The prophet lamenteth the future calamitie of the people, and their false dealing ech with others. 12. willing al to consider that their wickednes is the cause of their miserie, 17. and to mourne, 23. and returne to God: 25. Who otherwise wil punish both Gentiles, and Iewes not circumcised in hart.
1Who will give water to my head, and a fountain of tears to my eyes? and I will weep day and night for the slain of the daughter of my people.Chi darà acqua alla mia testa, e agli occhi miei una fontana di lagrime, e piangerò di, e notte gli uccisi della figlia del popol mio?VVHO wil geue water to my head, and to mine eies a fountaine of teares? and I wil weepe day & night for the slaine of the daughter of my people.Quis dabit capiti meo aquam, / et oculis meis fontem lacrimarum, / et plorabo die ac nocte interfectos filiæ populi mei ? 2Who will give me in the wilderness a lodging place of wayfaring men, and I will leave my people, and depart from them? because they are all adulterers, an assembly of transgressors.Chi mi darà nella solitudine una capanna da viaggiatore, affinchè io lasci il mio popolo, e mi ritiri da costoro? perchè ei son tutti adulteri, turba di prevaricatori.Who wil geue me in the wildernes an inne of wayfaring men, and I wil forsake my people, and depart from them? because they are al adulterers, an assemblie of transgressors.Quis dabit me in solitudine diversorium viatorum, / et derelinquam populum meum, / et recedam ab eis ? / quia omnes adulteri sunt, / cœtus prævaricatorum. 3And they have bent their tongue, as a bow, for lies, and not for truth: they have strengthened themselves upon the earth, for they have proceeded from evil to evil, and me they have not known, saith the Lord.E hanno stesa la loro lingua qual arco di menzogna, e non di verità. Ei si son fatti possenti sopra la terra, perchè da una malvagità son passati all'altra malvagità, e non han conosciuto me, dice il Signore.And they haue bent their tongue, as a bowe of lying and not of truth: they haue taken courege in the land, because they haue proceeded from euil to euil, and me they haue not knowen, saith our Lord.Et extenderunt linguam suam / quasi arcum mendacii et non veritatis: / confortati sunt in terra, / quia de malo ad malum egressi sunt, / et me non cognoverunt, dicit Dominus. 4Let every man take heed of his neighbour, and let him not trust in any brother of his: for every brother will utterly supplant, and every friend will walk deceitfully.Si guardi ognuno dal suo prossimo, e nissuno si fidi de' suoi fratelli, perchè ogni fratello farà il mestiero di traditore, e ogni amico ordirà frodi.Let euerie man take heede to himself of his neighbour, and in euerie brother of his, let him not haue affiance: because euerie brother supplanting wil supplant, and euerie freind wil walke deceitfully.Unusquisque se a proximo suo custodiat, / et in omni fratre suo non habeat fiduciam: / quia omnis frater supplantans supplantabit, / et omnis amicus fraudulenter incedet.
5And a man shall mock his brother, and they will not speak the truth: for they have taught their tongue to speak lies: they have laboured to commit iniquity.E ogni uomo si burlerà del proprio fratello, e non diranno mai verità; perocché hanno avvezzata la loro lingua alla bugia: si sono stancati a mal fare.And man shal scorne his brother, and they wil not speake truth: for they haue taught their tongue to speake lies: they haue laboured to doe vniustly.Et vir fratrem suum deridebit, / et veritatem non loquentur: / docuerunt enim linguam suam loqui mendacium; / ut inique agerent laboraverunt. 6Thy habitation is in the midst of deceit: through deceit they have refused to know me, saith the Lord.Tu abiti in mezzo agli inganni; perchè aman gl'inganni; ricusano di conoscermi, dice il Signore.Thine inhabitation is in the middes of deceipt: in deceipte they haue refused to know me, saith our Lord.Habitatio tua in medio doli: / in dolo renuerunt scire me, dicit Dominus. 7Therefore thus saith the Lord of hosts: Behold I will melt, and try them: for what else shall I do before the daughter of my people?Per questo tali cose dice il Signore degli eserciti: Io li metterò al fuoco, e farò saggio di essi: imperocché qual altra cosa farò io per la figlia del popol mio?Therefore thus saith the Lord of hostes: Behold I wil melt, and wil trie them: for what els shal I doe at the face of the daughter of my people?Propterea hæc dicit Dominus exercituum: / Ecce ego conflabo, et probabo eos: / quid enim aliud faciam a facie filiæ populi mei ? 8Their tongue is a piercing arrow, it hath spoken deceit: with his mouth one speaketh peace with his friend, and secretly he lieth in wait for him.Saetta feritrice è la loro lingua, ella parla per ingannare: colla bocca annunzia pace al suo amico, e segretamente gli tende insidie.Their tongue is a wandring arrow, it hath spoken guile: in his mouth he hath spoken peace with his freind, and secretly he layeth waite for him.Sagitta vulnerans lingua eorum, / dolum locuta est. / In ore suo pacem cum amico suo loquitur, / et occulte ponit ei insidias. 9Shall I not visit them for these things, saith the Lord? or shall not my soul be revenged on such a nation?Forse che io non punirò tali cose, dice il Signore? O non farà vendetta l'anima mia di un popol tale?Shal I not visite vpon these thinges, saith our Lord? or vpon such a nation shal not my soule be reuenged?Numquid super his non visitabo, dicit Dominus, / aut in gente hujusmodi non ulciscetur anima mea ? 10For the mountains I will take up weeping and lamentation, and for the beautiful places of the desert, mourning: because they are burnt up, for that there is not a man that passeth through them: and they have not heard the voice of the owner: from the fowl of the air to the beasts they are gone away and departed.Spargerò lagrime, e lamenti a causa dei monti, e piangerò deserto l'ameno paese; perché tutto è stato incendiato, e perchè nissuno è, che vi passi, e non vi si ode la voce de' padroni: dagli uccelli dell'aria sino ai giumenti tutto se n'è ito, e si è ritirato.Vpon the mountaines I wil take vp weeping and lamentation, & vpon the beautiful places of the desert, mourning: because they are burnt, for that there is not a man that passeth through: & they haue not heard the voice of the owner: from the foule of the ayre vnto the beastes they are gone away and departed.Super montes assumam fletum ac lamentum, / et super speciosa deserti planctum, / quoniam incensa sunt, eo quod non sit vir pertransiens, / et non audierunt vocem possidentis: / a volucre cæli usque ad pecora transmigraverunt et recesserunt.
11And I will make Jerusalem to be heaps of sand, and dens of dragons: and I will make the cities of Juda desolate, for want of an inhabitant.Ed io farò di Gerusalemme mucchi d'arena, e tane di dragoni: e le città di Giuda cangerò in deserti, né vi sarà chi le abiti.And I wil make Ierusalem to be heapes of sand, and dennes of dragons: and I wil geue the cities of Iuda into desolation, because there is not an inhabiter.Et dabo Jerusalem in acervos arenæ, / et cubilia draconum: / et civitates Juda dabo in desolationem, / eo quod non sit habitator. 12Who is the wise man, that may understand this, and to whom the word of the mouth of the Lord may come that he may declare this, why the land hath perished, and is burnt up like a wilderness, which none passeth through?Qual è l'uomo sapiente, che in tenda questo, e a cui faccia udire il Signore la Parola della sua bocca, affinchè annunzi il perchè sia andata in perdizione questa terra, e sia arsa come un deserto, talché nissuno vi passi?Who is a wise man, that can vnderstand this, and to whom the word of the mouth of our Lord may be made, that he may declare this, why the earth hath perished, and is burnt as a desert, because there is none that passeth through?Quis est vir sapiens qui intelligat hoc, / et ad quem verbum oris Domini fiat, ut annuntiet istud, / quare perierit terra, et exusta sit quasi desertum, / eo quod non sit qui pertranseat ? 13And the Lord said: Because they have forsaken my law, which I gave them, and have not heard my voice, and have not walked in it.E il Signore disse: Perchè hanno abbandonata la mia legge, ch'io diedi loro, e non hanno udita la mia voce, e secondo questa non han camminato,And our Lord said: Because they haue forsaken my law, which I gaue them, and haue not heard my voice, and haue not walked in it.Et dixit Dominus: / Quia dereliquerunt legem meam quam dedi eis, / et non audierunt vocem meam, / et non ambulaverunt in ea, 14But they have gone after the perverseness of their own heart, and after Baalim, which their fathers taught them.E han seguitato il pravo lor cuore, e han seguitato Baalim, come insegnaron ad essi i padri loro;And they haue gone after the peruersitie of their owne hart, and after Baalim, which they learned of their fathers.et abierunt post pravitatem cordis sui, / et post Baalim, quod didicerunt a patribus suis: 15Therefore thus saith the Lord of hosts the God of Israel: Behold I will feed this people with wormwood, and give them water of gall to drink.Per questo tali cose dice il Signore degli eserciti, il Dio d'Israele: Ecco che io ciberò questo popolo di assenzio, e darò loro a bere acqua di fiele.Therfore thus saith the Lord of hostes the God of Israel: Behold I wil feede this people with worme wood, and geue them water of gaule to drinke.idcirco hæc dicit Dominus exercituum, Deus Israël: / Ecce ego cibabo populum istum absinthio, / et potum dabo eis aquam fellis.
16And I will scatter them among the nations, which they and their fathers have not known: and I will send the sword after them till they be consumed.E li dispergerò tralle nazioni, che erano ignote ad essi, e a' loro padri: e manderò dietro ad essi la spada fino a tanto che siano consunti.And I wil disperse them in the Nations, which they and their fathers haue not knowen: and I wil send the sword after them, til they be consumed.Et dispergam eos in gentibus / quas non noverunt ipsi et patres eorum, / et mittam post eos gladium, / donec consumantur. 17Thus saith the Lord of hosts the God of Israel: Consider ye, and call for the mourning women, and let them come: and send to them that are wise women, and let them make haste:Queste cose dice il Signor degli eserciti, il Dio d'Israele: Cercatevi, e chiamate delle piagnone, e vengano e mandate a invitare le più dotte, e si affrettino:Thus saith the Lord of hosts the God of Israel: Consider and cal ye lamenting wemen, and let them come: & send to them that are wise, and let them make haste;Hæc dicit Dominus exercituum, Deus Israël: / Contemplamini, et vocate lamentatrices, et veniant: / et ad eas quæ sapientes sunt mittite, et properent: 18Let them hasten and take up a lamentation for us: let our eyes shed tears, and our eyelids run down with waters.E presto intuonino lamentazioni sopra di noi, e spargano lagrime gli occhi nostri, e stillino acqua le nostre pupille.let them hasten & take vp a lamentation vpon vs: let our eies shede teares, & our eieliddes rune downe with waters.festinent, et assumant super nos lamentum: / deducant oculi nostri lacrimas, / et palpebræ nostræ defluant aquis. 19For a voice of wailing is heard out of Sion: How are we wasted and greatly confounded? because we have left the land, because our dwellings are cast down.Imperocché voce di lamentazione si ode da Sion: Fino a qual segno siam noi disertati, e confusi altamente? Imperocché abbiam lasciata la nostra terra, le nostre abitazioni son diroccate.Because a voice of lamentation is heard from Sion; How are we wasted and confounded exceedingly? because we haue left the land, because our tabernacles are cast downe.Quia vox lamentationis audita est de Sion: / Quomodo vastati sumus, / et confusi vehementer ? / quia dereliquimus terram; / quoniam dejecta sunt tabernacula nostra. 20Hear therefore, ye women, the word of the Lord: and let your ears receive the word of his mouth: and teach your daughters wailing: and every one her neighbour mourning.Udite adunque, o donne, la Parola del Signore, e le orecchie vostre ricevano ciò, che egli di sua bocca vi dice; e insegnate alle vostre figliuole; e ognuna alla sua vicina il carme lugubre, e dolente:Heare therefore ye wemen the word of our Lord: and let your eares take the word of his mouth: and teach your daughters lamentation: and euerie one her neighbour mourning:Audite ergo, mulieres, verbum Domini, / et assumant aures vestræ sermonem oris ejus, / et docete filias vestras lamentum, / et unaquæque proximam suam planctum:
21For death is come up through our windows, it is entered into our houses to destroy the children from without, the young men from the streets.La morte è salita per le nostre finestre, e entrata nelle nostre case, stermina dalle strade i fanciulli, e la gioventù dalle piazze.because death is come vp through our windowes, it is entred into our houses, to destroy the children from without, the young men our of the streetes.quia ascendit mors per fenestras nostras; / ingressa est domos nostras, / disperdere parvulos deforis, / juvenes de plateis. 22Speak: Thus saith the Lord: Even the carcass of man shall fall as dung upon the face of the country, and as grass behind the back of the mower, and there is none to gather it.Tu dirai: Queste cose dice il Signore: I cadaveri degli uomini giaceranno pel paese sul suolo come lo sterco, e come le fila del fieno dietro le spalle di chi lo taglia, e nissun le raccoglie.Speake: Thus saith our Lord: and the carcasse of man shal fal as dung vpon the face of the countrie, and as a grasse behind the backe of the mower, and there is none to gather it.Loquere: Hæc dicit Dominus: / Et cadet morticinum hominis / quasi stercus super faciem regionis, / et quasi fœnum post tergum metentis, / et non est qui colligat. 23Thus saith the Lord: Let not the wise man glory in his wisdom, and let not the strong man glory in his strength, and let not the rich man glory in his riches:Queste cose dice il Signore: Non si glori il saggio della sua saggezza, e non si glori il valoroso del suo valore, e non si glori il ricco delle sue ricchezze.Thus saith our Lord: Let not the wiseman glorie in his wisedom, and let not the strong man glorie in his strength, & let not the rich man glorie in his riches:Hæc dicit Dominus: / Non glorietur sapiens in sapientia sua, / et non glorietur fortis in fortitudine sua, / et non glorietur dives in divitiis suis: 24But let him that glorieth glory in this, that he understandeth and knoweth me, for I am the Lord that exercise mercy, and judgment, and justice in the earth: for these things please me, saith the Lord.Ma di questo si glori chiunque si gloria, di sapere, e conoscer me, perchè io sono il Signore, che fo misericordia, e giudico, e fo giustizia sulla terra. Imperocché queste cose piacciono a me dice il Signore.but he that glorieth, let him glorie in this, to vnderstand & know me, because I am the Lord that do mercie and iudgement, and iustice in the earth: for these thinges please me, saith our Lord.sed in hoc glorietur, qui gloriatur, / scire et nosse me, / quia ego sum Dominus qui facio misericordiam, / et judicium, et justitiam in terra: / hæc enim placent mihi, ait Dominus.
25Behold, the days come, saith the Lord, and I will visit upon every one that hath the foreskin circumcised.Ecco che vengono i giorni, dice il Signore, quand'io visiterò tutti i circoncisi,Behold, the daies come, saith our Lord; and I wil visite vpon euerie one, that hath the prepuce circumcised,Ecce dies veniunt, dicit Dominus, / et visitabo super omnem qui circumcisum habet præputium, 26Upon Egypt, and upon Juda, and upon Edom, and upon the children of Ammon, and upon Moab, and upon all that have their hair polled round, that dwell in the desert: for all the nations are uncircumcised in the flesh, but all the house of Israel are uncircumcised in the heart.L'Egitto, e Giuda, ed Edom, e i figliuoli di Ammon, e Moab, e tutti quelli, che portano i capelli tosati a modo di corona, abitanti del deserto: perocché tutte le genti sono incirconcise nel corpo, ma tutta la casa d'Israele sono incirconcisi di cuore.vpon Aegypt, and vpon Iuda, and vpon Edom, and vpon the children of Ammon, and vpon Moab, and vpon al that haue their heare powled, dwelling in the desert: because al nations haue the prepuce, but al the house of Israel are vncircumcised in the hart.super Ægyptum, et super Juda, et super Edom, / et super filios Ammon, et super Moab; / et super omnes qui attonsi sunt in comam, / habitantes in deserto: / quia omnes gentes habent præputium, / omnis autem domus Israël incircumcisi sunt corde.
9:1
Calmet
To. Hebrew is more expressive. (Calmet)
Calmet
"Who will give my head waters, (Haydock) or change it into water, and my eyes into a fountain." (Calmet)
Haydock
Protestants, "Oh that my head were waters." (Haydock)
Worthington
The miseries of my people are so great, (Calmet) a few tears would not suffice to bewail them. (Worthington)
9:2
Haydock
Men. Why cannot I retire (Menochius) from this scene of misery, or afford some consolation to the captives? Septuagint, "Who will give me the last station in the desert?" (Haydock)
9:3
Lies. They are bent on deceit (Calmet) and murder, (Haydock) ver. 8., and Psalm 63:4., and 119:2.
9:4
Calmet
Deceitfully. A man must guard against his relations and domestics, Micheas 7:5., and Matthew 8:35. (Calmet)
9:5
St. Jerome
Iniquity. It is become natural to them. (St. Jerome)
Calmet
They cannot lay the blame on the violence of passion. They sin on purpose. (Calmet)
Haydock
Septuagint, "they have not left off, (6.) in order to be converted. Usury upon usury; fraud upon fraud; they," etc. (Haydock)
9:7
Calmet
Try them in the crucible of war, Jeremias 6:27. (Calmet)
9:10
St. Jerome
Owner. Hebrew mikne, "cattle," or (Haydock) "substance." (St. Jerome)
Departed. Beasts and birds will not continue long after men cease to cultivate the country. (Theodoret) (Chap. 4:25., and 12:4., and Sophonias 1:3.)
9:11
Calmet
Sand. The stones were burnt to dust, 2 Esdras 4:2. (Calmet)
9:15
Haydock
Gall. Hebrew rosh, "poison," etc., Deuteronomy 29:18. (Haydock)
9:16
Calmet
Consumed. Jeremias 44:27. No country shall afford them protection. (Calmet)
Worthington
The richer sort were made captives, and most of the people destroyed, but not all, Jeremias 4:27. (Worthington)
9:17
Calmet
Wise, in composing or singing the Naenia, or mournful songs, recording the praises of the deceased. (Calmet)
St. Jerome
"This custom still subsists in Judea: women go about with dishevelled hair and naked breasts, with mournful tunes, exciting all to tears." (St. Jerome)
Music was also used, Matthew 9:23. Thus feigned tears, at least, would supply the want of real ones.
9:21
Calmet
For. This was the song. (Calmet)
Haydock
Streets. Death spares none. The least suspecting fall. (Haydock)
It enters by the windows, if the doors be shut, Joel 2:8.
9:22
St. Jerome
Speak. Our editions of the Septuagint omit this word, though St. Jerome found it in his copies, (Calmet) and in Theodotion, expressed by "death;" while others rendered it, "speak," as the same letters dbr, may have both meanings, according as people may please to pronounce them. (St. Jerome)
Haydock
Grabe supplies, "by death. (22.) These things, says the Lord." (Haydock)
9:24
Menochius
Me. Virtue will save, when riches, etc., will prove useless. (Menochius)
Haydock
Phocilides, a pagan, said, (Calmet) "Boast not of wisdom, strength, or riches great. One God is wise, and potent too, and rich." (Haydock)
9:26
Egypt. the uncircumcised shall be punished as well as Juda, if they transgress. Only the Jewish nation properly observed the right of circumcision generally, or at first. Others imitated them, but with various ceremonies. (Calmet, Diss.) (Ezechiel 31:18., and Judith 14:6.)
Calmet
Round. The Arabs, etc., Leviticus 19:27. (Calmet)
Menochius
Heart. All then became guilty, Romans 2:25. (Menochius)
Worthington
Neither these nations nor Juda was circumcised in heart, and of course were hypocrites. (Worthington)
9:1
Not a few teares; but a fountaine, or riuer is scarse sufficient to lament the slaughter of
9:8
Concordanza Psa. 27.
9:13
After the destruction of Ierusalem most of the people, especially the richer sort were caried into captiuitie; others were persecuted til they were consumed, that is, euen to death & destruction But not al the nation consumed, for he prophecied the contrarie. ch. 4. v. 27. & ch. 5. v. 10. & 18 And after 70. yeares the reliques were released, and returned into Iewrie, manie also remained stil there. As is euident in the bookes of Esdras.
9:23
Concordanza • Cor. •. • Cor. 10.
9:26
These nations are also circumcised in flesh, but neither they no• the Iewes are circumcised in hart which argueth them of hypochrifie.
9:1
san Basilio † 379 d.C. The Letters 46.1
1. Now is the time to quote the words of the prophet and to say, “Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people.”
san Basilio † 379 d.C. The Letters 243.4
… The Holy Ghost is regarded not as complemental of the Holy Trinity, nor as participating in the divine and blessed Nature, but as in some sort one of the number of created beings, and attached to Father and Son, at mere haphazard and as occasion may require. “Oh that my head were waters, and mine eyes a fountain of tears,”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.67
… and will pass over the rest. He longs for water over his head, and a fountain of tears for his eyes, that he may adequately weep for Israel;
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 8
… If you have not learnt how to treat a member of your own self, when are you likely to draw to you any from without, and to knit him to yourself? But how am I to feel? I am vexed exceedingly almost to tears, for I could have sent forth large fountains from mine eyes (
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 12
… v. 4; Luke vi. 21 .) Such tears did Isaiah too, and Jeremiah weep; and the former said, “Leave me alone, I will weep bitterly” ( Isa. xxii. 4 , Sept.): and the latter, “Who will give my head water, and mine eyes fountains of tears?” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 23
… Forgive me: I am forced by sorrow to utter many things, even those which I do not wish. I see that our wound is grievous, that our calamity is beyond comfort, that woes have overtaken us greater than the consolation. We are undone. “O that my head were waters and mine eyes a fountain of tears” (
san Girolamo † 420 d.C. The Letters of St. Jerome 39.1
1. “Oh that my head were waters and mine eyes a fountain of tears: that I might weep,” not as Jeremiah says, “For the slain of my people,”
san Girolamo † 420 d.C. The Letters of St. Jerome 122.1
… and Peter washed out his triple denial with bitter tears, thus fulfilling the words of the prophet: “rivers of waters run down mine eyes.” Jeremiah too laments over his impenitent people, saying: “Oh that my head were waters and mine eyes a fountain of tears, that I might weep day and night for…my people!”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 9.29
… whereby Samuel is described as having wept for Saul, and both the Lord in the gospel and Jeremiah in former days for the city of Jerusalem, the latter thus saying: “Oh, that my head were water and mine eyes a fountain of tears! And I will weep day and night for the slain of the daughter of my people.”
papa san Leone I Magno † 461 d.C. Letters 158
I have before now been so saddened by tidings of the crimes committed in Alexandria, and my spirit has been so wounded by the atrocity of the deed itself, that I know not what tears to show and what lamentation to utter over it, and am fain to use the prophet’s language, “who will give waters to my head and a fountain of tears to my eyes
9:2
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.25.3
… For the patriarchs and prophets sowed the word [concerning] Christ, but the Church reaped, that is, received the fruit. For this reason, too, do these very men (the prophets) also pray to have a dwelling-place in it, as Jeremiah says, “Who will give me in the desert the last dwelling-place?”
sant'Atanasio di Alessandria † 373 d.C. Defence Against the Arians (Apologia Contra Arianos) 6
82. While matters were proceeding thus we withdrew from them, as from an assembly of treacherous men
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 11
… then would I leave my people and depart from them: for they are all adulterers, an assembly of oppressors, who draw out their tongue as a bow; lying and not truth has prevailed upon the earth, and they proceed from iniquities to iniquities; but Me they have not known
9:3
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.14.10
… wherefore the Word cries out against them, that ‘faith is not strong in them,’ but they are ‘waters that fail,’ and ‘there is no faith in them.’ But the God of all, being one really and indeed and true, is faithful, who is ever the same, and says, ‘See now, that I, even I am He,’ and I ‘change not
9:4
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 16.18
… He is filled with shame instead of glory.” And this too which is said of such people by another: “For every brother will utterly supplant, and every friend will walk deceitfully. And a man shall mock his brother, and they will not speak the truth, for they have bent their tongue like a bow for lies and not for truth.”
9:5
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 23.1
… as he says: “They have laboured to do wickedly.”
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.11
… cxxxix. 10 ). For what now fills them then covers them, since it then presses down with sharp retribution him whose soul it now elevates with a mild disquietude. Hence it is said through Jeremiah, They have taught their tongue to speak lies, and weary themselves to commit iniquity (
9:10
sant'Atanasio di Alessandria † 373 d.C. Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 4
… Scripture, in that God says in Exodus , ‘I am that I am,’ and through Jeremiah, ‘Who is in His substance and hath seen His word;’ and just below, ‘if they had stood in My subsistence and heard My words:’ now subsistence is essence, and means nothing else but very being, which Jeremiah calls existence, in the words, ‘and they heard not the voice of existence
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.14
… Jeremiah also saith: “Make mourning upon the mountains, and beat your breasts upon the desert tracks, for they have failed; forasmuch as there are no men, they have not heard the word of substance: from flying fowl to beasts of burden, they trembled, they have failed.”
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san Gregorio di Nissa † 395 d.C. Funeral Oration on Meletius 1
We, too, were glad, and made our own the glory of your nation . Up to this point how bright and happy is our narrative. What a blessed thing it were with this to bring our sermon to an end. But after these things what follows? “Call for the mourning women
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 2.7
7. Now is it a fit season to say, “Call for the mourning women, that they may come, and for the cunning women, and let them take up a wailing. Let your eyes run down with water, and your eyelids gush out with tears.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 64
… after having many times exhorted those in Jerusalem, when they profited nothing, He wept at their hardness. This also do the Prophets, and this let us do now. Henceforth is the season for mourning and tears and wailing; it is seasonable for us also to say now, “Call for the mourning women, and send for the cunning women, that they may cry aloud” (
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san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 27
… bringing upon us the death that comes through the windows,
san Girolamo † 420 d.C. The Letters of St. Jerome 22.26
… Do you too keep your windows open, but only on the side where light may enter and whence you may see the eye of the Lord. Open not those other windows of which the prophet says: “Death is come up into our windows.”
san Girolamo † 420 d.C. The Letters of St. Jerome 76.2
… And a prophet has said “Death has entered through your windows.”
san Girolamo † 420 d.C. Against Jovinianus 2.8
… If any one delights in the sports of the circus, or the struggles of athletes, the versatility of actors, the figure of women, in splendid jewels, dress, silver and gold, and other things of the kind, the liberty of the soul is lost through the windows of the eyes, and the prophet’s words are fulfilled:
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papa san Clemente I † 99 d.C. The First Epistle of Clement to the Corinthians 13
… and let us act according to that which is written (for the Holy Spirit saith, “Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glorieth glory in the Lord, in diligently seeking Him, and doing judgment and righteousness”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.15
… “Behold, the days come when all that is in thine house, and that which thy fathers have laid up in store, shall be carried to Babylon.” So by Jeremiah likewise did He say: “Let not the rich man glory in his riches but let him that glorieth even glory in the Lord.”
Tertulliano † 220 d.C. The Five Books Against Marcion 5.5
… Marcion’s god has no such discipline, because he does not take after (the Creator) in the process of confusing opposites by their opposites, so that “no flesh shall glory; but, as it is written, He that glorieth, let him glory in the Lord.” In what Lord? Surely in Him who gave this precept.
Origene † 254 d.C. Origen's Commentary on Matthew 10.19
… the control that is from Thee be wanting, he will be reckoned as nothing;” or, “If any one be perfect in righteousness, and in the rest of virtues, and the righteousness and the rest of the virtues that are from Thee be wanting to him, he will be reckoned as nothing.” Wherefore, “Let not the wise man glory in his wisdom, nor the strong man in his strength,”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.11
In Jeremiah: “Let not the wise man glory in his wisdom, neither let the strong man glory in his strength, nor let the rich man glory in his riches; but let him that glorieth glory in this, that he understands and knows that I am the Lord, who do mercy, and judgment, and righteousness upon the earth, because in them is my pleasure, saith the Lord.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 5.2
… For thus it is written:— Whatsoever is exalted amongst men is despicable before God . And again it is written:— Everyone who exalteth himself shall be abased, and everyone who humbleth himself shall be exalted . Also Jeremiah said:— Let not the mighty glory in his might, nor the rich in his riches .
sant'Agostino d'Ippona † 430 d.C. City of God 18.32
… that “He that glorieth, let him glory in the Lord.”
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.17.3
… But they obeyed not, nor hearkened; but walked in the imaginations of their own evil heart, and went backwards, and not forwards.” And again, when He declares by the same man, “But let him that glorieth, glory in this, to understand and know that I am the Lord , who doth exercise loving-kindness, and righteousness, and judgment in the earth;”
san Girolamo † 420 d.C. The Letters of St. Jerome 22.27
27. You must also be careful to avoid the snare of a passion for vainglory. “How,” Jesus says, “can ye believe which receive glory one from another?” What an evil that must be the victim of which cannot believe! Let us rather say: “Thou art my glorying,”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 55.6
… nor are you to think me any better than you, because I learned these things in early years: for the Lord saith, “Let him that glorieth glory in this, that he understandeth and knoweth Me, that I am the Lord.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 145.6
… And what is this “love of Christ” but love of righteousness? for it is said of Him that He “is made of God unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Rebuke and Grace 28
… That, therefore, in comparison of those that perish few , but in their absolute number many , are delivered, is effected by grace, is effected freely: thanks must be given, because it is effected, so that no one may be lifted up as of his own deservings, but that every mouth may be stopped, and he that glorieth may glory in the Lord.
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san Barnaba † 61 d.C. The Epistle of Barnabas 9
… “Circumcise the stubbornness of your heart, and harden not your neck?” And again: “Behold, saith the Lord, all the nations are uncircumcised in the flesh, but this people are uncircumcised in heart.”
san Giustino † 165 d.C. Dialogue with Trypho 28
… Know Christ; and behold the fallow ground, good, good and fat, is in your hearts. ‘For, behold, the days come, saith the Lord, that I will visit all them that are circumcised in their foreskins; Egypt, and Judah, and Edom, and the sons of Moab. For all the nations are uncircumcised, and all the house of Israel are uncircumcised in their hearts.’
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san Giustino † 165 d.C. The First Apology 53
… with whom also his daughters were rescued. And those who care may yet see their whole country desolate and burned, and remaining barren. And to show how those from among the Gentiles were foretold as more true and more believing, we will cite what was said by Isaiah
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2. QUIS DABIT ME IN SOLITUDINE DIVERSORIUM? — q. d. Utinam liceret mihi diversari in deserto, ut solus cum Deo et angelis versarer, ne viderem tanta hominum scelera! Ita S. Hieronymus et D. Thomas; unde Septuaginta vertunt: Quis det mihi in solitudine mansionem extremam? id est remotissimum aliquem locum, v. g. eremitorium, ubi instar S. Antonii aut S. Pauli eremitæ delitescam. Unde S. Hieronymus in solitudinem suam invitans Heliodorum: « O desertum, inquit, Christi floribus vernans! o solitudo, in qua illi nascuntur lapides, de quibus in Apocalypsi civitas magni regis exstruitur! O eremus familiarius Deo gaudens! Quid agis, frater, in sæculo, qui major es mundo? quamdiu te tectorum umbræ premunt? quamdiu fumosarum urbium carcer includit? » Et ad Rusticum: « Mihi oppidum carcer, solitudo paradisus est; » et S. Antonius, viso et audito S. Paulo primo eremita (uti in ejus Vita scribit S. Hieronymus), ad suos dixit: « Væ mihi peccatori, quia falso monachi nomen gero! Vidi Eliam, vidi Joannem in deserto, et vere vidi Paulum in paradiso. » Exempla SS. Episcoporum et prædicatorum, qui abdicato officio et gradu, ad solitariam et monasticam vitam confugerunt, vide apud B. Petrum Damianum, epist. 9 ad Nicolaum II Pontif. Allegorice optat Jeremias latere et quiescere in deserto gentium, id est in Ecclesia Christi, ait B. Irenæus, lib. IV, cap. xli. QUIA OMNES ADULTERI SUNT, CŒTUS PRÆVARICATORUM. — « Adulteri, » tum proprie, tum mystice, id est idololatræ. Apposite hunc locum torquet Theodorus Studita in Mœchianos hæreticos, qui mœchiam, id est adulterinum (utpote priore uxore Maria vivente et repudiata) matrimonium Constantini Imperatoris cum Theodote probabant, quasi Imperator legibus divinis esset exemptus, nec iis obligaretur. Ita enim scribit de conciliabulo Constantinopolitano, in quo anno Domini 809 hæc hæresis probata est, ad Leonem III Romanum Pontificem: « Factus est, juxta Jeremiam prophetam, cœtus revera prævaricatorum, et concilium adulterantium; quod enim ibi propter idolorum fornicationem dictum est, hic per adulterinæ copulæ confirmationem patefactum est. Utrique eumdem Dominum spreverunt, illi per leges, hi per Evangelii transgressionem; » et inferius: « Causam vero suam improba defensione prætexunt. Adulterini siquidem conjugii conjunctionem dispensationem esse decernunt. In regibus nihil posse divinas leges definiunt: eos qui pro veritate ac justitia usque ad sanguinem restiterunt, ut Præcursorem et Chrysostomum, imitari vetant; » et mox: « Quid igitur ad hæc, o Beate, dicendum est, nisi Apostolicum illud: Nunc Antichristi multi facti sunt, si divinis legibus et canonibus omnes homines subditi non sumus? Salva nos, Archipastor Ecclesiæ quæ sub cœlo est: perimus. » EXTENDERUNT LINGUAM SUAM QUASI ARCUM MENDACII. — Ut scilicet ex lingua quasi arcu ejaculentur sagittas, id est dolos, calumnias, et omne mendacium, quibus fratres et proximos suos transfigant. Ita Theodoretus. Verum S. Hieronymus per mendacium blasphemias accipit in Deum jactas, uti quod Deum non habere providentiam, non curare suam gentem, puta Judæos: hoc enim tum athei jactabant. Prior sensus planior est, eumque exigit vers. 4. Idem deplorat Psaltes, Psalm. lxiii, 4: « Intenderunt, inquit, arcum rem amaram, ut sagittent in occultis immaculatum; » et Psal. x, 3: « Paraverunt sagittas suas in pharetra, ut sagittent in obscuro rectos corde. »
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3. CONFORTATI SUNT. — Hebræus, prævaluerunt, q. d. ut Vatablus: Obtinent dignitates in terra, non per veritatem, sed per malas artes, puta per fraudes et sycophantias, aut, ut Maldonatus, q. d. De malo ad malum progressi sunt, dolum dolo, fraudes fraudibus nexuerunt.
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4. UNUSQUISQUE SE A PROXIMO SUO CUSTODIAT, — nulla inter eos fides est: Non hospes ab hospite tutus, Non socer a genero; fratrum quoque gratia rara est: sed quisque alium deprimere, calumniari, decipere et evertere nititur. Prudenter sane Agesilaus, gentilis licet, teste Plutarcho, quoties audiebat aliquos de aliorum laude aut vituperio testimonium dicere, dicebat non minus esse inquirendum in mores eorum qui loquebantur, quam eorum de quibus loquebantur. Notent hæc illi, qui in aliqua republica, congregatione, sodalitate aut religione sociis suis detrahunt, eos calumniantur, deprimunt, et in aliorum odium aut contemptum adducunt: hi sane viperæ sunt, qui viscera fratrum, imo matris, puta congregationis suæ, rodunt et lancinant: in quos Dei maledictio, quam Jeremias hic Judæis comminatur, et præsens et æterna desæviet. Merito sane S. Bernardus, serm. 3 De dedicat. Eccles., tales vocat proditores, qui templum Domini faciunt speluncam dæmoniorum. Porro singula verba hic habent pondus et pathos ingens. Primo, vers. 3, ait: « Extenderunt linguam suam quasi arcum mendacii, et non veritatis, » q. d. Lingua a Deo data est ut sit arcus veritatis et benedictionis; at detractores faciunt eam arcum mendacii et maledictionis. Secundo, « confortati sunt in terra, » quia linguipotentes sua dicacitate et facetiis omnes post se trahunt, ut ab eorum ore pendeant. Tertio, « de malo ad malum egressi sunt, » ab una detractione ad aliam, ab una calumnia ad aliam progredientes. Quarto, « me non cognoverunt, dicit Dominus, » non reverentur me legislatorem, nec timent me maledicentiæ vindicem. Quinto, « omnis frater supplantans supplantabit: » fratris est fratrem extollere et erigere; at hi deprimunt et supplantant. Sexto, « omnis amicus fraudulenter incedet: » simulant se amicos coram, sed a tergo ostendunt se hostes; in facie laudant, a tergo vituperant. Septimo, « vir fratrem suum deridebit: » non tantum mores eorum carpunt, sed et per contemptum derident et subsannant. Octavo, « ut inique agerent laboraverunt: » scrutantur omnia, examinant omnes ut audiant et carpant, satagunt ut fratrem in vilipendium et contemptum apud omnes inducant. Nono, « habitatio tua in medio doli, » pleni sunt dolis, iisque undique circumcincti, ut habitans cum eis illos evadere nequeat. Decimo, « sagitta vulnerans lingua eorum: » ex improviso lædunt et penetrant ut sagittæ.
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6. HABITATIO TUA IN MEDIO DOLI. — Sunt verba Dei ad Jeremiam, q. d. Tu habitas inter homines dolos, qui linguam in melle, cor in felle situm habent. Ita S. Hieronymus, D. Thomas, Vatablus, Lyranus. Porro simulata amicitia duplex est iniquitas; sicut simulata æquitas est duplicata iniquitas. Nam præviæ iniquitati adduntur simulatio et hypocrisis, ut ait S. Augustinus in Sententiis, num. 219. Aliter Chaldæus, Hugo, Lyranus, ut sint verba Jeremiæ ad populum, q. d. Jaces, o popule, in peccatis et dolis circumsessus, ut resurgere non possis. NOLUERUNT (præ dolo, propter dolos et flagitia, noluerunt) SCIRE (et agnoscere) ME.
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7. ECCE EGO CONFLABO, ET PROBABO EOS. — Septuaginta, examinabo eos igne, id est bello ardentissimo Chaldæorum. Quid enim aliud facerem populo meo, nisi eum ut filium castigando et corrigendo? Ita S. Hieronymus, Hugo, S. Thomas; quare eos velut aurum in fornace tribulationis purgare, et ab ærugine peccatorum expolire volo, non omnino consumere. Sic ait Eccli. xxvii, 6: « Vasa figuli probat fornax, et homines justos tentatio tribulationis. »
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8. SAGITTA VULNERANS — Chaldæus, acuta. Lingua maledica et detractrix est quasi gladius trisulcus, qui tria dat vulnera ictu uno, quia vulnerat et occidit primo, audientem; secundo, eum cui detrahit; tertio, seipsum, inquit S. Bernardus. De his ait Psaltes, Psalm. v, 11: « Sepulcrum patens est guttur eorum, linguis suis dolose agebant. » Et Psalm. cxxxix: « Venenum aspidum sub labiis eorum. » Et Psalm. lvi, 5: « Filii hominum dentes eorum arma et sagittæ, et lingua eorum gladius acutus. » Et Psalm. lxiii, 4: « Exacuerunt ut gladium linguas suas. » Et Eccles. x, 11: « Si mordeat serpens in occulto, nihil eo minus habet qui occulte detrahit. » Et Eccli. xxviii, 15: « Susurro et bilinguis maledictus: multos enim turbavit pacem habentes. Lingua tertia multos commovit, et dispersit illos de gente in gentem. » Et Apostolus, Galat. v, 15: « Si invicem mordetis, et comeditis, videte ne ab invicem consumamini. » Rom. i, 30: « Detractores, Deo odibiles. » Et Jacobus iii, 5: « Ecce quantus ignis quam magnam silvam incendit; et lingua ignis est, universitas iniquitatis. » Et vers. 8: « Linguam nullus hominum domare potest: inquietum malum, plena veneno mortifero. » Prov. cap. xxiv, 9: « Abominatio hominum detractor. » S. Bernardus in serm.: « Detractor, ait, et libens auditor, uterque diabolum portat in lingua. Si pauper es, vilem et abjectum reputat; si dives, ambitiosum, avarum et cupidum; si affabilis, dissolutum; si prædicator vel doctor, honoris et humani favoris quæsitorem; si tacens, inutilem; si jejunus, hypocritam; si comedens, voratorem. » Cassiodorus in Psal.: « Dentes, ait, dicti sunt a demendo, ideo pulchre linguæ detrahentium dentes vocantur; quia sicut illi ciborum partes demunt, ita et isti opiniones hominum corrodunt. » Vere Plautus in Captiv.: Quasi mures semper comedimus alienum cibum, Ubi res prolatæ sunt nostris dentibus. Et Horatius, lib. I Serm., satyr. 4: Absentem qui rodit amicum, Qui non defendit alio culpante, solutos Qui captat risus hominum, famamque dicacis, Fingere qui non visa potest, commissa tacere Qui nequit: hic niger est; hunc tu, Romane, caveto. Et Cicero in Offic.: « Detrahere alteri, et hominis incommodo suum commodum augere, magis est contra naturam quam mors, quam dolor, quam cætera quæ possunt aut corpori accidere, aut rebus externis. Nam principio tollunt convictum hominum et societatem. » Vere Plautus: « Contumeliam si dices, audies; » et Terentius in Andria: « Si mihi pergit quæ vult dicere, quæ non vult audiet. » Et Euripides: « Infrenis oris vectigal, calamitas. » Porro S. Bernardus, serm. 24 in Cant., graphice vafritiem detractorum describit: « Videbis, ait, a detractore alta præmitti suspiria, sicque cum quadam gravitate et tarditate, vultu mœsto, demissis superciliis, et voce plangenti egredi maledictionem; et quidem tanto persuasibiliorem, quanto creditur ab his qui audiunt, corde non invido, sed magis condolenti affectu, quam malitiose proferri. Doleo, inquit, vehementer, pro eo quod diligo eum satis, et nunquam potui de hac re corrigere eum, et alias mihi quidem bene compertum fuerat de eo istud, sed per me nunquam innotuisset; at quoniam per alterum patefacta res est, negare non possum, re vera ita est. » Sane viri prudentes censent majorem partem hominum damnari ob peccatum detractionis et maledictionis, adeoque in Religionibus et Congregationibus alioqui probis et securis, non esse majus periculum salutis quam a lingua et a detractione; quinimo in iis non raro peccari non tantum venialiter, sed et mortaliter in hac materia, eoque periculosius, quod detrahentes id ipsum non advertant, vel prætextu zeli excusent. Vere S. Hieronymus ad Celantiam: « Pauci, ait, sunt qui huic vitio renuntient, tantaque hujus mali libido mentes hominum invasit, ut etiam qui procul aliis vitiis recesserunt, in istud tamen quasi in extraneum laqueum incidant. »
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10. SUPER MONTES (id est propter montium Judææ vastationem lamentabor, quia omnia incendio adusta sunt), EO QUOD NON (id est, ita ut vix sit) VIR PERTRANSIENS. SUPER SPECIOSA DESERTI. — Hebræus, propter habitationes deserti, id est propter bestiarum latibula, quæ fugatis bestiis vacua sunt, uti mox explicat. Septuaginta, super semitas deserti, id est quia desertum ita vastatum est, ut nec homo nec bestia per ejus semitas transeat. Non audierunt (homines in deserto) vocem possidentis, — id est, ut hebræum מקנדו miqne, id est pecoris possessi, et campos possidentis ac depascentis, id est, non audierunt balatum ovium, mugitum boum: quia pecora omnia et aves, vel sunt abducta a Chaldæis, vel a Judæa incensa et desolata fugerunt, ob defectum pabuli, et ob vastalem ac horrorem loci. Ita Chaldæus, Vatablus et Pagninus. Aliter S. Thomas: « Non audierunt, inquit, vocem possidentis, » id est domini possessoris, qui suas terras quasi desertas relinquebat. Aliter quoque Lyranus: Dei qui eos possidebat, vocem non audierunt.
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11. DABO JERUSALEM IN ACERVOS ARENÆ, — id est ruderum. EO QUOD (id est, ita ut) NON SIT HABITATOR.
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12. QUIS EST? — q. d. Quis sapiens aut Propheta nobis causam tantæ cladis Judæorum edisserat? Unde respondens Dominus causam assignat: « Quia dereliquerunt legem meam. » EO QUOD (ita ut) NON SIT QUI, etc.
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14. POST BAALIM. — Septuaginta, post idola, id est post deos vicinarum gentium.
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15. CIBABO POPULUM ISTUM ABSINTHIO. — Chaldæus: Inducam tribulationem amaram quasi absinthium, et potum dabo eis calicem maledictionis pessimæ. Ita S. Hieronymus et Theodoretus. Idque ad eorum purgationem et medicinam, ait Hugo: absinthium enim vim habet purgandi.
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16. MITTAM POST EOS GLADIUM. — Quia Chaldæi capta Jerusalem, fugientes ex ea Judæos in Ægyptum insecuti, eos vel occiderunt, vel ceperunt. Ita Theodoretus. DONEC CONSUMANTUR, — donec occidentur plurimi, ii scilicet, qui a Deo neci ob peccata sunt destinati: nam alioqui totum populum non fore consumendum, sed reliquias fore salvas promisit, cap. v, 10.
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17. CONTEMPLAMINI (hebraice hittonenu, id est providete) ET VOCATE LAMENTATRICES, — quæ solent in funeribus et luctu, voce flebili, et laceratis manibus verberantes, ad lacrymas populum provocare: hic enim mos usque hodie permanet in Judæa, ut tum viri threnodi, tum potius mulieres, in planctum et omne pathos faciles, atque ad hoc exercitæ et conductæ sparsis crinibus, nudatisque pectoribus, voce modulata omnes ad fletum concitent. Ita S. Hieronymus. Has Gentiles vocabant præficas, quod luctui præficerentur. Ad luctum quoque adhibebantur tibicines. Unde Ovidius: Cantabat mæstis tibia funeribus. Vide dicta Matth. ix, 23, q. d. Deus: Non poteritis, o Judæi, ipsi satis deflere cladem Hierosolymæ, nisi etiam præficas lamentandi peritas advocetis. SAPIENTES, — peritæ lamentandi. Sic Exodi cap. xxxi, vers. 3, et alibi, sapientia sumitur pro quavis peritia et arte.
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18. ASSUMANT SUPER NOS LAMENTUM (lamentando et dicendo): DEDUCANT OCULI NOSTRI LACRYMAS. — Hæc enim est vox præficarum excitantium omnes ad ploratum. Est mimesis.
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20. ET DOCETE FILIAS VESTRAS, — non musicam, non cantica amatoria, de quibus ait S. Cyprianus, lib. De Singular. Cleric.: Satius est audire sibilantem basiliscum, quam puellam cantantem; sed « lamentum. »
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21. ASCENDIT MORS PER FENESTRAS, — scilicet arcium, turrium domorumque mœnibus adhærentium, q. d. Non per portas, sed per muros in urbem Jerusalem ingressa est mors, id est Chaldæi mortem inferentes Judæis, ut in plateis occiderent parvulos et juvenes. Est metonymia. Ita Vatablus, a Castro et Sanchez. Significatur inexspectata et improvisa Chaldæorum in Jerusalem irruptio; utpote qui non per portas, in quibus sunt vigiles, sed per murorum fenestras clanculum instar furis irrumpant. Secundo, ut S. Hieronymus, D. Thomas, Lyranus, q. d. Tanta erit fortitudo, velocitas et impetus Chaldæorum, ut non exspectent reserare fores domorum, sed per fenestras et tecta conscendant, ut in domos penetrent, ibique parvulos et juvenes necent, ita ut nullus supersit qui versetur in vicis et plateis, uti antea solebant. Hoc est quod ait Joel cap. ii, vers. 9: « Domos conscendent, per fenestras intrabunt quasi fur. » Tropologice per fenestras, id est per sensus corporis, ad animæ interitum, mors peccatorum ingreditur. Ita S. Hieronymus et fuse S. Gregorius, lib. XXI Moral. cap. 11, et Ambrosius, lib. De Fuga Sæculi, cap. 1. Unde S. Bernardus, serm. 24 in Cant.: « Mors, inquit, intrat per fenestras nostras, cum prurientes auribus et oculis, lethale poculum detractionis invicem nobis ministrare contendimus. » Sicut ergo urbi et turri munitissimæ nihil prosunt quanticumque muri, si foramina aut fenestras habeat apertas, per quas hosti ingressus patet: ita nihil prodest animæ omne munimen gratiæ, si sensuum fenestras habeat apertas, per quas carnalia spectra et desideria in animam ingrediantur. Custodia ergo et clausura sensuum debet esse accuratissima: quia per eos vel vita, vel mors ingreditur in animam, aiunt Theodoretus et Origenes, hom. 3 in Cantica. Idem docent S. Ambrosius, Lyranus, Hieronymus, Chrysostomus, Gregorius, Aponius, quorum verba digna lectu recitantur in proverbio adagio 834. Hujus custodiæ defectu periimus, nosque omnes perdidit Eva. Nam, ut dicitur Genes. iii: « Vidit mulier quod bonum esset lignum ad vescendum, et pulchrum oculis, aspectuque delectabile; et tulit de fructu illius, et comedit. » Sic Holofernes captus est in oculis suis, ut dicitur Judith xvi: « Sandalia ejus rapuerunt oculos ejus, et pulchritudo ejus captivam fecit animam ejus. » Hinc sapienter Job, cap. xxxi: « Pepigi, ait, fœdus cum oculis meis, ut ne cogitarem quidem de virgine. » Quocirca apte Græci eros, id est amor, deducunt ab horao, id est videre: quia ex aspectu nascitur amor. Plato autem in Cratylo deducit ab irrhein, id est influere: quia amor quasi liquor igneus per oculos influit in animam. Sapienter ait Seneca, epist. 96: « Facilius est initia affectuum prohibere, quam impetum regere. » Et Aristoteles, inquit Valerius Maximus, lib. VII, cap. ii, utilissimum dedit præceptum, ut voluptates abeuntes consideremus: quas quidem sic considerando, minuit: fessas enim, pœnitentiæque plenas animis nostris subjecit, quo minus cupide appetantur. Vulgo dicitur: « Quod oculus non videt, cor non amat. » Hinc Job: « Pepigi, ait, fœdus cum oculis meis. » Rursum Seneca, lib. De Remediis fortuitorum: « Quam multis, ait, cupiditatibus oculi incisa est, quam multis rebus, quas ne videres vel eruendi erant oculi! Non intelligis partem innocentiæ esse cæcitatem? Huic oculi adulterium monstrant, huic incestum, huic domum quam concupiscat, huic urbem et mala omnia; irritamenta sunt vitiorum, ducesque scelerum. » David vir sanctissimus, videns Bethsabee, lapsus est in adulterium et homicidium; Genes. vi, videntes filii Dei filias hominum, quia essent pulchræ, concupierunt eas, indeque nati sunt improbi gigantes, qui fuerunt causa diluvii. Recte ergo ait Psaltes Psalm. cxviii: « Averte oculos meos, ne videant vanitatem. » Hæc est causa cur Deus munivit oculum tot tunicis, palpebris et superciliis, uti docet S. Ambrosius, lib. VI Hexam. ix, ut merito dicat Psaltes Psal. xvi: « Custodi me ut pupillam oculi. » S. Petrus, epist. ii, cap. ii, carpit homines qui quot vident feminas, tot concupiscunt: « Habentes, ait, oculos plenos adulterii, et incessabilis delicti. » Et Eccli. cap. xxxi: « Nequius oculo quid creatum est? » loquitur de oculo invidi; sed aliorum eadem est ratio. Quocirca S. Hieronymus Didymum cæcum præceptorem suum, vocat suum videntem, quod oculis corporis clausis clariores haberet oculos mentis. Refert Rufinus, lib. XI Histor., S. Antonium Didymo dixisse: « Desunt, ait, tibi oculi illi quos muscæ et mures habent; sed lætare, quia habes oculos quos angeli habent, quibus Deus videtur, per quos tibi magnum scientiæ lumen accenditur. » Vide dicta Thren. iii, 51. Rursum Theodoretus: Per fenestras, inquit, id est per cogitationem et commentationem erroris, ingressus est ipse error in animam.
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23. NON GLORIETUR, — q. d. Judæi gloriantur in consiliis sapientum, in robore militum, in opibus urbis, quasi iis tuti sint futuri contra Chaldæos; sed errant. Vera enim gloriatio est, scire et nosse Deum, id est Dei providentiam, quod ipse solus est qui facit misericordiam, et quos vult misericorditer liberat; non autem sapiens, fortis, dives: ipse etiam justam pœnam infert cui vult, a qua nemo sapiens, fortis, dives liberare potest. Quare neque sapientem sapientia, neque fortem fortitudo, neque divitem divitiæ in illa clade, quæ Hierosolymæ imminet, a morte liberabunt; sed liberabit cognitio, id est fides, spes, invocatio et cultus Domini. Ita S. Hieronymus. Hunc locum citat Paulus, I Cor. i, 31, ut ibi dixi. Moraliter D. Thomas: Homo, inquit, non debet gloriari in sapientia. Primo, quia transitoria. Isaiæ xxix, 14: « Peribit sapientia a sapientibus ejus, et intellectus prudentium ejus abscondetur. » Secundo, quia imperfecta. Eccle. viii, 17: « Intellexi quod omnium operum Dei nullam possit homo invenire rationem eorum quæ fiunt sub sole. » Tertio, quia nociva. I Cor. cap. viii, 1: « Scientia inflat, charitas vero ædificat. » Quarto, quia laboriosa. Eccle. cap. i, vers. ult.: « In multa sapientia, multa indignatio; et qui addit scientiam, addit et laborem. » Præclare Noster Lipsius de seipso Præfatione in Notis ad lib. de Cruce: « Quo longius in hac vitæ via progredior, magis magisque aspicio circumfusam animo caliginem, corpori imbecillitatem. Heraclitus olim dicere solitus, se, cum juvenis esset, nihil scire; cum senex, nihil ignorare; mihi planissime contra evenit: et qui olim aliquid scire visus, nunc parum aut nihil. Et, o miseri! quid nos, doctrina, fama sumus? Ipsi pulvis, illa opinio, ista ventus. » Ita plane se res habet: hoc ipse in me experior: hoc sentiunt, hoc sapiunt vere docti. Item, non debet gloriari in fortitudine. Primo, quia fragilis. Job vi, 12: « Nec fortitudo lapidum fortitudo mea, nec caro mea ænea est. » Secundo, quia frequenter inutilis. Eccle. ix, 11: « Vidi sub sole, nec velocium esse cursum, nec fortium bellum, nec sapientium panem, nec doctorum divitias, nec artificum gratiam; sed tempus casumque in omnibus. » Tertio, quia Domino non acceptabilis. Psal. cxlvi, 10: « Non in fortitudine equi voluntatem habebit: nec in tibiis viri beneplacitum erit ei. » Quarto, quia peccati occasio. Sapient. ii, 11: « Sit autem fortitudo nostra lex justitiæ; quod enim infirmum est, inutile invenitur. » Item non debet homo gloriari in divitiis. Primo, quia transitoriæ. Jacobi v, 2: « Divitiæ vestræ putrefactæ sunt, et vestimenta vestra a tineis comesta sunt. » Secundo, quia insufficientes. Prov. xvii, 16: « Quid prodest stulto habere divitias, cum sapientiam emere non possit? » Tertio, quia verbum Dei impedientes. Matth. xiii, 22: « Fallacia divitiarum suffocat verbum, et sine fructu efficitur. » Quarto, quia nocivæ. Eccle. v, 12: « Divitiæ conservatæ in malum domini sui. » Hucusque D. Thomas. Audi et Isidorum, orat. De humilitate: « Qui rebus externis gloriantur, in iis a bestiis superantur. Magna corporis mole præditus es? quæ est hæc, si cum elephanti mole comparetur? Fortis es et intrepidus? at leo longe te superat, de quo scriptum est: Leo fortissimus animalium ad nullius pavebit occursum. Cantu ac vocis modulatione insignis es? at cycnus, luscinia, et plurimæ aliæ vocales aves, majus miraculum in suo cantu excitant. Pulcher es? et pavo insigni pulchritudine præstat, et aves aliæ multæ, et scorta etiam pulchritudine gloriantur. Arte aliqua præstas? quid in hac re apibus est sapientius, quarum opera quis pictor, quis geometra possit imitari? Tenui ac subtili veste uteris? hic te superant aranei. Celeritate pedum vales? rursus primatum tenent lepus, caprea, etc. Acuto visu præditus es? non ut caprea, ut aquila. Acute audis? at acutius asinus. Acuto es odoratu? canis te superat. » Et vere Poeta: Te sus auditu, lynx visu, simia gustu, Vultur odoratu, præcellit aranea tactu. Denique aurea est gnome S. Augustini in Sententiis, num. 129: « Quo primum vitio superatur homo, hoc ultimum vincit. Cum enim omnia peccata superaverit, manet periculum, ne sibi mens de se nihil conscia in se potius quam in Domino glorietur. »
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25. VISITABO SUPER OMNEM QUI CIRCUMCISUM HABET PRÆPUTIUM, — q. d. Non est quod gloriemini, o Judæi, eo quod carne sitis circumcisi, quasi filii Abrahæ, ideoque a Deo protegendi sitis, nec vastandi: sic enim et multæ aliæ gentes, maxime Judæis vicinæ, vel cognatæ, quin oriundæ ex Abrahamo, puta Idumæi, Ammonitæ, Moabitæ, Saraceni, circumcidi solent: qui tamen omnes a Chaldæis vastabuntur, quia incircumcisum cor et animum habent, æque ac vos. Deus enim quærit circumcisionem animæ, non corporis: cultum internum, non externum. Ita S. Hieronymus, Theodoretus, Rabanus, Hugo et alii. Unde subdit:
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26. SUPER ÆGYPTUM. — Ægyptii circumcidebantur imitatione Judæorum qui apud eos peregrini fuerant. Prædicit hic Jeremias Ægyptios æque ac Judæos a Chaldæis vastandos esse. Nota: Ægyptii aliæque gentes colebant et observabant circumcisionem, uti testantur S. Hieronymus, Philo, lib. De Circumcisione, Herodotus in Clio, et alii; non quasi Sacramentum, continens professionem fidei et obedientiæ erga Deum, simulque professionem venturi Messiæ, et insuper expiationem peccati originalis; sed tanquam morem ritumque a majoribus servatum, et ad posteros transmissum, atque id temporis laudatum et honoratum. Eadem de causa Mahomet suis sectatoribus circumcisionem præcepit. Verum recte advertit Sanchez circumcisionem Ægyptiis et aliis gentilibus non communem, sed privatam aliquorum et paucorum fuisse. Nam Scriptura omnes gentes vocat incircumcisas, atque ab eis Judæos distinguit, quod hi sint circumcisi, illi incircumcisi. Unde clare mox subdit Jeremias: « Quia omnes gentes habent præputium. » Rursum Ammonitas fuisse incircumcisos, patet ex eorum duce Achior, qui ob victoriam, Judith cap. xiv, vers. 6, conversus est et circumcisus. Idem de Idumæis colligitur ex Epiphanio, lib. De Ponder., ubi tradit Esau eorum parentem arte reduxisse sibi præputium, ac delevisse notam circumcisionis: quod posteros ejus secutos esse valde est probabile. Unde Josephus, lib. XIII Antiquit. xvii, narrat Idumæos ab Hyrcano subactos, coactos fuisse circumcidi, et judaismum suscipere. Sensus ergo est, q. d. Judæos circumcisos puniam, æque ac Idumæos aliasque gentes incircumcisas: quia Judæi solam carnem habent circumcisam, mente vero æque ac gentes sunt incircumcisi. Rursum, gentes nonnullæ « attonsæ sunt in comam, » itaque caput quasi circumcisum habent; cum ergo iis meliores aut potiores habeantur Judæi, qui non caput, sed genitale tantum habent circumcisum? Ita Pagninus, Vatablus, Isidorus et Sanchez. SUPER OMNES QUI ATTONSI SUNT IN COMAM, HABITANTES IN DESERTO. — Hi sunt Saraceni vel Arabes, ait S. Hieronymus, quorum moris erat in comam rotunde attonderi: sicuti modo secundum aures nonnullos Germanos et Hungaros in rotundum attonderi videmus. Quod idcirco Judæis vetuit Deus, Levit. xix, 27, ut ibi dixi, q. d. Ab hac clade Chaldæorum Arabes non eximet coma caput circumiens, neque resecta in modum coronæ cæsaries (in qua gloriantur) æque ac Judæos ab eadem non eximet circumcisio. Aliter Theodoretus; ipse enim hæc accipit de attonsione non capitis, sed genarum: harum enim pilos evellere solebant Arabes; unde Syrus et Arabicus vertunt: Abrasi mento. Aliter quoque Hebræi, Lyranus, R. Salomon, Pagninus, Vatablus: ipsi enim hebræum קציצי ketsite deducentes a radice קצץ qets vertunt: et super omnes qui angulati vel extremificati sunt in angulo, id est super remotissimas gentes, quæ habitant in angulo deserti; hæ enim Judæis videbantur habitare in finibus terræ. QUIA OMNES GENTES HABENT PRÆPUTIUM, — q. d. Primo, quia aliæ gentes sint corpore incircumcisæ; Israel vero corde et mente est incircumcisus, id est rebellis, contumax et obduratus, ideoque præ aliis gentibus a me punietur. Ita S. Hieronymus, Theodoretus, Lyranus. Secundo, omnes gentes meliores sunt Judæis, quia non fingunt, sed quales sunt intus, tales sunt foris, incircumcisi scilicet animo et corpore; at Judæi corpore sunt circumcisi, animo incircumcisi: quæ hypocrisis magis mihi displicet, quam si omnino non circumciderentur, inquit Maldonatus. Hinc aliqui per attonsos in comam intelligunt Judæos. Nam et Josephus, lib. I Contra Apion., narrat Judæos in castris Xerxis militantes coma fuisse attonsos. Verum per attonsos, gentes intelligi, non Judæos, patet tum ex eo quod additur: « Habitantes in deserto; » tum quia de Ismaelitis, puta Dedan, Thema et Buz, Jeremias, cap. xxv, 23, et cap. xlix, 32, ait: « Qui attonsi sunt in comam. »
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Hic ostendit obstinationem ipsorum in peccatis quae sunt directe in proximum: et primo ponitur ipsius compassio quantum ad poenam: quis dabit? Quasi dicat: tristitiae et compassioni non sufficit humor, qui est materia lacrymarum, aquam, quantum ad abundantiam, fontem, quantum ad indeficientiam. Thren. 3: divisiones aquarum deduxit oculus meus in contritione filiae populi mei. Et quantum ad culpam: quis dabit me in solitudine? Quasi dicat: mallem in solitudine habitare, quam peccata ipsorum videre, diversorum viatorum idest in qua, quamvis nullus habitet, diversi tamen transeunt. Vel in solitudine de diversis viatoribus, per quam scilicet vel nullus, vel rarus transit. Infra 12: reliqui domum meam, dimisi hereditatem meam. Secundo describitur populi conditio: quia omnes adulteri sunt: et primo quantum ad culpam: secundo quantum ad poenam, ibi, propterea haec dicit dominus exercituum. Circa primum duo. Primo ponit peccatum quod est ex violatione alieni thori. Adulteri sunt. Supra 5. Unusquisque ad uxorem proximi sui hinniebat. Ex transgressione pacti humani vel divini: coetus praevaricatorum; quasi dicat: ad hoc conjuraverunt. Isa. 24: praevaricantes praevaricati sunt, et praevaricatione transgressorum praevaricati sunt. Ex locutione mendacii: extenderunt linguam suam quasi arcum ex quo sagitta dolosi verbi. Oseae 7: reversi sunt ut essent absque jugo, facti sunt quasi arcus dolosus, secundo exaggerat ipsum: et primo ex augmento culparum: confortati sunt in terra, idest in terrenis peccatis: vel in terrenis bonis privati caelestibus. Psalm. 72: zelavi super iniquos pacem peccatorum videns.
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De malo ad malum egressi sunt, peccatum peccato addentes. Oseae 4: maledictum et mendacium, homicidium et furtum et adulterium inundaverunt, et sanguis sanguinem tetigit. Secundo ex conditione peccantium, quia etiam inter conjunctos, ad quos magis tenentur opera caritatis extendere. Et primo consulit cautelam: unusquisque se a proximo suo custodiat, qui conjungitur aliqua civili vel spirituali communicatione, fratre, qui conjungitur naturali foedere. Michaeae 7: nolite credere amico, nolite confidere in duce.
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De secundo assignat causam ex parte fraudulentiae: et primo ponit fraudis peccatum: quia omnis frater supplantans, alienam rem injuste surripiens. Gen. 27: supplantavit me en altera vice, primogenita mea antea tulit et nunc secundo surripuit benedictionem meam. In modo faciendi, quia omnis amicus fraudulenter incedet. Isa. 32: fraudulenti vasa pessima sunt.
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Et in verbo, et vir fratrem suum deridebit. Job 12: qui deridetur ab amico suo sicut ego, invocabit Deum, et exaudiet eum. Futurum tempus indicat perseverantiam. Secundo assignat rationem, quia assueti ad mendacia, docuerunt, per consuetudinem, et studiosi ad mala opera, laboraverunt. Prov. 4: non enim dormiunt nisi male fecerint, et non capitur somnus ab eis nisi supplantaverint. Sap. 5: lassati sumus in via iniquitatis et perditionis, et ambulavimus vias difficiles, viam autem domini ignoravimus.
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Tertio inducit conclusionem: habitatio tua, o Jeremia, vel o Jerusalem, in medio doli, idest dolosi populi. Ezech. 2: increduli et subversores sunt tecum, et cum scorpionibus habitas.
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Hic ponitur conditio populi miseranda quantum ad poenam: et primo ponit sententiam; secundo determinat poenam, ibi, super montes assumam fletum. Circa primum duo. Primo ponit sententiam, conflabo, sicut aurum in igne, ut vel sic saltem mundentur. Eccli. 27: vasa figuli probat fornax, et homines justos tentatio tribulationis. Secundo ostendit sententiae justitiam: primo excludens misericordiae viam: quid enim aliud faciam a facie filiae populi mei? Quasi dicat: non restat aliud nisi ut puniam, omnibus aliis viis expertis. Isa. 5: quid est quod ultra debui facere vineae meae, et non feci ei? Secundo proponit culpam, sagitta, quae a longe percutit, et usque ad intima penetrat. Prov. 26: verba susurronis quasi simplicia, et ipsa perveniunt ad intima cordis. Et 25: jaculum et gladius et sagitta acuta homo qui loquitur contra proximum suum falsum testimonium. Psalm. 63: sagittae parvulorum factae sunt plagae eorum, et infirmatae sunt contra eos linguae eorum. Psalm. 27: qui loquuntur pacem cum proximo suo, mala autem in cordibus eorum.
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Tertio concludit poenam: numquid super his non visitabo? Ut supra 5.
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Hic determinat poenam in speciali: et primo determinat poenam; secundo excludit falsam evadendi fiduciam, ibi, haec dicit dominus: non glorietur sapiens in sapientia sua. Circa primum tria. Primo ponit vastationem terrarum. Secundo afflictionem hominum, ibi, idcirco haec dicit dominus et cetera. Tertio abjectionem cadaverum, ibi, loquere: haec dicit dominus, et cetera. Circa primum duo. Primo determinat destructionem terrae quantum ad possessiones, designans combustionem. Quoniam incensa sunt. Joel. 1: ad te domine clamabo, quia ignis comedit speciosa deserti, et flamma succendit omnia ligna regionis. Eo quod non sit vir pertransiens. Supra 4: intuitus sum, et ecce non erat homo, et omne volatile caeli recessit. Et non audierunt vocem possidentis, quia jam non ibat illuc.
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Et quantum ad civitates: et dabo Jerusalem in acervos arenae. Isa. 17: ecce Damascus desinet esse civitas, et erit sicut acervus lapidum in ruina. Secundo assignat rationem.
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Et primo ponitur quaestio: quis est vir qui intelligat, per se, ad quem verbum oris domini fiat? Ut per revelationem cognoscat. Isa. 42: quis est in vobis qui audiat hoc, attendat, et auscultet futura? Secundo ponitur responsio: et dixit dominus, quantum ad adversionem, quia dereliquerunt, quasi non assidui ad meditandum, non audierunt, quasi prompti ad obediendum, non ambulaverunt, quasi efficaces ad implendum. 1 Mach. 1: multi de populo Israel definierunt apud se ut non manducarent immunda, et elegerunt magis mori quam cibis coinquinari immundis, et noluerunt infringere legem Dei sanctam; et trucidati sunt. Et quantum ad conversionem, noluerunt; idest secuti sunt prava desideria sua, Baalim, pluralis numeri, et masculini generis. Eccli. 18: post concupiscentias tuas non eas, et a voluntate tua avertere.
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Hic comminatur poenam quantum ad ipsos homines: et primo determinat poenam quantum ad afflictionem: cibabo absinthio, angustiis quas a Chaldaeis perpessi sunt, potum, quia auxilium Aegyptiorum vertetur eis in amaritudinem, quo tribulationes se evadere credebant, sicut potu cibus facile traducitur. Thren. 3: replevit me amaritudine, inebriavit me absinthio. Et quantum ad captivitatem, dispergam; et quantum ad occisionem, et mittam, prius. Ezech. 5: tertiam partem disperges in ventum, et gladium nudabis post eos. Secundo invitat ad planctus tristitiam: haec dicit dominus: et primo invitat lamentatrices secundum consuetudinem Judaeorum, ut ad fletum provocent: vocate lamentatrices; qui mos tangitur infra 22: non concrepabunt ei: vae domine, et vae inclyte. Luc. 23: filiae Jerusalem nolite flere super me, sed super vos ipsas flete, et super filios vestros.
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Secundo ponit praeceptum flendi, primo ad populum indicens praesentem luctum: deducant oculi nostri lacrymas. Thren. 2: deduc quasi torrentem lacrymas per diem et noctem, et non des requiem tibi, neque taceat pupilla oculi tui. Et praedicens futurum, quod est quasi materia praesentis: quia vox audita est, spiritu prophetiae; vel ponit praeteritum pro futuro. Infra 31: vox in excelso audita est. Et assignat causam, quomodo (vox plangentium in Sion) vastati, quantum ad vastationem regionis, confusi quantum ad servitutem? Dereliquimus, quantum ad captivitatem.
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Supra 4: vae nobis, quoniam vastati sumus.
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Secundo ad ipsas lamentatrices indicens luctum: audite ergo mulieres verbum domini. Isa. 32: mulieres opulentae surgite, et audite vocem meam, et cetera.
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Et determinans causam: quia ascendit mors, idest Chaldaeus mortem inferens, in quo designatur velocitas ipsorum et fortitudo, qui non contenti intrare per ostia, per tecta, et fenestras conscendebant. Joel. 2: domos conscendent, per fenestras intrabunt quasi fur.
Hic ponit poenam quantum ad ipsa cadavera quae remanserunt inhumata, quasi fenum, quod a metente quasi vile quiddam negligitur. Isa. 5: facta sunt morticina eorum quasi stercus in medio platearum.
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Hic excludit evasionis falsam fiduciam: non glorietur; quasi per hoc credens se liberari, in sapientia, quae praecipua est inter humana bona animae, fortitudine, praecipua inter humana bona corporis, divitiis, quae praecipua sunt in bonis exterioribus. 1 Reg. 2: nolite multiplicare loqui sublimia, gloriantes. Et ostendit veram fiduciam: sed in hoc glorietur qui gloriatur, scire, per cognitionem in intellectu, et nosse, per experientiam dulcedinis in affectu. Psal. 61: in Deo salutare meum, gloria mea, et spes mea in Deo est 2 Cor. 10: qui gloriatur, in domino glorietur. Et assignat causam: quia ego sum dominus qui facio misericordiam, ut vos liberem, judicium, ut hostes opprimam, justitiam, ut sit aequalitas, placent, in vobis. Mich. 6: indicabo tibi, o homo, quid sit bonum, et quid dominus requirat a te. Utique facere judicium, et diligere misericordiam, et solicitum ambulare cum Deo tuo. Secundo excludit fiduciam legalium caeremoniarum, et circumcisionis specialiter, quae praecipua est, quae etiam ex patribus est: quia est imperfecta, ex carne tantum, et non in corde. Unde simul cum incircumcisis puniuntur.
9:25
Ecce dies veniunt. Act. 7: dura cervice, et incircumcisis auribus et cordibus, vos semper spiritui sancto restitistis. Nota, quod homo non debet gloriari in sapientia, quia transitoria. Isa. 29: peribit sapientia a sapientibus ejus, et intellectus prudentium ejus abscondetur. Quia imperfecta. Eccl. 8: intellexi, quod omnium operum Dei nullam possit homo invenire rationem eorum quae fiunt sub sole. Quia nociva. 1 Cor. 8: scientia inflat, caritas vero aedificat. Quia laboriosa. Eccl. 1: in multa sapientia multa indignatio; et qui addit scientiam, addit et laborem. Item non debet gloriari in fortitudine, quia fragilis. Job 6: nec fortitudo lapidum, fortitudo mea, nec caro mea aenea est. Quia frequenter inutilis. Eccl. 9: vidi sub sole, nec velocium esse cursum, nec fortium bellum, nec sapientium panem, nec doctorum divitias, nec artificum gratiam; secundum tempus, casumque in omnibus. Quia non domino acceptabilis. Psalm. 146: non in fortitudine equi voluntatem habebit, neque in tibiis viri beneplacitum erit ei. Quia peccati occasio. Sap. 2: sit autem fortitudo nostra lex justitiae: quod enim infirmum est, inutile invenitur. Item non debet gloriari in divitiis, quia transitoriae. Jac. 5: divitiae vestrae putrefactae sunt, et vestimenta vestra a tineis comesta sunt. Quia insufficientes. Prov. 17: quid prodest stulto habere divitias, cum sapientiam emere non possit? Quia verbum Dei impedientes. Matth. 13: fallacia divitiarum suffocat verbum, et sine fructu efficitur. Quia nocivae. Eccl. 5: divitiae congregatae in malum domini sui.
9:3
… A suffragare tale spiegazione sta il racconto biblico secondo cui i bimbo (il futuro G.) afferra « il tallone » del fratello gemello (Gen. 25, 26); e l'altro concernente gli « inganni » escogitati da G. per ottenere la primogenitura (Gen. 27, 36; cf. Os. 12, 4; Jer. 9, 3). B. Jacob (Genesis, Berlino 1934, p. 544) richiamandosi al Thesaurus del Gesenius: « imitatur formas adiectivorum, quae colores similesque species designant », a Os. 6, 8, e al fatto …
3-12; Ier. 9, 3 con Iob 7, 15; ecc.). …
9:13
… 4); « la t. del nostro Dio » racchiude le norme di moralità in cui consiste il vero servizio di Dio (Is. 1, 10; 5, 24; 8, 16, 20; 30, 9). Il profeta è detto môrah (« insegnante»), della stessa radice di t. (Is. 9, 14; 30, 20). In Ier. 6, 19; 9, 13; ecc., t. designa sia la predicazione dei profeti, sia la tradizione mosaica. …
9:20
GEREMIA (EBR. JIRMÉJÂH[Â] = « JAHWEH INNALZA O STABILISCE »)
… Patetiche allusioni alla bellezza della vita familiare (cf. Ier. 6, 11; 9, 20; 16, 9; 25, 10; 31, 4-5, 20; 48, 33) e la lotta psicologica provocata in lui dalla vocazione profetica ci fanno intravedere il suo animo mite, alieno da facili entusiasmi. È stato …
9:22
… Alle persone importanti si ergevano sulla tomba monumenti (cf. per i Maccabei: I Mach. 13, 27-30); mentre il mancare di sepoltura e giacere insepolti era considerato una sciagura o una punizione (I Sam. 17, 44; I Reg. 13, 22; Jer. 9, 22; 22, 19; ecc.).
9:24
… Perciò essi godettero delle sciagure di Israele (Soph. 2, 8) e della distruzione di Gerusalemme da parte di Nabuchodonosor (Ier. 9, 24 sg.; Ez. 21, 33-37; 25, 1-7), anzi vi cooperarono sotto Joachim (II Reg. 24, 2), e il loro re Baalis fece uccidere Godolia (v.; ibid. 25, 25 e Ier. 40, 14-41, 2); realizzarono il loro …
9:26
CIRCONCISIONE (DAL LAT. CIRCUMCISIO, «TAGLIO INTORNO»; GR. ΠΕΡΙΤΟΜΉ; EBR. MILĀH)
… Era anche un segno di distinzione dagli altri popoli vicini, in gran parte incirconcisi, specialmente dai Filistei, gli «incirconcisi» ('drēlim) per antonomasia. È vero che alcuni testi (Ier. 9, 26; Ez. 3, 18; 32, 19-42) sembrano supporre che la c. fosse praticata dai soli Giudei e da nessun popolo pagano: ma devesi intendere la c. «iuris divini», quale cioè vigeva in Israele …
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.