1 Et dixit Dominus ad me: Si steterit Moyses et Samuel coram me, non est anima mea ad populum istum: ejice illos a facie mea, et egrediantur.
Jerome · AD 420 (Chapter 15, Verse 1) And the Lord said to me: If Moses and Samuel stood before me (or against me), my soul would not be for this people. For we read that these men resisted the anger of the Lord for the people and turned away the impending judgment.
Gregory the Dialogist · AD 604 Hence the Truth says: "When you stand to pray, forgive if you have anything in your hearts." We show the virtue of forgiveness more clearly if we bring forward one testimony from the Old Testament.
2 Quod si dixerint ad te: Quo egrediemur? dices ad eos: Hæc dicit Dominus: Qui ad mortem, ad mortem, et qui ad gladium, ad gladium, et qui ad famem, ad famem, et qui ad captivitatem, ad captivitatem.
Jerome · AD 420 (Verses 2, 3.) But if they say to you: Where shall we go out? You shall say to them: Thus says the Lord: He who is for death, to death; and he who is for the sword, to the sword; and he who is for famine, to famine; and he who is for captivity, to captivity.
3 Et visitabo super eos quatuor species, dicit Dominus: gladium ad occisionem, et canes ad lacerandum, et volatilia cæli et bestias terræ ad devorandum et dissipandum.
4 Et dabo eos in fervorem universis regnis terræ, propter Manassen filium Ezechiæ regis Juda, super omnibus quæ fecit in Jerusalem.
Jerome · AD 420 (Verse 4.) And I will give them into the heat (or turmoil and distress) of all the kingdoms of the earth, because of Manasseh son of Hezekiah, king of Judah, for all that he did in Jerusalem. We read in the Book of Days that Manasseh, after captivity and repentance, returned to Jerusalem and reigned (2 Chronicles 33).
Theodoret of Cyrus · AD 458 He forecasts what would happen after the return, what would happen to them under the Macedonians and the destruction that would be inflicted on them by the Romans. He brings out that the first fate would happen to them owing to the impiety committed by Manasseh. Yet he is not an unjust judge, nor does he require an account of them for others' faults.
5 Quis enim miserebitur tui, Jerusalem, aut quis contristabitur pro te? aut quis ibit ad rogandum pro pace tua?
Origen of Alexandria · AD 253 We wish to understand the words spoken to Jerusalem with much menace, which run thus: "Who will spare you, O Jerusalem? Or who will be sorrowful for you? Or who will turn aside to ask after your peace? You have turned away from me, says the Lord. You shall go backward, and I will stretch out my hand against you and destroy you, and I will no longer let you go.
Jerome · AD 420 (Verse 5.) Who will have pity on you, Jerusalem? Or who will grieve for you? Or who will go to ask for your peace? For no one can, having offended God, ask for forgiveness for the sins; for neither can a creature be as merciful as its creator, nor can it be as distant from foreigners as the Lord is inclined to spare his own people.
6 Tu reliquisti me, dicit Dominus; retrorsum abiisti: et extendam manum meam super te, et interficiam te: laboravi rogans.
Origen of Alexandria · AD 253 And to each interpretation of Jerusalem what follows will also fit: "You have turned away from me, says the Lord. You shall go backward." That you have turned away from the Son of God, and because of having turned away from the Son of God you have turned away from God — what need is there even to say it?
Jerome · AD 420 (Verse 6.) You have forsaken me, says the Lord: you have gone backward. The reason is given why no one has pity on Jerusalem, nor is she grieved for; nor is she beseeched for the sake of her peace: which, according to the Apostle (Philippians 3), should forget the things that are behind and extend oneself to the things that are before, is on the contrary turned backward, and de…
7 Et dispergam eos ventilabro in portis terræ: interfeci et disperdidi populum meum, et tamen a viis suis non sunt reversi.
Jerome · AD 420 (Verse 7.) And I will scatter them with a winnowing fan at the gates of the land (or my people). I have killed and destroyed (Vulgate: scattered and destroyed) my people; yet they have not returned from their wicked ways. What use is it for me to be asked repeatedly, when they do not return from their wicked ways and do not repent?
8 Multiplicatæ sunt mihi viduæ ejus super arenam maris: induxi eis super matrem adolescentis vastatorem meridie: misi super civitates repente terrorem.
Jerome · AD 420 (Verse 8.) Her widows are multiplied to me above the sand of the sea: I have brought upon them the destroyer at noonday: I have sent troubles suddenly upon the cities. With various medicines God desires to save sinners: so that those who despised His gentle entreaties may fear His threatening.
9 Infirmata est quæ peperit septem; defecit anima ejus: occidit ei sol cum adhuc esset dies: confusa est, et erubuit: et residuos ejus in gladium dabo in conspectu inimicorum eorum, ait Dominus.
Irenaeus · AD 202 "In that day, saith the Lord, the sun shall go down at noon, and there shall be darkness over the earth in the clear day; and I will turn your feast days into mourning, and all your songs into lamentation," plainly announced that obscuration of the sun which at the time of His crucifixion took place from the sixth hour onwards, and that after this event, those days which were t…
Lucius Caecilius Firmianus Lactantius · AD 325 What more can now be said respecting the crime of the Jews, than that they were then blinded and seized with incurable madness, who read these things daily and yet neither understood them nor were able to be on their guard so as not to do them?
Jerome · AD 420 (Verse 9) She has been weakened (or cast aside, or made empty) who gave birth to seven (or many); her soul has failed: the sun has set upon her while it was still day (or midday). She is confused and ashamed: and I will give her remaining ones into the sword in the sight of their enemies, says the Lord.
10 Væ mihi, mater mea! quare genuisti me, virum rixæ, virum discordiæ in universa terra? Non fœneravi, nec fœneravit mihi quisquam: omnes maledicunt mihi.
Origen of Alexandria · AD 253 Physicians of bodies, being present with the sick and always devoting themselves to the care of the ailing according to the intent of the medical art, look upon dreadful things and touch loathsome ones; from the misfortunes of others they reap their own griefs, and their life is always in the midst of hardship.
Ambrose of Milan · AD 397 Jeremiah also bewails his birth in these words: "Woe is me, my mother! Why have you borne me, a man of contention in all the earth? I have not benefited others, nor has anyone benefited me.
Jerome · AD 420 This synecdoche can be understood concerning Jeremiah, who shall be judged only in the land of Judea, out of the entire world.
11 Dicit Dominus: Si non reliquiæ tuæ in bonum, si non occurri tibi in tempore afflictionis, et in tempore tribulationis adversus inimicum.
Origen of Alexandria · AD 253 "So be it, Lord, when they set straight their way; did I not stand by you in the time of their evils?" What is "So be it, Lord"? Let the one who is able gather such a meaning for himself.
Jerome · AD 420 (Verse 11) The Lord says: If your remnants are not for good, if I do not come to you in the time of affliction and in the time of tribulation and anguish against the enemy. These things can also be understood from the perspective of Jeremiah, who was compelled to prophesy in the worst of times, with captivity imminent, and enduring hardship from an unbelieving people.
12 Numquid fœderabitur ferrum ferro ab aquilone, et æs?
Origen of Alexandria · AD 253 Upon these things [what] does God answer to the people that was accused by the prophet or by Christ, and he says these things to it: "Iron and a covering of bronze is your strength"—hard, unyielding, not to be hammered out. "Iron and a covering of bronze is your strength," that is, your strength is something cutting and dividing, a strength not existing for good.
Jerome · AD 420 (Vers. 12.) Will iron be bound to iron by the North Wind, and bronze? Symmachus, Will iron be harmed by iron by the North Wind, and bronze? LXX and Theodotion, If it recognizes iron and a copper covering?
13 Divitias tuas et thesauros tuos in direptionem dabo gratis, in omnibus peccatis tuis, et in omnibus terminis tuis.
Origen of Alexandria · AD 253 "And I will give your treasures for plunder, as an exchange for all your sins." What "treasures" of the sinners does God give "for plunder," and give them "as an exchange for all their sins"? Is it perchance those treasured up for themselves on earth? For each of men treasures up: if he is base, upon earth; but if he is refined, in heaven, as we were taught from the Gospel.
Jerome · AD 420 (Verse 13, 14) I will give your riches and treasures as plunder, freely (or without payment), for all your sins and in all your territories. And I will bring your enemies (or make your enemies serve you) from a land you do not know: for a fire is kindled in my anger, it shall burn upon you.
14 Et adducam inimicos tuos de terra quam nescis, quia ignis succensus est in furore meo: super vos ardebit.
Origen of Alexandria · AD 253 "And I will make you a slave among all your enemies in the land which you did not know." That people has been enslaved among its enemies, and has come to be in the land which it did not know. "Because a fire has been kindled out of my wrath; it shall be burned upon you."
15 Tu scis, Domine: recordare mei, et visita me, et tuere me ab his qui persequuntur me. Noli in patientia tua suscipere me: scito quoniam sustinui propter te opprobrium.
Origen of Alexandria · AD 253 After these things and the words of the threats spoken to the people, the one who prayed above completes his prayer and joins to the aforesaid these words: "You know, Lord; remember me and visit me, and acquit me from those who persecute me, not unto long-suffering." And let the prophet say these things, persecuted by those he reproved, hated by those who cannot contain the tru…
Jerome · AD 420 (Verse 15, 16.) You know, O Lord, remember me and visit me, and protect me from those who persecute me. Do not take me in your patience, know that I have endured reproach for you. Your words have been found and I have eaten them (or consume them from those who reject your words).
16 Inventi sunt sermones tui, et comedi eos: et factum est mihi verbum tuum in gaudium et in lætitiam cordis mei, quoniam invocatum est nomen tuum super me, Domine Deus exercituum.
Origen of Alexandria · AD 253 "And your word shall be to me for gladness." It is not now, but "shall be"; for since at present your word is to me for imprisonments, for trials, for troubles, for defamations, for pains — yet the end of these shall be gladness.
17 Non sedi in concilio ludentium, et gloriatus sum a facie manus tuæ: solus sedebam, quoniam comminatione replesti me.
Origen of Alexandria · AD 253 "I did not sit in the assembly of them when they made sport." If ever the prophet saw the assembly not of those in earnest but of those making sport, he fled from being gathered together rather than hastened toward the gathering of those making sport. You must, then, understand the difference between an assembly of those making sport and of those in earnest.
Jerome · AD 420 (Verse 17, 18.) I did not sit in the council of the jesters, and I boasted (or feared) from the face of your hand: I sat alone, for you filled me with bitterness ((Vulgate: threat)). Why has my pain become perpetual (or why do those who distress me, find comfort) and my incurable wound refuse to be healed (or my strong wound, from where shall I be cured)?
18 Quare factus est dolor meus perpetuus, et plaga mea desperabilis renuit curari? facta est mihi quasi mendacium aquarum infidelium.
Origen of Alexandria · AD 253 "Why do those who hate me prevail?" He had many troubles; he suffered from those who did not wish to hear the truth, and those men were more powerful than he here in this age, since the kingdom of God is not from this age, but from the better regions, as the Savior says: "If my kingdom were of this world, my servants would have striven, that I should not be delivered to the Jew…
Athanasius of Alexandria · AD 373 Now the so-called gods of the Greeks, unworthy of the name, are faithful neither in their essence nor in their promises, because they are not everywhere. The local deities amount to nothing over the course of time and undergo a natural extinction.
Jerome · AD 420 This the Hebrews believe to be said in the person of Jerusalem, which sat alone and was filled with bitterness and whose pain was unending and the word of whose prophets passed through it deceitfully, like flowing water.
19 Propter hoc hæc dicit Dominus: Si converteris, convertam te, et ante faciem meam stabis: et si separaveris pretiosum a vili, quasi os meum eris: convertentur ipsi ad te, et tu non converteris ad eos.
Origen of Alexandria · AD 253 "Therefore thus says the Lord: If you return, then I will restore you." These things again are said to each one whom God shall exhort to return to him. And a mystery seems to me to be indicated here in the "I will restore you." No one is restored to a place in which he has in no way ever been, but the restoration is to what is one's own.
John Chrysostom · AD 407 Consider to what a dignity one exalts himself who esteems others' salvation to be of great importance. Such a person is imitating God as far as lies within the power of humankind.
Jerome · AD 420 (Verse 19 onwards) Because of this, the Lord says: If you turn back, I will restore you, and you shall stand before me. And if you separate the precious from the vile, you shall be like my mouth. They will turn to you, but you shall not turn to them.
20 Et dabo te populo huic in murum æreum fortem: et bellabunt adversum te, et non prævalebunt, quia ego tecum sum ut salvem te, et eruam te, dicit Dominus:
21 et liberabo te de manu pessimorum, et redimam te de manu fortium.