere mendacium,' id est mendaces deos et idola, 'possederunt,' vel, ut hebraice est, haereditarunt 'patres nostri,' quia eos, jure quasi haereditario, a patribus suis acceperunt et coluerunt.
16:20
20. NUMQUID FACIET? — Numquid convenit aut decet facere? minime, q. d. Quae insania est facere hominem sibi ipsi deos, quos videt veros non esse; sed falsos, mutos et saxa? Haec dicunt gentes cum ad Deum convertuntur.
16:21
21. OSTENDAM EIS MANUM MEAM, — potentiam meam, in tam mira et efficaci eorum conversione, in tot miraculis, gratiis, virtutibus et donis Spiritus Sancti. Ita S. Hieronymus.
16:2
Hic interdicit dominus prophetae, damnati populi consortium: et primo ponit sententiam; secundo assignat causam, ibi, et cum annuntiaveritis et cetera. Circa primum duo. Primo interdicit sibi consortium matrimonialis conjugii, ponens jussionem: non accipies uxorem. 1 Cor. 7: solutus est ab uxore? Noli quaerere uxorem.
16:3
Et assignans rationem ex universitate punitorum, quia nulli aetati, nulli parcetur sexui: quia haec dicit dominus super filios et filias. Infra 51: collidam in te virum, et mulierem, et collidam in te senem, et puerum, et collidam in te juvenem, et virginem. Ex diversitate poenarum, comminans mortem ex causa interiori, mortibus aegrotationum, pestilentia scilicet, et diuturnis languoribus. Et adjungit congruam sepulturam: non plangentur. 1 Cor. 11: ideo inter vos multi infirmi et imbecilles, et dormiunt multi. Infra 25: non plangentur, et non colligentur, neque sepelientur; in sterquilinium super faciem terrae jacebunt. Ex causa exteriori: et gladio, ex insultu hostium, fame, ex defectu necessariorum.
16:4
Et adjungit congruam sepulturam: et erit cadaver eorum in escam volatilibus caeli. Supra 14: erunt projecti in viis prae fame, et gladio, et non erit qui sepeliat eos, ipsi, et uxores eorum, filii, et filiae eorum. Secundo interdicit consortium socialis convivii: haec enim dicit dominus. Et primo interdicit convivium tristitiae, quod in consolationem pro mortuis fieri solet: ubi ponitur prohibitio, ne ingrediaris, neque plangens, neque sicut consolans.
16:5
Secundo assignatur ratio ex ablatione pacis: quia abstuli pacem meam, quam scilicet ad eos habebam, indignatus eis: vel quam, me auctore, ad invicem, et ad alios habebant. Isa. 57: non est pax impiis, dicit dominus. Ex comminatione mortis, morientur. Job 3: parvus et magnus ibi sunt: et servus liber a domino suo. Ex cessatione officiosi funeris, quia carebunt obsequio sepulturae, non sepelientur. Supra 8: non colligentur, et non sepelientur; in sterquilinium super faciem terrae erunt. Planctum etiam familiae: neque plangentur neque se incident, vulnerantes, quod Judaeis prohibitum est. Deuter. 14: non vos incidetis, nec facietis calvitium super mortuo. Sed Job tonso capite cadens in terram etc. (Job 1) non peccavit, quia gentilis erat. Carebunt etiam convivio parentelae, quod a consanguineis lugentibus fieri solet: et non frangent. Prov. ult.: date siceram moerentibus, et vinum his qui amaro sunt animo. Bibant, et obliviscantur egestatis suae, et doloris sui non recordentur amplius. Secundo interdicit convivium laetitiae.
16:8
Et primo ponitur prohibitio: et domum convivii non ingrediaris, neque propter societatem, neque propter comestionem. 1 Cor. 5: si is qui frater nominatur inter vos, est fornicator, avarus, aut idolis serviens, aut maledicus, aut rapax; cum hujusmodi nec cibum sumere. Secundo ponitur ratio: quia haec dicit dominus. Thren. ult.: defecit gaudium cordis nostri, versus est in luctum chorus noster. Infra 25, idem.
16:10
Hic assignatur causa praedictae poenae: et primo ponitur quaestio: quare locutus est dominus super nos omne malum grande istud? Prover. 30: talis est via mulieris adulterae, quae comedit, et tergens os suum dicit: non sum operata malum.
16:11
Secundo ponitur domini responsio: dices ad eos. Et primo ponit culpam in transgressione patrum: quia dereliquerunt. Supra 2: me dereliquerunt fontem, aquae vivae, et foderunt sibi cisternas dissipatas, quae continere non valent aquas. In imitatione filiorum, ne possent se excusare per id quod dicitur Ezech. 18: patres comederunt uvam acerbam, et dentes filiorum obstupuerunt.
16:12
Sed et vos pejus operati estis. Matth. 23: implete mensuram patrum vestrorum. Secundo comminatur poenam: et primo ponit poenae comminationem quantum ad captivitatem: et ejiciam vos; et quantum ad servitutem: et servietis diis, serviendo eorum cultoribus. Thren. 1: migravit Judas propter afflictionem, et multitudinem servitutis; habitavit inter gentes, nec invenit requiem. Deut. 28: in gentibus quoque illis non quiesces, neque erit requies vestigio pedis tui.
16:14
Secundo promittit consolationem, ponens juramentum quasi signum: propterea ecce dies; quasi dicat: hoc majus beneficium reputabitis, quam quod liberati estis de Aegypto; et illius quasi obliti, hoc semper in memoriam habebitis. Isa. 43: ne memineritis priorum, et antiqua ne intueamini. Infra 23, idem. Et explicans beneficium, et reducam. Ezech. 36: tollam quippe vos de gentibus, et congregabo vos de universis terris; et reducam vos in terram vestram. Tertio ponit captivitatis conditionem, ecce ego: et primo describit captivitatem Babyloniorum, piscatores, scilicet Chaldaeos, qui quasi in mari prosperitatis, et voluptatis viventes, eos ceperunt. Habac. 1: facies homines quasi pisces maris, et quasi reptilia non habentia ducem.
16:16
Et Romanorum: et post haec mittam venatores, scilicet Romanos, qui eos quasi bestias pro crudelitate homicidii venati sunt. Thren. 3: venatione ceperunt me quasi avem inimici mei gratis.
16:17
Secundo assignat captivitatis rationem, ponens cognitionem culpae: quia oculi mei super omnes vias eorum. Prov. 16: omnes viae hominum patent oculis ejus, spirituum ponderator est dominus. Et comminationem poenae.
16:18
Et reddam primum, idest ante dictam consolationem, duplices, scilicet quantum ad cultum idolorum; propter quod sequitur: quia contaminaverunt: et quantum ad perversitatem morum, et abominationibus suis impleverunt hereditatem meam. Psal. 105: infecta est terra in sanguinibus, et contaminata est in operibus eorum. Tertio ponit captivitatis utilitatem, scilicet conversionem gentium; vel eorum qui cum Judaeis sub Zorobabel in Jerusalem reversi sunt; vel eorum qui ad fidem Christi sunt conversi: quia caecitas ex parte contingit in Israel, donec plenitudo gentium intraret, et sic omnis Israel salvus fieret: Rom. 11. Circa quod tria facit. Primo ponitur prophetae exultatio, designata in confessione divinae laudis: domine fortitudo mea, ad alios debellandum, robur, ad perseverandum, refugium, si deficiam. Psal. 17: diligam te, domine fortitudo mea, dominus firmamentum meum, et refugium meum. Secundo ponitur gentium conversio.
16:19
Ad te gentes venient. Isa. 42: cantate domino canticum novum, laus ejus ab extremis terrae. Peccati confusio: vere mendacium, scilicet idolum, quod divinitatem, et auxilium mentitur. Supra 3: vere mendaces erant colles, et multitudo montium.
16:20
Et pristini erroris confutatio: numquid faciet sibi homo deos? Et ipsi non sunt dii, scilicet homines facientes. Sapien. 15: quomodo enim sibi similem homo poterit Deum fingere?
16:21
Tertio assignat conversionis bonum: idcirco, idest ut gentes convertantur, eis, Judaeis, per vicem hanc; quasi dicat, ulterius non parcam, manum, correctionis. Vel eis, gentibus, manum, Christum. Psalm. 9: cognoscetur dominus judicia faciens, in operibus manuum suarum comprehensus est peccator. Item Psal. 143: emitte manum tuam de alto, eripe me, et libera me de aquis multis, de manu filiorum alienorum. Notandum, quod quaedam est manus divinae dispositionis. Sap. 7: in manu ejus et nos, et sermones nostri, et omnis sapientia, et operum scientiae disciplina. Divinae liberalitatis. Psal. 103: aperiente te manum tuam, omnia implebuntur bonitate. Divinae protectionis. Isa. 49: sub tegumento manus suae protexit me. Divinae correctionis. Psal. 38: a fortitudine manus tuae ego defeci in increpationibus. Divinae liberationis. Job 5: percutit, et manus ejus sanabunt. Divinae operationis. Eccli. 36: glorifica manum, et brachium dexterum. Et divinae condemnationis. Ad Hebr. 10: horrendum est incidere in manus Dei viventis.
16:5
AGAPE (ἈΓΆΠΗ « AMORE, CARITÀ » NEL NUOVO TESTAMENTO)
Può ammettersi una certa dipendenza dell'a. dai conviti funerari giudaici (II Sam. 3, 32; Ier. 16, 5, 7; Tob. 4, 17-18; cf. Os. 9, 4 e Ez. 24, 17, 22; per i tempi del Nuovo Testamento: Fl. Giuseppe, Ant. …
16:6
FRACTIO PANIS (ἘΛΑ͂ΣΙΣ ΤΟΥ͂ ΔΡΥ͂ΣΟΥ)
Espressioni simili si trovano nel Vecchio Testamento (Is. 58, 7; Ier. 16, 6-7; Lam. 4, 4; Ez. 18, 7, 16) e in parte riflettono il pensiero dei Giudei, presso i quali il rito di spezzare il pane, compiuto dal padre di famiglia all'inizio di un pasto in comune, …
16:9
GEREMIA (EBR. JIRMÉJÂH[Â] = « JAHWEH INNALZA O STABILISCE »)
… Patetiche allusioni alla bellezza della vita familiare (cf. Ier. 6, 11; 9, 20; 16, 9; 25, 10; 31, 4-5, 20; 48, 33) e la lotta psicologica provocata in lui dalla vocazione profetica ci fanno intravedere il suo animo mite, alieno da facili entusiasmi. È stato detto che …
Sebbene non manchino allusioni ad elementi accessori o cerimoniali (cf. Gen. 29, 22, 27; Edec. 14, 10; Ps. 18, 6; Is. 61, 10; Ier. 7, 34; 16, 9; Cant. 3, 11; I Mach. 9, 37; Mt. 25, 1 ecc.), nella Bibbia solo in Tob. 8, 24 si parla di un documento scritto redatto all'atto del m.
16:10
… I profeti pertanto, combattendo tali deviazioni, illustrano l'essenza del patto sinatico, ne annunziamo le conseguenze, ne danno l'ultima finalità: a) Giuda, per l'onore e per la giustizia di Jahweh, deve essere distrutto (Ex. 7; 14, 12-21; 15; 16; ecc.; Ier. 8, 4-12; 11, 9-17; 16, 10-17; ecc.); b) per realizzare i suoi disegni (Is. 48, 9 sgg.; Ex. 20, 22-44; 36, 21-32), Jahweh però non lo annienta; riserva un « resto », che purificherà nel lungo esilio e ricondurrà …
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.