God reproueth the euil gouerners, promising to reduce the reliques of the people from dispersion; 4. to send good pastors; and Christ the chiefe Pastor. 9. Falseprophetes are threatned: 16. The people warned, not to heare them, preaching without mission, 27. against Gods wil, 33. and calling Gods word a burden.
1Woe to the pastors, that destroy and tear the sheep of my pasture, saith the Lord.Guai contro i pastori, che dispergono, e lacerano il gregge del mio ovile, dice il Signore.VVOE to the pastors, that destroy and teare the flocke of my pasture, saith our Lord.Væ pastoribus qui disperdunt et dilacerant / gregem pascuæ meæ ! dicit Dominus. 2Therefore thus saith the Lord the God of Israel to the pastors that feed my people: You have scattered my flock, and driven them away, and have not visited them: behold I will visit upon you for the evil of your doings, saith the Lord.Per questo così parla il Signore Dio d'Israele ai pastori, che pascono il mio popolo: Voi avete disperso il mio gregge, e avete cacciato fuora, e non lo avete visitato: ecco, che io visiterò voi a motivo della malvagità delle vostre inclinazioni, dice il Signore.Therefore thus saith our Lord the God of Israel to the pastours, that feede my people: You haue scattered my flocke, and cast them out, and haue not visited them: Behold I wil visite vpon you the malice of your studies, saith our Lord.Ideo hæc dicit Dominus Deus Israël / ad pastores qui pascunt populum meum: / Vos dispersistis gregem meum, / et ejecistis eos, et non visitastis eos: / ecce ego visitabo super vos / malitiam studiorum vestrorum, ait Dominus. 3And I will gather together the remnant of my flock, out of all the lands into which I have cast them out: and I will make them return to their own fields, and they shall increase and be multiplied.Ed io raunerò gli avanzi del gregge mio da tutte le terre, dov'io gli avrò cacciati, e farolli tornare alle loro possessioni; e cresceranno, e moltiplicherannoAnd I wil gather together the remnant of my flocke out of al landes, into which I shal haue cast them out: and I wil make them returne to their fieldes, and they shal increase and be multiplied.Et ego congregabo reliquias gregis mei / de omnibus terris ad quas ejecero eos illuc: / et convertam eos ad rura sua, / et crescent et multiplicabuntur. 4And I will set up pastors over them, and they shall feed them: they shall fear no more, and they shall not be dismayed: and none shall be wanting of their number, saith the Lord.E farò sorgere per essi dei pastori, o che li pasceranno: Non avranno più umori, né paure: e del loro numero, non mancherà veruno, dice il SignoreAnd I wil raise vp pastors ouer them, and they shal feede them: they shal feare no more, and they shal not dread: and none shal be to seeke of the number, saith our Lord.Et suscitabo super eos pastores, et pascent eos: / non formidabunt ultra, et non pavebunt, / et nullus quæretur ex numero, dicit Dominus.
5Behold the days come, saith the Lord, and I will raise up to David a just branch: and a king shall reign, and shall be wise: and shall execute judgment and justice in the earth.Ecco, che vengono i giorni, dice il Signore, ed io susciterò a Davidde un Germe giusto, e regnerà come re, e sarà sapiente, e renderà ragione, e farà giustizia in terra.Behold the daies come, saith our Lord: & I wil rayse vp to Dauid a iust branch: and he shal reigne a king, and shal be wise: and he shal doe iudgement and iustice in the earth.Ecce dies veniunt, dicit Dominus, / et suscitabo David germen justum: / et regnabit rex, et sapiens erit, / et faciet judicium et justitiam in terra. 6In those days shall Juda be saved, and Israel shall dwell confidently: and this is the name that they shall call him: The Lord our just one.In que' giorni Giuda avrà salute; e Israele viverà tranquillo: e questo è il nome, col quale egli sarà chiamato: Il Giusto Signore nostro.In those daies shal Iuda be saued, and Israel shal dwel confidently: and this is the name that they shal cal him: The Lord our iust one.In diebus illis salvabitur Juda, / et Israël habitabit confidenter: / et hoc est nomen quod vocabunt eum: / Dominus justus noster. 7Therefore behold the days come, saith the Lord, and they shall say no more: The Lord liveth, who brought up the children of Israel out of the land of Egypt:Per questo verrà tempo, dice il Signore, quando non diran più: Vive il Signore, che trasse i figliuoli d'Israele dalla terra d'Egitto,For this cause behold the daies come, saith our Lord, and they shal say no more: Our Lord liueth, that brought forth the children of Israel out of the Land of Aegypt:Propter hoc ecce dies veniunt, dicit Dominus, / et non dicent ultra: Vivit Dominus, / qui eduxit filios Israël de terra Ægypti, 8But, The Lord liveth, who hath brought out, and brought hither the seed of the house of Israel from the land of the north, and out of all the lands, to which I had cast them forth: and they shall dwell in their own land.Ma (diranno): Vive il Signore, il quale ha tratto, ed ha condotto il seme ella casa d'Israele dalla terra di settentrione, e da tutte le terre, pelle quali io lo avea disperso, e abiteranno la loro terra.but: Our Lord liueth, that hath brought forth, and brought hither the seede of the house of Israel from the Land of the North, and out of al the landes, to which I had cast them out: & they shal dwel in their owne land.sed: Vivit Dominus, / qui eduxit et adduxit semen domus Israël de terra aquilonis, / et de cunctis terris ad quas ejeceram eos illuc, / et habitabunt in terra sua.
9To the prophets: My heart is broken within me, all my bones tremble: I am become as a drunken man, and as a man full of wine, at the presence of the Lord, and at the presence of his holy words.Quanto ai profeti: Il mio cuore è spezzato dentro di me, tutte le mie ossa sono in fremito: son diventato come un ubbriaco, e come uomo zuppo di vino alla considerazione del Signore, e alla considerazione delle sue sante parole.To the prophets: My hart is broken in the middes of me, al my bones haue trembled: I am become as a drunken man, and as a man wette with wine, at the presence of our Lord, and at the presence of his holie wordes.Ad prophetas: Contritum est cor meum in medio mei; / contremuerunt omnia ossa mea: / factus sum quasi vir ebrius, / et quasi homo madidus a vino, / a facie Domini, / et a facie verborum sanctorum ejus. 10Because the land is full of adulterers, because the land hath mourned by reason of cursing, the fields of the desert are dried up: and their course is become evil, and their strength unlike.Perchè piena è la terra di adulteri, perchè a motivo delle bestemmie la terra è in lutto; sono arsi i campi del deserto: il corso loro è cattivo, e sono forti non per la giustizia;Because the land is replenished with aduouterers, because the land hath mourned by reason of malediction, the fieldes of the desert are withered: and their course is become euil, & their strength vnlike.Quia adulteris repleta est terra, / quia a facie maledictionis luxit terra, / arefacta sunt arva deserti: / factus est cursus eorum malus, / et fortitudo eorum dissimilis. 11For the prophet and the priest are defiled: and in my house I have found their wickedness, saith the Lord.Imperocché e il profeta, e il sacerdote sono immondi: e nella casa mia ho trovata la loro malvagità, dice il Signore.For the prophet and the priest are polluted: and in my house I haue found their euil, saith our Lord.Propheta namque et sacerdos polluti sunt, / et in domo mea inveni malum eorum, ait Dominus. 12Therefore their way shall be as a slippery way in the dark: for they shall be driven on, and fall therein: for I will bring evils upon them, the year of their visitation, saith the Lord.Per questo il loro cammino sarà quasi per istrada sdrucciola al buio perocché inciamperanno, e vi caderanno: dappoiché io farò venire sciagure sopra di essi, il tempo di lor punizione, dice il Signore.Therefore their way shal be as slipper ground in the darke: for they shal be driuen forth, and fal therein: for I wil bring euils vpon them, the yeare of their visitation, saith our Lord.Idcirco via eorum erit quasi lubricum in tenebris: / impellentur enim, et corruent in ea: / afferam enim super eos mala, / annum visitationis eorum, ait Dominus.
13And I have seen folly in the prophets of Samaria: they prophesied in Baal and deceived my people Israel.Come io vidi ne' profeti di Samaria l'insensataggine: profetavano nel nome di Baal, e ingannavano il mio popolo d'Israele;And in the prophetes of Samaria I haue seene foolishnes: They prophecied in Baal, and deceiued my people Israel.Et in prophetis Samariæ vidi fatuitatem: / prophetabant in Baal, / et decipiebant populum meum Israël. 14And I have seen the likeness of adulterers, and the way of lying in the prophets of Jerusalem: and they strengthened the hands of the wicked, that no man should return from his evil doings, they are all become unto me as Sodom, and the inhabitants thereof as Gomorrha.Così i profeti di Gerusalemme gli ho veduti imitare gli adulteri, e seguir la menzogna: ed eglino han fatto coraggio alla turba de' malvagi, affinchè non si convertisse ciascheduno di essi dalla loro malvagità: son diventati per me come Sodoma, e gli abitatori di lei come Gomorra.And in the prophetes of Ierusalem I saw the similitude of adulterers, and the way of lying: and they strengthned the handes of the most wicked, that no man would returne from his malice: they are al become vnto me as Sodoma, and the inhabitants thereof as Gomorrha.Et in prophetis Jerusalem vidi similitudinem adulterantium, / et iter mendacii: / et confortaverunt manus pessimorum, / ut non converteretur unusquisque a malitia sua: / facti sunt mihi omnes ut Sodoma, / et habitatores ejus quasi Gomorrha. 15Therefore thus saith the Lord of hosts to the prophets: Behold I will feed them with wormwood, and will give them gall to drink: for from the prophets of Jerusalem corruption is gone forth into all the land.Per questo così parla il Signore degli eserciti ai profeti: Io li ciberò di assenzio, e gli abbevererò col fiele: imperocché da' profeti di Gerusalemme si e sparsa l'immondezza per tutta la terra.Therefore thus saith the Lord of hostes to the prophets: Behold I wil feede them with wormewood, and wil geue them galle to drinke, for from the prophetes of Ierusalem is pollution gone forth vpon al the land.Propterea hæc dicit Dominus exercituum ad prophetas: / Ecce ego cibabo eos absinthio, / et potabo eos felle: / a prophetis enim Jerusalem egressa est pollutio / super omnem terram. 16Thus saith the Lord of hosts: Hearken not to the words of the prophets that prophesy to you, and deceive you: they speak a vision of their own heart, and not out of the mouth of the Lord.Queste cose dice il Signor degli eserciti: Non ascoltate le parole de' profeti, i quali profetizzano a voi, e vi gabbano: pronunziano le visioni del loro cuore, e non parole della bocca del Signore.Thus saith the Lord of hostes: He are not the wordes of the prophets, that prophecie vnto you, and deceiue you: they speake the vision of their owne hart, not from the mouth of the Lord.Hæc dicit Dominus exercituum: / Nolite audire verba prophetarum / qui prophetant vobis, et decipiunt vos: / visionem cordis sui loquuntur, / non de ore Domini.
17They say to them that blaspheme me: The Lord hath said: You shall have peace: and to every one that walketh in the perverseness of his own heart, they have said: No evil shall come upon you.Essi dicono a coloro, che mi bestemmiano: Il Signore ha parlato: Voi avrete pace: e tutti coloro, che seguono il depravato lor cuore, han detto: Non verrà sciagura sopra di voi.They say to them that blaspheme me: Our Lord hath spoken: Peace shal be to you, and to euerie one that walketh in the peruersitie of his owne hart, they haue said: There shal no euil come vpon you.Dicunt his qui blasphemant me: / Locutus est Dominus: Pax erit vobis: / et omni qui ambulat in pravitate cordis sui dixerunt: / Non veniet super vos malum. 18For who hath stood in the counsel of the Lord, and hath seen and heard his word? Who hath considered his word and heard it?Ma, e chi assistè al consiglio del Signore, e lo vide, e udì il suo parlare? chi penetrò la Parola di lui, e la comprese?For who hath bene present in the counsel of our Lord, and hath seene and heard his word? Who hath considered his word, and heard it?Quis enim affuit in consilio Domini, / et vidit, et audivit sermonem ejus ? / quis consideravit verbum illius, et audivit ? 19Behold the whirlwind of the Lord’s indignation shall come forth, and a tempest shall break out and come upon the head of the wicked.Ecco, che il turbine dello sdegno del Signore scapperà fuora, e la tempesta, rotto ogni argine, verrà sulla testa degli empj.Behold the whirlewind of the Lords indignation shal come forth, and a tempest breaking out: it shal come vpon the head of the impious.Ecce turbo Dominicæ indignationis egredietur, / et tempestas erumpens super caput impiorum veniet. 20The wrath of the Lord shall not return till he execute it, and till he accomplish the thought of his heart: in the latter days you shall understand his counsel.Non cesserà il furor del Signore, fino a tanto che abbia eseguiti, e adempiuti i disegni della mente di lui. Il consiglio di lui lo comprenderete voi negli ultimi giorni.The furie of the Lord shal not returne til he doe it, and vntil he accomplish the cogitation of his hart: in the later daies you shal vnderstand his counsel.Non revertetur furor Domini, / usque dum faciat et usque dum compleat cogitationem cordis sui: / in novissimis diebus intelligetis consilium ejus. 21I did not send prophets, yet they ran: I have not spoken to them, yet they prophesied.Io non mandava questi profeti, ed ei correvano: io non parlava ad essi, ed eglino profetavano.I sent not the prophetes, and they ranne: I spake not to them, and they prophecied.Non mittebam prophetas, / et ipsi currebant: / non loquebar ad eos, / et ipsi prophetabant.
22If they had stood in my counsel, and had made my words known to my people, I should have turned them from their evil way, and from their wicked doings.Se fossero intervenuti al mio consiglio, e avessero intimate al mio popolo le mie parole, gli avrei certamente convertiti dalla mala lor vita, e dalle pessime loro inclinazioni.If they had stood in my counsel, and made my wordes knowen to my people, I had verely turned them from their euil way, and from their most wicked cogitations.Si stetissent in consilio meo, / et nota fecissent verba mea populo meo, / avertissem utique eos a via sua mala, / et a cogitationibus suis pessimis. 23Am I, think ye, a God at hand, saith the Lord, and not a God afar off?Credi tu, ch'io sia Dio da vicino (dice il Signore), e non Dio da lontano?Am I God neere hand thinkest thou, saith our Lord? and not God farre of?Putasne Deus e vicino ego sum, dicit Dominus, / et non Deus de longe ? 24Shall a man be hid in secret places, and I not see him, saith the Lord? do not I fill heaven and earth, saith the Lord?Potrà forse occultarsi un uomo ne' suoi nascondigli, sicché io non lo vegga, dice il Signore? Non empio forse io il cielo, e la terra, dice il Signore?Shal a man be hid in secretes: and shal not I see him, saith our Lord? Why, doe not I fil heauen and earth, saith our Lord?Si occultabitur vir in absconditis, / et ego non videbo eum ? dicit Dominus. / Numquid non cælum et terram ego impleo ? dicit Dominus. 25I have heard what the prophets said, that prophesy lies in my name, and say: I have dreamed, I have dreamed.Ho udito quello, che dicono i profeti, che profetizzano nel nome mio la menzogna, e dicono: Ho sognato: ho sognato.I haue heard what the prophets haue said, prophecying in my name lies, and saying: I haue dreamed, I haue dreamed.Audivi quæ dixerunt prophetæ / prophetantes in nomine meo mendacium, / atque dicentes: Somniavi, somniavi. 26How long shall this be in the heart of the prophets that prophesy lies, and that prophesy the delusions of their own heart?E fino a quando avranno ciò in cuore i profeti, che profetizzano menzogne, e annunziano le seduzioni del loro cuore?How long is this in the hart of the prophetes prophecying lies, and prophecying the seductions of their owne hart?Usquequo istud est in corde prophetarum vaticinantium mendacium, / et prophetantium seductiones cordis sui ? 27Who seek to make my people forget my name through their dreams, which they tell every man to his neighbour: as their fathers forgot my name for Baal.I quali voglion far sì, che si scordi del nome mio il mio popolo, per dar retta a' sogni, che ognuno di essi racconta al suo prossimo: come del nome mio si scordarono i padri loro per amore di Baal.Who wil make my people to forget my name through their dreames, which euerie one telleth to his neighbour: as their fathers forgot my name for Baal.Qui volunt facere ut obliviscatur populus meus nominis mei, / propter somnia eorum quæ narrat unusquisque ad proximum suum, / sicut obliti sunt patres eorum nominis mei propter Baal ?
28The prophet that hath a dream, let him tell a dream: and he that hath my word, let him speak my word with truth: what hath the chaff to do with the wheat, saith the Lord?Il profeta, che sogna, racconti il sogno: e chi è depositario di mia parola, annunzi la Parola mia con verità: che han da fare col grano le paglie, dice il Signore?The prophet that hath a dreame, let him tel the dreame: and he that hath my word, let him speake my word truly: what hath the chafe to doe with the wheate, saith our Lord?Propheta qui habet somnium, / narret somnium: / et qui habet sermonem meum, / loquatur sermonem meum vere. / Quid paleis ad triticum ? dicit Dominus. 29Are not my words as a fire, saith the Lord: and as a hammer that breaketh the rock in pieces?Non son'elleno le mie parole come il fuoco, dice il Signore, e come martello, che stritola il sasso?Why, are not my wordes as fire, saith our Lord: and as a hammer breaking a rocke?Numquid non verba mea sunt quasi ignis, dicit Dominus, / et quasi malleus conterens petram ? 30Therefore behold I am against the prophets, saith the Lord: who steal my words every one from his neighbour.Per questo eccomi ai profeti, dice il Signore, i quali rubano le mie parole, ciascheduno al suo fratello.Therefore behold I to the prophetes, saith our Lord: which steale my wordes euerie one from his neighbour.Propterea ecce ego ad prophetas, ait Dominus, / qui furantur verba mea unusquisque a proximo suo. 31Behold I am against the prophets, saith the Lord: who use their tongues, and say: The Lord saith it.Eccomi ai profeti (dice il Signore), i quali si formano il proprio linguaggio, e dicono: Dice il Signore.Behold I to the prophetes, saith our Lord: which take their tongues, and say: Our Lord saith it.Ecce ego ad prophetas, ait Dominus, / qui assumunt linguas suas, et aiunt: Dicit Dominus. 32Behold I am against the prophets that have lying dreams, saith the Lord: and tell them, and cause my people to err by their lying, and by their wonders: when I sent them not, nor commanded them, who have not profited this people at all, saith the Lord.Eccomi ai profeti, che sognano menzogne, dice il Signore, e le raccontano, e seducono il popol mio colle loro menzogne, e co' loro prodigi; quand'io non gli avea mandati, né data commissione a costoro, che non han fatto bene alcuno a questo popolo, dice il Signore.Behold, I to the prophets dreaming lies, saith our Lord: which haue told those thinges, and haue seduced my people in their lying, and in their miracles: when I had not sent them, nor commanded them, who haue not profited this people, saith our Lord.Ecce ego ad prophetas somniantes mendacium, ait Dominus, / qui narraverunt ea, et seduxerunt populum meum / in mendacio suo et in miraculis suis, / cum ego non misissem eos, nec mandassem eis: / qui nihil profuerunt populo huic, dicit Dominus.
33If therefore this people, or the prophet, or the priest shall ask thee, saying: What is the burden of the Lord? thou shalt say to them: You are the burden: for I will cast you away, saith the Lord.Se adunque ti interrogherà questo popolo, od un profeta, od un sacerdote, e dirà: Quale il peso del Signore? tu dirai loro: Voi siete il peso: perocché io vi getterò via, dice il Signore.If therefore this people, or the prophet, or the priest shal aske thee, saying: What is the burden of our Lord? thou shalt say to them: We are the burden. for I wil cast you forth, saith our Lord.Si igitur interrogaverit te populus iste, / vel propheta, aut sacerdos, dicens: / Quod est onus Domini ? / dices ad eos: Vos estis onus: / projiciam quippe vos, dicit Dominus. 34And as for the prophet, and the priest, and the people that shall say: The burden of the Lord: I will visit upon that man, and upon his house.E se un profeta, un sacerdote, o alcuno del popolo dirà: Peso del Signore: visiterò io un tal uomo, e la casa di lui.And the prophet, and the priest, and the people that saith: The burden of our Lord wil I visite vpon that man, and vpon his house.Et propheta, et sacerdos, et populus / qui dicit: Onus Domini: / visitabo super virum illum et super domum ejus. 35Thus shall you say every one to his neighbour, and to his brother, What hath the Lord answered? and what hath the Lord spoken?Ognun di voi dirà al suo prossimo, e al suo fratello: Che è quello, che ha risposto il Signore? e che ha egli detto il Signore?Thus shal you say euerie one to his brother, & neighbour: What hath our Lord answered? and what hath our Lord spoken?Hæc dicetis unusquisque ad proximum, / et ad fratrem suum: / Quid respondit Dominus ? / et quid locutus est Dominus ? 36And the burden of the Lord shall be mentioned no more, for every man’s word shall be his burden: for you have perverted the words of the living God, of the Lord of hosts our God.E non si nominerà più il peso del Signore; perchè a ciascheduno sarà suo peso la sua parola; perchè voi avete pervertite le parole di Dio vivo, del Signor degli eserciti Dio nostro.And the burden of our Lord shal no more be mentioned: because euerie mans burden shal be his owne word: & you haue peruerted the wordes of the liuing God, the Lord of hostes our God.Et onus Domini ultra non memorabitur: / quia onus erit unicuique sermo suus, / et pervertistis verba Dei viventis, / Domini exercituum, Dei nostri. 37Thus shalt thou say to the prophet: What hath the Lord answered thee? and what hath the Lord spoken?Tu dirai al profeta: Che t'ha egli risposto il Signore? e che ha egli detto il Signore?Thus shalt thou say to the prophet: What hath our Lord answered thee? and what hath our Lord spoken?Hæc dices ad prophetam: / Quid respondit tibi Dominus ? / et quid locutus est Dominus ?
38But if you shall say: The burden of the Lord: therefore thus saith the Lord: Because you have said this word: The burden of the Lord: and I have sent to you, saying: Say not, The burden of the Lord:Che se voi direte: Peso del Signore, per questo così dice il Signore: Perchè avete detta questa parola: Peso del Signore; quand'io mandai a dirvi: Non istate a dire: Peso del Signore;But if thou shalt say the burden of our Lord: for this, thus saith our Lord: Because you haue said this word: The burden of our Lord: and I haue sent to you, saying: Say not: The burden of our Lord:Si autem onus Domini dixeritis, / propter hoc hæc dicit Dominus: / Quia dixistis sermonem istum: Onus Domini, / et misi ad vos dicens: Nolite dicere: Onus Domini: 39Therefore behold I will take you away carrying you, and will forsake you, and the city which I gave to you, and to your fathers, out of my presence.Per questo ecco, che io vi piglierò, e vi porterò, e vi abbandonerò lungi dalla mia faccia, e voi, e la città, ch'io diedi a voi, e ai padri vostri.Therefore behold I wil take you away carying you, and wil forsake you, & the citie which I haue geuen to you, and to your fathers, from before my face.propterea ecce ego tollam vos portans, / et derelinquam vos, / et civitatem quam dedi vobis et patribus vestris, / a facie mea: 40And I will bring an everlasting reproach upon you, and a perpetual shame which shall never be forgotten.E farovvi argomento di obbrobrio sempiterno, e di eterna ignominia, di cui non si cancellerà mai la memoria.And I wil geue you into euerlasting reproch, and into eternal ignominie, which shal neuer be put away by obliuion.et dabo vos in opprobrium sempiternum, / et in ignominiam æternam, / quæ numquam oblivione delebitur.
23:1
23:3
Theodoret
Multiplied. The prophets subjoin tidings of peace to such as might cause affliction. (Theodoret)
23:4
Pastors; Zorobabel, etc., as figures of Christ, and of the pastors of his Church.
No more, as much as formerly. So many expressions must be understood.
Branch. Septuagint, "orient."
Haydock
Reign. Zorobabel was not chief governor, (Calmet) though at the head of his tribe. (Haydock)
Calmet
The kingdom of Christ was not of this world, John 18:36. (Calmet)
Worthington
He alone imparts justice to others. (Worthington)
23:6
Calmet
Just. Hebrew, "Justice," by whom we are made just. He is the true God, Colossians 2:9, 14. No man could bear this title: and Grotius insidiously attempts to apply it to the Jews, though the Chaldean, etc., clearly speak of the Messias. He [Grotius] must be read with great caution. (Calmet)
Haydock
Septuagint, "This is his name, which the Lord will call him, Josedech. In the prophets. (9.) My," etc. (Haydock)
Calmet
Josedech means "the Lord justice." (Calmet)
Symmachus, "Lord, justify us."
23:8
Land. The deliverance from Egypt and Babylon were emblems of man's redemption, which was accomplished by far greater miracles.
23:9
Prophets of falsehood. He directs his discourse to them, and afterwards to the priests, being filled with amazement at their impending ruin.
23:10
Adulterers; impostors or idolaters.
Calmet
Cursing of the Lord, or the abuse of his sacred name. (Calmet)
Haydock
Unlike. Hebrew, "not right." (Haydock)
23:11
Defiled. Hebrew, "hypocrites." My priests retain the appearance of religion, to join with impostors in deluding the people.
23:14
Calmet
Jerusalem. These were far worse, as they pretended to be inspired by God, whereas those of Samaria publicly adhered to Baal; so that the people must have been foolish to have been deceived by them. (Calmet)
23:15
23:16
Worthington
Own. To rely on private judgment, and not on the Church, is a mark of falsehood. (Worthington)
23:17
Blaspheme. Hebrew, "despise;" or Septuagint, "reject disdainfully the word of the Lord, you," etc., Jeremias 6:14., and 8:11.
23:18
Calmet
Counsel. Hebrew, "secret." Which of you is acquainted with his designs? I will inform you, that your perdition is at hand, ver. 20. (Calmet)
23:21
Worthington
Not send. The want of mission proves a prophet or preacher to be false. (Worthington)
23:22
St. Jerome
I should. Some copies read avertissent, "they would have turned," conformably with the Hebrew, etc., and we should suspect that this was a mistake of the transcriber, if St. Jerome did not agree with the Vulgate in his commentary, (Calmet) though not in express terms: (Haydock) "I also should not have abandoned them to impurity....Let us behold how heretics, having once given way to despair,...seek the gratification of their sensual appetite." (St. Jerome)
23:23
Calmet
Off? Can you so easily penetrate my designs, or escape my fury? Am I like your idols of yesterday? Septuagint and Theodotion, "I am a God at hand," etc., which agrees with the sequel. (Calmet)
23:27
Haydock
Dreams, as if God had favoured them with his revelations. (Haydock)
Fathers; the false prophets of Baal, whom these imitate.
23:28
Haydock
Dream, to those who are really sent by God, (Calmet) and recognized, 1 Corinthians 14:29. (Haydock)
23:29
Pieces? True prophets will have a zeal fo the conversion of souls, Jeremias 20:9., and Hebrews 4:12.
23:30
Neighbour, causing those whom I have sent to be disregarded.
23:31
Calmet
Use. Hebrew also, "sharpen, or render smooth," and insinuating, Psalm 49:16. (Calmet)
23:32
Haydock
Wonders. Protestants, "lightness." Septuagint, "frauds," or pretended miracles. (Haydock)
Worthington
False prophets cannot work true miracles: but it is more difficult to distinguish these than the former mark of being lawfully sent, ver. 21. (Worthington)
23:33
Calmet
Burden, Massa, (Haydock) denotes a weight, or sometimes a prediction. (Calmet)
23:34
Challoner
Burden of the Lord. This expression is here rejected and disallowed, at least for those times: because it was then used in mockery and contempt by the false prophets, and unbelieving people, who ridiculed the repeated threats of Jeremias under the name of his burdens. (Challoner)
23:35
Answered. I will make you alter your language by chastisements.
23:39
Calmet
Take. Hebrew of the Masorets, (Calmet) "I, even I, will utterly forget (Protestants; Haydock) or abandon you." (Chaldean) But the sense of the Septuagint and Vulgate seems preferable. (Calmet)
23:34
Burden of the Lord.... This expression is here rejected and disallowed, at least for those times: because it was then used in mockery and contempt by the false prophets, and unbelieving people, who ridiculed the repeated threats of Jeremias under the name of his burdens.
23:39
Out of my presence.... That is, the Lord declares that out of his presence he will cast them, and bring them to captivity for their transgressions.
23:1
Concordanza Ezec 13. & 34.
23:5
Concordanza Isa. 4. 40. 45.
Christ who is iust of himself, who maketh others iust, and without whom no man can be iust.
23:6
Concordanza Ezec. 34. Dan 9. Ioa. 1. v. 45.
23:8
Concordanza Deut. 33.
23:16
To trust their owne iudgement, not beleuing the definitions of the Church, & relying euerie one vpon his priuate spirite is a manifest note of heretikes, false. prophetes or Apostataes.
23:21
Mission of Pastors & Prophetes was alvvayes so necessary in Gods Church, that whosoeuer cō meth without right mission is a false prophet, a woolfe & not a pastor.
23:32
False prophetes may do false miracles, that is, strange thinges to deceiue others: but can not worke true miracles. Because therfore it is hard for vulgar people to iudge which are false miracles, the former note of right mission is a more secure marke to know true & false prophets.
23:1
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.68
… He further inveighs against the pastors again: Woe be to the pastors that destroy and scatter the sheep of My pasture! Therefore thus saith the Lord against them that feed My people: Ye have scattered My flock, and driven them away, and have not visited them: behold I will visit upon you the evil of your doings.
23:2
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.32
… iv. 4 ). Hence, again, in wrath He says, I will visit upon you according to the fruit of your purposes (
23:5
sant'Agostino d'Ippona † 430 d.C. City of God 18.33
… In those days Judah shall be saved, and Israel shall dwell confidently: and this is the name which they shall call Him, Our righteous Lord.”
23:6
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.34.1
… “Behold, the days come, saith the Lord , that they shall no more say, The Lord liveth, who led the children of Israel from the north, and from every region whither they had been driven; He will restore them to their own land which He gave to their fathers.”
23:15
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philadelphians: Shorter and Longer Versions 2
Wherefore, as children of light and truth, avoid the dividing of your unity, and the wicked doctrine of the heretics, from whom “a defiling influence has gone forth into all the earth.”
23:16
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 39.5
5. The Lord cries aloud, saying, “Hearken not unto the words of the false prophets, for the visions of their own hearts deceive them. They speak, but not out of the mouth of the Lord. They say to them that despise the word of the Lord, Ye shall have peace.”
san Tascio Cecilio Cipriano † 258 d.C. On the Unity of the Church 11
… Every one who walketh in the error of his heart, no evil shall come upon him. I have not spoken to them, yet they prophesied. If they had stood on my foundation ( substantia , ὑποστάσει ), and had heard my words, and taught my people, I would have turned them from their evil thoughts.”
23:18
sant'Ippolito † 235 d.C. Against the Heresy of One Noetus 13
13. Now Jeremiah says, “Who hath stood in the counsel of the Lord, and hath perceived His Word?”
sant'Atanasio di Alessandria † 373 d.C. Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 4
… But the others, after being deposed again and again, and once more at Ariminum itself, ventured to write that it ought not to be said that the Son had Essence or Subsistence. This enables us to see, brethren, that they of Nicæa breathe the spirit of Scripture, in that God says in Exodus , ‘I am that I am,’ and through Jeremiah, ‘Who is in His substance
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 28
… or some other ineffable form of prophecy, I cannot say; the God of the Prophets knoweth, and they know who are thus inspired. But neither these of whom I am speaking, nor any of their fellows ever stood before the Council
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.14
122. Furthermore, what meaneth it that thou readest: “Who hath stood in the truth ( substantia ) of the Lord?” and again: “Now if they had stood in My truth , and had given ear to My words, and had taught My people, I would have turned them from their follies and transgressions”?
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.15
… For though the process of the divine generation cannot be comprehended in human language, still the Fathers judged that their faith might be fitly distinguished by the use of such a term, as against that of “ ἑτεροούσιος ,” following the authority of the prophet, who saith: “Who hath stood in the truth ( substantia ) of the Lord, and seen His Word?”
23:20
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.26.1
… And therefore it was said to Daniel the prophet: “Shut up the words, and seal the book even to the time of consummation, until many learn, and knowledge be completed. For at that time, when the dispersion shall be accomplished, they shall know all these things.” But Jeremiah also says, “In the last days they shall understand these things.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.5
… But in that day the deaf shall hear the words of the book, and they who are in darkness and in a cloud; the eyes of the blind shall see.” Also in Jeremiah: “In the last of the days ye shall know those things.”
23:22
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 1.18
… The new faculties of the regenerate intellect are needed; each must have his understanding enlightened by the heavenly gift imparted to the soul. First he must take his stand upon the sure ground [ substantia = ὑποστάσει ] of God, as holy Jeremiah says
sant'Atanasio di Alessandria † 373 d.C. Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 4
… This enables us to see, brethren, that they of Nicæa breathe the spirit of Scripture, in that God says in Exodus , ‘I am that I am,’ and through Jeremiah, ‘Who is in His substance and hath seen His word;’ and just below, ‘if they had stood in My subsistence
23:23
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.19.2
… He it is who fills the heavens, and views the abysses, who is also present with every one of us. For he says, “Am I a God at hand, and not a God afar off? If any man is hid in secret places, shall I not see him?”
Origene † 254 d.C. Origen Against Celsus 5.12
… He it is who cometh after me.” And it is absurd, when He who fills heaven and earth, and who said, “Do I not fill heaven and earth? saith the Lord ,” is with us, and near us (for I believe Him when He says, “I am a God nigh at hand, and not afar off, saith the Lord ”
san Tascio Cecilio Cipriano † 258 d.C. On the Lapsed 27
… nor can any one evade the eyes of the Lord, who says, “I am a God at hand, and not a God afar off. If a man be hidden in secret places, shall not I therefore see him? Do not I fill heaven and earth?”
san Tascio Cecilio Cipriano † 258 d.C. On the Lord's Prayer 4
… If a man shall hide himself in secret places, shall I not then see him? Do not I fill heaven and earth?”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.57
In the Wisdom of Solomon: “In every place the eyes of God look upon the good and evil.” Also in Jeremiah: “I am a God at hand, and not a God afar off. If a man should be hidden in the secret place, shall I not therefore see him? Do not I fill heaven and earth? saith the Lord.”
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.1.5
… For a son which is by nature, is one with him who begat him; but he who is from without, and is made a son, will be attached to the family. Therefore he immediately adds, ‘What nation is there so great who hath God drawing nigh unto them ?’ and elsewhere, ‘I a God drawing nigh
san Giovanni Crisostomo † 407 d.C. An Exhortation to Theodore After His Fall 1
8. Having then such great examples, let us not continue in evil, nor despair of reconciliation, but let us say also ourselves “I will go to my Father,” and let us draw nigh to God. For He Himself never turns away from us, but it is we who put ourselves far off: for “I am a God” we read “at hand and not a God afar off.”
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 10.8
… For God must be independent, and not stand in need of assistance, be the source of all good things to all, and be hindered by nothing; even as Paul, as well as the prophet Isaiah, saith of God; the latter thus making Him speak in His own Person, “I fill heaven and earth, saith the Lord.” And again, “Am I a God nigh at hand, and not a God afar off?”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 52
For were He distant from us in place, thou mightest well doubt, but if He is present everywhere, to him that strives and is in earnest He is near. Wherefore also the prophet said, “I will fear no evil, for Thou art with me; ” and God Himself again, “I am a God nigh at hand, and not a God afar off.”
san Girolamo † 420 d.C. Against the Pelagians 2
xxiii. 23 . Am I a God at hand, etc. So conscious is he of God’s power.
23:24
Origene † 254 d.C. Origen De Principiis 2.1.3
… This also, I think, is indicated in sacred Scripture by the declaration of the prophet, “Do not I fill heaven and earth? saith the Lord;”
Origene † 254 d.C. Origen Against Celsus 4.5
… Himself will come down to men.” He imagines also that it follows from this, that “He has left His own abode;” for he does not know the power of God, and that “the Spirit of the Lord filleth the world, and that which upholdeth all things hath knowledge of the voice.” Nor is he able to understand the words, “Do I not fill heaven and earth? saith the Lord .”
Origene † 254 d.C. Origen Against Celsus 4.12
… But we do not refer either the deluge or the conflagration to cycles and planetary periods; but the cause of them we declare to be the extensive prevalence of wickedness, and its (consequent) removal by a deluge or a conflagration. And if the voices of the prophets say that God “comes down,” who has said, “Do I not fill heaven and earth? saith the Lord ,”
Origene † 254 d.C. Origen Against Celsus 5.12
… Another is made manifest by that John who wrote the Gospel, when, speaking in the person of John the Baptist, he said, “There standeth one among you whom ye know not; He it is who cometh after me.” And it is absurd, when He who fills heaven and earth, and who said, “Do I not fill heaven and earth? saith the Lord ,”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.23
… For how can it be harmonized with such a view, that “Heaven is My throne and the earth My footstool,” a testimony which Jesus accepts as said of the Father? “Swear not by heaven,” He says, “for it is God’s throne, nor by the earth, for it is the footstool of His feet.” How, if he takes the whole world to be the shoe of Jesus, can he also accept the text,
san Metodio d'Olimpo † 311 d.C. Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… the spotless robe of Him who clothes Himself with light as with a garment. Thou hast lent to God, who stands in need of nothing, that flesh which He had not, in order that the Omnipotent might become that which it was his good pleasure to be. What is more splendid than this? What than this is more sublime? He who fills earth and heaven,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 16.16
… Fearful is the ear of God, listening even to the voice of Abel speaking through his silent blood. Fearful His feet, which overtake evildoing. Fearful also His filling of the universe, so that it is impossible anywhere to escape the action of God,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 28
VIII. And how shall we preserve the truth that God pervades all things and fills all, as it is written “Do not I fill heaven and earth? saith the Lord,”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 42.8
… not merely the handiwork or means of any individual, but even if we wished to honour Him, by uniting together all the property and handiwork of all mankind. Do not I fill heaven and earth?
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.7
86. For it is of the Lord to fill all things, Who says: “I fill heaven and earth.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.7
… “I will dwell in them.” Elsewhere also it stands that God said: “Go to, let us go down and confound their language.” God, indeed, never descends from any place; for He says: “I fill heaven and earth.”
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 10.8
… For God must be independent, and not stand in need of assistance, be the source of all good things to all, and be hindered by nothing; even as Paul, as well as the prophet Isaiah, saith of God; the latter thus making Him speak in His own Person, “I fill heaven and earth, saith the Lord.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 4.9
… Blessed be he who loveth Thee, and his friend in Thee, and his enemy for Thy sake. For he alone loses none dear to him to whom all are dear in Him who cannot be lost. And who is this but our God, the God that created heaven and earth, and filleth them,
sant'Agostino d'Ippona † 430 d.C. City of God 12.25
… and the other natural objects which we anywhere see, received also their form, not from without, but from the secret and profound might of the Creator, who said, “Do not I fill heaven and earth?”
sant'Agostino d'Ippona † 430 d.C. City of God 22.29
… They must be of a very different power if they can look upon that incorporeal nature which is not contained in any place, but is all in every place. For though we say that God is in heaven and on earth, as He, Himself says by the prophet, “I fill heaven and earth,”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.5
… but if He was sent into the world, because He came forth from the Father, then He both came into the world and was in the world. He was sent therefore thither, where He already was. For consider that, too, which is written in the prophet, that God said, “Do not I fill heaven and earth?”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 1.23
that is to say, the spirit of life that vivifies all things. It is not without some reason, therefore, that Varro thought that Jove was worshipped by the Jews; for the God of the Jews says by His prophet, “I fill heaven and earth.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 19.4
… But if thou canst not fly from Him, for that He is everywhere present; fly (it is quite nigh ) to God, who is present where thou art standing. Fly. Lo in thy flight thou hast passed the heavens, He is there; thou hast descended into hell, He is there; whatever deserts of the earth thou shalt choose, there is He, who hath said, “I fill heaven and earth.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 36.8
… and whither shall I flee from Thy face? If I ascend up into heaven, Thou art there.” The question was about the earth; hear what follows: “If I descend unto hell, Thou art there.” If, then, He is said to be present even in hell, what in the universe remains where He is not present? For the voice of God with the prophet is, “I fill heaven and earth.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 40.6
… for incarnation is a sending, and the incarnation itself belongs only to the Son and not to the Father. The Father therefore sent the Son, but did not withdraw from the Son. For it was not that the Father was absent from the place to which He sent the Son. For where is not the Maker of all things? Where is He not, who said, “I fill heaven and earth”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 50.18
… things to come in such sort, that there be not withdrawn from Him all things by-gone. With Him are all things by a certain cognition of the ineffable wisdom of God residing in the Word, and the Word Himself is all things. Is not the beauty of the field in a manner with Him, inasmuch as He is everywhere, and Himself hath said, “Heaven and earth I fill”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 82.2
… as to God it is said, “If I shall ascend into heaven, Thou art there; if I shall go down into hell, Thou art there also.” Hence it is rightly said, that God stands in the congregation of men invisibly, as He fills heaven and earth, which He asserts of Himself by the Prophet’s mouth;
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
“This also we add concerning the words ‘Sit thou on my right hand,’ that they are said of the Lord’s body. For if ‘the Lord saith, do not I fill heaven and earth,’
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 1.4
Again, how will it also be maintained that God permeates and fills the universe? as the Scriptures say, Do not I fill heaven and earth, saith the Lord
23:28
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 62.18
… He says, “What is the chaff to the wheat? Therefore, behold, I am against the prophets, saith the Lord, who steal my words every one from his neighbour, and cause my people to err by their lies and by their lightness.”
san Girolamo † 420 d.C. The Letters of St. Jerome 122.3
… If Abraham, Isaac, and Jacob, the prophets also and the apostles were by no means free from sin and if the finest wheat had chaff mixed with it, what can be said of us of whom it is written: “What is the chaff to the wheat, saith the Lord?”
san Girolamo † 420 d.C. Against the Pelagians 1.13
… He cleanses his floor, and gathers the wheat into his garner, but leaves the chaff to be scattered by the winds, or burned by the fire. And so we read in Jeremiah,
23:29
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.17.4
… For that the word of God is likened to an axe, John the Baptist declares [when he says] in reference to it, “But now also is the axe laid to the root of the trees.” Jeremiah also says to the same purport: “The word of God cleaveth the rock as an axe.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.8
… And as to these very stones, the fire was burning in them, as Jeremiah said:— The word of the Lord became in my heart like burning fire and it was hot in my bones. And again He said to Jeremiah:— Lo! I give My word in thy mouth as fire, and this people shall be as wood . And again He said words shall go forth as fire, and as iron that cutteth the stone.
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.18
39. For where at all have they found in divine Scripture, or from whom have they heard, that there is another Word and another Wisdom besides this Son, that they should frame to themselves such a doctrine? True, indeed, it is written, ‘Are not My words like fire, and like a hammer that breaketh the rock in pieces
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 43.32
… He was at once completely reconciled, and took part in every plan and effort. He removed all the thorns and stumbling blocks which were in our way, upon which the enemy relied in their attack upon us. He took hold of one, grasped another, thrust away a third. He became to some a stout wall and rampart, to others an axe breaking the rock in pieces,
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 4.14
… and my people love to have it so: and what will ye do in the end thereof?” O eloquence, which is the more terrible from its purity, and the more crushing from its solidity! Assuredly it is “a hammer that breaketh the rock in pieces.” For to this God Himself has by the same prophet compared His own word spoken through His holy prophets.
23:30
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 4.29
… for all deliver the discourse which one real teacher has composed, and there are no divisions among them. Nor are such men to be alarmed by the words of Jeremiah the prophet, through whom God denounces those who steal His words every one from his neighbor.
23:2
16. Haec dicit Dominus exercituum: Nolite audire verba prophetarum, qui prophetant vobis, et decipiunt vos: visionem cordis sui loquuntur, non de ore Domini. 17. Dicunt his, qui blasphemant me: Locutus est Dominus: Pax erit vobis: et omni, qui ambulat in pravitate cordis sui, dixerunt: Non veniet super vos malum. 18. Quis enim affuit in consilio Domini, et vidit et audivit sermonem ejus? quis consideravit verbum illius et audivit? 19. Ecce turbo Dominicae indignationis egredietur, et tempestas erumpens super caput impiorum veniet. 20. Non revertetur furor Domini, usque dum faciat, et usque dum compleat cogitationem cordis sui: in novissimis diebus intelligetis consilium ejus. 21. Non mittebam prophetas, et ipsi currebant: non loquebar ad eos, et ipsi prophetabant. 22. Si stetissent in consilio meo, et nota fecissent verba mea populo meo, avertissem utique eos a via sua mala, et a cogitationibus suis pessimis. 23. Putasne Deus e vicino ego sum, dicit Dominus? et non Deus de longe? 24. Si occultabitur vir in absconditis: et ego non videbo eum, dicit Dominus? numquid non coelum et terram ego impleo, dicit Dominus? 25. Audivi quae dixerunt prophetae, prophetantes in nomine meo mendacium, atque dicentes: Somniavi, somniavi. 26. Usquequo istud est in corde prophetarum vaticinantium mendacium, et prophetantium seductiones cordis sui? 27. Qui volunt facere ut obliviscatur populus meus nominis mei propter somnia eorum, quae narrat unusquisque ad proximum suum: sicut obliti sunt patres eorum nominis mei propter Baal. 28. Propheta, qui habet somnium, narret somnium: et qui habet sermonem meum, loquatur sermonem meum vere: quid paleis ad triticum, dicit Dominus? 29. Numquid non verba mea sunt quasi ignis, dicit Dominus: et quasi malleus conterens petram? 30. Propterea ecce ego ad prophetas, ait Dominus; qui furantur verba mea unusquisque a proximo suo. 31. Ecce ego ad prophetas, ait Dominus: qui assumunt linguas suas, et aiunt: Dicit Dominus. 32. Ecce ego ad prophetas somniantes mendacium, ait Dominus, qui narraverunt ea, et seduxerunt populum meum in mendacio suo, et in miraculis suis: cum ego non misissem eos, nec mandassem eis, qui nihil profuerunt populo huic, dicit Dominus.
23:3
33. Si igitur interrogaverit te populus iste, vel propheta, aut sacerdos, dicens: Quod est onus Domini? dices ad eos: Vos estis onus; projiciam quippe vos, dicit Dominus. 34. Et propheta, et sacerdos, et populus qui dicit: Onus Domini; visitabo super virum illum, et super domum ejus. 35. Haec dicetis unusquisque ad proximum, et ad fratrem suum: Quid respondit Dominus? et quid locutus est Dominus? 36. Et onus tiam in terra. 6. In diebus illis salvabitur Juda, et Israel habitabit confidenter: et hoc est nomen, quod vocabunt eum, Dominus justus noster. 7. Propter hoc ecce dies veniunt, dicit Dominus, et non dicent ultra: Vivit Dominus, qui eduxit filios Israel de terra Aegypti: 8. sed: Vivit Dominus, qui eduxit et adduxit semen domus Israel de terra Aquilonis, et de cunctis terris, ad quas ejeceram eos illuc: et habitabunt in terra sua.
23:4
Domini ultra non memorabitur: quia onus erit unicuique sermo suus: et pervertistis verba Dei viventis, Domini exercituum Dei nostri. 37. Haec dices ad prophetam: Quid respondit tibi Dominus? et quid locutus est Dominus? 38. Si autem onus Domini dixeritis: propter hoc haec dicit Dominus: Quia dixistis sermonem istum: Onus Domini: et misi ad vos, dicens: Nolite dicere: Onus Domini. 39. Propterea ecce ego tollam vos portans, et derelinquam vos, et civitatem, quam dedi vobis et patribus vestris, a facie mea. 40. Et dabo vos in opprobrium sempiternum, et in ignominiam aeternam, quae nunquam oblivione delebitur. 2. Qui pascunt, — solo nomine; quia pastores se vocant, et ab aliis vocantur; vel qui pascere deberent populum meum, etsi reipsa non pascant. Transit a regibus ad sacerdotes et falsos prophetas. Hi enim gregem suum, puta populum, quem pascere debebant, malo exemplo vitae, et falsis oraculis perdiderunt. Et non visitastis eos. — Pastoris enim est visitare suum gregem, ut videat num quid illi desit, de eoque illi provideat. Notent hoc Episcopi et Pastores. Idcirco ecce ego «visitabo,» id est puniam, «vos.» Ludit in voce visitare, q. d. Pastores non visitarunt gregem, hinc ego visitabo et castigabo eos. 3. Congregabo, — scilicet Judaeos, quos vos mali pastores vestra culpa dispersistis, ego mea misericordia et provida cura «congregabo,» ut e Babylone redeant in Judaeam, duce Zorobabel, Jesu, Esdra et aliis, ibique pace fruantur, et agnoscant sola Dei misericordia non suo merito se liberatos. Ita Hebraei, Theodoretus, Hugo et Sanchez. Verum esto eo alludat Propheta quasi ad typum, tamen patet haec tam augusta non nisi Christo Pastori optimo, et Pastorum principi competere: hic enim est germen justum, et vocatur «Dominus,» hebraice Jehova, «justus noster,» estque ex semine Davidis. Ad Christum ergo de more a malis pastoribus avolat Propheta: huic enim malo, aeque ac caeteris Judaeorum, mederi venit Christus, ideoque pro malis bonos surrogavit. Christi ergo, qui optimi Pastoris exemplar dedit, tria munia describit: primo, regis; secundo, doctoris sapientis; tertio, aequi judicis. Pastores ejus, aiunt S. Hieronymus, Theodoretus, Rabanus sunt Apostoli, qui congregarunt undique oves ad unum ovile, puta tam gentes omnes, quam Judaeos a Deo in Babylonem ejectos ad Ecclesiam, easque paverunt. Hos enim vocat «reliquias gregis mei,» Judaeos scilicet e captivitate et dispersione reliquos, quorum pauci conversi sunt ad Christi Ecclesiam, sed plures convertentur in fine mundi, cum omnis Israel salvus fiet. Nam eo usque porrigitur haec prophetia.
23:5
Ad rura sua. — Hebraice נוהון nevehon, id est ad habitacula sua. Nota Ecclesiam vocari rus et habitaculum Judaeorum, primo, quia eadem est Ecclesia nova Christianorum et vetus Judaeorum. Secundo, quia nova coepit a Judaeis, scilicet Christo et Apostolis in Jerusalem. Tertio, quia cognitio et cultus veri Dei erant quasi proprium rus spirituale Judaeorum; et Judaeis proprie promissus et missus erat Messias, ejusque bona: rursum patria, et quasi rus anagogicum eorum olim, et jam nostrum est coelestis Jerusalem, ad quae duo eos reduxit Christus. Similis prophetia est Ezechiel. cap. XXXIV, vers. 13 et 14. 4. Pascent eos (magna cura, ad quam eos stimulabit magnus amor ovium, ut illae secure fruantur pastu doctrinae et vitae Christianae), et nullus quaeretur ex numero. — Id est ut nulla ovis deficiat aut desideretur in tanto fidelium numero; quia, ut huc alludens ait ad Patrem Christus: «Quos dedisti mihi, non perdidi ex eis quemquam,» Joan. XVIII, 9. Esto enim Judas perierit, is tamen unus fuit; nec Christi negligentia et culpa, sed sua in Christum infidelitate et malitia periit. Haec ergo lex pastoris est, quam dat Apostolus, II Corinth. V: «Charitas Christi urget nos.» Excedit enim, ait a Castro, zelus cor pastoris, nec patitur quietem agere, aut oblivioni tradere res amati, quin instar fulguris huc illucque discurrat, donec animam suam ponat pro ovibus suis. Imitatur ergo verus pastor vigilias Jacob pascentis oves Laban, Genes. XXXI, 39. Ex hac cura nascuntur vicissim in ovibus erga pastorem amor, confidentia et securitas. Rursum lex pastoris est, quam dat S. Bernardus, epist. 245: «Praesis ut prosis.» Idem in Sentent.: «Pastori tria congruunt, bonitas, disciplina, scientia: bonitas attrahit, disciplina corripit, scientia pascit: bonitas amabilem, disciplina imitabilem, scientia docibilem reddit.» Et S. Dominicus rogatus quae essent munia sui Ordinis, puta Patrum Praedicatorum, respondit: Tria ista sunt, quae Psaltes hoc versu complexus est: «Bonitatem, et disciplinam, et scientiam doce me,» Psal. CXVIII. Tales pastores fuerunt Apostoli virique Apostolici, SS. Athanasius, Basilius, Chrysostomus, Augustinus, Ambrosius, Gregorius, aliique prioribus saeculis plurimi: at hisce perpauci et rari. cio in nostris partibus non inveniuntur. Omnes enim quaerunt quae sua sunt, et non quae Jesu Christi. Avaritiae quippe et elationis igne succensi, ambiunt quidem ad sacerdotium promoveri, sed non student digni sacerdotio fieri. Praeesse inhiant, prodesse non curant.» 5. Suscitabo David (Hebraice לדויד ledavid, id est Davidi) germen, — non Zorobabel; sed, ut Chaldaeus vertit, Messiam, id est Christum. Ita S. Hieronymus, Theodoretus, Rabanus; et omnes Hebraei, ait Vatablus: Christum enim Deus suscitavit Davidi, quasi germen e terra virginea. Secundo, ex trunco, id est ex familia Davidis pene emortua, suscitavit eum quasi germen, hebraice צמח tsemach, id est surculum, qui succrescat et suppullulet, ac ex parvo germine crescat in ingentem arborem, quae pristinam regni Davidis gloriam jam collapsam restauret.
23:6
Nota: Christus, qua Deus per verbum Patris, est germen e terra fecundissima, id est e natura et mente divina (quae mundus est intelligibilis, universi perfectiones in se complectens) Patris aeterni progenitum: unde Proclus ex Chaldaicis mysteriis vocat Dei Filium «florem mentium.» Hoc divinum germen humano insertum est germini, cum naturam assumpsit humanam; unde Septuaginta vertunt ἀνατολήν, id est ortus, vel oriens, q. d. Christus est germinans sol, aut solare et coeleste germen, quod primo ortum in coelesti paradiso, inde in terram insertum et natum, factumque est homo. Una inter alias ratio hujus nomenclaturae est: quia, sicut ad germen et fructum ferendum tota arboris plantatio et irrigatio refertur, ita totum universum, et omnes creaturae unius Christi causa conditae sunt: quocirca ipse universi germen appellatur. Ita Viegas in Apocal. I, pag. 26. Christi ergo nomen est Oriens, scilicet sol, aut solare germen, ut patet Luc. I, 78, et Zachar. VI, 12, quod pluribus in Zacharia explicabo. Justum. — Quia Christus, aiunt S. Hieronymus, Rabanus et Vatablus, causa est omnis justitiae nostrae, et finalis, et meritoria, et exemplaris. Secundo, quia ex vi conceptus sui ex Spiritu Sancto, natus est sanctus et justus, ex Davidica stirpe, in qua tot scelerati exstiterant: cum nos omnes ex vi conceptus nostri peccatores nascamur. Tertio, quia justum judicium exercuit in bonos et malos. Regnabit rex, — per fidem, spem, charitatem, gratiam: hoc enim regnum Christi spirituale, non autem temporale passim inculcant Prophetae. Sapiens erit. — Hebraice est, השכיל hiskil, id est feliciter aeque ac sapienter rem geret, ut Patri suo coelesti conciliet nos, externo nos conciliet, dirigatque ad vitam et gloriam aeternam. Unde Vatablus vertit: Prosperabitur, felix erit.
23:7
Et faciet judicium et justitiam. — «Faciet» id quod justum est: justo enim judicio damnabit impios, pios vero tuebitur et praemiabit sua justitia. Vide dicta Ezech. XVIII, 6. Aliter Dionysius Carthusianus: Justitiam, inquit, id est omne opus virtutis. Aliter quoque S. Thomas et Lyranus: «justitiam,» inquiunt, id est legem Evangelicam, quae pleniorem docet justitiam quam Scribae et Pharisaei. Sed primus sensus est genuinus.
23:9
Moraliter, discant hic Pontifices et Episcopi a Christo, cujus vices gerant, facere judicium et justitiam in terra. Praeclare B. Petrus Damianus ad Alexandrum II Pontificem hosce versus scripsit: Sedis Apostolicae qui vult retinere vigorem, Aequa libret rigidae pondera justitiae. Juris enim pariles nescit suspendere lances, Quem favor inflectit, spes vel avara trahit. Muneribus plenae cui laxant ora crumenae. Justitia vacuam perdit inops animam. Coeli Roma seras tenet, et regit orbis habenas: His, si plura velit, tartara sola petit.
23:10
6. In diebus illis. — Hebraice, illius, scilicet Christi, et ita legunt Septuaginta, Chaldaeus et nonnulli Latini. Salvabitur Israel (id est decem tribus); et Juda (id est duae reliquae tribus: Judaeis enim primo promissus et missus est Christus, ut eos salvet, id est justificet a peccato, et postea glorificet. «Juda» ergo) habitabit confidenter, — non timens hostes, cum habeat Christum, pastorem tam fortem, tam vigilem. Haec est securitas et pax, quam Isaias sub Christo fore praedixit cap. 11, vers. 4, cap. XL, vers. 6, et alibi: unde cap. IX, vers. 6, Christum vocat «principem pacis;» quamque Angeli, Christo nascente, occinuerunt: «Gloria in excelsis Deo, et in terra pax.»
23:11
Et hoc est nomen, quod vocabunt eum, Dominus justus noster. — Judaei jam legunt יקראו iiqreo, id est vocabit eum Dominus hoc nomine, scilicet, justus noster. Sed veteres Hebraei (citat eos hic a Castro) et omnes Latini ac Graeci docent nomen Messiae, quo a suis fidelibus vocabitur, fore hoc: «Dominus justus noster.» Unde patet Christum proprie esse Deum; hebraice enim est Jehova proprium Dei nomen. Respondet R. David nomen Jehova etiam creaturis tribui, ut Moses Exodi XVII, 15, altare suum vocavit Jehova nissi, id est Jehova exaltatio mea: eo quod illo loco Deus Mosen in victoria Amalec exaltasset, et Ezechiel. cap. XLVIII, vers. 35, civitas Dei vocatur Jehova schamma, id est Jehova ibidem. Verum alio prorsus modo Christus appellatur Jehova, scilicet, non quod Deus in illo sit sicut in altari, vel in civitate, sed quod ipse sit Deus justitia nostra: non enim vocatur Dominus in eo, vel Dominus ibidem, uti...
23:12
vocatur civitas illa ab Ezechiele, sed «Dominus justus noster.» Unde Septuaginta vertunt: Dominus Josedec, id est justus et justificator; ut Josedec pontifex suo nomine praefigurarit hoc nomen Christi. Hinc et Symmachus vertit: Domine, justifica nos; Hebraice vero clare habent: Dominus justitia nostra; et Chaldaeus: Fient nobis justitiae a facie Domini, q. d. Fideles ut suum in Christum detlarent amorem, securitatem, fiduciam et gratiarum actionem, decantabunt assidue dicentque: Hic est Deus qui nos justificavit, et redemit; puta inclamabunt et iterabunt nomen Jesu. «Jesus» enim, id est Salvator, idem est quod «Dominus justus noster,» id est nos salvans et justificans. Hinc Syrus vertit: Et hoc est nomen quo vocabunt eum: Dominus aequum (justum) nostrum, quod congruit et sufficit nobis, quod juste voluntati nostrae satisfacit: Domino contenti sumus, quia satis est nobis ipse. Vox enim Syra zedco plura significat, scilicet justitiam, aequum, debitum, honorem, convenientiam, conveniens, dignitatem, ordinem; vel quod italice dicitur: Il nostro dovere, o giusto! o verita! Arabicus Antiochenus vertit: Et hoc est nomen quo eum vocaverunt, Absconditus Dominus; Arabicus Alexandrinus: Et hoc nomen quo vocabunt eum, Dominus gaudium nostrum absconditum. 7. Propter hoc, — quia scilicet, «suscitabo David germen justum,» puta Christum; hinc eum fideles Christiani colent, atque per eum jurabunt, dicentes: «Vivit Dominus,» id est juro per vitam et nomen Christi Domini. 8. Qui eduxit, etc., de terra Aquilonis, — id est de captivitate diaboli et peccati. Et habitabunt in terra sua, — id est in Jerusalem spiritali, puta in Ecclesia. Ita S. Hieronymus, Rabanus, Hugo, S. Thomas, Lyranus et Vatablus. Sub juramento intelligit laudes, vota, sacrificia, et omnes alios actus religionis (per synecdochen) quos Christo, et per Christum Deo Patri deferimus et offerimus. 9. Ad prophetas, — scilicet falsos, dirigitur haec mea prophetia quae sequitur. Aliter Chaldaeus; vertit enim: Propter pseudoprophetas contritum est cor meum. Contritum est cor meum, etc., — q. d. Conficior dolore, et tremunt ossa mea, quasi maderem vino, et essem ebrius, idque non ob metum Judaeorum, sed propter Dominum, et «propter verba sancta ejus,» vel, ut Hebraice est, sanctitatis ejus, qui scilicet video sanctissimam Dei majestatem peccatis irasci, et calamitates maximas comminari pseudoprophetis, qui meas et Dei minas rident, et apud populum, ne iis credat et convertatur, traducunt atque impediunt. Ita S. Hieronymus. Verum Septuaginta vertunt: Factus sum quasi homo captus a vino a facie Domini, et a facie gloriae decoris ejus, q. d. Ex consideratione Dei Patris, et ejus Filii, qui est gloria et splendor Patris, exhorrui, et mente captus fui quasi ebrius, videns me (esto sim eis quasi os et Propheta) esse nihil. Ita Rabanus et S. Hieronymus.
23:14
10. A facie maledictionis (ob maledicta et blasphemias Judaeorum in Deum) luxit (id est desolata est), terra, — facta sterilis et squalida, instar lugentis. Ita Hugo et Lyranus, et patet ex sequent. Aliter S. Thomas: Quia, inquit, Deus terrae tam impiae maledixit, hinc ipsa luxit. Loquitur de sterilitate et fame, quam passi sunt cives obsessi in Jerusalem a Chaldaeis. Factus est cursus eorum malus (cucurrit effrenes et praecipites ad mala et peccata: hinc) fortitudo eorum dissimilis, — id est, non est similis illi quae solet esse, recta, vera, invicta, maxime in sanctis Patribus eorum, ait S. Thomas: sed fallax, inconstans, evanida et minime durabilis: nam statim quasi infirmi coram hoste Chaldaeo corruent, et quasi imbelles capientur. Hinc ex Hebraeo Vatablus vertit: Potentia eorum non est firma, vel: Fortitudo eorum non est veritas. Quod aliqui sic explicant, q. d. Pro viribus veritati non student, sed mendacio.
23:15
11. Polluti sunt. — Hebraice, hypocritae sunt, scilicet exterius simulant se pios Dei cultores, cum in corde gestent idola; Chaldaeus: suffurati sunt vias suas, q. d. Furtim se suaque mihi subducunt et suffurantur, ut ea dent et consecrent idolis. In domo mea inveni malum eorum, — quia scilicet in templo Dei sacrificant idolis, conflant fraudes et rapinas, ac juxta illud aedificarunt prostibula, et aedes effeminatorum. Patet cap. VII, vers. 30, et XI, 15: «Quid est, ait, quod dilectus meus in domo mea fecit scelera multa?» Ita Lyranus et Vatablus. Vide lib. IV Reg. cap. XXIII, vers. 4, 5, 6 et 7. Aliter Hugo et S. Thomas, «in domo,» id est in populo meo, quem induxerunt in omnem impietatem, «inveni malum eorum.»
23:18
12. Via eorum erit quasi lubricum in tenebris, — punientur, in calamitates facile impingent et corruent, sicut homo qui ambulat in tenebris per viam lubricam: cum enim in lubrico gressus figi nequeat, et tenebrae loca salebrosa abscondant; necesse est ut in iis ambulans devius vel corruat, vel impingat. Visitationis, — punitionis.
23:19
13 et 14. Et in prophetis Samariae vidi fatuitatem. (Intelligitur more Hebraeo vox sicut, q. d. Sicut inter decem tribus vidi idololatriam deorum lapideorum et ligneorum, quo nihil stultius: ita et in Jerusalem, sive inter duas tribus), vidi similitudinem adulterantium, — i. e. imitationem idololatrarum, scilicet Israelitarum, q. d. Vidi similiter adulterantes, id est idola colentes, Judaeos atque Israelitas. Ita S. Hieronymus, Rabanus, Hugo, Lyranus, Theodoretus, licet possit et proprie...
23:20
capi de adulterantium, eo quod vere adulteria commiserint. Nota: Pro similitudinem, Hebraice est סערורה scaarura, id est res horrenda ob suam turpitudinem, imago horrende turpis; unde Septuaginta vertunt ὅρατα, id est horribilia, uti erat hic, ipsos doctores videre quasi daemone indutos docere impietatem, adeo impiam et horrendam, ac si ipse teterrimus Satan eam ore suo docuisset.
23:22
14. Confortaverunt, — dum scilicet eos in suis sceleribus, ea elevando, et promittendo omnia prospera, confortant et obdurant adversus Dei monita, et Prophetarum minas. Facti sunt mihi omnes ut Sodoma, — scilicet abominabiles, ac consequenter igne coelesti, aeque ut Sodomitae, consumendi, et mergendi in infernum. Ita S. Hieronymus, Rabanus, Hugo.
23:23
15. Cibabo eos absinthio. — Chaldaeus: Adducam super eos angustiam amaram sicut absinthium, et potabo eos calice maledictionis pessimae, quasi capitibus draconum. A prophetis enim Jerusalem egressa est pollutio super omnem terram, — q. d. Hi blandi et falsi prophetae suis falsis oraculis et sceleribus polluunt terram sanctam, quae est quasi sanctum Dei peculium, quin et sanctissimum Dei templum. 18. Quis (scilicet pseudoprophetarum) affuit in consilio Domini, et vidit et audivit sermonem ejus? — Domini, aut, ut Aquila, secretum Domini, q. d. Nullus eorum audivit, sed ipsi omnia quae dicunt fingunt ex se. 19. Ecce (subito, improviso et praeter pseudoprophetarum opinionem) turbo (id est vehementia; Chaldaeus, increpatio; Septuaginta, commotio) Dominicae indignationis egredietur, et tempestas erumpens. — Hebraeus, et turbo sese intorquens: hic enim est symbolum acris irae et vindictae Dei, qua subito involvit et absorbet impios. Per turbinem ergo Dei vindictam intellige. 20. Non revertetur (cassus et inanis) furor Domini — in Judaeos effundendus: sed efficaciter vindictam in eos, ad quam missus est, peraget. Intelligetis, — reipsa sentietis Dei vindictam et flagra, quibus ipse vos castigabit.
23:25
22. Avertissem. — Videtur corrigendum avertissent, scilicet ipsi Prophetae (qui nunc falsi et mendaces, tunc autem veri et veraces fuissent) populum a suis peccatis. Ita Hebraeus, Chaldaeus, Septuaginta et Latina Regia: itaque totam culpam populi pseudoprophetis adscribit. Tamen S. Hieronymus, Hugo, Rabanus, S. Thomas et Romana correcta legunt avertissem, scilicet: Ego Deus per illorum praedicationem populum et plebeios, aiunt S. Thomas, Hugo, Lyranus, vel, ut S. Hieronymus, avertissem, ipsos Prophetas, ne scilicet cogitationibus suis traderentur in immunditiam, ignominiam et reprobum sensum, ad poenam suae impietatis.
23:28
23. Putasne Deus e vicino, etc., — q. d. Ego Deus non tantum praesentia, sed praeterita et futura quasi coram me sint intueor, ex altissima aeternitatis meae specula. Ita S. Hieronymus, Rabanus, Hugo et Maldonatus. Unde Chaldaeus vertit: Ego orbem creavi a principio, ego eum in fine renovabo. Secundo et melius, q. d. Ne dicatis, o pseudoprophetae, Deus cardines coeli sui perambulat, longe est a nobis, nostra non videt, non curat, quasi longe a se et coelo posita; quia etiam e coelo ego Deus vestra omnia video, curo, punio; omnia, et vicina, et longe dissita intueor, quasi praesens et vicinus. Unde Septuaginta et Theodoretus vertunt: Deus appropinquans ego sum, et non Deus de longe, quasi dicat: Ubique praesens adsum, ubique vicinus sum per praesentiam, inspectionem, potentiam, imo et per essentiam: quia coelum et terram ego impleo. Ita S. Hieronymus, Rabanus, Theodoretus, Lyranus. Sic David pulchre Dei omni in loco praesentiam describit, Psalm. CXXXVIII, 7, et Amos, IX, 2. Sic et Virgilius, ecloga III, canit: «Jovis omnia plena.» Et Lucanus, lib. III: Estque Dei sedes nisi terra, et pontus, et aer, Est coelum, et virtus, superos quid quaerimus ultra? Juppiter est quodcumque vides, quocumque moveris. Et Thales dixit omnia esse plena deorum; atque Heraclitus invitabat amicos ad humilem suam domum: «Quia, inquit, neque huic loco desunt dii immortales,» uti refert Aristoteles, lib. I De Part. animal. cap. ult.; unde sequitur: «Si occultabitur vir in absconditis, et ego non videbo eum?» Septuaginta apud Eusebium, lib. VII Praepar. IV, sic vertunt: Quid faciet occulte homo, quod non cognoscam? numquid non coelum et terram ego impleo? 25. Somniavi, — vidi in somnis visionem propheticam. 28. Narret somnium, — q. d. Cessent imposturae: qui somniavit, non dicat: Haec dicit Dominus; sed: Haec ego dico, et haec ego somniavi; qui vero Dei revelationem habuit, narret quod audivit, quasi Dei sermonem, dicatque: Haec dicit Dominus. Quid paleis ad triticum? — q. d. Quid falsae et inani prophetiae et promissis, cum solida et reali, verissimisque minis meis? Primo, pseudoprophetias comparat paleis, veras prophetias, tritico: quia, sicut paleae, ait S. Hieronymus, sic et ipsae medullam non habent, nec possunt nutrire credentium populos, et de inanibus stipulis contexuntur, ac ventorum flatibus disperguntur, cum eventus ostendit illarum adulationes et promissiones fuisse mendaces. Contra vero minae divini judicii et novissimorum a veris Prophetis intentatae, verae sunt certoque implendae, ideoque quasi solidum triticum animum timore pascunt, degravant, sustentant, nutriunt, ut fructus poenitentiae edat. Secundo, vera prophetia et verbum Dei est sicut ignis, omnia illuminans et inflammans amore Dei, ac impios comburens; ac tertio, est quasi malleus potentissimus conterens petras, id est saxea corda, et omnia impedimenta disjiciens, maxime pseudoprophetas, qui falso verbum Dei suis fictionibus praetexuerunt; hos enim ipsum Dei verbum, quod eis hic minatur, quasi ignis vorabit, et quasi malleus conteret. Vide vers. 33 et 36.
23:30
Vere S. Bernardus, serm. 4 super Missus est: «Apud Deum, inquit, non dissidet verbum ab intentione, quia veritas est: nec factum a verbo, quia virtus est: nec modus a facto, quia sapientia est.» Dei ergo dicere est facere: secus est in homine, qui instabilis est, fallax, impotens et insipiens; ideoque in verbis et promissis suis saepe fallit et fallitur. Porro Chaldaeus vertit: Sicut paleam a tritico, sic separo justos ab impiis, dicit Dominus; quod Christum facturum docet S. Joannes Baptista, Matth. III, 12. Similia proverbia sunt: «Quae societas luci ad tenebras? quae autem conventio Christi ad Belial,» etc., II Cor. cap. VI, 14. Et illa Athenaei, lib. V: «Quid scuto et sceptro?» Et Stratonici: «Quid sceptro et plectro?» Et Suidae: «Quae specillo et gladio communio? quid lecytho et strophio? quid hyaenae et cani? quid bovi et delphino? quid cani et balneo?» 30. Ecce ego ad prophetas qui furantur verba mea. — Notat tria genera pseudoprophetarum. Primum eorum, qui quasi fures surripiunt quaedam dicta verorum Prophetarum, eaque vel suis mendaciis admiscent, ut iis fidem faciant; vel falsa interpretatione detorquent ad sua figmenta. Sic quod Jeremias, cap. XLIX, vers. 35, initio regni Sedeciae dixerat: «Ego confringam arcum Aelam;» Hananias anno quarto Sedeciae detorsit, dicens: «Haec dicit Dominus: Contrivi jugum Babylonis,» Jeremiae XLVIII, 2. Sic haeretici, ait S. Hieronymus, furantur verba Salvatoris, dum S. Scripturam ad suas haereses torquent. Secundum eorum, qui assumunt linguas suas, id est, ex suo cerebro et lingua loquuntur, non ex revelatione Dei, ut sequitur. Ita Chaldaeus, Hugo, S. Thomas, vel, ut Vatablus et Lyranus vertunt, qui lenificant linguas suas, id est leni, blando, pulchro sermone et promissis illiciunt plebem, ut Hebraeum לקח lacach ponatur per metathesin pro הלק chalach, id est blanditus est, q. d. Hi melleam sibi fingunt linguam, videntur melliflui, et mella fundere, dicentes: Pax, pax, cum non sit pax; ideoque non mel, sed fel et exitium nobis accersunt. Tertium eorum, qui sua somnia pro prophetiis venditant in suis miraculis, id est verbis mirandis, quibus quasi in exstasi mira, ingentia et incredibilia promittunt. Unde Lyranus vertit, in raptibus, vel exstasibus suis; Chaldaeus, in sua temeritate; Septuaginta, in erroribus suis; Pagninus, in blanditiis suis; Vatablus, in festinationibus, celeritatibus, levitatibus suis, quibus temere nunc hoc nunc illud effutiunt: Hebraeum enim שקרם pachasut hic omnia significat. Tropologice, «furantur verba Dei» doctores et praedicatores, qui sacram Scripturam docent et praedicant ad gloriam, non Dei, sed suam, quique impie vivunt, et populum scandalizant: de quibus Psalm. XLIX, 16: «Peccatori autem dixit Deus: Quare tu enarras justitias meas, et assumis testamentum meum per os tuum?» Ad quae verba cum in concione pervenisset Origenes, memor sui lapsus, quo in persecutione timore mortis Praesidi cesserat, et thus adoleverat idolis, repente conticuit, atque tantum ex imo corde gemitum et suspiria edidit, ut omnes astantes ad lacrymas et planctum commoverit. Testis est Epiphanius in Haeresi Origenistarum. 31. Ecce ego ad prophetas, ait Dominus, qui assumunt linguas suas, — id est, qui linguam suam moderantur et dirigunt, ut loquantur ea quae lubet, quaeque grata sunt populo. Nam veri Prophetae non moderantur linguas suas, sed eas moderatur Dominus, per easque loquitur quae vult, q. d. Hi prophetae sunt praecones linguae suae et verbi sui: at ego verique Dei Prophetae, sumus praecones linguae et verbi Dei. Lyranus et Maldonatus pro suas vertunt, eorum, scilicet verorum Prophetarum, q. d. Hi falsi prophetae fingunt se esse veros Prophetas, eorumque linguas sibi arrogant, dicentes: «Haec dicit Dominus,» sed mentiuntur; sua enim figmenta, non Dei oracula enuntiant.
23:31
32. In miraculis suis — quae fingunt et jactant, v. g. se angelos vidisse, cum Deo collocutos esse, daemones expulisse, leones cicurasse, infirmos sanasse, etc.
23:32
33. Quod est onus Domini. — Pro onus, hebraice est משא massa, quod Aquila vertit, pondus; Septuaginta, Symmachus et Theodotion, λῆμμα, id est assumptio: ita vocatur prophetia tristis et onerosa accepta et assumpta a Deo, quae quasi onus grave peccatoribus incumbit. Unde Arabicus et Syrus vertunt: Et dicent: Quod est verbum Domini? dic illis: Verbum Domini est, quod eradicabo vos. Secundo, S. Hieronymus λῆμμα vertit, donum et munus, q. d. Quid prospera quaeritis? indigni estis prophetia bona, id est Dei donis et muneribus. Nota: Sic pseudoprophetae et plebs irridebant Jeremiam et Prophetas minantes supplicia; unde cum eis occurrebant, interrogabant per jocum: «Quod est onus Domini,» quod semper nobis occinitis? id est, quid novi mali nobis rursum annuntiatis? quibus jubente Deo respondet Jeremias: «Vos estis onus,» quasi dicat: Ut quid vobis onus? ut quid prophetiam minacem instar oneris vobis imponam? vos ipsi enim estis mihi onus grave et importabile, quod proinde decrevi humeris excutere, et plane abjicere. Alii vertunt: Quid vobis onus? quibus respondet: Vos ipsi vobis estis onus, aeque ac mihi, ideoque vos abjiciam. Jubet ergo Deus, ut hac oneris irrisoria phrasi desuescant, et alia potius utantur, dicentes modeste et humiliter: «Quid respondit Dominus?» Vos estis onus, — q. d. Vos estis onus et quidem gravissimum, propter peccata vestra: unde amplius Deus non feret tantum onus; sed projiciet et ejiciet ex terra hac. Interrogationem ipsorum irrisoriam in ipsosmet serio retorquet.
23:33
Notandum: Biblia Plantini, et alia plura hic habent: Ut quid onus vobis? quod sensum habet quem paulo ante dedi. Verum Septuaginta et S. Hieronymus et Biblia Romana legunt, «vos estis onus,» et ita legunt codices Latini antiquiores, aliquique addunt, importabile, ut alludat ad nomen oneris, ejusque ambiguitate Deus ludat, cum nunc prophetiam, nunc eorum intolerabiles mores, vocat onus. Unde sequitur: «Projiciam quippe vos:» onus enim projicimus, q. d. Exonerabo me vobis. Sic enim habent Hebraea, si easdem litteras aliter jungas, atque pro את מה משא et ma massa, legas אתם המשא attem hamassa, id est vos estis onus: sicque omnino videtur legendum: nam alioqui incongrue articulus את et jungitur cum interrogativo מה ma, uti norunt Hebraicae linguae periti. Ita Maldonatus. 36. Quia onus erit unicuique sermo suus, — q. d. Propter sermonem suum; quia scilicet irrident onus Domini, gravissimas dabunt poenas, eruntque opprobrium sempiternum; quia licet post 70 annos e captivitate aliqui redibunt, tamen hoc erit quasi alio saeculo: aeternum enim hic, uti et alibi, significat longum et immemorabile tempus. Adde notam hujus opprobrii mansisse etiam post reditum; nam infames erant tunc pseudoprophetae et Judaei, qui credentes eorum falsae promissioni et paci, excidium incurrerunt. Genuinus ergo totius hujus loci sensus est hic: Nolite amplius irrisorie interrogare Jeremiam dicendo: «Quod est onus Domini?» Vos enim ipsi estis onus Domino grave, illudque aggravatis hac irrisione. Quocirca ego visitabo et puniam severe eum, qui deinceps prophetiam meam vocaverit «onus.» Abstinete ergo hoc joco et nomine, ac cum de prophetia sciscitari voletis, nolite dicere: «Quod est onus Domini?» sed potius: Quid dixit, jussit aut respondit Dominus? unde subdit vers. 36: «Et onus Domini ultra non memorabitur,» q. d. Nolite ultra memorari oneris et dicere: Quod est onus Domini? «quia,» si ultra nominaveritis onus, «onus erit unicuique sermo suus, sermo,» scilicet usurpans nomen «onus,» q. d. Onus ab ipso nominatum fiet ipsi onus, id est grave supplicium et tormentum: et, id est quia, nominando hoc «onus, pervertistis,» id est in jocum, fabulas et nugas detorsistis, «verba Dei viventis,» itaque verba mea apud audientes non tantum odiosa et onerosa, sed et fabulosa et mendacia effecistis et traduxistis. Moraliter disce hic peccata, praesertim contemptus et irrisionis Sanctorum et rerum sacrarum, esse onera gravia Deo. Fert enim Deus et tolerat simul et semel continuo omnia omnium hominum scelera. Haec onera in se suscepit Christus, de quo ait Isaias, cap. LIII, 4 et 6: «Vere languores nostros ipse tulit, et dolores nostros ipse portavit.» Et: «Posuit Dominus in eo iniquitatem omnium nostrum.» Disce ergo exemplo Dei et Christi, illud Apostoli, Galat. cap. V: «Alter alterius onera portate,» ut et Deus onera tua portet. plicium et tormentum: et, id est quia, nominando hoc «onus, pervertistis,» id est in jocum, fabulas et nugas detorsistis, «verba Dei viventis,» itaque verba mea apud audientes non tantum odiosa et onerosa, sed et fabulosa et mendacia effecistis et traduxistis. 39. Tollam vos portans, — q. d. Quia vos ridetis onus Domini, faciam ut vos sitis onus, quod ego tollam et efferam in Babylonem. Alii vertunt, obliviscar vos tollendo. Hebraeum enim נשיתי nasiti, si a נשה nascha deducas, significat oblivisci, si a נשא nasa, significat tollere, q. d. Quia vos oblivisci noluistis hujus verbi «onus Domini,» uti ego jusseram; hinc ego obliviscar vestri, et quasi onus tollam vos in Babylonem, ibique «derelinquam,» id est projiciam a facie mea, ut dixit vers. 33: in Hebraeo est pulchra paronomasia per metathesin in נשיתי nasciti, id est tollam, et נטשתי natasti, id est derelinquam vos.
23:2
Hic ponitur comminatio contra omnes principes in generali: et primo ponitur comminatio contra malos principes; secundo ponitur discretio bonorum a malis, ibi, ostendit mihi dominus, cap. 24: prima dividitur in duas. Primo ponitur comminatio contra praeminentes in populo ex auctoritate regiminis, scilicet praelatos; secundo contra praeeminentes in populo ex privilegio divinae revelationis, scilicet prophetas, ibi, ad prophetas: contritum est cor meum in medio mei: circa primum duo. Primo arguit culpam; secundo comminatur poenam, ibi, ecce ego visitabo. Circa primum duo. Primo ponitur populi dispersio: dispergunt, expellendo de terra sua, dilacerant, occidendo, vel spoliando; vel propter tyrannidem quam in eos exercebant; vel quia fuerunt occasio ut populus haec ab hostibus pateretur, dum in peccatis viventes, populum a peccatis non retrahebant. Infra 50: grex perditus factus est populus meus, pastores eorum seduxerunt eos, feceruntque vagari in montibus. Secundo ponitur pastorum increpatio. Ideo haec dicit dominus: ejecistis, occasionaliter, vel propter tyrannidem. Ezech. 34: cornibus vestris ventilabatis omnia infirma pecora: donec dispergerentur foras.
Hic comminatur poenam: et primo ponitur contra pastores comminatio. Visitabo. Supra 21: visitabo super vos juxta fructum studiorum vestrorum. Secundo ponitur consolatio dispersi gregis, ego congregabo: ubi primo ponit congregationem. Ezech. 34: educam eas de populis, et congregabo eas de terris, et cetera. Et status prosperitatem, et crescent. Genes. 1: crescite, et multiplicamini, et replete terram. Secundo promittit eis praelatorum emendationem: et primo promittit eis solicitos principes, ponens pastorum solicitudinem: et suscitabo, quando jam in nihilum decideritis, pastores. Esdram, et alios secundum quosdam. Sed melius apostolos. Supra 3: dabo vobis pastores juxta cor meum, et pascent vos scientia et doctrina.
23:4
Et solicitudinis utilitatem, scilicet securitatem: non formidabunt, quantum ad signa timoris exterius, et non pavebunt, interius, et nullus quaeretur ex numero, quasi dicat: nullus de numero Ecclesiae timebit, vel deficiet ex negligentia apostolorum. Vel refertur ad numerum praedestinatorum. Joan. 17: nemo ex eis periit nisi filius perditionis. Ista tamen securitas non perficitur in vita ista, sed perficietur quando perfecta caritas foras mittet timorem: 1 Joan. 4, consummabitur autem in futuro. Secundo promittit eis optimum regem, ostendens temporis congruitatem: ecce, propter certitudinem, dies, gratiae. 2 Corinth. 6: ecce nunc tempus acceptabile, ecce nunc dies salutis. Venientis regis conditionem quantum ad nobilitatem generis: et suscitabo David germen justum. Infra 33: germinare faciam David germen justitiae, et faciet judicium, et justitiam in terra.
23:5
Quantum ad auctoritatem dignitatis: et regnabit rex, non solum super Judaeos, sed etiam super omnes reges. Luc. 1: et regnabit in domo Jacob in aeternum. Dan. 7: cujus regnum, regnum sempiternum est, et omnes reges servient ei, et obedient. Quantum ad sapientiam cordis: et sapiens erit, immo ipsa sapientia. Corinth. 1: Christum Dei virtutem, et Dei sapientiam. Et quantum ad executionem juris: et faciet judicium, in primo adventu contra Diabolum, qui dicebatur princeps mundi: Joan. 12: nunc judicium est mundi, nunc princeps mundi hujus ejicietur foras, scilicet in tenebras exteriores; in secundo vero contra omnes, puniendo per generalem sententiam. Joan. 5: pater non judicat quemquam, sed omne judicium dedit filio. Et justitiam, quam docuit servandam. Matth. 5: nisi abundaverit justitia vestra plusquam Scribarum et Pharisaeorum, non intrabitis in regnum caelorum.
23:6
Et ad implendum auxilium gratiae: unde ponit adventus utilitatem, quantum ad salutem a poenalitate: in diebus illis salvabitur: in primo adventu particulariter; in secundo adventu universaliter, quando omnis Israel salvus fiet: Rom. 11. Isa. 10: si fuerit numerus filiorum Israel quasi arena maris, reliquiae convertentur ex eo. Et quantum ad securitatem: et Israel habitabit confidenter. Et hoc exponendum est ut supra. Isa. 32 sedebit populus meus in pulchritudine pacis, in tabernaculis justitiae, et in requie opulenta. Juda dicit, quantum ad duas tribus; Israel, quantum ad decem, ad significandum quod in fide Christi concordes erunt. Oseae 1: et ponent sibimet caput unum, et cetera.
Hic ostendit beneficii magnitudinem ex hoc quod ob hoc beneficium oblivioni tradetur pristinum beneficium: et potest referri ad liberationem factam per Cyrum; vel melius ad liberationem factam per Christum. Isa. 43: ne memineritis priorum, et antiqua ne intueamini.
23:9
Hic ponitur comminatio contra prophetas, sicut titulus ipse declarat: et primo ponitur comminatio contra prophetas; secundo contra prophetarum visiones, ibi, si igitur interrogaverit te populus iste et cetera. Circa primum duo. Primo ponit prophetarum deceptionem; secundo ponit deceptionum diversitatem, ibi, haec dicit dominus et cetera. Circa primum duo. Primo ponit effectum deceptionis in populo; secundo ponit decipientium prophetarum peccatum, ibi, propheta namque, et sacerdos polluti sunt. Circa primum duo. Primo ponitur prophetae compassio super futura contritione, quam designat per contritionem cordis: contritum est cor meum; per tremorem corporis: contremuerunt omnia ossa mea; sicut solet turbatis accidere; per impedimentum cognitionis: factum sum quasi vir ebrius qui non habet usum rationis: et hoc ex magnitudine stuporis, madidus a vino, qui habet quidem rationis usum, sed impeditum propter multam potationem, a facie domini, a praesentia revelationis ipsius, qui mihi se iratum contra Judaeos dicit, verborum sanctorum ejus, quibus mihi culpam ipsorum notificavit, et poenam praedixit. Psalm. 21: dispersa sunt omnia ossa mea, factum est cor meum tamquam cera liquescens in medio ventris mei. Isa. 29: obstupescite et admiramini, fluctuate, et vacillate, inebriamini, et non a vino, movemini, et non in ebrietate et cetera. Secundo ponitur populi dissipatio: et primo quantum ad culpae magnitudinem: quia adulteriis, idolatria scilicet, et aliis peccatis, repleta est terra, Judaeorum. Isa. 2: repleta est terra ejus idolis et cetera. Secundo quantum ad poenae inflictionem: quia a facie maledictionis, scilicet divinae, luxit, sterilis facta. Isa. 24: luxit, et defluxit terra, et infirmata est et cetera.
23:10
Tertio inquantum ad obstinationem: factus est cursus eorum malus, quia ad malum parati sunt pro peccatis. Proverb. 1: pedes eorum ad malum currunt. Dissimilis, fortitudini sanctorum patrum, qui in servitio Dei seipsos exercebant. Prov. 15: cor stultorum dissimile erit.
23:11
Hic ponitur malitia prophetarum quasi causa malitia populi: et primo in generali ponens culpam: polluti sunt, diversis criminibus, in domo mea, scilicet templo, vel populo. Supra 11: quid est quod dilectus meus in domo mea fecit scelera multa?
23:12
Et subjungens poenam: idcirco via eorum erit quasi lubricum; idest, corruent in peccatis suis sicut in tali via. Psalm. 34: fient viae illorum sicut tenebra et lubricum. Et exponens ipsam: quia afferam mala, poenae. Supra 11: inducam super viros Anathoth annum visitationis eorum.
23:13
Secundo in speciali: et primo ponit culpam quantum ad prophetas decem tribuum: et in prophetis Samariae vidi fatuitatem, quia in excelsis idola colebant, sicut illi quos occidit Elias, 3 Reg. 18. Isa. 9: propheta docens mendacium, ipse est cauda. Et prophetarum duarum tribuum: et in prophetis Jerusalem vidi similitudinem: quia indirecte populum ad idolatriam provocabant, cum mendaciter prospera idolatris promittebant. Ezech. 13: violabant me ad populum meum propter pugillum hordei, et fragmen panis, ut interficerent animas quae non moriuntur, et vivificarent animas quae non vivunt.
23:14
Secundo ponit iram divinam: facti sunt mihi omnes ut Sodoma, scilicet prophetae: in tanta abominatione eos habeo et habitatores ejus, scilicet Jerusalem. Isa. 1: audite verbum domini principes Sodomorum, percipite auribus legem Dei vestri populus Gomorrhae.
23:15
Tertio comminatur poenam: propterea haec dicit dominus: ecce ego cibabo eos absinthio. Supra 9: ecce ego cibabo populum istum absinthio et potum dabo eis aquam fellis. Et assignat causam quare specialiter prophetis comminatur: a prophetis enim Jerusalem egressa est pollutio super omnem terram. Dan. 13: egressa est iniquitas de Babylone a senioribus judicibus, qui videbantur regere populum.
23:16
Hic ponit diversos modos deceptionis: et primo exponit ipsos; secundo summatim eos colligit, ibi, propterea ecce ego ad prophetas. Circa primum duo. Primo ponit modum decipiendi per verba ficta, quando scilicet nihil videbant, sed fingebant se visionem a domino accepisse; secundo ponit modum decipiendi per somnia vana, dum somniis phantasticis quasi divinis revelationibus adhaerebant, ibi, putas ne Deus e vicino ego sum? Circa primum tria. Primo ponitur prohibitio ad populum, ne tales pseudoprophetas audiant, eis obediendo et credendo: nolite audire. Deuter. 13: si surrexerit in medio tui propheta, aut qui somnium vidisse se dicat, et praedixerit signum atque portentum, et evenerit quod locutus est, et dixerit tibi: eamus, et sequamur deos alienos quos ignoras, et serviamus eis; non audies verba prophetae illius, aut somniatoris et cetera. Secundo inducitur pro causa prophetarum deceptio quantum ad praesumptam auctoritatem, qui se nuntios Dei mentiebantur: visionem cordis sui loquuntur. Ezech. 13: vae prophetis insipientibus, qui sequuntur spiritum suum, et nihil vident et cetera.
23:17
Quantum ad falsam promissionem: dicunt his qui blasphemant. Supra 6: curabant contritionem filiae populi mei, cum ignominia dicentes: pax, pax, et non erat pax.
23:18
Et quantum ad erroneam probationem: quis enim affuit? Quia enim Isa. 40, dicitur: quis consiliarius ejus fuit? Volebant debilitare comminationes prophetarum, ne eis crederetur, quasi divina consilia ignorantibus: perverse intelligentes, quia per verbum illud non excluditur cognitio divini consilii per revelationem, sed per humani ingenii comprehensionem, et vidit, quasi praesens, consideravi, quasi absens. Matth. 22: erratis nescientes Scripturas.
23:19
Secundo ostendit eorum falsitatem: et primo quantum ad falsam promissionem, ponens poenam: ecce turbo, dispergens captivatos tempestas gravis afflictionis, super caput impiorum, quibus pacem promittebant: unde constat eos non esse bonos prophetas. Deuter. 18: quod in nomine domini propheta ille praedixerit, et non evenerit, hoc dominus non est locutus. Psal. 96: ignis ante ipsum praecedet et inflammabit in circuitu inimicos ejus. Et excludit misericordiam: non revertentur. Isa. 55: sic erit verbum quod egredietur de ore meo: non revertetur ad me vacuum, sed faciet quaecumque volui, et prosperabitur in his ad quae misi illud. Et inducit poenae effectum: in novissimis, quando poenas sustinueritis, intelligetis per experimentum. Psalm. 9: cognoscetur dominus judicia faciens. Secundo quantum ad praesumptam auctoritatem: non mittebam. Supra 14: non misi eos, et non praecepi eis, neque locutus sum ad eos.
23:22
Tertio quantum ad falsam probationem: si stetissent in consilio meo, sicut veri prophetae, avertissem, populum, vel ipsos prophetas. Supra 15: si converteris, convertam te.
23:24
Hic ponit alium modum deceptionis per somnia: et circa hoc tria. Primo inducit probans divinum testimonium, ostendens testem idoneum, quia habet scientiam remotorum: e vicino, ut tantum quae in caelis sunt cognoscam, ubi sedes mea dicitur; vel etiam bona, et non mala quae a me longinqua sunt. Sap. 8: attingit a fine usque ad finem fortiter, et disponit omnia suaviter. Et quia habet scientiam occultorum: et si occultabitur vir in absconditis, cogitationum vel locorum. Eccl. 16: non dicas: a Deo abscondar, et ex summo quis mei memorabitur? Et probat utrumque: numquid non caelum et terram, et ita non est a mea cognitione remotum, impleo? Quasi interius penetrans; et ita non est mihi occultum. Isa. ult.: caelum mihi sedes est, terra autem scabellum pedum meorum. Audivi. Eccl. 34: vana spes et mendacium viro insensato, et somnia extollunt imprudentes.
23:26
Secundo increpat deceptionis vitium quantum ad culpae continuitatem: usquequo istud? Psal. 4: filii hominum usquequo gravi corde, ut quid diligitis vanitatem, et quaeritis mendacium?
23:27
Et quantum ad intentionem operis vel operantis: qui volunt facere ut obliviscatur populus meus nominis mei. Ezech. 23: violabant me ad populum meum propter pugillum hordei, et fragmen panis, ut interficerent animas quae non moriuntur, et vivificarent animas quae non vivunt, mentientes populo meo, et cetera. Tertio inducit verae doctrinae praecepta: propheta qui habet somnium narret; quasi dicat, quicumque gradus prophetalis visionis. Rom. 12: unicuique sicut Deus divisit mensuram fidei.
23:28
Et ponit rationem: quid paleis ad triticum?
23:29
Quasi dicat: verba mea sunt triticum ad reficiendum. Supra 14: inventi sunt sermones tui, et comedi eos; et factum est mihi verbum tuum in gaudium et laetitiam cordis mei. Psal. 118: quam dulcia faucibus meis eloquia tua, super mel ori meo. Et ignis, ad accendendum. Psal. 118: ignitum eloquium tuum vehementer. Et iterum 104: eloquium domini inflammavit eum. Malleus, ad emolliendum dura corda. Oseae 6: propter hoc dolavi in prophetis, et occidi eos in verbis oris mei. Et ideo non sunt miscenda spinis. 2 Cor. 6: quae societas luci ad tenebras; aut quae conventio Christi ad Belial.
23:30
Hic recolligit tres modos deceptionis. Et primus est ex Scripturae depravatione: qui furantur verba mea, quasi ad alium sensum quam prophetae veri voluerint. Joan. 10: qui non intrat per ostium in ovile ovium, ille fur est et latro. Secundus est ex verborum fictione: ad prophetas, idest contra eos, qui assumunt linguas suas, fingentes verba.
23:31
Supra 9: docuerunt linguas suas loqui mendacium, ut inique agerent laboraverunt.
23:32
Tertius est ex somniorum adhaesione: ecce ego ad prophetas somniantes mendacium (...) in miraculis, ampullosis verbis. Isa. 56: videntes vana, dormientes, et amantes somnia.
23:33
Hic comminatur contra prophetarum irrisiones; sicut enim Isaiae temporibus irridebant: manda, remanda, expecta, reexpecta, et cetera. Isa. 28, ita modo verbum quod Isaias adinvenerat quasi ad designandum poenae gravitatem, scilicet onus domini, irridebant. Unde circa hoc tria facit. Primo increpat irridentem populum, comminans poenam quantum ad interrogantes: si interrogaverit, irrisorie, dices ad eos: vos estis onus, ut per quae quis peccat per haec et torqueatur. Sapient. 11. Isa. 1: facta sunt mihi molesta, laboravi sustinens, et cetera. Et quantum ad colloquentes: et propheta. Ps. 88: visitabo in virga iniquitates illorum, et in verberibus peccata eorum. Secundo prohibet irrisiones verborum: et primo ponitur praeceptum, in quo ostenditur modus loquendi: haec dicetis.
23:36
Et prohibetur irrisio: quia onus domini (...) onus erit, idest pro verbis suis gravi poenae obligatur. Matth. 12: ex verbis tuis justificaberis, et ex verbis tuis condemnaberis. Et assignatur irrisionis ratio, et pervertistis; quasi dicat: ideo prohibeo, quia in derisum pervertistis. Et concludit. Haec dices. Ezech. 33: audiunt sermones tuos, et non faciunt eos, quia in canticum oris sui vertunt illos.
23:39
Tertio comminatur poenam: et primo poenam captivitatis: ecce ego tollam vos: loquitur ad similitudinem ejus qui grave pondus in altum tollit, ut fortius cadere faciat. Apocal. 18: sustulit unus Angelus fortis lapidem quasi molarem magnum, et misit in mare dicens: hoc impetu mittetur Babylon civitas illa magna, et ultra non invenietur.
23:40
Secundo poenam confusionis: et dabo vos in opprobrium: et potest referri ad poenam succensionis; vel ad ignominiam qua in captivitate delati sunt. Et ignominia dicitur peccatum, vel opprobrium non dignum nominari. Supra 20: confundentur vehementer, quia non intellexerunt opprobrium sempiternum, quod nunquam delebitur. Nota super illud, ecce dies veniunt etc., quod tempus gratiae dicitur dies propter luminis apparitionem. Rom. 13: nox praecessit, dies autem appropinquavit: abjiciamus ergo opera tenebrarum, et induamur arma lucis. Propter solis calorem. 2 Reg. 11: cras erit vobis salus. Propter itineris securitatem. Joan. 11: si quis ambulaverit in die, non offendit, quia lucem hujus mundi videt; si autem ambulaverit in nocte, offendit, quia lux non est in eo. Propter vigilantiam et sobrietatem. 1 Thess. 5: qui enim dormiunt, nocte dormiunt, et qui ebrii sunt, nocte ebrii sunt.
23:3
… Anche negli scritti rabbinici Gesù di Nazareth è detto han-Nāsiri, e i cristiani han-Nāsirim (con s). Il plurale «dai profeti» può essere inteso come «di categoria» (che sta per il singolare) oppure come includente altri passi in cui il Messia è detto germe o germoglio (semah: Ier. 23, 3; 33, 15; Zach. 3, 8; 6, 12).
PRIMATO DI SAN PIETRO E DEL ROMANO PONTEFICE
Ier. 23, 3; 31, 10; Is. 40, 11; 49, 9-10; Ez. 34, 7-24; 37, 23-25; Zach. 11, 7-9) e Gesù stesso s'era presentato come il vero pastore (Mt. 18, 12; Lc. 15, 4; Io. 16, 11-16). Affidando il suo …
23:5
… l'eletto a compiere la grande opera di Jahweh vien chiamato: « David mio servo » (Ex. 37, 25), « Jahweh nostra giustizia » (Ier. 23, 6; 33, 16), « servo di Jahweh » (Is. 52, 13), « Pastore » (Ex. 33, 23; cf. Mi. 5, 3), « germe, polone » (Is. 4, 2; 11, 1; Ier. 23, 5) (M.-J. …
… Il disegno messianico, e perciò lo stesso piano salvifico, è connesso dai p. con la famiglia e la dinastia davidica (Is. 9,5 sg.; 11,1; Ier. 23,5 sg.; 33,15 sgg.; Ez. 17 ecc.).
23:6
Precisazione tardiva che non impedisce di raggruppare sullo stesso soggetto le differenti profezie nelle quali l'eletto a compiere la grande opera di Jahweh vien chiamato: « David mio servo » (Ex. 37, 25), « Jahweh nostra giustizia » (Ier. 23, 6; 33, 16), « servo di Jahweh » (Is. 52, 13), « Pastore » (Ex. 33, 23; cf. Mi. 5, 3), « germe, polone » (Is. 4, 2; 11, 1; Ier. 23, 5) (M.-J. …
… Giustizia e misericordia (cf. Ps. 36, 11; Is. 56, 1; Ier. 23, 6; Dan. 9; 7; Cor. 1, 3; Eph. 2, 4), convengono a Dio in senso proprio, formale ed eminente, identificando l'apparente antinomia dei loro concetti nell'unità superiore della Deità. …
23:9
… In lotta con i p. autentici, si adattavano alle voglie del re, che adulavano, secondavano le illusioni della folla, in cerca di denaro e di popolarità (I Reg. 22, 6-28; Mi. 2, 7-11; 3,5 sgg.; Ier. 23, 9-40; 28; 29, 21-32; Ez. 13). Ezechiele (cap. 13) ne dà la descrizione più accurata. …
23:14
Le quattro città divennero il tipo della perversità e della conseguente rovina (Deut. 29, 22; Sodoma, Ex. 16, 79; Sodoma e Gomorra Is. 1, 9; 13, 19; Jer. 23, 14; 48, 18; 50, 40; Am. 2, 9; Adama e Seboim Os. 11, 8). « Testimonio di tanta malvagità rimane una landa fumante e alberi che danno frutti immaturi, e, a ricordo di un'anima incredula, …
La catastrofe, già presentata da Mosè (Deut. 29, 22) come immagine dei castighi che colpiranno i nemici di Dio, è spesso rievocata nella tradizione biblica o con il solo nome di S. (Ez. 16, 49; Mt. 11, 23-24; Lc. 10, 12) o associata con G. (Am. 4, 11; Is. 1, 9; 13, 19; Ier. 23, 14; 49, 18; 50, 40; Mt. 10, 15; Rom. 9, 26; Iud. 7; II Pt. 2, 6: esempio per quelli che in avvenire sarebbero vissuti da empi).
23:16
… II Esdr. 14, 21, 25, 40-44); il quale gli ordina di parlare o di scrivere (Ex. 17, 14; 34, 27; Deut. 31, 19; Is. 8, 1; 30, 8; Hab. 2, 2; Dan. 8, 26; 12, 4; Ez. 24, 2; in modo speciale Ier. 36) e di esporre solo quello che Dio vuole (Deut. 18, 15-22; Ier. 23, 16; 20, 7-9, 15, 19; 14, 14; Ez. 13, 3-17; Mich. 3, 5-8; Zach. 7, 12; cf. II Sam. 7, 1 sgg.), dichiara divino (Os. 4, 1; Ioel. 1, 1; Am. 1, 6, 9, 11, 13; 2, 1 ecc.; Abd. 1; Ion. 1, 1; …
23:22
È notevole la dipendenza letteraria e teologica di G. da Geremia: il profeta delle nazioni è stato la fonte principale dell'autore di G. (cf. 1, 14 = Ier. 36, 15; 3 = Ier. 36; 3, 8 = Ier. 18, 11; 23, 22; 3, 10 b = Ier. 18, 7 sg.). …
23:24
… In Ier. 23, 24 si legge una espressione molto efficace: «E che forse non riempio io il cielo e la terra, dice Jahweh?». …
… Actus meos viderunt oculi tui» (cf. anche Pss. 7, 43, 103, 146 ecc.; e inoltre: Prov. 3, 19; Sap. 9, 2; 14, 2; Jer. 11, 20; 23, 24; 32, 19). Del Nuovo Testamento basti ricordare Rom. 11, 33: «O altitudo divitiarum sapientiae et scientiae Dei». …
23:28
… Soph. 1, 1; Agg. 1, 1; 2, 1, 11, 21; Zach. 1, 1; 7, 1 sgg.) ciò che ha scritto; riferisce visioni, rivelazioni o sogni soprannaturali (Num. 12, 6 sgg.; Is. 6, 20; Ier. 1, 11-16; Ez. 4, 1-5, 4; Ier. 4, 20 sgg.; Is. 5, 9; 22, 14; Ez. 9, 1; Ier. 20, 7-12; 23, 28; Mich. 3, 8; Is. 6, 6-9; Ier. 1, 17-19; Ez. 3, 8-9). L'agiografo o scrittore biblico è quindi l'intermediario per cui Dio parla o scrive (Os. 1, 1-2; Agg. 1, 7; Mal. 1, 1), è la bocca …
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.