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44:1 [Et nunc audi, Jacob, serve meus, et Israel, quem elegi.
* Footnotes
And now hear, O Jacob, my servant, and Israel whom I have chosen.
Νῦν δὲ ἄκουσον Ἰακὼβ ὁ παῖς μου, καὶ Ἰσραὴλ ὃν ἐξελεξάμην.
וְ/עַתָּ֥ה שְׁמַ֖ע יַעֲקֹ֣ב עַבְדִּ֑/י וְ/יִשְׂרָאֵ֖ל בָּחַ֥רְתִּי בֽ/וֹ
44:2 Haec dicit Dominus faciens et formans te, ab utero auxiliator tuus : Noli timere, serve meus Jacob, et rectissime, quem elegi.
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.
Οὕτω λέγει Κύριος ὁ Θεὸς ὁ ποιήσας σε, καὶ ὁ πλάσας σε ἐκ κοιλίας, ἔτι βοηθηθήσῃ· μὴ φοβοῦ παῖς μου Ἰακὼβ, καὶ ἠγαπημένος Ἰσραὴλ ὃν ἐξελεξάμην.
כֹּה אָמַ֨ר יְהוָ֥ה עֹשֶׂ֛/ךָ וְ/יֹצֶרְ/ךָ֥ מִ/בֶּ֖טֶן יַעְזְרֶ֑/ךָּ אַל תִּירָא֙ עַבְדִּ֣/י יַֽעֲקֹ֔ב וִ/ישֻׁר֖וּן בָּחַ֥רְתִּי בֽ/וֹ
44:3 Effundam enim aquas super sitientem, et fluenta super aridam ; effundam spiritum meum super semen tuum, et benedictionem meam super stirpem tuam :
*H For I will pour out waters upon the thirsty ground, and streams upon the dry land: I will pour out my spirit upon thy seed, and my blessing upon thy stock.
Ver. 3. Stock. I will give fresh life to my people, as to the figure of Christ's Church.
Ὅτι ἐγὼ δώσω ὕδωρ ἐν δίψει τοῖς πορευομένοις ἐν ἀνύδρῳ, ἐπιθήσω τὸ πνεῦμά μου ἐπὶ τὸ σπέρμα σου, καὶ τὰς εὐλογίας μου ἐπὶ τὰ τέκνα σου,
כִּ֤י אֶצָּק מַ֨יִם֙ עַל צָמֵ֔א וְ/נֹזְלִ֖ים עַל יַבָּשָׁ֑ה אֶצֹּ֤ק רוּחִ/י֙ עַל זַרְעֶ֔/ךָ וּ/בִרְכָתִ֖/י עַל צֶאֱצָאֶֽי/ךָ
44:4 et germinabunt inter herbas, quasi salices juxta praeterfluentes aquas.
And they shall spring up among the herbs, as willows beside the running waters.
καὶ ἀνατελοῦσιν ὡς ἀναμέσον ὕδατος χόρτος, καὶ ὡς ἰτέα ἐπὶ παραῤῥέον ὕδωρ.
וְ/צָמְח֖וּ בְּ/בֵ֣ין חָצִ֑יר כַּ/עֲרָבִ֖ים עַל יִבְלֵי מָֽיִם
44:5 Iste dicet : Domini ego sum ; et ille vocabit in nomine Jacob ; et hic scribet manu sua : Domino, et in nomine Israel assimilabitur.]
*H One shall say: I am the Lord's, and another shall call himself by the name of Jacob, and another shall subscribe with his hand, To the Lord, and surname himself by the name of Israel.
Ver. 5. Israel. They shall no longer be ashamed of being called Israelites or Christians.
Οὗτος ἐρεῖ, τοῦ Θεοῦ εἰμι, καὶ οὗτος βοήσεται ἐπὶ τῷ ὀνόματι Ἰακώβ· καὶ ἕτερος ἐπιγράψει χειρὶ αὐτοῦ, τοῦ Θεοῦ εἰμι, καὶ ἐπὶ τῷ ὀνόματι Ἰσραὴλ βοήσεται.
זֶ֤ה יֹאמַר֙ לַֽ/יהוָ֣ה אָ֔נִי וְ/זֶ֖ה יִקְרָ֣א בְ/שֵֽׁם יַעֲקֹ֑ב וְ/זֶ֗ה יִכְתֹּ֤ב יָד/וֹ֙ לַֽ/יהוָ֔ה וּ/בְ/שֵׁ֥ם יִשְׂרָאֵ֖ל יְכַנֶּֽה
44:6 [Haec dicit Dominus, rex Israel, et redemptor ejus, Dominus exercituum : Ego primus, et ego novissimus, et absque me non est deus.
* Footnotes
Thus saith the Lord the king of Israel, and his redeemer the Lord of hosts: I am the first, and I am the last, and besides me there is no God.
Οὕτως λέγει ὁ Θεὸς ὁ βασιλεὺς Ἰσραὴλ, καὶ ῥυσάμενος αὐτὸν Θεὸς σαβαὼθ, ἐγὼ πρῶτος, καὶ ἐγὼ μετὰ ταῦτα· πλὴν ἐμοῦ οὐκ ἔστι Θεός.
כֹּֽה אָמַ֨ר יְהוָ֧ה מֶֽלֶךְ יִשְׂרָאֵ֛ל וְ/גֹאֲל֖/וֹ יְהוָ֣ה צְבָא֑וֹת אֲנִ֤י רִאשׁוֹן֙ וַ/אֲנִ֣י אַחֲר֔וֹן וּ/מִ/בַּלְעָדַ֖/י אֵ֥ין אֱלֹהִֽים
44:7 Quis similis mei ? vocet, et annuntiet : et ordinem exponat mihi, ex quo constitui populum antiquum ; ventura et quae futura sunt annuntient eis.
Who is like to me? let him call and declare: and let him set before me the order, since I appointed the ancient people: and the things to come, and that shall be hereafter, let them shew unto them.
Τίς ὥσπερ ἐγὼ; στήτω, καὶ καλεσάτω, καὶ ἀναγγειλάτω, καὶ ἑτοιμασάτω μοι ἀφʼ οὗ ἐποίησα ἄνθρωπον εἰς τὸν αἰῶνα, καὶ τὰ ἐπερχόμενα πρὸ τοῦ ἐλθεῖν ἀναγγειλάτωσαν ὑμῖν.
וּ/מִֽי כָמ֣וֹ/נִי יִקְרָ֗א וְ/יַגִּידֶ֤/הָ וְ/יַעְרְכֶ֨/הָ֙ לִ֔/י מִ/שּׂוּמִ֖/י עַם עוֹלָ֑ם וְ/אֹתִיּ֛וֹת וַ/אֲשֶׁ֥ר תָּבֹ֖אנָה יַגִּ֥ידוּ לָֽ/מוֹ
44:8 Nolite timere, neque conturbemini : ex tunc audire te feci, et annuntiavi ; vos estis testes mei. Numquid est Deus absque me, et formator quem ego non noverim ?
*H Fear ye not, neither be ye troubled from that time I have made thee to hear, and have declared: you are my witnesses. Is there a God besides me, a maker, whom I have not known?
Ver. 8. Witnesses. The history of the true religion is its best proof. C. xliii. 9. 10. — Known. Ruled, consequently no other can be truly God. C. — Idolaters are foolish, trusting in those who cannot announce future events. W.
Μὴ παρακαλύπτεσθε, μηδὲ πλανᾶσθε· οὐκ ἀπʼ ἀρχῆς ἠνωτίσασθε, καὶ ἀπήγγειλα ὑμῖν; μάρτυρες ὑμεῖς ἐστε, εἰ ἕστι Θεὸς πλὴν ἐμοῦ.
אַֽל תִּפְחֲדוּ֙ וְ/אַל תִּרְה֔וּ הֲ/לֹ֥א מֵ/אָ֛ז הִשְׁמַעְתִּ֥י/ךָ וְ/הִגַּ֖דְתִּי וְ/אַתֶּ֣ם עֵדָ֑/י הֲ/יֵ֤שׁ אֱל֨וֹהַּ֙ מִ/בַּלְעָדַ֔/י וְ/אֵ֥ין צ֖וּר בַּל יָדָֽעְתִּי
44:9 Plastae idoli omnes nihil sunt, et amantissima eorum non proderunt eis. Ipsi sunt testes eorum, quia non vident, neque intelligunt, ut confundantur.
*H The makers of idols are all of them nothing, and their best beloved things shall not profit them. They are their witnesses, that they do not see, nor understand, that they may be ashamed.
Ver. 9. Ashamed of the origin and imbecility of their idols. C. — All this may be turned against heretics, who worship their own fictions; which the Church never does. S. Jer. W.
Καὶ οὐκ ἤκουσαν τότε οἱ πλάσσοντες· καὶ οἱ γλύφοντες, πάντες μάταιοι, ποιοῦντες τὰ καταθύμια αὐτῶν, ἃ οὐκ ὠφελήσει αὐτούς· ἀλλὰ αἰσχυνθήσονται
יֹֽצְרֵי פֶ֤סֶל כֻּלָּ/ם֙ תֹּ֔הוּ וַ/חֲמוּדֵי/הֶ֖ם בַּל יוֹעִ֑ילוּ וְ/עֵדֵי/הֶ֣ם הֵׄ֗מָּׄהׄ בַּל יִרְא֛וּ וּ/בַל יֵדְע֖וּ לְמַ֥עַן יֵבֹֽשׁוּ
44:10 Quis formavit deum, et sculptile conflavit ad nihil utile ?
Who hath formed a god, and made a graven thing that is profitable for nothing?
οἱ πλάσσοντες θεὸν, καὶ γλύφοντες πάντες ἀνωφελῆ,
מִֽי יָצַ֥ר אֵ֖ל וּ/פֶ֣סֶל נָסָ֑ךְ לְ/בִלְתִּ֖י הוֹעִֽיל
44:11 Ecce omnes participes ejus confundentur, fabri enim sunt ex hominibus ; convenient omnes, stabunt et pavebunt, et confundentur simul.
Behold, all the partakers thereof shall be confounded: for the makers are men: they shall all assemble together, they shall stand and fear, and shall be confounded together.
καὶ πάντες ὅθεν ἐγένοντο ἐξηράνθησαν· καὶ κωφοὶ ἀπὸ ἀνθρώπων συναχθήτωσαν πάντες, καὶ στησάτωσαν ἅμα· καὶ ἐντραπήτωσαν, καὶ αἰσχυνθήτωσαν ἅμα·
הֵ֤ן כָּל חֲבֵרָי/ו֙ יֵבֹ֔שׁוּ וְ/חָרָשִׁ֥ים הֵ֖מָּה מֵֽ/אָדָ֑ם יִֽתְקַבְּצ֤וּ כֻלָּ/ם֙ יַֽעֲמֹ֔דוּ יִפְחֲד֖וּ יֵבֹ֥שׁוּ יָֽחַד
44:12 Faber ferrarius lima operatus est, in prunis et in malleis formavit illud, et operatus est in brachio fortitudinis suae ; esuriet et deficiet, non bibet aquam et lassescet.
* Footnotes
*H The smith hath wrought with his file, with coals, and with hammers he hath formed it, and hath wrought with the strength of his arm: he shall hunger and faint, he shall drink no water, and shall be weary.
Ver. 12. File. Heb. mahatsad, (H. Jer. x. 3.) "to make an ax, with," &c. This is the remote cause of the idol.
Ὅτι ὤξυνε τέκτων σίδηρον· σκεπάρνῳ εἰργάσατο αὐτὸ, καὶ ἐν τερέτρῳ ἔστησεν αὐτὸ, καὶ εἰργάσατο αὐτὸ ἐν τῷ βραχίονι τῆς ἰσχύος αὐτοῦ, καὶ πεινάσει, καὶ ἀσθενήσει, καὶ οὐ μὴ πίῃ ὕδωρ.
חָרַ֤שׁ בַּרְזֶל֙ מַֽעֲצָ֔ד וּ/פָעַל֙ בַּ/פֶּחָ֔ם וּ/בַ/מַּקָּב֖וֹת יִצְּרֵ֑/הוּ וַ/יִּפְעָלֵ֨/הוּ֙ בִּ/זְר֣וֹעַ כֹּח֔/וֹ גַּם רָעֵב֙ וְ/אֵ֣ין כֹּ֔חַ לֹא שָׁ֥תָה מַ֖יִם וַ/יִּיעָֽף
44:13 Artifex lignarius extendit normam, formavit illud in runcina, fecit illud in angularibus, et in circino tornavit illud, et fecit imaginem viri quasi speciosum hominem habitantem in domo ;
*H The carpenter hath stretched out his rule, he hath formed it with a plane: he hath made it with corners, and hath fashioned it round with the compass: and he hath made the image of a man as it were a beautiful man dwelling in a house.
Ver. 13. Man. To be styled afterwards a god. C. — Maluit esse deum. Hor. i. ser. 8.
Ἐκλεξάμενος τέκτων ξύλον, ἔστησεν αὐτὸ ἐν μέτρῳ, καὶ ἐν κόλλῃ ἐῤῥύθμισεν αὐτὸ, καὶ ἐποίησεν αὐτὸ ὡς μορφὴν ἀνδρὸς, καὶ ὡς ὡραιότητα ἀνθρώπου, στῆσαι αὐτὸ ἐν οἴκῳ.
חָרַ֣שׁ עֵצִים֮ נָ֣טָה קָו֒ יְתָאֲרֵ֣/הוּ בַ/שֶּׂ֔רֶד יַעֲשֵׂ֨/הוּ֙ בַּ/מַּקְצֻע֔וֹת וּ/בַ/מְּחוּגָ֖ה יְתָאֳרֵ֑/הוּ וַֽ/יַּעֲשֵׂ֨/הוּ֙ כְּ/תַבְנִ֣ית אִ֔ישׁ כְּ/תִפְאֶ֥רֶת אָדָ֖ם לָ/שֶׁ֥בֶת בָּֽיִת
44:14 succidit cedros, tulit ilicem, et quercum, quae steterat inter ligna saltus ; plantavit pinum, quam pluvia nutrivit :
He hath cut down cedars, taken the holm, and the oak that stood among the trees of the forest: he hath planted the pine tree, which the rain hath nourished.
Ἔκοψε ξύλον ἐκ τοῦ δρυμοῦ, ὃ ἐφύτευσε Κύριος, πίτυν, καὶ ὑετὸς ἐμήκυνεν,
לִ/כְרָת ל֣/וֹ אֲרָזִ֔ים וַ/יִּקַּ֤ח תִּרְזָה֙ וְ/אַלּ֔וֹן וַ/יְאַמֶּץ ל֖/וֹ בַּ/עֲצֵי יָ֑עַר נָטַ֥ע אֹ֖רֶן וְ/גֶ֥שֶׁם יְגַדֵּֽל
44:15 et facta est hominibus in focum ; sumpsit ex eis, et calefactus est ; et succendit et coxit panes ; de reliquo autem operatus est deum et adoravit ; fecit sculptile, et curvatus est ante illud.
And it hath served men for fuel: he took thereof, and warmed himself: and he kindled it, and baked bread: but of the rest he made a god, and adored it: he made a graven thing, and bowed down before it.
ἵνα ᾖ ἀνθρώποις εἰς καῦσιν· καὶ λαβῶν ἀπʼ αὐτοῦ, ἐθερμάνθη, καὶ καύσαντες ἔπεψαν ἄρτους ἐπʼ αὐτῶν· τὸ δὲ λοιπὸν εἰργάσαντο θεοὺς, καὶ προσκυνοῦσιν αὐτοῖς·
וְ/הָיָ֤ה לְ/אָדָם֙ לְ/בָעֵ֔ר וַ/יִּקַּ֤ח מֵ/הֶם֙ וַ/יָּ֔חָם אַף יַשִּׂ֖יק וְ/אָ֣פָה לָ֑חֶם אַף יִפְעַל אֵל֙ וַ/יִּשְׁתָּ֔חוּ עָשָׂ֥/הוּ פֶ֖סֶל וַ/יִּסְגָּד לָֽ/מוֹ
44:16 Medium ejus combussit igni, et de medio ejus carnes comedit ; coxit pulmentum, et saturatus est, et calefactus est, et dixit : Vah ! calefactus sum, vidi focum ;
Part of it he burnt with fire, and with part of it he dressed his meat: he boiled pottage, and was filled, and was warmed, and said: Aha, I am warm, I have seen the fire.
Οὗ τὸ ἥμισυ αὐτοῦ κατέκαυσεν ἐν πυρὶ, καὶ ἐπὶ τοῦ ἡμίσους αὐτοῦ ἔπεψεν ἐν τοῖς ἄνθραξιν ἄρτους, καὶ ἐπʼ αὐτοῦ κρέας ὀπτήσας ἔφαγε, καὶ ἐνεπλήσθη, καὶ θερμανθεὶς εἶπεν, ἡδύ μοι, ὅτι ἐθερμάνθην, καὶ εἶδον πῦρ.
חֶצְי/וֹ֙ שָׂרַ֣ף בְּמוֹ אֵ֔שׁ עַל חֶצְי/וֹ֙ בָּשָׂ֣ר יֹאכֵ֔ל יִצְלֶ֥ה צָלִ֖י וְ/יִשְׂבָּ֑ע אַף יָחֹם֙ וְ/יֹאמַ֣ר הֶאָ֔ח חַמּוֹתִ֖י רָאִ֥יתִי אֽוּר
44:17 reliquum autem ejus deum fecit et sculptile sibi ; curvatur ante illud, et adorat illud, et obsecrat, dicens : Libera me, quia deus meus es tu !
But the residue thereof he made a god, and a graven thing for himself: he boweth down before it, and adoreth it, and prayeth unto it, saying: Deliver me, for thou art my God.
Τὸ δὲ λοιπὸν ἐποίησεν εἰς θεὸν γλυπτὸν, καὶ προσκυνεῖ, καὶ προσεύχεται λέγων, ἐξελοῦ με, ὅτι θεός μου εἶ σύ.
וּ/שְׁאֵ֣רִית֔/וֹ לְ/אֵ֥ל עָשָׂ֖ה לְ/פִסְל֑/וֹ יסגוד יִסְגָּד ל֤/וֹ וְ/יִשְׁתַּ֨חוּ֙ וְ/יִתְפַּלֵּ֣ל אֵלָ֔י/ו וְ/יֹאמַר֙ הַצִּילֵ֔/נִי כִּ֥י אֵלִ֖/י אָֽתָּה
44:18 Nescierunt, neque intellexerunt ; obliti enim sunt ne videant oculi eorum, et ne intelligant corde suo.
*H They have not known, nor understood: for their eyes are covered that they may not see, and that they may not understand with their heart.
Ver. 18. Covered. Sept. "darkened." Are Catholics in the same predicament? C. xl. 18. H.
Οὐκ ἔγνωσαν φρονῆσαι, ὅτι ἀπημαυρώθησαν τοῦ βλέπειν τοῖς ὀφθαλμοῖς αὐτῶν, καὶ τοῦ νοῆσαι τῇ καρδίᾳ αὐτῶν.
לֹ֥א יָדְע֖וּ וְ/לֹ֣א יָבִ֑ינוּ כִּ֣י טַ֤ח מֵֽ/רְאוֹת֙ עֵֽינֵי/הֶ֔ם מֵ/הַשְׂכִּ֖יל לִבֹּתָֽ/ם
44:19 Non recogitant in mente sua, neque cognoscunt, neque sentiunt, ut dicant : Medietatem ejus combussi igni, et coxi super carbones ejus panes ; coxi carnes et comedi, et de reliquo ejus idolum faciam ? ante truncum ligni procidam ?
They do not consider in their mind, nor know, nor have the thought to say: I have burnt part of it in the fire, and I have baked bread upon the coals thereof: I have broiled flesh and have eaten, and of the residue thereof shall I make an idol? shall I fall down before the stock of a tree?
Καὶ οὐκ ἐλογίσατο τῇ ψυχῇ αὐτοῦ, οὐδὲ ἔγνω τῇ φρονήσει, ὅτι τὸ ἥμισυ αὐτοῦ κατέκαυσεν ἐν πυρὶ, καὶ ἔπεψεν ἐπὶ τῶν ἀνθράκων αὐτοῦ ἄρτους, καὶ ὀπτήσας κρέα ἔφαγε, καὶ τὸ λοιπὸν αὐτοῦ εἰς βδέλυγμα ἐποίησε, καὶ προσκυνοῦσιν αὐτῷ.
וְ/לֹא יָשִׁ֣יב אֶל לִבּ֗/וֹ וְ/לֹ֨א דַ֥עַת וְ/לֹֽא תְבוּנָה֮ לֵ/אמֹר֒ חֶצְי֞/וֹ שָׂרַ֣פְתִּי בְמוֹ אֵ֗שׁ וְ֠/אַף אָפִ֤יתִי עַל גֶּחָלָי/ו֙ לֶ֔חֶם אֶצְלֶ֥ה בָשָׂ֖ר וְ/אֹכֵ֑ל וְ/יִתְר/וֹ֙ לְ/תוֹעֵבָ֣ה אֶעֱשֶׂ֔ה לְ/ב֥וּל עֵ֖ץ אֶסְגּֽוֹד
44:20 Pars ejus cinis est ; cor insipiens adoravit illud, et non liberabit animam suam : neque dicet : Forte mendacium est in dextera mea.
*H Part thereof is ashes: his foolish heart adoreth it, and he will not save his soul, nor say: Perhaps there is a lie in my right hand.
Ver. 20. Lie. Can I assert in conscience that it is a god?
Γνῶθι ὅτι σποδὸς ἡ καρδία αὐτῶν, καὶ πλανῶνται, καὶ οὐδεὶς δύναται ἐξελέσθαι τὴν ψυχὴν αὐτοῦ· ἴδετε, οὐκ ἐρεῖτε, ὅτι ψεῦδος ἐν τῇ δεξιᾷ μου.
רֹעֶ֣ה אֵ֔פֶר לֵ֥ב הוּתַ֖ל הִטָּ֑/הוּ וְ/לֹֽא יַצִּ֤יל אֶת נַפְשׁ/וֹ֙ וְ/לֹ֣א יֹאמַ֔ר הֲ/ל֥וֹא שֶׁ֖קֶר בִּ/ימִינִֽ/י
44:21 Memento horum Jacob, et Israel, quoniam servus meus es tu. Formavi te ; servus meus es tu, Israel, ne obliviscaris mei.
Remember these things, O Jacob, and Israel, for thou art my servant. I have formed thee, thou art my servant, O Israel, forget me not.
Μνήσθητι ταῦτα Ἰακὼβ καὶ Ἰσραὴλ, ὅτι παῖς μου εἶ σὺ, ἔπλασά σε παῖδά μου, καὶ σὺ Ἰσραὴλ μὴ ἐπιλανθάνου μοῦ.
זְכָר אֵ֣לֶּה יַעֲקֹ֔ב וְ/יִשְׂרָאֵ֖ל כִּ֣י עַבְדִּ/י אָ֑תָּה יְצַרְתִּ֤י/ךָ עֶֽבֶד לִ/י֙ אַ֔תָּה יִשְׂרָאֵ֖ל לֹ֥א תִנָּשֵֽׁ/נִי
44:22 Delevi ut nubem iniquitates tuas, et quasi nebulam peccata tua : revertere ad me, quoniam redemi te.
*H I have blotted out thy iniquities as a cloud, and thy sins as a mist: return to me, for I have redeemed thee.
Ver. 22. Return from captivity, (C.) and from your former errors. Mat. xi. 26. H.
Ἰδοὺ γὰρ ἀπήλειψα ὡς νεφέλην τὰς ἀνομίας σου, καὶ ὡς γνόφον τὴν ἁμαρτίαν σου· ἐπιστράφηθι πρὸς μὲ, καὶ λυτρώσομαί σε.
מָחִ֤יתִי כָ/עָב֙ פְּשָׁעֶ֔י/ךָ וְ/כֶ/עָנָ֖ן חַטֹּאותֶ֑י/ךָ שׁוּבָ֥/ה אֵלַ֖/י כִּ֥י גְאַלְתִּֽי/ךָ
44:23 Laudate, caeli, quoniam misericordiam fecit Dominus ; jubilate, extrema terrae ; resonate, montes, laudationem, saltus et omne lignum ejus, quoniam redemit Dominus Jacob, et Israel gloriabitur.]
Give praise, O ye heavens, for the Lord hath shewn mercy: shout with joy, ye ends of the earth: ye mountains, resound with praise, thou, O forest, and every tree therein: for the Lord hath redeemed Jacob, and Israel shall be glorified.
Εὐφράνθητε οὐρανοὶ, ὅτι ἠλέησεν ὁ Θεὸς τὸν Ἰσραήλ· σαλπίσατε τὰ θεμέλια τῆς γῆς, βοήσατε ὄρη εὐφροσύνην, οἱ βουνοὶ καὶ πάντα τὰ ξύλα τὰ ἐν αὐτοῖς, ὅτι ἐλυτρώσατο ὁ Θεὸς τὸν Ἰακὼβ, καὶ Ἰσραὴλ δοξασθήσεται.
רָנּ֨וּ שָׁמַ֜יִם כִּֽי עָשָׂ֣ה יְהוָ֗ה הָרִ֨יעוּ֙ תַּחְתִּיּ֣וֹת אָ֔רֶץ פִּצְח֤וּ הָרִים֙ רִנָּ֔ה יַ֖עַר וְ/כָל עֵ֣ץ בּ֑/וֹ כִּֽי גָאַ֤ל יְהוָה֙ יַֽעֲקֹ֔ב וּ/בְ/יִשְׂרָאֵ֖ל יִתְפָּאָֽר
44:24 [Haec dicit Dominus, redemptor tuus, et formator tuus ex utero : Ego sum Dominus, faciens omnia, extendens caelos solus, stabiliens terram, et nullus mecum ;
Thus saith the Lord thy redeemer, and thy maker, from the womb: I am the Lord, that make all things, that alone stretch out the heavens, that established the earth, and there is none with me.
Οὕτω λέγει Κύριος ὁ λυτρούμενός σε, καὶ πλάσσων σε ἐκ κοιλίας, ἐγὼ Κύριος ὁ συντελῶν πάντα, ἐξέτεινα τὸν οὐρανὸν μόνος, καὶ ἐστερέωσα τὴν γῆν.
כֹּֽה אָמַ֤ר יְהוָה֙ גֹּאֲלֶ֔/ךָ וְ/יֹצֶרְ/ךָ֖ מִ/בָּ֑טֶן אָנֹכִ֤י יְהוָה֙ עֹ֣שֶׂה כֹּ֔ל נֹטֶ֤ה שָׁמַ֨יִם֙ לְ/בַדִּ֔/י רֹקַ֥ע הָ/אָ֖רֶץ מי את/י מֵ/אִתִּֽ/י
44:25 irrita faciens signa divinorum, et ariolos in furorem vertens ; convertens sapientes retrorsum, et scientiam eorum stultam faciens ;
*H That make void the tokens of diviners, and make the soothsayers mad. That turn the wise backward, and that make their knowledge foolish.
Ver. 25. Mad. That people may be no longer deluded.
Τίς ἕτερος διασκεδάσει σημεῖα ἐγγαστριμύθων, καὶ μαντείας ἀπὸ καρδίας; ἀποστρέφων φρονίμους εἰς τὰ ὀπίσω, καὶ τὴν βουλὴν αὐτῶν μωραίνων,
מֵפֵר֙ אֹת֣וֹת בַּדִּ֔ים וְ/קֹסְמִ֖ים יְהוֹלֵ֑ל מֵשִׁ֧יב חֲכָמִ֛ים אָח֖וֹר וְ/דַעְתָּ֥/ם יְשַׂכֵּֽל
44:26 suscitans verbum servi sui, et consilium nuntiorum suorum complens ; qui dico Jerusalem : Habitaberis, et civitatibus Juda : Aedificabimini, et deserta ejus suscitabo ;
*H That raise up the word of my servant and perform the counsel of my messengers, who say to Jerusalem: Thou shalt be inhabited: and to the cities of Juda: You shall be built, and I will raise up the wastes thereof.
Ver. 26. Servant. The prophets and Jesus Christ, whose works never fail. Mat. xxiv. 35. C. — In all this prediction of the Church, Isaias alludes to Jerusalem destroyed, and afterwards rebuilt. W.
καὶ ἱστῶν ῥὴμα παιδὸς αὐτοῦ, καὶ τὴν βουλὴν τῶν ἀγγέλων αὐτοῦ ἀληθεύων· ὁ λέγων τῇ Ἱερουσαλὴμ, κατοικηθήσῃ, καὶ ταῖς πόλεσι τῆς Ἰδουμαίας, οἰκοδομηθήσεσθε, καὶ τὰ ἔρημα αὐτῆς ἀνατελεῖ·
מֵקִים֙ דְּבַ֣ר עַבְדּ֔/וֹ וַ/עֲצַ֥ת מַלְאָכָ֖י/ו יַשְׁלִ֑ים הָ/אֹמֵ֨ר לִ/ירוּשָׁלִַ֜ם תּוּשָׁ֗ב וּ/לְ/עָרֵ֤י יְהוּדָה֙ תִּבָּנֶ֔ינָה וְ/חָרְבוֹתֶ֖י/הָ אֲקוֹמֵֽם
44:27 qui dico profundo : Desolare, et flumina tua arefaciam ;
*H Who say to the deep: Be thou desolate, and I will dry up thy rivers.
Ver. 27. Deep. Babylon, situated amid waters. C. xxi. 1. C. — Rivers, as Cyrus did. Herod. i. 191.
Ὁ λέγων τῇ ἀβύσσῳ, ἐρημωθήσῃ, καὶ τοὺς ποταμούς σου ξηρανῶ·
הָ/אֹמֵ֥ר לַ/צּוּלָ֖ה חֳרָ֑בִי וְ/נַהֲרֹתַ֖יִ/ךְ אוֹבִֽישׁ
44:28 qui dico Cyro : Pastor meus es, et omnem voluntatem meam complebis ; qui dico Jerusalem : Aedificaberis, et templo : Fundaberis.]
*H Who say to Cyrus: Thou art my shepherd, and thou shalt perform all my pleasure. Who say to Jerusalem: Thou shalt be built: and to the temple: Thy foundations shall be laid.
Ver. 28. Cyrus. This was spoken 110 years before his birth, which shews the prescience and power of God, so as not to injure free-will. The parents of Cyrus could not give him this name to fulfil the prediction, as they knew nothing of it. Amon was apprised that a person called Josias would overturn idolatry; but he had no reason to suppose that it would be his son. 1 K. xiii. 2. — My shepherd. Chal. "that he shall reign." This was shewn by the Jews to Cyrus, on which account, (C.) he gave them leave to return, &c. Joseph. xi. 1. — The title of shepherd is given to Agamemnon by Homer, and it denotes a good prince, such as historians represent Cyrus to have been. He observed that kings and shepherds had the like duties to perform; (Xenoph. viii.) and after his death he was bewailed as a "father." Herod. iii. 89. — At first he did not bear the name of Cyrus, (Herod. i. 113.) which in the Persian language means "the sun." Ctesias. Plut.
Ὁ λέγων Κύρῳ φρονεῖν, καὶ πάντα τὰ θελήματά μου ποιήσει· ὁ λέγων Ἱερουσαλὴμ, οἰκοδομηθήσῃ, καὶ τὸν οἶκον τὸν ἅγιόν μου θεμελιώσω.
הָ/אֹמֵ֤ר לְ/כ֨וֹרֶשׁ֙ רֹעִ֔/י וְ/כָל חֶפְצִ֖/י יַשְׁלִ֑ם וְ/לֵ/אמֹ֤ר לִ/ירוּשָׁלִַ֨ם֙ תִּבָּנֶ֔ה וְ/הֵיכָ֖ל תִּוָּסֵֽד
* Summa
*S Part 4,
Ques 7,
Article 8
[III, Q. 7, Art. 8]
Whether in Christ There Was the Gift of Prophecy?
Objection 1: It would seem that in Christ there was not the gift of prophecy. For prophecy implies a certain obscure and imperfect knowledge, according to Num. 12:6: "If there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream." But Christ had full and unveiled knowledge, much more than Moses, of whom it is subjoined that "plainly and not by riddles and figures doth he see God" (Num. 6:8). Therefore we ought not to admit prophecy in Christ.
Obj. 2: Further, as faith has to do with what is not seen, and hope with what is not possessed, so prophecy has to do with what is not present, but distant; for a prophet means, as it were, a teller of far-off things. But in Christ there could be neither faith nor hope, as was said above (AA. 3, 4). Hence prophecy also ought not to be admitted in Christ.
Obj. 3: Further, a prophet is in an inferior order to an angel; hence Moses, who was the greatest of the prophets, as was said above (II-II, Q. 174, A. 4) is said (Acts 7:38) to have spoken with an angel in the desert. But Christ was "made lower than the angels," not as to the knowledge of His soul, but only as regards the sufferings of His body, as is shown Heb. 2:9. Therefore it seems that Christ was not a prophet.
_On the contrary,_ It is written of Him (Deut. 18:15): "Thy God will raise up to thee a prophet of thy nation and of thy brethren," and He says of Himself (Matt. 13:57; John 4:44): "A prophet is not without honor, save in his own country."
_I answer that,_ A prophet means, as it were, a teller or seer of far-off things, inasmuch as he knows and announces what things are far from men's senses, as Augustine says (Contra Faust. xvi, 18). Now we must bear in mind that no one can be called a prophet for knowing and announcing what is distant from others, with whom he is not. And this is clear in regard to place and time. For if anyone living in France were to know and announce to others living in France what things were transpiring in Syria, it would be prophetical, as Eliseus told Giezi (4 Kings 5:26) how the man had leaped down from his chariot to meet him. But if anyone living in Syria were to announce what things were there, it would not be prophetical. And the same appears in regard to time. For it was prophetical of Isaias to announce that Cyrus, King of the Persians, would rebuild the temple of God, as is clear from Isa. 44:28. But it was not prophetical of Esdras to write it, in whose time it took place. Hence if God or angels, or even the blessed, know and announce what is beyond our knowing, this does not pertain to prophecy, since they nowise touch our state. Now Christ before His passion touched our state, inasmuch as He was not merely a "comprehensor," but a "wayfarer." Hence it was prophetical in Him to know and announce what was beyond the knowledge of other "wayfarers": and for this reason He is called a prophet.
Reply Obj. 1: These words do not prove that enigmatical knowledge, viz. by dream and vision, belongs to the nature of prophecy; but the comparison is drawn between other prophets, who saw Divine things in dreams and visions, and Moses, who saw God plainly and not by riddles, and who yet is called a prophet, according to Deut. 24:10: "And there arose no more a prophet in Israel like unto Moses." Nevertheless it may be said that although Christ had full and unveiled knowledge as regards the intellective part, yet in the imaginative part He had certain similitudes, in which Divine things could be viewed, inasmuch as He was not only a "comprehensor," but a "wayfarer."
Reply Obj. 2: Faith regards such things as are unseen by him who believes; and hope, too, is of such things as are not possessed by the one who hopes; but prophecy is of such things as are beyond the sense of men, with whom the prophet dwells and converses in this state of life. And hence faith and hope are repugnant to the perfection of Christ's beatitude; but prophecy is not.
Reply Obj. 3: Angels, being "comprehensors," are above prophets, who are merely "wayfarers"; but not above Christ, Who was both a "comprehensor" and a "wayfarer." _______________________
NINTH