I dolaters (and other sinners) are inuited to repent, with promise of remission: 6. but neither the kingdome of Israel, nor Iuda wil returne. 14 God stil calling; some Iewes, and manie Gentiles come to Christ.
1It is commonly said: If a man put away his wife, and she go from him, and marry another man, shall he return to her any more? shall not that woman be polluted, and defiled? but thou hast prostituted thyself to many lovers: nevertheless return to me, saith the Lord, and I will receive thee.Si dice comunemente: Se un uomo ripudia la propria moglie, e questa andatasene da lui prende un altro marito, ritornerà egli mai più a lei il primo? Non sarebb'ella colei immonda, e contaminata? Ma tu con molti amatori hai peccato, e con tutto questo il Signore dice: Ritorna a me, ed io ti riceverò.IT IS commonly said: If a man put away his wife, and she departing from him, marie an other man wil he returne to her anie more? shal not that woman be polluted, and contaminated? but thou hast committed fornication with manie louers: neuertheles returne vnto me, saith our Lord, and I wil receiue thee.Vulgo dicitur: Si dimiserit vir uxorem suam, / et recedens ab eo duxerit virum alterum, / numquid revertetur ad eam ultra ? / numquid non polluta et contaminata erit mulier illa ? / Tu autem fornicata es cum amatoribus multis: / tamen revertere ad me, dicit Dominus, / et ego suscipiam te. 2Lift up thy eyes on high: and see where thou hast not prostituted thyself: thou didst sit in the ways, waiting for them as a robber in the wilderness: and thou hast polluted the land with thy fornications, and with thy wickedness.Alza in alto i tuoi occhi, e mira in qual luogo tu non abbi peccato. Tu sedevi lungo le strade aspettando gli uomini, come fa un ladrone ne' luoghi disabitati: e colle tue fornicazioni, e colle tue malvagità contaminasti la terra.Lift vp thine eies direct: and see where thou hast not bene polluted: thou didest sitte in the waies, expecting them as a robber in the wildernes: and thou hast polluted the land in thy fornications, and in thy malices.Leva oculos tuos in directum, / et vide ubi non prostrata sis. / In viis sedebas, / exspectans eos quasi latro in solitudine: / et polluisti terram in fornicationibus tuis, et in malitiis tuis. 3Therefore the showers were withholden, and there was no lateward rain: thou hadst a harlot’s forehead, thou wouldst not blush.Per la qual cosa fu proibito, che non istillasser acque dal ciclo, e mancò la piova serotina. Tu ti sei fatta una faccia di meretrice; non hai voluto arrossire.For which thing the droppes of rayne were kept back, and there was no lateward shower: thou haddest an harlots forehead, thou wouldest not blush.Quam ob rem prohibitæ sunt stillæ pluviarum, / et serotinus imber non fuit. / Frons mulieris meretricis facta est tibi; / noluisti erubescere. 4Therefore at the least from this time call to me: Thou art my father, the guide of my virginity:Almen ora adunque dimmi: Tu padre mio, custode di mia verginità se' tu:Therefore at the least from henceforth cal me: thou art my father, the guide of my virginitie.Ergo saltem amodo voca me: / Pater meus, dux virginitatis meæ tu es:
5Wilt thou be angry for ever, or wilt thou continue unto the end? Behold, thou hast spoken, and hast done evil things, and hast been able.Ti adirerai tu per sempre, e persevererai (nell'ira) sino alla fine? Ecco che tu hai detto, e fatto ogni male, e se' stata potente.Why, wilt thou be angrie for euer, or wilt thou perseuere vnto the end? Loe, thou hast spoken, and hast done euils, and hast preuailed.numquid irasceris in perpetuum, / aut perseverabis in finem ? / ecce locuta es, et fecisti mala, et potuisti. 6And the Lord said to me in the days of king Josias: Hast thou seen what rebellious Israel hath done? she hath gone of herself upon every high mountain, and under every green tree, and hath played the harlot there.E il Signore dissemi ne' giorni di Josia re: Hai tu veduto quello, che ha fatto la ribelle figliuola d'Israele? Ella se n'è andata da se su tutti i monti elevati, e sotto ogni ombrosa pianta, ed ivi ha peccato.And our Lord said to me in the daies of Iosias the king: Hast thou seene what thinges the reuolter Israel hath done? she hath gone of herself vpon euerie high mountaine, and vnder euerie thicke greene tree, and hath fornicated there.Et dixit Dominus ad me in diebus Josiæ regis: Numquid vidisti quæ fecerit aversatrix Israël ? / Abiit sibimet super omnem montem excelsum, / et sub omni ligno frondoso, / et fornicata est ibi. 7And when she had done all these things, I said: Return to me, and she did not return. And her treacherous sister Juda saw,E quand'ella tutte queste cose ebbe fatte, io le dissi: Ritorna a me: ed ella non ritornò. E la peccatrice sorella di lei, la figlia di Giuda vide,And I said, when she had done al these thinges: Returne to me, and she returned not. And Iuda her transgressing sister saw,Et dixi, cum fecisset hæc omnia: / Ad me revertere: / et non est reversa. / Et vidit prævaricatrix soror ejus Juda 8That because the rebellious Israel had played the harlot, I had put her away, and given her a bill of divorce: yet her treacherous sister Juda was not afraid, but went and played the harlot also herself.Com'io avea rigettata la ribelle figliuola d'Israele, perchè era stata in fedele, e le avea dato il libello del ripudio; e la prevaricatrice sorella, Giuda, non ebbe timore, ma se n'andò, e di venne anch'essa infedele.because the rebel Israel had plaied the harlot, I had put her away, and geuen her a bil of diuorce: and Iuda her transgressing sister was not afrayd, but went and plaid the harlot also herself.quia pro eo quod mœchata esset aversatrix Israël, / dimisissem eam, / et dedissem ei libellum repudii: / et non timuit prævaricatrix Juda soror ejus, / sed abiit, et fornicata est etiam ipsa:
9And by the facility of her fornication she defiled the land, and played the harlot with stones and with stocks.E colla frequenza di sue fornicazioni contaminò la terra, e amò la pietra, ed il legno.And with the facilitie of her fornication she contaminated the land, and plaid the harlot with stone and wood.et facilitate fornicationis suæ contaminavit terram, / et mœchata est cum lapide et ligno: 10And after all this, her treacherous sister Juda hath not returned to me with her whole heart, but with falsehood, saith the Lord.E dopo tutte queste cose la prevaricatrice figlia di Giuda sua sorella non ritornò a me con tutto il suo cuore, ma con finzione, dice il Signore.And in al these thinges Iuda her transgressing sister hath not returned to me in her whole hart, but in falsehood, saith our Lord.et in omnibus his non est reversa ad me / prævaricatrix soror ejus Juda / in toto corde suo, / sed in mendacio, ait Dominus. 11And the Lord said to me: The rebellious Israel hath justified her soul, in comparison of the treacherous Juda.E il Signore mi disse: La ribelle Israele ha un'anima giusta in comparazione della peccatrice figliuola di Giuda.And our Lord said to me: The rebellious Israel hath iustified her soule, in comparison of the transgressour Iuda.Et dixit Dominus ad me: Justificavit animam suam aversatrix Israël, comparatione prævaricatricis Judæ. 12Go, and proclaim these words towards the north, and thou shalt say: Return, O rebellious Israel, saith the Lord, and I will not turn away my face from you: for I am holy, saith the Lord, and I will not be angry for ever.Va, e ad alta voce ripeti queste parole verso il settentrione, e dirai: Torna, Israele ribelle (dice il Signore), ed io non celerò a voi la mia faccia; perocché io son santo, dice il Signore, e non terrò per sempre lo sdegno.Goe, and crie these wordes against the North, and thou shalt say Returne ô rebellious Israel, saith our Lord, and I wil not returne away my face from you: because I am holie, saith our Lord, and I wil not be angrie for euer.Vade, et clama sermones istos contra aquilonem, et dices: Revertere, aversatrix Israël, ait Dominus, / et non avertam faciem meam a vobis, / quia sanctus ego sum, dicit Dominus, / et non irascar in perpetuum. 13But yet acknowledge thy iniquity, that thou hast transgressed against the Lord thy God: and thou hast scattered thy ways to strangers under every green tree, and hast not heard my voice, saith the Lord.Conosci però la tua iniquità; perocché contro il Signore Dio tuo tu hai peccato; e sotto ogni pianta ombrosa ti desti preda agli stranieri, e non ascoltasti la voce mia, dice il Signore.But yet know thou thine iniquitie, that thou hast transgressed against the Lord thy God: and thou hast dispersed thy waies to strangers vnder euerie thicke greene tree, and hast not heard my voice, saith our Lord.Verumtamen scito iniquitatem tuam, / quia in Dominum Deum tuum prævaricata es, / et dispersisti vias tuas alienis sub omni ligno frondoso, / et vocem meam non audisti, ait Dominus.
14Return, O ye revolting children, saith the Lord: for I am your husband: and I will take you, one of a city, and two of a kindred, and will bring you into Sion.Convertitevi a me figliuoli apostati, dice il Signore: perocché io sono il vostro sposo: e vi sceglierò, uno d'una città, e due di una famiglia, e vi condurrò dentro in Sionne.Returne ô ye reuolting children, saith our Lord: because I am your husband: and I wil take you one of a citie, and two of a kinred, and wil bring you into Sion.Convertimini, filii revertentes, dicit Dominus, / quia ego vir vester: / et assumam vos unum de civitate, / et duos de cognatione, / et introducam vos in Sion. 15And I will give you pastors according to my own heart, and they shall feed you with knowledge and doctrine.E darò a voi de' pastori secondo il cuor mio, e vi pasceranno colla scienza, e colla dottrina.And I wil geue you pastours according to my hart, and they shal feede you with knowlege and doctrine.Et dabo vobis pastores juxta cor meum, / et pascent vos scientia et doctrina. 16And when you shall be multiplied, and increase in the land in those days, saith the Lord, they shall say no more: The ark of the covenant of the Lord: neither shall it come upon the heart, neither shall they remember it, neither shall it be visited, neither shall that be done any more.E quando sarete moltiplicati, e cresciuti sopra la terra in que' giorni (dice il Signore) non diranno più: L'arca del Testamento del Signore: né si penserà più a lei, nè di lei avrassi memoria, ne ella sarà visitata, né più si farà.And when you shal be multiplied, and increase in the land in those daies, saith our Lord, they shal say no more: The Arke of the testament of our Lord: neither shal it ascend vpon their hart, neither shal they be mindeful thereof, neither shal it be visited, neither shal that be done anie more.Cumque multiplicati fueritis, / et creveritis in terra in diebus illis, ait Dominus, / non dicent ultra: / Arca testamenti Domini: / neque ascendet super cor, neque recordabuntur illius, / nec visitabitur, nec fiet ultra. 17At that time Jerusalem shall be called the throne of the Lord: and all the nations shall be gathered together to it, in the name of the Lord to Jerusalem, and they shall not walk after the perversity of their most wicked heart.In quel tempo daranno a Gerusalemme il nome di Trono del Signore, e ei raduneranno presso di lei le genti tutte nel nome del Signore in Gerusalemme, e non anderanno dietro agli errori del pessimo loro cuore.In that time Ierusalem shal be called the throne of our Lord: and al Gentiles shal be gathered together to it, in the name of our Lord into Ierusalem, & they shal not walke after the peruersitie of their most wicked hart.In tempore illo vocabunt Jerusalem solium Domini: / et congregabuntur ad eam omnes gentes / in nomine Domini in Jerusalem, / et non ambulabunt post pravitatem cordis sui pessimi.
18In those days the house of Juda shall go to the house of Israel, and they shall come together out of the land of the north to the land which I gave to your fathers.In quel tempo la famiglia di Giuda si riunirà alla famiglia d'Israele, e verranno insieme dalla terra di settentrione nella terra, ch'io diedi a' padri vostri.In those daies the house of Iuda shal goe to the house of Israel, and they shal come together from the land of the North to the land, which I gaue to your fathers.In diebus illis ibit domus Juda ad domum Israël, / et venient simul de terra aquilonis / ad terram quam dedi patribus vestris. 19But I said: How shall I put thee among the children, and give thee a lovely land, the goodly inheritance of the armies of the Gentiles? And I said: Thou shalt call me father and shalt not cease to walk after me.Ma io ho detto: Quanti darò a te figliuoli? E ti darò una terra desiderabile, l'eredità illustre degli eserciti del le nazioni. E io ho detto: Tu mi chiamerai padre, e non cesserai di venir dietro a me.But I said: How shal I make thee as children, and geue thee a land worthie to be desired, the goodlie inheritance of the hostes of the Gentiles? And I said: Thou shalt cal me father, & shalt not cease to walke after me.Ego autem dixi: / Quomodo ponam te in filios, / et tribuam tibi terram desiderabilem, / hæreditatem præclaram exercituum gentium ? / Et dixi: Patrem vocabis me, / et post me ingredi non cessabis. 20But as a woman that despiseth her lover, so hath the house of Israel despised me, saith the Lord.Ma come una donna, che sprezza colui, che la ama, così la casa d'Israele ha disprezzato me, dice il Signore.But as if a woman should contemne her louer, so hath the house of Israel contemned me, saith our Lord.Sed quomodo si contemnat mulier amatorem suum, / sic contempsit me domus Israël, / dicit Dominus. 21A voice was heard in the highways, weeping and howling of the children of Israel: because they have made their way wicked, they have forgotten the Lord their God.Si è udito clamore per le strade, gemiti, e urla de' figliuoli d'Israele, perchè hanno renduta malvagia la loro vita, si sono scordati del Signore Dio loro.A voice was heard in the waies, weeping & howling of the children of Israel: because they haue made their way vniust, they haue forgotten our Lord their God.Vox in viis audita est, / ploratus et ululatus filiorum Israël: / quoniam iniquam fecerunt viam suam; / obliti sunt Domini Dei sui. 22Return, you rebellious children, and I will heal your rebellions. Behold we come to thee: for thou art the Lord our God.Convertitevi figliuoli apostati, e io guarirò il male delle vostre ribellioni. Ecco, che noi venghiamo a te: imperocché tu se' il Signore Dio nostro.Returne ye reuolting children, and I wil heale your reuoltinges. Behold we come to thee: for thou art the Lord our God.Convertimini, filii revertentes, / et sanabo aversiones vestras. / Ecce nos venimus ad te: / tu enim es Dominus Deus noster.
23In very deed the hills were liars, and the multitude of the mountains: truly in the Lord our God is the salvation of Israel.Veramente erano menzogna i colli, e i tanti monti: veramente la salute d'Israele è stata nel Signore Dio nostro.In verie deede the litle hilles were lyars, and the multitude of the mountaines: verily in the Lord our God is the saluation of Israel.Vere mendaces erant colles, / et multitudo montium: / vere in Domino Deo nostro salus Israël. 24Confusion hath devoured the labour of our fathers from our youth, their flocks and their herds, their sons and their daughters.Fin dalla nostra adolescenza la confusione divorò le fatiche de' padri nostri, le loro gregge, e i loro armenti, e i figliuoli loro, e le loro figlie.Confusion hath eaten the labour of our fathers from our youth, their flockes, and their heards, their sonnes, and their daughters.Confusio comedit laborem patrum nostrorum ab adolescentia nostra: / greges eorum, et armenta eorum, / filios eorum, et filias eorum. 25We shall sleep in our confusion, and our shame shall cover us, because we have sinned against the Lord our God, we and our fathers from our youth even to this day, and we have not hearkened to the voice of the Lord our God.Noi dormiremo nella nostra confusione, e sarem ricoperti dalla nostra ignominia; perchè abbiamo peccato contro il Signore Dio nostro noi, e i padri nostri, dalla adolescenza nostra fino a questo giorno: e non ascoltammo la voce del Signore Dio nostro.We shal sleepe in our confusion, and our ignominie shal couer vs, because we haue sinned to the Lord our God, we, and our fathers from our youth euen to this day: and we haue not heard the voice of the Lord our God.Dormiemus in confusione nostra, / et operiet nos ignominia nostra: / quoniam Domino Deo nostro peccavimus nos, et patres nostri, / ab adolescentia nostra usque ad diem hanc: / et non audivimus vocem Domini Dei nostri.
3:1
Haydock
It. Hebrew, "a saying." Septuagint, "If," etc., Deuteronomy 24:1. (Haydock)
Woman. Hebrew, "land."
Lovers. Septuagint, "shepherds," (Calmet) seeking aid from idols and foreigners.
3:2
Haydock
High. Literally, "straight forward." (Haydock)
On the hills, idolatry and immorality prevailed.
Calmet
Robber; "Arab," (Chaldean, etc.) or "crow." (Septuagint) (Calmet)
Worthington
No sin is so great as to be irremissible to the true penitent. (Worthington)
3:3
3:4
Guide. Husband, Proverbs 2:16., and Joel 1:8.
3:5
Wilt. Hebrew, "will he," etc. The faithless people will not use this language, but do all the evil possible.
3:6
Haydock
Days, before the 18th year. God now pronounces sentence (Calmet) on all. (Haydock)
Calmet
Rebellious, a faithless wife. The kingdom of Israel gave way to idolatry first. But the people were less favoured than Juda, which had many prophets and good kings, the temple, etc. Moreover, the misfortunes of Israel did not open the eyes of their brethren. (Calmet)
Haydock
Both the ten tribes, and the two tribes (Worthington) which adhered to the line of David, prevaricated. (Haydock)
3:10
Calmet
Falsehood. Their reform was only apparent, under Joas, etc. (Calmet)
3:11
Worthington
Yet neither of them was excusable. (Worthington)
3:12
North. Samaria, or rather Assyria, where the people were captives.
Face, in anger.
3:13
Ways, dividing thy love, and adoring idols with me.
3:14
Kindred. Only few Israelites returned under Cyrus. The rest came by degrees, though it was more fully accomplished by the conversion of the Gentiles.
3:15
Pastors. Zorobabel, etc., but more particularly Christ and his apostles.
3:16
Ark. It was no longer at Jerusalem. The law and its figures cease.
3:17
Calmet
All. Many might embrace the Jewish religion. But the predictions of the prophets on this head, were not verified, till the gospel was preached. (Calmet)
Worthington
Then many embraced the faith: several captives also returned to God. (Worthington)
3:18
Haydock
North. Septuagint add, "and from all places" where the Jews were in captivity. (Haydock)
Calmet
Many thus returned to their own country, ver. 14. (Calmet)
Worthington
Israel had been led into captivity sooner, but all were released at once. (Theodoret) (Worthington)
3:19
Calmet
Gentiles, which they all covet, or to which they are invited in the Church. (Calmet)
Haydock
Me. On these conditions thou shalt be restored. (Haydock)
3:21
God. Hence proceed these miseries and lamentations.
3:23
Calmet
Liars, unfruitful; and the idols have left us empty. (Calmet)
Houbigant
They were placed on the hills. (Houbigant)
3:24
Confusion. Thus Baal was styled Boseth, contemptuously, Jeremias 11:13.
3:25
Menochius
Shame. We are justly punished with exile, (Calmet) and death. (Menochius)
3:1
No idolatrie nor other sinne whatsoeuer can be so great, but God wil remitte it, if the sinner be penitent.
3:6
The tenne tribes.
3:7
The two tribes.
3:11
The kingdom of Iuda receiuing more benefites was more faultie then the kingdome of Israel, but neither of them excusable.
3:17
After the captiuitie manie Ievves returned to God, but especially this prophecie is fulfilled in the Gentiles since Christ.
3:18
The kingdom of Israel being in captiuitie long before Iuda, at last they vvere released al together. S. Theodoret in hunc locum.
3:1
san Basilio † 379 d.C. The Letters 188
… Custom, however, does not so obtain. Yet, in relation with women, very strict expressions are to be found; as, for instance, the words of the apostle “He which is joined to a harlot is one body” and of Jeremiah, If a wife “become another man’s shall he return unto her again? shall not that land be greatly polluted?”
san Basilio † 379 d.C. The Letters 199
XXI. If a man living with a wife is not satisfied with his marriage and falls into fornication, I account him a fornicator, and prolong his period of punishment. Nevertheless, we have no canon subjecting him to the charge of adultery, if the sin be committed against an unmarried woman. For the adulteress, it is said, “being polluted shall be polluted,”
san Girolamo † 420 d.C. The Letters of St. Jerome 122.2
… Will he not loathe her rather? But thou hast played the harlot with many lovers: yet return again to me, saith the Lord.” In place of the last clause the true Hebrew text (which is not preserved in the Greek and Latin versions) gives the following: “thou hast forsaken me, yet return, and I will receive thee, saith the Lord.”
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.28
… Shall not that woman be polluted and contaminated? But thou hast played the harlot with many lovers; yet return again to me, saith the Lord (
3:2
san Giovanni Crisostomo † 407 d.C. An Exhortation to Theodore After His Fall 1
… for she fell into fornication, and a novel form of it, even as Ezekiel says: “To all harlots wages are given, but thou hast given wages to thy lovers, and there hath been perversion in thee beyond all other women,” and again another saith “Thou didst sit waiting for them like a deserted bird.”
3:3
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 6.1
… Therefore, also, it is reasonable and immortal. For being made after the image of the Only-begotten, as I said, it has an unsurpassable beauty, and therefore evil spirits love it, and plot and strive to defile its godlike and lovely image, as the prophet Jeremiah shows, reproaching Jerusalem, “Thou hadst a whore’s forehead, thou refusedst to be ashamed;”
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.23.1
1. The Ario-maniacs, as it appears, having once made up their minds to transgress and revolt from the Truth, are strenuous in appropriating the words of Scripture, ‘When the impious cometh into a depth of evils, he despiseth ;’ for refutation does not stop them, nor perplexity abash them; but, as having ‘a whore’s forehead,’ they ‘refuse to be ashamed
san Gregorio di Nissa † 395 d.C. Against Eunomius 1-2.10
… If we did this, contentedly proving the absence of anything vile and criminal in him, we should seem to join in insulting one who was a ‘bright particular star’ to his generation. But I remember how with that divine voice of his he quoted the prophet
san Giovanni Crisostomo † 407 d.C. Treatise Concerning the Christian Priesthood 2.4
… For when once the soul has been forced to put off shame it lapses into a callous condition, and neither yields to kindly words nor bends to threats, nor is susceptible of gratitude, but becomes far worse than that city which the prophet reproached, saying, “thou hadst the face of a harlot, refusing to be ashamed before all men.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 74
[1.] The Prophet said to the Jews, “Thou hadst the countenance of a harlot, thou wert shameless towards all men.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 15
For that shamelessness makes harlots, hear the prophet saying, “Thou wert shameless towards all; thou hadst a harlot’s countenance.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 22.13
… When they go out they do their best to attract notice, and with nods and winks encourage troops of young fellows to follow them. Of each and all of these the prophet’s words are true: “Thou hast a whore’s forehead; thou refusest to be ashamed.”
san Girolamo † 420 d.C. The Letters of St. Jerome 117.9
… Why do you make Christ’s minister your slave? Look at the people and scan each face as it comes under your view. When he reads in the church all eyes are fixed upon you; and you, using the licence of a wife, glory in your shame. Secret infamy no longer contents you; you call boldness freedom; “you have a whore’s forehead and refuse to be ashamed.”
san Girolamo † 420 d.C. The Letters of St. Jerome 123.9
… No, a widow must take every precaution not to overstep by an inch the bounds of chastity. For if she once oversteps them and breaks through the modesty which becomes a matron, she will soon riot in every kind of excess; so much so that the prophet’s words shall be true of her “Thou hast a whore’s forehead, thou refusest to be ashamed.”
san Girolamo † 420 d.C. The Letters of St. Jerome 147.8
… Moreover you are redolent of perfume, you go from one bath to another, you wage war against the hair that grows in spite of you, you walk through the forum and the streets a spruce and smooth-faced rake. Your face has become the face of a harlot: you know not how to blush.
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.7
… For those one best corrects who reprehends them by direct invective; but to these greater profit ensues, if what is rebuked in them be touched, as it were, by a side stroke. Thus the Lord , openly upbraiding the impudent people of the Jews, saying, There is come unto thee a whore’s forehead; thou wouldest not blush (
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.28
… lest, having been mercifully preserved after evil deeds committed, by wickedly repeating the same they die. Whence to the soul that sins and never ceases from sin it is said, There is come unto thee a whore’s forehead; thou refuseth to be ashamed (
3:6
san Girolamo † 420 d.C. The Letters of St. Jerome 122.1
… Wherefore also the Lord says to Jeremiah: “hast thou seen that which backsliding Israel hath done? She is gone up upon every high mountain and under every green tree, and there hath played the harlot. And I said after she” had played the harlot and “had done all these things, Turn thou unto me. But she returned not.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 14.11
… For by fornication of this kind we read that Jerusalem was defiled, as she committed adultery “on every high hill and under every green tree,”
Pseudo-Cyprian Exhortation to Repentance 1
… It has gone away upon every lofty mountain, and has gone under every shady tree, and has committed fornication there; and I said, after she had committed all these fornications, Return unto me, and she has not returned.”
3:7
san Basilio † 379 d.C. The Letters 46.5
5. In such a state of things as this, “Shall they fall and not arise? Shall he turn away and not return?” Why did the virgin turn shamefully away, though she had heard Christ her bridegroom saying through the mouth of Jeremiah, “And I said, after she had done all these things (committed all these fornications, LXX.), turn thou unto me, but she returned not?”
san Giovanni Crisostomo † 407 d.C. An Exhortation to Theodore After His Fall 1
… For to sin may be a merely human failing, but to continue in the same sin ceases to be human, and becomes altogether devilish. For observe how God by the mouth of His prophet blames this more than the other. “For,” we read, “I said unto her after she had done all these deeds of fornication, return unto me, and yet she returned not.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 64
Hear what God saith unto Jerusalem, “I said, after she had committed all these whoredoms, Turn thou unto me, and she returned not.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 71
… For, like as unto a woman beloved, herself indeed ever loved, but who had despised Him that loved her, and therefore on the point of being punished, He pleads, being now about to inflict the punishment. Which He doth in the prophets also, using these words, “I said, Turn thou unto me, and she returned not.”
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 12
… Do you note the wisdom of Paul, how he points out that the Law itself designs that we should be divorced from it, and married to another? For there is nothing, he means, against your living with another husband, now the former is dead; for how should there be, since when the husband was alive it allowed this to her who had a writing of divorcement?
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san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 62.18
… 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.” Also in the same prophet, in another place, He says, “She committed adultery with stocks and stones, and yet for all this she turned not unto me.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 37
XIX. For it is not only bodily sin which is called fornication and adultery, but any sin you have committed, and especially transgression against that which is divine. Perhaps you ask how we can prove this:—They went a whoring, it says, with their own inventions. Do you see an impudent act of fornication? And again, They committed adultery in the wood.
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san Girolamo † 420 d.C. Against the Pelagians pref
… and let us always believe that the eagerness of our wills is governed by the help of God. Should any one cry out that he is slandered and boast that he thinks with us; he will then show that he assents to the true faith, when he openly and sincerely condemns the opposite views. Otherwise his case will be that described by the prophet:
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 5
… But not even for this did He spew us out of His mouth, but like those slighted lovers that be very earnest, He went round beseeching all, the heaven, the earth, Jeremiah, Micah, and that not that He might weigh us down, but that He might speak in behalf of His own ways ( Is. i. 2 ; Jer. ii. 12 ;
Pseudo-Cyprian Exhortation to Repentance 1
Also in the same: “Return to me, O dwelling of Israel, saith the Lord, and I will not harden my face upon you; because I am merciful, saith the Lord, and I will not be angry against you for ever.”
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.90
90. For I own that I am too weak for this warfare, and therefore turned my back, hiding my face in the rout, and sat solitary, because I was filled with bitterness and sought to be silent, understanding that it is an evil time, that the beloved had kicked, that we were become backsliding children,
Pseudo-Cyprian Exhortation to Repentance 1
Also in the same: “Be converted, ye children that have departed, saith the Lord; because I will rule over you, and will take you one of a city, and two of a family, and I will bring you into Sion: and I will give you shepherds after my heart, and they shall feed you, feeding you with discipline.”
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san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 61.1
… we do not depart from the traditions of the Gospel and of the apostles, but with constancy and firmness take counsel for our brethren and sisters, and maintain the discipline of the Church by all the ways of usefulness and safety, since the Lord speaks, saying, “And I will give you pastors according to mine heart, and they shall feed you with discipline.”
san Tascio Cecilio Cipriano † 258 d.C. On the Dress of Virgins 1
… since God also before predicted by Jeremiah, and pointed to our times, when he said, “And I will give you shepherds according to my heart: and they shall feed you with the food of discipline.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.15
… and I will require my sheep from their hands, and I will turn them away from feeding my sheep; and they shall feed them no more, and I will deliver my sheep from their mouth, and I will feed them with judgment.” In Jeremiah the Lord says: “And I will give you shepherds according to my own heart, and they shall feed you with the food of discipline.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.67
In Jeremiah: “And I will give to you shepherds according to my own heart; and they shall feed the sheep, feeding them with discipline.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.117
… that we may feed His flock with knowledge,
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Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.8
… He says: “And I said thou shalt call Me Father, and shalt not cease to walk after Me. But as a woman that despiseth her lover, so hath the house of Israel despised Me, saith the Lord.”
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san Girolamo † 420 d.C. The Letters of St. Jerome 69.5
… but the foolish plucketh it down with her hands.” Nor does this, say they, derogate from the dignity of the episcopate; for the same figure is used in relation to God. Jeremiah writes: “As a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel.”
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san Girolamo † 420 d.C. The Letters of St. Jerome 41.3
… Again they close the doors of the Church to almost every fault, whilst we read daily, “I desire the repentance of a sinner rather than his death,” and “Shall they fall and not arise, saith the Lord,” and once more “Return ye backsliding children and I will heal your backslidings.”
Pseudo-Cyprian Exhortation to Repentance 1
Also in the same: “Be converted, ye children who are turning, and I will heal your affliction.”
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san Pietro I di Alessandria † 311 d.C. The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 4
To those who are altogether reprobate, and unrepentant, who possess the Ethiopian’s unchanging skin,
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1. Vulgo dicitur. — Hebraice לאמור lemor, id est dicendo, supple, dicitur; licet Vatablus et Hebraei id referant ad finem cap. praecedentis: "Obtrivit Dominus confidentiam tuam," scilicet dicendo quod sequitur: "Si dimiserit" etc. Verum minus recte: nam dicere, revertere, non est confidentiam obterere, sed augere. Polluta et contaminata erit mulier illa. — Hebraice, terra illa, q. d. Censeretur terra polluta talis mulieris repudiatae commercio, si eam vir prior reciperet, ut dicitur Deuter. xxiv, 4. Ita Vatablus. Noster pro terra vertit, mulier, quia mulier polluta polluebat terram, idque apte respondet plebi Israeliticae repudiatae et pollutae, q. d. Semel repudiata nec revocari, nec sine peccato et infamia probroque utriusque, imo totius terrae, redire potest ad maritum, juxta legem Deuter. cap. xxiv, 5; tu tamen non tantum repudiata, sed et adultera redi ad me; ego te recipiam libens, imo infamiam hanc sustinebo, hoc dedecus feram, quinimo si opus fuerit te redimam. Maldonatus vero censet mulierem metaphorice terram appellari, quod a viro quasi ager colatur, seminetur, et fructus ferat. Sed prior sensus commodior est et planior. Cum amatoribus. — Septuaginta, cum pastoribus: רעים enim legerunt רעים roim.
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2. Leva oculos tuos in directum. — Hebraice שפיים sephaim, id est in colles et loca excelsa, q. d. Circumspice quaquaversum montes et colles, quantum potes visu assequi, et ubique videbis tuas fornicationis, id est idololatriae, vestigia. Exspectans eos quasi latro. — Hebraice caarabi, id est sicut Arabs, id est sicut latro, quia Arabes uti nunc, ita et tunc, latrociniis erant dediti, ait S. Hieronymus. Septuaginta legunt בערב keoreb, id est sicut cornix, aut potius corvus, qui sedet in viis, ut ibidem projecta asinorum vel equorum cadavera depascatur: ita enim et tu diis mortuis, quasi cadaveribus, colendis inhiabas. Nostrae versionis sensus est, q. d. Sedisti, o meretrix, in viis quasi latro ad vesperam, ut concubitu tuo animas interficeres fornicantium, Proverb. cap. VII, 9, puta civium et externorum, quos ad idola tua abducebas, sicut Galaadites armati abducebant euntes in Jerusalem, ad suos vitulos aureos, Osee, cap. VI, vers. 8 et 9. Secundo, alii sic explicant: Sedisti quasi Arabs, scilicet mercator, qui in viis publicis tentorium figit, ut vendat sua vel emat a transeuntibus: ita enim tu, o Israel! tua idola exposuisti publice, ut ad eorum cultum omnes transcuntes impelleres. Ita Isidorus, Theodoretus, S. Thomas, Hugo et Lyranus. Prior sensus germanior et efficacior est. Hoc est quod ait Ezechiel, cap. XVI, 31: "Fabricasti lupanar tuum in capite omnis viae."
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3. Quamobrem prohibitae sunt stillae pluviarum, et serotinus imber non fuit, — q. d. Sceleribus tuis tibi coelum clausisti ne plueret; itaque tibi famem et sterilitatem accersivisti. Disce hic publicum peccatum, dum non punitur, totam terram et rempublicam contaminare, ideoque publica clade a Deo puniri. Nam, ut recte ait Sanchez, in publico peccato publice ab omnibus peccari censetur, dum alii ferunt, alii dissimulant, alii annuunt, alii defendunt, alii etiam imitantur. Nota: In Scriptura "serotinus imber" vocatur is qui in Palaestina decidit tempore veris (in martio) quo fruges maturescunt; sicut "matutinus" vocatur is qui in octobri decidit statim post sationem, et semina sata rigat, eaque germinare facit; scilicet per stillas, ut hic dicitur, assiduas et lente cadentes; unde vocatur hic: "Stillae pluviarum;" his enim duobus temporibus pluvia frugibus maxime est necessaria. Frons meretricis facta est tibi, noluisti erubescere. — Alludit ad meretrices impudentes, quae nomen non tantum cellis suis in fornice, sed et fronti inscribebant, uti fecit purpurata meretrix Babylon, Apoc. XVII, 5. Vide ibi dicta, et Martinum de Roa, lib. IV Singul. cap. X: "Ingratitudini, inquit Xenophon lib. I Paidiae, potissimum impudentia videtur esse comes, quae ad omnem turpitudinem maxima dux est." Menander: Qui vero nec erubescere scit, nec metuere, Ille primas universa tenet impudentiae. Caligula Imperator dicebat a se nihil magis in sua natura probari, quam ἀδιατρεψίαν, id est inverecundiam. Vox carnifice quam Imperatore dignior. Pudor enim multos, etiam improbos, a flagitiis revocat. Sic Achilles apud Homerum vocat Agamemnonem κυνῶπα, id est canino vultu. Et rursum: κυνὸς ὄμματ' ἔχων, καρδίην δ' ἐλάφοιο, Canis habens oculos, cor cervi, impudentiam significans cum timiditate conjunctam. Aristogiton, orator Atheniensis, ob impudentiam vocatus est Canis. Ita Volaterranus lib. XIII, cap. IV. Vatinius, qui bis a Caesare sibi reconciliato in judiciis publicis defensus est, impudentissimus fuit. Assiduo enim, ut Seneca ait, convicio depudere didicerat. Nota est Diogenis et Cynicorum inverecunda et propatulo libido instar canum. Fuit C. Fimbria perditissimae audaciae homo, qui Crassum interemit, quique in funere C. Marii, Q. Scaevolam virum sanctissimum vulnerandum curavit; et ubi ferrum non alte in corpus descendisse accepisset, diem illi dixit. Admirantibus cunctis quod Pontificem maximum, optimum totius civitatis civem accusaret, crimen exspectantibus dixit se illum accusare, quod non totum telum corpore excepisset, inquit Cicero pro Roscio. Denique S. Gregorius in Psalm. I Poenitentialem: "Illud, ait, verum est apertae desperationis indicium, si verecundia non sequitur peccatum." Vale caetera.
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4. Ergo saltem amodo (ex nunc a me invitata et exorata) voca me, Pater meus, dux virginitatis meae tu es, — id est, tu es mihi pater, qui a pueritia, cum virguncula essem a matre et patre neglecta, et in sordibus abjecta et projecta, quasi pater suscepisti, educasti et rexisti me. Potest, secundo, dux virginitatis accipi sponsus, q. d. Tu sicut mihi es pater, ita es et sponsus, quem virgo et adolescentula duxi, ideoque maxime adamavi: sponsus enim in parentis locum et curam succedit. Parens enim curam filiae suae in sponsum transcribit, cum eam illi desponsat, et in domum suam deducendam tradit. Sponsus ergo sponsae virginis est instar patris. Ita Theodoretus ac Sanchez. Ac praeclare alludit ad primam feminae originem ex viro; Eva enim uxor Adae, cum ex ejus latere formata sit, videtur mariti sui fuisse filia. Jeremiae consentit Trismegistus, cujus in Pimandro haec de Deo est vox: "Deus in verbo sancto elevavit: Vos, quibus mentis portio concessa est, recognoscite genus vestrum, vestramque immortalem naturam considerate: qua de causa qui seipsum cognoscit vita et luce compositum, transit in Deum; quoniam vita et lux est omnium pater, ex quo natus est homo." Hinc ortum videtur illud: "Nosce teipsum;" quo monetur homo ut divinae suae originis memor, divinas et Deo dignas suscipiat actiones.
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5. Numquid irasceris in perpetuum, aut perseverabis in finem? — Chaldaeus, S. Thomas, Vatablus et a Castro sic explicant, q. d. O Domine! ne mihi semper irascaris, neque perseveres in recordatione et ultione peccatorum meorum. Verba sunt Dei, quae docet populum sibi dicere, iisque se invocare, ut ejus misereatur. Avidior enim est Deus reconciliationis, quam sint ipsi peccatores, ait S. Chrysostomus hom. 44 in Genesim. Haec est enim incredibilis ejus misericordia, ut, cum nobis ob peccata nostra iratus est, orationem nobis componat, qua eum placemus; pendent enim haec verba a praecedentibus: "Voca me Pater meus," etc. Secundo tamen probabiliter, Theodoretus, Lyranus, Dionysius et Sanchez de sponsa sic explicant, q. d. Numquid, o Juda, in perpetuum offensus et iratus recedes et fugies a me? numquid in aeternum custodies hanc tuam peccandi voluntatem? Unde Septuaginta vertunt: Numquid permanebit in perpetuum, aut conservabitur in victoriam? supple, mendacium et illusio tua, ait Theodoretus, q. d. Perseverabitne jugiter illusio tua, quasi inde speres te victricem futuram, ut tua pertinacia me meamque patientiam vincas, egoque taedio affectus te dimittam et negligam? Ecce, locuta es, — q. d. Ecce, mox ut haec quae dixi locuta fueris, et oraveris, quamvis multa mala feceris; "potuisti," id est poteris, id est praevalebis contra me, vinces et flectes me ac flagellum quod tibi intento, e manu mea extorquebis, meque in pristinum tui amorem rapies. Prophetice ponuntur praeterita pro futuris. Secundo, Sanchez juxta expositionem paulo ante datam sic explicat, ut sit severa dictorum factorumque sponsae meretricantis reprehensio: quod impie et turpiter non tantum locuta, sed et operata sit, quodque se nequiter facturam dixerat, hoc opere compleverit; nec tamen satiata, lassata aut viribus exhausta sit, quin novis rursum sceleribus animo et corpore cohaereat. Hoc est enim vi et potuisti, id est, potens es adhuc, et indefesso integroque ad peccandum animo.
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6. Aversatrix. — Ita dicitur Israel, sive decem tribus, quod ab initio sui schismatis et regni, palam et communi consensu, eoque jugi et perenni, aversatae sint Deum verum ejusque cul- tum, idque continuo per tria saecula: unde omnes reges habuerunt impios et idololatras. Ita S. Hieronymus, Theodoretus, Augustinus, lib. XVII Civit. XXIII, Rabanus et Isidorus. Vera enim Ecclesia et religio inclusa fuit in Juda et regno Davidis; voluit enim Deus, uti regnum, ita templum et sacerdotium collocare in Juda et Sion, propter Christum ex Juda nasciturum; sicut jam Ecclesia vera collocata est Romae et in Romano Imperio: eo deficiente magna parte deficiet, et veniet Antichristus. Unde Optatus Milevitanus, lib. III Contra Parmenianum, dixit "Rempublicam non esse in Ecclesia, sed Ecclesiam esse in Republica," id est in Romano Imperio. Hinc Ecclesia, ait Eusebius, lib. III Demonstrationis, semper orat pro conservatione Romani Imperii, ut scilicet cum eo servetur et propagetur Ecclesia. Israel ergo "abiit sibimet," id est, quo eum ducebat sua cupido et libido.
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7. Praevaricatrix soror ejus Juda. — Israel dicitur "aversatrix," Juda vero "praevaricatrix," quia Dei cultum retinuit, licet ab eo saepius privatim et occulte ac subdole, aliquando etiam publice, ad idola desciverit, sub Manasse, Achaz et aliis impiis regibus: haec enim est praevaricatio Judae.
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9. Et facilitate, — quia tam prona et facilis erat ad fornicationem, id est ad colendum idola.
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10. In mendacio, — id est ficte et simulate.
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11. Justificavit, — q. d. Minus peccavit Israel, id est decem tribus, quam Juda, id est duae reliquae tribus, ut prae hac illa videri possit justa. Sic Luc. XVIII, 14, dicitur: "Descendit hic (Publicanus) justificatus in domum suam ab illo," prae Pharisaeo. Sic "non justificabitur in conspectu Dei omnis vivens," Psal. CXLII, 2, id est "comparatione Dei," ut ait S. Job cap. IV, 17. Simili omnino schemate duarum suarum meretricum, Oollae, id est decem tribuum, et Oolibae, id est Jerusalem, hujus prae illa fornicationem, id est idololatriam, narrat et damnat, Ezechiel cap. XXIII, et cap. XVI, 51, et dicit quod haec illam, imo Sodomam, justificaverit. Licet enim plura fuerint Israelis peccata, et continua idololatria; tamen in Juda gravior fuit: primo, quia in eo erat major cognitio Dei et veritatis: in eo enim Deus quasi sua domo constituerat regnum, sacerdotium, templum, prophetas et doctores; secundo, quia, cum videret Israelem a Deo puniri, et in captivitatem duci ob idololatriam, eam tamen secutus est; tertio, quia majori ardore subinde, puta sub Manasse, ea coluit quam Israel, imo tunc omnes Dei prophetas occidit, hoc significat vox insanivit.
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12. Vade, et clama sermones istos contra Aquilonem. — Putat R. Salomon Jeremiam fuisse in Babylone, Hugo et Lyranus in Israel, alii eo legatum misisse. Sed dico per vade et clama tantum hic juberi ut faciem aeque ac pedes (unde Sanchez: vade, ait, q. d. agedum, ut sit quasi adverbium excitantis) convertat ad Israel, id est decem tribus (haec enim est aversatrix) ad Aquilonem, id est in Assyria Aquilonari captivas; ita Lyranus, Dionysius et alii; easque stentorea voce exhortetur et invitet ad Dei cultum, ut sic ad aemulationem provocet Judam, eique minetur, nisi resipiscat, se eo relicto ad Israel abiturum, ut ab eo colatur. Sic Christus a Judaeis abiit ad gentes. S. Hieronymus, Rabanus et Hugo Cardinalis putant hic sermonem fieri ad duas tribus in Chaldaea captivas, et ad decem tribus in Assyria degentes, earumque praedici liberationem et reversionem: S. Thomas vero et Vatablus putant hic sermonem fieri ad decem tribus, praedicique eis quod redibunt ex spirituali captivitate, per Christum et Apostolos. Sed quod dixi, verius est. Quia sanctus ego sum. — Hebraice quia חסיד chasid; Septuaginta, ὅτι ἔλεημον, id est quia misericors ego sum, ut in vos miseros meam gratiam et benevolentiam effundam, si resipiscatis, et ad me redeatis.
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13. Dispersisti (Chaldaeus, corrupisti; Septuaginta, effudisti) vias tuas, — ut scilicet dispergeres te, et vagareris eundo nunc ad hoc, nunc ad aliud idolum. Aliter Lyranus et a Castro, vias, inquit, id est pedes, quibus imus per vias, q. d. Dispersisti, id est divisisti quasi meretrix pedes tuos cuique fornicario, Ezech. XVI, 25. Significat hac metaphora profusam idololatriam Judaeorum.
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14. Convertimini (non ex Babylone, sed ab idololatria) filii revertentes, — id est recedentes a me; Septuaginta, apostatae. Loquitur non ad Israel, ut vult Vatablus, sed redit ad Judam, ad quem coepit loqui vers. 1 et seq. Aliter Sanchez, convertimini, inquit, revertentes; id est convertimini serio, ut toto animi conatu revertamini ad me. Praeclare S. Augustinus in Sententiis tom. III, Sent. 71: "Remedia, ait, conversionis ad Deum nullis cunctationibus sunt differenda, ne tempus correctionis pereat tarditate. Qui enim poenitenti promisit indulgentiam, dissimulanti diem crastinum non spopondit." Et Sent. 235: "Nullus in Deo locus est, nec est quo fugiatur ab ipso, nisi ad ipsum. Qui vult evadere offensum, confugiat ad placatum." Et Sent. 240: "Apud misericordiam Dei plurimum valet confessio poenitentis, qua facit peccator confitendo propitium, quem negando non facit nescium." Ego vir vester. — Hebraice בעלתי baalthi, id est ego maritatus sum vobis, ego quasi maritus vos possedi, et, ut Septuaginta, vobis dominatus sum, scilicet per legem veterem. Ita Theodoretus et Hugo. Licet Lyranus, Dionysius, Vatablus putent Jeremiam loqui Ecclesiae Christi: hujus enim Deus in Christo futurus erat maritus. Verum hebraice praeteritum est, non futurum. Prior ergo sensus simplicior est et planior. Assumam vos unum de civitate, et duos de cognatione, et introducam vos in Sion, — q. d. Paucos ex singulis urbibus et cognationibus Judaeorum eligam, ut reliquiae eorum salvae fiant per Christum. Nota: Propheta, aut potius Deus, hic non loquitur de reditu Judaeorum ex Babylone sub Cyro et Esdra, ut volunt Hebraei, Theodoretus, Hugo et S. Thomas: tunc enim non unus aut duo, sed 42 millia redierunt, nec tunc arca fuit refecta, nec omnes gentes congregatae fuerunt ad Dominum (alludit tamen eo, illaque obiter perstringit); sed assurgit et avolat ad Christum, ut patet ex sequentibus, maxime vers. 18 et 19; unde per Sion Ecclesiam accipit, per pastores Apostolos, et similes viros: magna enim pars felicitatis populi est bonos habere pastores et rectores. Ita S. Hieronymus, Theodoretus, Rabanus, Hugo, Lyranus, Vatablus, R. Salomon et omnes Hebraei, ait Vatablus. Unde R. Samai apud Galatinum, lib. IX, cap. II, censet alludi hic ad Josue et Caleb, qui soli ingressi sunt terram promissionis, q. d. Pari modo tempore Messiae, paucissimi Judaei eum suscipient, et in coelestem illam terram promissionis ingredientur. Vide quoque Eusebium, lib. II Demonstrationis cap. LIV.
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16. Non dicent ultra: Arca testamenti. — Per arcam omnia sacrificia et sacramenta vetera et legalia accipe: haec ergo cum arca cessabunt quasi umbrae, cum Christus, qui verissima est arca sapientiae et gratiae divinae, apparuerit, aut potius, cum arcae operculum, id est propitiatorium, apparuerit, scilicet Christus, arcae, id est Ecclesiae, Deum reconcilians. Neque ascendet super cor. — Nemo de ea cogitabit, nemo de ea loquetur, q. d. Tempore Christi non amplius jactabunt Judaei caeremonias legis Mosaicae. Nec visitabitur. — Solebant enim arcam visitare, quasi oraculum, ut responsa et beneficia a Deo peterent. Nec fiet ultra, — scilicet arca, aut quid simile arcae. Ita Lyranus, Dionysius, Vatablus. Aliter Chaldaeus: Non visitabitur, ait, arca tempore Messiae, nec fiet prolatio arcae ad praelia, uti sub Heli factum est. Alii, non fiet, id est non sacrificabitur amplius; sic enim ait Virgilius, Ecloga III: "Cum faciam vitula pro frugibus, ipse venito." Primus sensus est planissimus.
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17. In tempore illo vocabunt Jerusalem Solium Domini. — Aliqui per Jerusalem accipiunt ipsam urbem, cujus nomen Deus celebre fecit post reditum Judaeorum ex Babylone. Ita S. Thomas et Hugo. Secundo, S. Hieronymus, Rabanus, Hugo, Vatablus et Lyranus accipiunt Jerusalem spiritualem, id est Ecclesiam Christi, ad quam confluent omnes gentes in nomine Domini, quod nomen ejus invocant. Tertio et optime, accipias ipsam Jerusalem, quatenus in ea, quasi solio, Christus consedit, regnavit et docuit, indeque misit Apostolos ad praedicandum. Unde ipsa dicitur Mater Ecclesiae, et Fons gratiae, "quia de Sion exibit lex, et verbum Domini de Jerusalem," perinde ac olim arca testamenti cum Cherubim erat solium Dei, ideoque Deo dicebatur: "Qui sedes super Cherubim;" arca enim erat typus Ecclesiae. Tropologice, anima justi est thronus et solium Dei. Ita Hieronymus.
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18. Ibit domus Juda, — q. d. Dissensio, quae solet esse inter Judam et Israel, non erit amplius; sed omnes, positis odiis, ad Ecclesiam venient, in eaque unientur. "Ibit ergo domus Juda," id est ibunt Apostoli et alii Judaei Christiani, ad Israelitas, qui in Aquilonem, id est Assyriam, olim abducti sunt; rursum, qui mystice in terra Aquilonari peccati frigent et rigent, atque eos in Jerusalem, id est ad Ecclesiam, deducent, ut bonis omnibus spiritualibus, patribus eorum promissis, in ea fruantur, ac tandem Jerusalem coelesti potiantur. Ita S. Hieronymus, Rabanus, Lyranus, Vatablus. Ad terram quam dedi patribus vestris. — Nota: Terra promissa et data patribus est Jerusalem, ad quam multi Judaei et Israelitae venerunt, cum primo ibi coepit Ecclesia Christi, et Apostoli ad novem annos in ea se continuerunt, deinde Jerusalem, id est Ecclesia quae in ea coepit, sparsa est per omnes gentes, et sic ubicumque gentes convertuntur, ibi veniunt ad Jerusalem patribus promissam, id est ad Ecclesiam, quae in Jerusalem coepit. Hinc saepe a terrena Jerusalem ad spiritualem assurgunt Prophetae. Mystice, Aquilo frigidus significat regnum diaboli; Assyria, regnum mundi, in quo diabolo, peccato et concupiscentiae servimus; terra promissa est regnum Christi et paradisus, inquit S. Hieronymus.
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19. Quomodo ponam te in filios? — Sunt verba Dei quasi exsultantis et admirantis, q. d. Quam multos, o Sion, id est Ecclesia, quae in Sion ex Judaeis incipies, dabo tibi filios, et quam pulchram et desiderabilem (hoc enim est hebraice צבי tsebi, de quo Daniel. cap. VIII, 9), "haereditatem," scilicet totam terram "exercituum" (ita legendum est cum Romanis), id est fortissimarum, bellicosissimarum et numerosissimarum "gentium!" Ita S. Hieronymus. Theodotion vertit, tribuam tibi haereditatem inclytam fortitudinis robustissimi gentium, id est Ecclesiam Christi, qui ductor et dominator est universarum gentium sibi credentium, ait S. Hieronymus. Alii nomine "exercituum" intelligunt angelos, qui duces sunt et custodes gentium. Septuaginta vertunt, dabo tibi terram electam, haereditatem Dei omnipotentis gentium, puta haereditatem gentium, quae est haereditas Dei omnipotentis, qui est Rex regum, et Dominus dominantium. Anagogice, tribuam tibi haereditatem coelestem, in qua vidit S. Joannes turbam magnam, quam dinumerare nemo poterat. Ita Vatablus, Dionysius et alii. Haereditas patriae coelestis, inquit D. Thomas, est praeclara: primo, splendore divinae visionis, Psalm. XXXV, 10: "In lumine tuo videbimus lumen;" secundo, dulcedine divini amoris, Psalm. XXII, 5: "Calix meus inebrians quam praeclarus est!" tertio, familiaritate divinae allocutionis, Sap. VIII, 18: "Praeclaritas in communicatione sermonum ipsius;" quarto, magnificentia operationis, Eccli. XLIII, 27: "Illic praeclara opera et mirabilia;" quinto, magnitudine exsultationis, Zachar. cap. VIII, 13: "Salvabo vos, et eritis benedictio;" sexto, solatio societatis, Ezech. XXXI, 9: "Aemulatae sunt eum omnia ligna voluptatis, quae erant in paradiso Dei," etc. Patrem vocabis me, — scilicet Deum tuum, non idola. Ita communiter Interpretes: S. Hieronymus tamen, Rabanus et Lyranus putant haec esse verba Christi, unde per me accipiunt Christum. Moraliter, Deus dicitur Pater, inquit D. Thomas: primo, creatione, Matth. XI, 25: "Confiteor tibi, Pater, Domine coeli et terrae;" secundo, adoptione, Roman. VIII, 15: "Accepistis spiritum adoptionis filiorum Dei, in quo clamamus: Abba Pater;" tertio, instructione, Isaia XXXVIII: "Pater filiis notam faciet veritatem tuam;" quarto, correctione, Proverb. III, 12: "Quem enim diligit Dominus, corripit; et quasi pater in filio complacet sibi." Praeclare S. Augustinus, in Sententiis sent. 237: "A quo, inquit, habet homo ut sit, apud illum habet, ut bene ei sit." Et Sent. 236: "Duae vitae sunt, una corporis, altera animae. Sicut vita corporis, anima; ita vita animae, Deus. Et quomodo si anima deserat, moritur corpus; sic anima moritur, si deserat Christus."
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21. Vox in viis audita est. — Verba sunt Dei, desiderantis Judaeorum conversionem ab idolis, uti a Jeremia et Prophetis multi, praesertim cum in captivitatem aliasque calamitates incidissent, ideoque plorarent et gemerent, conversi sunt. Ita Theodoretus, Rabanus et Hugo. Alii accipiunt haec de Judaeis poenitentibus, quod Christum crucifixissent, Actor. II, 37. Lyranus et Dionysius accipiunt haec de captis a Tito post Christi caedem. Verum quod dixi est verius; redit enim de more Propheta ad Judaeos sui temporis, iisque concionatur. Vide Canon. IV et V.
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22. Convertimini, filii, revertentes, — id est poenitentes. Ita S. Hieronymus, Rabanus, Hugo, Lyranus. Verum Hebraice est שובבים scobabim, id est avertentes, vagi, inconstantes, revertentes ad vomitum; Septuaginta vertunt, apostatae; Chaldaeus, qui vos obfirmatis ne convertamini. Et sanabo aversiones vestras, — vestra peccata et idololatrias, quibus a me conversi estis ad idola, similique rebellastis, q. d. Condonabo vobis omnes praeteritas rebelliones vestras. In Hebraeo pulchra est allusio inter שובו scubu, id est revertimini, שובבים scobabim, id est avertentes vos sive rebelles, et משובתיכם mescubothechem, id est aversiones sive rebelliones vestras. Et (supple, dicite): Ecce nos venimus ad te. — Est mimesis, qua eis modum et formam poenitentiae praescribit. Ita S. Hieronymus. Hanc amplexi sunt Judaei, reque ipsa peregerant sub Josia rege, IV Reg. XXII et XXIII.
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23. Vere mendaces erant colles. — Vere mendaces erant dii plurimi, quos in montibus et collibus colebamus. Est metonymia. Hebraice est, frustra a collibus, id est ab idolis collium, supple, speravimus auxilium, nunc experientia tot malorum edocti agnoscimus et profitemur, quod "vere in Domino Deo nostro sit salus Israel," non in idolis.
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24. Confusio comedit laborem patrum nostrorum, — id est idololatria, quae nos confundit, causa fuit cur patres nostri sint puniti, et omnibus in rebus vastati; vel, ut Theodoretus, cur omnia bona, etiam filios et filias, idolis insumpserint et sacrificarint. Unde Pagninus vertit: Baal consumpsit labores patrum nostrorum. Sic hodie Bacchus et Venus consumunt labores et opes multorum. Tyrannus, inquit Plutarchus, permittit et facit ut sui cives ditentur; sed deinde opes ab eis collectas per tributa exsugit, iisque se ditat; ita facit et daemon, qui est primus et summus tyrannus, omniaque suorum bona sibi diripit et expilar. S. Hieronymus, Rabanus et Lyranus intelligunt haec de peccato christicidii, ob quod Judaei cum bonis suis omnibus perierunt. Hoc verum est, sed allegoricum. Secundo et magis genuine, Maldonatus et alii sic explicant: Confusio, id est vastatio et calamitas confusionem et pudorem peccatorum afferens, comedit laborem patrum nostrorum ab adolescentia nostra, q. d. Jam inde a pueritia nostra experimur frustra patres nostros laborare; omnia enim male illis succedunt, omnia vastantur, quia a Domino discesserunt. Sapiamus ergo parentum malo, et ad Dominum revertamur. Alioqui "dormiemus in confusione nostra," id est in pauperate et vastatione nostra miseri, anxii, confusi, quasi ludibrium et probrum Dei et hominum, "dormiemus," ita ut nec nocte sit nobis quies a miseriis. Secundo, "dormiemus," id est moriemur in iisdem: "Et operiet nos ignominia nostra; quoniam Domino Deo nostro peccavimus." Unde patet confusionem hanc, vers. 24, non esse ipsum peccatum, sed peccati effectum et poenam. Moraliter, disce hic quid sit poenitentia, quamque peccatores in alios viros commutet. Poenitentia est, quae anteactae vitae errata corrigit, Deum conciliat, scandala emendat, mentem immutat, adeoque alium hominem efficit. Isaeus cum primam aetatem voluptatibus consecrasset, ut ad virilem pervenit, tanquam alius factus, miram morum severitatem induit. Quare percunctanti cuidam "num aurum fulgens, quod ostendit, gratum oculis esset: Desii, respondit, male habere ab oculis." Idem interrogatus "quis piscis, aut quae avis esset ad vescendum suavissima: Desii iterum, respondit, ejusmodi aucupari." Addiditque: "Sensi enim me fructus colligere a Tantali hortis;" indicans omnes ejusmodi voluptates, quibus juventus capitur, nihil aliud esse quam somnia et umbras. Ita Philostratus, De Vitis Sophistarum. Perditae luxuriae Athenis adolescens Polemon, neque illecebris tantummodo, sed etiam ipsa infamia gaudens; cum e convivio non post occasum solis, sed post ortum surrexisset, domumque rediens, Xenocratis philosophi patentem januam vidisset; vino gravis, unguentis delibutus, sertis capite redimito, pellucida veste amictus, refertam turba doctorum hominum scholam ejus intravit, nec contentus tam deformi introitu, consedit etiam, ut clarissimum eloquium et prudentissima praecepta temulentiae lasciviis eluderet. Orta deinde, ut par erat, omnium indignatione, Xenocrates vultum in eodem habitu continuit, omissisque de quibus disserebat, de modestia ac temperantia loqui coepit. Cujus gravitate sermonis resipiscere coactus est Polemon; primum coronam capite detractam projecit, paulo post brachium intra pallium reduxit, procedente tempore oris convivalis hilaritatem deposuit; ad ultimum totam luxuriam exuit, unius orationis saluberrima medicina sanatus, ex infimo ganeone maximus philosophus evasit. Peregrinatus est hujus animus in nequitia, non habitavit. Ita Cicero, lib. IV De Finibus, Valerius Maximus, lib. VI, cap. XI, Laertius in Vita Polemonis, lib. IV, Horatius, satyra 3, lib. II, et Suidas. Illustre est exemplum de juvene, quem S. Joannes Apostolus commisit cuidam Episcopo, a quo laxius habitus, a pravis seductus, tandem factus est princeps praedonum; quem postea requirens S. Joannes, sua charitate et lacrymis ita convertit, ut totus sanctus effectus, dignus habitus sit qui ab eodem Ecclesiae praeficeretur. Quare recte S. Augustinus, lib. De Poenitentia: "Poenitentia, ait, languores sanat, leprosos curat, et mortuos suscitat, sanitatem auget, gratiam conservat, claudis gressum, coecis restituit visum, vitia fugat, virtutes exornat, mentem munit et roborat." Audi et Petrum Chrysologum: "Quis, ait, in saeculo peccavit enormius Paulo? quis in religione gravius Petro? illi tamen per poenitentiam meruerunt assequi non solum ministerium, sed etiam magisterium sanctitatis." Otto IV Imperator, excommunicatus ab Innocentio III, aemulum nactus est Fredericum II, nunquam postea felix; sub finem vitae, ineffabili contritione compunctus, a Sifrido Hildeshemensi Episcopo absolutus, in pace quievit, quam absolutionem Honorius Papa ratam habuit. Tanta autem fertur fuisse morituri poenitudo, ut coquinariis suis juberet collum suum calcaneis premere, seque ut vilissimam creaturam conculcare. Ita Crantzius, lib. VII Saxon. cap. XXXVII.
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Hic revocat eos ad poenitentiam; et primo ponit revocationem; secundo revocatorum obstinationem, cap. 8: et dices ad eos et cetera. Prima in duas. In prima ponit revocationis monita; in secunda revocationis argumenta, cap. 4: si reverteris Israel, ait dominus, ad me convertere. Prima in duas. In prima revocat populum; in secunda ponit responsionis fructum, ibi, sed quomodo si contemnat mulier amatorem suum. Prima in duas. In prima revocat a culpa; in secunda a poena, ibi, vade, et clama sermones istos contra Aquilonem. Prima in duas. In prima revocat monitis; in secunda exemplis, ibi, et dixit dominus ad me in diebus Josiae regis. Circa primum duo facit. Primo revocat eos ex Dei clementia, ad quam probandum proponit vulgare proverbium: si dimiserit vir uxorem suam; quod ortum habet Deuter. 23: si dimiserit vir uxorem. Et loquitur secundum permissionem factam de libello repudii, propter duritiam cordis ipsorum, Matth. 19, et interdicebatur reditus, vel ut non proni essent ad dimittendum, vel ne dolo postmodum recipiente, interficerent. Et ex hoc proverbio sumit divinae clementiae argumentum: tu autem fornicata es cum amatoribus, idolis. Isa. 55: revertatur ad dominum, et miserebitur ejus; et ad Deum nostrum, quoniam multus est ad ignoscendum. Secundo revocat eos ex eorum culpa, primo proponens culpam, determinans locum: leva oculos in directum, recta consideratione, vel undique, ubi non, quasi ubique, prostrata, sicut meretrix, idolatriae. Ezech. 16: fecisti prostibulum in cunctis plateis.
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Et peccandi desiderium: in viis sedebas, sicut meretrix expectans amasios, et latro, expectans quos spoliet. Proverb. 7: et ecce occurrit mulier cum ornatu meretricio praeparata ad decipiendas animas. Oseae 6: Galaad civitas operantium idolum, supplantata sanguine, et quasi fauces virorum latronum. Et determinans peccati effectum: et polluisti terram. Supra 2: contaminastis terram meam, et hereditatem meam posuistis in abominationem.
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Et deinde pro culpa ponit poenam: quamobrem prohibitae sunt stillae pluviarum, quarum virtute generatur pluvia vel imber Isa. 5: mandabo nubibus ne pluant super vineam meam imbrem. Et ostendit peccantium inverecundiam, fons. Infra 6: quinimmo confusione non estis confusi. Secundo comminatur poenitentiam: et primo hortatur ad recognoscendum beneficia, ergo, quasi dicat: sufficit praeteritum tempus et cetera.
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Secundo hortatur ut petant misericordiam, et dicant haec: numquid irasceris in perpetuum, aut perseverabis in finem? Ps. 84: numquid in perpetuum irasceris nobis, aut extendes iram tuam a generatione in generationem?
Hic ostendit eorum contemptum quantum ad peccatum oris: ecce locuta es; quod exponitur pro verbis superbiae etc.: quantum ad peccatum operis, et fecisti; cui respondet illud, implesti mala: quantum ad peccatum cordis, et potuisti, cui illud, et ostendisti; quasi potentiam tuam in peccato jactasti. Verum hoc non est in Hebraeo, et pro verbis etc. nec in libris antiquis; sed videtur expositio Hieronymi. Job 24: dedit ei Deus locum poenitentiae, et ille abutitur eo in superbiam. Isa. 5: vae qui potentes estis ad bibendum vinum, et viri fortes ad miscendam ebrietatem.
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Hic revocat eos exemplo decem tribuum: et circa hoc tria facit. Primo ponit exemplum ad culpam idolatriae, abiit sibimet, sequens motus suos, non praecepta mea; et inobedientiae, et dixi. 4 Reg. 17: fecerunt sibi statuas et lucos in omni colle sublimi et subter omne lignum nemorosum: et adolebant ibi incensum super aras in morem gentium.
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Et quantum ad poenam, quae eis innotuit: et vidit praevaricatrix soror, quia ex eisdem patribus ortae. Dedissem ei libellum: servat similitudinem meretricis, in qua foeditas invenitur. Sed contra. Isa. 50: quis est hic libellus repudii? Et dicendum, quod Deus non dimittit aliquem, quantum ad se pertinet; sed homo peccans ipsum dimittit: unde ibidem: in iniquitatibus vestris venditi estis, et in sceleribus vestris dimisi matrem vestram.
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Secundo ponit contemptum: et non timuit praevaricatrix Juda soror ejus. Cum lapide, idest idolo lapideo. 4 Reg. 17: sed nec ipse Judas custodivit mandata domini Dei sui; verumtamen erravit, et ambulavit in erroribus Israel quos operatus fuerat.
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Tertio aggravat reatum: et dixit dominus ad me: justificavit, comparative, quia decem tribus poenam aliarum non viderant, nec corrigebantur. Ezech. 16: justificasti sorores tuas in omnibus abominationibus tuis quas operata es.
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Hic revocat eos a poena captivitatis: et primo revocat; secundo ostendit revocationis causam, ibi, ego autem dixi. Circa primum duo. Primo ponit revocationem; secundo revocatorum responsionem, ibi, et assumam vos, unum de civitate, et duos de cognatione, et introducam vos in Sion. Circa primum duo. Primo revocat illos de decem tribubus, vocans ad revertendum, contra Aquilonem, ubi captivi tenentur in terra Assyriorum. Psal. 102: non in perpetuum irascetur, neque in aeternum comminabitur. Et ad peccata recognoscendum, verumtamen scito.
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Dispersisti vias tuas alienis, quasi multis idolis. Supra 2: vide vias tuas in convalle, scito quid feceris. Secundo illos de duabus tribubus convertimini, poenitendo, revertentes, ad me. Vel revertentes, a captivitate. Oseae 2: et erit in die illa, dicit dominus, vocabit me vir meus, et non vocabit ultra Baalim.
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Hic ponit revocatorum responsionem: et primo duarum tribuum, promittens eis restitutionem patriae: unum de civitate, quia dispersi erant, vel quia non omnes reversi. Ezech. 36: tollam quippe vos de gentibus, et congregabo vos de universis terris, et adducam vos in terram vestram.
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Et reintegrationem justitiae in emendatione praelatorum: et dabo vobis pastores juxta cor meum, et pascent vos scientia, quantum ad fidem, doctrina, quantum ad mores. Isa. 1: restituam judices tuos ut fuerunt prius, et consiliarios tuos sicut antiquitus.
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Tertio quantum ad augmentationem gloriae, quam signat ex praeteritorum oblivione: cumque multiplicati fueritis (...) non dicent ultra: arca testamenti domini: quasi pro nihilo computabunt illud in quo modo gloriamini: quia arca absconsa fuit nec inventa; sicut dicitur 2 Mach. 1.
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Ex futurorum promissione: in tempore illo vocabunt Jerusalem, totam, quod completum fuit in fama sanctitatis in qua habebatur, sicut dicitur 1 Mach. 3. Ezech. 43: locus solii mei, et locus vestigiorum pedum meorum, ubi habito in medio filiorum Israel in aeternum. Et quantum ad cultus ampliationem: et congregabuntur omnes gentes, ex omnibus aliqui: undique enim veniebant orare in Jerusalem. Vel intelligitur de conversione gentium ad fidem Christi. Ps. 85: omnes gentes quascumque fecisti, venient, et adorabunt coram te domine.
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Secundo ponit conversionem decem tribuum: in diebus illis ibit domus Juda ad domum Israel: quia et ex illis qui redierunt, duabus tribubus adjuncti sunt. Quod notatur in hoc quod dicit: venient simul. Infra 50: in diebus illis, et in tempore illo, ait dominus, venient filii Israel, ipsi, et filii Juda simul, ambulantes et flentes properabunt, et dominum Deum suum quaerent. Quidam tamen exponunt totum hoc de ultimis temporibus.
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Hic assignat causam revocationis: et primo ponit quaestionem, quomodo? Idest, quid potest movere quod tot bona tibi conferam, cum in tot peccatis sis? In filiis, idest in multitudine filiorum, exercituum gentium, idest ubi ab antiquo exercitus congregabantur, sicut usque hodie, propter ejus delicias. Psal. 105: pro nihilo habuerunt terram desiderabilem. Item Psalm. 15: funes ceciderunt mihi in praeclaris; etenim hereditas mea praeclara est mihi. Secundo ponit responsionem, et dixi; idest, praevidens bona quae facies, haec tibi promitto. Psalm. 88: ipse invocabit me: pater meus es tu, Deus meus et susceptor salutis meae.
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Hic ponit reversionis fructus: et primo dicit necessitatem revocandi quantum ad ipsorum culpam, amatorem, non virum. Oseae 3: vade, et dilige mulierem dilectam ab amico, et adulteram. Quantum ad poenam, vox in viis. Infra 31: vox in excelso audita est, lamentationis, luctus, et fletus, Rachel plorantis filios suos. Secundo ponit conversionis utilitatem: convertimini, ut supra, aversiones, quibus a Deo aversi estis. Ps. 102: qui sanat omnes contritiones tuas. Isa. 45: convertimini ad me, et salvi eritis. Tertio ponit eorum reversionem: et primo profitetur obedientiam: ecce venimus, sicut tu praecepisti. Oseae 6: venite, revertamur ad dominum, quia ipse cepit, et sanabit nos; percutiet, et curabit nos. Secundo confitentur Dei magnificentiam, confitentes ipsius divinitatem: tu enim es. Exod. 15: iste Deus meus, et glorificabo eum. Idolorum falsitatem: vere mendaces: quia non conferebant idola quae ibi colebamus, auxilium quod sperabamus, nec habebant divinitatem quam praetendebant. Isa. 28: posuimus mendacium spem nostram, et mendacio protecti sumus.
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Et divini cultus utilitatem: vere in domino Deo nostro salus Israel. Ps. 61: in Deo salutare meum, Deus auxilii mei, et spes mea in Deo est.
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Tertio confitentur culpam et poenam ipsorum et patrum: confusio comedit laborem patrum nostrorum ab adolescentia nostra. Infra 17: domine, omnes qui te derelinquunt, confundentur; recedentes a te in terra scribentur: quoniam dereliquerunt fontem aquarum viventium, dominum. Nota, quod Deus dicitur pater creatione. Matth. 11: confiteor tibi pater, domine caeli et terrae. Adoptione. Rom. 8: accepistis spiritum adoptionis filiorum Dei, in quo clamamus, abba pater. Instructione. Isa. 38: pater filiis notam faciet veritatem tuam. Correctione. Proverb. 3: quem enim diligit dominus corripit, et quasi pater in filio complacet sibi. Nota, quod hereditas patriae caelestis est praeclara splendore divinae visionis. Sap. 6: clara est et quae nunquam marcescit sapientia, et facile videtur ab his qui diligunt eam. Dulcedine divini amoris. Psal. 22: calix meus inebrians quam praeclarus est. Familiaritate divinae allocutionis. Sapient. 8: praeclaritas in communicatione sermonum ipsius. Magnificentia operationis. Eccl. 43: illic praeclara opera et mirabilia. Magnitudine exultationis. Zach. 8: erit domus Juda et domus Israel, benedictio. Solatio societatis. Ezech. 31: omnia ligna voluptatis quae erant in Paradiso Dei, et cetera.
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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.). …
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… purificherà nel lungo esilio e ricondurrà in Palestina per ricostituire il nuovo Israele; questi, a suo tempo, sarà elevato e assorbito nel regno del M., fine di tutta l'economia divina (Am. 4, 11; 9, 9; Mi. 4, 6 sg.; 7, 19; Is. 1, 9; 7, 3; 10, 20 sgg.; 40-66; Ier. 3, 14, 16; 23, 3; 24, 6; 30-31; 33; Ex. 11, 13-20; 34; 37, 12; ecc.). …
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… Tutte le profezie messianiche portano questa impronta (veggasi, ad es., Gen. 12, 3; 18, 18; 22, 18; Ps. 2, 8; 21, 26-29; Is. 2, 2; 60, 4 sg.; Ier. 3, 17; Dan. 2, 44; Mal. 1, 15). Nel Nuovo Testamento i testi che affermano il carattere universalista della Chiesa, regno di Dio sulla terra, sono innumerevoli. …
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… fedeltà a Dio. Il p. assume quindi, secondo la Rivelazione, un aspetto del tutto particolare: è come la rottura di una promessa fatta, di una fede giurata, la violazione di un rapporto quasi sponsale onde la Scrittura avvicina talvolta il p. all'adulterio (Ier. 3, 20).
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umano (forza delle armi, alleanze politiche) e negli « dei stranieri » (idoli; cf. Os. 14, 3 sg.; Ier. 3, 22 sg.); c) la conversione a Jahweh include l'avversione ad ogni male ad ogni azione contraria a Dio. Quest'aspetto negativo, implicitamente enunciato dai Profeti più antichi, si trova fortemente …
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37,32) e per i suoi abitanti «figli di S.» (ibid. 10,32; Ps. 68,36; Ier. 3,23). Al tempo poi delle lotte maccabaiche il santuario giudaico fu indicato realmente con il nome di «Monte S.» (τὸ ὄρος Σιών; I Mach. 4, 37-60; 6,48.62; 10,11; 14,26). Ivi i prodi Maccabei …
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.