1 Peccatum Juda scriptum est stylo ferreo in ungue adamantino, exaratum super latitudinem cordis eorum, et in cornibus ararum eorum.
Origen of Alexandria · AD 253 Then there is another prophecy, which — I do not know how — we did not find among the Seventy, but we found in the remaining editions, clearly lying in the Hebrew, and it is filled with matters most necessary, able, if we attend, to turn our soul back.
Jerome · AD 420 (Chapter 17, Verse 1) The sin of Judah is written with an iron pen, engraved with an adamantium nail, upon the width (or height) of their hearts (or in the depth of their hearts), and upon the horns of their altars (or thrones). Concerning the nations that have turned to the Lord, it has been said: Behold, I will show them in turn, I will show them my hand and my power.
Theodoret of Cyrus · AD 458 Nothing is more potent than the conscience: letters inscribed on it are indelible. I mean, even if everyone mounted a case to his or her conscience supported by favorable evidence, the conscience itself cannot tolerate the wickedness of falsehood. It is pricked and goaded and delivers its verdict incorruptibly.
2 Cum recordati fuerint filii eorum ararum suarum, et lucorum suorum, lignorumque frondentium, in montibus excelsis,
Jerome · AD 420 (Verse 2, 3.) When their sons remember their altars, and the groves of trees and leafy branches on the high mountains, sacrificing in the field, I will give your strength and all your treasures to plunder. Your lofty places will be destroyed because of your sins in all your borders.
3 sacrificantes in agro: fortitudinem tuam, et omnes thesauros tuos in direptionem dabo; excelsa tua propter peccata in universis finibus tuis.
4 Et relinqueris sola ab hæreditate tua, quam dedi tibi, et servire te faciam inimicis tuis in terra quam ignoras: quoniam ignem succendisti in furore meo: usque in æternum ardebit.
5 Hæc dicit Dominus: Maledictus homo qui confidit in homine, et ponit carnem brachium suum, et a Domino recedit cor ejus.
Origen of Alexandria · AD 253 Then, since many words have been gone through, there was indeed something to say about each of the things spoken, but time does not allow, as it presses upon us.
Augustine of Hippo · AD 430 Take care not to let trust in your own strength steal on you, for you are human, and "cursed is everyone who puts his hope in humankind." But put your trust fully and with your whole heart in God, and he will be your strength. Trust him lovingly and gratefully and say to him humbly and faithfully, "Trust in the Lord with your whole heart; he will be your strength."
Bernard of Clairvaux · AD 1153 All things which are good, even those of which man is the agent, really come from God rather than man. "It is the spirit," we are told, "that gives life, the flesh has nothing to offer." Hence there is a curse on the man who puts his trust in man, for although our whole hope rightly depends on God made man, it is not because he is man but because he is God.
6 Erit enim quasi myricæ in deserto, et non videbit cum venerit bonum: sed habitabit in siccitate in deserto, in terra salsuginis et inhabitabili.
Basil of Caesarea · AD 379 A person who relies on himself, however, or even on the person whose duty it is to provide for his needs, and thinks that his own activity or that of his associate is a sufficient resource for his livelihood runs the risk, as he places his hope in humankind, of falling under the curse that reads, "Cursed is the one that trusts in humankind and makes flesh his arm and whose soul…
Jerome · AD 420 It is not only the one who puts his hope in humankind that is accursed, but also the one who uses the flesh of his arm, that is, his strength and all that he does, not for the Lord of mercy but so that power will be thought to have come from him. For whoever does this withdraws his heart from the Lord by claiming himself to be capable when he is not capable.
Bede · AD 735 But let us see what kind of fruits a bad tree produces, and let us avoid bearing such fruits. The prophet Jeremiah says, "Cursed is the one who puts his trust in human beings and makes his flesh his support, and whose heart turns away from the Lord; such a person will be like a tamarisk in the desert."
7 Benedictus vir qui confidit in Domino, et erit Dominus fiducia ejus.
Tertullian · AD 220 For as it says in the psalm, "Those who sow in tears shall reap with shouts of joy," so also in the gospel, those who sow in laughter, that is, because of joy, shall reap in tears. Long ago did the Creator set these things side by side: Christ, by not changing them but only giving them emphasis, has made them new.
Cyril of Jerusalem · AD 386 He said to him, "Yes, sir. The long duration of my illness makes me desire health. But, desire it as I may, I have no one." Do not lose heart, my good fellow, because you "have no one." You have God standing by you. One who is at once man and God under different aspects, for both must be confessed.
Caesarius of Arles · AD 542 You have begun to love what is outside of yourself. You have gone outside of yourself. When a person's love goes away from him toward things that are outside of him, he begins to become vain along with useless goods, and somehow to spend his substance like the prodigal son. He is emptied. He is poured forth. He becomes a beggar.
8 Et erit quasi lignum quod transplantatur super aquas, quod ad humorem mittit radices suas, et non timebit cum venerit æstus: et erit folium ejus viride, et in tempore siccitatis non erit sollicitum, nec aliquando desinet facere fructum.
9 Pravum est cor omnium, et inscrutabile: quis cognoscet illud?
Irenaeus · AD 202 For this reason [it is, said], "Who shall declare His generation?" since "He is a man, and who shall recognise Him?" But he to whom the Father which is in heaven has revealed Him, knows Him, so that he understands that He who "was not born either by the will of the flesh, or by the will of man," is the Son of man, this is Christ, the Son of the living God.
Ambrose of Milan · AD 397 The apostle says, "For God, sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us." He does not say "in the likeness of flesh," for Christ took on himself the reality, not the likeness, of flesh. Nor does he say in the likeness of sin, for he did not sin but was made sin for us.
Augustine of Hippo · AD 430 So also, notwithstanding the surpassing justice and wisdom of Christ, His manhood was much more plainly and readily recognized by strangers, who, indeed, were not wrong in believing Him to be man, but they did not understand His being God as well as man. Hence Jeremiah says: "He is both a man, and who shall know Him?" He is a man, for it is made manifest that He is a brother.
10 Ego Dominus scrutans cor, et probans renes: qui do unicuique juxta viam suam, et juxta fructum adinventionum suarum.
Revelation · AD 96 And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.
Athanasius of Alexandria · AD 373 For such things as these serve for exercise and trial, so that, having proved ourselves zealous and chosen servants of Christ, we may be fellow heirs with the saints.
Augustine of Hippo · AD 430 "And Thou shalt direct the righteous, O God, who searcheth the hearts and reins." How then can the righteous be directed but in secret?
11 Perdix fovit quæ non peperit: fecit divitias, et non in judicio: in dimidio dierum suorum derelinquet eas, et in novissimo suo erit insipiens.
Origen of Alexandria · AD 253 On the notorious question we have come to see who the partridge is, concerning which Scripture now says: "The partridge cried out, it gathered what it did not bring forth, making its wealth not with judgment.
Jerome · AD 420 (Verse 11.) The partridge hatches (or gathers) what it did not lay. (And as the Septuagint translated: The partridge cried out, it gathered what it did not lay.) It acquired its riches not with justice. In the middle of its days, it will leave them (or in the middle of its days, they will leave it) and in its last days, it will be foolish.
12 Solium gloriæ altitudinis a principio, locus sanctificationis nostræ.
Origen of Alexandria · AD 253 Now the beginning of the second chapter, which was read, is this: "A throne of glory exalted from the beginning is our place, our sanctification, our support, the support of Israel.
Apostolic Constitutions · AD 380 He has taken away from the ungodly the Holy Spirit and the prophetic rain and has replenished his church with spiritual grace, as the "river of Egypt in the time of firstfruits," and has advanced the same as a house on a hill or as a high mountain, as a mountain fruitful for milk and fatness, where God is pleased to dwell.
Augustine of Hippo · AD 430 As if anticipating that the inquirer would ask next by what plain mark a young disciple, not yet able to distinguish the truth among so many errors, might find the true Church of Christ.
13 Exspectatio Israël, Domine, omnes qui te derelinquunt confundentur: recedentes a te, in terra scribentur, quoniam dereliquerunt venam aquarum viventium Dominum.
Origen of Alexandria · AD 253 "The endurance of Israel." Just as the Savior is righteousness-itself, truth-itself, sanctification-itself, so also he is endurance-itself. And it is not possible either to be righteous apart from Christ, or holy apart from him, or to endure without having Christ. For he himself is the endurance of Israel.
Jerome · AD 420 [Daniel 7:10] "There were millions ministering unto Him, and a billion stood by His side." This was not intended to be a specific number for the servants of God, but only indicates a multitude too great for human computation.
John Cassian · AD 435 And again when all their efforts are exhausted and they have failed to deceive us, they must "be confounded and be ashamed" at the failure of their efforts, "who seek our souls to destroy them.
14 Sana me, Domine, et sanabor: salvum me fac, et salvus ero: quoniam laus mea tu es.
Origen of Alexandria · AD 253 Then again there is a prayer that runs thus: "Heal me, O Lord, and I shall be healed; save me, and I shall be saved, for you are my boast. Behold, they say to me, 'Where is the word of the Lord?
Jerome · AD 420 (Verse 14) Heal me, O Lord, and I shall be healed; save me, and I shall be saved, for you are my praise. In the Gospel (Matthew 9), many physicians had cured the woman with the issue of blood, who had lost all her substance on them, yet she could not be healed by anyone except by Him who is the true physician, and whose healing is in His wings.
Augustine of Hippo · AD 430 No evil person does good. And if no evil person does good, how could an evil person make himself good? He who is eternally good can make an evil person good. "Heal me, O Lord, and I shall be healed: save me, and I shall be saved."
15 Ecce ipsi dicunt ad me: Ubi est verbum Domini? veniat:
Jerome · AD 420 (Verse 15) Look, they say to me: Where is the word of the Lord? Let it come. Those who do not believe in the future, speak to the Prophet: Where is the word of the Lord? Let us come: considering the dissimulation of judgment, thinking of delay.
16 et ego non sum turbatus, te pastorem sequens: et diem hominis non desideravi, tu scis: quod egressum est de labiis meis, rectum in conspectu tuo fuit.
Epistle of Barnabas · AD 132 Further, also, it is written concerning the Sabbath in the Decalogue which [the Lord] spoke, face to face, to Moses on Mount Sinai, "And sanctify ye the Sabbath of the Lord with clean hands and a pure heart." And He says in another place, "If my sons keep the Sabbath, then will I cause my mercy to rest upon them." The Sabbath is mentioned at the beginning of the creation [thus]…
Jerome · AD 420 (Verse 16) But I am not troubled, following you as a shepherd (or not laboring, following you), and I have not desired the day of man: you know. What has come out of my lips has been right in your sight (or before your face). But to those, he says, speaking these things, I am not troubled, nor have I labored following you as a shepherd, either entering your footsteps.
John Cassian · AD 435 For it is but little for a monk to have once made his renunciation, that is, in the early days of his conversion to have disregarded the present world, unless he continues to renounce it daily.
17 Non sis tu mihi formidini: spes mea tu in die afflictionis.
Jerome · AD 420 (Verse 17) Do not be a source of fear to me, you are my hope in the day of affliction (or do not become a stranger to me, sparing me on the worst day). Be not to me, he says, a source of fear, my hope in the day of affliction. Which is clear according to the Hebrew.
18 Confundantur qui me persequuntur, et non confundar ego: paveant illi, et non paveam ego: induc super eos diem afflictionis, et duplici contritione contere eos.
Jerome · AD 420 (Verse 18.) Let those who pursue me be put to shame, while I am not put to shame. Let them fear, while I do not fear. Bring upon them the day of affliction, and crush them with double contrition. The Prophet curses against them, who reproach him with the word of the Lord, and say: Where is the word of the Lord?
19 Hæc dicit Dominus ad me: Vade, et sta in porta filiorum populi, per quam ingrediuntur reges Juda, et egrediuntur, et in cunctis portis Jerusalem:
Jerome · AD 420 (Verse 19, 20.) This is what the Lord says to me: Go and stand at the gate (or gates) of the people's children: through which the kings of Judah enter and exit, in all the gates of Jerusalem. And you shall say to them; Listen to the word of the Lord, kings of Judah, and all Judah and all the inhabitants of Jerusalem, who enter through these gates.
20 et dices ad eos: Audite verbum Domini, reges Juda, et omnis Juda, cunctique habitatores Jerusalem, qui ingredimini per portas istas.
Jerome · AD 420 (Verse 20 and following) Thus says the Lord: Guard your souls, and do not carry burdens on the Sabbath day, or bring them through the gates of Jerusalem. And do not cast burdens out of your houses on the Sabbath day, and you shall not do any work, and sanctify the Sabbath day, as I commanded your fathers.
21 Hæc dicit Dominus: Custodite animas vestras, et nolite portare pondera in die sabbati, nec inferatis per portas Jerusalem:
22 et nolite ejicere onera de domibus vestris in die sabbati, et omne opus non facietis: sanctificate diem sabbati, sicut præcepi patribus vestris.
23 Et non audierunt, nec inclinaverunt aurem suam: sed induraverunt cervicem suam, ne audirent me, et ne acciperent disciplinam.
24 Et erit: si audieritis me, dicit Dominus, ut non inferatis onera per portas civitatis hujus in die sabbati: et si sanctificaveritis diem sabbati, ne faciatis in eo omne opus:
25 ingredientur per portas civitatis hujus reges et principes, sedentes super solium David, et ascendentes in curribus et equis, ipsi et principes eorum, viri Juda, et habitatores Jerusalem: et habitabitur civitas hæc in sempiternum.
26 Et venient de civitatibus Juda, et de circuitu Jerusalem, et de terra Benjamin, et de campestribus, et de montuosis, et ab austro, portantes holocaustum, et victimam, et sacrificium, et thus, et inferent oblationem in domum Domini.
27 Si autem non audieritis me ut sanctificetis diem sabbati, et ne portetis onus, et ne inferatis per portas Jerusalem in die sabbati, succendam ignem in portis ejus, et devorabit domos Jerusalem, et non extinguetur.