1 Si reverteris, Israël, ait Dominus, ad me convertere: si abstuleris offendicula tua a facie mea, non commoveberis.
Origen of Alexandria · AD 253 Upon these things God says concerning Israel: "If Israel turns back to me, says the Lord, then he shall be turned back"; that is, if he turns completely, then he shall be turned back with a turning — not if he as it were begins to turn.
Jerome · AD 420 (Chapter IV, Verse 1) If you return, O Israel, says the Lord, return to me. The Septuagint translates it as: If Israel turns back, says the Lord, it will return to me. And the meaning is, if it returns to me, it will be delivered from captivity. Alternatively: when it offers what it has: For to everyone who has, more will be given, and he will have an abundance.
2 Et jurabis: Vivit Dominus in veritate, et in judicio, et in justitia: et benedicent eum gentes, ipsumque laudabunt.
John Chrysostom · AD 407 But if the old law had belonged to the devil, it would not have led people away from idolatry, but rather would have drawn them on and cast them into it; for this did the devil desire. But now we see the opposite effect produced by the old law. And indeed this very thing, the oath, was ordained of old for this cause, that they might not swear by the idols.
Theodoret of Cyrus · AD 458 "If you swear, 'The Lord lives,' in truth, in justice and in righteousness." In the sacred Gospels, by contrast, he made more perfect prescriptions than these: "It was said to the ancients, You shall not swear falsely: you shall discharge your oaths to the Lord.
Bonaventure · AD 1257 In the Old Testament it is said that he who swears in the name of God should swear and not perjure himself. For to perjure is the same as to forswear, and this is to take the name of God in vain.
3 Hæc enim dicit Dominus viro Juda et Jerusalem: Novate vobis novale, et nolite serere super spinas.
Origen of Alexandria · AD 253 He adds: "And the nations shall bless themselves in him, and in him they shall give praise to God in Jerusalem. For thus says the Lord to the men of Judah and to those who dwell in Jerusalem." He has spoken to those from the nations, he has spoken also to those from Israel, and he now speaks to those from Judah.
Oresiesis-Heru-sa Ast · AD 380 Let us imitate the example of all these people, that there may be peace and righteousness in our days, and that what we read in another place may not happen to us: "Thorns and briars shall spring up on the soil of my people." Rather, let us clean the fallow ground for ourselves and not sow among thorns.
Jerome · AD 420 (Verse 3 and following.) For thus says the Lord to the man of Judah and Jerusalem: Break up your fallow ground, and do not sow among thorns. Circumcise yourselves to the Lord, and remove the foreskins of your hearts, men of Judah and inhabitants of Jerusalem, lest my fury go forth like fire, and burn with none to quench it, because of the evil of your thoughts (or inventions).
4 Circumcidimini Domino, et auferte præputia cordium vestrorum, viri Juda, et habitatores Jerusalem: ne forte egrediatur ut ignis indignatio mea, et succendatur, et non sit qui extinguat, propter malitiam cogitationum vestrarum.
Epistle of Barnabas · AD 132 He speaks moreover concerning our ears, how He hath circumcised both them and our heart. The Lord saith in the prophet, "In the hearing of the ear they obeyed me." And again He saith, "By hearing, those shall hear who are afar off; they shall know what I have done." And, "Be ye circumcised in your hearts, saith the Lord." And again He says, "Hear, O Israel, for these things sai…
Cyprian · AD 258 The first circumcision of the flesh is made void, and the second circumcision of the spirit is promised instead. In Jeremiah, "Thus says the Lord to the men of Judah, and to them who inhabit Jerusalem, 'Renew newness among you, and do not sow among thorns.
Theodoret of Cyrus · AD 458 He clearly brought out that the visible circumcision is a type of the invisible, and that if there is circumcision within, bodily circumcision is unnecessary.
5 Annuntiate in Juda, et in Jerusalem auditum facite: loquimini, et canite tuba in terra, clamate fortiter, et dicite: Congregamini, et ingrediamur civitates munitas.
Origen of Alexandria · AD 253 "Declare it in Judah, and let it be heard in Jerusalem; say, declare, signal with a trumpet upon the earth, and cry aloud." These things, he says, which are announced, say in Judah, to those from the tribe of Judah of Christ; "for it is evident that our Savior arose out of Judah." "Signal with a trumpet upon the earth." The lofty word, which rouses the hearer, which prepares hi…
Jerome · AD 420 (Verse 5, 6.) Announce in Judah, and make it heard in Jerusalem, speak: blow the trumpet in the land, cry aloud, and say: Gather together, and let us enter the fortified cities.
6 Levate signum in Sion; confortamini, nolite stare: quia malum ego adduco ab aquilone, et contritionem magnam.
Origen of Alexandria · AD 253 "Take up your baggage and flee to Zion"; as many of you as are outside Zion, "take up your baggage and flee to Zion; hasten, do not stand still," you who are in progress hasten to the Watchtower, "for I bring evils from the north and great destruction"—of the evils brought "from the north," from the north of the adversary, as has often been said; and whoever is found not to hav…
7 Ascendit leo de cubili suo, et prædo gentium se levavit: egressus est de loco suo ut ponat terram tuam in solitudinem: civitates tuæ vastabuntur, remanentes absque habitatore.
Origen of Alexandria · AD 253 "A lion has gone up," then, "from his lair." Where? When? He is fallen below, he has gone down into the lowest parts of the earth. "A lion has gone up from his lair." You are a man, you are higher than the devil; for you are stronger than he, whatever sort you may be; he, because of his wickedness, is below.
Jerome · AD 420 This is the true Nebuchadnezzar, as we have said before, about whom Peter also said, "Our adversary, the devil, prowls about like a roaring lion." He ascended from the depths to which he had been relegated and for fear that he is sent back, the plunderer or destroyer of the nations entreats and arises.
8 Super hoc accingite vos ciliciis; plangite, et ululate: quia non est aversa ira furoris Domini a nobis.
Jerome · AD 420 (Verse 8.) So gird yourselves with sackcloth, weep and howl, for the fierce anger of the Lord's fury has not turned away from us, or as the Septuagint translated, from you. We cannot avoid the lion and the most savage beast unless we repent and turn to the Lord, not only in our minds but also in our actions.
9 Et erit in die illa, dicit Dominus: peribit cor regis, et cor principum, et obstupescent sacerdotes, et prophetæ consternabuntur.
Jerome · AD 420 (Verse 9.) And it shall be on that day, says the Lord: the heart of the king shall perish, and the heart of the princes, and the priests shall be amazed, and the prophets shall be confounded. While the Church of the Lord is being devastated by the plunderer, and the anger of the Lord remains against us, all help will be useless.
10 Et dixi: Heu! heu! heu! Domine Deus, ergone decepisti populum istum et Jerusalem, dicens: Pax erit vobis: et ecce pervenit gladius usque ad animam?
Jerome · AD 420 (Verse 10) And I said: Alas, alas, alas: O Lord God (which the LXX translated: O Lord God), have you deceived this people and Jerusalem, saying: There will be peace for you? And behold the sword has reached to the soul.
11 In tempore illo dicetur populo huic et Jerusalem: Ventus urens in viis quæ sunt in deserto viæ filiæ populi mei, non ad ventilandum et ad purgandum.
Jerome · AD 420 (Verse 11, 12.) In that time it will be said to this people and to Jerusalem: A burning wind (or dew) in the ways that are in the desert. The ways of my people's children: not for winnowing, and not for purifying. A spirit full of these will come to me.
12 Spiritus plenus ex his veniet mihi, et nunc ego loquar judicia mea cum eis.
13 Ecce quasi nubes ascendet, et quasi tempestas currus ejus: velociores aquilis equi illius. Væ nobis, quoniam vastati sumus.
Jerome · AD 420 (Verse 13.) Behold, like a cloud it will ascend, and like a storm its chariots: swifter than eagles are its horses. Woe to us, for we are devastated. It sees what is coming: it describes the army of Babylon, the noise of its chariots and wheels is compared to the fiercest storm, and the swiftness of its horses is joined to that of eagles.
14 Lava a malitia cor tuum, Jerusalem, ut salva fias: usquequo morabuntur in te cogitationes noxiæ?
John Chrysostom · AD 407 Then we wash our hands when we enter into church, but our hearts not so. Why, do our hands send forth a voice? It is the soul that utters the words: to that God looketh; cleanness of the body is of no use, while that is defiled. What profits it, if thou wipe clean thine outward hands, while thou hast those within impure?
Jerome · AD 420 (Verse 14.) Wash your heart from wickedness, O Jerusalem, that you may be saved: how long shall evil thoughts dwell in you?
15 Vox enim annuntiantis a Dan, et notum facientis idolum de monte Ephraim.
Jerome · AD 420 (Verse 15) The voice of the messenger from Dan, announcing the idol (or pain) from Mount Ephraim. Near the location of the land of Judah, the divine word now speaks. For Dan, a tribe near Mount Lebanon and the city now called Paneas, looks towards the north: from where Nebuchadnezzar will come. But the idol Bel, or pain or wickedness, is described as coming from Mount Ephraim.
16 Dicite gentibus: Ecce auditum est in Jerusalem custodes venire de terra longinqua, et dare super civitates Juda vocem suam:
Jerome · AD 420 (Verse 16, 17.) Say to the nations: Behold, it has been heard in Jerusalem, the watchmen come from a distant land and they have given their voice over the cities of Judah: they have become like watchmen over it all around, because they have provoked me to anger, says the Lord.
17 quasi custodes agrorum facti sunt super eam in gyro, quia me ad iracundiam provocavit, dicit Dominus.
18 Viæ tuæ et cogitationes tuæ fecerunt hæc tibi: ista malitia tua, quia amara, quia tetigit cor tuum.
Jerome · AD 420 (Verse 18.) Your ways and thoughts have brought these things upon you: your wickedness, because it is bitter, has reached your heart.
19 Ventrem meum, ventrem meum doleo; sensus cordis mei turbati sunt in me. Non tacebo, quoniam vocem buccinæ audivit anima mea, clamorem prælii.
Jerome · AD 420 (Verse 19, 20.) My belly, my belly is in pain: the feelings of my heart are troubled within me. I will not be silent because my soul has heard the sound of the trumpet, the cry of battle. Destruction upon destruction is called out, and the whole land is laid waste. Suddenly my tents are destroyed, my curtains in an instant.
20 Contritio super contritionem vocata est, et vastata est omnis terra: repente vastata sunt tabernacula mea; subito pelles meæ.
21 Usquequo videbo fugientem; audiam vocem buccinæ?
Jerome · AD 420 (Verse 21.) How long will I see those fleeing (Vulgate: the one fleeing), hear the sound of the horn? Whether those fleeing from the king of Babylon, or those fleeing from me and departing from my service.
22 Quia stultus populus meus me non cognovit: filii insipientes sunt et vecordes: sapientes sunt ut faciant mala, bene autem facere nescierunt.
Justin Martyr · AD 165 In the beginning, God commanded that you do these things because of your wickedness. In the same way, because of your determination to remain wicked, or rather, because you are increasingly prone to do it, he uses the same precepts to call you to remember it or come to know it.
Gregory of Nazianzus · AD 390 The ancient and pious doctrine that defended the Trinity was abolished, by setting up a fort and battering down the incarnation. They opened the door to impiety by means of what is written, using as their pretext their reverence for Scripture and for the use of approved terms but really introducing unscriptural Arianism.
Jerome · AD 420 (Verse 22) Because my foolish people did not acknowledge me: they are foolish and senseless children. They are wise to do evil, but do not know how to do good. The cause of their brokenness, devastation, fleeing, and trumpet sound is that the people have become foolish, not by nature, but by their own deliberate choice.
23 Aspexi terram, et ecce vacua erat et nihili; et cælos, et non erat lux in eis.
Jerome · AD 420 (Verse 23 and following) I looked at the earth, and behold, it was empty and void; and the heavens, and there was no light in them. I saw the mountains, and behold, they were moving; and all the hills were shaken. I looked, and there was no man, and every bird of the sky had fled.
24 Vidi montes, et ecce movebantur: et omnes colles conturbati sunt.
25 Intuitus sum, et non erat homo: et omne volatile cæli recessit.
26 Aspexi, et ecce Carmelus desertus, et omnes urbes ejus destructæ sunt a facie Domini, et a facie iræ furoris ejus.
27 Hæc enim dicit Dominus: Deserta erit omnis terra, sed tamen consummationem non faciam.
Jerome · AD 420 (Vers. 27, 28.) For thus says the Lord: The whole earth shall be desolate, but I will not make a complete end. The earth shall mourn and the heavens above shall be sorrowful, because I have spoken ((or thought)). I have planned and will not regret it; I have not turned away from it.
28 Lugebit terra, et mœrebunt cæli desuper, eo quod locutus sum. Cogitavi, et non pœnituit me, nec aversus sum ab eo.
29 A voce equitis et mittentis sagittam fugit omnis civitas: ingressi sunt ardua, et ascenderunt rupes: universæ urbes derelictæ sunt, et non habitat in eis homo.
Jerome · AD 420 (Verse 29.) At the sound of the horseman, and of him who sends forth the arrow (or bends the bow), every city (or region) flees. They have entered the heights and climbed the rocks. And what follows: They have entered the thickets, or caves, which the Seventy have added.
30 Tu autem vastata, quid facies? cum vestieris te coccino, cum ornata fueris monili aureo, et pinxeris stibio oculos tuos, frustra componeris: contempserunt te amatores tui; animam tuam quærent.
Clement of Alexandria · AD 215 And if Plutus is blind, are not those women who are crazy about him and have an attraction with him blind too? Having, then, no limit to their lust, they push on to shamelessness. For the theater, and pageants, and many spectators, and strolling in the temples and loitering in the streets, that they may be seen conspicuously by all, are necessary to them.
Jerome · AD 420 (Verse 30.) But what will you do, O devastated one? The word 'devastated' in Hebrew is 'Sadud', which only Aquila has translated, others have translated it as 'miserable and wretched', by their own fault, for they have offended a merciful God.
31 Vocem enim quasi parturientis audivi, angustias ut puerperæ: vox filiæ Sion intermorientis, expandentisque manus suas: Væ mihi, quia defecit anima mea propter interfectos!
Jerome · AD 420 (Verse 31) For I heard a voice like that of a woman in labor, the anguish (or groaning) of one giving birth. The voice of the daughter of Zion, fading away and stretching out her hands: Woe to me, for my soul is faint because of the slain! Like a woman in labor, that is, one who is giving birth for the first time, she describes the city of Jerusalem lamenting and crying out.