Jerónimo de Azambuja (c. 1487–1563), known in Latin scholarship as Hieronymus Oleaster, was a Portuguese Dominican friar, Master of Theology, and one of the foremost Hebraists of the sixteenth century. He served as a theologian at the Council of Trent and was the first Iberian scholar to publish a full scholarly commentary on the entire Pentateuch (1556), followed by a commentary on Isaiah (1568, posthumous). His works are distinguished by their mastery of the Hebrew text and their polemical engagement with Jewish exegesis and the Talmud. The passages below are drawn from his Commentaria in Pentateuchum Mosi and his Commentaria in Isaiam.
I. On the Perfidy of the Jews and Their Perversion of Scripture
On the Jews Twisting Isaiah 44 Against Christ
“Iudæi sua perfidia, omnia hæc torquent in tempus quo e gentibus redimendi sunt, & reducendi in patriam. Sed germaniùs Paulus de Ecclesia & Ministris Evangelii…”
Translation: “The Jews, in their perfidy, twist all these things toward the time when they are to be redeemed from the Gentiles and led back to their homeland. But more genuinely, Paul speaks of the Church and the Ministers of the Gospel…”
— Commentaria in Isaiam, on Isaiah 41
On the Jews as Corrupters of All Interpretation
“Perfidi Iudæi omnium corruptores, dicunt Isaiam hic explicare seme, quod superiori capite subobscurè dixerat.”
Translation: “The perfidious Jews, corrupters of all things, say that Isaiah here explains the seed which he had spoken of somewhat obscurely in the previous chapter.”
— Commentaria in Isaiam, on Isaiah 54
On the Jews Misapplying the Worm of Psalm 22 to Themselves Rather Than Christ
“Aduerte quod ex hoc loco perfidi Iudæi deducunt per vermem, cuius Psalmus meminit, non debere Christum intelligi, sed Iacob aut populum Iudaeorum, quemadmodum hic: cum in scriptura frequens sit, eadem re plura significari.”
Translation: “Note that from this passage the perfidious Jews deduce that by the worm of which the Psalm makes mention, Christ is not to be understood, but Jacob or the people of the Jews — as here — since it is frequent in Scripture that the same thing signifies many things.”
— Commentaria in Isaiam, on Isaiah 41
On the Jews Perversely Applying Isaiah 44’s Promise to Themselves
“Perfidi Iudæi, omnia hæc de seipsis nunc afflictis, & in copia germinantibus intelligunt, sed perperam.”
Translation: “The perfidious Jews understand all these things as speaking of themselves — now afflicted, yet growing abundantly — but erroneously.”
— Commentaria in Isaiam, on Isaiah 44
On the Jews Carnally Interpreting Isaiah 62
“Perfidi Iudæi omnia carnaliter intelligunt, dicentes, Deum tempore redemptionis eorum, quasi maritum copulaturum sibi synagogam, & etiam coniuncturum eos terræ suæ, quasi maritum seu sponsum, virgini sponsæ suæ.”
Translation: “The perfidious Jews understand all things carnally, saying that God, at the time of their redemption, will join the Synagogue to himself as a husband, and will likewise unite them to their land, as a bridegroom to his virgin bride.”
— Commentaria in Isaiam, on Isaiah 62
On the Impudent Jews Twisting Isaiah 60
“Et licet impudentes Judæi, omnia hæc in suam perfidiam detorqueant, dicentes Prophetam describere illuminationem terrenæ urbis Ierusalem, & adventum multarum gentium ad eius & templi ædificationem, ac conversionem earum ad Iudaismum…”
Translation: “And although the impudent Jews twist all these things into their own perfidy, saying that the Prophet describes the illumination of the earthly city of Jerusalem, and the coming of many nations to rebuild it and the Temple, and their conversion to Judaism…”
— Commentaria in Isaiam, on Isaiah 60
On the Jews Perverting Isaiah 49
“Perfidi Iudæi dicunt se gratis nunc venundatos gentibus, & tempore redemptionis quam adhuc futuram falsò expectant, sine argento redimendos: ad quod citant illud Psalmi. Vendidisti populum tuum sine pretio.”
Translation: “The perfidious Jews say that they have been sold freely to the Gentiles, and that at the time of their redemption — which they still falsely await as future — they shall be redeemed without silver: to support which they cite that word of the Psalm: Thou hast sold thy people without price.“
— Commentaria in Isaiam, on Isaiah 52
On the Jews Perverting Isaiah 53 (The Servant’s Burial)
“Perfidi Iudæi dicunt impios hostes eorum, dandos pro sepultura seu morte illorum, eo quod eos malè tractent, & divites, pro mortibus eorum: ad quod citant illud, Ego dilexi te & dabo hominem pro te, & populos pro anima tua.”
Translation: “The perfidious Jews say that the wicked enemies of theirs are to be handed over in exchange for their burial or death, because they treat them badly, and the wealthy for their deaths: in support of which they cite that passage, I have loved thee, and I will give men for thee, and peoples for thy soul.“
— Commentaria in Isaiam, on Isaiah 53:9
II. On Deicide and the Passion of Christ
On the Meaning of Edom in Isaiah 63 — The Nations That Crucified Christ
“Aduerte quod hic per Edom, gentes quibus Christus in passione traditus est ad flagellandum & crucifigendum, intelligendæ sunt.”
Translation: “Note that here by Edom, the nations to whom Christ was delivered in His Passion to be scourged and crucified are to be understood.”
— Commentaria in Isaiam, on Isaiah 63:1
On Bozrah as the Winepress of the Passion
“Per Bofrah intellige torcular, quo quasi racemus Christus conculcatus est… Sonat autem Edom rubedinem, & hic significat illos omnes, qui participes fuerunt mortis Christi, & sordati sanguine eius.”
Translation: “By Bozrah understand the winepress, in which Christ was trodden as a cluster of grapes… And Edom signifies redness, and here it signifies all those who were participants in the death of Christ, and were stained with His blood.”
— Commentaria in Isaiam, on Isaiah 63:1
On Christ Taken from Prison to the Cross
“A vinculis & iudicio sublatus est, ut ageretur in crucem: Generationem… Quoniam succisus est de terra viventium.”
Translation: “From chains and judgment He was taken away, that He might be led to the cross… For He was cut off from the land of the living.”
— Commentaria in Isaiam, on Isaiah 53:8
On Christ Led as a Sheep to Slaughter — and the Jews‘ Blindness Here
“Iudæi locum pervertentes, dicunt populum bonum, nunc in sua clausura manere, & iudicari ac puniri iniustis iudiciis, a quibus a Domino eripiendus est: & quod licet sit clausus & castigatus videatur, multiplicabit tamen semen in immensum, sed cæci sunt.”
Translation: “The Jews, perverting the passage, say that the good people now remain in their captivity, and are judged and punished by unjust courts, from which the Lord is to rescue them; and that although they appear shut up and chastened, they shall nevertheless multiply their seed immeasurably — but they are blind.”
— Commentaria in Isaiam, on Isaiah 53:8
On Christ Trodden in the Winepress — and Vengeance upon the Jews by the Romans
“Calcaturus etiam ipse erat Iudeos, per Romanos, in Ierusalem, quemadmodum vuæ in prælo.”
Translation: “He also was to tread upon the Jews — through the Romans, in Jerusalem — as grapes are trodden in the winepress.”
— Commentaria in Isaiam, on Isaiah 63:3
On Pilate and the Blood of the Just
“Pilatum servasse visum est in damnatione Christi, qui cum se innocentem ostendere voluisset, manus suas lavit, dicens: Innocens ego sum a sanguine iusti huius.”
Translation: “Pilate appeared to have observed [the rite of hand-washing] in the condemnation of Christ, when, wishing to show himself innocent, he washed his hands, saying: I am innocent of the blood of this just man.“
— Commentaria in Pentateuchum, on Deuteronomy 21
III. On the Sefer Nizzahon — Jewish Anti-Christian Polemic
On the Author of the Nizzahon and His Arguments Against the Prophecy of Deuteronomy 18
“Colligit ex hoc loco perfidus author libri Nizahon, duo argumenta ad probandum hoc vaticinium non posse ad Christum pertinere. Primum quia Propheta de quo hic est sermo: non potest quicquam praecipere aut loqui ex sensu suo, quia dicitur hic. Et dabo verba mea in ore eius. Christus verò multa ex sensu suo loquutus est.”
Translation: “The perfidious author of the book Nizzahon gathers from this passage two arguments to prove that this prophecy cannot pertain to Christ. The first, because the Prophet of whom the passage speaks cannot command or speak from his own understanding, since it says here: And I will put my words in his mouth. But Christ spoke many things from his own understanding.”
— Commentaria in Pentateuchum, on Deuteronomy 18
On Oleaster’s Refutation of the Nizzahon
“Talia sunt obiecta quæ cæci Iudæi in fidem & Christum nostrum iactant, crassa & nullius momenti.”
Translation: “Such are the objections which the blind Jews hurl against our faith and our Christ — crude things, and of no weight whatsoever.”
— Commentaria in Pentateuchum, on Deuteronomy 18
IV. On Jewish Usury and the Exchange Trade
On the Jews Defending Usury from Scripture
“Voluerunt perfidi Iudæi hunc locum adducere ad impietatem usurariamtuendam, dicentes licere sibi dare ad usuram gentibus pecuniam suam, quod neque textus somniauit hic: sed quod tanta erit apud eos rerum omnium copia, ut possint etiam gentibus mutuare, & a nullo mutuo accipere.”
Translation: “The perfidious Jews wished to invoke this passage to defend the impiety of usury, saying that it is lawful for them to lend money to Gentiles at interest — which the text does not even dream of here. Rather, it speaks of such abundance of all things being among them, that they might lend even to the Gentiles, and receive loans from none.”
— Commentaria in Pentateuchum, on Deuteronomy 15
On Christians Having Learned Usurious Exchange from the Jews
“Mirum valde est quod nunc Christianis licere videatur, quod nunquam Iudæis licuit. Dolendum valde est, omnia nunc usuris & exactionibus esse plena, postquam misera cambia ad Christianos peruenere: quæ meo iudicio a perfidis Iudæis didicerunt, neque solum mercatores, sed nobiles, pravitatem hanc impune exercent ubique: ut vix nunc reperias qui pecuniam mutuare velit, cum eam habeant in cambiis occupatam.”
Translation: “It is very strange that what was never lawful for the Jews should now appear lawful for Christians. It is greatly to be lamented that all things are now full of usuries and exactions, ever since the wretched practice of exchange came to Christians — which in my judgment they learned from the perfidious Jews. And not only merchants but noblemen practise this wickedness everywhere with impunity, so that one can now scarcely find anyone willing to lend money outright, since they keep it tied up in exchange-dealings.”
— Commentaria in Pentateuchum, on Deuteronomy 23
V. On the Jews‘ False Expectation of an Earthly Redemption
On the Jews Expecting the Destruction of Rome at the Coming of Their Messiah
“Iudæi verò per eam, Romam intelligendam putant, quam etiam tempore Messiae, quem falsò expectant, subvertendam arbitrantur.”
Translation: “But the Jews think that by it, Rome is to be understood — which they believe shall also be overthrown at the time of the Messiah, whom they falsely await.”
— Commentaria in Isaiam, on Isaiah 25:2
On the Jews Expecting a Carnal Messiah in Zion
“Iudæi redemptorem carnalem, f. Messiam, mittendum ad redemptionem bonorum in Sion falsò expectant.”
Translation: “The Jews falsely await a carnal redeemer — namely, the Messiah — to be sent for the redemption of the good in Zion.”
— Commentaria in Isaiam, on Isaiah 59:20
On the Jews Expecting a Universal Gathering to Jerusalem
“Iudæi omnia hæc ad literam complenda expectant in sua redemptione, quando ut falsò æstimant, ex omnibus gentibus adducendi sunt Ierosolymam, in æquis mulis & cætera: & quod Dominus ex eis sacerdotes & levitas assumet. Sed cæci sunt, & duces cæcorum.”
Translation: “The Jews expect all these things to be fulfilled literally in their redemption, when — as they falsely reckon — they are to be brought from all nations to Jerusalem, on noble mules and so forth, and that the Lord will take priests and Levites from among them. But they are blind, and leaders of the blind.”
— Commentaria in Isaiam, on Isaiah 66:20–21
On the Jews Expecting a Universal Peace After Their Supposed Earthly Redemption
“putat post redemptionem universalem quam adhuc falsò expectant, non futuras amplius inter eos bellas neque occisiones hominum, vel animalium ad invicem.”
Translation: “He supposes that after the universal redemption which they still falsely await, there will be no more wars among them, nor the killing of men or of animals against one another.”
— Commentaria in Isaiam, on Isaiah 65
On the Jews Still Thinking Themselves Subject to Assyrian Captivity
“Aduerte Iudæos usque hodie putare se Assyriis subiectos.”
Translation: “Note that the Jews to this day think themselves subject to the Assyrians.”
— Commentaria in Isaiam, on Isaiah 52:6
VI. On Jewish Blasphemy and the Severity of the Law Against It
On a Jew, Turk, or Saracen Who Blasphemes the Name of Christ
“Si Turcha, Sarracenus, aut Iudæus Christi nomen blasphemaret, aut Christianum ad Paganismum aut Iudaismum inducat: iustissimè legum severitatitradendus est.”
Translation: “If a Turk, a Saracen, or a Jew should blaspheme the name of Christ, or should lead a Christian into Paganism or Judaism, he is most justly to be handed over to the severity of the laws.”
— Commentaria in Pentateuchum, on Leviticus 24
On the Perfidy of the Jews in the Matter of an Oath by One God
“Licet enim ipsi credant unum Deum, quemadmodum Christiani, non tamen credunt trinum & unum: quemadmodum neque Sarraceni, & sicut non liceret inducere Saracenum, ut iuret in alchorano, aut per unum Deum eo modo quo ipse unum esse credit, ita neque Iudæum.”
Translation: “For although they believe in one God, just as Christians do, yet they do not believe in the Triune and One God — as neither do the Saracens. And just as it would not be lawful to induce a Saracen to swear by the Alcoran, or by one God in the manner in which he himself believes him to be one, so neither is it lawful to induce a Jew.”
— Commentaria in Pentateuchum, on Numbers
VII. On Supersessionism — The Church Supplanting the Synagogue
On the Church as Daughter of the Synagogue, Its Mother
“matre sua Synagoga, filia Ecclesia didicit hunc celebrandi ritum festorum, a vespera in vesperam.”
Translation: “The daughter Church learned from her mother the Synagogue this rite of celebrating feasts, from evening unto evening.”
— Commentaria in Pentateuchum, on Leviticus 23
On the Church Being More Fruitful Than the Synagogue
“Precipit autem ei, laudes acclamare, decantare Domino, & exultare, quod licet suis primordiis non multam habuerit prolem, postmodum tamen in filiorum copia fuerit synagoga fœcundior, & in prole numerosior.”
Translation: “He commands her to shout praises, to sing to the Lord, and to rejoice: for although in her beginnings she had not many children, yet afterward she proved more fruitful than the Synagogue in abundance of sons, and more numerous in offspring.”
— Commentaria in Isaiam, on Isaiah 54:1
On the Wretchedness of the Jews Who Look Only to Earthly Things
“Sed mirum est videre miseram gentem, non posse caput levare, & veluti reptilia semper terræ hærere.”
Translation: “But it is a wonder to see this wretched people, unable to lift up their head, and cleaving always to the earth like reptiles.”
— Commentaria in Isaiam, on Isaiah 62:4
On the Synagogue Believing Herself to Have God as Husband When She Did Not
“Dicunt enim sibi a gentibus probro datum, quod sint sine Deo, & terræ eorum, quod sit illis desolata… putabat enim tunc Deum virum habere, cum non habuisset, quoniam Dominus ab ea recesserat.”
Translation: “For they say it is cast at them as a reproach by the Gentiles that they are without God, and that their land is desolate to them… For she then thought herself to have God as her husband, when she had him not, since the Lord had departed from her.”
— Commentaria in Isaiam, on Isaiah 62:4–5
On the Word of God Going Forth from Zion — That Is, from the Church
“verbum vero Domini, ab Ierusalem, & lex Domini ab Ecclesia Sion, expectanda est. Dicat Lutherus quidquid voluerit, dicant impij, quod suggerit eorum impietas: Dicant hæretici, verbum Dei apud se habere, nolite credere, nolite acquiescere: quoniam non aliunde, quam ex Sion, id est Ecclesia, exibit lex, & verbum Domini de Ierusalem.”
Translation: “But the word of the Lord is to be awaited from Jerusalem, and the law of the Lord from the Church of Zion. Let Luther say what he will; let the impious say what their impiety suggests; let the heretics claim to have the word of God among themselves — believe them not, give them no assent: for from nowhere else but from Zion — that is, the Church — shall the law go forth, and the word of the Lord from Jerusalem.”
— Commentaria in Isaiam, on Isaiah 2:3
VIII. On the Modern Jews‘ Perversion of Isaiah’s Messianic Prophecies
On Modern Jews Expecting the Destruction of Edom (Christendom) Through Their People
“Moderni enim Iudæi, ut sæpius admonuimus, multa quæ antiqui per Messiam facienda crediderunt, patranda per populum bonum falsò expectant.”
Translation: “For the modern Jews, as we have frequently warned, falsely expect many things to be accomplished through the good people which the ancients believed were to be done through the Messiah.”
— Commentaria in Isaiam, on Isaiah 63:1
On the Jews and Christians Being Divided on Isaiah 63
“INVERSO modo Iudæi hoc caput interpretantur, quam Christiani. Eorum aliqui, f. antiqui, de Messia, sicut Christiani: moderni verò de Deo ipso, & de parte populi electi, per quem Dominus ut dicunt, hanc stragem in Edomeos facturus est… Sed adhuc hoc interest inter nos & Iudæos, quia nos redemptionem factam per Messiam dicimus patiendo, ipsi verò se per eum redimendos sperant stragibus quas ipsum facturum dicunt in Edomeos.”
Translation: “The Jews interpret this chapter in the opposite way from Christians. Some of them — that is, the ancients — understand it of the Messiah, as Christians do; but the moderns understand it of God himself, and of a part of the elect people, through whom the Lord will, as they say, carry out this slaughter against the Edomites… But still this difference lies between us and the Jews: we say that the redemption wrought by the Messiah was accomplished through suffering, whereas they hope to be redeemed through him by the slaughters which they say he will carry out against the Edomites.”
— Commentaria in Isaiam, on Isaiah 63:1
On the Jews Falsely Expecting That the Mountains of Isaiah Will Flow with Blood of Their Enemies
“Dicunt autem perfidi Iudæi, quod hac de causa dicitur de Messia inferius. Quis est iste qui venit de Edom tinctis vestibus de Bosrah?”
Translation: “But the perfidious Jews say that for this reason it is said of the Messiah further on: Who is this that cometh from Edom, with dyed garments from Bosrah?“
— Commentaria in Isaiam, on Isaiah 34:3
Sources
- Hieronymus Oleaster, Commentaria in Pentateuchum Mosi (Lisbon, 1556): https://books.google.com.sv/books?id=DS19oxQSQZwC https://books.google.com/books/about/Commentaria_in_Pentateuchum_Mosi.html?hl=zh-CN&id=N39fIcaznN4C
- Hieronymus Oleaster, Commentaria in Isaiam (Antwerp, 1568): https://books.google.com/books/about/Hieronymi_Oleastri_Lusitani_Ordinis_Pred.html?id=DKc3PXLjgfEC