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14:1 Quod factum est verbum Domini ad Jeremiam, de sermonibus siccitatis.
*H The word of the Lord that came to Jeremias concerning the words of the drought.
Ver. 1. Drought, during the last siege, (v. 18. S. Jer.) or after the captivity of Jechonias; (C. viii. 13.) though the famine might happen in the days of Josias. Joel i. C. — This scourge was in punishment of sin, and signified the privation of grace. W.
ΚΑΙ ἘΓΕΝΕΤΟ ΛΟΓΟΣ ΚΥΡΙΟΥ ΠΡΟΣ ἹΕΡΕΜΙΑΝ ΠΕΡΙ ΤΗΣ ἈΒΡΟΧΙΑΣ.
אֲשֶׁ֨ר הָיָ֤ה דְבַר יְהוָה֙ אֶֽל יִרְמְיָ֔הוּ עַל דִּבְרֵ֖י הַ/בַּצָּרֽוֹת
14:2 [Luxit Judaea, et portae ejus corruerunt, et obscuratae sunt in terra, et clamor Jerusalem ascendit.
Judea hath mourned, and the gates thereof are fallen, and are become obscure on the ground, and the cry of Jerusalem is gone up.
Ἐπένθησεν ἡ Ἰουδαία, καὶ αἱ πύλαι αὐτῆς ἐκενώθησαν, καὶ ἐσκοτώθησαν ἐπὶ τῆς γῆς, καὶ ἡ κραυγὴ τῆς Ἱερουσαλὴμ ἀνέβη·
אָבְלָ֣ה יְהוּדָ֔ה וּ/שְׁעָרֶ֥י/הָ אֻמְלְל֖וּ קָדְר֣וּ לָ/אָ֑רֶץ וְ/צִוְחַ֥ת יְרוּשָׁלִַ֖ם עָלָֽתָה
14:3 Majores miserunt minores suos ad aquam : venerunt ad hauriendum. Non invenerunt aquam : reportaverunt vasa sua vacua. Confusi sunt, et afflicti, et operuerunt capita sua.
*H The great ones sent their inferiors to the water: they came to draw, they found no water, they carried back their vessels empty: they were confounded and afflicted, and covered their heads.
Ver. 3. Water. Siloe was the only spring near, and it was often dry, (S. Jer.) though it was formerly abundant, (Jos. Bel. vi. 6.) as well as the fountain of Gehon. The city was furnished with cisterns. C. — But all was now dry. H. — Heads; mourning. 2 K. xv. 30.
Καὶ οἱ μεγιστᾶνες αὐτῆς ἀπέστειλαν τοὺς νεωτέρους αὐτῶν ἐφʼ ὕδωρ· ἤλθοσαν ἐπὶ τὰ φρέατα, καὶ οὐχ εὕροσαν ὕδωρ, καὶ ἀπέστρεψαν τὰ ἀγγεῖα αὐτῶν κενά.
וְ/אַדִּ֣רֵי/הֶ֔ם שָׁלְח֥וּ צעורי/הם צְעִירֵי/הֶ֖ם לַ/מָּ֑יִם בָּ֣אוּ עַל גֵּבִ֞ים לֹא מָ֣צְאוּ מַ֗יִם שָׁ֤בוּ כְלֵי/הֶם֙ רֵיקָ֔ם בֹּ֥שׁוּ וְ/הָכְלְמ֖וּ וְ/חָפ֥וּ רֹאשָֽׁ/ם
14:4 Propter terrae vastitatem, quia non venit pluvia in terram, confusi sunt agricolae : operuerunt capita sua.
For the destruction of the land, because there came no rain upon the earth, the husbandman were confounded, they covered their heads.
Καὶ τὰ ἔργα τῆς γῆς ἐξέλιπεν, ὅτι οὐκ ἦν ὑετός· ᾐσχύνθησαν οἱ γεωργοὶ, ἐπεκάλυψαν τὰς κεφαλὰς αὐτῶν.
בַּ/עֲב֤וּר הָ/אֲדָמָה֙ חַ֔תָּה כִּ֛י לֹא הָיָ֥ה גֶ֖שֶׁם בָּ/אָ֑רֶץ בֹּ֥שׁוּ אִכָּרִ֖ים חָפ֥וּ רֹאשָֽׁ/ם
14:5 Nam et cerva in agro peperit, et reliquit, quia non erat herba.
*H Yea, the hind also brought forth in the field, and left it, because there was no grass.
Ver. 5. Field. They prefer places frequented by men. Pliny viii. 32.
Καὶ ἔλαφοι ἐν ἀγρῷ ἔτεκον, καὶ ἐγκατέλιπον, ὅτι οὐκ ἦν βοτάνη.
כִּ֤י גַם אַיֶּ֨לֶת֙ בַּ/שָּׂדֶ֔ה יָלְדָ֖ה וְ/עָז֑וֹב כִּ֥י לֹֽא הָיָ֖ה דֶּֽשֶׁא
14:6 Et onagri steterunt in rupibus ; traxerunt ventum quasi dracones : defecerunt oculi eorum, quia non erat herba.
*H And the wild asses stood upon the rocks, they snuffed up the wind like dragons, their eyes failed, because there was no grass.
Ver. 6. Wind, for refreshment. — Failed, through want, though they be very piercing.
Ὄνοι ἄγριοι ἔστησαν ἐπὶ νάπας, καὶ εἵλκυσαν ἄνεμον, ἐξέλιπον οἱ ὀφθαλμοὶ αὐτῶν, ὅτι οὐκ ἦν χόρτος.
וּ/פְרָאִים֙ עָמְד֣וּ עַל שְׁפָיִ֔ם שָׁאֲפ֥וּ ר֖וּחַ כַּ/תַּנִּ֑ים כָּל֥וּ עֵינֵי/הֶ֖ם כִּי אֵ֥ין עֵֽשֶׂב
14:7 Si iniquitates nostrae responderint nobis, Domine, fac propter nomen tuum : quoniam multae sunt aversiones nostrae : tibi peccavimus.
*H If our iniquities have testified against us, O Lord, do thou it for thy name's sake, for our rebellions are many, we have sinned against thee.
Ver. 7. Sake. We have the honour to be called thy people. We urge no merit of our own.
Αἱ ἁμαρτίαι ἡμῶν ἀντέστησαν ἡμῖν· Κύριε ποίησον ἡμῖν ἕνεκέν σου, ὅτι πολλαὶ αἱ ἁμαρτίαι ἡμῶν ἐναντίον σου, ὅτι σοι ἡμάρτομεν.
אִם עֲוֺנֵ֨י/נוּ֙ עָ֣נוּ בָ֔/נוּ יְהוָ֕ה עֲשֵׂ֖ה לְמַ֣עַן שְׁמֶ֑/ךָ כִּֽי רַבּ֥וּ מְשׁוּבֹתֵ֖י/נוּ לְ/ךָ֥ חָטָֽאנוּ
14:8 Exspectatio Israel, salvator ejus in tempore tribulationis, quare quasi colonus futurus es in terra, et quasi viator declinans ad manendum ?
*H O expectation of Israel, the Saviour thereof in time of trouble: why wilt thou be as a stranger in the land, and as a wayfaring man turning in to lodge?
Ver. 8. Lodge. The Fathers apply this to our Saviour, in a spiritual sense. C.
Ὑπομονὴ Ἰσραὴλ Κύριε, καὶ σώζεις ἐν καιρῷ κακῶν· ἱνατί ἑγενήθης ὡσεὶ πάροικος ἐπὶ τῆς γῆς, καὶ ὡς αὐτόχθων ἐκκλίνων εἰς κατάλυμα;
מִקְוֵה֙ יִשְׂרָאֵ֔ל מֽוֹשִׁיע֖/וֹ בְּ/עֵ֣ת צָרָ֑ה לָ֤/מָּה תִֽהְיֶה֙ כְּ/גֵ֣ר בָּ/אָ֔רֶץ וּ/כְ/אֹרֵ֖חַ נָטָ֥ה לָ/לֽוּן
* Summa
*S Part 4,
Ques 15,
Article 10
[III, Q. 15, Art. 10]
Whether Christ Was at Once a Wayfarer and a Comprehensor?
Objection 1: It would seem that Christ was not at once a wayfarer and a comprehensor. For it belongs to a wayfarer to be moving toward the end of beatitude, and to a comprehensor it belongs to be resting in the end. Now to be moving towards the end and to be resting in the end cannot belong to the same. Therefore Christ could not be at once wayfarer and comprehensor.
Obj. 2: Further, to tend to beatitude, or to obtain it, does not pertain to man's body, but to his soul; hence Augustine says (Ep. ad Dios. cxviii) that "upon the inferior nature, which is the body, there overflows, not indeed the beatitude which belongs to such as enjoy and understand, the fulness of health, i.e. the vigor of incorruption." Now although Christ had a passible body, He fully enjoyed God in His mind. Therefore Christ was not a wayfarer but a comprehensor.
Obj. 3: Further, the Saints, whose souls are in heaven and whose bodies are in the tomb, enjoy beatitude in their souls, although their bodies are subject to death, yet they are called not wayfarers, but only comprehensors. Hence, with equal reason, would it seem that Christ was a pure comprehensor and nowise a wayfarer, since His mind enjoyed God although His body was mortal.
_On the contrary,_ It is written (Jer. 14:8): "Why wilt Thou be as a stranger in the land, and as a wayfaring man turning in to lodge?"
_I answer that,_ A man is called a wayfarer from tending to beatitude, and a comprehensor from having already obtained beatitude, according to 1 Cor. 9:24: "So run that you may comprehend [Douay: 'obtain']"; and Phil. 3:12: "I follow after, if by any means I may comprehend [Douay: 'obtain']". Now man's perfect beatitude consists in both soul and body, as stated in the Second Part (I-II, Q. 4, A. 6). In the soul, as regards what is proper to it, inasmuch as the mind sees and enjoys God; in the body, inasmuch as the body "will rise spiritual in power and glory and incorruption," as is written 1 Cor. 15:42. Now before His passion Christ's mind saw God fully, and thus He had beatitude as far as it regards what is proper to the soul; but beatitude was wanting with regard to all else, since His soul was passible, and His body both passible and mortal, as is clear from the above (A. 4; Q. 14, AA. 1, 2). Hence He was at once comprehensor, inasmuch as He had the beatitude proper to the soul, and at the same time wayfarer, inasmuch as He was tending to beatitude, as regards what was wanting to His beatitude.
Reply Obj. 1: It is impossible to be moving towards the end and resting in the end, in the same respect; but there is nothing against this under a different respect--as when a man is at once acquainted with what he already knows, and yet is a learner with regard to what he does not know.
Reply Obj. 2: Beatitude principally and properly belongs to the soul with regard to the mind, yet secondarily and, so to say, instrumentally, bodily goods are required for beatitude; thus the Philosopher says (Ethic. i, 8), that exterior goods minister "organically" to beatitude.
Reply Obj. 3: There is no parity between the soul of a saint and of Christ, for two reasons: first, because the souls of saints are not passible, as Christ's soul was; secondly, because their bodies do nothing by which they tend to beatitude, as Christ by His bodily sufferings tended to beatitude as regards the glory of His body. _______________________
14:9 quare futurus es velut vir vagus, ut fortis qui non potest salvare ? Tu autem in nobis es, Domine, et nomen tuum invocatum est super nos : ne derelinquas nos.
*H Why wilt thou be as a wandering man, as a mighty man that cannot save? but thou, O Lord, art among us, and thy name is called upon by us, forsake us not.
Ver. 9. Wandering. Sept. "sleeping;" (H.) or as a boaster, who thinks himself strong. W. — Upon us. Shall strangers rule over thy people?
Μὴ ἔσῃ ὥσπερ ἄνθρωπος ὑπνῶν, ἢ ὡς ἀνὴρ οὐ δυνάμενος σώζειν; καὶ σὺ ἐν ἡμῖν εἶ Κύριε, καὶ τὸ ὄνομά σου ἐπικέκληται ἐφʼ ἡμᾶς· μὴ ἐπιλάθῃ ἡμῶν.
לָ֤/מָּה תִֽהְיֶה֙ כְּ/אִ֣ישׁ נִדְהָ֔ם כְּ/גִבּ֖וֹר לֹא יוּכַ֣ל לְ/הוֹשִׁ֑יעַ וְ/אַתָּ֧ה בְ/קִרְבֵּ֣/נוּ יְהוָ֗ה וְ/שִׁמְ/ךָ֛ עָלֵ֥י/נוּ נִקְרָ֖א אַל תַּנִּחֵֽ/נוּ
14:10 Haec dicit Dominus populo huic, qui dilexit movere pedes suos, et non quievit, et Domino non placuit : Nunc recordabitur iniquitatum eorum, et visitabit peccata eorum.
*H Thus saith the Lord to this people, that have loved to move their feet, and have not rested, and have not pleased the Lord: He will now remember their iniquities, and visit their sins.
Ver. 10. Rested. They are inconstant, fond of novelties, and apply to idols.
Οὕτως λέγει Κύριος τῷ λαῷ τούτῳ, ἠγάπησαν κινεῖν πόδας αὐτῶν, καὶ οὐκ ἐφείσαντο, καὶ ὁ Θεὸς οὐκ εὐώδωσεν ἐν αὐτοῖς· νῦν μνησθήσεται τῆς ἀδικίας αὐτῶν.
כֹּֽה אָמַ֨ר יְהוָ֜ה לָ/עָ֣ם הַ/זֶּ֗ה כֵּ֤ן אָֽהֲבוּ֙ לָ/נ֔וּעַ רַגְלֵי/הֶ֖ם לֹ֣א חָשָׂ֑כוּ וַ/יהוָה֙ לֹ֣א רָצָ֔/ם עַתָּה֙ יִזְכֹּ֣ר עֲוֺנָ֔/ם וְ/יִפְקֹ֖ד חַטֹּאתָֽ/ם
14:11 Et dixit Dominus ad me : Noli orare pro populo isto in bonum.
*H And the Lord said to me: Pray not for this people for their good.
Ver. 11. Good, that the drought may be removed. C. See C. vii. 16. and xi. 14. M. — "It is folly to pray for him who has sinned unto death," (S. Jer. 1 Jo. v. 16.) by final impenitence. C. — Sacrifices will not benefit the impenitent. S. Jer.
Καὶ εἶπε Κύριος πρὸς μὲ, μὴ προσεύχου περὶ τοῦ λαοῦ τούτου εἰς ἀγαθὰ,
וַ/יֹּ֥אמֶר יְהוָ֖ה אֵלָ֑/י אַל תִּתְפַּלֵּ֛ל בְּעַד הָ/עָ֥ם הַ/זֶּ֖ה לְ/טוֹבָֽה
14:12 Cum jejunaverint, non exaudiam preces eorum, et si obtulerint holocautomata et victimas, non suscipiam ea : quoniam gladio, et fame, et peste consumam eos.]
When they fast I will not hear their prayers: and if they offer holocausts and victims, I will not receive them: for I will consume them by the sword, and by famine, and by the pestilence.
ὅτι ἐὰν νηστεύσωσιν, οὐκ εἰσακούσομαι τῆς δεήσεως αὐτῶν· καὶ ἐὰν προσενέγκωσιν ὁλοκαυτώματα καὶ θυσίας, οὐκ εὐδοκήσω ἐν αὐτοῖς, ὅτι ἐν μαχαίρᾳ καὶ ἐν λιμῷ καὶ ἐν θανάτῳ ἐγὼ συντελέσω αὐτούς.
כִּ֣י יָצֻ֗מוּ אֵינֶ֤/נִּי שֹׁמֵ֨עַ֙ אֶל רִנָּתָ֔/ם וְ/כִ֧י יַעֲל֛וּ עֹלָ֥ה וּ/מִנְחָ֖ה אֵינֶ֣/נִּי רֹצָ֑/ם כִּ֗י בַּ/חֶ֨רֶב֙ וּ/בָ/רָעָ֣ב וּ/בַ/דֶּ֔בֶר אָנֹכִ֖י מְכַלֶּ֥ה אוֹתָֽ/ם
14:13 Et dixi : [A, a, a, Domine Deus : prophetae dicunt eis : Non videbitis gladium, et fames non erit in vobis : sed pacem veram dabit vobis in loco isto.]
*H And I said: Ah, ah, ah, O Lord God, the prophets say to them: You shall not see the sword, and there shall be no famine among you, but he will give you true peace in this place.
Ver. 13. Ah. Heb. has only one exclamation, or three letters, which Aquila renders, Ah, ah, ah. C. i. 6. Ezec. iv. 14. H. — Jeremias lays the blame on false prophets. C. — Yet they afford no excuse to thy followers. Both fall into the ditch. W.
Καὶ εἶπα, ὁ ὢν Κύριε, ἰδοὺ οἱ προφῆται αὐτῶν προφητεύουσι, καὶ λέγουσιν, οὐκ ὄψεσθε μάχαιραν, οὐδὲ λιμὸς ἔσται ἐν ὑμῖν, ὅτι ἀλήθειαν καὶ εἰρήνην δώσω ἐπὶ τῆς γῆς, καὶ ἐν τῷ τόπῳ τούτῳ.
וָ/אֹמַ֞ר אֲהָ֣הּ אֲדֹנָ֣/י יְהוִ֗ה הִנֵּ֨ה הַ/נְּבִאִ֜ים אֹמְרִ֤ים לָ/הֶם֙ לֹֽא תִרְא֣וּ חֶ֔רֶב וְ/רָעָ֖ב לֹֽא יִהְיֶ֣ה לָ/כֶ֑ם כִּֽי שְׁל֤וֹם אֱמֶת֙ אֶתֵּ֣ן לָ/כֶ֔ם בַּ/מָּק֖וֹם הַ/זֶּֽה
14:14 Et dicit Dominus ad me : [Falso prophetae vaticinantur in nomine meo : non misi eos, et non praecepi eis, neque locutus sum ad eos. Visionem mendacem, et divinationem, et fraudulentiam, et seductionem cordis sui, prophetant vobis.
And the Lord said to me: The prophets prophesy falsely in my name: I sent them not, neither have I commanded them, nor have I spoken to them: they prophesy unto you a lying vision, and divination and deceit, and the seduction of their own heart.
Καὶ εἶπε Κύριος πρὸς μὲ, ψευδῆ οἱ προφῆται προφητεύουσιν ἐπὶ τῷ ὀνόματί μου, οὐκ ἀπέστειλα αὐτοὺς, καὶ οὐκ ἐνετειλάμην αὐτοῖς, καὶ οὐκ ἐλάλησα πρὸς αὐτούς· ὅτι ὁράσεις ψευδεῖς, καὶ μαντείας, καὶ οἰωνίσματα, καὶ προαιρέσεις καρδίας αὐτῶν αὐτοὶ προφητεύουσιν ὑμῖν.
וַ/יֹּ֨אמֶר יְהוָ֜ה אֵלַ֗/י שֶׁ֚קֶר הַ/נְּבִאִים֙ נִבְּאִ֣ים בִּ/שְׁמִ֔/י לֹ֤א שְׁלַחְתִּי/ם֙ וְ/לֹ֣א צִוִּיתִ֔י/ם וְ/לֹ֥א דִבַּ֖רְתִּי אֲלֵי/הֶ֑ם חֲז֨וֹן שֶׁ֜קֶר וְ/קֶ֤סֶם ו/אלול וֶֽ/אֱלִיל֙ ו/תרמות וְ/תַרְמִ֣ית לִבָּ֔/ם הֵ֖מָּה מִֽתְנַבְּאִ֥ים לָ/כֶֽם
14:15 Idcirco haec dicit Dominus de prophetis qui prophetant in nomine meo, quos ego non misi, dicentes : Gladius et fames non erit in terra hac : In gladio et fame consumentur prophetae illi.
Therefore thus saith the Lord concerning the prophets that prophesy in my name, whom I did not send, that say: Sword and famine shall not be in this land: By sword and famine shall those prophets be consumed.
Διατοῦτο τάδε λέγει Κύριος περὶ τῶν προφητῶν τῶν προφητευόντων ἐπὶ τῷ ὀνόματί μου ψευδῆ, καὶ ἐγὼ οὐκ ἀπέστειλα αὐτοὺς, οἳ λέγουσι, μάχαιρα καὶ λιμὸς οὐκ ἔσται ἐπὶ τῆς γῆς ταύτης· ἐν θανάτῳ νοσερῷ ἀποθανοῦνται, καὶ ἐν λιμῷ συντελεσθήσονται οἱ προφῆται,
לָ/כֵ֞ן כֹּֽה אָמַ֣ר יְהוָ֗ה עַֽל הַ/נְּבִאִ֞ים הַ/נִּבְּאִ֣ים בִּ/שְׁמִ/י֮ וַ/אֲנִ֣י לֹֽא שְׁלַחְתִּי/ם֒ וְ/הֵ֨מָּה֙ אֹֽמְרִ֔ים חֶ֣רֶב וְ/רָעָ֔ב לֹ֥א יִהְיֶ֖ה בָּ/אָ֣רֶץ הַ/זֹּ֑את בַּ/חֶ֤רֶב וּ/בָֽ/רָעָב֙ יִתַּ֔מּוּ הַ/נְּבִאִ֖ים הָ/הֵֽמָּה
14:16 Et populi quibus prophetant erunt projecti in viis Jerusalem prae fame et gladio, et non erit qui sepeliat eos : ipsi et uxores eorum, filii et filiae eorum : et effundam super eos malum suum.
And the people to whom they prophesy, shall be cast out in the streets of Jerusalem because of the famine and the sword, and there shall be none to bury them: they and their wives, their sons and their daughters, and I will pour out their own wickedness upon them.
καὶ ὁ λαὸς, οἷς αὐτοὶ προφητεύουσιν αὐτοῖς, καὶ ἔσονται ἐῤῥιμμένοι ἐν ταῖς ὁδοῖς Ἱερουσαλὴμ, ἀπὸ προσώπου μαχαίρας καὶ τοῦ λιμοῦ, καὶ οὐκ ἔσται ὁ θάπτων αὐτοὺς, καὶ αἱ γυναῖκες αὐτῶν, καὶ οἱ υἱοὶ αὐτῶν, καὶ αἱ θυγατέρες αὐτῶν, καὶ ἐκχεῶ ἐπʼ αὐτοὺς τὰ κακὰ αὐτῶν.
וְ/הָ/עָ֣ם אֲשֶׁר הֵ֣מָּה נִבְּאִ֣ים לָ/הֶ֡ם יִֽהְי֣וּ מֻשְׁלָכִים֩ בְּ/חֻצ֨וֹת יְרוּשָׁלִַ֜ם מִ/פְּנֵ֣י הָ/רָעָ֣ב וְ/הַ/חֶ֗רֶב וְ/אֵ֤ין מְקַבֵּר֙ לָ/הֵ֔מָּה הֵ֣מָּה נְשֵׁי/הֶ֔ם וּ/בְנֵי/הֶ֖ם וּ/בְנֹֽתֵי/הֶ֑ם וְ/שָׁפַכְתִּ֥י עֲלֵי/הֶ֖ם אֶת רָעָתָֽ/ם
14:17 Et dices ad eos verbum istud : Deducant oculi mei lacrimam per noctem et diem, et non taceant, quoniam contritione magna contrita est virgo filia populi mei, plaga pessima vehementer.
*H And thou shalt speak this word to them: Let my eyes shed down tears night and day, and let them not cease, because the virgin daughter of my people is afflicted with a great affliction, with an exceeding grievous evil.
Ver. 17. My. Sept. "your eyes." Jeremias shews by his tears the future misery. C. — Virgin. Though many were sinners, the Church had some just souls. W.
Καὶ ἐρεῖς πρὸς αὐτοὺς τὸν λόγον τοῦτον, καταγάγετε ἐπ ὀφθαλμοὺς ὑμῶν δάκρυα ἡμερας καὶ νυκτὸς, καὶ μὴ διαλιπέτωσαν, ὅτι συντρίμματι συνετρίβη θυγάτηρ λαοῦ μου, καὶ πληγὴ ὀδυνηρὰ σφόδρα.
וְ/אָמַרְתָּ֤ אֲלֵי/הֶם֙ אֶת הַ/דָּבָ֣ר הַ/זֶּ֔ה תֵּרַ֨דְנָה עֵינַ֥/י דִּמְעָ֛ה לַ֥יְלָה וְ/יוֹמָ֖ם וְ/אַל תִּדְמֶ֑ינָה כִּי֩ שֶׁ֨בֶר גָּד֜וֹל נִשְׁבְּרָ֗ה בְּתוּלַת֙ בַּת עַמִּ֔/י מַכָּ֖ה נַחְלָ֥ה מְאֹֽד
14:18 Si egressus fuero ad agros, ecce occisi gladio : et si introiero in civitatem, ecce attenuati fame. Propheta quoque et sacerdos abierunt in terram quam ignorabant.
*H If I go forth into the fields, behold the slain with the sword: and if I enter into the city, behold them that are consumed with famine. The prophet also and the priest are gone into a land which they knew not.
Ver. 18. Famine. Under Jechonias many were slain, and the chiefs carried into captivity. 4 K. xxiv. 12. — Into. Heb. "through the land, and are ignorant." Chal. "they apply to their business, to earthly concerns, and care not." C. v. 31.
Ἐὰν ἐξέλθω εἰς τὸ πεδίον, καὶ ἰδοὺ τραυματίαι μαχαίρας· καὶ ἐὰν εἰσέλθω εἰς τὴν πόλιν, καὶ ἰδοὺ πόνος λιμοῦ· ὅτι ἱερεὺς καὶ προφήτης ἐπορεύθησαν εἰς γῆν, ἣν οὐκ ᾔδεισαν.
אִם יָצָ֣אתִי הַ/שָּׂדֶ֗ה וְ/הִנֵּה֙ חַלְלֵי חֶ֔רֶב וְ/אִם֙ בָּ֣אתִי הָ/עִ֔יר וְ/הִנֵּ֖ה תַּחֲלוּאֵ֣י רָעָ֑ב כִּֽי גַם נָבִ֧יא גַם כֹּהֵ֛ן סָחֲר֥וּ אֶל אֶ֖רֶץ וְ/לֹ֥א יָדָֽעוּ
14:19 Numquid projiciens abjecisti Judam ? aut Sion abominata est anima tua ? quare ergo percussisti nos ita ut nulla sit sanitas ? Exspectavimus pacem, et non est bonum : et tempus curationis, et ecce turbatio.
Hast thou utterly cast away Juda, or hath thy soul abhorred Sion? why then hast thou struck us, so that there is no healing for us? we have looked for peace, and there is no good: and for the time of healing, and behold trouble.
Μὴ ἀποδοκιμάζων ἀπεδοκίμασας τὸν Ἰούδαν, καὶ ἀπὸ Σιὼν ἀπέστη ἡ ψυχή σου; ἱνατί ἔπαισας ἡμᾶς, καὶ οὐκ ἔστιν ἡμῖν ἴασις; ὑπεμείναμεν εἰς εἰρήνην, καὶ οὐκ ἦν ἀγαθὰ, εἰς καιρὸν ἰάσεως, καὶ ἰδοὺ ταραχή.
הֲ/מָאֹ֨ס מָאַ֜סְתָּ אֶת יְהוּדָ֗ה אִם בְּ/צִיּוֹן֙ גָּעֲלָ֣ה נַפְשֶׁ֔/ךָ מַדּ֨וּעַ֙ הִכִּיתָ֔/נוּ וְ/אֵ֥ין לָ֖/נוּ מַרְפֵּ֑א קַוֵּ֤ה לְ/שָׁלוֹם֙ וְ/אֵ֣ין ט֔וֹב וּ/לְ/עֵ֥ת מַרְפֵּ֖א וְ/הִנֵּ֥ה בְעָתָֽה
14:20 Cognovimus, Domine, impietates nostras, iniquitates patrum nostrorum, quia peccavimus tibi.
We acknowledge, O Lord, our wickedness, the iniquities of our fathers, because we have sinned against thee.
Ἔγνωμεν Κύριε ἁμαρτήματα ἡμῶν, ἀδικίας πατέρων ἡμῶν, ὅτι ἡμάρτομεν ἐναντίον σου.
יָדַ֧עְנוּ יְהוָ֛ה רִשְׁעֵ֖/נוּ עֲוֺ֣ן אֲבוֹתֵ֑י/נוּ כִּ֥י חָטָ֖אנוּ לָֽ/ךְ
14:21 Ne des nos in opprobrium, propter nomen tuum, neque facias nobis contumeliam solii gloriae tuae : recordare, ne irritum facias foedus tuum nobiscum.
*H Give us not to be a reproach, for thy name's sake, and do not disgrace in us the throne of thy glory: remember, break not thy covenant with us.
Ver. 21. Glory; heaven, the temple or Jerusalem. How will infidels blaspheme!
Κόπασον διὰ τὸ ὄνομά σου, μὴ ἀπολέσῃς θρόνον δόξης σου· μνήσθητι, μὴ διασκεδάσῃς τὴν διαθήκην σου τὴν μεθʼ ἡμῶν.
אַל תִּנְאַץ֙ לְמַ֣עַן שִׁמְ/ךָ֔ אַל תְּנַבֵּ֖ל כִּסֵּ֣א כְבוֹדֶ֑/ךָ זְכֹ֕ר אַל תָּפֵ֥ר בְּרִֽיתְ/ךָ֖ אִתָּֽ/נוּ
14:22 Numquid sunt in sculptilibus gentium qui pluant ? aut caeli possunt dare imbres ? nonne tu es Dominus Deus noster, quem exspectavimus ? tu enim fecisti omnia haec.]
*H Are there any among the graven things of the Gentiles that can send rain? or can the heavens give showers? art not thou the Lord our God, whom we have looked for? for thou hast made all these things.
Ver. 22. Rain. Let not the people have recourse to idols, (C.) in despair. H.
Μὴ ἔστιν ἐν εἰδώλοις τῶν ἐθνῶν ὑετίζων; καὶ εἰ ὁ οὐρανὸς δώσει πλησμονὴν αὐτοῦ, οὐχὶ σὺ εἶ αὐτός; καὶ ὑπομενοῦμέν σε Κύριε, ὅτι σὺ ἐποίησας πάντα ταῦτα.
הֲ/יֵ֨שׁ בְּ/הַבְלֵ֤י הַ/גּוֹיִם֙ מַגְשִׁמִ֔ים וְ/אִם הַ/שָּׁמַ֖יִם יִתְּנ֣וּ רְבִבִ֑ים הֲ/לֹ֨א אַתָּה ה֜וּא יְהוָ֤ה אֱלֹהֵ֨י/נוּ֙ וּ֨/נְקַוֶּה לָּ֔/ךְ כִּֽי אַתָּ֥ה עָשִׂ֖יתָ אֶת כָּל אֵֽלֶּה