An admonition to sincere repentance, and circumcision of the hart: 5. with threates of grieuous punishment to those, that persist in sinne. 19. Which the Prophet foreseing lamenteth the vastation of the land. 27. yet mixt with consolation, that it shal not be vtterly ruined.
1If thou wilt return, O Israel, saith the Lord, return to me: if thou wilt take away thy stumblingblocks out of my sight, thou shalt not be moved.Se tu ti converti, o Israele, convertiti a me, dice il Signore: se tu toglierai dal mio cospetto i tuoi scandali, non sarai instabile.IF thou wilt returne ô Israel, saith our Lord, returne to me: if thou wilt take away thy stumbling blockes from my face, thou shalt not be moued.Si reverteris, Israël, ait Dominus, / ad me convertere: / si abstuleris offendicula tua a facie mea, / non commoveberis. 2And thou shalt swear: As the Lord liveth, in truth, and in judgment, and in justice: and the Gentiles shall bless him, and shall praise him.E il tuo giuramento (fatto con verità, e con giudicio, e con giustizia) sarà: Vive il Signore; e lo benediranno le genti, e gli daranno lode.And thou shalt sweare: Our Lord liueth, in truth, & in iudgement, and in iustice: and the Gentiles shal blesse him, & shal praise him.Et jurabis: Vivit Dominus in veritate, et in judicio, et in justitia: / et benedicent eum gentes, / ipsumque laudabunt. 3For thus saith the Lord to the men of Juda and Jerusalem: Break up anew your fallow ground, and sow not upon thorns:Queste cose dice il Signore agli uomini di Giuda, e di Gerusalemme: Preparatevi una terra nuova, e non seminate sopra le spine:For thus saith our Lord to the man of Iuda, and to Ierusalem: Make vnto you new fallow ground, & sow not vpon thornes:Hæc enim dicit Dominus viro Juda et Jerusalem: / Novate vobis novale, / et nolite serere super spinas. 4Be circumcised to the Lord, and take away the foreskins of your hearts, ye men of Juda, and ye inhabitants of Jerusalem: lest my indignation come forth like fire, and burn, and there be none that can quench it because of the wickedness of your thoughts.Circoncidetevi al Signore, e togliete l'immondezza de' vostri cuori, voi, uomini di Giuda, e abitatori di Gerusalemme: affinchè non si spicchi qual fuoco il mio sdegno, e diventi un incendio, e non sia chi lo spenga a, motivo della malvagità de' vostri pensieri.be circumcised to our Lord, and take away the prepuces of your hartes ye men of Iuda, and inhabitants of Ierusalem: lest perhapes mine indignation goe forth as fire, and be kindled, and there be none that can quench it: because of the malice of your cogitations.Circumcidimini Domino, / et auferte præputia cordium vestrorum, / viri Juda, et habitatores Jerusalem: / ne forte egrediatur ut ignis indignatio mea, / et succendatur, et non sit qui extinguat, / propter malitiam cogitationum vestrarum.
5Declare ye in Juda, and make it heard in Jerusalem: speak, and sound with the trumpet in the land: cry aloud, and say: Assemble yourselves, and let us go into strong cities.Annunziate a Giuda, fate intendere a Gerusalemme; parlate, e suonate la tromba per il paese: gridate forte, e dite: Raunatevi, e serriamoci nelle munite città,Declare ye in Iuda, and make it heard in Ierusalem: speake, and sound with the trumpet in the land: crie strongly, and say: Assemble yourselues, and let vs enter into the fenced cities,Annuntiate in Juda, et in Jerusalem auditum facite: / loquimini, et canite tuba in terra, / clamate fortiter, et dicite: / Congregamini, et ingrediamur civitates munitas. 6Set up the standard in Sion. Strengthen yourselves, stay not: for I bring evil from the north, and great destruction.Alzate lo stendardo in Sionne: incoraggitevi, non istate a bada; perocché io da settentrione fo venire il flagello, ed una afflizione grande.lift vp the signe in Sion. Take courege, stand not, because I do bring euil from the North, ad great destruction.Levate signum in Sion; / confortamini, nolite stare: / quia malum ego adduco ab aquilone, / et contritionem magnam. 7The lion is come up out of his den, and the robber of nations hath roused himself: he is come forth out of his place, to make thy land desolate: thy cities shall be laid waste, remaining without an inhabitant.Il lione è uscito dal suo covile, e il ladrone delle genti si è alzato; ed è partito dal suo paese, per disertare la tua terra: le tue città saranno smantellate, e rimarranno vuote d'abitatori.The lyon is come vp out of his denne, and the robber of the Gentiles hath lifted vp himselfe: he is come forth out of his place, that he may make thy land as a wildernes: thy cities shal be wasted, remayning without an inhabiter.Ascendit leo de cubili suo, / et prædo gentium se levavit: / egressus est de loco suo ut ponat terram tuam in solitudinem: / civitates tuæ vastabuntur, / remanentes absque habitatore. 8For this gird yourselves with haircloth, lament and howl: for the fierce anger of the Lord is not turned away from us.Per questo vestitevi di cilizj, battetevi il petto, e gettate strida; perchè non si è ritirata da noi la furibonda ira del Signore.For this gird yourselues with clothes of heare, mourne and howle: because the wrath of the furie of our Lord is not turned away from vs.Super hoc accingite vos ciliciis; / plangite, et ululate: / quia non est aversa ira furoris Domini a nobis. 9And it shall come to pass in that day, saith the Lord: That the heart of the king shall perish, and the heart of the princes: and the priests shall be astonished, and the prophets shall be amazed.In quel giorno (dice il Signore) mancherà il cuore al re: mancherà il cuore a' principi, saranno stupidi i sacerdoti, e costernati i profeti:And it shal be in that day, saith our Lord: The hart of the king shal perish, & the hart of the princes: and the priests shal be astonied, and the prophets shal be amased.Et erit in die illa, dicit Dominus: / peribit cor regis, et cor principum, / et obstupescent sacerdotes, / et prophetæ consternabuntur.
10And I said: Alas, alas, alas, O Lord God, hast thou then deceived this people and Jerusalem, saying: You shall have peace: and behold the sword reacheth even to the soul?E io dissi: Ahi, ahi, ahi, Signore Dio, hai tu dunque ingannato il tuo popolo, e Gerusalemme, dicendo: Pace sarà a voi? quand'ecco la spada, che penetra sino all'anima.And I said: Alas, alas, alas, ô Lord God, hast thou then deceiued this people and Ierusalem, saying: You shal haue peace: and behold the sword hath come euen to the soule?Et dixi: Heu ! heu ! heu ! Domine Deus, / ergone decepisti populum istum et Jerusalem, / dicens: Pax erit vobis: / et ecce pervenit gladius usque ad animam ? 11At that time it shall be said to this people, and to Jerusalem: A burning wind is in the ways that are in the desert of the way of the daughter of my people, not to fan, nor to cleanse.Si dirà in quel tempo a questo popolo, e a Gerusalemme: Un vento ardente dalla parte del deserto, che conduce verso la figlia del popol mio, non per disceverare, e purgare le biade.At that time it shal be said to this people, & to Ierusalem: A burning wind in the waies, that are in the desert of the way of the daughter of my people, not to fanne, and to purge.In tempore illo dicetur populo huic et Jerusalem: / Ventus urens in viis quæ sunt in deserto viæ filiæ populi mei, / non ad ventilandum et ad purgandum. 12A full wind from these places shall come to me: and now I will speak my judgments with them.Un vento forte da quella parte verrà per me: e allora io parlerò con essi de' miei giudizj.A ful spirit from these shal come to me: and now I wil speake my iudgement with them.Spiritus plenus ex his veniet mihi, / et nunc ego loquar judicia mea cum eis. 13Behold he shall come up as a cloud, and his chariots as a tempest: his horses are swifter than eagles: woe unto us, for we are laid waste.Ecco, che quegli verrà come una nuvola, e i suoi cocchi vanno qual turbine: i suoi cavalli son più veloci delle aquile. Guai a noi, che siamo desolati.Behold he shal come in a cloude, and his chariots as a tempest: his horses are swifter then eagles: woe vnto vs, because we are destroyed.Ecce quasi nubes ascendet, / et quasi tempestas currus ejus: / velociores aquilis equi illius. / Væ nobis, quoniam vastati sumus. 14Wash thy heart from wickedness, O Jerusalem, that thou mayst be saved: how long shall hurtful thoughts abide in thee?Monda d'ogni malizia il cuor tuo, o Gerusalemme, se vuoi esser salvata: fino a quando darai tu ricetto a dannosi pensieri?Wash thy hart from malice ô Ierusalem, that thou maist be saued: how long shal hurtful cogitations abide in thee?Lava a malitia cor tuum, Jerusalem, ut salva fias: / usquequo morabuntur in te cogitationes noxiæ ?
15For a voice of one declaring from Dan, and giving notice of the idol from mount Ephraim.Imperocché ecco una voce da Dan, che annunzia, e fa sapere, che l'idolo viene dal monte Ephraim.For a voice of one declaring from Dan, and notifying the idol from mount Ephraim.Vox enim annuntiantis a Dan, / et notum facientis idolum de monte Ephraim. 16Say ye to the nations: Behold it is heard in Jerusalem, that guards are coming from a far country, and give out their voice against the cities of Juda.Dite alle genti: Ecco, che in Gerusalemme si è udito come vengono i custodi da rimoto paese, e han già alzate le strida contro le città di Giuda.Say ye to the Gentiles: loe it is heard in Ierusalem, that there come keepers from a farre countrie, & sound their voice vpon the cities of Iuda.Dicite gentibus: Ecce auditum est in Jerusalem / custodes venire de terra longinqua, / et dare super civitates Juda vocem suam: 17They are set round about her, as keepers of fields: because she hath provoked me to wrath, saith the Lord.Ei saranno pel suo territorio all'intorno come custodi de' campi: perchè ella mi ha provocato ad ira, dice il Signore.They are set vpon her round about, as the keepers of fildes: because she hath prouoked me to wrath, saith our Lord.quasi custodes agrorum facti sunt super eam in gyro, / quia me ad iracundiam provocavit, dicit Dominus. 18Thy ways, and thy devices have brought these things upon thee: this is thy wickedness, because it is bitter, because it hath touched thy heart.Le tue azioni, e i tuoi pensieri hanno partorito a te questo: è effetto di tua malizia, che l'amarezza abbia punto il cuor tuo.Thy waies, and thy cogitations haue done these thinges to thee: this thy malice, because it is bitter, because it hath touched thy hart.Viæ tuæ et cogitationes tuæ fecerunt hæc tibi: / ista malitia tua, quia amara, / quia tetigit cor tuum. 19My bowels, my bowels are in pain, the senses of my heart are troubled within me, I will not hold my peace, for my soul hath heard the sound of the trumpet, the cry of battle.Le mie viscere, le mie viscere sono piene di dolore; gli affetti del cuor mio sono in me tutti sconvolti: io non istarò in silenzio, mentre l'anima mia ha udito il suon della tromba, il grido di battaglia.My bellie, my belly aketh, the senses of my hart are trubled in me, I wil not hold my peace, because my soule hath heard the voice of the trumpet, the crie of battel.Ventrem meum, ventrem meum doleo; / sensus cordis mei turbati sunt in me. / Non tacebo, quoniam vocem buccinæ audivit anima mea, / clamorem prælii.
20Destruction upon destruction is called for, and all the earth is laid waste: my tents are destroyed on a sudden, and my pavilions in a moment.Una afflizione è stata mandata dietro ad un'altra afflizione, ed è stata desolata tutta la terra: i miei padiglioni, e le mie tende sono state a un tratto, e repentinamente abbattute.Destruction is called vpon destruction and al the earth is wasted: my tentes are wasted quickly, sodenly my skinnes.Contritio super contritionem vocata est, / et vastata est omnis terra: / repente vastata sunt tabernacula mea; / subito pelles meæ. 21How long shall I see men fleeing away, how long shall I hear the sound of the trumpet?Fino a quando vedrò io de' fuggitivi, e udirò il suono della tromba?How long shal I see one that fleeth away, shal I heare the voice of the trumpet?Usquequo videbo fugientem; / audiam vocem buccinæ ? 22For my foolish people have not known me: they are foolish and senseless children: they are wise to do evil, but to do good they have no knowledge.Lo stolto mio popolo non mi ha conosciuto: sono figliuoli insensati, e senza ragione: sono sapienti a mal fare, e il bene non sanno farlo.Because my foolish people haue not knowen me: they are vnwise children, and without witte: they are wise to do euils, but to doe wel they haue not knowen.Quia stultus populus meus me non cognovit: / filii insipientes sunt et vecordes: / sapientes sunt ut faciant mala, / bene autem facere nescierunt. 23I beheld the earth, and lo it was void, and nothing: and the heavens, and there was no light in them.Ho dato uno sguardo alla terra, ed ecco, che ella era un vacuo, ed un niente, ho dato uno sguardo a' cieli, e in essi non era luce.I beheld the earth, and loe it was voide, and a thing of nothing: and the heauens, & there was no light in them.Aspexi terram, et ecce vacua erat et nihili; / et cælos, et non erat lux in eis. 24I looked upon the mountains, and behold they trembled: and all the hills were troubled.Guardai i monti, ed eccoli in tremore; e tutte le colline si sono scommosse.I saw the mountaines, & loe they were moued: & al the little hilles were trubled.Vidi montes, et ecce movebantur: / et omnes colles conturbati sunt. 25I beheld, and lo there was no man: and all the birds of the air were gone.Osservai, e non eravi più un uomo: e tutti gli uccelli dell'aria se ne son' iti.I beheld, and there was not a man: and euerie soule of the a•re was departed.Intuitus sum, et non erat homo: / et omne volatile cæli recessit. 26I looked, and behold Carmel was a wilderness: and all its cities were destroyed at the presence of the Lord, and at the presence of the wrath of his indignation.Mirai, ed ecco deserto il Carmelo: tutte le città sono state distrutte all'apparir del Signore, e dell'ira sua furibonda;I looked, and behold Carmel made desert: and al the cities therof were destroyed at the face of our Lord, and at the face of the wrath of his furie.Aspexi, et ecce Carmelus desertus, / et omnes urbes ejus destructæ sunt a facie Domini, / et a facie iræ furoris ejus.
27For thus saith the Lord: All the land shall be desolate, but yet I will not utterly destroy.Imperocché queste cose dice il Signore: Sarà desolata tutta la terra; ma non farò total distruzione.For thus saith our Lord: Al the land shal be desolate, but yet I wil not make a consummation.Hæc enim dicit Dominus: / Deserta erit omnis terra, / sed tamen consummationem non faciam. 28The Earth shall mourn, and the heavens shall lament from above: because I have spoken, I have purposed, and I have not repented, neither am I turned away from it.Piangerà la terra, e si attristeranno i cieli per la Parola pronunziata da me: ho stabilito, e non mi ripento, né muto parere.The earth shal mourne, and the heauens shal lament from aboue: because I haue spoken, I haue purposed, and it hath not repented me, neither am I turned away from it.Lugebit terra, et mœrebunt cæli desuper, / eo quod locutus sum. / Cogitavi, et non pœnituit me, / nec aversus sum ab eo. 29At the voice of the horsemen, and the archers, all the city is fled away: they have entered into thickets and climbed up the rocks: all the cities are forsaken, and there dwelleth not a man in them.Al romore de' cavalieri, e de' saettatori tutta la città si dà alla fuga: corrono a' luoghi scoscesi, e montano sulle rupi: tutte quante le città son deserte, ed uomo non è, che le abiti.At the voice of the horseman, and the archer, al the citie is fled: they haue entred into high places, and haue climed the rocks: al the cities are forsaken, and there dwelleth not a man in them.A voce equitis et mittentis sagittam fugit omnis civitas: / ingressi sunt ardua, et ascenderunt rupes: / universæ urbes derelictæ sunt, / et non habitat in eis homo. 30But when thou art spoiled what wilt thou do? though thou clothest thyself with scarlet, though thou deckest thee with ornaments of gold, and paintest thy eyes with stibic stone, thou shalt dress thyself out in vain: thy lovers have despised thee, they will seek thy life.Ma tu desolata, che farai? Quando ti sarai vestita di porpora, quando ti sarai ornata di aureo monile, ed avrai dipinti coll'antimonio i tuoi occhi, indarno ti abbellirai: i tuoi amatori ti han disprezzata, cercano la tua morte.But thou being wasted, what wilt thou doe? when thou shalt clothe thy selfe in scarlet, when thou shalt be adorned with golden iewels, & shalt paint thine eies with stibike stone, thou shalt be trimmed in vaine: thy louers haue contemned thee, they wil seeke thy life.Tu autem vastata, quid facies ? / cum vestieris te coccino, / cum ornata fueris monili aureo, / et pinxeris stibio oculos tuos, / frustra componeris: / contempserunt te amatores tui; / animam tuam quærent.
31For I have heard the voice as of a woman in travail, anguishes as of a woman in labour of a child. The voice of the daughter of Sion, dying away, spreading her hands: Woe is me, for my soul hath fainted because of them that are slain.Imperocché io ho sentito la voce come di donna, che è ne' dolori, l'ansietà come di donna nel suo primo parto: voce della figliuola di Sion, che sta per morire, e stende le braccia sue: infelice me! l'anima mia vien meno a cagione degli uccisi.For I haue heard the voice as of a traueling woman, anguishes as of a woman in labour of child. The voice of the daughter of Sion, amongst them that dye, and stretch forth their handes: woe is me, because my soule hath fainted for them that are slaine.Vocem enim quasi parturientis audivi, / angustias ut puerperæ: / vox filiæ Sion intermorientis, / expandentisque manus suas: / Væ mihi, quia defecit anima mea propter interfectos !
4:1
Haydock
Blocks; idols, (Calmet) and other occasions of sin. (Haydock)
4:2
Calmet
Swear, when requisite. (Calmet)
Theodoret
Thus thou wilt learn to confess one God. (Theodoret)
Worthington
If all were upright, oaths would be unnecessary, Matthew 5:34. But as they are not so, (Calmet) this may be a religious act. (Worthington)
Haydock
Justice. These three conditions are essential. (Haydock)
St. Jerome
Him; the people, (Calmet) or God. (St. Jerome)
Worthington
An oath must attest God, and be used when a thing is true and of moment. (Worthington)
4:3
Calmet
Thorns. Your misconduct hinders your advancement. (Calmet)
4:4
Haydock
Hearts. Understand, and act with purity. (Haydock)
4:5
Cities. Nabuchodonosor is at hand.
4:7
Robber. Nabuchodonosor attacks unjustly, (Calmet) though he be God's scourge.
4:9
Heart; counsel and vigour.
Prophets of falsehood.
4:10
4:11
Desert of Arabia. It may designate Nechao, (2 Paralipomenon 35:20.) who slew Josias, after whose death all fell to ruin.
4:15
Calmet
Ephraim. At Bethel and Dan the calves were adored. (Calmet)
Haydock
But they were now no more. (Haydock)
The irruption of Nabuchodonosor is announced. He set himself up for a god.
4:16
Calmet
Guards. The Chaldeans will besiege the city, and prevent provisions from entering, 4 Kings 25:1. (Calmet)
4:19
4:20
Moment. The cities are destroyed as easily as a tent.
4:22
Calmet
Me, practically. They have not honoured me as they ought. (Calmet)
Worthington
If they were indeed devoid of sense, they would be excused. (Worthington)
4:23
Haydock
Void. Hebrew, "Thohu and bohu," like chaos, Genesis 1:2. (Haydock)
4:25
St. Jerome
Gone. Beasts feel the wrath of God, and in a land uninhabited; not even birds will remain, Osee 4:3. (St. Jerome)
4:26
4:27
Calmet
Destroy, when Jechonias was led captive. God allowed the people still eleven years to repent; and he afterwards restored the Jews. (Calmet)
Worthington
He will never suffer his church to perish. (Worthington)
4:28
Repented. Only a finite being can do this. God's resolution is here unconditional and fixed.
4:30
Stone, or antimony, like Jezabel, (4 Kings 9:30.) to darken and enlarge the eye-lids.
Lovers. Infidel nations of Egypt, etc.
4:31
Calmet
Child. Hebrew and Septuagint, "a first-born," when the pains are most acute. (Calmet)
4:2
An othe is an act of religion: & lavvful, so it be made by God almightie, not by false goddes; and vvith other three conditions; in truth not falsly in iudgement vvith due consideration not rashly: and in iustice in matter that is iust, and of importance.
4:3
Concordanza Osee. •0.
4:18
Concordanza Sap. 1.
4:22
If they were in dede natural fooles they should be excused.
4:27
Gods prouidence neuer suffereth the Church to be destroyed.
4:2
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 17
… for this did the devil desire. But now we see the opposite effect produced by the old law. And indeed this very thing, the oath, was ordained of old for this cause, that they might not swear by the idols. For “ye shall swear,” saith He, “by the true God.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 12
… Take an instance of my meaning. Are you in the habit of false swearing? do not stop at this only, but away with all swearing, and you will have no further need of trouble. For it is far harder for a man that swears to keep from false swearing, than to abstain from swearing altogether.
4:3
san Barnaba † 61 d.C. The Epistle of Barnabas 9
… For He declared that circumcision was not of the flesh, but they transgressed because an evil angel deluded them. He saith to them, “These things saith the Lord your God”—(here I find a new commandment)—“Sow not among thorns, but circumcise yourselves to the Lord.”
san Giustino † 165 d.C. Dialogue with Trypho 28
… so short a time is left you in which to become proselytes. If Christ’s coming shall have anticipated you, in vain you will repent, in vain you will weep; for He will not hear you. ‘Break up your fallow ground,’ Jeremiah has cried to the people, ‘and sow not among thorns. Circumcise yourselves to the Lord, and circumcise the foreskin of your heart.’
Tertulliano † 220 d.C. An Answer to the Jews 3
… For, as the carnal circumcision, which was temporary, was in wrought for “a sign” in a contumacious people, so the spiritual has been given for salvation to an obedient people; while the prophet Jeremiah says, “Make a renewal for you, and sow not in thorns; be circumcised to God, and circumcise the foreskin of your heart:”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.1
… “Remember not the former things, neither consider the things of old” (the old things have passed away, and new things are arising). “Behold, I will do new things, which shall now spring forth.” So by Jeremiah: “Break up for yourselves new pastures, and sow not among thorns, and circumcise yourselves in the foreskin of your heart.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.11
… You are inflated about the old bottles, and brain-muddled with the new wine; and therefore to the old (that is to say, to the prior) gospel you have sewed on the patch of your new-fangled heresy. I should like to know in what respect the Creator is inconsistent with Himself. When by Jeremiah He gave this precept, “Break up for yourselves new pastures,”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.19
… All the rest of his precepts, as we have shown sufficiently, when treating of them as they occurred in another epistle, emanated from the Creator, who, while predicting that “old things were to pass away,” and that He would “make all things new,” commanded men “to break up fresh ground for themselves,”
Tertulliano † 220 d.C. On Modesty 6
… Yet I must necessarily prescribe you a law, not to stretch out your hand after the old things, not to look backwards: for “the old things are passed away,” according to Isaiah; and “a renewing hath been renewed,”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.9
In Jeremiah: “Thus saith the Lord to the men of Judah, and to them who inhabit Jerusalem, Renew newness among you, and do not sow among thorns: circumcise yourselves to your God, and circumcise the foreskin of your heart; lest my anger go forth like fire, and burn you up, and there be none to extinguish it.”
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 3
… For he who tilleth his land shall be satisfied with bread; but the paths of the slothful are strewn with thorns;’ so that the Spirit forewarns a man not to fall into them, saying, ‘Break up your fallow ground, sow not among thorns
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 28
… and that the suitable season is when we have a calm within from the whirl of outward things; so as not like madmen to lose our breath; and that the extent to which we may go is that to which we have ourselves advanced, or to which we are advancing. Since then these things are so, and we have broken up for ourselves the fallows of Divinity
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 39.5
… But when, having guarded our soul with every care, and having appointed goings up in our heart, and broken up our fallow ground,
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 4.2
… This it is that cleanseth the soul; watereth the mind, and causeth the growing germ of doctrine to push rapidly forwards. For this reason also, it is needful to plough up a deep furrow. This the Prophet signified when he spoke thus, “Break up your fallow ground, and sow not among thorns.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 4.19
… but that they should scorn this, and rather cultivate fallow ground, i.e., that they should transfer all their care and teaching, and their zeal in the life-giving word to pagans and worldly men: as we thus read: “Thus saith the Lord to the men of Judah and inhabitants of Jerusalem: break up your fallow ground, and sow not among thorns.”
4:4
san Barnaba † 61 d.C. The Epistle of Barnabas 9
He speaks moreover concerning our ears, how He hath circumcised both them and our heart. The Lord saith in the prophet, “In the hearing of the ear they obeyed me.” And again He saith, “By hearing, those shall hear who are afar off; they shall know what I have done.” And, “Be ye circumcised in your hearts, saith the Lord.”
Tertulliano † 220 d.C. The Five Books Against Marcion 1.20
… “Behold, I will do a new thing.” And in another passage: “I will make a new covenant, not according to the covenant that I made with their fathers, when I brought them out of the land of Egypt.” In like manner by Jeremiah: Make to yourselves a new covenant, “circumcise yourselves to the Lord, and take away the foreskins of your heart.”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.4
… He remembered how that Jeremiah had said, “Circumcise the foreskins of your heart;”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 5.6
… And then, following upon our faith, we receive like him the spiritual seal, being circumcised by the Holy Spirit through Baptism, not in the foreskin of the body, but in the heart, according to Jeremiah, saying, And ye shall be circumcised unto God in the foreskin of your heart
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 10
For answer me, which is superior, the soul or the body? Evidently the former. Therefore that circumcision is also superior, or rather, no longer superior, but this is the only circumcision; for while the type stood, He rightly brought it forward in conjunction, writing, “For ye shall circumcise the foreskins of your hearts.” (
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.32
… Hence it is that the Lord through the Prophet reproves not so much the wrong doings of precipitance as purposes of sin, saying, Lest perchance my indignation come out as fire, and be inflamed, and there be none to quench it because of the wickedness of your purposes (
4:5
san Basilio † 379 d.C. The Letters 223.1
… If, therefore, the mischief of calumny is so great as to cast down even the perfect man from his height, for this is what Scripture indicates by the word man, and by the poor man is meant he who lacks the great doctrines, as is the view also of the prophet when he says, “These are poor, therefore they shall not hear;…I will get me unto the great men,”
4:11
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 57
… She calls Him her adversary, and not her Saviour; for she does not understand that which was said by the prophet Jeremiah: “Because they obeyed not the truth, a spirit of error shall speak then to this people and to Jerusalem.”
4:14
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 4
For other things also know how to pollute the soul, and no less. For that wickedness defiles the soul, hear the prophet, saying, “O Jerusalem, wash thine heart from wickedness.” (
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 6
… It is not the filth of the body, but the impurity of the soul, to which God is averse. For He says, “Blessed are the pure”—does He say in body? No—“in heart: for they shall see God.” ( Matt. v. 8 .) And what says the Prophet: “Create in me a clean heart, O God.” ( Ps. li. 10 .) And again, “Wash my heart from wickedness.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 73
… To pray with unwashed hands is a matter indifferent; but to do it with an unwashed mind, this is the extreme of all evils. Hear what was said to the Jews who busied themselves about such outward impurities. “Wash thine heart from wickedness, how long shall there be in thee thoughts of thy labors?” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 12
… “For from the heart” (it is said) “proceed evil thoughts, fornications, adulteries, thefts, false witnesses.” ( Matt. xv. 19 .) Wherefore also the Prophet said, “Create in me a clean heart, O God.” ( Ps. li. 10 .) And another, “Wash thine heart from wickedness, O Jerusalem.” (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 13.9
… “I will give them one heart and will put a new spirit within them:” and “I will take away the stony heart from their flesh and will give them an heart of flesh that they may walk in Thy statutes and keep My judgments?” What is it that the Lord commands, where He says: “Wash thine heart of iniquity, O Jerusalem, that thou mayest be saved,”
Pseudo-Cyprian Exhortation to Repentance 1
Also in the same: “Wash thine heart from wickedness, O Jerusalem, that thou mayest be healed: how long shall there be in thee thoughts of thy sorrows?”
4:16
Origene † 254 d.C. Origen's Commentary on the Gospel of John 6.11
… worthy of regard, since he has gone apart from the straightness of the journey, for “the Lord is righteous, and loves righteousness, and His face beholds straightness.” Hence he who is the object of regard, and receives the benefit that comes from this oversight, says, “The light of Thy countenance was shown upon us, O Lord.” Let us stand, then, as Jeremiah
4:19
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 27
… Well then, let these spies bear with us, moved as we are with fatherly compassion, and as holy Jeremiah says, torn in our hearts;
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… And if there be also a cleansing of that belly which receiveth and digesteth the food of the Word, it were good also; not to make it a god by luxury and the meat that perisheth, but rather to give it all possible cleansing, and to make it more spare, that it may receive the Word of God at the very heart, and grieve honourably over the sins of Israel.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 8
… But how am I to feel? I am vexed exceedingly almost to tears, for I could have sent forth large fountains from mine eyes ( Jer. ix. 1 ), as that Prophet says, seeing as I do countless enemies upon the plain more galling than those he saw. For he said, upon seeing the aliens coming against them, “My bowels! I am pained at my bowels.” (
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 152
… I am pained at my very heart, my heart maketh a noise in me,”
4:22
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.2.7
… “Thy princes are rebellious, companions of thieves, loving gifts, following after rewards, not judging the fatherless, and negligent of the cause of the widows.” And Jeremiah, in like manner: “They,” he says, “who rule my people did not know me; they are senseless and imprudent children; they are wise to do evil, but to do well they have no knowledge.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 21.22
… For they were wise to do evil, but to do good they had no knowledge.
san Girolamo † 420 d.C. Jerome's Apology for Himself Against the Books of Rufinus 2.18
… These things you can of yourselves without my aid draw out from the Holy Scriptures, and you may clearly see that it may well be the present time of which it is said ‘Trust not in your friends, and do not hope in princes,’ and that the prophecy is now gaining its fulfilment,
4:25
sant'Agostino d'Ippona † 430 d.C. The Confessions 12.2
2. The weakness of my tongue confesseth unto Thy Highness, seeing that Thou madest heaven and earth. This heaven which I see, and this earth upon which I tread (from which is this earth that I carry about me), Thou hast made. But where is that heaven of heavens,
4:1
1. Si reverteris (est futurum); ita Hebraea et Romana, scilicet ab idolis et a peccatis tuis, ad me serio et constanter, non ficte aut leviter et inconstanter, uti hactenus fecisti), convertere. — Ita Romana in imperativo. Licet enim in Hebraeo sit futurum, tamen illud saepe capitur pro imperativo: Vatablus tamen et a Castro accipiunt in futuro convertere, id est mecum in gratiam redibis, ut apud me quiescas, et securus sis ne ab hos- tibus capiaris. Septuaginta vertunt: Si revertaris ad me, revertetur, supple, Deus ad te. Abstuleris offendicula tua, — id est idola. Ita S. Hieronymus, Theodoretus, Rabanus, S. Thomas. Secundo, Lyranus et Dionysius, offendicula, inquiunt, id est peccata quibus Deum offendis, quaeque te faciunt offendere et impingere in varios lapsus, mala et aerumnas. Non commoveberis. — Hebraice, non emigrabis, non ibis in captivitatem Babylonicam, quae alioqui tibi impendet.
4:2
2. Et jurabis: Vivit Dominus. — "Jurabis," id est coles Deum, jurando per Deum vivum, vel per vitam veri Dei (hoc enim significat hebraice, Vivit Dominus), non per vitam idolorum, quae sunt mortua. Nota: Per juramentum accipit omnem typicum Dei cultum; est synecdoche; pars enim praecipua et cultus Dei est juramentum. Sic Psalm. LXII, 12, dicitur: "Laudabuntur omnes qui jurant in eo," id est qui colunt eum. Ita S. Hieronymus et Theodoretus. Advertit hic S. Hieronymus juramentum, ut sit licitum, debere tres habere comites: primo, veritatem, ne sit mendax, id est ne jures falsum, dubium, incertum, aut ficte, dolose, amphibologice; secundo, judicium, ne sit incautum; ut scilicet fiat ex necessaria causa, discrete, praemeditate, provide, reverenter. Unde Philo, lib. De Decalogo, post medium: "Juraturus, ait, se consideret quam purus sit anima, corpore, lingua; hoc ab iniquitatibus, hoc a piaculis, haec a maledicentia; nefas est enim per os quo profertur nomen illud sanctissimum, quidquam turpe proferri: deinde, ut fiat non loco profano et immundo, sed loco et tempore congruo. Qui haec contemnit, sciat se scelestum, impurum, et diris ultionibus puniendum." Ita Philo. Tertio, justitiam, ne sit iniquum, ne cui injuste noceamus, aut noxium juremus; alioqui si quid horum trium desit, non est juramentum, sed perjurium, id est iniquum et impium juramentum, ait S. Hieronymus, et habetur XXII, Quaest. II, cap. Advertendum. Ita et D. Thomas hic, et II II, Quaest. LXXXIX, art. 3. Benedicent eum gentes. — "Eum," scilicet populum Israel. Ita Chaldaeus, S. Hieronymus, Rabanus, Vatablus; et in eo Deum eorum. Ita Septuaginta et Theodoretus, q. d. Gentes videntes Israelem, ita Dei sui cultorem, tam religiose per eum jurare, dicent: Quam pius et probus est Israel! faciat mihi et meis Deus, sicut Israeli: benedictus sit Israel et Deus Israelis; cumque hominem quem viderint, dicent: Iste est similis Israeli. Ita Vatablus.
4:3
3. Novate vobis novale, — q. d. Sicut fit novale, id est sicut terra inculta de novo aratro proscinditur, et a spinis ac sentibus expurgatur ut in ea seminetur; ita agrum cordis vestri ab idololatria et vitiis quasi spinis per poenitentiam expurgate, ut seratur in eo verus Dei cultus, et semen verbi legis ac gratiae Dei, fiatisque nova Dei creatura, Galat. VI, 15: "Ut munda semina munda arva suscipiant. Quomodo enim potest audire sermonem Dei, et concipere semina, et fructum facere, cujus animus aerumnis mundi plenus est?" aiunt S. Hieronymus et Theodoretus. Unde Tertullianus, lib. I Contra Marcion. cap. XX, legit: "Renovate vobis novamen novum;" et lib. Contra Judaeos, cap. III: "Innovate vobis novitatem." Hinc et allegorice S. Justinus, Contra Tryphon., ait Judaeos hic moneri ut agnoscant Christum, qui erit ipsis novale pulchrum et pingue in cordibus eorum. Chaldaeus vertit, facite vobis opera bona, et non quaeratis salutem in peccatis. Apposite haec referas ad renovationem spiritus et votorum, quam identidem Religiosi, et omnes profectus spiritalis avidi, faciant oportet. Vide circa hunc locum Viegas in cap. XII Apoc. Comment. III, sect. XVIII, num. 8.
4:4
4. Circumcidimini Domino, — circumcidimini corde, non carne: intrinsecus, non extrinsecus, Deus enim cor intuetur et respicit, cum homines externa respiciant. Unde explicans subdit: Auferte praeputia, — id est immunditias et peccata cordium vestrorum: Judaeis enim immundum erat praeputium, et gentes praeputiatae. Quare Symmachus vertit: Purificamini Domino, et auferte malitias cordium vestrorum. Nimirum haec est circumcisio de qua Apostolus, Rom. II, 28, ait: "Non enim qui in manifesto, Judaeus est, neque quae in manifesto in carne, est circumcisio; sed qui in abscondito, Judaeus est, et circumcisio cordis in spiritu, non littera; cujus laus non ex hominibus, sed ex Deo est," scilicet ea demum vera Deoque accepta est circumcisio. Oculos ergo oportet circumcidere, manus, pedes, linguam; sed maxime cor, id est voluntatem, intellectum et memoriam, ab oculis vani, fallaces turpesque aspectus, a manibus tactus, a pedibus itinera, a lingua juramenta, mendacia, detractiones, obscena verba, a voluntate pravitas, durities, carnalitas, et quidquid Deo displicet, resecandum est. Ad hoc autem requiritur continua reflexio, lucta et mortificatio. Nam, ut ait S. Ephrem, Adhort. ad pietatem, tom. I: "Bellum militum breve, sed monachi (pariter et christiani) donec emigret ad Dominum, durat." Rursum, fortis resolutio, ingensque vitium resecandi cupido. Sapienter Ephrem ibidem: "Si leonem, ait, jugulare vis, firmiter apprehende," q. d. Si vitium resecare vis, fortiter et directe illud aggredere, ut stirpitus evellas. Si subinde vincatur quis et cadat, mox generose surgat et vincat: "Vulnerata es, o anima, ne teipsam desperes. Nam saepe licet pugil ceciderit, tandem adhuc coronam refert," ait idem Ephrem paraenesi 42, tom. II. Et succendatur. — Alludit ad spinas, quae facile flammam concipiunt. Sic enim peccata iram Dei accendunt. Isaiae IX, 18: "Succensa est quasi ignis impietas, veprem et spinas vorabit." Et Isaiae X, 7: "Et erit lumen Israel in igne, et sanctus ejus in flamma, et devorabitur spina ejus et vepres."
4:5
5. Clamate fortiter. — Hebraea, clamate, implete, id est plene et fortiter clamate hostes Chaldaeos imminere. Hebraei enim saepe ponunt verbum pro adverbio.
4:6
6. Levate signum, — ut qui in agro sunt, sciant hostem imminere, et se in urbem recipiant. Confortamini, nolite stare, — q. d. Nolite animo aut corpore consternari, sed fortiter et celeriter fugite in urbem et loca tuta; solent enim qui animo consternantur, stare stupefacti aut cunctabundi. Potest secundo, cum Septuaginta, Chaldaeo et Recentioribus verti: Festinate, ne cunctemini recipere vos. Hugo, Lyranus et Dionysius putant haec ironice dici, quia frustra in urbem fugiebant ibi capiendi, nisi ad poenitentiae munimen confugissent. Quia malum (id est Chaldaeos vastatores) ego adduco ab Aquilone, — id est a Chaldaea per Syriam et Dan, quae sunt ad Aquilonem Judaeae; hac enim via in Judaeam venerunt Chaldaei.
4:7
7. Ascendit leo (id est Nabuchodonosor saevus et crudelis ut leo; ipse enim est) praedo (Hebraice monomaschit, id est interfector et excisor) Gentium. — Audi Lucanum, lib. I, iras et gestus leonis bellum parantis graphice depingentem: Sicut squalentibus arvis Aestiferae Libyae viso leo cominus hoste, Subsedit dubius, totam dum colligit iram: Mox ubi se saevae stimulavit verbere caudae, Erexitque jubas, vasto et grave murmure laetu Infremuit, tum torta levis si lancea Mauri Haereat, aut latum subeant venabula pectus, Per ferrum tanti securus vulneris exit. Quocirca Aegyptii significantes terribilem et formidandum, pingebant leonem: "Quia cum viribus maxime polleat animal hoc, omnibus qui eum inspexerint, metum injicit," inquit Horus Apollo, hierogl. XX.
4:9
9. Peribit cor regis — Joakim, Joachin et Sedeciae. Ita Theodoretus, q. d. Adventante Nabuchodonosore reges Juda, principes et sacerdotes pavore percellentur, ut nec consilio, nec armis possint populum juvare et tueri. Et prophetae — pseudoprophetae, qui prospera prophetarunt Judaeis, videntes se falli, et hostem adesse, consternabuntur. Ita Chaldaeus, Hugo, Lyranus et Dionysius.
4:10
10. Heu, heu! — Hebraice est una vox dolentis et admirantis aha, de qua cap. I, 6. Decepisti (id est decipi permisisti) populum istum, — per pseudoprophetas, de quibus versu praecedenti, praedicentes pacem Hierosolymae. Ita Theodoretus, Chaldaeus, Hugo, Lyranus. Secundo, S. Hieronymus: "Decepisti me," inquit, quia cap. praecedenti, vers. 17, pacem promisisti, cum hic mineris excidium; non enim intelligebat Jeremias illud cap. praecedenti promitti, pro suo, sed pro Christi tempore; verum hoc parum videtur probabile. Et ecce pervenit gladius usque ad animam, — usque ad vitam vitaeque amissionem, vel usque ad intima, usque ad cor. Tertio, usque ad principes ipsos, sacerdotes et Prophetas, qui quasi anima sunt populi, inquit Maldonatus.
4:11
11. Ventus urens, — id est exercitus Chaldaeorum, qui omnia vastabit ut ventus urens, veniet a deserto. Viae filiae populi mei, — id est a deserto quod a Babylone via est, id est ducit, ad filiam meam, id est ad Jerusalem, idque "non ad ventilandum et ad purgandum," sed ad perdendum eam, ut omnia depopuletur, vastet et exurat. Ita S. Hieronymus.
4:12
12. Spiritus plenus (id est multus, perfectus, validus, spiritus turbinis et tempestatis bellicae Chaldaeorum, qua Judaeos involvam) ex his (deserti) veniet mihi — in obsequium meum. Vox est Dei. Ita S. Hieronymus. Secundo, ex Hebraeo efficacius verti potest cum Vatablo, spiritus plenior et vehementior, scilicet quam sit spiritus ad purgandum et ventilandum, mihi veniet. Notandum enim duplici vento, id est supplicio uti Deum, uno ad ventilandum, purgandum, corrigendum; secundo, ad omnino perdendum. Priori usus fuit, cum Manassen, aliosque Judaeos punivit; posteriori, cum per Nabuchodonosorem Jerusalem, et Judaeae regnum evertit. Nunc ego loquar judicia mea cum eis. — Vatablus, Isidorus et a Castro putant esse verba Jeremiae. Melius S. Hieronymus, Rabanus, Hugo, D. Thomas et Lyranus censent esse verba Dei, uti et praecedentia; hoc enim est quod ait: "Et nunc," id est tunc (loquitur enim perinde ac si tempus illud jam adesset) "loquar judicia mea," id est severas increpationes meas cum eis. Loquar, inquam, non voce, sed facto; non verbis, sed verberibus, scilicet infligam eis justas et meritas poenas. Vide Canon. XXIX.
4:13
13. Ecce quasi nubes (scilicet tenebrosa, et densa hostibus) ascendet, — densus et ater exercitus Chaldaeorum. Velociores aquilis equi illius. — Sicut aquilae primo impetu, celeriter, potenter, sublimiter volant, et in alias aves involant, easque sternunt et lacerant; sic et Chaldaei equites in Judaeam involabunt, eamque sternent et laniabunt. Nota: Chaldaei hic comparantur primo, leoni, vers. 7; secundo, vento urenti, vers. 11; tertio, nubi et turbini, vers. 13; quarto, aquilis, ibidem; quinto, custodibus agrorum, vers. 17.
4:14
14. Usquequo morabuntur (Hebraice תלין thulin, pernoctari facies, id est retinebis in animo) cogitationes noxiae? — Pro "noxiae" Aquila pariter vertit, ἀνωφελές, id est damni; Symmachus, ἀδικίας, id est injustitiae; Septuaginta, πόνων, id est laborum et dolorum. Haec omnia enim significat hebraeum און on vel aven.
4:15
15. Vox enim annuntiantis a Dan. — Nota: "Dan," primo Lais, postea Paneas, deinde a Philippo Tetrarcha, in gratiam Tiberii Caesaris, dicta est Caesarea Philippi, teste Josepho XVIII Antiq. III. Terminus est Judaeae Aquilonaris versus Babyloniam, sicut Bersabee est terminus Judaeae Australis. Unde dicitur, "a Dan usque ad Bersabee," id est per totam Judaeam. Secundo, post tribum Dan succedit tribus Ephraim, per quam venitur Jerusalem, q. d. Hostis Nabuchodonosor imminet, miror jam videre profugos, et audire nuntios ex Dan, quod Babylonii adventent; imo nuntios ex Ephraim, qui nuntient "idolum," id est vexilla Chaldaeorum idolo Bel insignita, adventare. Ita Theodoretus et S. Hieronymus. Potest per idolum quoque accipi ignis, quem colebant Chaldaei, castrisque praeferebant. Hic enim eminus spectatoribus erat conspicuus. Ita Sanchez. Alii, ut Maldonatus, per idolum accipiunt idololatras Chaldaeos, aut ipsum Nabuchodonosorem, qui se quasi idolum adorari fecit in statua aurea, Daniel. III, 5. Verum hoc sui idolum postea ab eo erectum est. Nota: Pro "idolum" hebraice est און aven, quod significat primo, afflictionem, dolorem: unde alii vertunt: Vox nuntiantis afflictionem, sive calamitatem, venientem ex monte Ephraim. Secundo, aven significat peccatum, et idolum quod causa est afflictionis et doloris. Mystice, "a Dan" hebraice idem est quod judicium, "Ephraim," ubertas: veniet ergo judicium Domini in Judam, id est terram delinquentem Domino, de Ephraim, id est de ubertate irae Dei cum ubertate supplicii.
4:16
16. Dicite gentibus. — Ita legendum cum Romanis, non, concitate gentes, uti legunt Plantiniana et alia. Sensus est, q. d. Omnes gentes ex punitione Jerusalem recipiant disciplinam et cautionem, ut sibi caveant a Nabuchodonosore et Chaldaeis, dum videbunt eos Judaeam obsidere tam arcte, diligenter et obstinate, ut non tam homines, quam agrorum vinearumque "custodes" esse videantur: idque fiet non tam ipsorum viribus et destinatione, quam culpa Jerusalem, scilicet ob ejus delicta. Ita S. Hieronymus et Theodoretus. Vatablus et Isidorus vertunt: Narrate de gentibus, scilicet Chaldaeis, praedicate in Jerusalem venire custodes, hebraice נוצרים notserim, id est milites custodes Nabuchodonosoris, qui scilicet eum custodiunt, uti jam Helvetii vocantur et sunt stipatores et custodes principum. Unde sicut a Caesare vocantur Caesariani, a Praetore Praetoriani, ita a Nabuchodonosore, qui hebraice vocatur Nebuchudnetser vel notser, decurtato, vocantur notserim, quasi dicas, Nabuchodonosoriani. Ita Vatablus. Chaldaeus vertit, exercitus populorum, rapientes instar vindemiatorum. Accepit ipse notserim pro בוצרים botserim, id est vindemiatores: litterae enim nun et beth similes sunt.
4:18
18. Viae tuae (id est actiones tuae malae et peccata) fecerunt haec tibi. Ista malitia tua: quia amara, quia tetigit cor tuum, — q. d. Amara tua malitia cor tuum et animae tuae intima penetravit. Nota: Hebraeum כי ki, id est "quia," redundat pleonasmo. Aliter Maldonatus: Ki, inquit, idem est quod quamobrem; unde ipse sic vertit et explicat: Malitia tua in causa fuit quare מר mar, id est amarum hoc, puta calamitas haec, penetravit usque ad cor tuum, sicut vers. 10 dixit pervenisse gladium usque ad animam.
4:19
19. Ventrem meum doleo. — Hebraice est viscera mea, viscera mea doleo. Nota haec non esse verba Dei, ut vult S. Hieronymus, sed Jeremiae, q. d. Ex hac calamitate populi mei ego Jeremias illi compatiens, totus quasi intimis animi sensibus percellor, ut venter et reliqua viscera mea inde indoleant, concutiantur, et torminibus quasi lugubri cithara resonent, ut ait Isaias de Moab, cap. XVI, vers. 11. Ita S. Hieronymus et Theodoretus. Hinc aliqui per ventrem accipiunt cor: cor enim est venter, id est vas et receptaculum animae; unde explicans subdit: "Et sensus cordis mei turbati sunt," inquit Hesychius. Nazianzenus, orat. 40 in sanctum Baptisma, et Gregorius, homil. 10 in Ezechielem, per ventrem accipiunt mentem: "Ventrem doluit, qui mentis afflictionem sensit;" unde subdit: "Et sensus cordis mei conturbati sunt," inquit S. Gregorius. Sed hoc videtur mysticum: nam ad litteram proprie venter hic accipitur. Sensus cordis mei turbati sunt. — Hebraice: Parietes cordis mei, id est praecordia, repete doleo, tumultuans mihi est cor meum, id est saltitat et palpitat, ut in pavidis et perculsis fieri solet. Unde Aquila vertit, ἠχλάζει, id est tumultuatur; Septuaginta, μαιμάσσει, id est fluctuat (licet Complutenses legant με πιέζει, id est me premit) anima mea. Quoniam vocem buccinae (Chaldaeorum) audivit anima mea. — Non dicit se buccinam oculis vidisse, sed audivisse animo; quia per prophetiam tantum eam in spiritu praevidit.
4:20
20. Contritio super contritionem vocata est, — q. d. Post famem invasit Judaeos gladius, inquit Lyranus, et post obsidionem captivitas, inquit Maldonatus. Secundo, Vatablus et Hugo, q. d. Vastatio duarum tribuum venit post vastationem decem tribuum. Tertio et planissime, significat haec phrasis congeriem calamitatum sibi invicem succedentium, non casu, sed a Deo quasi evocatarum et immissarum in impios Judaeos. Ita S. Hieronymus. Vastata sunt tabernacula mea, subito pelles meae, — id est vastatum est templum, quod erat instar tabernaculi Mosis, operti pellibus, inquiunt Lyranus et Dionysius. Secundo, tabernacula sunt domus et urbes munitae, quas Chaldaei tam facile diruent, quam tabernacula e pellibus, inquit a Castro. Tertio et simplicissime, q. d. Omnis terra, id est omnes agri vastati sunt, et quae in eis fiunt e pellibus tentoria ad excubandum, sive ad greges, sive ad uvas et fructus custodiendum, pariter vastata sunt. Nota: To pelles idem est quod tabernacula vel tentoria e pellibus facta. Denique per catachresin, tabernacula et pelles hic significare possunt quasvis domos et urbes. Primae enim Patriarcharum peregrinantium domus fuerunt tabernacula. Ita Maldonatus.
4:21
21. Usquequo videbo fugientem? — Ita quoque vertunt Septuaginta, fugientem, scilicet populum Judaicum a facie Chaldaeorum. Recte: legerunt enim נס nas; jam aliis punctis legunt נס nes, id est vexillum. Ita Chaldaeus et Vatablus, q. d. Usquequo videbo vexillum, et audiam tubam turhamque hostium: id est quamdiu durabit bellum, bellique strepitus, metus et horror?
4:22
22. Quia stultus. — Respondet Deus, q. d. Tamdiu durabit, quamdiu Judaei in sua stultitia perseverabunt, ut me non agnoscant. Sapientes sunt ut faciant mala, bene autem facere nescierunt. — Ita peccatores et mundani terrena et caduca clare vident et intelligunt, coelestia et aeterna non pervident: ad vitia perpetranda sapientes sunt, ad virtutes comparandas imperitissimi: in mundanis lyncei, in coelestibus talpae sunt. S. Basilius, homil. 8 Hexam., tales comparat noctuis, quae in tenebris acie oculorum pollent, in luce caecutiunt. Id facit diabolus. Hujus rei typus fuit Naas rex Ammon, qui ad cives Jabes Galaad ait, I Regum XI: "In hoc feriam vobiscum foedus, ut eruam omnium vestrum oculos dextros." Naas enim hebraice idem est quod serpens, puta diabolus. Oculus sinister est, quo terrena; dexter, quo coelestia et aeterna intuemur. Foedum ergo hoc foedus cum multis percutit Naas tartareus, ut dextrum oculum eruat, sinistrum reservet: ut in humanis acutum videant, in divinis coecutiant. E contrario viri sancti mundo caeci sunt, Deo videntes, de quibus S. Chrysostomus, homil. 24 in Gen.: "Oculi fidei, inquit, quando vident ineffabilia illa bona, ne sentiunt quidem haec visibilia;" et homil. 52 in Acta: "Nullus invisibilia videns, videt visibilia."
4:23
23. Aspexi terram, et ecce vacua erat, et nihili. Verba sunt Prophetae, q. d. Ego Jeremias tantam praevideo Judaeae calamitatem, ut terra omnino sit desolanda ab omnibus jumentis et feris, ita ut et aves inde avolent, utque hominibus afflictissimis et turbatissimis sol et coelum obtenebrescere, montes et colles moveri videantur; utque coelum triste et nubilum, ac terra desolata lugere videantur hanc hominum cladem. Ita S. Hieronymus et Theodoretus. Vide Can. XXXIII. Aliter Vatablus et Lyranus: Terra, inquiunt, et montes, id est incolae terrae et montium; vel montes, id est principes; et colles, id est homines inferioris ordinis, commoti et conturbati sunt. Nota: Pro "vacua et nihili" hebraice est תהו ובהו tohu vavohu, quod Genes. I, 2, vertit Interpres noster, "inanis et vacua;" Chaldaeus, vacua et desolata; Symmachus, συγκεχυμένη, id est confusa, q. d. Chaldaei Judaeam redigent ad illam vastitatem et solitudinem, in qua terra creata fuit a Deo, Genes. I, ut videatur ipsa ad primum suum redire chaos. Tropologice, vir quidam sapiens meditando de coeli gloria et magnitudine, cum eo mente conscenderet, ac terram deinde instar puncti aspiceret et despiceret: "Aspexi, inquit, terram, et ecce vacua erat et nihili."
4:25
25. Intuitus sum, et non erat homo. — Quia omnes pene homines in Judaea, a Chaldaeis vel occisi vel abducti sunt, aut fuga dilapsi. Symbolice, hunc locum eleganter tractat Cosmas Magalianus in II ad Timoth. cap. IV, vers. 5, not. 2: Terra, inquit, est vacua, cum hominibus virtute praeditis, quibus condita est, caret; cum ergo in leones superbos, harpyas tenaces, voraces lupos pro veris hominibus passim incidamus, an non terra inanis videtur et vacua? nam, ut ait Epictetus: "Hominis nomine dignus non est, qui virtutis studiosus non est." Hinc ait Jeremias: "Intuitus sum, et non erat homo." Diogenes Cynicus in Atheniensi foro media luce, praeunte lucerna inambulans, rogatus quid ageret: "Hominem, inquit, quaero, nec invenio." Verus ergo homo est ille quem describit Eccles. XII, 13: "Deum time, et mandata ejus observa: hoc est enim omnis homo;" vel, ut Septuaginta vertunt: In hoc consistit omnis homo. Qui ergo Deum timet, hic solus verus est homo; caeteri ut asoti et intem- Et omne volatile coeli recessit. — Quod Grotius refert ad aves concusso per clamorem militarem aere alasque abjectas. Sed melius diceretur pertinere hoc ad descriptionem universae vastitatis. "Intuitus est, inquit S. Hieronymus, et huc illucque circumspexit, et ne avis quidem potuit inveniri. Hoc verum esse, nunc totus orbis demonstrat, caesa hominum multitudine volatilia quoque solent habitatores sequi, abierint et perierint."
4:26
26. Aspexi, et ecce Carmelus, — mons Judaeae fertilissimus, sub quo totam Judaeam intelligit, ut dixi cap. II, vers. 7. Desertus. — Id est deserendus est, quia vastatus. Ita S. Hieronymus, Theodoretus, Rabanus, Lyranus. Sed Vatablus et Pagninus to Carmelus accipiunt quasi appellativum, vertuntque: locus pascuus aut fertilis desertus est. Sed eodem recidit sensus, quem clare exprimit Chaldaeus vertens: Ecce terra Israel, quae plantata erat sicut paradisus, conversa est in desertum.
4:27
27. Consummationem non faciam. — Non funditus, nec consumetur Judaea, quia in ea reliquerunt aliquos ad terram colendam: vel potius, quia Judaei post septuaginta annos e captivitate reducti sunt. Ita S. Hieronymus, Theodoretus et alii.
4:28
28. Lugebit terra, et moerebunt coeli, — q. d. Terrae solitudine et squalore lugere videbitur. "Lugebit" ergo, id est desolabitur. "Coeli moerebunt," id est obtenebrescunt, ut vertunt Septuaginta et Chaldaeus, ita ut aer et coeli Judaeis afflictis tenebricosi videantur, et moerorem illis incutere. Vide dicta vers. 23. Eo quod locutus sum, cogitavi, et non poenituit me, — q. d. Hae plagae et terrores certo Judaeis obvenient: quia ego eas locutus sum et comminatus sum, non temere, nec ex subita cholera, sed post longam cogitationem et deliberationem; ideoque decreti mei et comminationis me non poenitet, illud non mutabo, nec revocabo. Nec aversus sum ab eo. — Non avertar, non desistam a meo proposito vindicandi et puniendi Judaeos.
4:29
29. Ingressi sunt ardua. — In ardua nemora et rupes receperunt se Judaei, fugientes Chaldaeos. Hebraice est, ingressi sunt עבים abim, nubes, id est loca alta sicut nubes. Secundo, Chaldaeus, Vatablus et Pagninus, abim a radice עבה aba, quae significat densare, delucentes, vertunt, ingressi sunt in densa nemora, aut sylvas; Septuaginta, in speluncas.
4:30
30. Cum vestieris te coccino. — Alludit ad Jezabel, quae intrante Jehu hoste in Samariam, "depinxit oculos suos stibio, et ornavit caput suum," ut quasi meretrix in sui amorem illiceret Jehu: sed frustra; Jehu enim quaerebat ejus animam et regnum. Sensus ergo est: O Israel, olim gens mea, quae jam te tam accurate ornas vestibus, torquibus, annulis, stibio, quasi meretrix, amatoribus tuis putas tunc propitios vel auxiliares eos te habituram? erras, quia illi ipsi te vestibus et bonis spoliabunt omnique ornatu. Frustra ergo "componeris;" hebraice תתיפי titiappi, id est fucabis te, fuco tibi formam accerses, ut videaris esse pulchra et speciosa. Nota: Hi amatores sunt exterae gentes, maxime Chaldaei, quorum amicitiam sibi conciliabant Judaei, colendo idola eorum. Ita S. Hieronymus, Theodoretus, Rabanus. Animam (vitam) tuam quaerent, — ut eam perdant. perates, ficti tantum hominis larvam gerunt.
4:31
31. Vocem enim quasi parturientis audivi. — Vox est Jeremiae de civitate vastata, afflicta et dolente instar parturientis. Angustias ut puerperae, — Hebraice et Chaldaice, mabkira, primogeniantis, id est parientis primogenitum: בכור bechor enim est primogenitus. Hinc Septuaginta vertunt πρωτοτοκούσης, primiparae, id est primo parientis, quae necdum partum experta, in primo pene dolore emoritur, et vix respirare potens, sparsis et expansis manibus collabitur prae deliquio. Pari modo faciet filia Sion, id est Jerusalem, cum viderit suos liberos interfectos. (Vox ergo ejus) intermorientis expandentisque (sic enim legendum est cum Romanis, Hebraeo et Septuaginta, non intermorientes expandentesque, uti legunt Plantiniana, erit haec): Vae mihi, quia defecit anima mea. — Ita S. Hieronymus Sionem, sive Jerusalem vocat indigenas, puta cives, et matres Hierosolymitas. Vatablus et Rabbini pro expandentis vertunt, complodentis manus suas prae dolore. Propter interfectos. — Noster legit חרוגים harugim, ita et Septuaginta. Jam aliis punctis legunt הרגים horegim, id est interfectores, q. d. Maxime dolebit Jerusalem ob Chaldaeorum interficientium Judaeos crudelitatem. Ita Vatablus, Chaldaeus et Pagninus.
4:1
Hic ponit argumenta reversionis: et primo sumpta ex beneficiis quae promittuntur revertentibus, secundo ex poenis quas comminatur contemnentibus; ibi, haec enim dicit dominus, et cetera. Circa primum duo. Primo docet revertendi modum: si reverteris, ab idolis, ad me convertere. Vel si reverti disponis, toto corde convertaris. Vel si reverteris a captivitate, convertere poenitendo. Isa. 21: si quaeritis, quaerite, convertimini, et venite. Secundo ostendit conversionis fructum triplicem. Primo securitatis: si abstuleris offendicula, idest idola, in quibus et tu procedens offendis, et me ad iram provocas, non commoveberis, idest a patria. Psalm. 124: qui confidunt in domino sicut mons Sion, non commovebitur in aeternum qui habitat in Jerusalem.
4:2
Secundo fructum sanctitatis in ipsis: juravit vivit dominus, per Deum scilicet vivum, et non per idola mortua; in veritate, ex parte jurantis, ut vere, et non simulate, vel ad deceptionem jurent; in judicio, quantum ad causam pro qua juratur, ut non temere, sed praecedente debita discussione juretur; in justitia, quantum ad rem de qua juratur, ut sit justa et licita. Isa. 65: qui jurat in terra, jurabit in Deo, amen tertio ampliationem religionis in gentibus: et benedicent gentes, dominum, videntes beneficia ipsius in te. Psal. 65: benedicite gentes Deum nostrum.
4:4
Hic sumit argumentum reversionis a poenis: et primo comminatur poenas, si reverti noluerit; secundo excludit falsa remedia, cap. 5: circuite vias Jerusalem. Circa primum duo. Primo docet reversionis modum, quantum ad boni operis fructum: novale, terra de novo culta, novate, idest, auferte spinas vitiorum, ut munda semina suscipiant arva munda. Matth. 13: alius cecidit super spinas, et simul exortae spinae suffocaverunt illud. Et quantum ad divinae religionis cultum, circumcidimini, ut scilicet de corde vestro ritum gentilium amoveatis. Deut. 10: circumcidite praeputium cordis vestri. Secundo ostendit imminere periculum: et primo in generali: ne forte egrediatur ut ignis indignatio mea. Isa. 1: succendetur utrumque simul, et non erit qui extinguat.
4:5
Secundo in speciali: annuntiate in Juda et in Jerusalem. Et circa hoc tria facit. Primo praedicit hostium adventum; secundo obsidionis incommodum, ibi, vox annuntiantis; tertio destructionis damnum, ibi, ventrem meum doleo. Circa primum duo. Primo describit praeparationem civium; secundo adventum hostium, ibi, ascendit leo de cubili suo. Circa primum tria. Primo ponitur annuntiandi praeparationem jussio: annuntiate: ponens locum, in Juda, idest in tribu illa, Jerusalem, quae est regni metropolis: modum, aperte, canite tuba, ut omnes audiant: et constanter, fortiter. Isa. 58: clama, ne cesses: exalta in fortitudine vocem tuam. Secundo inducitur praeparatio, congregamini. Infra 6: confortamini filii Beniamin in medio Jerusalem, et in Thecua clangite buccina.
4:6
Tertio assignatur ratio: quia malum ego adduco ab Aquilone. Supra 1: ab Aquilone pandetur omne malum.
4:7
Hic ponit adventum hostium: et primo quantum ad exitum de terra sua; secundo quantum ad viae progressum, ibi, in tempore illo; tertio quantum ad viae terminum, ibi, ecce quasi nubes ascendet. Circa primum duo. Primo describit hostium venientium conditionem quantum ad fortitudinem: leo, scilicet Nabuchodonosor, de cubili, de Babylone. Prov. 30: leo fortissimus bestiarum, ad nullius pavebit occursum. Infra 50: ecce quasi leo ascendet de superbia Jordanis ad pulchritudinem robustam. Quantum ad crudelitatem, praedo gentium. Nahum 2: leo sufficienter capit catulis suis, et necavit leaenis suis. Quantum ad intentionem: ut ponat terram tuam in solitudinem. Isa. 10: ad conterendum erit cor ejus, et ad internecionem gentium non paucarum. Et quantum ad intentionis executionem, civitates tuae. Isa. 1: terra vestra deserta, civitates vestrae destructae sunt.
4:8
Secundo ponit Judaeorum stuporem et primo communiter omnium: super hoc accingite vos Ciliciis. Infra 6: accingere Cilicio, et conspergere cinere. Secundo specialiter principum.
4:9
Et erit in die illa, dicit dominus, peribit cor regis, et cor principum, ut scilicet non possint conveniens consilium resistendi invenire. Isa. 19: cor Aegypti tabescet in medio ejus. Tertio specialiter stuporem suum: et dixi, heu.
4:10
Dicens, pax erit vobis.
4:11
Supra 3: in tempore illo vocabunt Jerusalem solium domini, et congregabuntur ad eam omnes gentes in nomine domini Jerusalem. Non attendens hoc proximum tempus dici, illud in longe post futurum. Infra 8: expectavimus pacem, et non erat bonum; tempus medelae, et ecce formido.
Hic describit adventum quantum ad viae progressum: dicetur, adventus, ventus urens, scilicet exercitus Chaldaeorum qui totam terram comburet, jam est in viis quae sunt in deserto, quod est inter Chaldaeam et Judaeam; quasi dicat: jam exercitus ad locum illum pervenit, non ad ventilandum, ut scilicet quidam captiventur, sicut quando purgatur granum et palea; sed omnes captivabimini. Spiritus plenus, idest indignatio perfecta super vos, ex his, scilicet hostibus, mihi, idest ad honorem meum. Isa. 30: spiritus ejus velut torrens inundans usque ad medium colli, ad perdendas gentes in nihilum, et cetera. Et comminatur per eos executurum se judicium: et nunc ego, quasi non possum me plus tenere: sed loquar judicia mea cum eis. Vel nunc ego, consolatoria loquar.
4:12
Supra 1: loquar judicia mea cum eis super omnem malitiam eorum qui dereliquerunt me et cetera.
4:13
Hic describit adventum quantum ad viae terminum: et circa hoc tria facit. Primo describit conditionem hostium quantum ad multitudinem: quasi nubes, quae totam terram operit, ascendet, propter situm terrae. Quantum ad impetuositatem, et quasi tempestas, cum magno tumultu. Isa. 5: rotae ejus quasi impetus tempestatis. Et quantum ad velocitatem, velociores aquilis equi ejus. Secundo ponit adventus effectum, vae nobis, ex persona populi. Isa. 1: sicut civitas quae vastatur.
4:14
Tertio concludit poenitentiae consilium, lava a malitia. Isai. 1: lavamini, mundi estote, auferte malum cogitationum vestrarum ab oculis meis.
4:15
Hic praedicit obsidionem: et primo obsidionis nuntium. A Dan, cujus terra primo occurrebat Chaldaeis venientibus Jerusalem, de monte Ephraim, quem postmodum inveniebant, idolum, idest hostes, quos pro idolatria patiebantur: in quo designatur ordo nuntiorum sibi succedentium. Et determinat quid nuntiatum est, concitate gentes, scilicet cives in medio Jerusalem, praeparantes vos ad resistendum; vel gentes in circuitu, ut ex vestris poenis territi corrigantur, ecce auditum, frequenter per multos nuntios, et primum per prophetas, custodes, scilicet hostes ad obsidendum, vocem, ululatus exercitus. Supra 2: super eum rugierunt leones, dederunt vocem suam.
4:17
Secundo determinat obsidendi modum, quasi custodes, sine aliqua resistentia undique obsidentes. Luc. 19: circumdabunt te inimici tui vallo, circumdabunt te, et coangustabunt te undique. Tertio ponit obsidionis meritum: viae tuae, idest actiones, os, usque ad interiora ossa pervenit, Job 22: propter malitiam tuam plurimam, et infinitas iniquitates tuas et cetera.
4:19
Hic praedicit terrae destructionem: et primo praedicit ipsam destructionem; secundo destructionis effectum, ibi, aspexi terram, et ecce vacua erat et nihil. Circa primum tria. Primo propheta ostendit suam compassionem: ventrem meum doleo, quantum ad afflictionem affectus, sensus cordis, quantum ad perturbationem intellectus. Non tacebo, etiam exterius plorans. Thren. 2: defecerunt prae lacrymis oculi mei, conturbata sunt viscera mea. Secundo prosequitur destructionis ordinem, ponens praelii congressionem: quoniam vocem buccinae audivit anima mea, Sophon. 1: dies tubae et clangoris.
4:20
Regionis vastationem: contritio super contritionem: quia vastatio super obsidionem, vel vastatio una super aliam. Job 16: concidit me vulnere super vulnus, irruit in me quasi gigas. Ipsius urbis destructionem quantum ad domos: repente vastata sunt tabernacula, per quae significantur domus, pelles quibus tentoria cooperiebantur. Infra 10: tabernaculum meum vastatum est, omnes funiculi mei dirupti sunt.
4:21
Et quantum ad civium fugam: usquequo videbo fugientem? Chaldaeorum exercitum. Thren. 1: abierunt absque fortitudine, ante faciem subsequentis. Tertio assignat vastationis rationem, scilicet privationem debitae scientiae: quia stultus, quantum ad cognitionem divinorum, insipientes, quantum ad experientiam dulcedinis ipsorum; vecordes, quia sine corde quantum ad electionem agibilium. Isa. 5: propterea captivus ductus est populus meus, quia non habuit scientiam. Et quantum ad sagacitatem fraudulentiae, sapientes sunt, contra quod Rom. 16: volo vos sapientes in bono, et simplices in malo.
4:24
Hic ostendit effectum destructionis: et primo in regione; secundo in gente, ibi, a voce equitis et cetera. Circa primum duo. Primo praedicit futuram desolationem communiter quantum ad campestria: vacua, habitatore, nihil, privata fructibus, et aedificiis, non erat lux, ut videbatur afflictis quibus omnia videntur tenebrosa. Isa. 26: et terra relinquetur deserta, et longe faciet dominus homines. Et quantum ad montuosa: vidi montes, et ecce movebantur, hyperbolice, quod si possibile foret, etiam montes in tanta tribulatione commoverentur. Vel per montes, habitantes in montibus. Psal. 45: conturbati sunt montes in fortitudine ejus.
4:25
Et quantum ad animata: intuitus sum, et non erat homo: et omne volatile caeli recessit, quod scilicet cum habitatore recedit. Isa. 50: veni, et non erat vir; vocavi, et non erat qui audiret. Et specialiter quantum ad fertiles regiones, quae minus vacuari debebant.
4:26
Aspexi, et ecce Carmelus desertus. Isa. 1: terra vestra deserta, civitates vestrae destructae sunt.
4:27
Secundo confirmat per domini sententiam: et primo ponit misericordiae admixtionem: haec dicit dominus (...): consummationem non faciam, ut scilicet omnes moriantur, sicut dixerat de decem tribubus. Isa. 9: consummationem et abbreviationem dominus Deus exercituum faciet in medio omnis terrae.
4:28
Secundo ponit sententiae dominationem: lugebit; terra: quasi dicat: sterilis erit, sicut florens dicitur ridere; vel quasi compassione, hyperbolice. Isa. 24: luxit, et defluxit terra, et infirmata est: defluxit orbis, et infirmata est altitudo populi terrae. Tertio divinae sententiae firmitatem, cogitavi. Isa. 14: hoc consilium quod cogitavi super omnem terram, et haec manus extenta super universas gentes. Dominus exercituum decrevit; et quis poterit infirmare?
4:29
Hic ostendit effectum destructionis in plebe Judaeorum: et primo ponit timorem, qui significatur ex desertione urbium: equitis, scilicet Chaldaei. Isa. 21: a facie gladiorum fugerunt, a facie gladii imminentis, a facie arcus extenti, a facie gravis praelii. Et quantum ad inhabitationem montium: ingressi sunt ardua. Infra 48: relinquite civitates et habitate in petra, habitatores Moab, et estote quasi columba nidificans in summo ore foraminis.
4:30
Secundo ponit spei frustrationem ab idolis: tu autem vastata quid facies? Cum vestieris. Ad similitudinem meretricis quae parat se ut placeat amatoribus, ita ornabant aras idolorum ut eis placerent stibio, idest unguento crocei coloris, quo mulieres supercilia tingunt, sicut dicitur 4 Reg. 9, quia: Jezabel depinxit oculos suos stibio, et ornavit caput suum et cetera. Prov. 7: occurrit illi mulier in ornatu meretricio et cetera. Et ab amicis, praecipue Aegyptiis, in quibus confidebant. Contempserunt. Thren. 1: omnes amici ejus spreverunt eam. Tertio ponit dolorem sicut in partu, vocem puerperae, quae primo filium parit, et gravius dolet. Et sicut in morte filii, inter morientes. Psal. 47: ibi dolores ut parturientis, et cetera. Notandum, quod multiplex est circumcisio: scilicet mentis a pravis cogitationibus. Lev. 26: donec erubescat incircumcisa mens eorum. Cordis a pravis affectionibus. Roman. 2: circumcisio cordis in spiritu non littera. Oris a pravis locutionibus. Exod. 6: incircumcisus labiis ego sum. Auris a detractionibus et pravis verbis. Infra 6: incircumcisae aures eorum, et audire non possunt. Carnis, significans circumcisionem a carnalibus concupiscentiis. Genes. 17: circumcidetis carnem praeputii vestri, ut sit in signum foederis inter me et vos. Item notandum, quod lavatur cor aqua Baptismatis Ezech. 16: lavi te aqua, et emundavi sanguinem tuum ex te. Lacrymis compunctionis. Ps. 6: lavabo per singulas noctes lectum meum, lacrymis meis stratum meum rigabo. Vino divini amoris. Gen. 49: lavabit in vino stolam suam, et in sanguine uvae pallium suum. Lacte divini sermonis. Cant. 5: oculi ejus sicut columbae super rivulos aquarum, quae lacte sunt lotae. Ardore correctionis. Isai. 4: si abluerit dominus sordem filiarum Sion, et sanguinem Jerusalem laverit de medio ejus in spiritu judicii, et in spiritu ardoris. Sanguine dominicae passionis. Apoc. 7: laverunt stolas suas, et candidas eas fecerunt in sanguine agni.
4:2
… Su tali concetti cf. anche Eccle. 23, 9-14; 27, 15. Addentrandosi in queste considerazioni e seguendo l'indicazione di Ier. 4, 2 (« Iurabis: vivit Dominus in veritate et in iudicio et in iustitia »), la morale cattolica ha precisato le condizioni della moralità del g. nel modo seguente: innanzitutto la verità; …
4:3
… Dio si servì dei profeti per richiamare all'interiorità (Am. 4, 11-22; 5, 14-15; Mich. 6, 8; Is. 66, 2; Ier. 4, 3-4 e 14, 7). Essi inculcarono il rapporto tra l'anima e Dio non solo con l'antico concetto di adozione filiale, ma anche con l'immagine delicata delle nozze spirituali (Os. 1-3; Ier. …
4:4
CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
… Già in Deut. 30, 6 si sottolinea la necessità di questa c. spirituale (cf. Ier. 4, 4: «c. del cuore»), e in Lev. 26, 41 i cattivi e ribelli vengono detti «incirconcisi di mente» (cf. Ier. 6, 10; 9, 26; Act. 7, 51: «incirconcisi di cuore e di orecchi»). …
4:8
Nella S. Scrittura il c. o sacco (ebr. laq, gr. ἀσπύς) designa generalmente una veste di tal panno, che s'indossava in segno di lutto o di penitenza (cf. Gen. 37, 34; I Reg. 21, 27; II Reg. 2, 30; Ier. 4, 8; 6, 26 ecc.). …
4:20
… Abd. 1; Ion. 1, 1; 3, 1; Mich. 1, 1; 3, 5; 6, 1; Nah. 1, 12; 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 …
4:26
… ai perseguitati (Am. 9, 2-3) e con i fianchi ammantati di ricca vegetazione, il C. è spesso ricordato nella S. Scrittura come simbolo di grazia e prosperità per la sua ubertosità, o come simbolo di desolazione per il suo disboscamento (Is. 33, 9; Ier. 4, 26; 50, 19; Am. 1, 2).
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.