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30:1 Hoc verbum quod factum est ad Jeremiam a Domino, dicens :
* Footnotes
  • A.M. 3406, A.C. 598.
This is the word that came to Jeremias from the Lord, saying:
37_1 Ὁ ΛΟΓΟΣ Ὁ ΓΕΝΟΜΕΝΟΣ ΠΡΟΣ ἹΕΡΕΜΙΑΝ ΠΑΡΑ ΚΥΡΙΟΥ, ΕΙΠΕΙΝ,
הַ/דָּבָר֙ אֲשֶׁ֣ר הָיָ֣ה אֶֽל יִרְמְיָ֔הוּ מֵ/אֵ֥ת יְהוָ֖ה לֵ/אמֹֽר
30:2 Haec dicit Dominus Deus Israel, dicens : Scribe tibi omnia verba quae locutus sum ad te, in libro.
*H Thus saith the Lord, the God of Israel, saying: Write thee all the words that I have spoken to thee, in a book.


Ver. 2. Book. This was spoken in the reign of Sedecias, for the people's conviction. The prophet had received orders to write in the 4th year of Joakim. C. xxxvi. 1. C.

37_2 'Οὕτως εἶπε Κύριος ὁ Θεὸς Ἰσραὴλ, λέγων,
כֹּֽה אָמַ֧ר יְהוָ֛ה אֱלֹהֵ֥י יִשְׂרָאֵ֖ל לֵ/אמֹ֑ר כְּתָב לְ/ךָ֗ אֵ֧ת כָּל הַ/דְּבָרִ֛ים אֲשֶׁר דִּבַּ֥רְתִּי אֵלֶ֖י/ךָ אֶל סֵֽפֶר
30:3 Ecce enim dies veniunt, dicit Dominus, et convertam conversionem populi mei Israel et Juda, ait Dominus : et convertam eos ad terram quam dedi patribus eorum, et possidebunt eam.
*H For behold the days come, saith the Lord, and I will bring again the captivity of my people Israel and Juda, saith the Lord: and I will cause them to return to the land which I gave to their fathers, and they shall possess it.


Ver. 3. Come. Some in S. Jerom explain this and the following chapter of the end of the world, when all shall confess Christ. Others refer them to the preaching of the gospel alone. E. T. — But the return from captivity is specified, as prefiguring that event. S. Thomas, &c. C. — It is probable that many of the ten tribes returned to Samaria. C. xxxi. Ezec. xxxiii. W.

37_3 Ὅτι ἰδοὺ ἡμέραι ἔρχονται, φησὶ Κύριος, καὶ ἀποστρέψω τὴν ἀποικίαν λαοῦ μου Ἰσραὴλ καὶ Ἰούδα, εἶπε Κύριος, καὶ ἀποστρέψω αὐτοὺς εἰς τὴν γῆν ἣν ἔδωκα τοῖς πατράσιν αὐτῶν, καὶ κυριεύσουσιν αὐτῆς.
כִּ֠י הִנֵּ֨ה יָמִ֤ים בָּאִים֙ נְאֻם יְהוָ֔ה וְ֠/שַׁבְתִּי אֶת שְׁב֨וּת עַמִּ֧/י יִשְׂרָאֵ֛ל וִֽ/יהוּדָ֖ה אָמַ֣ר יְהוָ֑ה וַ/הֲשִׁבֹתִ֗י/ם אֶל הָ/אָ֛רֶץ אֲשֶׁר נָתַ֥תִּי לַ/אֲבוֹתָ֖/ם וִֽ/ירֵשֽׁוּ/הָ
30:4 Et haec verba quae locutus est Dominus ad Israel et ad Judam :
*H And these are the words that the Lord hath spoken to Israel and to Juda:


Ver. 4. To Juda. All the race of Abraham are concerned. The kingdom was no longer divided.

37_4 ΚΑΙ ΟΥΤΟΙ ΟΙ ΛΟΓΟΙ ΟΥΣ ἘΛΑΛΗΣΕ ΚΥΡΙΟΣ ἘΠΙ ἸΣΡΑΗΛ ΚΑΙ ἸΟΥΔΑ.
וְ/אֵ֣לֶּה הַ/דְּבָרִ֗ים אֲשֶׁ֨ר דִּבֶּ֧ר יְהוָ֛ה אֶל יִשְׂרָאֵ֖ל וְ/אֶל יְהוּדָֽה
30:5 [Quoniam haec dicit Dominus : Vocem terroris audivimus : formido, et non est pax.
*H For thus saith the Lord: We have heard a voice of terror: there is fear and no peace.


Ver. 5. We. Jeremias is ordered to express the alarms of the captives, at the news of the destruction of Jerusalem, or rather of the Chaldee empire, by Cyrus. They were naturally afraid that they would also suffer.

37_5 Οὕτως εἶπε Κύριος, φωνὴν φόβου ἀκούσεσθε· φόβος, καὶ οὐκ ἔστιν εἰρήνη.
כִּי כֹה֙ אָמַ֣ר יְהוָ֔ה ק֥וֹל חֲרָדָ֖ה שָׁמָ֑עְנוּ פַּ֖חַד וְ/אֵ֥ין שָׁלֽוֹם
30:6 Interrogate, et videte si generat masculus : quare ergo vidi omnis viri manum super lumbum suum, quasi parturientis, et conversae sunt universae facies in auruginem ?
*H Ask ye, and see if a man bear children? why then have I seen every man with his hands on his loins, like a woman in labour, and all faces are turned yellow?


Ver. 6. Bear. Lit. "beget," generat. But it has here the former signification, (H.) pariat. Vat. — Yellow. The Babylonians are in great anxiety. C.

37_6 Ἐρωτήσατε, καὶ ἴδετε, εἰ ἔτεκεν ἄρσεν; καὶ περὶ φόβου, ἐν ᾧ καθέξουσιν ὀσφὺν καὶ σωτηρίαν; διότι ἑώρακα πάντα ἄνθρωπον, καὶ αἱ χεῖρες αὐτοῦ ἐπὶ τῆς ὀσφύος αὐτοῦ· ἐστράφησαν πρόσωπα εἰς ἴκτερον.
שַׁאֲלוּ נָ֣א וּ/רְא֔וּ אִם יֹלֵ֖ד זָכָ֑ר מַדּוּעַ֩ רָאִ֨יתִי כָל גֶּ֜בֶר יָדָ֤י/ו עַל חֲלָצָי/ו֙ כַּ/יּ֣וֹלֵדָ֔ה וְ/נֶהֶפְכ֥וּ כָל פָּנִ֖ים לְ/יֵרָקֽוֹן
30:7 Vae ! quia magna dies illa, nec est similis ejus : tempusque tribulationis est Jacob, et ex ipso salvabitur.
* Footnotes
  • * Joel 2:11
    And the Lord hath uttered his voice before the face of his army: for his armies are exceedingly great, for they are strong, and execute his word: for the day of the Lord is great and very terrible: and who can stand it?
  • * Amos 5:18
    Woe to them that desire the day of the Lord: to what end is it for you? the day of the Lord is darkness, and not light.
*H Alas, for that day is great, neither is there the like to it; and it is the time of tribulation to Jacob, but he shall be saved out of it.


Ver. 7. Great, and terrible for this city, the outer walls of which shall be demolished, (Beros. C.) and all its glory perish. H. — Of it. Cyrus liberated the Jews. 1 Esd. i.

37_7 Ὅτι ἐγενήθη μεγάλη ἡ ἡμέρα ἐκείνη, καὶ οὐκ ἔστι τοιαύτη· καὶ χρόνος στενός ἐστι τῷ Ἰακὼβ,
ה֗וֹי כִּ֥י גָד֛וֹל הַ/יּ֥וֹם הַ/ה֖וּא מֵ/אַ֣יִן כָּמֹ֑/הוּ וְ/עֵֽת צָרָ֥ה הִיא֙ לְ/יַֽעֲקֹ֔ב וּ/מִמֶּ֖/נָּה יִוָּשֵֽׁעַ
30:8 Et erit in die illa, ait Dominus exercituum : conteram jugum ejus de collo tuo, et vincula ejus dirumpam, et non dominabuntur ei amplius alieni :
*H And it shall come to pass in that day, saith the Lord of hosts, that I will break his yoke from off thy neck, and will burst his bands: and strangers shall no more rule over him:


Ver. 8. Strangers. Idols. The people were not so prone to worship them. Yet the Jews were almost constantly subject to foreigners (C.) despectissima pars servientium, Macedonibus invalidis...sibi ipsis reges imposuere. Tacit. Hist. 5. — Christ granted a more perfect liberty to the faithful. Jo. viii. 33. C.

37_8 καὶ ἀπὸ τούτου σωθήσεται. Ἐν τῇ ἡμέρᾳ ἐκείνῃ, εἶπε Κύριος, συντρίψω τὸν ζυγὸν ἀπὸ τοῦ τραχήλου αὐτῶν, καὶ τοὺς δεσμοὺς αὐτῶν διαῤῥήξω· καὶ οὐκ ἐργῶνται αὐτοὶ ἔτι ἀλλοτρίοις,
וְ/הָיָה֩ בַ/יּ֨וֹם הַ/ה֜וּא נְאֻ֣ם יְהוָ֣ה צְבָא֗וֹת אֶשְׁבֹּ֤ר עֻלּ/וֹ֙ מֵ/עַ֣ל צַוָּארֶ֔/ךָ וּ/מוֹסְרוֹתֶ֖י/ךָ אֲנַתֵּ֑ק וְ/לֹא יַעַבְדוּ ב֥/וֹ ע֖וֹד זָרִֽים
30:9 sed servient Domino Deo suo, et David regi suo, quem suscitabo eis.
*H But they shall serve the Lord their God, and David their king, whom I will raise up to them.


Ver. 9. David. That is, Christ, of the house of David. Ch. Ezec. xxxvii. 24. Osee iii. 5. — Grotius and some modern Jews, in opposition to their ancestors, (Chal. Kimchi, &c.) and to all Christians, would understand Zorobabel, though he was never possessed of the title or authority of king. C. — The prophecy may allude to him, but it is fulfilled only in Christ. Theodoret.

37_9 καὶ ἐργῶνται τῷ Κυρίῳ Θεῷ αὐτῶν· καὶ τὸν Δαυὶδ βασιλέα αὐτῶν ἀναστήσω αὐτοῖς.
וְ/עָ֣בְד֔וּ אֵ֖ת יְהוָ֣ה אֱלֹֽהֵי/הֶ֑ם וְ/אֵת֙ דָּוִ֣ד מַלְכָּ֔/ם אֲשֶׁ֥ר אָקִ֖ים לָ/הֶֽם
30:10 Tu ergo ne timeas, serve meus Jacob, ait Dominus, neque paveas, Israel : quia ecce ego salvabo te de terra longinqua, et semen tuum de terra captivitatis eorum : et revertetur Jacob, et quiescet, et cunctis affluet bonis, et non erit quem formidet :
* Footnotes
  • * Isaias 43:1
    And now thus saith the Lord that created thee, O Jacob, and formed thee, O Israel: Fear not, for I have redeemed thee, and called thee by thy name: thou art mine.
  • * Isaias 44:2
    Thus saith the Lord that made and formed thee, thy helper from the womb: Fear not, O my servant Jacob, and thou most righteous whom I have chosen.
  • * Luke 1:70
    As he spoke by the mouth of his holy prophets, who are from the beginning.
Therefore fear thou not, my servant Jacob, saith the Lord, neither be dismayed, O Israel: for behold, I will save thee from a country afar off, and thy seed from the land of their captivity: and Jacob shall return, and be at rest, and abound with all good things, and there shall be none whom he may fear:
וְ/אַתָּ֡ה אַל תִּירָא֩ עַבְדִּ֨/י יַעֲקֹ֤ב נְאֻם יְהֹוָה֙ וְ/אַל תֵּחַ֣ת יִשְׂרָאֵ֔ל כִּ֠י הִנְ/נִ֤י מוֹשִֽׁיעֲ/ךָ֙ מֵֽ/רָח֔וֹק וְ/אֶֽת זַרְעֲ/ךָ֖ מֵ/אֶ֣רֶץ שִׁבְיָ֑/ם וְ/שָׁ֧ב יַעֲקֹ֛ב וְ/שָׁקַ֥ט וְ/שַׁאֲנַ֖ן וְ/אֵ֥ין מַחֲרִֽיד
30:11 quoniam tecum ego sum, ait Dominus, ut salvem te. Faciam enim consummationem in cunctis gentibus in quibus dispersi te : te autem non faciam in consummationem : sed castigabo te in judicio, ut non videaris tibi innoxius.
*H For I am with thee, saith the Lord, to save thee: for I will utterly consume all the nations, among which I have scattered thee: but I will not utterly consume thee: but I will chastise thee in judgment, that thou mayst not seem to thyself innocent.


Ver. 11. Nations, which are now no more. Grabe supplies v. 10. 11. 15. and 22. H. — Judgment, like a father, (C.) though the chastisement may seem cruel. v. 14. H. — Heb. "with justice, but I will not deny thee for ever." Chal. "utterly." C. — Only the Church is preserved continually. All other kingdoms change. W.

כִּֽי אִתְּ/ךָ֥ אֲנִ֛י נְאֻם יְהוָ֖ה לְ/הֽוֹשִׁיעֶ֑/ךָ כִּי֩ אֶעֱשֶׂ֨ה כָלָ֜ה בְּ/כָֽל הַ/גּוֹיִ֣ם אֲשֶׁ֧ר הֲפִצוֹתִ֣י/ךָ שָּׁ֗ם אַ֤ךְ אֹֽתְ/ךָ֙ לֹֽא אֶעֱשֶׂ֣ה כָלָ֔ה וְ/יִסַּרְתִּ֨י/ךָ֙ לַ/מִּשְׁפָּ֔ט וְ/נַקֵּ֖ה לֹ֥א אֲנַקֶּֽ/ךָּ
30:12 Quia haec dicit Dominus : Insanabilis fractura tua ; pessima plaga tua :
For thus saith the Lord: Thy bruise is incurable, thy wound is very grievous.
37_12 Οὕτως εἶπε Κύριος, ἀνέστησα σύντριμμα, ἀλγηρὰ ἡ πληγή σου,
כִּ֣י כֹ֥ה אָמַ֛ר יְהוָ֖ה אָנ֣וּשׁ לְ/שִׁבְרֵ֑/ךְ נַחְלָ֖ה מַכָּתֵֽ/ךְ
* Summa
*S Part 3, Ques 20, Article 3

[II-II, Q. 20, Art. 3]

Whether Despair Is the Greatest of Sins?

Objection 1: It would seem that despair is not the greatest of sins. For there can be despair without unbelief, as stated above (A. 2). But unbelief is the greatest of sins because it overthrows the foundation of the spiritual edifice. Therefore despair is not the greatest of sins.

Obj. 2: Further, a greater evil is opposed to a greater good, as the Philosopher states (Ethic. viii, 10). But charity is greater than hope, according to 1 Cor. 13:13. Therefore hatred of God is a greater sin than despair.

Obj. 3: Further, in the sin of despair there is nothing but inordinate aversion from God: whereas in other sins there is not only inordinate aversion from God, but also an inordinate conversion. Therefore the sin of despair is not more but less grave than other sins.

_On the contrary,_ An incurable sin seems to be most grievous, according to Jer. 30:12: "Thy bruise is incurable, thy wound is very grievous." Now the sin of despair is incurable, according to Jer. 15:18: "My wound is desperate so as to refuse to be healed." [*Vulg.: "Why is my wound," etc.] Therefore despair is a most grievous sin.

_I answer that,_ Those sins which are contrary to the theological virtues are in themselves more grievous than others: because, since the theological virtues have God for their object, the sins which are opposed to them imply aversion from God directly and principally. Now every mortal sin takes its principal malice and gravity from the fact of its turning away from God, for if it were possible to turn to a mutable good, even inordinately, without turning away from God, it would not be a mortal sin. Consequently a sin which, first and of its very nature, includes aversion from God, is most grievous among mortal sins.

Now unbelief, despair and hatred of God are opposed to the theological virtues: and among them, if we compare hatred of God and unbelief to despair, we shall find that, in themselves, that is, in respect of their proper species, they are more grievous. For unbelief is due to a man not believing God's own truth; while the hatred of God arises from man's will being opposed to God's goodness itself; whereas despair consists in a man ceasing to hope for a share of God's goodness. Hence it is clear that unbelief and hatred of God are against God as He is in Himself, while despair is against Him, according as His good is partaken of by us. Wherefore strictly speaking it is a more grievous sin to disbelieve God's truth, or to hate God, than not to hope to receive glory from Him.

If, however, despair be compared to the other two sins from our point of view, then despair is more dangerous, since hope withdraws us from evils and induces us to seek for good things, so that when hope is given up, men rush headlong into sin, and are drawn away from good works. Wherefore a gloss on Prov. 24:10, "If thou lose hope being weary in the day of distress, thy strength shall be diminished," says: "Nothing is more hateful than despair, for the man that has it loses his constancy both in the every day toils of this life, and, what is worse, in the battle of faith." And Isidore says (De Sum. Bono ii, 14): "To commit a crime is to kill the soul, but to despair is to fall into hell."

[And from this the response to the objections is evident.] _______________________

FOURTH

30:13 non est qui judicet judicium tuum ad alligandum : curationum utilitas non est tibi.
*H There is none to judge thy judgment to bind it up: thou hast no healing medicines.


Ver. 13. Up. There is none to judge thy cause, or to be thy physician. C.

37_13 οὐκ ἔστι κρίνων κρίσιν σου, εἰς ἀλγηρὸν ἰατρεύθης, ὠφέλειά σοι οὐκ ἔστι.
אֵֽין דָּ֥ן דִּינֵ֖/ךְ לְ/מָז֑וֹר רְפֻא֥וֹת תְּעָלָ֖ה אֵ֥ין לָֽ/ךְ
30:14 Omnes amatores tui obliti sunt tui, teque non quaerent : plaga enim inimici percussi te castigatione crudeli : propter multitudinem iniquitatis tuae dura facta sunt peccata tua.
*H All thy lovers have forgotten thee, and will not seek after thee: for I have wounded thee with the wound of an enemy, with cruel chastisement: by reason of the multitude of thy iniquities, thy sins are hardened.


Ver. 14. Lovers. Nations which had seduced thee to worship their idols. H. — Enemy. This judgment (v. 11.) was requisite. C.

37_14 Πάντες οἱ φίλοι σου ἐπελάθοντό σου, οὐ μὴ ἐπερωτήσωσιν· ὅτι πληγὴν ἐχθροῦ ἔπαισά σε, παιδείαν στερεάν· ἐπὶ πᾶσαν ἀδικίαν σου ἐπλήθυναν αἱ ἁμαρτίαι σου.
כָּל מְאַהֲבַ֣יִ/ךְ שְׁכֵח֔וּ/ךְ אוֹתָ֖/ךְ לֹ֣א יִדְרֹ֑שׁוּ כִּי֩ מַכַּ֨ת אוֹיֵ֤ב הִכִּיתִי/ךְ֙ מוּסַ֣ר אַכְזָרִ֔י עַ֚ל רֹ֣ב עֲוֺנֵ֔/ךְ עָצְמ֖וּ חַטֹּאתָֽיִ/ךְ
30:15 Quid clamas super contritione tua ? insanabilis est dolor tuus : propter multitudinem iniquitatis tuae, et propter dura peccata tua, feci haec tibi.
Why criest thou for thy affliction? thy sorrow is incurable: for the multitude of thy iniquity, and for thy hardened sins I have done these things to thee.
מַה תִּזְעַק֙ עַל שִׁבְרֵ֔/ךְ אָנ֖וּשׁ מַכְאֹבֵ֑/ךְ עַ֣ל רֹ֣ב עֲוֺנֵ֗/ךְ עָֽצְמוּ֙ חַטֹּאתַ֔יִ/ךְ עָשִׂ֥יתִי אֵ֖לֶּה לָֽ/ךְ
30:16 Propterea omnes qui comedunt te devorabuntur, et universi hostes tui in captivitatem ducentur : et qui te vastant vastabuntur, cunctosque praedatores tuos dabo in praedam.
*H Therefore all they that devour thee, shall be devoured: and all thy enemies shall be carried into captivity: and they that waste thee shall be wasted, and all that prey upon thee will I give for a prey.


Ver. 16. Prey. The Romans utterly overturned the Macedonian empire, (H.) as the former had done the Persian, and they the Chaldean monarchy, which has risen on the ruins of the Assyrian empire. But the Jews rise as it were from their ashes. C.

37_16 Διατοῦτο πάντες οἱ ἔσθοντές σε βρωθήσονται, καὶ πάντες οἱ ἐχθροί σου κρέας αὐτῶν πᾶν ἔδονται. Ἐπὶ πλῆθος ἀδικιῶν σου ἐπληθύνθησαν αἱ ἁμαρτίαι σου· ἐποίησαν ταῦτά σοι· Καὶ ἔσονται οἱ διαφοροῦντές σε εἰς διαφόρημα, καὶ πάντας τοὺς προνομεύσαντάς σε δώσω εἰς προνομήν.
לָ/כֵ֞ן כָּל אֹכְלַ֨יִ/ךְ֙ יֵאָכֵ֔לוּ וְ/כָל צָרַ֥יִ/ךְ כֻּלָּ֖/ם בַּ/שְּׁבִ֣י יֵלֵ֑כוּ וְ/הָי֤וּ שֹׁאסַ֨יִ/ךְ֙ לִ/מְשִׁסָּ֔ה וְ/כָל בֹּזְזַ֖יִ/ךְ אֶתֵּ֥ן לָ/בַֽז
30:17 Obducam enim cicatricem tibi, et a vulneribus tuis sanabo te, dicit Dominus. Quia ejectam vocaverunt te, Sion : haec est, quae non habebat requirentem.
*H For I will close up thy scar, and will heal thee of thy wounds, saith the Lord. Because they have called thee, O Sion, an outcast: This is she that hath none to seek after her.


Ver. 17. Close. Sept. "remove the healing plaster from thy painful wound." H.

37_17 Ὅτι ἀνάξω τὸ ἴαμά σου, ἀπὸ πληγῆς ὀδυνηρᾶς ἰατρεύσω σε, φησὶ Κύριος· ὅτι Ἐσπαρμένη ἐκλήθης, θήρευμα ὑμῶν ἐστιν, ὅτι ζητῶν οὐκ ἔστιν αὐτήν.
כִּי֩ אַעֲלֶ֨ה אֲרֻכָ֥ה לָ֛/ךְ וּ/מִ/מַּכּוֹתַ֥יִ/ךְ אֶרְפָּאֵ֖/ךְ נְאֻם יְהוָ֑ה כִּ֤י נִדָּחָה֙ קָ֣רְאוּ לָ֔/ךְ צִיּ֣וֹן הִ֔יא דֹּרֵ֖שׁ אֵ֥ין לָֽ/הּ
30:18 Haec dicit Dominus : Ecce ego convertam conversionem tabernaculorum Jacob, et tectis ejus miserebor : et aedificabitur civitas in excelso suo, et templum juxta ordinem suum fundabitur :
*H Thus saith the Lord: Behold I will bring back the captivity of the pavilions of Jacob, and will have pity on his houses, and the city shall be built in her high place, and the temple shall be founded according to the order thereof.


Ver. 18. Temple. After 70 years, it was rebuilt. The Church was founded on a rock. W.

37_18 Οὕτως εἶπε Κύριος, ἰδοὺ ἐγὼ ἀποστρέψω τὴν ἀποικιαν Ἰακὼβ, καὶ τὴν αἰχμαλωσίαν αὐτοῦ ἐλεήσω· καὶ οἰκοδομηθήσεται πόλις ἐπὶ τὸ ὕψος αὐτῆς, καὶ ὁ λαὸς κατὰ τὸ κρίμα αὐτοῦ καθεδεῖται,
כֹּ֣ה אָמַ֣ר יְהוָ֗ה הִנְ/נִי שָׁב֙ שְׁבוּת֙ אָהֳלֵ֣י יַֽעֲק֔וֹב וּ/מִשְׁכְּנֹתָ֖י/ו אֲרַחֵ֑ם וְ/נִבְנְתָ֥ה עִיר֙ עַל תִּלָּ֔/הּ וְ/אַרְמ֖וֹן עַל מִשְׁפָּט֥/וֹ יֵשֵֽׁב
30:19 et egredietur de eis laus, voxque ludentium. Et multiplicabo eos, et non minuentur : et glorificabo eos, et non attenuabuntur.
*H And out of them shall come forth praise, and the voice of them that play: and I will multiply them, and they shall not be made few: and I will glorify them, and they shall not be lessened.


Ver. 19. Play, or laugh. C. — Prot. "make merry." C. xxxi. 4. — Lessened. The Jews were as numerous in our Saviour's time (H.) as ever they had been. C.

37_19 καὶ ἐξελεύσονται ἀπʼ αὐτῶν ᾄδοντες, φωνὴ παιζόντων· καὶ πλεονάσω αὐτοὺς, καὶ οὐ μὴ ἐλαττωθῶσι.
וְ/יָצָ֥א מֵ/הֶ֛ם תּוֹדָ֖ה וְ/ק֣וֹל מְשַׂחֲקִ֑ים וְ/הִרְבִּתִי/ם֙ וְ/לֹ֣א יִמְעָ֔טוּ וְ/הִכְבַּדְתִּ֖י/ם וְ/לֹ֥א יִצְעָֽרוּ
30:20 Et erunt filii ejus sicut a principio, et coetus ejus coram me permanebit, et visitabo adversum omnes qui tribulant eum.
And their children shall be as from the beginning, and their assembly shall be permanent before me: and I will visit against all that afflict them.
37_20 Καὶ εἰσελεύσονται οἱ υἱοὶ αὐτῶν ὡς τὸ πρότερον, καὶ τὰ μαρτύρια αὐτῶν κατὰ πρόσωπόν μου ὀρθωθήσεται· καὶ ἐπισκέψομαι τοὺς θλίβοντας αὐτοὺς.
וְ/הָי֤וּ בָנָי/ו֙ כְּ/קֶ֔דֶם וַ/עֲדָת֖/וֹ לְ/פָנַ֣/י תִּכּ֑וֹן וּ/פָ֣קַדְתִּ֔י עַ֖ל כָּל לֹחֲצָֽי/ו
30:21 Et erit dux ejus ex eo, et princeps de medio ejus producetur : et applicabo eum, et accedet ad me. Quis enim iste est qui applicet cor suum ut appropinquet mihi ? ait Dominus :
*H And their leader shall be of themselves: and their prince shall come forth from the midst of them: and I will bring him near, and he shall come to me: for who is this that setteth his heart to approach to me, saith the Lord?


Ver. 21. Leader. Zorobabel, the figure (Theod.) of Christ, who is here meant. C. — He springs from Jacob. W. — The sceptre was not taken away till his coming. Gen. xlix. H. — Who. Cyrus alludes to this passage in his decree. 1 Esd. i. C. — The prediction is fully verified in Christians. S. Jer. — Christ is near to God, being one. Jo. xiv. W.

37_21 Καὶ ἔσονται ἰσχυρότεροι αὐτοῦ ἐπʼ αὐτοὺς, καὶ ὁ ἄρχων αὐτοῦ ἐξ αὐτοῦ ἐξελεύσεται· καὶ συνάξω αὐτοὺς, καὶ ἀποστρέψουσι πρὸς μέ· ὅτι τίς ἐστιν οὗτος ὃς ἔδωκε τὴν καρδίαν αὐτοῦ, ἀποστρέψαι πρὸς μέ; φησὶ Κύριος·
וְ/הָיָ֨ה אַדִּיר֜/וֹ מִמֶּ֗/נּוּ וּ/מֹֽשְׁל/וֹ֙ מִ/קִּרְבּ֣/וֹ יֵצֵ֔א וְ/הִקְרַבְתִּ֖י/ו וְ/נִגַּ֣שׁ אֵלָ֑/י כִּי֩ מִ֨י הוּא זֶ֜ה עָרַ֧ב אֶת לִבּ֛/וֹ לָ/גֶ֥שֶׁת אֵלַ֖/י נְאֻם יְהוָֽה
30:22 et eritis mihi in populum, et ego ero vobis in Deum.
And you shall be my people: and I will be your God.
וִ/הְיִ֥יתֶם לִ֖/י לְ/עָ֑ם וְ/אָ֣נֹכִ֔י אֶהְיֶ֥ה לָ/כֶ֖ם לֵ/אלֹהִֽים
30:23 Ecce turbo Domini, furor egrediens, procella ruens : in capite impiorum conquiescet.
*H Behold the whirlwind of the Lord, his fury going forth, a violent storm, it shall rest upon the head of the wicked.


Ver. 23. Wicked, at Jerusalem, or rather the Chaldees; and the Jews, who crucified their Messias. S. Jer. &c. C.

37_23 Ὅτι ὀργὴ Κυρίου ἐξῆλθε θυμώδης, ἐξῆλθεν ὀργὴ στρεφομένη, ἐπʼ ἀσεβεῖς ἥξει.
הִנֵּ֣ה סַעֲרַ֣ת יְהוָ֗ה חֵמָה֙ יָֽצְאָ֔ה סַ֖עַר מִתְגּוֹרֵ֑ר עַ֛ל רֹ֥אשׁ רְשָׁעִ֖ים יָחֽוּל
30:24 Non avertet iram indignationis Dominus, donec faciat et compleat cogitationem cordis sui : in novissimo dierum intelligetis ea.]
The Lord will not turn away the wrath of his indignation, till he have executed and performed the thought of his heart: in the latter days you shall understand these things.
37_24 Οὐ μὴ ἀποστραφῇ ὀργὴ θυμοῦ Κυρίου, ἕως ποιήσει, καὶ ἕως καταστήσῃ ἐγχείρημα καρδίας αὐτοῦ· ἐπʼ ἐσχάτων τῶν ἡμερῶν γνώσεσθε αὐτά.
לֹ֣א יָשׁ֗וּב חֲרוֹן֙ אַף יְהוָ֔ה עַד עֲשֹׂת֥/וֹ וְ/עַד הֲקִימ֖/וֹ מְזִמּ֣וֹת לִבּ֑/וֹ בְּ/אַחֲרִ֥ית הַ/יָּמִ֖ים תִּתְבּ֥וֹנְנוּ בָֽ/הּ
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