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22:1 Haec dicit Dominus : Descende in domum regis Juda, et loqueris ibi verbum hoc,
*H Thus saith the Lord: Go down to the house of the king of Juda, and there thou shalt speak this word,
Ver. 1. Go. The contents of this chapter are of a more ancient date than those of the foregoing chapter; for the order of time is not always observed in the writings of the prophets. Ch. W. — King Joakim, who succeeded Sellum, A. 3394. Usher.
Τάδε λέγει Κύριος, πορεύου καὶ κατάβηθι εἰς τὸν οἶκον τοῦ βασιλέως Ἰούδα, καὶ λαλήσεις ἐκεῖ τὸν λόγον τοῦτον,
כֹּ֚ה אָמַ֣ר יְהוָ֔ה רֵ֖ד בֵּֽית מֶ֣לֶךְ יְהוּדָ֑ה וְ/דִבַּרְתָּ֣ שָׁ֔ם אֶת הַ/דָּבָ֖ר הַ/זֶּֽה
22:2 et dices : [Audi verbum Domini, rex Juda, qui sedes super solium David : tu et servi tui, et populus tuus, qui ingredimini per portas istas.
And thou shalt say: Hear the word of the Lord, king of Juda, that sittest upon the throne of David: thou and thy servants, and thy people, who enter in by these gates.
'καὶ ἐρεῖς,
וְ/אָֽמַרְתָּ֙ שְׁמַ֣ע דְּבַר יְהוָ֔ה מֶ֣לֶךְ יְהוּדָ֔ה הַ/יֹּשֵׁ֖ב עַל כִּסֵּ֣א דָוִ֑ד אַתָּ֤ה וַ/עֲבָדֶ֨י/ךָ֙ וְ/עַמְּ/ךָ֔ הַ/בָּאִ֖ים בַּ/שְּׁעָרִ֥ים הָ/אֵֽלֶּה
22:3 Haec dicit Dominus : Facite judicium et justitiam, et liberate vi oppressum de manu calumniatoris : et advenam, et pupillum, et viduam nolite contristare, neque opprimatis inique, et sanguinem innocentem ne effundatis in loco isto.
Thus saith the Lord: Execute judgment and justice, and deliver him that is oppressed out of the hand of the oppressor: and afflict not the stranger, the fatherless, and the widow, nor oppress them unjustly: and shed not innocent blood in this place.
Τάδε λέγει Κύριος, ποιεῖτε κρίσιν καὶ δικαιοσύνην, καὶ ἐξαιρεῖσθε διηρπασμένον ἐκ χειρὸς ἀδικοῦντος αὐτὸν, καὶ προσήλυτον καὶ ὀρφανὸν καὶ χήραν μὴ καταδυναστεύετε, καὶ μὴ ἀσεβεῖτε, καὶ αἷμα ἀθῶον μὴ ἐκχέητε ἐν τῷ τόπῳ τούτῳ.
כֹּ֣ה אָמַ֣ר יְהוָ֗ה עֲשׂ֤וּ מִשְׁפָּט֙ וּ/צְדָקָ֔ה וְ/הַצִּ֥ילוּ גָז֖וּל מִ/יַּ֣ד עָשׁ֑וֹק וְ/גֵר֩ יָת֨וֹם וְ/אַלְמָנָ֤ה אַל תֹּנוּ֙ אַל תַּחְמֹ֔סוּ וְ/דָ֣ם נָקִ֔י אַֽל תִּשְׁפְּכ֖וּ בַּ/מָּק֥וֹם הַ/זֶּֽה
22:4 Si enim facientes feceritis verbum istud, ingredientur per portas domus hujus reges sedentes de genere David super thronum ejus, et ascendentes currus et equos, ipsi, et servi, et populus eorum.
For if you will do this thing indeed, then shall there enter in by the gates of this house, kings of the race of David sitting upon his throne, and riding in chariots and on horses, they and their servants, and their people.
Διότι ἐὰν ποιοῦντες ποιήσητε τὸν λόγον τοῦτον, καὶ εἰσελεύσονται ἐν ταῖς πύλαις τοῦ οἴκου τούτου βασιλεῖς καθήμενοι ἐπὶ θρόνου Δαυὶδ, καὶ ἐπιβεβηκότες ἐφʼ ἁρμάτων καὶ ἵππων, αὐτοὶ καὶ οἱ παῖδες αὐτῶν, καὶ ὁ λαὸς αὐτῶν.
כִּ֤י אִם עָשׂוֹ֙ תַּֽעֲשׂ֔וּ אֶת הַ/דָּבָ֖ר הַ/זֶּ֑ה וּ/בָ֣אוּ בְ/שַׁעֲרֵ֣י הַ/בַּ֣יִת הַ/זֶּ֡ה מְלָכִים֩ יֹשְׁבִ֨ים לְ/דָוִ֜ד עַל כִּסְא֗/וֹ רֹֽכְבִים֙ בָּ/רֶ֣כֶב וּ/בַ/סּוּסִ֔ים ה֥וּא ו/עבד/ו וַ/עֲבָדָ֖י/ו וְ/עַמּֽ/וֹ
22:5 Quod si non audieritis verba haec : in memetipso juravi, dicit Dominus, quia in solitudinem erit domus haec.
*H But if you will not hearken to these words: I swear by myself, saith the Lord, that this house shall become a desolation.
Ver. 5. Myself, having none greater. Heb. vi. 13. Oaths evince the insincerity of men, who distrust each other; but when God condescends to use them, it shews men's incredulity. — House, the temple, or rather the palace, where the king was sitting at the gate, v. 2. C.
Ἐὰν δὲ μὴ ποιήσητε τοὺς λόγους τούτους, κατʼ ἐμαυτοῦ ὤμοσα, λέγει Κύριος, ὅτι εἰς ἐρήμωσιν ἔσται ὁ οἶκος οὗτος.
וְ/אִם֙ לֹ֣א תִשְׁמְע֔וּ אֶת הַ/דְּבָרִ֖ים הָ/אֵ֑לֶּה בִּ֤/י נִשְׁבַּ֨עְתִּי֙ נְאֻם יְהוָ֔ה כִּי לְ/חָרְבָּ֥ה יִֽהְיֶ֖ה הַ/בַּ֥יִת הַ/זֶּֽה
22:6 Quia haec dicit Dominus super domum regis Juda : Galaad, tu mihi caput Libani, si non posuero te solitudinem, urbes inhabitabiles !
*H For thus saith the Lord to the house of the king of Juda: Thou art to me Galaad the head of Libanus: yet surely I will make thee a wilderness, and cities not habitable.
Ver. 6. Galaad, the head of Libanus. By Galaad, a rich and fruitful country, is here signified the royal palace of the kings of the house of David; by Libanus, a high mountain abounding in cedar-trees, the populous city of Jerusalem. Ch. W. Theodor. — Both mountains are connected. S. Jer. Strabo xvi. — Yet the proper Galaad was at some distance, and on the side of Ammon very barren. The palaces had arisen from a miserable state to resemble Libanus. They shall surely be destroyed. C. — The advantageous situation of Jerusalem should not protect it, no more than it had done Galaad. 4 K. xv. 29. Jun. Grot.
Ὅτι τάδε λέγει Κύριος κατὰ τοῦ οἴκου βασιλέως Ἰούδα, Γαλαὰδ σύ μοι ἀρχὴ τοῦ Λιβάνου, ἐὰν μὴ θῶ σε εἰς ἔρημον, πόλεις μὴ κατοικηθησομένας,
כִּֽי כֹ֣ה אָמַ֣ר יְהוָ֗ה עַל בֵּית֙ מֶ֣לֶךְ יְהוּדָ֔ה גִּלְעָ֥ד אַתָּ֛ה לִ֖/י רֹ֣אשׁ הַ/לְּבָנ֑וֹן אִם לֹ֤א אֲשִֽׁיתְ/ךָ֙ מִדְבָּ֔ר עָרִ֖ים לֹ֥א נושבה נוֹשָֽׁבוּ
22:7 Et sanctificabo super te, interficientem virum et arma ejus : et succident electas cedros tuas, et praecipitabunt in ignem.
*H And I will prepare against thee the destroyer and his weapons: and they shall cut down thy chosen cedars, and shall cast them headlong into the fire.
Ver. 7. Prepare. Lit. sanctify; (Ch.) as various religious ceremonies were used before the declaration of war, and to know what would be the success. C. — The Chaldees were destined to execute God's decrees. S. Jer. — Cedars; fine buildings, (v. 14. C.) and chiefs. H.
καὶ ἐπάξω ἐπὶ σὲ ὀλοθρεύοντα ἄνδρα, καὶ τὸν πέλεκυν αὐτοῦ, καὶ ἐκκόψουσι τὰς ἐκλεκτὰς κέδρους σου, καὶ ἐμβαλοῦσιν εἰς τὸ πῦρ.
וְ/קִדַּשְׁתִּ֥י עָלֶ֛י/ךָ מַשְׁחִתִ֖ים אִ֣ישׁ וְ/כֵלָ֑י/ו וְ/כָֽרְתוּ֙ מִבְחַ֣ר אֲרָזֶ֔י/ךָ וְ/הִפִּ֖ילוּ עַל הָ/אֵֽשׁ
22:8 Et pertransibunt gentes multae per civitatem hanc, et dicet unusquisque proximo suo : Quare fecit Dominus sic civitati huic grandi ?
* Footnotes
And many nations shall pass by this city: and they shall say every man to his neighbour: Why hath the Lord done so to this great city?
Καὶ διελεύσονται ἔθνη διὰ τῆς πόλεως ταύτης, καὶ ἐρεῖ ἕκαστος πρὸς τὸν πλησίον αὐτοῦ, διατί ἐποίησε Κύριος οὕτως τῇ πόλει ταύτῃ τῇ μεγάλῃ;
וְ/עָֽבְרוּ֙ גּוֹיִ֣ם רַבִּ֔ים עַ֖ל הָ/עִ֣יר הַ/זֹּ֑את וְ/אָֽמְרוּ֙ אִ֣ישׁ אֶל רֵעֵ֔/הוּ עַל מֶ֨ה עָשָׂ֤ה יְהוָה֙ כָּ֔כָה לָ/עִ֥יר הַ/גְּדוֹלָ֖ה הַ/זֹּֽאת
22:9 Et respondebunt : Eo quod dereliquerint pactum Domini Dei sui, et adoraverint deos alienos, et servierint eis.
And they shall answer: Because they have forsaken the covenant of the Lord their God, and have adored strange gods, and served them.
Καὶ ἐροῦσιν, ἀνθʼ ὧν ἐγκατέλιπον τὴν διαθήκην Κυρίου Θεοῦ αὐτῶν, καὶ προσεκύνησαν θεοῖς ἀλλοτρίοις, καὶ ἐδούλευσαν αὐτοῖς.
וְ/אָ֣מְר֔וּ עַ֚ל אֲשֶׁ֣ר עָֽזְב֔וּ אֶת בְּרִ֥ית יְהוָ֖ה אֱלֹֽהֵי/הֶ֑ם וַ/יִּֽשְׁתַּחֲו֛וּ לֵ/אלֹהִ֥ים אֲחֵרִ֖ים וַ/יַּעַבְדֽוּ/ם
22:10 Nolite flere mortuum, neque lugeatis super eum fletu : plangite eum qui egreditur, quia non revertetur ultra, nec videbit terram nativitatis suae.
*H Weep not for him that is dead, nor bemoan him with your tears: lament him that goeth away, for he shall return no more, nor see his native country.
Ver. 10. Dead. He means the good king Josias, who by death was taken away, so as not to see the miseries of his country. — Away. Sellum, alias Joachaz, who was carried captive into Egypt. Ch. v. 12. and 4 K. xxiii. 33. C. — He was the fourth son of Josias, (1 Par. iii. 15.) and had probably the title of king after the death of Sedecias. W.
Μὴ κλαίετε τὸν τεθνηκότα, μηδὲ θρηνεῖτε αὐτόν· κλαύσατε κλαυθμῷ τὸν ἐκπορευόμενον, ὅτι οὐκ ἐπιστρέψει ἔτι, οὐδὲ ὄψεται τὴν γῆν πατρίδος αὐτοῦ.
אַל תִּבְכּ֣וּ לְ/מֵ֔ת וְ/אַל תָּנֻ֖דוּ ל֑/וֹ בְּכ֤וּ בָכוֹ֙ לַֽ/הֹלֵ֔ךְ כִּ֣י לֹ֤א יָשׁוּב֙ ע֔וֹד וְ/רָאָ֖ה אֶת אֶ֥רֶץ מוֹלַדְתּֽ/וֹ
22:11 Quia haec dicit Dominus ad Sellum, filium Josiae, regem Juda, qui regnavit pro Josia patre suo, qui egressus est de loco isto : Non revertetur huc amplius,
For thus saith the Lord to Sellum the son of Josias the king of Juda, who reigned instead of his father, who went forth out of this place: He shall return hither no more:
Διότι τάδε λέγει Κύριος ἐπὶ Σελλὴμ υἱὸν Ἰωσία τὸν βασιλεύοντα ἀντὶ Ἰωσίου τοῦ πατρὸς αὐτοῦ, ὃς ἐξῆλθεν ἐκ τοῦ τόπου τούτου· οὐκ ἀναστρέψει ἐκεῖ ἔτι,
כִּ֣י כֹ֣ה אָֽמַר יְ֠הוָה אֶל שַׁלֻּ֨ם בֶּן יֹאשִׁיָּ֜הוּ מֶ֣לֶךְ יְהוּדָ֗ה הַ/מֹּלֵךְ֙ תַּ֚חַת יֹאשִׁיָּ֣הוּ אָבִ֔י/ו אֲשֶׁ֥ר יָצָ֖א מִן הַ/מָּק֣וֹם הַ/זֶּ֑ה לֹֽא יָשׁ֥וּב שָׁ֖ם עֽוֹד
22:12 sed in loco ad quem transtuli eum, ibi morietur, et terram istam non videbit amplius.
But in the place, to which I have removed him, there shall he die, and he shall not see this land any more.
ἀλλʼ ἢ ἐν τῷ τόπῳ τούτῳ οὗ μετῴκισα αὐτὸν, ἐκεῖ ἀποθανεῖται, καὶ τὴν γῆν ταύτην οὐκ ὄψεται ἔτι.
כִּ֗י בִּ/מְק֛וֹם אֲשֶׁר הִגְל֥וּ אֹת֖/וֹ שָׁ֣ם יָמ֑וּת וְ/אֶת הָ/אָ֥רֶץ הַ/זֹּ֖את לֹֽא יִרְאֶ֥ה עֽוֹד
22:13 Vae qui aedificat domum suam in injustitia, et coenacula sua non in judicio : amicum suum opprimet frustra, et mercedem ejus non reddet ei :
*H Woe to him that buildeth up his house by injustice, and his chambers not in judgment: that will oppress his friend without cause, and will not pay him his wages.
Ver. 13. Friend. Joakim forced his subjects to work for him for nothing.
Ὁ οἰκοδομῶν οἰκίαν αὐτοῦ οὐ μετὰ δικαιοσύνης, καὶ τὰ ὑπερῷα αὐτοῦ οὐκ ἐν κρίματι, παρὰ τῷ πλησίον αὐτοῦ ἐργᾶται δωρεὰν, καὶ τὸν μισθὸν αὐτοῦ οὐ μὴ ἀποδώσει αὐτῷ.
ה֣וֹי בֹּנֶ֤ה בֵית/וֹ֙ בְּֽ/לֹא צֶ֔דֶק וַ/עֲלִיּוֹתָ֖י/ו בְּ/לֹ֣א מִשְׁפָּ֑ט בְּ/רֵעֵ֨/הוּ֙ יַעֲבֹ֣ד חִנָּ֔ם וּ/פֹעֲל֖/וֹ לֹ֥א יִתֶּן לֽ/וֹ
22:14 qui dicit : Aedificabo mihi domum latam, et coenacula spatiosa : qui aperit sibi fenestras et facit laquearia cedrina, pingitque sinopide.
*H Who saith: I will build me a wide house, and large chambers: who openeth to himself windows, and maketh roofs of cedar, and painteth them with vermilion.
Ver. 14. Wide. Heb. "measured;" large, and well-proportioned. — Vermilion, (cynopide.) This colour was invented in the town of Pontus, and was used for statues, &c. Pliny xxxiii. 6. and xxxv. 6. Wisd. xiii. 14. C. — Heb. shashar (H.) may mean indigo. Jun. C.
Ὠκοδόμησας σεαυτῷ οἶκον σύμμετρον, ὑπερῷα ῥιπιστὰ διεσταλμένα θυρίσι, καὶ ἐξυλωμένα ἐν κέδρῳ, καὶ κεχρισμένα ἐν μίλτῳ.
הָ/אֹמֵ֗ר אֶבְנֶה לִּ/י֙ בֵּ֣ית מִדּ֔וֹת וַ/עֲלִיּ֖וֹת מְרֻוָּחִ֑ים וְ/קָ֤רַֽע ל/וֹ֙ חַלּוֹנָ֔/י וְ/סָפ֣וּן בָּ/אָ֔רֶז וּ/מָשׁ֖וֹחַ בַּ/שָּׁשַֽׁר
22:15 Numquid regnabis quoniam confers te cedro ? pater tuus numquid non comedit et bibit, et fecit judicium et justitiam tunc cum bene erat ei ?
*H Shalt thou reign, because thou comparest thyself to the cedar? did not thy father eat and drink, and do judgment and justice, and it was then well with him?
Ver. 15. Cedar; Josias. C. — Shall thy magnificent palaces secure thy empire? H. — Him. Obey the Lord, in like manner, that thou mayst prosper.
Μὴ βασιλεύσῃς, ὅτι σὺ παροξυνῇ ἐν Ἄχαζ τῷ πατρί σου; οὐ φάγονται, καὶ οὐ πίονται· βέλτιόν σε ποιεῖν κρίμα καὶ δικαιοσύνην.
הֲ/תִֽמְלֹ֔ךְ כִּ֥י אַתָּ֖ה מְתַחֲרֶ֣ה בָ/אָ֑רֶז אָבִ֜י/ךָ הֲ/ל֧וֹא אָכַ֣ל וְ/שָׁתָ֗ה וְ/עָשָׂ֤ה מִשְׁפָּט֙ וּ/צְדָקָ֔ה אָ֖ז ט֥וֹב לֽ/וֹ
22:16 Judicavit causam pauperis et egeni in bonum suum : numquid non ideo quia cognovit me ? dicit Dominus.
He judged the cause of the poor and needy for his own good: was it not therefore because he knew me, saith the Lord?
Οὐκ ἔγνωσαν, οὐκ ἔκριναν κρίσιν ταπεινῷ, οὐδὲ κρίσιν πένητος· οὐ τοῦτό ἐστι τὸ μὴ γηῶναί σε ἐμὲ; λέγει Κύριος.
דָּ֛ן דִּין עָנִ֥י וְ/אֶבְי֖וֹן אָ֣ז ט֑וֹב הֲ/לוֹא הִ֛יא הַ/דַּ֥עַת אֹתִ֖/י נְאֻם יְהוָֽה
22:17 Tui vero oculi et cor ad avaritiam, et ad sanguinem innocentem fundendum, et ad calumniam, et ad cursum mali operis.
But thy eyes and thy heart are set upon covetousness, and upon shedding innocent blood, and upon oppression, and running after evil works.
Ἰδοὺ οὐκ εἰσὶν οἱ ὀφθαλμοί σου, οὐδὲ ἡ καρδία σου καλὴ, ἀλλὰ εἰς τὴν πλεονεξίαν σου, καὶ εἰς τὸ αἷμα τὸ ἀθῶον τοῦ ἐκχέαι αὐτὸ, καὶ εἰς ἀδικήματα καὶ εἰς φόνον, τοῦ ποιεῖν αὐτά.
כִּ֣י אֵ֤ין עֵינֶ֨י/ךָ֙ וְ/לִבְּ/ךָ֔ כִּ֖י אִם עַל בִּצְעֶ֑/ךָ וְ/עַ֤ל דַּֽם הַ/נָּקִי֙ לִ/שְׁפּ֔וֹךְ וְ/עַל הָ/עֹ֥שֶׁק וְ/עַל הַ/מְּרוּצָ֖ה לַ/עֲשֽׂוֹת
22:18 Propterea haec dicit Dominus ad Joakim, filium Josiae, regem Juda : Non plangent eum : Vae frater ! et vae soror ! non concrepabunt ei : Vae domine ! et vae inclyte !
*H Therefore thus saith the Lord concerning Joakim the son of Josias king of Juda: They shall not mourn for him, Alas, my brother, and, Alas, sister: they shall not lament for him, Alas, my lord, or, Alas, the noble one.
Ver. 18. Sister. They shall not condole with his consort.
Διατοῦτο τάδε λέγει Κύριος ἐπὶ Ἰωακεὶμ υἱὸν Ἰωσία βασιλέα Ἰούδα, καὶ ἐπὶ τὸν ἄνδρα τοῦτον, οὐ κόψονται αὐτὸν, ὦ ἀδελφὲ, οὐδὲ μὴ κλαύσονται αὐτὸν, οἴμοι Κύριε.
לָ/כֵ֞ן כֹּֽה אָמַ֣ר יְהוָ֗ה אֶל יְהוֹיָקִ֤ים בֶּן יֹאשִׁיָּ֨הוּ֙ מֶ֣לֶךְ יְהוּדָ֔ה לֹא יִסְפְּד֣וּ ל֔/וֹ ה֥וֹי אָחִ֖/י וְ/ה֣וֹי אָח֑וֹת לֹא יִסְפְּד֣וּ ל֔/וֹ ה֥וֹי אָד֖וֹן וְ/ה֥וֹי הֹדֹֽ/ה
22:19 Sepultura asini sepelietur, putrefactus et projectus extra portas Jerusalem.]
*H He shall be buried with the burial of an ass, rotten and cast forth without the gates of Jerusalem.
Ver. 19. Jerusalem. C. xxxvi. 30. He died indeed with or like his fathers. 4 K. xxiv. 6. But it is not said that he was buried. S. Jer. — The Chaldees designed to send him to Babylon, (2 Par. xxxvi. 6.) but slew him on the road, (Usher, A. 3405) or treated his corpse ignominiously after his arrival. Grot.
Ταφὴν ὄνου ταφήσεται, συμψησθεὶς ῥιφήσεται ἐπέκεινα τῆς πύλης Ἱερουσαλήμ.
קְבוּרַ֥ת חֲמ֖וֹר יִקָּבֵ֑ר סָח֣וֹב וְ/הַשְׁלֵ֔ךְ מֵ/הָ֖לְאָה לְ/שַׁעֲרֵ֥י יְרוּשָׁלִָֽם
22:20 [Ascende Libanum, et clama, et in Basan da vocem tuam : et clama ad transeuntes, quia contriti sunt omnes amatores tui.
*H Go up to Libanus, and cry: and lift up thy voice in Basan, and cry to them that pass by, for all thy lovers are destroyed.
Ver. 20. Go; Jerusalem. The verbs are feminine. — Lovers; citizens, or Egyptians, &c. C. xxvii. 2.
Ἀνάβηθι εἰς τὸν Λίβανον, καὶ κράξον, καὶ εἰς τὴν Βασὰν δὸς τὴν φωνήν σου, καὶ βόησον εἰς τὸ πέρας τῆς θαλάσσης, ὅτι συνετρίβησαν πάντες οἱ ἐρασταί σου.
עֲלִ֤י הַ/לְּבָנוֹן֙ וּֽ/צְעָ֔קִי וּ/בַ/בָּשָׁ֖ן תְּנִ֣י קוֹלֵ֑/ךְ וְ/צַֽעֲקִי֙ מֵֽ/עֲבָרִ֔ים כִּ֥י נִשְׁבְּר֖וּ כָּל מְאַהֲבָֽיִ/ךְ
22:21 Locutus sum ad te in abundantia tua, et dixisti : Non audiam : haec est via tua ab adolescentia tua, quia non audisti vocem meam.
I spoke to thee in thy prosperity: and thou saidst: I will not hear: this hath been thy way from thy youth, because thou hast not heard my voice.
Ἐλάλησα πρὸς σὲ ἐν τῇ παραπτώσει σου, καὶ εἶπας, οὐκ ἀκούσομαι· αὕτη ἡ ὁδός σου ἐκ νεότητός σου, οὐκ ἤκουσας τῆς φωνῆς μου.
דִּבַּ֤רְתִּי אֵלַ֨יִ/ךְ֙ בְּ/שַׁלְוֺתַ֔יִ/ךְ אָמַ֖רְתְּ לֹ֣א אֶשְׁמָ֑ע זֶ֤ה דַרְכֵּ/ךְ֙ מִ/נְּעוּרַ֔יִ/ךְ כִּ֥י לֹֽא שָׁמַ֖עַתְּ בְּ/קוֹלִֽ/י
22:22 Omnes pastores tuos pascet ventus, et amatores tui in captivitatem ibunt : et tunc confunderis, et erubesces ab omni malitia tua.
*H The wind shall feed all thy pastors, and thy lovers shall go into captivity and then shalt thou be confounded, and ashamed of all thy wickedness.
Ver. 22. Pastors, or princes, whose expectations of aid will be frustrated. Osee xii. 1. Chal. "Thy leaders shall be scattered to all the winds."
Πάντας τοὺς ποιμένας σου ποιμανεῖ ἄνεμος, καὶ οἱ ἐρασταί σου ἐν αἰχμαλωσίᾳ ἐξελεύσονται, ὅτι τότε αἰσχυνθήσῃ καὶ ἀτιμωθήσῃ ἀπὸ πάντων τῶν φιλούντων σε.
כָּל רֹעַ֨יִ/ךְ֙ תִּרְעֶה ר֔וּחַ וּֽ/מְאַהֲבַ֖יִ/ךְ בַּ/שְּׁבִ֣י יֵלֵ֑כוּ כִּ֣י אָ֤ז תֵּבֹ֨שִׁי֙ וְ/נִכְלַ֔מְתְּ מִ/כֹּ֖ל רָעָתֵֽ/ךְ
22:23 Quae sedes in Libano, et nidificas in cedris, quomodo congemuisti cum venissent tibi dolores, quasi dolores parturientis ?
Thou that sittest in Libanus, and makest thy nest in the cedars, how hast thou mourned when sorrows came upon thee, as the pains of a woman in labour?
Κατοικοῦσα ἐν τῷ Λιβάνῳ, ἐννοσσεύουσα ἐν ταῖς κέδροις, καταστενάξεις ἐν τῷ ἐλθεῖν σοι ὀδύνας ὡς τικτούσης.
ישבתי יֹשַׁבְתְּ֙ בַּ/לְּבָנ֔וֹן מקננתי מְקֻנַּ֖נְתְּ בָּֽ/אֲרָזִ֑ים מַה נֵּחַנְתְּ֙ בְּ/בֹא לָ֣/ךְ חֲבָלִ֔ים חִ֖יל כַּ/יֹּלֵדָֽה
22:24 Vivo ego, dicit Dominus, quia si fuerit Jechonias filius Joakim regis Juda annulus in manu dextera mea, inde evellam eum,
*H As I live, saith the Lord, if Jechonias the son of Joakim the king of Juda were a ring on my right hand, I would pluck him thence.
Ver. 24. Jechonias: Joachin, (4 K. xxiv. 6. W.) or Chenias, who did not take warning by his predecessor's misfortune. — Ring, or seal, if he were most dear to me, the prime minister of the greatest monarch. Agg. ii. 24. C. — Alexander gave his ring to Perdiccas, designating him his successor, or regent. Curt. x.
Ζῶ ἐγὼ, λέγει Κύριος, ἐὰν γενόμενος γένηται Ἰεχονίας υἱὸς Ἰωακεὶμ βασιλεὺς Ἰούδα ἀποσφράγισμα ἐπὶ τῆς χειρὸς τῆς δεξιᾶς μου, ἐκεῖθεν ἐκσπάσω σε,
חַי אָנִי֮ נְאֻם יְהוָה֒ כִּ֣י אִם יִהְיֶ֞ה כָּנְיָ֤הוּ בֶן יְהֽוֹיָקִים֙ מֶ֣לֶךְ יְהוּדָ֔ה חוֹתָ֖ם עַל יַ֣ד יְמִינִ֑/י כִּ֥י מִ/שָּׁ֖ם אֶתְּקֶֽ/נְךָּ
22:25 et dabo te in manu quaerentium animam tuam, et in manu quorum tu formidas faciem, et in manu Nabuchodonosor regis Babylonis, et in manu Chaldaeorum :
And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, and into the hand of Nabuchodonosor king of Babylon, and into the hand of the Chaldeans.
καὶ παραδώσω σε εἰς χεῖρας τῶν ζητούντων τὴν ψυχήν σου, ὧν σὺ εὐλαβῇ ἀπὸ προσώπου αὐτῶν, εἰς χεῖρας τῶν Χαλδαίων,
וּ/נְתַתִּ֗י/ךָ בְּ/יַד֙ מְבַקְשֵׁ֣י נַפְשֶׁ֔/ךָ וּ/בְ/יַ֛ד אֲשֶׁר אַתָּ֥ה יָג֖וֹר מִ/פְּנֵי/הֶ֑ם וּ/בְ/יַ֛ד נְבוּכַדְרֶאצַּ֥ר מֶֽלֶךְ בָּבֶ֖ל וּ/בְ/יַ֥ד הַ/כַּשְׂדִּֽים
22:26 et mittam te, et matrem tuam quae genuit te, in terram alienam, in qua nati non estis, ibique moriemini.
*H And I will send thee, and thy mother that bore thee, into a strange country, in which you were not born, and there you shall die:
Ver. 26. Mother; Nohesta, (4 K. xxiv. 8.) who perverted, (C.) or did not correct him in his youth. H.
καὶ ἀποῤῥίψω σε καὶ τὴν μητέρα σου τὴν τεκοῦσάν σε εἰς γῆν, οὗ οὐκ ἐτέχθης ἐκεῖ, καὶ ἐκεῖ ἀποθανεῖσθε·
וְ/הֵֽטַלְתִּ֣י אֹתְ/ךָ֗ וְ/אֶֽת אִמְּ/ךָ֙ אֲשֶׁ֣ר יְלָדַ֔תְ/ךָ עַ֚ל הָ/אָ֣רֶץ אַחֶ֔רֶת אֲשֶׁ֥ר לֹֽא יֻלַּדְתֶּ֖ם שָׁ֑ם וְ/שָׁ֖ם תָּמֽוּתוּ
22:27 Et in terram ad quam ipsi levant animam suam ut revertantur illuc, non revertentur.
*H And they shall not return into the land, whereunto they lift up their mind to return thither.
Ver. 27. Mind; ardently desiring and expecting to be liberated. C.
Εἰς δὲ τὴν γῆν ἣν αὐτοὶ εὔχονται ταῖς ψυχαῖς αὐτῶν, οὐ μὴ ἀποστρέψωσιν.
וְ/עַל הָ/אָ֗רֶץ אֲשֶׁר הֵ֛ם מְנַשְּׂאִ֥ים אֶת נַפְשָׁ֖/ם לָ/שׁ֣וּב שָׁ֑ם שָׁ֖מָּ/ה לֹ֥א יָשֽׁוּבוּ
22:28 Numquid vas fictile atque contritum vir iste Jechonias ? numquid vas absque omni voluptate ? quare abjecti sunt ipse et semen ejus, et projecti in terram quam ignoraverunt ?
*H Is this man Jechonias an earthen and a broken vessel? is he a vessel wherein is no pleasure? why are they cast out, he and his seed, and are cast into a land which they know not?
Ver. 28. Jechonias. Prot. "Koniah, a despised broken idol? is he," &c. Sept. Alex. "Jechonias has been dishonoured as a vessel, or which there is no need, for he hath been snatched and cast," &c. H.
Ἠτιμώθη Ἰεχονίας ὡς σκεῦος οὗ οὐκ ἔστι χρεία αὐτοῦ, ὅτι ἐξεῤῥίφη, καὶ ἐξεβλήθη εἰς γῆν ἣν οὐκ ᾔδει.
הַ/עֶ֨צֶב נִבְזֶ֜ה נָפ֗וּץ הָ/אִ֤ישׁ הַ/זֶּה֙ כָּנְיָ֔הוּ אִ֨ם כְּלִ֔י אֵ֥ין חֵ֖פֶץ בּ֑/וֹ מַדּ֤וּעַ הֽוּטֲלוּ֙ ה֣וּא וְ/זַרְע֔/וֹ וְ/הֻ֨שְׁלְכ֔וּ עַל הָ/אָ֖רֶץ אֲשֶׁ֥ר לֹא יָדָֽעוּ
22:29 Terra, terra, terra, audi sermonem Domini.
O earth, earth, earth, hear the word of the Lord.
Γῆ, γῆ ἄκουε λόγον Κυρίου,
אֶ֥רֶץ אֶ֖רֶץ אָ֑רֶץ שִׁמְעִ֖י דְּבַר יְהוָֽה
22:30 Haec dicit Dominus : Scribe virum istum sterilem, virum qui in diebus suis non prosperabitur : nec enim erit de semine ejus vir qui sedeat super solium David, et potestatem habeat ultra in Juda.]
*H Thus saith the Lord: Write this man barren, a man that shall not prosper in his days: for there shall not be a man of his seed that shall sit upon the throne of David, and have power any more in Juda.
Ver. 30. Write this man barren. That is childless: not that he had no children, but that his children should never sit on the throne of Juda. Ch. v. 28. Mat. i. 12. Ezec. xvii. 24. Zorobabel was of his seed, yet he never obtained the title or sovereign power of a king. The Machabees were of a different family. S. Jer. — Joachin, or Jechonias, was restored indeed to some favour, (4 K. xxv. 27.) but not to the kingdom, no more than any of his posterity, till Christ. W.
γράψον τὸν ἄνδρα τοῦτον ἐκκήρυκτον ἄνθρωπον, ὅτι οὐ μὴ αὐξηθῇ ἐκ τοῦ σπέρματος αὐτοῦ καθήμενος ἐπὶ θρόνου Δαυὶδ, ἄρχων ἔτι ἐν τῷ Ἰούδα.
כֹּ֣ה אָמַ֣ר יְהוָ֗ה כִּתְב֞וּ אֶת הָ/אִ֤ישׁ הַ/זֶּה֙ עֲרִירִ֔י גֶּ֖בֶר לֹא יִצְלַ֣ח בְּ/יָמָ֑י/ו כִּי֩ לֹ֨א יִצְלַ֜ח מִ/זַּרְע֗/וֹ אִ֚ישׁ יֹשֵׁב֙ עַל כִּסֵּ֣א דָוִ֔ד וּ/מֹשֵׁ֥ל ע֖וֹד בִּ/יהוּדָֽה
* Summa
*S Part 4,
Ques 31,
Article 2
[III, Q. 31, Art. 2]
Whether Christ Took Flesh of the Seed of David?
Objection 1: It would seem that Christ did not take flesh of the seed of David. For Matthew, in tracing the genealogy of Christ, brings it down to Joseph. But Joseph was not Christ's father, as shown above (Q. 28, A. 1, ad 1, 2). Therefore it seems that Christ was not descended from David.
Obj. 2: Further, Aaron was of the tribe of Levi, as related Ex. 6. Now Mary the Mother of Christ is called the cousin of Elizabeth, who was a daughter of Aaron, as is clear from Luke 1:5, 36. Therefore, since David was of the tribe of Juda, as is shown Matt. 1, it seems that Christ was not descended from David.
Obj. 3: Further, it is written of Jechonias (Jer. 22:30): "Write this man barren . . . for there shall not be a man of his seed that shall sit upon the throne of David." Whereas of Christ it is written (Isa. 9:7): "He shall sit upon the throne of David." Therefore Christ was not of the seed of Jechonias: nor, consequently, of the family of David, since Matthew traces the genealogy from David through Jechonias.
_On the contrary,_ It is written (Rom. 1:3): "Who was made to him of the seed of David according to the flesh."
_I answer that,_ Christ is said to have been the son especially of two of the patriarchs, Abraham and David, as is clear from Matt. 1:1. There are many reasons for this. First to these especially was the promise made concerning Christ. For it was said to Abraham (Gen. 22:18): "In thy seed shall all the nations of the earth be blessed": which words the Apostle expounds of Christ (Gal. 3:16): "To Abraham were the promises made and to his seed. He saith not, 'And to his seeds' as of many; but as of one, 'And to thy seed,' which is Christ." And to David it was said (Ps. 131:11): "Of the fruit of thy womb I will set upon thy throne." Wherefore the Jewish people, receiving Him with kingly honor, said (Matt. 21:9): "Hosanna to the Son of David."
A second reason is because Christ was to be king, prophet, and priest. Now Abraham was a priest; which is clear from the Lord saying unto him (Gen. 15:9): "Take thee [Vulg.: 'Me'] a cow of three years old," etc. He was also a prophet, according to Gen. 20:7: "He is a prophet; and he shall pray for thee." Lastly David was both king and prophet.
A third reason is because circumcision had its beginning in Abraham: while in David God's election was most clearly made manifest, according to 1 Kings 13:14: "The Lord hath sought Him a man according to His own heart." And consequently Christ is called in a most special way the Son of both, in order to show that He came for the salvation both of the circumcised and of the elect among the Gentiles.
Reply Obj. 1: Faustus the Manichean argued thus, in the desire to prove that Christ is not the Son of David, because He was not conceived of Joseph, in whom Matthew's genealogy terminates. Augustine answered this argument thus (Contra Faust. xxii): "Since the same evangelist affirms that Joseph was Mary's husband and that Christ's mother was a virgin, and that Christ was of the seed of Abraham, what must we believe, but that Mary was not a stranger to the family of David: and that it is not without reason that she was called the wife of Joseph, by reason of the close alliance of their hearts, although not mingled in the flesh; and that the genealogy is traced down to Joseph rather than to her by reason of the dignity of the husband? So therefore we believe that Mary was also of the family of David: because we believe the Scriptures, which assert both that Christ was of the seed of David according to the flesh, and that Mary was His Mother, not by sexual intercourse but retaining her virginity." For as Jerome says on Matt. 1:18: "Joseph and Mary were of the same tribe: wherefore he was bound by law to marry her as she was his kinswoman. Hence it was that they were enrolled together at Bethlehem, as being descended from the same stock."
Reply Obj. 2: Gregory of Nazianzum answers this objection by saying that it happened by God's will, that the royal family was united to the priestly race, so that Christ, who is both king and priest, should be born of both according to the flesh. Wherefore Aaron, who was the first priest according to the Law, married a wife of the tribe of Juda, Elizabeth, daughter of Aminadab. It is therefore possible that Elizabeth's father married a wife of the family of David, through whom the Blessed Virgin Mary, who was of the family of David, would be a cousin of Elizabeth. Or conversely, and with greater likelihood, that the Blessed Mary's father, who was of the family of David, married a wife of the family of Aaron.
Again, it may be said with Augustine (Contra Faust. xxii) that if Joachim, Mary's father, was of the family of Aaron (as the heretic Faustus pretended to prove from certain apocryphal writings), then we must believe that Joachim's mother, or else his wife, was of the family of David, so long as we say that Mary was in some way descended from David.
Reply Obj. 3: As Ambrose says on Luke 3:25, this prophetical passage does not deny that a posterity will be born of the seed of Jechonias. And so Christ is of his seed. Neither is the fact that Christ reigned contrary to prophecy, for He did not reign with worldly honor; since He declared: "My kingdom is not of this world." _______________________
THIRD