God promiseth to dwel with those that walke right wayes: 8. otherwise the material temple wil not saue them: 16. neither the prayers of the prophet shal helpe them, persisting in their sinnes: 21. nor sacrifice, but obedience to Gods law.
1The word that came to Jeremias from the Lord, saying:Parola detta a Geremia dal Signore, che disse:THE word, that was made to Ieremie from our Lord, saying:Verbum quod factum est ad Jeremiam a Domino, dicens: 2Stand in the gate of the house of the Lord, and proclaim there this word, and say: Hear ye the word of the Lord, all ye men of Juda, that enter in at these gates, to adore the Lord.Sta sulla porta della casa del Signore, ed ivi predica questa parola, dicendo: Udite la Parola del Signore voi tutti figli di Giuda, che entrate per queste porte ad adorare il Signore.Stand in the gate of the house of the Lord, and preach there this word, and say: Heare ye the word of our Lord al Iuda, which goe in by these gates, to adore our Lord.Sta in porta domus Domini, et prædica ibi verbum istud, et dic: Audite verbum Domini, omnis Juda, / qui ingredimini per portas has ut adoretis Dominum. 3Thus saith the Lord of hosts the God of Israel: Make your ways and your doings good: and I will dwell with you in this place.Queste cose dice il Signore degli eserciti, il Dio d'Israele: Emendate i vostri costumi, e i vostri affetti: ed io abiterò con voi in questo luogo.Thus saith the Lord of hostes the God of Israel: Make your wayes good, and your studies: and I wil dwel with you in this place.Hæc dicit Dominus exercituum, Deus Israël: / Bonas facite vias vestras, et studia vestra, / et habitabo vobiscum in loco isto. 4Trust not in lying words, saying: The temple of the Lord, the temple of the Lord, it is the temple of the Lord.Non ponete fidanza in quelle false parole: Il tempio del Signore, il tempio del Signore, il tempio e del Signore;Trust not in wordes of lying, saying: The temple of our Lord, the temple of our Lord, it is the temple of our Lord.Nolite confidere in verbis mendacii, dicentes: / Templum Domini, templum Domini, templum Domini est ! 5For if you will order well your ways, and your doings: if you will execute judgment between a man and his neighbour,Perocché se voi rivolgerete al bene i vostri costumi, e i vostri affetti: se renderete giustizia tra uomo, e uomo;For if you shal wel direct your waies, & your studies: if you shal doe iudgement between a man and his neighbour,Quoniam si bene direxeritis vias vestras, et studia vestra; / si feceritis judicium inter virum et proximum ejus; 6If you oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, and walk not after strange gods to your own hurt,Se non farete torto al forestiero, e al pupillo, e alla vedova, e non spargerete in questo luogo il sangue innocente, e non anderete dietro agli dei stranieri per vostra sciagura;to the stranger, & to the pupil, & to the widow shal do no oppression, nor shede innocent bloud in this place, & walke not after strange godds to your owne euil:advenæ, et pupillo, et viduæ non feceritis calumniam, / nec sanguinem innocentem effuderitis in loco hoc, / et post deos alienos non ambulaveritis in malum vobismetipsis: 7I will dwell with you in this place: in the land, which I gave to your fathers from the beginning and for evermore.Io abiterò con voi in questo luogo, nella terra, ch'io diedi a padri vostri per secoli, e secoli.I wil dwel with you in this place: in the land, which I gaue to your fathers from the beginning and for euer.habitabo vobiscum in loco isto, / in terra quam dedi patribus vestris a sæculo et usque in sæculum.
8Behold you put your trust in lying words, which shall not profit you:Ma voi ponete fidanza sopra bugiarde parole, che a voi non gioveranno.Behold you trust to your selues in wordes of lying: which shal not profite you:Ecce vos confiditis vobis in sermonibus mendacii, / qui non proderunt vobis: 9To steal, to murder, to commit adultery, to swear falsely, to offer to Baalim, and to go after strange gods, which you know not.Voi rubate, uccidete, fate adulteri, giurate il falso, fate libagioni a Baal, e andate dietro a dei stranieri, che voi non conoscevate.to steale, to murder, to committe aduouterie, to sweare falsely, to offer to Baalim, & to go after strange godds, which you know not.furari, occidere, adulterari, / jurare mendaciter, libare Baalim, / et ire post deos alienos quos ignoratis: 10And you have come, and stood before me in this house, in which my name is called upon, and have said: We are delivered, because we have done all these abominations.E siete venuti, e vi siete presentati dinanzi a me in questa casa, la quale ha nome da me, e avete detto: Noi siam salvi, perchè abbiam fatte tutte queste abbominazioni.And you haue come, and stood before me in this house, in which my name is inuocated, and haue said: We are deliuered because we haue done al these abominations.et venistis, et stetistis coram me / in domo hac, in qua invocatum est nomen meum, / et dixistis: Liberati sumus, / eo quod fecerimus omnes abominationes istas. 11Is this house then, in which my name hath been called upon, in your eyes become a den of robbers? I, I am he: I have seen it, saith the Lord.E ella adunque la casa mia, la quale ha nome da me, diventata negli occhi vostri una caverna di ladroni? Io, io sono, io ho veduto, dice il Signore.Why, is this house then wherein my name is inuocated, in your eies become a denne of theeues? I, euen I am: I haue seene, saith our Lord.Numquid ergo spelunca latronum facta est domus ista, / in qua invocatum est nomen meum in oculis vestris ? / Ego, ego sum: ego vidi, dicit Dominus. 12Go ye to my place in Silo, where my name dwelt from the beginning: and see what I did to it for the wickedness of my people Israel:Andate al luogo del mio soggiorno, a Silo, dove la maestà mia abitò da principio: e considerate quel, ch'io feci a quel luogo a cagione della malizia del popol mio d'Israele:Goe ye to my place in Silo, where my name dwelt from the beginning: and see what I haue done to it for the malice of my people Israel:Ite ad locum meum in Silo, / ubi habitavit nomen meum a principio, / et videte quæ fecerim ei propter malitiam populi mei Israël. 13And now, because you have done all these works, saith the Lord: and I have spoken to you rising up early, and speaking, and you have not heard: and I have called you, and you have not answered:E adesso, dopoché voi avete fatte tutte queste cose, dice il Signore; e dopoché io ho parlato a voi, e assai per tempo ho parlato, e voi non mi avete ascoltato; e vi ho chiamati, e non avete risposto,and now, because you haue done al these workes, saith our Lord: and I haue spoken to you early rising, and speaking, and you haue not heard: and I haue called you, and you haue not answered:Et nunc, quia fecistis omnia opera hæc, dicit Dominus, / et locutus sum ad vos mane consurgens, et loquens, et non audistis: / et vocavi vos, et non respondistis:
14I will do to this house, in which my name is called upon, and in which you trust, and to the place which I have given you and your fathers, as I did to Silo.Io farò a questa casa, che porta il mio nome, e nella quale voi avete fidanza; e al luogo, ch'io assegnai a voi, e ai padri vostri, farò quello, che feci a Silo.I wil doe to this house, wherein my name is inuocated, and wherein you haue confidence: and to the place which I haue geuen you and your fathers, as I did to Silo.faciam domui huic, in qua invocatum est nomen meum, / et in qua vos habetis fiduciam, / et loco quem dedi vobis et patribus vestris, / sicut feci Silo: 15And I will cast you away from before my face, as I have cast away all your brethren, the whole seed of Ephraim.E vi caccerò lungi dalla mia faccia, come cacciai tutti i vostri fratelli, tutta la stirpe di Ephraim.And I wil cast you away from my face, as I haue cast away al your bretheren, the whole seede of Ephraim.et projiciam vos a facie mea / sicut projeci omnes fratres vestros, / universum semen Ephraim. 16Therefore do not thou pray for this people, nor take to thee praise and supplication for them: and do not withstand me: for I will not hear thee.Tu adunque non pregare per questo popolo, e non alzarle tue laude, e la tua orazione per essi, e non opporti a me: perocché io non ti esaudirò.Thou therefore pray not for this people, neither take vnto thee praise and prayer for them, and resist me not: because I wil not heare thee.Tu ergo, noli orare pro populo hoc, / nec assumas pro eis laudem et orationem: / et non obsistas mihi, / quia non exaudiam te. 17Seest thou not what they do in the cities of Juda, and in the streets of Jerusalem?Non vedi tu quel, che fanno costoro nelle città di Giuda, e per le piazze di Gerusalemme?Seest thou not what these doe in the cities of Iuda, and in the streete of Ierusalem?Nonne vides quid isti faciunt in civitatibus Juda, / et in plateis Jerusalem ? 18The children gather wood, and the fathers kindle the fire, and the women knead the dough, to make cakes to the queen of heaven, and to offer libations to strange gods, and to provoke me to anger.I figliuoli raccoltoli legna, e i padri accendono il fuoco, e le donne aspergono di grasso la pasta, per fare delle schiacciate alla regina del cielo, e far libagioni agli dei stranieri, e provocar me ad ira.The children gather the stickes, & the fathers kindle the fire, and the wemen temper the dough to make cakes vnto the queene of heauen, & to offer libaments vnto strange goddes, and to prouoke me to wrath.Filii colligunt ligna, / et patres succendunt ignem, / et mulieres conspergunt adipem, / ut faciant placentas reginæ cæli, / et libent diis alienis, / et me ad iracundiam provocent.
19Do they provoke me to anger, saith the Lord? is it not themselves, to the confusion of their own countenance?Forse, che ei mi provocano ad ira, dice il Signore? E non fann'eglino male a loro stessi per lor confusione?Why doe they prouoke me to wrath, saith our Lord? and not themselues to the confusion of their owne countenance?Numquid me ad iracundiam provocant ? / dicit Dominus; / nonne semetipsos in confusionem vultus sui ? 20Therefore thus saith the Lord God: Behold my wrath and my indignation is enkindled against this place, upon men and upon beasts, and upon the trees of the field, and upon the fruits of the land, and it shall burn, and shall not be quenched.Per questo così dice il Signore Dio: Ecco, che il mio furore, e la mia indegnazione si accende contro questo luogo, contro gli uomini, e contro i giumenti, e contro le piante della campagna, e contro i frutti della terra, e arderà, e non si spegnerà.Therefore this saith our Lord God: Behold my furie, and my indignation is powred vpon this place, vpon men, and vpon beastes, and vpon the wood of the countrie, and vpon the fruites of the land, and it shal be kindled, and shal not be quenched.Ideo hæc dicit Dominus Deus: / Ecce furor meus et indignatio mea conflatur super locum istum, / super viros, et super jumenta, / et super lignum regionis, et super fruges terræ: / et succendetur, et non extinguetur. 21Thus saith the Lord of hosts the God of Israel: Add your burnt offerings to your sacrifices, and eat ye the flesh.Queste cose dice il Signore degli eserciti, il Dio d'Israele: Aggiungete alle vostre vittime i vostri olocausti, e mangiate le carni.Thus saith the Lord of hostes the God of Israel; Adde your holocaustes to your victims, and eate ye the flesh.Hæc dicit Dominus exercituum, Deus Israël: / Holocautomata vestra addite victimis vestris, / et comedite carnes: 22For I spoke not to your fathers, and I commanded them not, in the day that I brought them out of the land of Egypt, concerning the matter of burnt offerings and sacrifices.Imperocché io non parlai a' padri vostri nel dì, in cui gli trassi dalla terra d'Egitto, e non ordinai loro cosa alcuna intorno agli olocausti, e alle vittime.Because I spake not with your fathers, & I commanded them not in the day, that I brought them out of the land of Aegypt, touching the word of holocaustes and victims.quia non sum locutus cum patribus vestris, et non præcepi eis, / in die qua eduxi eos de terra Ægypti, / de verbo holocautomatum et victimarum: 23But this thing I commanded them, saying: Hearken to my voice, and I will be your God, and you shall be my people: and walk ye in all the way that I have commanded you, that it may be well with you.Ma questo è il comandamento, ch'io feci loro, dicendo: Ascoltate la mia voce e io sarò vostro Dio, e voi sarete mio popolo, e camminate costantemente nella strada, ch'io vi ho prescritta, affinchè siate felici:But this word I commanded them, saying: Heare ye my voice, and I wil be your God, and you shal be my people: and walke ye in al the way, that I haue commanded you, that it may be wel with you.sed hoc verbum præcepi eis, dicens: / Audite vocem meam, / et ero vobis Deus, / et vos eritis mihi populus: / et ambulate in omni via quam mandavi vobis, / ut bene sit vobis.
24But they hearkened not, nor inclined their ear: but walked in their own will, and in the perversity of their wicked heart: and went backward and not forward,Ed ei non mi ascoltarono, né mi diedero retta, ma andaron dietro ai loro piaceri, e alla depravazione del loro cattivo cuore, e camminarono all'indietro, e non per innanzj,And they heard not, nor inclined their eare: but haue gone in their pleasures, and in the peruersitie of their wicked hart: and haue bene made backward and not foreward,Et non audierunt, nec inclinaverunt aurem suam: / sed abierunt in voluntatibus et in pravitate cordis sui mali: / factique sunt retrorsum, et non in ante, 25From the day that their fathers came out of the land of Egypt, even to this day. And I have sent to you all my servants the prophets, from day to day, rising up early and sending.Dai dì, che uscirono i padri loro dalla terra d'Egitto, fino a questo giorno. E mandai a voi tutti i miei servi, i profeti, ogni dì per tempo io li mandai.from the day that their fathers came out of the land of Aegypt, euen to this day. And I haue sent to you al my seruants the prophetes by day, rising early, and sending.a die qua egressi sunt patres eorum de terra Ægypti / usque ad diem hanc. / Et misi ad vos omnes servos meos prophetas per diem, / consurgens diluculo, et mittens: 26And they have not hearkened to me: nor inclined their ear: but have hardened their neck, and have done worse than their fathers.Ed eglino non mi ascoltarono, né mi diedero retta: ma indurarono la loro cervice, e fecer peggio, che i padri loro.And they haue not heard me, nor inclined their eare: but they haue hardened their necke, and haue wrought worse, then their fathers.et non audierunt me, / nec inclinaverunt aurem suam: / sed induraverunt cervicem suam, / et pejus operati sunt quam patres eorum. 27And thou shalt speak to them all these words, but they will not hearken to thee: and thou shalt call them, but they will not answer thee.Or tu dirai loro tutte queste parole, ed eglino non ti ascolteranno; e li chiamerai, e non ti risponderanno.And thou shalt speake vnto them al these wordes, & they wil not heare thee: & thou shalt cal them, and they wil not answere thee.Et loqueris ad eos omnia verba hæc, et non audient te: et vocabis eos, et non respondebunt tibi. 28And thou shalt say to them: This is a nation which hath not hearkened to the voice of the Lord their God, nor received instruction: faith is lost, and is taken away out of their mouth.E dirai loro: Questa è quella nazione, che non ha ascoltata la voce del Signore Dio suo, e non ha ammessa disciplina: la fede è morta, e dalle loro bocche se n'è andata.And thou shalt say to them: This is the nation which hath not heard the voice of the Lord their God, nor receiued discipline: faith is perished, and is taken away out of their mouth.Et dices ad eos: Hæc est gens quæ non audivit vocem Domini Dei sui, / nec recepit disciplinam; / periit fides, / et ablata est de ore eorum.
29Cut off thy hair, and cast it away: and take up a lamentation on high: for the Lord hath rejected, and forsaken the generation of his wrath,Tosa i tuoi capelli, e gettali via, ed alza all'alto i tuoi gemiti; perocché il Signore ha rigettata, e abbandonata la stirpe degna del suo furore.Powle thy heare, & cast it away, and take lamentation on hiegh: because our Lord hath cast of, and hath left the generation of his furie,Tonde capillum tuum, et projice, / et sume in directum planctum: / quia projecit Dominus et reliquit generationem furoris sui; 30Because the children of Juda have done evil in my eyes, saith the Lord. They have set their abominations in the house in which my name is called upon, to pollute it;Perché i figliuoli di Giuda sugli occhi miei han fatto il male, dice il Signore. Hanno posti i loro scandali nella casa, che ha nome da me, per contaminarla,because the children of Iuda haue done euil in mine eies, saith our Lord. They haue put their stumbling blockes in the house, wherin my name is inuocated, that they might pollute it:quia fecerunt filii Juda malum in oculis meis, dicit Dominus. / Posuerunt offendicula sua in domo / in qua invocatum est nomen meum, ut polluerent eam: 31And they have built the high places of Topheth, which is in the valley of the son of Ennom, to burn their sons, and their daughters in the fire: which I commanded not, nor thought on in my heart.Ed hanno edificati i luoghi eccelsi di Topheth, che è nella valle del figliuolo di Ennom: per abbruciare nel fuoco i loro figliuoli, e le loro figlie: cosa, che io non comandai, né ebbi mai in pensiero.and they haue built the excelses of Topheth, which is in the valley of the sonne of Ennom, that they might burne their sonnes, and their daughters with fire: which thinges I commanded not, nor thought in my hart.et ædificaverunt excelsa Topheth, / quæ est in valle filii Ennom, / ut incenderent filios suos et filias suas igni, / quæ non præcepi, nec cogitavi in corde meo. 32Therefore behold the days shall come, saith the Lord, and it shall no more be called Topheth, nor the valley of the son of Ennom: but the valley of slaughter: and they shall bury in Topheth, because there is no place.Per questo ecco, che viene il tempo, dice il Signore, e non si dirà più Topheth, e Valle del figliuolo di Ennom; ma Valle di uccisione: e seppelliranno a Topheth, per non esservi altro luogo.Therfore loe the daies shal come, saith our Lord, & it shal no more be said: Topheth, and the valley of the sonne of Ennom: but the valley of slaughter: and They shal burie in Topheth, because there is no place.Ideo ecce dies venient, dicit Dominus, / et non dicetur amplius Topheth, et vallis filii Ennom, / sed vallis interfectionis: / et sepelient in Topheth, eo quod non sit locus.
33And the carcasses of this people shall be meat for the fowls of the air, and for the beasts of the earth, and there shall be none to drive them away.E i cadaveri di questo popolo saran pasto degli uccelli dell'aria, delle bestie della terra, né vi sarà chi le discacci.And the carcasse of this people shal be for meats to the foules of the ayre, and to the beastes of the land, and there shal be none to driue them away.Et erit morticinum populi hujus in cibos volucribus cæli et bestiis terræ, / et non erit qui abigat. 34And I will cause to cease out of the cities of Juda, and out of the streets of Jerusalem, the voice of joy, and the voice of gladness, the voice of the bridegroom and the voice of the bride: for the land shall be desolate.E farò, che non si oda nelle città di Giuda, e nelle piazze di Gerusalemme voce di gaudio, e di allegrezza, voce di sposo, e di sposa; perocché sarà in desolazione tutta la terra.And I wil make to cease out of the cities of Iuda, and out of the streetes of Ierusalem, the voice of ioy, and the voice of gladnes, the voice of the bridegroome, and the voice of the bride: for the land shal be in desolation.Et quiescere faciam de urbibus Juda, / et de plateis Jerusalem, / vocem gaudii et vocem lætitiæ, / vocem sponsi et vocem sponsæ: / in desolationem enim erit terra.
7:2
7:3
Haydock
Dwell. Hebrew, "make you dwell here." (Haydock)
7:4
Worthington
Lord. The triple repetition shews the vain confidence of the people, who blindly imagined that the temple would screen them, (Calmet) and that external sacrifices would suffice. But they were rejected with the temple. (Worthington)
7:7
Haydock
Dwell. Hebrew and Septuagint as [in] ver. 3. (Haydock)
7:9
Calmet
Not, which have done you no good, and deserve not to be styled gods. (Calmet)
7:10
St. Thomas Aquinas
Because. Hebrew also, "although," (Sa; Grotius) "to perform," (Chaldean; Montanus) or "by doing." God must surely approve of our conduct, since we are unmolested. (St. Thomas Aquinas; Lyranus)
But the Vulgate seems preferable, and the people attribute their success to idols, Jeremias 44:17., and 2 Paralipomenon 28:23.
7:11
Robbers. Our Saviour alludes to this, Matthew 21:13.
Calmet
Seen. Think not to hide yourselves, as in a den. My temple shall not be an asylum for wretches. (Calmet)
7:12
Haydock
Beginning, under Josue. (Haydock)
Calmet
The sins of a few priests caused this place to be abandoned, (1 Kings 2:22., and 3:4., and Psalm 77:60.) and shall the crimes of a whole people escape? (Calmet)
Worthington
It is true, that place and Jerusalem were once sanctified: but the people being criminal, God retires. (Worthington)
7:13
Calmet
Early. Sparing no opportunity of reclaiming you. (Calmet)
7:15
7:16
Haydock
Praise, offered to appease my wrath. (Haydock)
Calmet
This admirably shews the force of the saints' intercession, which God does not reject, but rather encourages by such declarations. Abraham and Moses did not leave off praying for the guilty, (Genesis 18:23., and Exodus 32:10.) and the Lord complains that there was none to withhold him, Isaias 64:7., and Ezechiel 22:30. (Calmet)
7:18
Challoner
Heaven. That is, the moon, which they worshipped under that name. (Challoner)
Some understand the sun also and stars, Jeremias 44:17., and Isaias 65:11. All the family contributes to promote this idolatry.
7:21
Calmet
Flesh. I reject your holocausts. Keep them for yourselves. (Calmet)
7:22
Challoner
I commanded them not: viz., such sacrifices as the Jews at this time offered without obedience; which was the thing principally commanded: so that in comparison with it, the offering of the holocausts and sacrifices was of small account. (Challoner)
Worthington
The observance of the decalogue would suffice. Victims were to teach internal piety, Leviticus 1. (Worthington)
St. Irenaeus
God "brought them out of Egypt, not for the sake of their sacrifices, but that they might....hear his word." (St. Irenaeus, [Against Heresies] 4:17.)
Calmet
This was the principal design. See Matthew 9:13., and Osee 6:6., and 1 Corinthians 1:17. (Maldonat) (Menochius) (Calmet)
St. Thomas Aquinas
The rules for sacrifices were given after the adoration of the calf, as necessary preservatives against idolatry. (St. Thomas Aquinas, [Summa Theologica] 1:2. q. 102. a. 3.)
Calmet
Yet the paschal lamb, etc., had been already commanded. (Calmet)
Many such absolute expressions imply a condition or comparison. (Gloss.) (Proverbs 8:10.)
Crat
I brought. Several manuscripts read thus more accurately than the Hebrew, "He brought," (Kennicott) which Protestants abandon, (Haydock) though the present reading may stand. (Chappel.) (Crat.)
Kennicott
Every variation should be noticed, as this and the former verse "seem greatly corrupted; perhaps the Syriac version will be the best guide to their true meaning." (Kennicott)
Yet the passage is sufficiently intelligible in the Vulgate and Septuagint.
7:27
Haydock
Thee. Septuagint omit this verse, which Grabe replaces. The people will be more inexcusable. (Haydock)
7:29
Calmet
High. People lamented in such places, Jeremias 9:13., and Judges 11:35. (Calmet)
Haydock
Wrath, which he treats with the utmost severity. (Haydock)
7:30
Haydock
Abominations. Hebrew. We have literally, "stumbling-blocks," offendicula. (Haydock)
Manasses placed idols in the very temple, as the last kings of Juda did, 4 Kings 23:4., and Ezechiel 8:3.
7:31
Calmet
Valley, to the south of the city. Here Moloc was adored, and Josias therefore contaminated the place, 4 Kings 23:10. (Calmet)
St. Jerome
It was very delightful. (St. Jerome)
7:32
Haydock
Place, elsewhere. (Haydock)
Calmet
This was verified when Nabuchodonosor and Titus besieged the city. (Calmet)
The latter was quite shocked. (Josephus, Jewish Wars 6:14.) See Jeremias 19., and 31:40.
7:34
Menochius
Bride. None shall think of marrying, (chap. 16:9., and 25:10.; Calmet) all being filled with lamentation. (Menochius)
7:18
Queen of heaven.... That is, the moon, which they worshipped under that name.
7:22
I commanded them not.... Viz., such sacrifices as the Jews at this time offered, without obedience; which was the thing principally commanded: so that in comparison with it, the offering of the holocausts and sacrifices was of small account.
7:4
The Ievves presumed that God would neuer suffer his Temple to be destroied; they thought also that external sacrifices vvithout internal repē tance should take avvay the sinnes; but for their impenitence they & their sacrifices are reiected, and the temple destroied.
7:11
Concordanza Mat. •1.
7:12
It is true that God sanctified the tabernacle in Silo, and aftervvards the temple in Ierusalem, but if the people be not sanctified, he is not died to the place.
Concordanza Ios. 18. Iud. 18. 1. Reg. •.
7:14
Concordanza Isa. 65. 1. Reg. 4.
7:15
The Kingdome of •ene tribes.
7:22
God gaue his perfect law comprised in the ten commandments: which alone being kept wil suffice: & aftervvardes added ceremonial precepts, to exercise the people in external sacrifices of beastes and other corporal thinges to be offered to him self, as wel to kepe them from idolatrie, as to leade them therby to internal vertues, and to signifie Mysteries of the new testament. As is noted. Leuit. 1.
7:34
••••. ••.
7:2
san Barnaba † 61 d.C. The Epistle of Barnabas 9
… 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.” And again He says, “Hear, O Israel, for these things saith the Lord thy God.”
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.17.2
… “Hear the word of the Lord, all Judah. These things saith the Lord , the God of Israel, Make straight your ways and your doings, and I will establish you in this place. Put not your trust in lying words, for they will not at all profit you, saying, The temple of the Lord , The temple of the Lord , it is [here].”
7:3
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.36.2
… Wash you, make you clean, put away evil from your hearts, learn to do well, seek judgment, protect the oppressed, judge the fatherless ( pupillo ), plead for the widow; and come, let us reason together, saith the Lord.”
7:4
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.4.1
1. Further, also, concerning Jerusalem and the Lord, they venture to assert that, if it had been “the city of the great King,” it would not have been deserted.
Afraate † 346 d.C. Aphrahat: Select Demonstrations 1.3
… When he is perfected, he is consummated. And when his whole structure is raised up, consummated, and perfected, then he becomes a house and a temple for a dwelling-place of Christ, as Jeremiah the Prophet said:— The temple of the Lord, the temple of the Lord, the temple of the Lord are ye, if ye amend your ways and your works .
Afraate † 346 d.C. Aphrahat: Select Demonstrations 17.6
… and of His Spirit He breathed into them, and a dwelling-place did He become unto them from of old. In them doth He abide and amongst them doth He walk. For He said through the prophet, I will dwell in them, and walk in them . Furthermore also the Prophet Jeremiah said:— Ye are the temple of the Lord, if ye make fair your ways and your deeds .
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 17
[1.] The Jews greatly prided themselves on the temple and the tabernacle. Wherefore they said, “The temple of the Lord, The temple of the Lord, The temple of the Lord.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 58.3
… Therefore the spots which witnessed the crucifixion and the resurrection profit those only who bear their several crosses, who day by day rise again with Christ, and who thus shew themselves worthy of an abode so holy. Those who say “the temple of the Lord, the temple of the Lord,”
san Girolamo † 420 d.C. Against Jovinianus 2.10
… And so God says by Isaiah, “O my people, they which bless you cause you to err, and trouble the paths of your feet.” Also by Jeremiah, “Flee out of the midst of Babylon, and save every man his life, and believe not the false prophets which say, Peace, peace, and there is no peace;” who are always repeating,
7:6
san Tascio Cecilio Cipriano † 258 d.C. Exhortation to Martyrdom, Addressed to Fortunatus 3
… and I will not forgive them.” And again: “To them hast thou poured out drink-offerings, and to them thou hast offered sacrifices. For these, therefore, shall I not be angry, saith the Lord?” In Jeremiah also: “Walk ye not after other gods, to serve them; and worship them not, and provoke me not in the works of your hands, to destroy you.”
7:11
papa san Clemente I † 99 d.C. The Second Epistle of Clement 14
So, then, brethren, if we do the will of our Father God, we shall be members of the first church, the spiritual,—that which was created before sun and moon; but if we shall not do the will of the Lord, we shall come under the Scripture which saith, “My house became a den of robbers.”
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 17.11
… and having received the design of it from the heavens, he then marked it out and erected it. Nevertheless, this Temple, thus beautiful and marvellous and sacred, when those who used it were corrupted, was so dishonoured, despised, and profaned, that even before the captivity it was called “a den of robbers, a cave of hyænas;”
7:12
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.32
… unto the hands of the enemy.” The very Ark whereby they thought themselves invincible, and whereon they plumed themselves, he calleth their “virtue” and “beauty.” Lastly, also afterward, when they were living ill, and boasting of the temple of the Lord, He doth terrify them by a Prophet, saying, “See ye what I have done to Selom, where was My tabernacle.”
7:14
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 40.14
… And do not thou pray for that people, and do not thou ask mercy for them, and do not come near Me on their behalf, for I will not hear thee. Or seest thou not what they do in the cities of Judah?”
7:16
Tertulliano † 220 d.C. On Modesty 2
… “And pray not thou unto (me) on behalf of this People, and request not that they may obtain mercy, and approach not on their behalf unto me, since I will not listen to (them)”
san Tascio Cecilio Cipriano † 258 d.C. On the Lapsed 19
… for I will not hear them in the time wherein they call on me, in the time of their affliction.”
san Tascio Cecilio Cipriano † 258 d.C. Exhortation to Martyrdom, Addressed to Fortunatus 4
… “And pray not thou for this people, and entreat not for them in prayer and supplication; because I will not hear in the time wherein they shall call upon me in the time of their affliction.”
sant'Ambrogio † 397 d.C. Concerning Repentance 1.9
43. Rightly, then, is it said: “Who shall entreat for him?” It implies that it must be such an one as Moses to offer himself for those who sin, or such as Jeremiah, who, though the Lord said to him, “Pray not thou for this people,”
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 1
… i. 11 .) And thou sayest, what need have I of prayer? But if we be idle, no one will be able to profit us. What did Jeremiah profit the Jews? Did he not thrice draw nigh to God, and the third time hear, “Pray not thou for this people, neither lift up cry nor prayer, for I will not hear thee”? (
san Girolamo † 420 d.C. Against Jovinianus 2.10
… But he that hath sinned unto death, who shall pray for him?” You observe that if we entreat for smaller offences, we obtain pardon: if for greater ones, it is difficult to obtain our request: and that there is a great difference between sins. And so with respect to the people of Israel who had sinned a sin unto death, it is said to Jeremiah:
7:17
Origene † 254 d.C. Origen Against Celsus 5.8
… You will find at least in the book of Jeremiah the words of God censuring by the mouth of the prophet the Jewish people for doing obeisance to such objects, and for sacrificing to the queen of heaven, and to all the host of heaven.
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 8
… For this is why He at all threatens punishment; that by fear He may destroy contempt; and when the threat alone is sufficient to cause fear in us, He doth not suffer us to undergo the actual trial. See, for instance, what He saith unto Jeremiah, (
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 1
And again to Jeremiah, who suffered less from the commandments of God, but more from their wickedness, what does He say? “Seest thou not what these do?” (
7:18
Origene † 254 d.C. Origen De Principiis 1.7.3
… In the writings of Jeremiah, indeed, the moon is called the queen of heaven.
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 19
… For, instead of the legally-appointed lamb, they have learned to sacrifice to Baal; instead of the true unleavened bread, ‘they collect the wood, and their fathers kindle the fire, and their wives prepare the dough, that they may make cakes to the host of heaven, and pour out libations to strange gods, that they may provoke Me to anger, saith the Lord
7:21
san Giustino † 165 d.C. Dialogue with Trypho 22
… and the house of evil-doers shall be removed, and the neighing of horses shall be taken away from Ephraim.’ And again by Jeremiah: ‘Collect your flesh, and sacrifices, and eat: for concerning neither sacrifices nor libations did I command your fathers in the day in which I took them by the hand to lead them out of Egypt.’
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.17.3
… but this word I commanded them, saying, Hear My voice, and I will be your God, and ye shall be My people; and walk in all My ways whatsoever I have commanded you, that it may be well with you. But they obeyed not, nor hearkened; but walked in the imaginations of their own evil heart, and went backwards, and not forwards.”
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 19
… saying by Isaiah, ‘Who hath required these of your hands ?’ And by Jeremiah, since they were very bold, he threatens, ‘Gather together your whole burnt-offerings with your sacrifices, and eat flesh, for I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning whole burnt-offerings and sacrifices
san Girolamo † 420 d.C. Against the Pelagians 2
vii. 21, 22 . God rejects the sacrifices, because of the worshippers’ evil lives.
7:22
san Barnaba † 61 d.C. The Epistle of Barnabas 2
… And again He says to them, “Did I command your fathers, when they went out from the land of Egypt, to offer unto Me burnt-offerings and sacrifices? But this rather I commanded them, Let no one of you cherish any evil in his heart against his neighbour, and love not an oath of falsehood.”
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 19
… So through the Prophets, He blames him who despised these things, as disobedient to the command ment saying, ‘I have not required these at your hands. Neither did I speak to your fathers respecting sacrifices, nor command them concerning whole burnt-offerings
7:23
Tertulliano † 220 d.C. The Five Books Against Marcion 4.31
… In a manner most germane to this parable, He said by Jeremiah: “Obey my voice, and I will be your God, and ye shall be my people; and ye shall walk in all my ways, which I have commanded you.”
7:24
san Giustino † 165 d.C. Dialogue with Trypho 12
… peoples who know not Thee shall escape to Thee, because of thy God, the Holy One of Israel; for He has glorified Thee.’ This same law you have despised, and His new holy covenant you have slighted; and now you neither receive it, nor repent of your evil deeds. ‘For your ears are closed, your eyes are blinded, and the heart is hardened,’ Jeremiah
Tertulliano † 220 d.C. The Five Books Against Marcion 4.31
… In a manner most germane to this parable, He said by Jeremiah: “Obey my voice, and I will be your God, and ye shall be my people; and ye shall walk in all my ways, which I have commanded you.” This is the invitation of God. “But,” says He, “they hearkened not, nor inclined their ear.”
7:25
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.36.5
… “I have also sent unto you my servants the prophets throughout the day and before the light; yet they did not obey me, nor incline their ears unto me. And thou shall speak this word to them: This is a people that obeyeth not the voice of the Lord, nor receiveth correction; faith has perished from their mouth.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.31
… “They departed, and walked every one in the imagination of their evil heart.” “I have bought a field—and I have bought some oxen—and I have married a wife.” And still He urges them: “I have sent unto you all my servants the prophets, rising early even before daylight.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 1.3
In Jeremiah the Lord says: “I have sent unto I you my servants the prophets. Before the daylight I sent them (and ye heard me not, and did not listen with your ears), saying, Let every one of you be converted from his evil way, and from your most wicked desires; and ye shall dwell in that land which I have given you and your fathers for ever and ever.”
7:26
Tertulliano † 220 d.C. The Five Books Against Marcion 4.31
… “I have sent unto you all my servants the prophets, rising early even before daylight.” The Holy Spirit is here meant, the admonisher of the guests. “Yet my people hearkened not unto me, nor inclined their ear, but hardened their neck.”
7:28
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 3
2. For what else is the feast, but the service of the soul? And what is that service, but prolonged prayer to God, and unceasing thanksgiving ? The unthankful departing far from these are rightly deprived of the joy springing therefrom: for ‘joy and gladness are taken from their mouth
7:29
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.36.2
… This is in accordance with what Jeremiah says, “The Lord hath rejected and cast off the nation which does these things; for the children of Judah have done evil in my sight, saith the Lord.”
7:34
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 19
… the voice of the bridegroom, and the voice of the bride
7:2
2. Sta in porta domus Domini (sta in porta Orientali templi, quæ celeberrima erat et maxime frequentata, inquiunt Vatablus et Isidorus), ET PRÆDICA IBI, — ut ab omnibus egredientibus et ingredientibus audiaris. 3 et 4. Bonas facite vias vestras (corrigite mores vestros). Nolite confidere in verbis mendacii (quæ vobis ingerunt falsi prophetæ) DICENTES: TEMPLUM DOMINI IPSI — (ita Hebræus), scilicet Judæi sunt, id est ad templum Domini pertinent: quia in sua urbe habent templum, in eoque Deum colunt, q. d. Ergo non vastabuntur a Chaldæis: nec enim sinet Deus templum suum pollui. Sed falluntur: Deus enim non propter locum gentem, sed propter gentem locum elegit, II Machab. v, 19. Quærit enim Deus templum spiritale, in quo habitant vera fides, sancta conversatio omniumque virtutum chorus, ait S. Hieronymus, q. d. Personata hæc cærimonia aut templum vobis non proderit, nisi cessetis a furtis, adulteriis, cædibus, idololatria. Unde sequitur vers. 9: «Furari, occidere,» q. d. Cum tamen furemini, occidatis, etc. Nota: Ter repetunt «templum Domini,» quia tres erant templi partes, et quasi tria templa, scilicet atrium, Sanctum, et Sanctum sanctorum. Ita Vatablus, Isidorus et Hebræi; vel, ut Chaldæus et Hugo, ob tria anni festa, quibus tenebantur templum adire: putabant enim Judæi se hac ratione omnia scelera expiare; vel, ut Lyranus, ob firmitatem spei, quam habebant Judæi in templo. Alii quarto et simplicissime, quia sæpissime id dicebant, et os Jeremiæ claudebant per «templum Domini.» Per templum autem intelligunt omnem externum et publicum Dei cultum, qui fiebat in templo: per illum enim putabant Judæi se placare Deum, omniaque peccata sua expiare. Simile est Isaiæ LVI, 1. Recte S. Hieronymus ad Paulinum: «Non Hierosolymis fuisse, sed Hierosolymis bene vixisse laudabile est. Et de Hierosolymis, et de Britannia æqualiter patet aula cælestis. Noli respicere ad phaleras et nomina vana Catonum. Esse Christianum grande est, non videri.» Præclare quoque S. Bernardus serm. De ligno, fæno et stipula: «Nusquam, ait, est securitas, fratres, neque in cælo, neque in paradiso, multo minus in mundo. In cælo enim cecidit Angelus sub præsentia divinitatis; Adam in paradiso de loco voluptatis; Judas in mundo de schola Salvatoris. Hæc idcirco dixerim, ne quis sibi de loco isto blandiatur, quia dicitur: Locus iste sanctus est.» Symbolice et prophetice, ter dixit «templum Domini,» de tribus templi ædificationibus locutus: mendaces scilicet appellat eos qui sibi tertium templum vane promittunt, scilicet primo, Salomonis; secundo, Zorobabelis; tertio, Messiæ, quem ipsi frustra exspectant, uti Petrus Nigri contra Judæos Ratisbonæ induxit, et ex eo Vilalpando, tom. II, part. II, lib. V, dist. 14, cap. LXVIII, pag. 575.
7:5
5. SI BENE DIXERITIS. — Corrige cum Romanis, Hebræo, Septuaginta, si bene direxeritis, id est si rectas feceritis vias, id est actiones vestras.
7:7
7. Habitabo vobiscum in loco isto. — Legit interpres שכנתי sachanti in Cal, id est habitabo; jam legunt שכנתי siccanti in Piel, id est habitare vos faciam, firmiter vos collocabo in terra ista. Mystice, Deus habitat nobiscum: primo, per fidei constantiam. Ephes. III, 17: «Christum habitare per fidem in cordibus vestris.» Secundo, per fraternæ dilectionis concordiam. Matth. XVIII, 20: «Ubi enim sunt duo vel tres congregati in nomine meo, ibi sum in medio eorum.» Tertio, per præceptorum obedientiam. Joan. XIV, 23: «Si quis diligit me, sermonem meum servabit, et ad eum veniemus, et mansionem apud eum faciemus.» Quarto, per contemplationem, Apocal. III, 20: «Ego sto ad ostium, et pulso; si quis audierit vocem meam, intrabo ad illum, et cænabo cum illo.» Ita D. Thomas.
7:8
8. CONFIDITIS VOBIS IN SERMONIBUS MENDACII, — in rebus vanis, pravis et mendacibus, quæ sequuntur, scilicet «furari, occidere,» etc., ac præsertim in eo quod post hæc scelera «dixistis» et dicitis: «Liberati sumus, eo quod fecerimus omnes abominationes istas.» FURARI, OCCIDERE, etc. — Id est, ut Septuaginta, furamini, occiditis, etc., et, ut Chaldæus vertit, fures, homicidæ estis, etc., interimque venistis et venitis in templum, ac dicitis: Liberati sumus a sceleribus nostris, eorumque pænis, per ingressum in templum; ideoque nulla plaga eveniet nobis, «eo quod,» id est quamvis, tales abominationes fecerimus. Ita Vatablus, Pagninus, Maldonatus et alii. Hæc enim erat vana eorum confidentia, quam vers. 4 jactabant, «templum Domini, templum Domini.» Est triplex hebraismus. Primo, quia ponitur infinitivus pro indicativo vel præterito: «furari,» id est furamini vel furati estis. Secundo, quia subintelliguntur litteræ serviles, id est conjunctiones: etenim, tamen, etc., juxta Canon. XXIV. Tertio, quia «quod» ponitur pro quamvis. Sic quia, quoniam subinde ponuntur pro quamvis, ut Psalm. LXXVII, 20: «Numquid poterit Deus parare mensam in deserto? quoniam percussit petram, et fluxerunt aquæ:» quoniam, id est quamvis. Sensus ergo est, quamvis Deus percussa petra dederit nobis aquam, numquid idcirco poterit nobis dare panem? Isaiæ XII, 1: «Confitebor tibi, Domine, quoniam iratus es mihi,» hoc est, laudabo te, esto mihi sis iratus. Quin imo hæ voces causales subinde non causam, sed effectum significant, ut Isaiæ LXI, 1: «Spiritus Domini super me, eo quod unxerit me,» quod Septuaginta et Christus, Lucæ IV, 18, vertit, «propter quod unxit me,» ubi in Hebræo est יען iaan, quod voce et significatione affine est voci lemaan, quæ est in nostro loco. Hebraice pro furari est הגנב haganob, id est ad furari; unde aliqui sic vertunt: An furando, occidendo, etc., venietis coram me? Alii: Numquid furamini, occidetis, etc., et venietis coram me? Clarissime vertunt: An furando, occidendo, id est an postquam furati fueritis, occideritis, etc., venietis in templum meum, et dicetis: Liberati sumus? Hic sensus consentit cum versione nostri Interpretis, et sensu paulo ante exposito. Itaque explicant Vatablus, Maldonatus, Pagninus et alii. LIBERATI SUMUS. — Ita Hebræus, Chaldæus et cæteri Interpretes. Soli Septuaginta vertunt: Abstinuimus a faciendo omnes abominationes istas; quasi dicat verba mendacii in quibus confidebant, esse, scilicet quod, cum furarentur, occiderent, etc.; negarent tamen se furatos esse, occidisse, etc. Non peccavimus, — id est quamvis fecerimus, ut dixi vers. 8. Sanchez «eo quod» accipit non ut adverbia, sed ut pronomina, q. d. Liberati sumus, id est ab eo, scilicet peccato, quod fecimus. Verum textus non habet fecimus, sed fecerimus. Adde Hebræum lemaan non esse pronomen, sed adverbium significans quia, eo quod. Alii explicant, q. d. Venitis in templum ut gratias agatis, quod furta et homicidia vestra vobis bene successerint. Alii vertunt, ut faciamus, id est ut amplias furemur et occidamus. Hebræum enim למען lemaan, quando præcedit infinitivum, proprie idem valet quod ut vel ad. Alii, ut faciatis, q. d. Nihil petitis in templo, quam opem ad furandum, occidendum, etc., aut, q. d. Cum tam facile, scilicet solo ingressu in templum, liberemini a peccatis et flagellis, hinc securi illa iterabitis et perpetrabitis. Ita Chaldæus et Isidorus. Hæ versiones majorem ostendunt impudentiam Judæorum in suis peccatis: nostra tamen versio planior est et aptior. Denique S. Hieronymus, Hugo, Lyranus et Dionysius explicant, q. d. Hi Judæi sunt tam impii, ut dicant se a peccatis et plagis liberatos esse per abominationes suas, id est per sua furta, homicidia, Dei contemptum et idololatriam: putant enim ipsi se sua pervicacia et audacia vincere, imo vincire Numinis manus, ut non audeant, aut non dignentur tam impios et perditos punire: sicuti pueri nequam subinde sua protervia vincunt, et quasi obstupefaciunt mollis magistri clementes manus, ut eos non castiget, timens ne fiant deteriores.
7:11
11. NUMQUID SPELUNCA LATRONUM FACTA EST DOMUS ISTA IN OCULIS VESTRIS? — ut scilicet in templo quasi antro et spelunca sua, versentur fures, homicidæ, perjuri, etc., de quibus præcessit. Ita Vatablus, Hugo, S. Thomas, Chaldæus; vel, ut Lyranus, q. d. Sicut latrones speluncas habent pro refugio: ita hi se puros et tutos putant si templum adeant, ibique sacrificia etiam ex rapto offerant. Sed falluntur, «quia ego sum,» qui «vidi» scelera eorum, quæ ipsi putant vel occulta, vel expiata per sacrificia in templo oblata. Ego sum qui ea annotavi, ut brevi ea vindicem et puniam. Victimæ enim eorum non possunt me excæcare, aut oculos mihi velare. Huc alludit Christus, Matth. XXI, 13, dicens: «Scriptum est: Domus mea domus orationis vocabitur; vos autem fecistis illam speluncam latronum.»
7:12
12. ITE AD LOCUM MEUM IN SILO, UBI HABITAVIT NOMEN MEUM, — id est, ut Chaldæus, majestas mea, id est ego ipse; arca enim ante ædificatum a Salomone templum, erat in Silo urbe tribus Ephraim. Verum Silo vastavit Deus propter peccata incolarum, Psalm. LXXVII, 60; et pari modo se Jerusalem cum templo vastaturum ob Judæorum peccata hic comminatur. Unde subdit:
7:13
13. ET LOCUTUS SUM AD VOS MANE CONSURGENS. — «Mane,» id est tempestive, sollicite, vigilanter. Secundo, «mane,» id est opportune. Mane enim animus aptior est ad audiendum et cogitandum rationalia, eaque quæ Dei sunt. Ita S. Hieronymus. Sic etiamnum Deus mane suscitat nos per Angelos, et ad bonum hortatur. Hinc Plutarchus, libro Quod in principe requiratur doctrina: Persarum, ait, rex unum habebat cubicularium, qui id officii habebat, ut mane ingressus regi diceret: «Surge, rex, atque ea cura, quæ te curare voluit Mosoromesdes,» id est bonus tuus genius.
7:14
14. FACIAM DOMUI HUIC, SICUT FECI SILO, — sicut tabernaculum meum in Silo everti, cum arcam permisi capi tempore Heli a Philistinis ob scelera Silonitarum et Israelis; et deinde sub Jeroboamo totum Israelem, ac consequenter Ephraim, in qua erat Silo, deserui; meque et mei cultum cum arca transtuli in Juda et Sion, ac tandem omnes decem tribus ob idololatriam in Assyriam captivas duci permisi: ita multo magis vobis, o Judæi, qui habuistis Dei cultum, quique graviora quam Israelitæ scelera perpetratis, idem excidium et captivitatem Babylonicam infligam, atque tam templo huic, quam urbi et incolis ejus, vastitatem afferam. Ita Theodoretus et alii.
7:15
15. SICUT PROJECI, etc., EPHRAIM, — id est decem tribus, quæ a Prophetis vocantur «Ephraim:» primo, quia inter eas fortissima erat tribus Ephraim; secundo, quia primus earum rex Jeroboam fuit ex Ephraim; tertio, quia idem regiam constituit in Samaria, quæ erat in Ephraim. Nota: Projecit Deus Ephraim, primo, quando arcam cum religione ex Silo transtulit in Judam et Sion, ut dixi; secundo, anno 6 Ezechiæ, qui fuit 9 Osee regis Israel, quando captæ sunt decem tribus ab Assyriis, IV Reg. cap. XVII, 6.
7:16
16. Tu ergo noli orare pro populo hoc — tam impio, rebelli et obdurato. Sentit Deus se ligari piorum precibus, ne impios puniat. Sic ait Moysi, Exodi cap. XXXII, 10: «Dimitte me ut irascatur furor meus.» Porro optat et gaudet Deus sibi in vindicta resisti, ligarique manus. Hoc est enim quod dolens queritur, Ezech. cap. XXII, 5: «Non ascendistis ex adverso, neque opposuistis murum pro domo Israel;» et cap. XXII, 30: «Quæsivi de eis virum, qui interponeret sepem, et staret oppositus contra me pro terra ne dissiparem eam; et non inveni.» NEC ASSUMAS PRO EIS LAUDEM, — scilicet Dei, id est orationem; prima enim orationis pars debet esse Dei laus et gratiarum actio. Rursum: «Oratio est Deo sacrificium, oranti subsidium, dæmoni flagellum,» ait S. Augustinus. Vatablus vertit: Ne assumas pro eis clamorem; Hebræum enim רנן ranan significat clamare voce contenta et efficaci; unde et ranis ab Hebræo ranan nomen impositum esse censet Christophorus a Castro; clamose enim sunt ranæ; secundo, Sanchez: Neque assumas pro eis laudem, hoc est, inquit, ne afferas pro eis oblationem aut sacrificium. Sicut enim voce, sic et munere, ac præsertim sacrificio, laudatur Deus. Sic Is. LX dicitur: «Omnes de Saba venient, aurum et thus deferentes, et laudem Domino annuntiantes.»
7:18
18. FILII COLLIGUNT LIGNA, — q. d. Omnes qui in familia sunt, aliquid conferunt et cooperantur idololatriæ, scilicet quisque confert id quod sibi proprium est. Proprium enim est puerorum stipulas et ligna colligere, virorum furnum accendere, mulierum pinsere placentas. Tantum est eorum studium, tantus ardor colendi idola. MULIERES CONSPERGUNT ADIPEM. — Hebraice est, ponunt conspersionem, sive massam et pastam; conspersionem enim vocat farinam, aquam, salem, butyrum commixta et conspersa, ex quibus faciebant placentas. REGINÆ CÆLI. — Interpres hebraice legit למלכת lemalcat, jam aliis punctis legunt למלכת limlechet, id est operi; vel, ut alii vertunt, operæ cæli, q. d. Faciunt placentas rotundas et stellatas imprimuntque eis figuram stellarum, ut significent se eas reginæ cæli et stellarum offerre: opus ergo cæli vocantur placentæ stellatæ, quæ sunt instar stellarum cæli. Septuaginta vertunt, militiæ cæli; Vatablus, machinæ cæli; Chaldæus, sideri cæli. Jam per hæc Vatablus solem accipit; Kimchi et Pagninus Saturnum, qui et Moloch et Melchom dicitur. Optime S. Hieronymus et S. Thomas, «reginæ cæli,» inquiunt, id est Lunæ, quam Dianam seu Phæben Gentiles vocabant, quasi quæ esset Phœbi, id est Solis, soror: cæli enim rex est Sol vel Jupiter. Regina ergo est Luna, ob magnitudinem et splendorem, et quia præest nocti: unde et Luna dicta est a lucendo, quod sola noctu luceat, ait M. Varro; indeque noctiluca est appellata. Huic Judæos sacrificavisse patet tum ex hoc loco, tum ex cap. XLIV, 17, 18, 19, et 25. Sic Ethnici olim placentæ genus, quod βοῦς, id est bos, a cornuum similitudine appellabant, Lunæ offerebant. Sic alii Dianæ, id est Lunæ, ἀμφιφῶντας, id est placentas, affixis circumcirca accensis cereis in templo Munichia dicto offerebant, teste Polluce, lib. VI, cap. XIV, Hesychio et Eustathio. His comparat Epiphanius, hæresi 79, in Arabia Collyridianos hæreticos, qui certas habebant mulieres, quæ in curru sellave ornata, ac velo passo obducta, collyrida sive placentam festo quodam per aliquot dies proponere, ac B. Mariæ quasi deæ offerre solebant, et inde simul omnes congregatæ participabant. Damnat enim hanc idololatriam: nam B. Virgini hyperdulia debetur et competit, non latria, ac consequenter nec sacrificium. Porro post Christum Prodicus philosophus, teste S. Epiphanio, docuit Lunam esse Deum. Sic et Manichæi solem et lunam adorabant, teste S. Augustino, lib. XIV Contra Faustum, cap. XI. Docebant enim thronum Christi esse in sole, sapientiam in luna, spiritum in aere, ut refert idem Augustinus, lib. XX Contra Faustum, cap. VI. Insuper Mahomet in Alcorano sanxit cultum Cubar, id est lunæ. Denique apud Christianos manserunt ethnicismi reliquiæ, dum, deficiente luna, quasi animæ deliquio, ad se suamque lucem et plenitudinem revocent, cænas acclamationes sustulerunt S. Ambrosius Mediolani, et S. Augustinus in Africa, uti ipse testatur serm. 245 De Tempore. Putabant enim Gentiles lunam in defectu a dracone ore comprehendi; itaque ne eam draco devoraret et absorberet, succlamabant, putantes se clamoribus percellere draconem ut eam revomeret. Denique probabile est quod censet Sanchez, Moloch vel Melech, vel Melchom, fuisse solem, qui est Melech, id est rex cæli, indeque Lunam, quæ Solis est soror et Phæbe, dictam esse Melcha, id est reginam. Confirmatur id, primo, quia luna antecedit solem, sic deum Moloch antecedebat Remphan, id est lucifer, sive gemma in corona Melchom referens luciferum, uti docent S. Hieronymus in cap. V Amos, Lyranus, Beda, Glossa in illud Act. cap. VII: «Suscepistis tabernaculum Moloch, et sidus dei vestri Rempham.» Secundo, quia Melchom habuit coronam gemmis quasi sideribus radiantem, I Paral. XX. Porro radii hujus coronæ videntur fuisse instar radiorum solis, uti fuerunt coronæ regum Persarum. Tertio, quia Gentiles et Judæi suos infantes immolabant Moloch, cremando eos igne, eo quod putarent solem esse igneæ naturæ. Unde Ovidius: Vos, æterni ignes, et non violabile numen, Testor. De Moloch fuse disserui Levit. cap. XVIII, vers. 21.
7:19
19. NUMQUID ME AD IRACUNDIAM PROVOCANT? NONNE SEMETIPSOS? — q. d. Putant se hac idololatria mihi movere bilem aut dolorem (Hebræum enim כעס caas, non tantum iram, sed et dolorem, tristitiam, omnemque animi molestiam et ægritudinem significat); falluntur, ego sum ἀπαθής, possunt se perdere, et sibi provocant ac conciliant iram et ultionem meam, qua fiet ut sibi irascantur et indignentur, quod suis sceleribus sibi acquisiverint ad suam ignominiam. Ita S. Hieronymus et Vatablus.
7:20
20. ECCE FUROR MEUS, etc., CONFLATUR SUPER LOCUM ISTUM. — Pro conflatur Septuaginta et Chaldæus vertunt, effunditur; Vatablus, liquefactus est ut plumbum. Est metaphora a fornacibus in quibus conflantur ferrum et metalla, q. d. Sicut ignis conflatur ferrum, liquefit et effunditur quasi torrens ignitus: sic et indignatio mea ebullit et eloquitur, prævique effundetur in Judæos. Anthropopathōs dantur Deo ira, indignatio, furor, quia Deus acriter punit sontes uti homo, sed homo ex ira et passione, Deus ex ratione et justitia.
7:21
21. HOLOCAUTOMATA VESTRA ADDITE VICTIMIS VESTRIS, — id est hostiis pacificis, indeque de more comedite juxta legem, Levit. cap. VII, 16, comedite. Est ironia, q. d. Holocausta hæc me non placabunt, nec vobis proderunt, quia ea nihili pendo, quamdiu mores vestros non corrigitis.
7:22
22. QUIA, etc., NON PRÆCEPI EIS IN DIE QUA EDUXI EOS DE TERRA ÆGYPTI, DE VERBO HOLOCAUTOMATUM. — Hoc verum esse, inquit S. Hieronymus, patet ex Exodo, ubi Deus primo dedit Judæis Decalogum in tabulis lapideis, quasi potissimum sui cultum et puram religionem; deinde post offensam idololatriæ, adoratumque vitulum postea jussit, ut magis sibi quam dæmoni et vitulo sacrificarent, ac certas ovium, boum et hircorum victimas sacrificari præcepit. Licet enim, Exodi cap. XX, 24, jubeat Deus fieri altare, tamen nullas determinat aut præscribit victimas in eo offerendas; illas enim postea præscripsit in Levitico. Tantum ergo jubet ut victimas quas offerre sponte volunt, in altari terreo offerant. Rursum, Exodi cap. XXIX, præscripsit quidem victimas offerendas in consecratione sacerdotum, sed illæ sacerdotes tangunt potius quam populum; nec pro populo, sed pro consecratione sacerdotum jubentur offerri. At post adoratum vitulum, Exodi cap. XXXII, mox in Levit., certa holocausta, certasque victimas pacificas, et pro peccato sibi immolari præcepit. Idem docent Irenæus, lib. IV Contra Hæret., Rabanus, Hugo, S. Thomas, Dionysius et Lyranus, q. d. Rationem et modum sacrificandi in Levitico Judæis præscripsi, non propter me, quasi ego iis egeam, aut odore carnium delecter, uti Gentiles putabant suos deos, id est dæmones, iis delectari (idem putarunt aliqui Patres, qui opinati sunt harum victimarum vaporibus vivere et pasci dæmones, habereque corpus spirituale: inter quos diserte id docet S. Augustinus, vir tanti ingenii et doctrinæ, lib. X Civit. XI). Sed propter vos ea præscripsi, ut scilicet iis vos in meo cultu detinerem, ne ad vitulos et idola gentiumque sacrificia descisceretis; unde initio legis tantum præcepi ut audiretis me, nunquam sacrificia præcepturus, sed vestro arbitrio ea relicturus, uti ante legem ea reliqui, nisi pronos vos scivissem in sacrificia gentium. Ita Theodoretus, Hugo, S. Thomas et passim Patres. Aliter respondet Sanchez Deum præcepisse quidem in deserto sacrificia, sed noluisse ut præcepta hæc vim haberent obligandi, donec ingressi in Chanaan Hebræi, eam subactis Chananæis quiete et pacifice possiderent; tunc enim non ante certus a Deo definitus fuit locus tabernaculi et altaris, in quo hæc sacrificia offerenda erant. Idem docent Abulensis, in cap. XVIII Josue, Quæst. 1, et Serarius Quæst. XI, in cap. XVIII Josue, imo et idipsum docet Moses, Deuter. cap. XII, 4 et seq. Prior explicatio uti communior, ita est germanior, omnemque difficultatem exhaurit.
7:24
24. FACTIQUE SUNT RETRORSUM, ET NON IN ANTE, — id est primo, facti sunt aversi a me, et a mea voluntate, uti sunt qui terga vertunt dominis suis; secundo, retrocesserunt, et non promoverunt; unde explicans vers. 28, ait: «Et pejus operati sunt quam patres eorum;» tertio, præterita, uti Ægyptias ollas, repetunt, futura contemnunt, propterea patiuntur adversa, nihilque eis succedit prospere. E contrario, monet Apostolus, ut quæ retro sunt obliviscentes, ad anteriora nos extendamus, euntes de virtute in virtutem.
7:28
28. PERIIT FIDES. — Periit in plerisque Judæis Dei fides et religio vera. Ita S. Hieronymus, Theodoretus et Rabanus; secundo, «periit fides,» id est veracitas, fidelitas, quia plerique omnes dolos et mendacia meditantur et loquuntur.
7:29
29. TONDE CAPILLUM TUUM, — scilicet tu, o Jeremia, ut significes et hoc schemate repræsentes Judæos, qui quasi capillitium, ornamentum et diadema erant Dei, a Deo resecandos et projiciendos esse, ut in omnem ventum plagamque mundi dispergantur, et quasi peripsema a Gentibus conculcentur, et in sterquilinium projiciantur, ibique putrescant; idem enim hac pilorum resectione significavit Ezechiel, cap. V, 1. Ita Hugo, S. Thomas, Lyranus et Dionysius. Unde Maldonatus censet Jeremiam quasi Nazaræum, intonso hucusque fuisse capillo. Sic et Sanchez; licet enim, inquit, in Hebræo sint verba feminina, tamen illa pro masculinis sumuntur; jubet enim Deus Prophetæ, ut feminarum assumat ejulatum, id est clarum et sonantem: nam viri in luctus potius gemunt quam plangunt. Rursum alludit ad præficas, quæ lamentationi præerant, q. d. Instar præficarum plange. Verum, quia præcessit immediate: «Et dices ad eos, etc., tonde capillum,» etc. Hinc secundo melius, «tonde,» scilicet tu, o Jerusalem, cum tuis filiis et incolis Judæis; nam in Hebræo omnia hæc verba sunt feminina. Nota: Tondebant veteres comam, primo in signum luctus; secundo, in signum servitutis; servis enim tonsa coma signum erat subjectionis, uti est et feminis subditis marito, I Cor. cap. XI, 6 et 10, q. d. O Jerusalem, capieris; ergo tanquam captiva, tonde capillum. SUME IN DIRECTUM PLANCTUM, — q. d. Pone comam præcisam coram te, ut recta oculis in eam directis plangas quasi super mortuum: ita Lyranus et Hugo; secundo, Septuaginta pro שפים sephaim, legentes שפתים sephataim, vertunt: Sume in labiis planctum, id est loquere plangentis more; tertio, Vatablus, Pagninus et Kimchi legentes sephaim, vertunt: Sume super vertices et montes planctum, q. d. Vide excelsa, ubi idola coluisti ob quæ jam vastaris: ibi ergo plange ubi peccasti; quarto et optime, «sume in directum planctum,» id est clama recta in altum, extende vocem planctus contentam in locum directum, id est altum et excelsum, scilicet super montes, ut ab omnibus audiaris; hoc enim exigit Hebræum sephaim. RELIQUIT GENERATIONEM FURORIS SUI. — Reliquit Deus gentem Judæorum cui iratus est, in quam sævit et quasi furit. Hæc generatio furoris Dei a Paulo, Rom. IX, vocatur «vasa iræ apta in interitum.» Peccator ergo est quasi scopus furoris Dei, in quem ipse omnia sua tela et sagittas collimat et conjicit.
7:30
30. POSUERUNT OFFENDICULA, — id est idola et statuam Baal in templo, ut patet Ezech. VIII, 3, scilicet id fecit Manasses, IV Reg. XXI, 4 et 5. Ita S. Hieronymus et Theodoretus.
7:31
31. EXCELSA TOPHETH. — «Excelsa,» scilicet altaria, quæ excelsa in excelsis collibus aut montibus erigebant. Ita Septuaginta et alii. Quæres quid sit Topheth? Dico primo: Topheth non fuit idolum, ut volunt Theodoretus et Lyranus, sed lucus sive sylva, in qua erat delubrum sive templum Moloch. Situm erat Topheth in gehennon, i. e. in valle amœnissima filiorum Ennom prope Jerusalem, quæ Siloe fontibus irrigabatur. Dico secundo: Hebræum Topheth deduci potest primo, a radice פתה pata, id est illicere, seducere; unde Theodoretus, Quæst. XXVI in IV Reg., Topheth, ait, casum significat; secundo, S. Hieronymus: Tophet, inquit, interpretatur latitudo, a radice פתח pata, id est dilatavit: erat enim locus impiorum latissimus et capacissimus; tertio, alii Topheth deducunt a radice יפה iapha, id est pulcher fuit: erat enim vallis amœnissima; quarto, Franciscus Forerius in Isaiæ XXX, putat dici Topheth quasi mopheth, id est portentum: instar enim portenti erat, quod ibidem filios proprios idolo Moloch immolarent; quinto et optime, Tophet dictum est a תף toph, id est tympanum quod pulsabant hi idololatræ, ne vagitus parvulorum occisorum audirentur a parentibus. Ita R. Abraham, Lyranus et alii. Quocirca fabulosum et ridiculum est, quod Hugo Cardinalis ex Hebræis scribit in Isaiæ cap. XXX, vers. 33, nimirum gehennam esse nomen Græcum, topheth Hebræum, quod significet tophos (quos Itali vocant tufos) lapides concavos in modum pumicis, inter quos nutriebatur ignis indeficiens et perpetuus. Patet enim gehennam esse Hebræum nomen, non Græcum, æque ac topheth Hebræum esse, non Latinum tophes. Tale quoque est quod Auctor libri De Nomin. Hebr. Dico tertio: Censet S. Hieronymus in cap. XXXII, eos in Topheth immolasse filios duobus idolis, scilicet Baal et Moloch; sed verius est eos immolasse soli Moloch, qui et Melchom dicitur, qui et Baal, id est deus Ammonitarum; Baal enim commune deorum erat nomen. Sed quis erat Melchom? Arias, in cap. I Amos putat fuisse Mercurium, quem Ammonitæ colebant quasi Melech, id est regem, vel quasi Malach, id est animarum ductorem, et deorum nuntium: Hebræis enim malach, est nuntius. Sed respondeo fuisse Saturnum, qui Moloch vel Melech, id est rex: vel Melchom, id est rex eorum, dictus est. Saturno enim solebant homines amicissimos et pueros immolare, præsertim in gravi aliqua calamitate avertenda, tum Phœnices sive Chananæi, tum ab eis prognati Carthaginenses. Ita Eusebius, lib. IV Præpar. VII, Philo lib. I Historiæ Phœnicum, Curtius lib. IV, et Diodorus, lib. XX. Sic Pyrrhus, capta Troja, Polyxenam Priami filiam, Ulysses Astyanactem Hectoris primogenitum pro felici reditu in patriam, diis sacrificarunt, quorum funebria celebrat Seneca in Troade. Jeronimus Osorius, lib. IV, cap. VI, et Herodotus, lib. VII, scribunt moris fuisse apud Persas, in gratiarum actionem diis vivos sub terra defodere pueros et virgines, indigenarum filios et filias, idque fecisse Amestrim Xerxis uxorem in quatuordecim nobilium Persarum filiis. Sic Mexicani nostro sæculo quotannis viginti hominum millia mactabant dæmoni, antequam ab Hispanis subigerentur: imo idolum quoddam ex farina humano sanguine permixta festo quodam die efformabant, ac post ejus adorationem, illud in minutissimas partes secantes sigillatim distribuebant, singulique suam partem devorabant, ita sacrilegum sacrificium consummantes. Vide de Moloch dicta Levit. XVIII, 21. Dico quarto: Hunc locum contaminavit et destruxit Josias, IV Reg. XXIII, 10, anno regni 12: jam ergo, Jeremia prophetante, eversa erat Topheth. Jeremias ergo non præsentem, sed præteritam taxat idololatriam, q. d. In Topheth peccastis, in Topheth quoque puniemini. Unde Hebræi et S. Hieronymus censent Topheth vocari gehennam, id est locum supplicii; quod in ea valle, ubi Judæi filios suos Moloch sacrificaverant, Deus eos deleverit, ut illis minatus est vers. seq., et cap. XIX, vers. 6, 11, 12. Denique inde ob similem crudelitatem et incendium, infernus a Christo dicitur gehenna, Matth. V, 22, et ab Isaia, cap. XXX, vers. 33; sicut Beatorum locus dicitur גן עדן gan eden, id est vallis vel hortus deliciarum, hoc est paradisus. Ita S. Hieronymus. Hinc tradunt, vel potius more suo fabulantur Judæi, uti narrat S. Thomas in Isaiæ cap. XXX, vers. ult., in Topheth esse inferni fauces, sive gehennalis incendii spiracula, ut de Ætna fingunt Poetæ; quia ibi, inquiunt, duæ palmæ perpetuo fumant. Stupendum est tam crudelem cultum idoli secutos esse Judæos, neglecto facillimo cultu Dei veri. Unde Hercules, ait Macrobius, lib. VII, Saturn. oraculo hominum victimas postulante, persuasit Italis, ut pro hominibus vivis cereos offerrent.
7:32
32. ET NON DICETUR AMPLIUS, TOPHETH. — Alludit ad radicem יפה iapha, id est pulcher fuit, q. d. Topheth non vocabitur amplius Topheth, id est locus pulchritudinis, amœnitatis et gratiæ (hoc enim significat Ennom): sed stragis, quia ibi plurimi Judæi occidentur et sepelientur, «eo quod non sit locus» alius sepeliendi, ob multitudinem cadaverum.
7:33
33. MORTICINUM, — id est cadaver, id est cadavera. Tropologice filios suos immolant Moloch, qui ingenium, vires, tempus, opera impendunt veneri, ventri, ambitioni: quocirca et ipsi descendent in Topheth, ibique cremabuntur cum Lucifero. Vere S. Augustinus in Sententiis, Sentent. 136: «Omnes, ait, pravæ cupiditates sunt portæ inferi per quas in mortem itur: cujus dominatum subit, qui adeptum se ad perfruendum lætatur, quod periturum concupivit.»
7:3
Hic excludit tertium remedium in quo poterant confidere, scilicet de cultu divinae religionis; et primo quantum ad templi sanctitatem; secundo quantum ad orationis devotionem, ibi, tu ergo noli orare pro populo hoc; tertio quantum ad sacrificiorum oblationem, ibi, haec dicit dominus exercituum Deus Israel. Circa primum duo. Primo ponit quasi salubre consilium, ostendens veram fiduciam: sta in porta, ut saltem religione loci cogantur audire: quasi dicat: alias audire contemnunt: bonas facite vias, actiones, studia, cogitationes, quibus deliberatis de agendis. Isa. 40: dirigite viam, rectas facite in solitudine semitas Dei nostri. Et primo ponit fructum: et inhabitabo. Apoc. 21: ecce tabernaculum Dei cum hominibus, et habitabit cum eis.
7:4
Et excludit spem vanam: nolite confidere in verbis mendacii, inquantum scilicet dicebant se propter sanctitatem templi omnes poenas posse vitare sine emendatione vitae. Templum domini, sanctum, templum domini, pretiosum, templum domini, a cunctis veneratum. 2 Machab. 5: non propter locum gentem, sed propter gentem locum Deus elegit.
7:6
Secundo exponit ipsum: et primo quantum ad primam partem, ostendens quid sit bonas vias facere, resumens consilium, eos ordinando et ad seipsos in actione: quoniam si benedixeritis quasi in mente determinaveritis, vel direxeritis: et in cogitatione, studia vestra: et ad proximum, quantum ad operationem boni, si feceritis: et in comparatione ad Deum, et post deos alienos non ambulaveritis: resumit consilii fructum: habitabo vobiscum, si volueritis, et audieritis et cetera. Psal. 14: domine, quis habitabit in tabernaculo tuo, aut quis requiescet in monte sancto tuo? Qui ingreditur sine macula, et operatur justitiam et cetera.
7:8
Secundo exponit quantum ad secundam partem: et primo ostendit falsam fiduciam, ponens defectum ex parte culpae: ecce vos confiditis vobis in sermonibus mendacii, dum dicitis vos posse haec quae sequuntur impune committere: furari, contra rem proximi, occidere, contra personam, adulterari, contra id quod est quasi res, et quasi persona, jurare. Hic ponit peccata contra Deum. Isa. 28: posuimus mendacium spem nostram, et mendacio protecti sumus. Et ponit apparentiam ex parte insufficientis emendae: et venistis, et stetistis coram me in domo hac, quasi per ingressum templi tantum, satisfacere credentes, decepti fortassis per orationem Salomonis quae habetur 2 Paralipom. 6, et 3 Reg. 8. Et ipse intelligit cum perfecta morum emendatione, domum domini ingrediendam.
7:10
Eo quod fecimus omnes abominationes istas, idest ab eo.
7:11
Secundo excludit eam, primo argumento ostendens emendam insufficientem pro culpis: numquid ergo spelunca latronum facta est domus ista? Quasi dicat: si non purgati domum meam intratis, speluncam latronum eam facitis. Matth. 21: domus mea domus orationis vocabitur: vos autem fecistis illam speluncam latronum. Et ostendit culpam patentem: ego ego, singulariter, sum, ubique omnia videns, vidi, peccata vestra. Prov. 16: omnes viae hominum patent oculis ejus, spirituum ponderator est dominus.
7:12
Secundo excludit exemplo: et primo ponit exemplum de Silo, ubi prius tabernaculum positum fuit: ite ad locum meum in Silo. Psalm. 77: et repulit tabernaculum Silo, tabernaculum suum, ubi habitavit in hominibus.
7:13
Secundo adaptat ad propositum, assumens similem culpam: et quia fecistis omnia opera haec, dicit dominus, et locutus sum ad vos mane consurgens, ad modum hominis soliciti, qui summo mane surgit ad explenda opera sua; vel quia tempus illud congruum est ad contemplandum, et suscipiendum verba sapientiae, pro corpore jam quietato. Vocavi. Proverb. 1: quia vocavi, et renuistis, invocavi, et non fuit qui aspiceret et cetera.
7:14
Et concludit similem poenam, quantum ad destructionem loci: faciam domui huic. Infra 26: dabo domum istam sicut Silo, et urbem hanc dabo in maledictionem cunctis gentibus terrae. Et quantum ad captivationem populi, projiciam vos. Infra 23: vos dispersistis gregem meum, et ejecistis eos, et non visitasti eos.
7:18
Hic excludit remedium orationis: et primo profertur sententia: nec assumas, etiam ab eis rogatus, et non obsistas, quia oratio sanctorum quodammodo detinet, et excludit Dei sententiam. Sapient. 18: properans homo sine querela deprecari pro populis, proferens servitutis suae scutum, orationem, et per incensum deprecationem allegans resistit irae, et finem imposuit necessitati, ostendens quoniam tuus est famulus: Isa. 64: non est qui invocet nomen tuum, qui consurgat, et teneat te. Sed contra. Job 9: Deus cujus irae resistere nemo potest. Respondetur, quod verum est virtutis robore; sed oratione, et humilitate. Quia non exaudiam, more curialis domini, qui non vult faciem servi rogantis confundere. 4 Reg. 14: lugere te simula, et induere veste lugubri, et ne ungaris oleo et cetera. Secundo ponit causam ex culpa, primo proponens culpam, ostendens eam patentem, quia publice factam nonne vides? Ezech. 16: fili hominis, notas fac Jerusalem abominationes suas: et communem quantum ad omnem sexum, et aetatem: filii colligunt ligna, et patres succendunt ignem, et mulieres conspergunt adipem, ut faciant placentas reginae caeli, idest lunae; vel militiae, et omnibus astris. Infra 44: quod si nos sacrificamus reginae caeli, et libamus ei libamina: numquid sine viris nostris fecimus ei placentas ad colendum eam?
7:19
Secundo ostendit peccantium stultitiam, quia non Deum, sed seipsos offenderunt: numquid me ad iracundiam provocant? Job 35: si peccaveris, quid nocebis ei? Psal. 7: convertetur dolor ejus in caput ejus, et in verticem ipsius iniquitas ejus descendet.
7:20
Tertio comminatur poenam: ideo haec dicit dominus. Supra 4: ne forte egrediatur ut ignis indignatio mea, et succendatur, et non sit qui extinguat, propter malitiam cogitationum vestrarum.
7:21
Hic excludit sacrificiorum fiduciam: et primo excludit sacrificiorum curam, ponens sententiam: holocaustomata vestra addite victimis vestris; quasi dicat: sicut victimarum major pars cedit in usus vestros, ita holocausta vobis ex toto comedite, quia carnium consumptione non delector. Psalm. 49: numquid manducabo carnes taurorum, aut sanguinem hircorum potabo?
7:22
Et ponit causam: quia non sum locutus. Non enim dominus hoc propter se volebat; sed ut per hoc ab idolatria revocaret. Unde ante adorationem vituli, de quo Exod. 33, nulla praecepta de sacrificiis data sunt. Psalm. 39: sacrificium et oblationem noluisti; aures autem perfecisti mihi. Holocaustum et pro peccato non postulasti. Tunc dixi: ecce venio. Secundo arguit moralium inobedientiam; et primo ostendit culpam; secundo, comminatur poenam, ibi, tonde capillum tuum. Circa primum duo. Primo probat inobedientiam quasi per inductionem, ostendens eos inobedientes legi, ponendo legis praecepta: sed hoc verbum praecepi, a principio, quasi principaliter intentum.
7:23
Audite vocem meam, de praeceptis moralibus. Ezech. 36: eritis mihi in populum, et ego ero vobis in Deum.
7:24
Et praecepti contemptum: et non audierunt (...) factique sunt retrorsum, semper peccata postea addentes. Isa. 56: omnes in viam suam declinaverunt, unusquisque ad avaritiam suam, a summo usque ad novissimum.
7:25
Ostendit etiam eos inobedientes praecedentibus prophetis: et misi ad vos omnes servos prophetas. 4 Reg. 17: testificatus est dominus in Israel, et in Juda per manum omnium prophetarum, et videntium, dicens: revertimini a viis vestris pessimis, et custodite praecepta mea et caeremonias, juxta omnem legem quam praecepi patribus vestris, et sicut misi ad vos in manu servorum meorum prophetarum.
7:26
Qui non audierunt, sed induraverunt cervicem suam, juxta cervicem patrum suorum, qui noluerunt obedire domino Deo suo. Praedicit etiam, eos non obedituros sibi. Et loqueris (...) et non audient. Ezech. 3: domus Israel nolunt audire te, quia nolunt audire me: omnis quippe domus Israel attrita fronte est, et duro corde. Isa. 65: vocavi, et non respondistis; locutus sum, et non audistis, et faciebatis malum in oculis meis, et quae nolui, elegistis.
7:28
Secundo infert conclusionem: et dices ad eos. Supra 2: frustra percussi filios vestros; disciplinam non receperunt fides, domini. Roman. 10: corde creditur ad justitiam, ore autem confessio fit ad salutem. Vel fidelitas ad proximum. Prov. 20: virum fidelem quis inveniet?
7:29
Hic comminatur eis poenam: et primo praesignat eam facto: tonde capillum. Simile Ezech. 5: tertiam partem pilorum igni combures in medio civitatis, juxta completionem dierum obsidionis; et assumes tertiam partem, et concides gladio in circuitu ejus: tertiam vero aliam disperges in ventum. Generationem furoris. Isa. 10: ad gentem fallacem mittam eum, et contra populum furoris mei mandabo illi. Secundo determinat verba: et primo resumit idolatriae culpam, aggravans eam ex loco sacro: quia fecerunt offendicula, idola, in domo, scilicet in templo, et loco publico et aperto, et aedificaverunt quae non praecepi, quasi dicat: non tam gravia praecepi eis. Unde patet quod etiam a me recesserunt. Psal. 105: immolaverunt filios suos, et filias suas Daemoniis, carnes filiorum suorum, et filiarum suarum, quas sacrificaverunt sculptilibus Chanaan. Secundo comminatur poenam: et primo quantum ad interfectionem virorum; secundo quantum ad effusionem cadaverum, ibi (cap. 18): in tempore illo, ait dominus, ejicient ossa regis Juda. Tertio quo ad ejectionem remanentium, ibi, et eligent magis mortem quam vitam. Circa primum tria. Primo ostendit interfectionis locum: ideo ecce dies venient, ut ubi peccaverunt, ibi puniantur.
7:32
Infra 19: ecce dies venient, dicit dominus, et non vocabitur amplius locus iste Tophet, et vallis filii Ennon, sed vallis occisionis.
7:33
Secundo excludit sepulturae officium: et erit morticinum populi hujus in cibos volucribus caeli. Sepelientur tamen aliqui vel a reliquiis, vel ab hostibus non valentibus sustinere foetorem. Psalm. 78: posuerunt mortalia servorum tuorum escas volatilibus caeli, carnes sanctorum tuorum bestiis terrae. Tertio excludit universale gaudium: et requiescere faciam. Thren. ult.: defecit gaudium cordis nostri, versus est in luctum chorus noster: quae omnia attestantur magnitudinem occisionis. Nota, quod Deus habitat nobiscum per fidei constantiam. Ephes. 3: habitare Christum per fidem in cordibus vestris et cetera. Per fraternae dilectionis concordiam. Matth. 18: ubi fuerint duo, vel tres congregati in nomine meo, ibi sum in medio eorum. Per praeceptorum obedientiam. Joan. 14: si quis diligit me sermonem meum servabit, et pater meus diliget eum, et ad eum veniemus, et mansionem apud eum faciemus. Per devotae contemplationis eminentiam. Apoc. 3: ego sto ad ostium, et pulso: si quis audierit vocem meam, et aperuerit mihi, intrabo ad eum, et coenabo cum illo, et ipse mecum. Item nota, quod quoddam est templum historicum. Psalm. 137: adorabo ad templum sanctum tuum, et confitebor nomini tuo. Allegoricum, ipsa Ecclesia. 1 Cor. 3: templum Dei sanctum est, quod estis vos. Typicum, ipse justus. 1 Cor. 6: nescitis quoniam membra vestra templum sunt spiritus sancti? Anagogicum, ipse Deus. Apoc. 21: dominus Deus omnipotens templum illius est, et agnus. Item nota, quod vocem domini debemus audire, illum diligendo caritatis amore, quia bonum nostrum. Deut. 6: diliges dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota fortitudine tua. Ei serviendo cultus religione, quia dominus. Deut. 10: dominum Deum tuum adorabis, et illi soli servies. Psalm. 2: servite domino in timore. Post eum eundo praecepti observatione, quia pater. Supra 3: patrem vocabis me, et post me ingredi non cessabis. Illum quaerendo recta intentione, quia finis. Soph. 2: quaerite dominum omnes mansueti terrae, quia judicium ejus estis operati. Eum adorando debito honore, quia factor noster est, et Deus. Matth. 4: dominum Deum tuum adorabis.
7:6
… Ex. 22, 22; Deut. 24, 17; 19, 21; 14, 29; 26, 12-13; 16, 11, 14; 10, 18; 27, 19; 22, 24); molto spesso, non avendo parenti prossimi per difenderla, è in balia dei violenti (cf. Iob. 22, 9; 34, 3, 21; Ps. 95, 6; Sap. 4, 10; Is. 1, 23; 10, 2; Ier. 7, 6; Ex. 22, 7, 25; Mal. 3, 5, ecc.); è consolata ed aiutata solamente dall'uomo caritatevole (cf. Iob. 29, 13; 31, 16; Ier. 22, 3; Zach. 7, 10; Is. 1, 17; ecc.). …
7:9
di santificare il sabato. È fuor di dubbio che essi inculcano l'osservanza dei comandamenti del D. (Gampert): cf. Os. 4, 2.13; 6, 9; Jer. 7, 9; ecc. Tutta la loro predicazione è per il ritorno al puro monoteismo delle origini, ed è contro l'idolatria, per l'osservanza cioè del primo precetto, radice di tutti gli altri, ed …
7:12
SILO (EBR. ŠILŌ O ŠILŌH, GR. ΣΗΛΏ, ΣΗΛΏΝ)
… pellegrinaggi (I Sam. 1,4); in occasione di una festa annuale i Beniaminiti rapirono le ragazze danzanti (Iudc. 21, 13-23). Caduta l'Arca in potere dei Filistei e distrutto il Santuario dove dal sacerdote Eli era stato accolto Samuele fanciullo (I Sam. 4; Ier. 7,12; 26,16; Ps. 38,60), la città andò perdendo la sua primitiva importanza, quantunque fosse ancora popolata (I Reg. 11,29). Riacquistò splendore nel tempo dei Seleucidi fino all'epoca …
7:15
… Sia l'ebraico ἀδ. sia il greco ἀδελφός, come risulta dai molti testi sacri e profani, può indicare: a) f. nel vero e proprio senso (Gen. 4, 8; Mt. 4, 21; 17, 1, ecc.); b) consanguineo di qualsiasi grado (Gen. 13, 18; 28, 2; I Par. 23, 21); c) prossimo (Deut. 15, 3; Ios. 22, 2; Iudc. 1, 3; Ier. 7, 15; Rom. 9, 3; Iac. 1, 9; Platone, Men., 8, 239; Senofonte, Anab., 7, 2, 25, 38). Quindi si domanda: in che senso gli Evangelisti usano il vocabolo «fratelli», quando parlano dei f. di …
7:16
… Non condannano il culto in sé; condannano assolutamente il culto sincretistico, essenza della religione popolare (Os. 2, 10-15; Ier. 7, 16-19, ecc.); rimettono, nello stesso jahvismo, il culto al suo vero posto di semplice complemento. …
7:18
… Giuda, introdusse di nuovo in Gerusalemme il culto della dea (II Reg. 8, 18; II Par. 24, 7, 18), dove rimase poi fino ai tempi di Geremia, cioè fino allo sfacelo del regno di Giuda; ed anche allora le donne ebree offrivano ad A. focacce e libagioni (Ier. 7, 18; 44, 17-19, 25).
… Išarat šamē) di cui Ier. 7, 18, Venere assira cui si identificava l'Astarte fenicia.
7:21
… E se nella lotta contro le errate ideologie si espressero talvolta con veemenza (cf. Am. 5, 21-25; Os. 6, 6; Is. 1, 11-14; Mich. 6, 6-8; Ier. 6, 20; 7, 21 sg.; Ps. 49, 7-15), con ciò non intese riprovare i s. in quanti tali, da Dio stesso voluti e ordinati, ma riportare il culto esteriore al suo significato religioso e morale, non potendo …
7:25
già Am. 2,10 sg.; Ier. 7,25 fanno risalire a Mosè [Os. 12,14] l'istituzione del profetismo). …
7:31
BAMÁH (EBR. «ALTURA»; PLURALE BĀMĀTH)
I profeti chiamano tali b. luoghi d'empietà (Os. 4,13 sg.; 10,8; Mi. 1,5). I sacrifici umani sono ricordati, p. es., in Ier. 7,31; 19,5; Ez. 6,4,13; 16,20 sgg. Le b. idolatrici sono bensì inesorabilmente condannate alla distruzione dalla legislazione mosaica (Deut. 12,4; 5; 7,5; Ex. 23,24; Num. 33,52); …
… La bāmāh (v.) per lo più era situata su una collina (ma anche i santuari situati nella pianura si chiamavano così; cf. Ier. 7, 31), e consisteva di un altare, di maṣṣēbhāth e di ʿĀtērāth (luci nella Volgata). …
La G., per l'orrendo culto, divenne simbolo e sinonimo di tutte le desolazioni e, per antonomasia, del luogo di supplizio per i peccatori (v. šē'ot): Ier. 7, 31 sg.; 19, 3 sgg. 10; cf. Is. 66, 26; negli apocrifi (J. Chaine, coll. 573 sgg.). …
… (tōpheth) a bruciare, secondo la tipica espressione ebraica: ha-ābhīr... bā'ēl lam-mōlekh (II Reg. 23, 10) o ha-ābhīr lam-mōlekh (Lev. 18, 21; Ier. 32, 35) o anche senza il nome del dio M. che è sottinteso (Deut. 18, 10; II Reg. 16, 3; 17, 17; 21, 6; Ier. 7, 31; 19, 5; Ez. 16, 21; 20, 26.31; 23, 37; ecc.).
… La Bibbia e i profeti hanno severo parole di condanna contro questi misfatti (cf. Ps. 105, 37 sgg.; Mich. 6, 7; Ier. 7, 31; 19, 5; 32, 35; Ez. 16, 20 sgg.; 20, 26).
7:32
GEHENNA. - Valle di Ennom, e dei figli di Ennom (ebr. gē hēnē-Hinnōm e gē Hinnōm; aram. gē hinnōm, donde γέενα con la soppressione del mem finale), a sud-ovest alle porte di Gerusalemme (Ier. 7, 32; 19, 2): oggi Wádi er-Rabábi. …
7:34
Sebbene non manchino allusioni ad elementi accessori o cerimoniali (cf. Gen. 29, 22, 27; Edec. 14, 10; Ps. 18, 6; Is. 61, 10; Ier. 7, 34; 16, 9; Cant. 3, 11; I Mach. 9, 37; Mt. 25, 1 ecc.), nella Bibbia solo in Tob. 8, 24 si parla di un documento scritto redatto all'atto del m.
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.