Al sortes of higher and lower degrees transgresse Gods law: 9. and shal be punished.
1Go about through the streets of Jerusalem, and see, and consider, and seek in the broad places thereof, if you can find a man that executeth judgment, and seeketh faith: and I will be merciful unto it.Girate per le vie di Gerusalemme, e guardate, e considerate, e cercate per le sue piazze se trovate un uomo, che faccia quello, che è giusto, e che cerchi di esser fedele: ed io farò a lei misericordia.GOE round about the wayes of Ierusalem, and looke, and consider, and seeke in the streetes therof, whether you can finde a man that doth iudgements, and secketh fidelitie: & I wil be propicious vnto him.Circuite vias Jerusalem, / et aspicite, et considerate, / et quærite in plateis ejus, / an inveniatis virum facientem judicium, / et quærentem fidem: / et propitius ero ei. 2And though they say: The Lord liveth; this also they will swear falsely.Ma eglino se ancor diranno: Vive il Signore, giureranno anche così il falso.Yea if they say: Our Lord liueth this also they wil sweare falsely.Quod si etiam: Vivit Dominus, dixerint, / et hoc falso jurabunt. 3O Lord, thy eyes are upon truth: thou hast struck them, and they have not grieved: thou hast bruised them, and they have refused to receive correction: they have made their faces harder than the rock, and they have refused to return.Signore, gli occhi tuoi mirano la fede: tu hai percossi costoro, e non sentiron dolore: li flagellasti, e non vollero ammettere correzione: indurarono la loro faccia più di una pietra, e non hanno voluto tornare a te.O Lord thyne eies regard fidelitie: thou hast striken them, & they were not sorie: thou hast broken them, and they haue refused to receiue discipline: they haue hardned their faces more then the rocke, and they would not returne.Domine, oculi tui respiciunt fidem: / percussisti eos, et non doluerunt; / attrivisti eos, et renuerunt accipere disciplinam: / induraverunt facies suas supra petram, / et noluerunt reverti. 4But I said: Perhaps these are poor and foolish, that know not the way of the Lord, the judgment of their God.Ed io dissi: Forse sono i poveri, e gl' idioti que', che non conoscon la via del Signore, e i giudizj del loro Dio.But I said: Perhaps they are poore & foolish, not knowing the way of the Lord, the iudgement of their God.Ego autem dixi: Forsitan pauperes sunt et stulti, / ignorantes viam Domini, / judicium Dei sui. 5I will go therefore to the great men, and will speak to them: for they have known the way of the Lord, the judgment of their God: and behold these have altogether broken the yoke more, and have burst the bonds.Io adunque anderò ai principi, e ad essi parlerò: imperocché eglino conoscon la via del Signore, e i giudizj del loro Dio. Ma ecco, che questi anche peggio spezzarono tutti insieme il giogo, strapparono il freno.I wil go therfore to the great men, & wil speake to them: for they haue knowen the way of their Lord: & behold these altogether haue more broken the yoke, haue burst the bondes.Ibo igitur ad optimates, et loquar eis: / ipsi enim cognoverunt viam Domini, / judicium Dei sui: / et ecce magis hi simul confregerunt jugum; / ruperunt vincula.
6Wherefore a lion out of the wood hath slain them, a wolf in the evening hath spoiled them, a leopard watcheth for their cities: every one that shall go out thence shall be taken, because their transgressions are multiplied, their rebellions are strengthened.Per questo il lione della foresta gli ha sbranati, il lupo alla sera gli ha sterminati: il pardo sta vigilante intorno alle loro città: tutti quelli, che da esse usciranno, saranno presi; perchè si sono moltiplicate le loro prevaricazioni, e si sono ostinati nelle lor ribellioni.Therefore hath the lion out of the wood striken them, the woolf in the euening hath wasted them, the leopard watching vpon their citties: euerie one of them that shal come forth, shal be taken, because their preuarications are multiplied, their reuoltinges are strengthned.Idcirco percussit eos leo de silva; / lupus ad vesperam vastavit eos: / pardus vigilans super civitates eorum: / omnis qui egressus fuerit ex eis capietur: / quia multiplicatæ sunt prævaricationes eorum; / confortatæ sunt aversiones eorum. 7How can I be merciful to thee? thy children have forsaken me, and swear by them that are not gods: I fed them to the full, and they committed adultery, and rioted in the harlot’s house.Per qual titolo potrò io essere propizio a te? i tuoi figliuoli mi hanno abbandonato, e giurano per quegli, che non son dei: io gli ho satollati, ed essi hanno fornicato, e nella casa di donna infame gozzovigliavano.Wherupon can I be propicious to thee? thy children haue forsaken me, and sweare by them, that are not goddes: I filled them, & they committed aduoutrie, and did riotously in the harlots houseSuper quo propitius tibi esse potero ? / filii tui dereliquerunt me, / et jurant in his qui non sunt dii. / Saturavi eos, et mœchati sunt, / et in domo meretricis luxuriabantur. 8They are become as amorous horses and stallions: every one neighed after his neighbour’s wife.Son divenuti come cavalli stalloni quando son in calore: ognuno di essi nitrisce verso la moglie nel prossimo suo.They are become as amarous horses, and stalions: euerie one neyed at his neighbours wife:Equi amatores et emissarii facti sunt: / unusquisque ad uxorem proximi sui hinniebat. 9Shall I not visit for these things, saith the Lord? and shall not my soul take revenge on such a nation?Forse, che io non punirò tali cose, dice il Signore, e l'anima mia non farà vendetta di una nazione come questa?VVhy, shal I not visite vpon these thinges, saith our Lord? and on such a nation shal not my soule take reuenge?Numquid super his non visitabo, dicit Dominus, / et in gente tali non ulciscetur anima mea ? 10Scale the walls thereof, and throw them down, but do not utterly destroy: take away the branches thereof, because they are not the Lord’s.Salite sulle mura di lei, e abbattetele, ma non fate fine di essa: toglietele sue propaggini, perchè elle non son del Signore;Scale the walles therof, and dissipate them, but make not a consummation: take away the branches therof, because they are not the Lordes.Ascendite muros ejus, et dissipate: / consummationem autem nolite facere: / auferte propagines ejus, / quia non sunt Domini.
11For the house of Israel, and the house of Juda have greatly transgressed against me, saith the Lord.Imperocché ha' peccato forte contro di me la casa d'Israele, e la casa di Giuda, dice il Signore.For by preuarication hath the house of Israel preuaricated against me, & the house of Iuda, saith our Lord.Prævaricatione enim prævaricata est in me / domus Israël, et domus Juda, ait Dominus. 12They have denied the Lord, and said, It is not he: and the evil shall not come upon us: we shall not see the sword and famine.Hanno rinnegato il Signore, ed hanno detto: Non è egli: e non verrà sciagura sopra di noi: non vedremo spada, né fame.They haue denied our Lord, and saied: It is not he: neither shal the euil come vpon vs: we shal not see sword & famine.Negaverunt Dominum, et dixerunt: / Non est ipse: neque veniet super nos malum: / gladium et famem non videbimus. 13The prophets have spoken in the wind, and there was no word of God in them: these things therefore shall befall them.I profeti parlavano in aria, e non ebber essi risposta da Dio. Ad essi adunque avverran cose tali.The prophets haue spoken into the wind, & there was no answer in them: these things therfore shal happen to them.Prophetæ fuerunt in ventum locuti, / et responsum non fuit in eis: / hæc ergo evenient illis. 14Thus saith the Lord the God of hosts: because you have spoken this word, behold I will make my words in thy mouth as fire, and this people as wood, and it shall devour them.Queste cose dice il Signore Dio degli eserciti: Perchè voi avete proferita questa parola; ecco, che io (o Geremia) pongo nella tua bocca le mie parole qual fuoco, e questo popolo come legno, che ne sarà divorato.Thus saith our Lord the God of hostes: Because you haue spoken this word: behold, I geue my wordes in thy mouth as fire, & this people as stickes, and it shal deuoure them.Hæc dicit Dominus Deus exercituum: / Quia locuti estis verbum istud, / ecce ego do verba mea in ore tuo in ignem, / et populum istum in ligna, / et vorabit eos. 15Behold I will bring upon you a nation from afar, O house of Israel, saith the Lord: a strong nation, an ancient nation, a nation whose language thou shalt not know, nor understand what they say.Ecco, che io farò venir sopra di voi, o casa d'Israele, una nazione lontana, dice il Signore, una nazione robusta, una nazione antica, una nazione, di cui non saprai la lingua, né capirai quel, che ella ti dica.Behold I wil bring vpon you a nation from a far ô house of Israel, saith our Lord: a strong nation, an ancient nation, a nation whose tongue thou shalt not know, nor vnderstand what it speaketh.Ecce ego adducam super vos gentem de longinquo, / domus Israël, ait Dominus: / gentem robustam, / gentem antiquam, / gentem cujus ignorabis linguam, / nec intelliges quid loquatur.
16Their quiver is as an open sepulchre, they are all valiant.Il suo turcasso è come un sepolcro aperto: ei son tutti valorosi.The quiuer thereof is as an open sepulcher, they are al strong.Pharetra ejus quasi sepulchrum patens; / universi fortes. 17And they shall eat up thy corn, and thy bread: they shall devour thy sons, and thy daughters: they shall eat up thy flocks, and thy herds: they shall eat thy vineyards, and thy figs: and with the sword they shall destroy thy strong cities, wherein thou trustest.Ella mangerà le tue raccolte, e il tuo pane: divorerà i tuoi figliuoli, e le tue figlie: si nutrirà de' tuoi greggi, e de' tuoi armenti: spoglierà le tue vigne, e le piante di fichi: e rovinerà colla spada alla mano le tue città forti, nelle quali ponevi fidanza.And it shal eate thy corne, and thy bread: it shal deuoure thy sonnes, and thy daughters: it shal eate thy flocke, & thy heards: it shal eate thy vineyard, and thy figge: & it shal destroy thy fenced cities, wherein thou hast confidence, with the sword.Et comedet segetes tuas et panem tuum; / devorabit filios tuos et filias tuas; / comedet gregem tuum et armenta tua; / comedet vineam tuam et ficum tuam: / et conteret urbes munitas tuas, / in quibus tu habes fiduciam, gladio. 18Nevertheless in those days, saith the Lord, I will not bring you to utter destruction.Contuttociò io non farò fine di voi in que' giorni, dice il Signore.But yet in those daies, saith our Lord: I wil not bring you into consummation.Verumtamen in diebus illis, ait Dominus, / non faciam vos in consummationem. 19And if you shall say: Why hath the Lord our God done all these things to us? thou shalt say to them: As you have forsaken me, and served a strange god in your own land, so shall you serve strangers in a land that is not your own.Che se voi direte: Per qual motivo ha egli fatto a noi tutto questo il Signore Dio nostro? tu dirai loro: Siccome voi avete abbandonato me, ed avete servito a dei stranieri nella vostra terra, così a' stranieri servirete in una terra non vostra.And if you shal say: Why hath the Lord our God done al these thinges to vs? thou shalt say to them: As you haue forsaken me, and serued a strange god in your owne land, so shal you serue strange ones in a land not your owne.Quod si dixeritis: / Quare fecit nobis Dominus Deus noster hæc omnia ? / dices ad eos: / Sicut dereliquistis me, / et servistis deo alieno in terra vestra, / sic servietis alienis in terra non vestra. 20Declare ye this to the house of Jacob, and publish it in Juda, saying:Annunziate questo alla casa di Giacobbe, e fatelo sapere in Giuda, dicendo:Declare ye this to the house of Iacob, and make it heard in Iuda, saying:Annuntiate hoc domui Jacob, / et auditum facite in Juda, dicentes:
21Hear, O foolish people, and without understanding: who have eyes, and see not: and ears, and hear not.Ascolta, popolo insensato, e senza cuore, il quale avendo occhi non vedi, e avendo orecchie non odi.Heare thou foolish people, that hast no hart, which hauing eies, seest not: and eares, and hearest not.Audi, popule stulte, qui non habes cor: / qui habentes oculos, non videtis; / et aures, et non auditis. 22Will not you then fear me, saith the Lord: and will you not repent at my presence? I have set the sand a bound for the sea, an everlasting ordinance, which it shall not pass over: and the waves thereof shall toss themselves, and shall not prevail: they shall swell, and shall not pass over it.Voi adunque non mi temerete, dice il Signore, e dinanzi a me non vi pentirete? Io sono, che posi per confine al mare l'arena con ordine sempiterno, ch'ei non trasgredirà; e si agiteranno le sue onde, e non oltrepasseranno, e gonfieranno, ma non passeranno quel segno:Me then wil you not feare, saith our Lord: and at my presence wil ye not be sorie? Who haue set the sand a limitie for the sea, an euerlasting precept, that shal not passe, and they shal be moued, and shal not preuaile: and the waues therof shal swel, and shal not passe ouer it.Me ergo non timebitis, ait Dominus, / et a facie mea non dolebitis ? / qui posui arenam terminum mari, / præceptum sempiternum quod non præteribit: / et commovebuntur, et non poterunt; / et intumescent fluctus ejus, et non transibunt illud. 23But the heart of this people is become hard of belief and provoking, they are revolted and gone away.Ma questo popolo si è formato un cuore incredulo, e ribelle: si son ritirati, e se ne son'iti.But to this people their hart is become incredulous and exasperating, they are reuolted and departed.Populo autem huic factum est cor incredulum et exasperans: / recesserunt, et abierunt. 24And they have not said in their heart: Let us fear the Lord our God, who giveth us the early and the latter rain in due season: who preserveth for us the fulness of the yearly harvest.E non hanno detto in cuor loro: Temiamo il Signore Dio nostro, che dà a noi la prima pioggia, e la serotina; ed a noi conserva la pienezza dell'annuale ricolta.And they haue not said in their hart: Let vs feare the Lord our God, who geueth vs the timely and lateward rayne in due season: who preserueth the fulnes of the yearly haruest vnto vs.Et non dixerunt in corde suo: / Metuamus Dominum Deum nostrum, / qui dat nobis pluviam temporaneam et serotinam in tempore suo, / plenitudinem annuæ messis custodientem nobis.
25Your iniquities have turned these things away, and your sins have withholden good things from you.Le vostre iniquità hanno fatto sparir queste cose: e i peccati vostri vi hanno privati del bene;Your iniquities haue turned away these thinges, and your sinnes haue stayed good from you.Iniquitates vestræ declinaverunt hæc, / et peccata vestra prohibuerunt bonum a vobis: 26For among my people are found wicked men, that lie in wait as fowlers, setting snares and traps to catch men.Perocché si son trovati nel popol mio degli empj, i quali (come gli uccellatori) pongono lacci, e tendono reti per far caccia di uomini.Because there are found impious men in my people, that lye in wate as foulers setting snares & trappes to take men.quia inventi sunt in populo meo impii insidiantes quasi aucupes, / laqueos ponentes et pedicas ad capiendos viros. 27As a net is full of birds, so their houses are full of deceit: therefore are they become great and enriched.Come una gabbia è piena di uccelli, così la loro casa è piena di frodi: e per questo si son fatti grandi, e sono arricchiti.As a net ful of birdes, so their houses are ful of guile: therefore are they magnified, & enriched.Sicut decipula plena avibus, / sic domus eorum plenæ dolo: / ideo magnificati sunt et ditati. 28They are grown gross and fat: and have most wickedly transgressed my words. They have not judged the cause of the widow, they have not managed the cause of the fatherless, and they have not judged the judgment of the poor.Si sono ingrassati, e impinguati: ed hanno violati pessimamente i miei comandi. Non hanno renduta giustizia alla vedova, non hanno preso a petto la causa del pupillo, e non hanno fatta ragione al povero.They are made grosse and fatte: and haue transgressed my wordes most wickedly. The cause of the widow they haue not iudged; the cause of the pupil they haue not directed, and the iudgement of the poore they haue not iudged.Incrassati sunt et impinguati, / et præterierunt sermones meos pessime. / Causam viduæ non judicaverunt, / causam pupilli non direxerunt, / et judicium pauperum non judicaverunt. 29Shall I not visit for these things, saith the Lord? or shall not my soul take revenge on such a nation?Forsechè io non punirò tali cose, dice il Signore? O di tal gente non farà vendetta l'anima mia?Shal I not visite vpon these thinges, saith our Lord? or vpon such a nation shal not my soule take reuenge?Numquid super his non visitabo, dicit Dominus, / aut super gentem hujuscemodi non ulciscetur anima mea ? 30Astonishing and wonderful things have been done in the land.Cose da sbalordire, cose prodigiose sono avvenute sopra la terra.Astonishment and meruelous thinges are done in the land.Stupor et mirabilia facta sunt in terra:
31The prophets prophesied falsehood, and the priests clapped their hands: and my people loved such things: what then shall be done in the end thereof?I profeti profetizzavano menzogne, e i sacerdoti applaudivano battendo le mani: e il mio popolo amò tali cose: che sarà adunque di lui nella sua fine?The prophets prophecied a lye, & the priests claped with their handes: and my people hath loued such thinges: what shal be done therefore in the later end thereof?prophetæ prophetabant mendacium, / et sacerdotes applaudebant manibus suis, / et populus meus dilexit talia. / Quid igitur fiet in novissimo ejus ?
5:1
Go, Jeremias, and you who publicly adhere to me.
Man. Sodom would have been spared for the sake of ten just people, Genesis 18:32. Before the reform of Josias, Jerusalem was strangely corrupted, though these expressions be hyperbolical, and spoken as it were in the heat of debate. Josias, Holda, and others, were living at this time, and renowned for their piety.
5:2
Calmet
Falsely. Some may confess my name. But they swear falsely, Jeremias 4:2. (Calmet)
Worthington
Unless the requisite conditions be observed, an oath is unlawful. (Worthington)
5:3
Return. The miseries with which, Achaz, etc., were afflicted, produced no amendment.
5:4
Haydock
Foolish idiots, (Calmet) who have had no means of receiving instruction. (Haydock)
Such might be more excusable; but when the chiefs offend, the evil is irremediable.
5:6
Lion. Nabuchodonosor.
Haydock
Wolf. Cambyses, (Calmet) and leopard. Epiphanes. (Haydock)
St. Jerome
The Chaldeans, Persians and Greeks afflict them. (St. Jerome)
Worthington
The first beast may designate Nabuc: the second Nabuzardon: the third, Alexander [the Great?] or Epiphanes. (Worthington)
5:7
Calmet
How can. I have only the character of judge left. (Calmet)
5:8
St. Jerome
Stallions. Hebrew mashcim, (Haydock) "stretching out," as others translate, Ezechiel 23:20. (St. Jerome)
Aristotle
The horse is the most intemperate of all animals but man. (Aristotle, Hist. 6:22.)
5:10
Destroy, at the first taking of the city, ver. 18., and Jeremias 4:27.
Calmet
Branches. Children of Jechonias, (chap. 22:30.) and the people. (Calmet)
Hebrew, "her battlements," (Haydock) Chaldean, "palaces."
5:13
Haydock
Them. The evil shall fall on the head of these impostors. So the wicked deride the prophets (Calmet) impugning the known truth. (Haydock)
5:14
Fire. Thou shalt declare their impending ruin.
5:15
Ancient. Nemrod founded the empire of Ninive and of Babylon, Genesis 10:10. Nabopolassar had succeeded to the ancient Assyrian and Chaldean sovereigns. Under his son, Nabuchodonosor, the dominions were much enlarged.
Say. 4 Kings 18:26.
5:17
Devour. Hebrew, "destroy." They did not eat human flesh.
5:19
Calmet
Own. You shall thus know the difference between the masters. (Calmet)
5:21
Haydock
Understanding. Literally, "heart," Jeremias 4:22. (Haydock)
5:22
It. Nature and chance are improper terms. God regulates all, and has established those laws which preserve the world.
5:24
Calmet
Rain, in autumn and in spring, Deuteronomy 11:14. (Calmet)
Haydock
Fulness. Hebrew, "the weeks for harvest." (Haydock)
5:25
Away. The rain comes unseasonably.
5:26
Haydock
Man. As some tyrants have done, though this implies (Calmet) the eagerness with which the wicked strive to corrupt mankind. (Haydock)
5:28
Calmet
Of the widow, is not in Hebrew. (Calmet)
Haydock
Fatherless. Protestants add, "yet they prosper, and they," etc. (Haydock)
5:29
Worthington
Nation? It is contrary to God's justice not to punish the guilty. (Worthington)
5:31
Calmet
Clapped. Hebrew, "came down to, or received in, or domineered by their hands." The priests concurred with these impostors for their own ends. (Calmet)
5:2
Except al requisite conditiōs be obserued in an othe it is vnlavvful: as vvhen one svveareth by God almighty but vntruly, of rashly, or to do an vnlavvful thing, it is periurie.
5:6
By the lion the prophet semeth to vnderstand Nabuchodonosor.
By the vvulf Nabuzardan.
By the leopard Alexāder the great, or Antiochus Epiphanes.
5:8
Concordanza Ezec. 22.
5:18
As before v. 10. & ch. 4. v. 27.
5:28
5:29
It is against Gods iust iudgement to omitte such thinges vnpunished. v. 9. & ch. 9. v. 9.
5:1
san Girolamo † 420 d.C. Against the Pelagians 2
Jerem. v. 1, 2 . Is there any that doeth justly, etc.
5:3
sant'Ireneo di Lione † 202 d.C. Against Heresies 5.8.3
3. For the same reason, too, do the prophets compare them to irrational animals, on account of the irrationality of their conduct, saying, “They have become as horses raging for the females; each one of them neighing after his neighbour’s wife.”
san Tascio Cecilio Cipriano † 258 d.C. An Address to Demetrianus 7
… they have not received correction.” And the prophet devoted and dedicated to God answers to these words in the same strain, and says, “Thou hast stricken them, but they have not grieved; Thou hast scourged them, but they have refused to receive correction.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 16.15
… Is not then freedom from chastisement a hard thing? But to fail to be corrected by the chastisement is still harder. One of the prophets, speaking of Israel, whose heart was hard and uncircumcised, says, Lord, Thou hast stricken them, but they have not grieved, Thou hast consumed them but they have refused to receive correction;
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 6.11
… yet you returned not to Me, saith the Lord,” and Jeremiah: “I have killed and destroyed thy people, and yet they are not returned from their ways.” And again: “Thou hast smitten them and they have not grieved: Thou hast bruised them and they refused to receive correction: they have made their faces harder than the rock, they have refused to return.”
papa san Leone I Magno † 461 d.C. Sermons 84
… Accordingly I fear, dearly-beloved, lest that utterance of the Prophet be addressed in rebuke to such men, which says, “thou hast scourged them and they have not grieved: thou hast chastised them, and they have refused to receive correction.
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.13
… For let them hear that in them is fulfilled that which is written, If thou shouldest bray a fool in a mortar, as if with a pestle pounding barley, his foolishness will not be taken away from him ( Prov. xxvii. 22 ). Against these the prophet complains to the Lord , saying, Thou hast bruised them, and they have refused to receive discipline (
5:5
san Giovanni Crisostomo † 407 d.C. Treatise Concerning the Christian Priesthood 2.4
… and if on the other hand you make the requisite incision unsparingly, the patient, driven to desperation by his sufferings, will often fling everything away at once, both the remedy and the bandage, and throw himself down headlong, “breaking the yoke and bursting the band.”
5:6
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 28
… For to those who are like wild beasts true and sound discourses are stones. If he be a leopard let him die with his spots. If a ravening and roaring lion, seeking what he may devour of our souls or of our words; or a wild boar, trampling under foot the precious and translucent pearls of the Truth; or an Arabian
5:7
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 13.15
… and the Lord Himself says in the Prophets, Mine heritage became unto Me as a lion in the forest; it gave its voice against Me; therefore have I hated it . I have not refused them, but they have refused Me; in consequence thereof I say, I have forsaken My house
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 33
… I demand your victim of yesterday the old man, the Abraham-like Father, whom on his return from exile you greeted with stones in the middle of the day and in the middle of the city. But we, if it is not invidious to say so, begged off even our murderers from their danger. God says somewhere in Scripture, How shall I pardon thee for this?
5:8
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.41.3
… Wherefore the prophet David says, “Man, being placed in honour, is made like unto cattle.” And again Jeremiah says, “They are become like horses, furious about females; each one neighed after his neighbour’s wife.”
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 1.3
… for we read, “Go not after thy lusts, but refrain thyself from thine appetites;” for “wine and women will make men of understanding to fall away;” and in another place, “Let thy fountain be blessed; and rejoice with the wife of thy youth,” manifestly forbidding a plurality of wives. And Jeremiah clearly gives the name of “fed horses”
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.25
… For instance, in the case of the bad, as when it charges, ‘Be ye not like to horse and mule which have no understanding .’ Or as when it says, complaining of those who have become such, ‘Man, being in honour, hath no understanding, but is compared unto the beasts that perish.’ And again, ‘They were as wanton horses
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 2
… But they are compared to their disgrace to beasts without understanding, and becoming like them in unlawful pleasures, they are spoken of as wanton horses
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 9.13
… the fox to manifest the craft that is in men, and the snake the venomous treachery of friends, and the neighing horse the wantonness of young men
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 45
XVIII. And let the loins of the unreasoning animals be unbound and loose, for they have not the gift of reason which can overcome pleasure (it is not needful to say that even they know the limit of natural movement). But let that part of your being which is the seat of passion, and which neighs,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 13
… I will gratify my belly, I will be a slave to pleasures, I will make full use of the present life; give me to-day, and take tomorrow.” Oh excess of folly! Why, wherein do they who talk so differ from goats and swine? For if the prophet
san Girolamo † 420 d.C. The Letters of St. Jerome 123.13
… And as if their example was not enough, David had many wives and Solomon a countless number. Judah went in to Tamar thinking her to be a harlot; and according to the letter that killeth the prophet Hosea married not only a whore but an adulteress. If these instances are to justify us let us neigh after every woman that we meet;
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 10
… as in the days of the separation of her sickness shall she be unclean. And in the eighth day the flesh of his foreskin shall be circumcised. And she shall continue in the blood of her purifying three and thirty days. She shall touch no hallowed thing,” and so forth. On your showing, Joseph must at once approach, her, and be subject to Jeremiah’s
san Girolamo † 420 d.C. Against Jovinianus 2.10
… rather believe that it takes away your crown. For there is one reward: he who stands on the right hand shall enter into the kingdom of heaven.” Through counsels such as these your swine-herds are richer than our shepherds, and the he-goats draw after them many of the other sex:
san Girolamo † 420 d.C. Against Vigilantius 2
… so that there is nothing to separate us from swine, nothing wherein we differ from the brute creation, or from horses, respecting which it is written:
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.13
… their methods tend to a loose and flabby conduct of life. But let us be of a fervent spirit and keep hold of the fiery words given to us of God, such as Jeremiah received from Him who spoke to him,
Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.8
… And as to these very stones, the fire was burning in them, as Jeremiah said:— The word of the Lord became in my heart like burning fire and it was hot in my bones. And again He said to Jeremiah:— Lo! I give My word in thy mouth as fire, and this people shall be as wood .
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Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.13.9
9. “Blessed art thou who hast believed in me without having seen me. For it is written concerning me, that they who have seen me will not believe in me, and that they who have not seen me will believe and be saved.
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 14.16
… For true knowledge is only acquired by true worshippers of God; and certainly this people does not possess it to whom it is said: “Hear, O, foolish people, thou who hast no heart: ye who having eyes see not, and having ears, hear not.” And again: “Because thou hast rejected knowledge, I also will reject thee from acting as My priest.”
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Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 1
… And, not content with these things, lest perchance the roaring and rushing waters should seize upon a foreign element at the expense of its human possessor, He has enclosed its limits with shores;
san Basilio † 379 d.C. The Hexæmeron 4.3
… Thus we often see the furious sea raising mighty waves to the heaven, and, when once it has touched the shore, break its impetuosity in foam and retire. “Fear ye not me, saith the Lord.…which have placed the sand for the bound of the sea.”
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 9.9
… and hath not encompassed these shores with wood, or stone, or mountains, lest thou shouldest impute the regulation of the elements to such things. And, therefore, God Himself, upbraiding the Jews with this very circumstance, said, “Fear ye not Me, which have placed the sand for the bound of the sea that it cannot pass it.”
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 31
… iv. 7 ), and in many places speaking of Creation, he brings forward these benefits: and Jeremiah mentions first Creation, then Providence (shown) by the rains, so that the Apostle here discourses as taught from those Scriptures. “Filling,” he says, “with food and gladness.” (
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sant'Atanasio di Alessandria † 373 d.C. Persecution and Lapse of Hosius 1
… has merely heard of them, will not be greatly amazed, and cry aloud unto the Lord, saying, ‘Wilt Thou make a full end of Israel ?’ Who that is acquainted with these proceedings, will not with good reason cry out and say, ‘A wonderful and horrible thing is done in the land;’ and, ‘The heavens are astonished at this, and the earth is even more horribly afraid
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3. DOMINE, OCULI TUI RESPICIUNT FIDEM. — Fidem, id est fidelitatem, ut dixi vers. 1. Secundo, S. Hieronymus, Rabanus, Hugo et Dionysius intelligunt fidem qua credimus Deo. Tertio, S. Thomas: Fidem, inquit, id est id quod rectum est. Quarto, Theodoretus: Respiciunt fidem, inquit, hoc est, q. d. Tu, o Domine, cujus oculis omnia conspicua sunt, scis me vera dicere, tu fidem facis dictis meis. Quinto, Pagninus et aliqui Hebraei, Hebraeum emuna, vertunt, stabilitatem, q. d. Tu, Domine, semper intentus es, ut res quas creasti, stabiles conserves: quod ergo Judaeos vis destruere, praeter morem facis, et cogunt te eorum scelera. Hic sensus aptus est, tertius aptior, primus aptissimus. PERCUSSISTI EOS, ET NON DOLUERUNT. — Hippocratis aphorismus est: Cum corpus aegrum vel afflictum suas plagas vel dolores non sentit, certum est signum mentem aegrotare, laborare scilicet amentia, delirio, vel stupore. Ita vidi deliros, qui acria frigora et cruciatus non sentiebant. Pari modo Judaei hi, plagas Dei non sentientes, laborabant mentis stupore, et amenti pertinacia. Sic videmus pueros nequam contra flagella obdurare se, ac ea non curare, nec sentire, inducreque quamdam ἀναλγισίαν sive dedolentiam. INDURAVERUNT FACIES SUAS SUPRA PETRAM, — magis quam petra, petra duriores, effrontes et impudentissimi fuerunt. Sic latine os durum dicitur impudentia.
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5. CONFREGERUNT JUGUM (legis), RUPERUNT VINCULA — mandatorum Dei.
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6. PERCUSSIT (percutiet) EOS LEO DE SYLVA, — id est Nabuchodonosor ex Syria quasi sylva, et Libano sylvoso egrediens. Ita S. Hieronymus, Theodoretus et alii passim. Porro lupus est Nabuzardan, ait Theodoretus; pardus est exercitus Chaldaeorum. Secundo, S. Hieronymus, Rabanus, Hugo, S. Thomas, Lyranus: Lupus, inquiunt, significat Persas et Medos, ob ingluviem tum escarum, tum regnorum, a qua et semiasini sunt dicti, ut dixi Isaiae cap. XXI, 7. Pardus est Alexander, aiunt S. Hieronymus, Rabanus et Hugo, ob morum varietatem, et quia variis et plurimis sibi subditis gentibus contra Medos et Persas dimicavit. Unde et Daniel, cap. VII, vers. 6, eumdem pardo assimilat. Hic pardus est vigilans, quia Alexander veloci impetu ab Occidente ad Indiam usque omnia pervasit; Judaeos non vastavit, sed terruit; iisque supplicibus propter Jaddum Pontificem pepercit. Ita Josephus, XI Antiq. VIII. Theodoretus tamen, Lyranus et S. Thomas per pardum intelligunt Antiochum Epiphanem, qui valde Judaeos afflixit; unde quod sequitur: Omnis qui egressus fuerit, ab eis capietur, sic explicant: ab eis, scilicet a Romanis; post Graecos enim Pompeius, Caesar, Vespasianus et Titus Judaeos ceperunt et vastarunt. Tertio et optime; Nabuchodonosor cum suo exercitu dicitur leo ob ferociam; idem vocatur lupus ob avaritiam et voracitatem: unus enim lupus innumeras perdit oves; unde vulgo dicitur, Lupus non curat numerum; idem vocatur pardus, ob capiendi dexteritatem et celeritatem. Ita S. Thomas, Vatablus, Isidorus et Maldonatus. Semper enim Jeremias minatur Judaeis Chaldaeorum adventum, non Alexandri, non Antiochi Epiphanis. LUPUS AD VESPERAM. — Septuaginta vertunt, lupus Arabiae, id est lupus praedo et latro: Arabes enim latrociniis erant infames. S. Hieronymus vertit, lupus desidentis vel occidentis; Vatablus, lupus solitudinum vel desertorum; haec enim omnia significat Hebraeum ערב arab, si alia et alia puncta substituas: si enim ערב arav legas, significat vesperam et occidentem; si ערב arab, significat Arabiam; si ערב oreb, significat solitudinem: inde enim mons et desertum appellatur Oreb. Quaeres, quis sit lupus ad vesperam? Putant aliqui esse certam et distinctam ab aliis luporum speciem, vel esse hyaenam. Ita Guevarra in Taberna. Sed hyaena non est lupus. Vide Delrio, ada- Respondeo ergo ad vesperam esse epitheton commune lupis; quia enim lupi prae aliis bestiis voraces sunt, hinc per diem ob metum venatorum antris latent jejuni, ex quibus vespere, exciti fame, quasi rabidi ad praedam egrediuntur; diuturna enim esurie efferati, maxime saeviunt, suntque celerrimi, ideoque vocantur vespertini. Ita Oppianus, S. Hieronymus, Rabbini, Hugo, Vatablus, Dionysius, Delrio jam citatus, Ribera. Adde nocturnos dici lupos, quia lupi hoc habent singulare, quod oculorum acie tenebras evincant. Ita Aelianus, lib. X, cap. XVII, et alii. Unde Macrobius, lib. I Saturnal. XVII: Lupus, inquit, ἀπό τῆς λύκης, id est a luce, graece dicitur λύκος, id est lucens: et Apollo, id est sol, ejus nomine dictus est λύκιος, quod tenebras sorbeat et expellat. Hinc et Graeci primam lucem quae solis ortum anteit, vocant λύκην a lupo; unde Homerus matutinum crepusculum nuncupat ἀμφιλύκην νύκτα, eo quod tunc lupus videat, et praedatum exeat; quin et idem tempus exinde vocatur λυκοφῶς, lupi lux. Tunc enim lupi matutini, quia voraces, rursum venatum egrediuntur: nam, teste Aeliano, lupi etiam illuni nocte cernunt acutissime; licet Macrobius loco citato censeat Graecos primam lucem vocasse λύκην ἀπό τοῦ λευκοῦ, ab albedine, quia alba est et dicitur, indeque, inquit, λυκοφῶς cognominatur. Utrumque verum. Porro Nabuchodonosor apte vocatur lupus vespertinus, id est nocturnus; quia noctu invasit et cepit Jerusalem, ut patet Jerem. cap. LII, et quia saeviit in Judaeos instar lupi vespertini et famelici. Tropologice, lupi vespertini sunt daemones, qui noctu maxime grassantur hominesque ad libidines, caedes aliaque scelera sollicitant. Ita S. Hieronymus in Habacuc I, 8. Item principes, praelati et judices avari et iniqui, de quibus ait Sophonias, cap. III, 3: Judices ejus lupi vespere; quia quasi in nocte et nullo vidente omnia populantur, et, cum luporum more cuncta diripiant, ne parvos quidem cibos indigentibus derelinquunt, ait ibidem S. Hieronymus. Maxime vero, teste Christo, lupi sunt haeretici. Nam, ut ait S. Ambrosius, in cap. X Lucae: Lupi somnum canum, absentiam aut desidiam pastorum explorant. Nonne lupo haeretici isti comparandi sunt, qui insidiantur ovibus Christi, fremunt circa caulas nocturno magis tempore quam diurno? Hinc et conventicula sua noctu agere eos in Belgio vidimus, et in Francia Arabum more latrociniis et caedibus grassatos esse scimus. Adhaec ovium speciem induunt, simulant se pietatis et veritatis amantes, ut decipiant, et tenebras menti offundant. Lucis ergo nomen quasi lupi sibi arrogant, sed reipsa sunt nocturni et tenebricosi. PARDUS. — Fera est saeva ut leo, pellem habet respersam maculis, frondibus se occultat, et odorem gratum emittit, dorcades, capreas aliasque bestias ad se allicit, arripit, lacerat. Ita Plinius, lib. VIII, cap. XVI, et Aelianus, lib. V, cap. XL. Nota: Pro vigilans alii vertunt, festinans, celer, velox, id est Nabuchodonosor, ut dixi, qui vigilat, id est observat civitates Judaeorum, dum eas arcte obsidet et excubat, ita ut nemo ex iis egredi possit, quin protinus ab eo capiatur. Tropologice, pardus est daemon, qui objectis odoriferis deliciis, et pellis, id est speciei externae, v. g. corporis muliebris, fucata varietate ac pulchritudine incautos decipit, et a circuitu quaerens quem devoret. CONFORTATAE SUNT AVERSIONES (rebelliones) EORUM, — q. d. Valide contra me rebellarunt.
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7. SUPER QUO (qua de causa, quo merito, quo titulo, quo respectu) PROPITIUS TIBI ESSE POTERO? — Quid habes quod veniam et clementiam, ac non magis iram meam et indignationem provocet et accendat? Maldonatus et alii Hebraice על מה e lazot, id est super quo, accipiunt pro איך ech, id est quomodo. MOECHATI SUNT. — Proprie et corporaliter, patet ex seq. Ita Theodoretus, Rabanus, S. Thomas. Aliter Hugo, Lyranus et Dionysius: moechati sunt, inquiunt, spiritualiter cum idolis: ita ruunt ad idola, uti moechi saturi ad meretrices.
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8. EQUI AMATORES. — Hebraice muzanim, id est saturi, bene pasti, indeque lascivientes, et, ut Noster vertit, amatores; quia aestu libidinis irruunt hinniuntque in feminas. Unde Septuaginta vertunt: Equi furentes in feminas; muzanim enim descendit a radice zun, id est alere, pascere, saturare. Ita R. Jacob, Vatablus, Pagninus. Unde et Chaldaeus vertit, equi robusti, feroces vel efferati. Quare minus recte R. David Kimchi pro muzanim legit menuzzanim, id est, ait, armati, phalerati, a radice iazan; haec enim radix alibi non reperitur. Quare scribarum errore factum est, ut hic pro muzanim irrepserit mevuzzanim, et in margine meiuzanim, ut recte advertit Forsterus, licet heterodoxus, in Lexico. ET EMISSARII. — Sunt equi communes, qui servantur ad hoc, ut ad eos equas adducant, quas impleant. Hebraeum mosechim, quod ait S. Hieronymus, Graeci omnes vertunt ἕλκοντες, id est trahentes, scilicet genitalia prae magnitudine, in magnae libidinis indicium, juxta Ezech. XXIII, 20: Quorum carnes sunt ut carnes asinorum. Secundo, Rabbini legunt mezachim, q. d. Prodeuntes ex regione Mosoch (qui fuit filius Japhet, Genes. X, 2), id est ex Moscovia; vel, ut Josephus, I Antiq. cap. XI, ex Cappadocia; vel, ut R. Abraham, ex Tuscia; vel potius ex Arabia juxta Cedar, ut patet Ezech. XXVII, 13; inde enim equi fortes, et proni in feminas prodibant. Tertio, R. Kimchi, Vatablus et Pagninus legunt muskim, id est manicantes, a radice sacham, id est mane surgere, q. d. Ut equi noctu somno et cibo pasti, mane cum excunt, hinniunt ad equas: sic et Judaei ad feminas. Porro quanta sit equorum libido, et in equas ardor, docet Aristoteles, lib. VI De Histor. animal. cap. XXII. Unde homines in Venerem projecti vocantur ἱππομανοῦ et dicuntur ἱπποβατεῖν, id est instar equi ardere et furere. Unde S. Basilius, lib. De Virgin., docet hominem creatum esse quasi centaurum, ut supera parte sit homo et rationalis, infera equus concupiscens ardens cupiditate.
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10. ASCENDITE (o Chaldaei, milites mei) MUROS — Hierosolymae. Loquitur hic Deus quasi dux imperans Chaldaeis, ut Jerusalem evertant. CONSUMMATIONEM AUTEM NOLITE FACERE, — q. d. Ne penitus eam destruatis, ut reliquiae serventur et salvae fiant, Isaiae X, 20. AUFERTE PROPAGINES EJUS (q. d. Nolite radicitus populum exstirpare, sed propagines tantum tollite, quae) NON SUNT DOMINI, — puta improbos Judaeos, qui se idolis et daemoniis tradiderunt, ideoque a Deo quem deseruerunt deserti sunt, ait S. Hieronymus. Omnis enim plantatio, quam non plantavit Pater meus coelestis, eradicabitur, ait Christus, Matth. XV, 13. Secundo, quia Hebraeum natas significat dimittere, extendere: hinc Septuaginta vertunt: Aufer sustentacula ejus; Chaldaeus, palatia ejus; Vatablus, dentes murorum ejus, id est minas seu pinnas, quae e muris eminent ne hostes ascendant. Christophorus a Castro vertit: Auferte dimissa seu derelicta a me, ac consequenter, illa, cum non habeant dominum, erunt primi occupantis. Sic qui Deum dereliquit, hominum et daemonum expositus est praedae et dominio. Tertio, Theodoretus et Eusebius, lib. II Demonstr. cap. LV, repetunt ex Hebraeo negationem non: non faciatis, non auferatis propagines ejus, q. d. Relinquite Zorobabel et aliquot alios, qui gentem Judaeorum propagent, ne intereat. Ita Theodoretus. Vel, ut Eusebius, relinquite Christum et Apostolos in reliquias et fulcimentum Judaeorum.
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12. DIXERUNT: NON EST IPSE, — scilicet Dominus, qui habet nostri providentiam, qui nos puniat, si male; aut praemiet, si bene egerimus. Raque non evenient mala, quae nobis ipse minatur. Ita S. Hieronymus, Rabanus, Hugo, S. Thomas, Lyranus.
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13. PROPHETAE (scilicet Dei veri) FUERUNT IN VENTUM (id est frustra tibi) LOCUTI, — quia induisti eos audire. Ita S. Hieronymus, Rabanus et Hugo. Secundo, Theodoretus et Vatablus: Falsi prophetae fuerunt in ventum locuti, id est inania et falsa tibi praedixerunt. Tertio et optime, sic haec accipias, ut pergant impii Judaei loqui, dicantque: Prophetae, ut Jeremias et alii, in ventum, id est inania et temere sunt locuti; responsum, id est oraculum Dei, non fuit in eis: haec ergo mala quae nobis minati sunt, evenient eis: id est optamus ut eis eveniant, et in eorum recidant caput.
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14. IN ORE TUO IN IGNEM, — q. d. Ego inspiro tibi oracula efficacia instar ignis; quia efficio ut ore tuo, o Jeremia, praedicto certius venturum Nabuchodonosorem, qui generaliter quasi ignis consumet populum, quem quasi ligna igni deseram, et Chaldaeis comburendum exponam. Nota: Ita loquitur ac si Jeremias suis verbis populum combusturus, idque primo, ut significet vim et certitudinem prophetiae, retundatque blasphemam vocem Judaeorum, vers. 13: Prophetae fuerunt in ventum locuti; his enim ait Jeremiam non in ventum, sed in ignem vaticinari; secundo, ut significet Jeremiam non ex se vaticinari, sed ex Deo, adeoque eum loqui quasi in persona Dei, et Dei jussu et decreto populum quasi ligna combusturus erat igni, id est ultioni Chaldaeorum. Ita Vatablus, Lyranus et Hugo. Aliter S. Hieronymus, Rabanus, S. Thomas: Contenta eis minas tam efficaces, ut sibi angi, flagellari, ignique comburi videantur, ut sit catachresis.
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15. ADDUCAM SUPER (CONTRA) VOS GENTEM DE LONGINQUO, — ex Chaldaea. ANTIQUAM, — quae ab antiquo bellare, occidere, rapere didicit et consuevit; scilicet a tempore Nimrod, qui primus regnavit in Babylone, anno post diluvium, uti ostendi Gen. X, 18. Ex tunc enim coepit Chaldaeorum imperium, quod una cum regno Assyriorum obtinuit Belus pater Nini, et sequentes Assyriorum reges pene usque ad Nabuchodonosorem. CUJUS IGNORABIS LINGUAM, — q. d. Adducam contra te Chaldaeos, gentem barbaram inintelligibilem, inexorabilem; nec enim tuas preces intelliget, nec tu ejus postulata. Id minatus eis est Moses, Deuter. XXVIII, 49.
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16. PHARETRA EJUS QUASI SEPULCRUM, — id est pharetra Chaldaeorum non satiabitur occisione, sicut nec sepulcrum patens saturatur, id est impletur cadaveribus. Ita Hugo, q. d. Chaldaei plurimos suis sagittis conficient. Ita Vatablus. Secundo, S. Thomas: Ut sepulcrum patens cadaverum horrore percellit: sic et sagittae sanguine occisorum infectae in pharetris Chaldaeorum intuentes percellent. Tertio, Lyranus: Pharetra, id est per metonymiam sagittae eorum, certo configent quos voluerint: sicut certo sunt mortui, quos excipit sepulcrum. Quarto, a Castro et Theodoretus: Pharetra, id est sagitta Chaldaeorum, est sepulcrum, id est sepulcralis, funerea, lethifera, id est certo necem inferens, et in sepulcrum patens inducens. Quinto et planissime, pharetra Chaldaeorum est sepulcrum, id est formam et speciem habet sepulcri; sicut enim sepulcrum continet mortuos, eosque consumit et incinerat sine fine et numero: sic pharetra eorum continet mortem, id est sagittas plurimas mortiferas, quae plurimis mortem afferent, ita ut pharetra sepulcrum, sagittae omnes emortui esse videantur. Significat ergo haec phrasis Chaldaeos sagittas habere fortes et penetrantes, eosque sagittandi esse peritissimos, ut quot habent sagittas in pharetra, tot homines se interfecturos sciant. Ita Maldonatus. Quintus hic sensus plenissimus est, quia tertium et quartum involvit et complectitur. Sic S. Ambrosius divites, qui pauperum fortunas absorbent, eorumque arcas, vocat sepulcra pauperum. UNIVERSI FORTES, — q. d. Nec id mirum, quia universi ipsi Chaldaei sunt viri fortissimi: sagittis ergo suis plurimos in mortem et sepulcrum adigent.
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17. DEVORABIT, — Chaldaeus, occidet. CONTERET (hebraice vroses, id est eradicabit, id est evertet) URBES TUAS.
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18. NON FACIAM VOS IN CONSUMMATIONEM, — non omnino vos consumam.
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19. SERVISTIS DEO ALIENO IN TERRA VESTRA, SIC SERVIETIS ALIENIS IN TERRA NON VESTRA. — Opponit diis alienis dominos alienos, id est Chaldaeos, quibus Judaei servient. Rursum, terrae suae opponit terram non suam; major enim culpa fuit Judaeorum quod diis alienis in terra sua servierint, quam si id coacti e rege in aliena fecissent: hinc pariter major eis fuit poena servire in terra aliena, quam in sua. Ita Maldonatus. Hebraice est, sic flat eis, scilicet sicut nobis minati sunt, licet S. Hieronymus haec ergo evenient eis, putet esse verba Jeremiae, q. d. Haec, id est imminentes poenae, evenient eis. ECCE EGO DO VERBA MEA IN ORE TUO IN IGNEM, — q. d. Ego inspiro tibi oracula efficacia instar ignis; quia efficio ut ore tuo, o Jeremia, praedicto certius venturum Nabuchodonosorem, qui generaliter quasi ignis consumet populum, quem quasi ligna igni deseram, et Chaldaeis comburendum exponam.
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20. ANNUNTIATE (o Prophetae) HOC DOMUI JACOB (id est duabus tribubus haec dicite; unde explicat, subdens): ET AUDITUM FACITE IN JUDA. — Idem enim est Juda et domus Jacob. Loquitur enim duabus tribubus; non autem aliis decem, utpote quae jampridem in Assyriam abductae erant.
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21. AUDI, POPULE STULTE, QUI NON HABES COR. — Qui non habes sensum, mentem, intelligentiam; sapientiam; qui insipienter, imprudenter et stulte loqueris et agis. Sic Osee VII: Ephraim vocatur columba seducta non habens cor; et Proverb. XI: Qui despicit amicum suum, indigens corde est. Nota: Cor symbolum est, et secundum Galenum, sedes sapientiae; unde Poeta: Cor sapit, et pulmo loquitur, fel commovet iram, / Splen ridere facit, cogit amare jecur.
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22. ME ERGO NON TIMEBITIS? AIT DOMINUS; — si enim ego Dominus vester, ubi timor meus? ET A FACIE MEA NON DOLEBITIS? — non poenitebitis; Chaldaeus, non contremiscetis; Septuaginta, non formidabitis. Deus a peccatoribus duo exigit, scilicet timorem et poenitentiam. QUI POSUI ARENAM TERMINUM MARI, q. d. — Non timebitis me, qui tam validus sum, ut arena re exigua et infirma, quasi muro, totum mare omnesque ejus fluctus coerceam? ET COMMOVEBUNTUR (fluctus maris, ut sequitur), ET NON POTERUNT, — non praevalebunt termino et littori suo, a Deo praestituto, ut illud transeant et transiliant.
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23. POPULO AUTEM HUIC FACTUM EST COR INCREDULUM. — Hebraice est leb sorer umoreh, id est cor recedens et amaricans; quia a me ad idola desciscunt, itaque me exasperant. Septuaginta: cor non audiens, neque obediens, q. d. Insani maris fluctus mihi obediunt, littoraque et terminos sibi a me praestitutos transgredi non audent; Judaei autem, cum sint homines sani et sapientes, mihi rebellant, mihi, inquam, qui sum potens aeque ac liberalis in eos, adeo ut statam perennemque eis pluviam, fruges et messem. Unde sequitur:
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24. QUI DAT NOBIS PLUVIAM TEMPORANEAM (id est autumnalem tempore sementis; ET SEROTINAM, — id est vernam ad messem. Vide dicta capite III, vers. 3. PLENITUDINEM ANNUAE MESSIS CUSTODIENTEM NOBIS. — Clare vertit Interpres; Hebraea enim sic habent ad verbum: qui, scilicet Deus, hebdomadis statis messem (scilicet integram) servat nobis. Secundo, Aquila, Symmachus et Vatablus vertunt: Qui hebdomadas statutas (a se et a natura) messis custodit nobis, scilicet hebdomades septem, quae a Paschate sunt usque ad Pentecosten. Pentecoste enim erat festum hebdomadum, in eaque erat apud Judaeos tempus messis; unde ipsi tunc panes primitiarum offerebant. Hic sensus huic loco valde proprius est, eique favent Septuaginta et Chaldaeus. Hinc tertio, plenius Maldonatus sic vertit: qui (scilicet Deus) hebdomadas praeceptorum custodit nobis, id est reservat nobis serenum tempus ac sudum, spatio septem hebdomadum, quas nos ab oblatione primarum frugum in Paschate, usque ad Pentecosten numerare et observare praecepit, ad ejus providentiam conciliandum, itaque maturandam messem triticeam, utque illa nulla tempestate laedatur. Quarto, alii vertunt: qui juramentis statutis servat nobis messem (Hebraice enim schabua significat primo, septem; secundo, hebdomadam; tertio, juramentum: quia olim jurabant per septem, uti dixi Genes. XXI, 29, et Genes. XXVI, 33), id est qui juxta promissa et juramenta sua, Genes. VIII, 22, Levit. XXVI, custodit nobis messem.
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25. INIQUITATES VESTRAE DECLINAVERUNT HAEC, — averterunt, scilicet statam pluviam et messem a vobis, uti dixi cap. III, 3. Ita S. Hieronymus et Theodoretus.
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27. SICUT DECIPULA PLENA EST AVIBUS. — Decipulam vocat caveam aucupum, in qua ipsi collocant aves cicures, ut alias sua specie et cantu ad se alliciant, itaque illae in caveam ingressae capiantur. Unde cavea dicitur decipula, eo quod aves decipiat, q. d. Sicut decipula aucupum plena est avibus tum decipientibus, tum deceptis: ita domus Judaeorum plenae sunt dolo, id est usuris et fraudibus, itemque bonis per usuras et fraudes partis. Ita S. Hieronymus et Theodoretus, et patet ex sequent.
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28. PRAETERIERUNT SERMONES MEOS PESSIME, — q. d. Leges meas violarunt pessimis et sceleratissimis suis moribus. Noster Interpres legit devarai, id est sermones meos; jam aliis punctis legunt divre, idque connectunt cum seq. divre ra, id est malitiae. Unde Maldonatus vertit, praeterierunt verba malitiae, id est tam male vixerunt, ut nullis verbis eorum improbitas explicari possit; Vatablus vero, Pagninus et Kimchi vertunt, superarunt res et facta malitiae, id est pessimi cujusque.
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30. STUPOR ET MIRABILIA (hebraice, stupor et turpitudo; Septuaginta, stupor et horribilia; Chaldaeus, admiratio et foeditas, id est res stupendae et foedissimae) FACTA SUNT IN TERRA, — puta in Judaea, nimirum, Prophetae et Sacerdotes, qui populo debebant esse duces ad bonum, facti sunt ei duces ad malum.
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31. Et sacerdotes applaudebant. — Sic et Septuaginta et Theodoretus; sed Vatablus, Pagninus, Kimchi et Isidorus vertunt: sacerdotes accipiebant munera in manibus suis, vel, per manus eorum, scilicet falsorum prophetarum; quia scilicet participes fiebant eorum quae a populo donabantur, et exigebantur a pseudoprophetis. Tertio alii vertunt, et sacerdotes dominabantur per manus eorum, quia scilicet pseudoprophetae faciebant populum sacerdotibus ad omnem iniqua obsequentem. QUID IGITUR FIET IN NOVISSIMO EJUS? — Quis erit finis, quae merces tantorum scelerum? nimirum digna et justa merces erit, extrema calamitas et excidium gentis per Chaldaeos. Ita S. Hieronymus, Theodoretus, Hugo, Rabanus et alii.
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Hic excludit remedia in quibus confidere poterant: et primo hominum sanctitatem; secundo regiae urbis fortitudinem, cap. 6: confortamini; tertio divini cultus religionem, cap. 7: verbum quod factum est ad Jeremiam a domino, dicens et cetera. Circa primum duo. Primo ostendit eorum malitiam in generali; secundo prosequitur vitia in speciali, ibi, super quo tibi propitius esse potero? Circa primum duo. Primo ostendit culpam; secundo comminatur poenam, ibi, idcirco percussit eos leo de sylva. Circa primum duo. Primo ostendit malitiam praelatorum: secundo subditorum, ibi, ego autem dixi et cetera. Circa primum duo. Primo proponit dominus universalem populi malitiam quantum ad pravitatem actionis: virum, etiam unum, facientem judicium, idest juste se habentem ad proximum suum, secundum regulam justi judicii, quaerentem fidem, idest fideliter agere; et propitius ero ei, non tantum propter decem, sicut dixit Abraham de Sodomitis, Gen. 18. Sed poterat dici: non est qui faciat bonum, non est usque ad unum: Psal. 13: et quantum ad perversitatem actionis in his, si qua bona exterius videbantur: quod si etiam, vivit dominus, dixerint; et hoc falso jurabunt: quia in corde dominum non venerabantur, sicut ore ostendebant; vel quia ad litteram perjurabant.
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Supra 4: jurabis, vivit dominus, in veritate, et in judicio, et in justitia. Isa. 29: populus hic labiis me honorat, cor autem eorum longe est a me.
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Secundo propheta confirmat domini sententiam: et primo ponit sententiae veritatem: domine, oculi mei respiciunt fidem, idest quod rectum est; quasi dicat: recte judicasti. Prov. 16: omnes viae hominum patent oculis ejus, spirituum ponderator est dominus. Hab. 1: mundi sunt oculi tui ne videas malum, et respicere ad iniquitatem non poteris. Secundo adjungit populi incorrigibilitatem, quia nec emendatur percussione: percussisti, levibus flagellis, non doluerunt, de peccatis suis: attrivisti, morte et captivitate. Supra 2: frustra percussi filios vestros; disciplinam non receperunt. Aggaei 2: percussi vos vento urente, et aerugine et grandine omnia opera manuum vestrarum: et non fuit in vobis qui reverteretur ad me: dicit dominus. Nec confusione: induraverunt; quasi dicat: non immutantur verecundia. Ezech. 3: omnis quippe domus Israel attrita fronte est, et duro corde.
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Hic ostendit malitiam praelatorum contra aestimationem prophetae: et primo proponit populi ignorantiam, quasi in excusationem ipsorum: forsitan pauperes sunt, illi quos malos in plateis reperi, ignorantes viam, per quam incedant judicium, quod timeant. 1 Cor. 8: non in omnibus est scientia. Secundo proponit praelatorum scientiam, quae auferebat opinionem culpae: ibo ergo ad optimates, et loquar eis: ipsi enim cognoverunt viam, per quam incedant, judicium, quo inter alios etiam judicent. Sap. 6: ad vos, reges sunt hi sermones, ut discatis sapientiam, ne excidatis.
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Tertio proponit culpam: et ecce magis quam populus, quia audacius, minus timentes, simul cum populo. Psal. 2: astiterunt reges terrae et principes convenerunt in unum adversus dominum. Jugum legis, vincula praeceptorum. Psal. 2: dirumpamus vincula eorum, et projiciamus a nobis jugum ipsorum.
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Hic comminatur poenam: et primo determinat poenam, quantum ad interfectionem virorum, leo de sylva, quasi ferox, Nabuchodonosor propter ferocitatem; in quo regnum Chaldaeorum. Quantum ad vastationem regionum, lupus ad vesperam, idest propter velocitatem: sunt enim hora vespertina lupi velociores vacuati cibo, et aspirant ad praedam nocturnam. Vel in lupo regnum Persarum. Quantum ad obsidionem urbis, pardus vigilans, idest Nabuchodonosor propter fraudulentiam, vel regnum Graecorum propter varietatem regnorum, quae sibi subjecerat. De regno autem Romanorum tacet: quia adhuc in longum imminebat, vel etiam ipsum significat per hoc quod dicit: omnis qui egressus, idest evaserit manus praecedentium, capietur. Thren. 3: ursus insidians factus est mihi leo in abscondito. Habac. 1: leviores sunt pardis equi eorum, et velociores lupis vespertinis. Secundo resumit causam, multiplicatae sunt, quantum ad numerum, confortatae quantum ad usum, aversiones, a Deo. Isa. 59: multiplicatae sunt iniquitates nostrae coram te, et peccata nostra responderunt nobis.
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Hic prosequitur peccata eorum in speciali: et primo peccata subditorum; secundo peccata praelatorum, ibi, quia inventi sunt in populo meo impii insidiantes. Circa primum duo. Primo ostendit populi culpam; secundo peccantium stultitiam, ibi, annuntiate. Circa primum tria. Primo arguit in populo culpam idolatriae: super quo propitius tibi esse potero? Idest, quam rationabilem causam potero invenire vobis parcendi? Jurant, eis divinam reverentiam impendentes. Deut. 32: ipsi provocaverunt me in eo qui non erat Deus; et irritaverunt in vanitatibus suis; et ego provocabo eos in eo qui non est populus. Secundo arguit culpam luxuriae, ponens peccati perpetrationem, sive peccandi occasionem: saturavi, affluentiam temporalium bonorum conferens. Unde Glossa: sine Cerere et Baccho friget Venus: amici enim sunt venter et genitalia. Moechati, adulterati, in domo meretricis; ex ipso loco turpitudo peccati augetur Ezech. 16: haec fuit iniquitas Sodomae sororis tuae, superbia et saturitas panis, et abundantia, et otium ipsius et filiarum ejus; et manum egeno et pauperi non porrigebant; et elevatae sunt, et fecerunt abominationes coram me: et abstuli eas sicut vidisti.
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Ponens etiam concupiscentiae fervorem: equi amatores, quando scilicet sunt in tempore luxuriae suae, emissarii, quia ad hoc opus jumenta specialiter emittuntur. Hinniebat, quasi libidine insaniens. Psal. 31: nolite fieri sicut equus et mulus, in quibus non est intellectus.
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Ponens etiam poenae recompensationem, ubi comminatur vindictam: numquid super his non visitabo? Corrigens peccata eorum poenis. Anima, affectus. Soph. 1: visitabo super viros defixos in faecibus suis.
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Et determinat poenam quantum ad destructionem murorum, ascendite, o Chaldaei: et quantum ad destructionem hominum, auferte propagines, idest filios qui ex his propagantur, sicut ex propagine vites. Deut. 28: destruentur muri tui firmi atque sublimes, in quibus habebas fiduciam, in omni terra tua. Et resumit poenae causam: quia non sunt domini, abalienati ab ipso per peccatum. Isa. 24: praevaricantes praevaricati sunt, et praevaricatione transgressorum praevaricati sunt.
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Tertio arguit in eis peccatum blasphemiae: et primo ponit culpam quantum ad blasphemiam in Deum: negaverunt dominum, negantes providentiam ipsius super res inferiores. Non est ipse, cujus nutu omnia fiunt neque veniet, quamvis contra ipsum peccaverimus. Thren. 3: quis est iste qui dixit ut fieret, domino non jubente? Et Ezech. 9: dixerunt: dereliquit dominus terram et dominus non videt. Et quantum ad blasphemiam in prophetas, in ventum, idest in vanum. Responsum, divinum. Job 6: ad increpandum tantum eloquia concinnatis, et in ventum verba profertis. Secundo comminatur poenam: et primo ponit poenam contra blasphemiam in prophetas: haec ergo, quae sequuntur. In ignem, idest dabo verbis tuis efficaciam, ut ipsa verba tua quasi ignes comburant. Infra 23: numquid non verba mea sunt quasi ignis ardens? Dicit dominus. Et contra blasphemiam in Deum, determinans hostium conditionem, quia potentes: ecce ego de longinquo, scilicet Chaldaea, robustam viribus, antiquam, quia ipsis praefuit Nembrot, gigas: unde exercitata ab antiquo in armis.
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Item ostendit gentem inexorabilem: gentem cujus ignorabis linguam. Item armis munitam, pharetra, quia prompte inde sagittas emittunt; et quia ibi apparent sanguinolentae, sicut cadavera in sepulcris. Infra 50: ecce populus veniet ab Aquilone, et gens magna, et reges multi consurgent a finibus terrae, et cetera. Et ponit poenae inflictionem: et comedet. Deut. 28: adducet super te dominus gentem de longinquo, et de extremis terrae finibus in similitudinem aquilae volantis in impetu, cujus linguam intelligere non possis.
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Tamen cum misericordiae admixtione: verumtamen in diebus illis, ait dominus, non faciam vos in consummationem. Supra 4: consummationem autem non faciam. Secundo resumit poenae causam: quod si dixeritis. Infra 16: ejiciam vos de terra hac in terram quam ignoratis vos et patres vestri.
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Hic ostendit populi peccantis stultitiam: et primo proponit ipsam: audi popule stulte, qui non habes cor, qui habentes oculos, exteriores, non videtis, corde. Isaiae 6: excaeca cor populi hujus. Secundo probat: et primo ex comparatione insensibilium creaturarum, proponens earum obedientiam, me ergo non timebitis? Arenam, littus, commovebuntur: fluctus scilicet; idest, quamvis commoveantur. Job 38: circumdedi illud terminis meis. Et populi inobedientiam.
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Populo autem huic factum est cor incredulum. Ezech. 2: noli esse exasperans sicut domus exasperatrix est. Secundo probat ingratitudinem beneficiorum, ponens ingratitudinem, recesserunt. Temporaneam, in principio post seminationem, serotinam, tempore maturationis fructuum, dominum; scilicet custodientem.
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Et beneficiorum cessationem, iniquitates vestrae. Isa. 59: peccata vestra diviserunt inter vos et Deum vestrum.
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Hic prosequitur culpam praelatorum, quae est frequenter causa culpae subditorum; et ideo dicit: quia inventi sunt in populo meo impii insidiantes. Et circa hoc duo facit. Primo arguit ipsorum culpam quantum ad violationem justitiae; secundo quantum ad perversitatem doctrinae, ibi, stupor et mirabilia facta sunt in terra. Circa primum duo. Primo ostendit eorum injustitiam quantum ad injustam et fraudulentam oppressionem pauperum, ponens dolum, insidiantes. Psal. 10: insidiatur ut rapiat pauperem. Plenae dolo, divitiis quas dolo conquisierunt.
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Et doli effectum in multiplicatione divitiarum: ideo magnificati, in honoribus, ditati, in divitiis. Infra 17: perdix fovit quae non peperit, fecit divitias, sed non in judicio. Et in multiplicatione peccatorum, et praeterierunt. Deut. 32: incrassatus est dilectus et recalcitravit, incrassatus, impinguatus, dilatatus.
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Secundo ostendit eorum injustitiam quantum ad justi judicii omissionem, causam viduae. Isa. 1: pupillo non judicant, et causa viduae non ingreditur ad eos.
Hic comminatur poenam. Deut. 32: reddam ultionem hostibus meis, et his qui oderunt me retribuam.
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Hic arguit perversitatem doctrinae: et primo ponit admirabilem culpam: stupor, idest stupenda res, prophetae prophetabant mendacium, quorum erat veritatem docere. Ezech. 22: prophetae ejus liniebant eos absque temperamento videntes vana, et divinantes eis mendacium. Applaudebant, consentientes mendaciis, quorum erat prophetas corrigere. Infra 29: dedit te dominus sacerdotem pro Jojada sacerdote, ut sis dux in domo domini super omnem virum arreptitium et prophetantem ut mittas eum in nervum et carcerem. Et nunc quare non increpasti Jeremiam Anathothitem qui prophetat vobis? Et populus meus. Eccli. 10: qualis rector civitatis, tales et inhabitantes in ea. Secundo innuit admirabilem poenam: quid igitur fiet in novissimo ejus? Scilicet captivitatis, vel mortis. Isa. 27: in mensura contra mensuram cum abjecta fuerit, judicabit eam et cetera. Notandum, quod est multiplex paupertas; scilicet terrenae possessionis. Jacobi 2: nonne Deus elegit pauperes in hoc mundo, divites in fide, et heredes regni quod repromisit Deus diligentibus se? Humilitatis. Matth. 5: beati pauperes spiritu, quoniam ipsorum est regnum caelorum. Afflictionis. Psal. 68: ego sum pauper et dolens: salus tua, domine, suscepit me. Cognitionis. Apoc. 3: nescis quia tu es pauper. Imperfectionis. Thren. 3: ego vir videns paupertatem meam in virga indignationis ejus. Item notandum, quod multiplex est visitatio; scilicet consolationis. Lucae 1: visitavit nos oriens ex alto. Correptionis. Psal. 88: visitabo in virga iniquitates eorum. Damnationis. Infra 8: in tempore visitationis suae corruent, dicit dominus congregans congregabo eos, ait dominus. Item notandum, quod verbum Dei dicitur ignis, quia illuminat. Psal. 118: lucerna pedibus meis verbum tuum. Quia inflammat. Psal. 104: eloquium domini inflammavit eum. Quia infirma penetrat. Infra 20: et factus est sermo domini in corde meo quasi ignis aestuans, claususque in ossibus meis. Hebr. 4: vivus est sermo Dei, et efficax, et penetrabilior omni gladio ancipiti, et pertingens usque ad divisionem animae ac spiritus, compagum quoque ac medullarum, et discretor cogitationum et intentionum cordis. Quia liquefacit. Psal. 147: emittet verbum suum, et liquefaciet ea; flabit spiritus ejus, et fluent aquae. Quia consumit inobedientes. Isa. 30: labia ejus repleta sunt indignatione, et lingua ejus quasi ignis devorans. Joan. 15: si non venissem, et locutus non fuissem eis, peccatum non haberent. Nunc autem excusationem non habent de peccato suo.
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… Nella legge mosaica si sanciscono severissime pene contro gli adulteri, particolarmente quando ne è colpevole la donna (cf. Gen. 39, 7-20; Ex. 20, 14.17; Lev. 18, 20; 20, 10; Deut. 22, 22; II Sam. 11, 2 sgg.; Ier. 5, 8 sgg.; Ex. 23, 20; Os. 4, 2). È la severità che si riscontra in altre legislazioni semitiche (cf. codice di Hammurabi, § 129; leggi hittite e medioassire in G. Furlani, Leggi dell'Asia …
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.