Calvin’s CommentariesJeremiah 23
John Calvin · Page 2 of 2
Read Jeremiah 23 in the BibleJeremiah 23:34
Prophecy might indeed have been called a burden, when anything sad was announced; but it might also have been so called, when men were aroused to fear God, or when they were exhorted to repent. But God has a reference here to that wicked impiety, when men dared in ridicule to call any prophecy a burden. And hence it appears, that they were all so given up to their sins, that the very name of God’s judgment was hated by them. We now then perceive the Prophet’s meaning when he said, that God would punish all those who called his word a burden; for the Prophets themselves were wont to speak thus; and we find that Jeremiah in many places used this word. He does not then speak here generally, but points out, as by the finger, a vice which prevailed; for the Jews had so hardened themselves in hatred to sound doctrine, that they said, “He! these Prophets do nothing but terrify us by threatenings and by denouncing ruin on us; and what will be the end of all this?” God says, that he would take punishment on all who thus spoke and on all their families. It hence appears how much he abominated this blasphemy; and hence also we see how precious to God is the honor of his word; for it is not of every kind of sin that God speaks when he extends his vengeance to posterity. It is the same thing as though Jeremiah had said, “It is altogether intolerable, when men became irritated and exasperated against God’s word.” And yet this evil is not an evil of one age only. We see that the Israelites ever complained of God’s rigor; hence that saying, “The ways of the Lord are not tortuous, but rather your ways, O house of Israel.”
(Ezekiel 18:25.) And here we must notice the wickedness of the human mind; for God, as it has been before stated, has nothing else in view by calling us to himself, but to make us partakers of eternal life and salvation. It is then God’s design to receive us for the purpose or saving us; this is the end intended by, all the prophets; and hence the Prophet called before the word of God wheat; but what is done by men? They despise this favor; and not only so, but turn food into poison and cease not to provoke God’s wrath. He was, therefore, constrained to threaten them. When he finds us teachable, he allures us to himself even with paternal kindness. But when we provoke him to wrath, we in a manner force him to put on another character, according to what he says, that he will be refractory towards the refractory. (Psalm 18:26.) Yet we complain when God deals rigidly with us. We cease not to carry on war with him; but when he restrains and checks our insolence, we immediately expostulate with him, as though he were too severe and his word offended us. Whence is this offense? even from our obstinate wickedness. Were men to put an end to their sinful course, the Lord would change his manner of dealing with them, and gently treat them and foster them as chickens under his wings; but this they suffer not; nay, they reject such a treatment as much as they can. Hence it is, that they abhor the name of God and his word. What then is the excuse for the complaint, when they say that God is too rigorous, as though his word were a burden? There is none; for they are themselves refractory against God, and thus his word becomes a hammer to break their heads, to shatter and destroy them. We now see the reason why God not only declares that he was angry with these ungodly despisers of his word, but also denounces the same vengeance on their posterity. (The beginning of this verse will read better in connection with the last, in apposition with “you” whom the Lord threatened to cast off, — Then say to them, “Ye are the burden;” And I will cast you off, saith Jehovah — 34. Even the prophet and the priest and the people: Who will say, “The burden of Jehovah,” Yea, I will punish that man and his house. Notice here the change of order in the words; in the preceding verse we find “the people and the prophet and the priest;” but here, “the prophet and the priest and the people.” Whoever he might be, whether a prophet or a priest or one of the people,” that man was to be punished. — Ed.)
(Ezekiel 18:25.) And here we must notice the wickedness of the human mind; for God, as it has been before stated, has nothing else in view by calling us to himself, but to make us partakers of eternal life and salvation. It is then God’s design to receive us for the purpose or saving us; this is the end intended by, all the prophets; and hence the Prophet called before the word of God wheat; but what is done by men? They despise this favor; and not only so, but turn food into poison and cease not to provoke God’s wrath. He was, therefore, constrained to threaten them. When he finds us teachable, he allures us to himself even with paternal kindness. But when we provoke him to wrath, we in a manner force him to put on another character, according to what he says, that he will be refractory towards the refractory. (Psalm 18:26.) Yet we complain when God deals rigidly with us. We cease not to carry on war with him; but when he restrains and checks our insolence, we immediately expostulate with him, as though he were too severe and his word offended us. Whence is this offense? even from our obstinate wickedness. Were men to put an end to their sinful course, the Lord would change his manner of dealing with them, and gently treat them and foster them as chickens under his wings; but this they suffer not; nay, they reject such a treatment as much as they can. Hence it is, that they abhor the name of God and his word. What then is the excuse for the complaint, when they say that God is too rigorous, as though his word were a burden? There is none; for they are themselves refractory against God, and thus his word becomes a hammer to break their heads, to shatter and destroy them. We now see the reason why God not only declares that he was angry with these ungodly despisers of his word, but also denounces the same vengeance on their posterity. (The beginning of this verse will read better in connection with the last, in apposition with “you” whom the Lord threatened to cast off, — Then say to them, “Ye are the burden;” And I will cast you off, saith Jehovah — 34. Even the prophet and the priest and the people: Who will say, “The burden of Jehovah,” Yea, I will punish that man and his house. Notice here the change of order in the words; in the preceding verse we find “the people and the prophet and the priest;” but here, “the prophet and the priest and the people.” Whoever he might be, whether a prophet or a priest or one of the people,” that man was to be punished. — Ed.)
35. Thus shall ye say every one to his neighbour, and every one to his brother, What hath the LORD answered? and, What hath the LORD spoken? 35. Sic dicetis quisque ad socium suum, et quisque ad fratrem suum, Quid respondit Jehova? Et quid loquutus est Jehova?
Jeremiah 23:35
Here the Prophet explains himself more clearly; he shews why God would not have his word to be called a burden. Why so? because they in a manner closed the way, so that they derived no benefit from God’s word, while they regarded it with disdain and hatred; for the word burden was an obstacle, so that they gave no access to God, nor opened their ears to hear his word. God then bids them to come with empty and sincere hearts; for it is a real preparation for a teachable spirit, when we acknowledge that we ought to believe in God’s word, and also when we are not possessed by a perverse feeling which forms a prejudice and in a manner holds us bound, so that we are not free to form a right judgment. The import of the passage then is this, that the Jews, renouncing their blasphemies, were to prepare themselves reverently to hear God’s word, for hearing is due to God; and then that this word was to be heard with sincere hearts, so that no weariness, nor pride, nor hatred, nor any depraved feeling, might hinder his word from being believed and reverently heard by all. This then is what the Prophet means when he says, “Ye shall hereafter change your impious expression, and shall say, What has Jehovah answered? what has Jehovah spoken?” That is, they shall not themselves close the door, but willingly come to the school of God, being meek and teachable, so that nothing would hinder them from rendering honor to God and from embracing his word, that they might be terrified by his threatenings, and that being allured by his promises they might devote themselves wholly to him. PRAYER Grant, Almighty God, that as nothing is better for us or more necessary for our chief happiness, than to depend on thy word, for that is a sure pledge of thy good will towards us, — O grant, that as thou hast favored us with so singular a benefit, which thou manifest to us daily, we may be attentive to hear thee and submit ourselves to thee in true fear, meekness, and humility, so that we may be prepared in the spirit of meekness to receive whatever proceeds from thee, and that thus thy word may not only be precious to us, but also sweet and delightful, until we shall enjoy the perfection of that life, which thine only-begotten Son has procured for us by his own blood. — Amen. Lecture Ninety-First
36. And the burden of the LORD shall ye mention no more: for every man’s word shall be his burden; for ye have perverted the words of the living God, of the LORD of hosts our God 36. Et oneris, Jehovae non recordabimini amplius, quia onus erit cuique sermo ejus; et pervertistis sermones Dei vivi, Jehovae exercituum, Dei nostri.
Jeremiah 23:36
Jeremiah goes on with the same subject, that every one ought calmly and meekly to hear God speaking, he said, as we saw yesterday, that the prophets were to be asked as to what God had spoken and what he had answered; he thereby intimated that there must be docility, in order that God’s word may obtain credit, authority, and favor among us. He again repeats, that the word burden could not be endured by God; for, as we explained yesterday, this word was used commonly by the Jews as expressive of hatred or disdain, being as they were unwilling to receive sound doctrine. In forbidding them to mention the word burden, it was the same thing as though he had said, “Let not this form of speaking be any longer in use among you.” He then adds, For to every one his word shall be his burden. By these words he shews that what is bitter in prophecies is as it were accidental; for God has nothing else in view in addressing men, but to call them to salvation. The word of God then in itself ought to be deemed sweet and delightful. Whence then is this bitterness and hatred towards it? even from the wickedness of men alone. As when a sick person, eating the most wholesome food finds it turned into poison, the cause being in himself; so it is with us, it is our own fault that the word of God becomes a burden. It was, moreover, the Prophet’s design to shew that the Jews had no reason to complain that prophecies were grievous to them, and always announced some trouble; for God wishes to address men with lenity and kindness, but he is forced by their wickedness to deal sharply with them. The Prophet seems, however, to go still farther, as though he had said, “Though prophecies should cease, yet every one shall be a prophet to himself; for as they murmur against God, and cannot bear his judgment, however silent God’s ministers may be, they will yet afford a sufficient cause for condemnation, who dare thus to rise up against God.” We now see the design of the Prophet in saying, Ye shall no more mention the burden of Jehovah; that is, “This shameful proverb, which brands God’s word with disgrace, shall no more be used by you; this wicked practice shall cease, for else to every one of you; his word shall be a burden;” so the causal particle כי, ki, is to be rendered. But if another sense be preferred, I feel no objection, that is, that they ought to have considered the reason why God did not deal more mildly with them; which was, because they were of a perverse disposition, and thus they refused the paternal kindness which he was prepared to shew, provided they received it. (This sentence, as given by the Sept. and Vulg., bears the meaning first mentioned by Calvin, but another, as given by the Syr., “for the word, let it be to man his prophecy,” that is, the Lord’s prophecy. The meaning of which seems to be, that the burden, or prophecy, ought to be deemed by every man as the word of God, or ought to be called his word; it was no longer to be called burden, but God’s word. According to Calvin and many others, the meaning is, “the word, or the phrase,” the burden of the Lord, “which ye use in derision, shall really be a burden to you.” The כי in this case must be rendered else or otherwise. But the following words do not well connect; and as punishment in case of disregarding the injunction here given is afterwards especially specified, to mention it here seems improper. I am therefore inclined to regard the two last clauses as including reasons for the prohibition; and I give this version, 36. And “the burden of Jehovah” ye shall no more mention; For the burden, it is become to every one his word; And ye have perverted the words of the living God, Of Jehovah of hosts, our God. The word burden was used by all, it had become a common word; and by using it in derision, they turned the words of the living God into contempt, instead of receiving them as his words and obeying them. This was the process, they first ridiculed them, and then despised and neglected them. Hence God prohibited the use of the expression, “the burden of Jehovah.” The only objection to the rendering above is, that היה, a future, is rendered as a present, “it is become;” but this is what is often done. Besides, כי is sometimes conversive as well as the ו. — Ed) This passage is entitled to special notice, for we see how the greater part cannot bear threatenings and terrors when announced to them. Hence they entertain contempt and hatred towards heavenly doctrine; and yet none consider why God so often threatens and terrifies them in his word. For if men ceased to sin, God would cease to contend with them; but when they continually provoke him, is he to be silent? and further, are his prophets to suffer everything just to be violated, and God himself to be despised? Let us then know that the fault is in us when God seems to deal rigidly with us, for we do not allow him to use such a paternal language as he always would, were it not that we put a hinderance in the way. The Prophet also adds, For ye have corrupted the words of the living God, of Jehovah of hosts our God So ought the words to be rendered. Here he justly accuses them, that they perverted the words of God, and in two ways, because they constrained God by their wickedness to speak otherwise than he wished, and also, because they were preposterous interpreters of his dealings. For though God may severely chastise us, yet it is our duty to receive his reproofs with a meek spirit, as they are necessary for us; but when we murmur and become refractory, we pervert the word of God. We hence see that the word of God is not only perverted in one way, but when we furiously oppose him, we prevent him to deal gently and kindly with us; and we do the same when we submit not to his reproofs, but rage against him whenever he summons us to judgment. And as their wantonness was in this instance so great, the Prophet here sets up against them in express terms the power of God. He says first, that he is the living God; and by this term he reminded them that the ungodly, who vomited thus their blasphemies against him, would not go unpunished; “See,” he says, “with whom ye have to do; for you contend with the living God; this audacity will rebound on your own heads; ye then carry on a fatal war.” He, secondly, adds, that he is Jehovah of hosts; by which expression he again shews his power. And, thirdly, he says, that he is the God of that people; as though he had said, that not only their impiety was madness in daring to contend with God, but that it was also connected with ingratitude; for God had adopted them as his people, and had promised to be their God. We now then see the design of the Prophet; he first warned them not to entertain hatred in their hearts to prophetic doctrine; secondly, he shewed that the whole fault was in themselves, as they constrained God to deal severely with them; and further, that they perverted the word of God, being false interpreters of it, and closing the door against his kindness when he invited all the pious and the teachable; and lastly, he exalts God’s power and commends his goodness, that he might thus aggravate the sin of the people in daring to carry on war with God himself, and in despising the favor conferred on them. It follows, —
37. Thus shalt thou say to the prophet, What hath the LORD answered thee? and, What hath the LORD spoken? 37. Sic dices Prophetae, Quid respondit tibi Jehova? Et quid loquutus est tibi Jehova?
Jeremiah 23:37
He repeats what we noticed yesterday, and almost in the same words. The meaning is, that if we desire to profit in God’s school, we must beware lest our minds be preoccupied by any corrupt feeling. For whence is it that God’s word is not savored by us, or excites in us a bitter spirit? even because we are infected by some sinful lust or passion which wholly corrupts our judgment. God then would have us to come to him free from every vicious disposition, and to be so teachable as to inquire only what he teaches, what he may answer to us; for whosoever becomes thus disentangled and free, will doubtless find the prophetic doctrine to be for his benefit. There is then but one cause why God’s word does not profit us, but on the contrary is injurious and fatal to us, and that is, because we seek not what God speaks, that is, because we are not teachable, nor come to learn, but either sloth, or contempt, or ingratitude, or perverseness, or something of this kind, bears rule in us. Now he says here, that the prophets ought to be asked as to what God speaks, or as to what he may answer (“Thus shalt thou say to the Prophet,” that is, every one of you. The singular is used, as is the case often, instead of the plural. The Syr. indeed adopts the plural, “Thus shall ye say,” etc. They are here directed how to address a Prophet. — Ed.) In these words he exculpates God’s faithful servants; for if a hearer is ready to obey, he will find from a faithful teacher what may justly please and do him good. In short he shews that there is nothing wrong in the prophets when their doctrine does not please us, but that this happens because we do not regard what Jeremiah here reminds us of, that we ought to hear God that we may learn, and that we may obey his voice. It follows, —
38. But since ye say, The burden of the LORD; therefore thus saith the LORD, Because ye say this word, The burden of the LORD, and I have sent unto you, saying, Ye shall not say, The burden of the LORD; 38. Quod si onus Jehovae dixeritis, propterea sic dicit Jehovah, Ne dicatis hoc verbum (hoc est, ne proferatis hunc sermonem) onus Jehovae; et misi ad vos (sed debet resolvi oratio, quum miserium ad vos,) et ne dicatis, onus Jehovae:
39. Therefore, behold, I, even I, will utterly forget you, and I will forsake you, and the city that I gave you and your fathers, and cast you out of my presence: 39. Propterea ecce ego et tollam vos tollendo (vel, obliviscar vestri obliviscendo, ut alii vertunt; tertia est sententia, obliviscar vestri, ut tollam, vel, ad tollendum,) et evellam vos (vel, projiciam, melius; alii vertunt, relinquam, male,) et urbem hanc, quam dedi vobis et patribus vestris, a facie mea.
Jeremiah 23:38
Here the Prophet confirms what he had said, for God might have seemed to be too indignant, having been so grievously offended at one short expression. The Jews had borrowed from the prophets themselves, when they called prophecies burdens, as we have already said, and as we find in many places. Now as the lubricity of language is great, though the Jews might have done wrong as to one word, it might yet have appeared an insufficient reason for the punishment which God threatened to inflict. But the Prophet here shews that God was justly angry with them, for he had sent to them, and often warned them not to use this form of speaking, which was a manifest evidence of their impiety. As then they had thus disregarded God and his warnings, was it an excusable mistake? In short, Jeremiah shews that they had not erred inconsiderately, as it often happens as to those who speak rashly and thoughtlessly, but that this perverted way of speaking proceeded from determined wickedness, from a wish to affix some mark of disgrace to God’s word; and thus they acted in disdain towards God himself. This then is the import of the words.
Jeremiah 23:39
If ye shall say, even when I warn you not to speak in this manner; if then ye persevere in this obstinacy, Behold I, etc.; God here declares that he would take vengeance. As to this sentence, most interpreters derive the verb from נשה, nushe, making ה, he, the final letter; but I doubt the correctness of this; yet if this explanation be adopted, we must still hold that the Prophet alludes to the verb, to take away, which immediately follows. But I am disposed to take another view, that God would by removing remove them. It must be noticed that the word משא, mesha, which has often been mentioned, comes from the same root; משא, mesha, a burden, is derived from נשא, nusha, to remove or take away. As therefore this proverb was commonly used, that prophetic doctrine ever brought some burden and trouble, God answers, “I will take you away;” that is, “ye shall find by experience how grievous and burdensome your wickedness is to me, it shall rebound on your heads; ye have burdened and treated with indignity my word, and I will treat you with indignity,” but in what manner? I will take you away even by taking you away. If any one approves more of the sense of forgetting, let him follow his own judgment; but that explanation appears to me unmeaning, “I will forget you,” except נשא, nusha, be taken in the second place as signifying to take away. “I will forget you, that I may take you away.” (The variety in the Versions as to this clause, and the different constructions given of it by expositors, seem to intimate some derangement in the text, and the text itself as it now exists, (and there are no different readings,) is not according to the Hebrew idiom; for הנני, “behold me,” is commonly, if not uniformly, followed by a participle and then by a verb, preceded by ו conversive in the past tense. See Jeremiah 9:7; Jeremiah 10:18; Jeremiah 16:16. This is not the case here. Besides, when a verb, and the same verb as a gerund are put together, which is no uncommon thing, the gerund in general, if not always, precedes the verb; not so here, if we take נשיתי, as most do, to be from נשא. These anomalies are evident in the text as it now stands. Suppose the misplacing of one word, and put נשא after הנני, and the sentence will be perfectly grammatical, and the version would be as follows, — Therefore, behold, I will carry off and let you go; Yea, I will dismiss you and the city, Which I gave to you and to your fathers, From my presence. Alluding to burden, he says that he would carry them off as one carries a burden, and then let them go, or throw them down: the verb נשה means to loosen, to disengage one’s self from a thing, to remit, to let go. Then נמש has a similar meaning, to set loose, to relax, to set free, to dismiss, to cast off; which intimates that he would not suffer them to continue as it were in his presence. It is the same verb as in Jeremiah 23:33 — Ed) He adds, And I will pluck you up; which some render, “I will forsake you,” but they seem not to understand what the Prophet intended; for he declares something more grievous and more dreadful than before, when he says, I will pluck you up; and yet this sense does not satisfy me. The verb נטש, nuthash, means to extend, and metaphorically to cast far off; and casting off or away seems to suit the passage best. God then would not only remove or take away the Jews from their own place, but would also cast them far off into distant countries. He thus denounces on them an exile, by which they were to be driven as it were into another world. For had they dwelt in the neighborhood, it would have been more tolerable to them, but as they were to be driven away, as by a violent storm to the farthest and remotest regions, it was much more grievous. He afterwards says, And the city also which I gave to you and to your fathers The verbs, to cast away and to pluck up, do not well suit stones; but as to the sense, it may rightly be said that God would take away the city with its inhabitants, as though they were driven away by the wind. And this was added designedly, for the Jews relying on this promise, “This is my rest for ever, here will I dwell,” thought it impossible that the sanctuary of God would ever be destroyed. As then this vain confidence deceived them, that the city which God had chosen as his habitation would stand always, the Prophet expressly adds that the city itself would perish. And it is also added, that it was given to them and their fathers He anticipates all objections, and shakes off from the Jews the vain hope by which they were inebriated, even that the city was given perpetually to them, and that God resided there to defend them; “This donation,” he says, “will not keep you nor the city itself from destruction.” He adds, From my presence; for it was customary for them to pretend God’s name, when they sought to harden their hearts against the threatenings of the prophets; but God here answers them and says, from my presence; as though he had said, “In vain do ye harbor the thought respecting the perpetuity of the city and the Temple; for this depends on my will and good pleasure. As ye then stand or fall as it seems right to me, I now declare that ye shall be ejected and wholly removed from my presence.” It follows, —
40. And I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten. 40. Et ponam super vos opprobrium aeternum, et opprobria (est quidem aliud verbum, dedecora) aeterna, quod oblivioni non tradetur (potest referri ad utrunque membrum: nam in plurali numero ponit כלמות, (It is singular in three MSS., and in all the early Versions, and the Targum; and the verb which follows requires it to be so, — 40. And I will bring on you a perpetual reproach, And a perpetual shame, which shall not be forgotten. The word for “shame” is stronger than that for “reproach,” as Parkhurst tells us; but shame is the feeling, and is rendered sometimes confusion, and reproach is what is outwardly disgraceful. The Sept. and Vulg. have reproach and disgrace, by which the distinction is not marked. The reproach or disgrace was to be such as to create such a shame as would never be forgotten. The outward reproach is mentioned first, and then the shame that it would occasion. — Ed) et postea addit verbum singulare, oblivioni non tradetur; sed potest, quemadmodum dixi, hoc extendi ad totum complexum.
Jeremiah 23:40
What is here contained is, that though the Jews justly gloried for a time in being the peculiar people of God, yet this would avail them nothing, as they had divested themselves of that honor in which they had excelled, by the abnegation of true religion. Here then the Prophet strips the Jews of that foolish boasting with which they were inflated when they said that they were the people of God, and threatens that God having taken away their glory would make them lie under perpetual shame. We at the same time know, that such threatenings are to be restricted as to time, they extend only to the coming of Christ; for the Church of God could not have been doomed to eternal reproach. But as to hypocrites, as there was no repentance, so they never obtained pardon; but God delivered his own from eternal reproach when Christ the Redeemer appeared; yet these words are to be understood as rightly addressed to the ungodly despisers of God. Now follows, — CHAPTER 24
1. The LORD shewed me, and, behold, two baskets of figs were set before the temple of the LORD, after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah, and the princes of Judah, with the carpenters and smiths, from Jerusalem, and had brought them to Babylon. 1. Videre me fecit (ostendit mihi visionem) Jehova, et ecce duo calathi ficuum positi coram Templo Jehovae, postquam transtulerat Nebuchadne-zer, rex Babylonis, Jechoniam, filium Joakim, regem Jehudah, et principes Jehudah, et artificem et inclusorem (vel, sculptorem) (What this word exactly means it is difficult to know; it is rendered differently in the Versions and in the Targ. It is rendered here by the Sept. “prisoners,” and in 2 Kings 24:14 and 16, “encloser, or joiner — συγκλείς;” by the Vulg. in three places, “clausor,” and “inclusor — closer and incloser,” and also in Jeremiah 29:2. The word is not found elsewhere. The Targ. renders it “porters,” and the Syr. “soldiers.” As the word “artificer,” or mechanic, includes workers in wood and iron, that is, carpenters and smiths, it is probable that מסגר means workers in embroidery, sculpture, and jewellery, Parkhurst was disposed to render it a setter, or incloser of precious stones; but Blayney renders it an armourer, who made the coats of mail which inclosed the body, as the word from which it comes means to inclose. It probably includes all engaged in the curious works of art, especially the three branches before mentioned. Perhaps the best modern word for it would be, the artist, — “after Nebuchadrezar, the king of Babylon, removed Jeconiah, the son of Jehoiakim, the king of Judah, and the princes of Judah, and the mechanic and the artist, from Jerusalem, and brought them to Babylon.” — Ed.) e Jerusalem, et ab-duxerat eos Babylonem:
2. One basket had very good figs, even like the figs that are first ripe: and the other basket had very naughty figs, which could not be eaten, they were so bad. 2. Calathus unus ficuum bonarum valde, sicuti sunt ficus praecoces; et alter calathus ficuum malarum valde, quae non comederentur propter malitiam (hoc est, adeo malae erant.)
Calvin’s Commentaries — John Calvin. Public domain
Jeremiah 23:33
Jeremiah 23:34
34. And as for the prophet, and the priest, and the people, that shall say, The burden of the LORD, I will even punish that man and his house. 34. Et propheta et sacerdos et populus qui dixerit, Onus Jehovae, visitabo super virum illum (hoc est, quicunque fuerit, sive propheta, sive sacerdos, sive homo quispiam vulgaris, visitabo super virum illum,) et super domum ejus.