1 Onus vallis Visionis. Quidnam quoque tibi est, quia ascendisti et tu omnis in tecta?
Jerome · AD 420 If, as I was saying, we are in the church, if we possess the faith of the church, of the apostles, of Christ, the truths of Christian teaching, we are the mountains of Zion. We do not want to be among the valleys of Zion; we want to be mountains of Zion. Zion, indeed, has its valleys; it has plains, too. The sinner is a valley of Zion, not a mountain.
Thomas Aquinas · AD 1274 The burden of the valley. Here he threatens against those who were joined to the people of God by right of authority and yet were plundering their goods. And first, as to those to whom pertained authority in temporal affairs; second, against those to whom pertained authority in spiritual affairs: thus says the Lord (Isa 22:15).
2 Clamoris plena, urbs frequens, civitas exsultans; interfecti tui, non interfecti gladio, nec mortui in bello.
Basil of Caesarea · AD 379 Now is the time to utter aloud those words of the prophet who said, "Who will give water to my head and a fountain of tears to my eyes, and I will weep for the slain of the daughters of my people?" For, even if deep silence enfolds them and they lie dispossessed once and for all of their senses by the horrible deed (for by the deadly blow they have been deprived already of the…
Jerome · AD 420 (Version 2.) Full of cries, a bustling city, a rejoicing community. The city is filled with those crying out, the bustling city is rejoicing. The teaching of the heretics is not in meaning, but in many words and clamor. Therefore, because of the multitude of the deceived, the city is called bustling and rejoicing, because of their pride.
Thomas Aquinas · AD 1274 And the sin of strife: full of clamor, above: I looked that it should bring forth grapes, and it brought forth wild grapes (Isa 5:2).
3 Cuncti principes tui fugerunt simul dureque ligati sunt; omnes qui inventi sunt vincti sunt pariter; procul fugerunt.
Jerome · AD 420 (v. 3) All your leaders have fled together and have been harshly bound. In this place, we have followed the Septuagint interpretation, as it does not differ much in meaning from the Hebrew. However, in order to transfer the word from word from Hebrew, it is read among them as follows: All your leaders have migrated together, they have been bound by the bow.
Thomas Aquinas · AD 1274 As to fugitives, namely the princes who were taken and bound, as it says in Jeremiah 52; all the princes: her princes are become like rams that find no pastures (Lam 1:6); as to those taken in the city, who were similarly captured: all that were found, they are fled far off, led into captivity to a far off land: the Lord will bring you to a far off nation (Deut 28:49).
4 Propterea dixi: Recedite a me: amare flebo; nolite incumbere ut consolemini me super vastitate filiæ populi mei;
Basil of Caesarea · AD 379 Remember the compassion of God, how he heals with olive oil and wine. Do not despair of salvation. Recall the memory of what has been written, how he that falls rises again, and he that is turned away turns again, he that has been smitten is healed, he that is caught by wild beasts escapes, and he that confesses is not rejected.
Jerome · AD 420 (Verse 4.) Therefore I said: Depart from me, I will weep bitterly: labour not to comfort me, for the devastation of the daughter of my people. LXX: Therefore I said: Let me alone, I will weep bitterly: labour not to comfort me, for the destruction of the daughter of my people.
Thomas Aquinas · AD 1274 Second, he sets out the inconsolable compassion of the prophet: depart, you who console the prophet, labor not, in the manner of those who console: who will give water to my head, and a fountain of tears to my eyes that I may weep for the slain of my people (Jer 9:1).
5 dies enim interfectionis, et conculcationis, et fletuum, Domino Deo exercituum, in valle Visionis, scrutans murum, et magnificus super montem.
Jerome · AD 420 (Verse 5.) For it is a day of slaughter, and of trampling, and of weeping to the Lord God of hosts in the Valley of Vision. He reveals the reasons according to triple understanding why he said: Depart from me, I will weep bitterly; because Zion is trodden down, once a mountain of visions, and now a valley of weeping.
Thomas Aquinas · AD 1274 Third, he sets out the manner and order of punishment: a day of slaughter, and concerning this, he sets out three things. First, the indignation of God: a day of slaughter is imminent; searching, making it to be searched by the enemy; magnificent, making the enemy magnificent: for they trusted in mountains and walls: at that time, I will search Jerusalem with lamps, and will vi…
6 Et Ælam sumpsit pharetram, currum hominis equitis, et parietem nudavit clypeus.
Jerome · AD 420 (Verse 6.) Searching the wall, and magnificent upon the mountain: and Elam took the quiver, the chariot of a man on horseback, and uncovered the shield the shield stripped the wall. The army of Babylon is described as entering the city, occupying the temple, and proudly advancing through the streets with chariots.
Thomas Aquinas · AD 1274 Second, he sets out the conquest by their enemies, and Elam, a Persian city, from which came warriors with Nabuchodonosor, who held the monarchy of the East; the shield, carried against Jerusalem, laid bare the wall, on which it was hung to adorn the house: prepare the shield and buckler (Jer 46:3); or otherwise: the shield, the power of Chaldea, laid bare the wall of the templ…
7 Et erunt electæ valles tuæ plenæ quadrigarum, et equites ponent sedes suas in porta.
Jerome · AD 420 (Verses 7-9.) And he took Elam, the quiver, the chariot of a man, and the shield uncovered the wall. And your chosen valleys will be full of chariots, and horsemen will set their seats at the gate. And the covering of Judah will be revealed, and on that day you will see the arsenal of the house of the forest.
Thomas Aquinas · AD 1274 Third, he sets out the infliction of damage as to four things. First, as to the destruction of their properties: your choice valleys shall be full of chariots of Babylon: why glory in the valleys? Your valley has flowed away, O delicate daughter (Jer 49:4).
8 Et revelabitur operimentum Judæ, et videbis in die illa armamentarium domus saltus.
Thomas Aquinas · AD 1274 Third, as to the profanation of holy things: and the covering, that is, the holy things formerly hidden, which no one but the priest was allowed to see, of Judah shall be discovered, that is, laid bare: the gentiles have seen your shame (Lam 1:8).
9 Et scissuras civitatis David videbitis, quia multiplicatæ sunt; et congregastis aquas piscinæ inferioris,
Thomas Aquinas · AD 1274 And you have gathered together the waters. Here he sets out the pertinacity of their obstinacy. And first, he denounces the sin of obstinacy; second, he sets out the divine sentence against them: and the voice of the Lord of hosts was revealed (Isa 22:14). Their pertinacity is denounced as to two things.
10 et domos Jerusalem numerastis, et destruxistis domos ad muniendum murum.
Jerome · AD 420 (Vers. 10, 11.) And you gathered the waters of the lower pool, and you counted the houses of Jerusalem, and you destroyed houses to fortify the wall. And you made a reservoir between the two walls, and the water of the Old Pool. And you did not look to the One who made it, and you did not see the One who fashioned it from afar.
Thomas Aquinas · AD 1274 And have numbered the houses of Jerusalem, that water may be dispensed by number and measure; and have broken down houses which were next to the wall, so that they wouldn't impede the defenders.
11 Et lacum fecistis inter duos muros ad aquam piscinæ veteris; et non suspexistis ad eum qui fecerat eam, et operatorem ejus de longe non vidistis.
Thomas Aquinas · AD 1274 And you made a lake, of the lower pool, to flow between the two walls, which encircled the city, and the water, namely, you have restored; nor regarded him, namely, God, that wrought it, the water: they have not called upon God (Ps 13:5[14:4]).
12 Et vocabit Dominus Deus exercituum in die illa ad fletum, et ad planctum, ad calvitium, et ad cingulum sacci;
Jerome · AD 420 (Verse 12 and following) And on that day the Lord God of hosts will call for weeping and mourning, for baldness and the wearing of sackcloth; and behold, joy and gladness, killing calves and slaughtering rams, eating meat and drinking wine: 'Let us eat and drink, for tomorrow we die.' And it was revealed in my ears by the Lord of hosts: 'Surely this iniquity will not be forgive…
Thomas Aquinas · AD 1274 Second, as to divine counsel, which they held in contempt: and he shall call. And concerning this, he sets out three things.
13 et ecce gaudium et lætitia, occidere vitulos et jugulare arietes, comedere carnes, et bibere vinum: comedamus et bibamus, cras enim moriemur.
1 Corinthians · AD 55 Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen: And if Christ be not risen, then is our preaching vain, and your faith is also vain.
Athanasius of Alexandria · AD 373 Now we say that the wicked are dead, but not in an ascetic life opposed to sin; nor do they, like the saints, bear about dying in their bodies. But it is the soul which they bury in sins and follies, drawing near to the dead and satisfying it with dead nourishment.
Thomas Aquinas · AD 1274 Second, he sets out their contempt for this counsel: and behold joy, above: the harp, and the lyre are in your feasts (Isa 5:12). Third, the intention to hold it in contempt: let us eat and drink, 1 Corinthians 15:32, Wisdom 2:5: our time is as the passing of a shadow.
14 Et revelata est in auribus meis vox Domini exercituum: Si dimittetur iniquitas hæc vobis donec moriamini, dicit Dominus Deus exercituum.
Thomas Aquinas · AD 1274 And the voice of the Lord of hosts was revealed. Here the sentence is set out. And it may be read as in the person of the Lord: this blasphemy of yours was revealed in my ears, that is, I heard it; surely this iniquity shall not be forgiven, as if to say: should you not believe, above: therefore forgive them not (Isa 2:9); or it may be read in the person of the prophet: this vo…
15 Hæc dicit Dominus Deus exercituum: Vade, ingredere ad eum qui habitat in tabernaculo, ad Sobnam, præpositum templi, et dices ad eum:
Jerome · AD 420 (Verse 15, 16, etc.) Thus says the Lord, the God of hosts: Go, enter to him who dwells in the tabernacle, to Shebna, the overseer of the temple, and say to him: What are you doing here? or who are you here? for you have carved out a sepulchre here for yourself. You have carved out a lofty memorial for yourself diligently in the rock for your tent.
Thomas Aquinas · AD 1274 Thus says the Lord God of hosts. Here the threat against those to whom pertained authority in spiritual affairs is set out, and first, against the priest at that time; second, against the entire priestly order: in that day, says the Lord of hosts (Isa 22:25).
16 Quid tu hic, aut quasi quis hic? quia excidisti tibi hic sepulchrum, excidisti in excelso memoriale diligenter, in petra tabernaculum tibi.
Thomas Aquinas · AD 1274 Second, he denounces a threefold sin: of unworthy dwelling: what dost you here, in my house, unworthy of such a dwelling: what is the meaning that my beloved has wrought much wickedness in my house?
17 Ecce Dominus asportari te faciet, sicut asportatur gallus gallinaceus; et quasi amictum, sic sublevabit te.
Eusebius of Caesarea · AD 339 For all these things will work for your destruction [i.e., Shebna's], since you have been deposed and rejected from the high priesthood, of which you showed yourself unworthy, God being a just judge who gives to each according to his worth.
Thomas Aquinas · AD 1274 Third, he threatens a threefold punishment: behold the Lord. First, of subjugation: as a cock, which raises chicks like a hen, being castrated, called a capon, is carried away, bound, and without struggle; and he will lift you up and as a garment, easily lifted over the shoulder: you Phassur, and all that dwell in your house, shall go into captivity, and you shall go to Babylon…
18 Coronas coronabit te tribulatione; quasi pilam mittet te in terram latam et spatiosam; ibi morieris, et ibi erit currus gloriæ tuæ, ignominia domus domini tui.
Thomas Aquinas · AD 1274 Second, of confusion: he will crown you with a crown of tribulation, that is, in place of the crown which you used in pontifical worship, you will have tribulation; like a ball, which finds no high station; the chariot of your glory, which bore you gloriously, is turned into your confusion; the shame of the house of your Lord, that is, the glory which you had in the house of th…
19 Et expellam te de statione tua, et de ministerio tuo deponam te.
Thomas Aquinas · AD 1274 Third, the punishment of deposition, and I will drive you out from your station: so Solomon cast out Abiathar from being the priest of the Lord (1 Kgs 2:27).
20 Et erit in die illa: vocabo servum meum Eliacim, filium Helciæ,
Cyril of Alexandria · AD 444 When he says, "I will call my servant Eliakim" (the name Eliakim means resurrection of God), then everyone who is glorious in the house of his father will trust in him [Eliakim]. Yet what is the house of Christ's Father if not the church? And who are glorious there?
Thomas Aquinas · AD 1274 And it shall come to pass in that day. Here he sets out the substitution of another, and concerning this he sets out three things. His election: I will call, one of the twenty-four mentioned in 1 Chronicles 25; I will raise me up a faithful priest, who shall do according to my heart (1 Sam 2:35).
21 et induam illum tunica tua, et cingulo tuo confortabo eum, et potestatem tuam dabo in manu ejus; et erit quasi pater habitantibus Jerusalem et domui Juda.
Thomas Aquinas · AD 1274 Second, his consecration: and I will clothe him, for they were consecrated with pontifical garments, as is evident from Leviticus 18, concerning these garments, and Exodus 28. Third, he confers jurisdiction on him: and I will give your power into his hand.
22 Et dabo clavem domus David super humerum ejus; et aperiet, et non erit qui claudat; et claudet, et non erit qui aperiat.
Revelation · AD 96 And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; [Isaiah 22:22] I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not…
Thomas Aquinas · AD 1274 Second, as to the power which he had regarding the temple: and I will lay the key, which was of gold, of the house of David, that is, of the temple, for the building of which David prepared the materials, as is evident from 1 Chronicles 29, upon his shoulder, that is, his government, or because the key was used as a kind of adornment; he shall open, for it was allowed to him to…
23 Et figam illum paxillum in loco fideli, et erit in solium gloriæ domui patris ejus.
Thomas Aquinas · AD 1274 Third, as to the power which he had over the whole order of ministers: and I will fasten him as a peg, the diminutive form of palum (stake): for as various vessels are hung on a certain stake, so various offices, which had use of various vessels in the ministries of the house of the Lord, pertained to his care; in the place of the faithful, namely, the temple.
24 Et suspendent super eum omnem gloriam domus patris ejus; vasorum diversa genera, omne vas parvulum, a vasis craterarum usque ad omne vas musicorum.
25 In die illa, dicit Dominus exercituum, auferetur paxillus qui fixus fuerat in loco fideli, et frangetur, et cadet, et peribit quod pependerat in eo, quia Dominus locutus est.
Thomas Aquinas · AD 1274 In that day. Here he sets out the threat against the whole priesthood, which was destroyed in the time of Sedecias, when Nabuchodonosor took them captive; for what was said above of Sobna pertains to the time of Sennacherib.