The prophet forsheweth, by signs, the captivity of Sedecias, and the desolation of the people: all which shall quickly come to pass.
By prouiding furniture for a iourney, and carying it from one place to an other, 5. and flying through a hole in the wal, 10. the prophet signifieth that the king, and people shal goe into captiuitie. 17. By eating, as if he were trubled, foresheweth their famine. 21. Al which shal come quickly.
1And the word of the Lord came to me, saying:Parlommi il Signore, dicendo:AND the word of our Lord was made to me, saying:Et factus est sermo Domini ad me, dicens: 2Son of man, thou dwellest in the midst of a provoking house: who have eyes to see, and see not: and ears to hear, and hear not: for they are a provoking house.Figliuolo dell'uomo, tu abiti in mezzo di una famiglia contumace, che hanno occhi per vedere, e non veggono e orecchie per udire, e non odono; perocché ella è una contumace famiglia.Sonne of man thou dwelest in the middes of an exasperating house: which haue eyes to see, and see not: and eares to heare, and heare not: because it is an exasperating house.Fili hominis, in medio domus exasperantis tu habitas: qui oculos habent ad videndum, et non vident, et aures ad audiendum, et non audiunt: quia domus exasperans est. 3Thou, therefore, O son of man, prepare thee all necessaries for removing, and remove by day into their sight: and thou shalt remove out of thy place to another place in their sight, if so be they will regard it: for they are a provoking house.Tu adunque, figliuolo dell'uomo, fa bagaglio per cangiare di paese, e tramenerai (il tuo bagaglio) di giorno alla loro presenza, e passerai da dove sei in altro luogo a vista di essi, se a sorte vi badassero, perchè sono una contumace famiglia.Thou therfore ô sonne of man, make thee vessels of transmigration, and thou shalt flitte by day before them: and thou shalt flitte out of thy place to an other place in their sight, if perhaps they wil behold: because it is an exasperating house.Tu ergo, fili hominis, fac tibi vasa transmigrationis, et transmigrabis per diem coram eis. Transmigrabis autem de loco tuo ad locum alterum in conspectu eorum, si forte aspiciant, quia domus exasperans est: 4And thou shalt bring forth thy furniture as the furniture of one that is removing by day in their sight: and thou shalt go forth in the evening in their presence, as one goeth forth that removeth his dwelling.E porterai fuori il tuo bagaglio di giorno sotto i loro occhi, come per cangiar di paese: tu poi partirai alla sera a vista di essi, come uno, che se ne va altrove.And thou shalt carie forth thy vessels as the vessels of one flitting by day in the sight of them: and thou shalt goe forth at euen before them, as one goeth forth that flitteth.et efferes foras vasa tua quasi vasa transmigrantis per diem in conspectu eorum: tu autem egredieris vespere coram eis, sicut egreditur migrans.
5Dig thee a way through the wall before their eyes: and thou shalt go forth through it.Sugli occhi loro fa una apertura nella tua muraglia, ed esci per essa.Before their eyes dig to thee through the wall: and thou shalt goe forth through it.Ante oculos eorum perfode tibi parietem, et egredieris per eum. 6In their sight thou shalt be carried out upon men’s shoulders, thou shalt be carried out in the dark: thou shalt cover thy face, and shalt not see the ground: for I have set thee for a sign of things to come to the house of Israel.A vista di essi tu sarai portato su gli omeri altrui, sarai menato via al buio: velerai la tua faccia, e non vedrai la terra: perocché io ti ho fatto portento alla casa d'Israele:In their sight on shoulders thou shalt be caried, in the darke thou shalt be caried out: thou shalt couer thy face, & shalt not see the earth: because I haue geuen thee a portending signe to the house of Israel.In conspectu eorum in humeris portaberis; in caligine effereris: faciem tuam velabis, et non videbis terram, quia portentum dedi te domui Israël. 7I did therefore as he had commanded me: I brought forth my goods by day, as the goods of one that removeth: and in the evening I digged through the wall with my hand, and I went forth in the dark, and was carried on men’s shoulders in their sight.Io feci adunque come avea comandato a me il Signore, portai fuori di giorno il mio bagaglio, come chi vuol cambiar di paese, e la sera feci colla mano un'apertura nel muro, e al buio me n'andai, portato sulle altrui spalle veggenti loro.I did therfore as he had commanded me: I caried my vessels as the vessels of one flitting by day: and at euen I digged to me through the wall with my hand: and I went forth in the darke, and was caried on shoulders in their sight.Feci ergo sicut præceperat mihi Dominus: vasa mea protuli quasi vasa transmigrantis per diem, et vespere perfodi mihi parietem manu: et in caligine egressus sum, in humeris portatus in conspectu eorum. 8And the word of the Lord came to me in the morning, saying:E il Signore parlommi la mattina, e disse:And the word of our Lord was made to me in the morning, saying:Et factus est sermo Domini mane ad me, dicens: 9Son of man, hath not the house of Israel, the provoking house, said to thee: What art thou doing?Figliuolo dell'uomo, la famiglia d'Israele, la famiglia contumace non ti ha ella detto: Che è quel, che tu fai?Sonne of man, hath not the house of Israel the exasperating house sayd to thee: What doest thou?Fili hominis, numquid non dixerunt ad te domus Israël, domus exasperans: Quid tu facis ?
10Say to them: Thus saith the Lord God: This burden concerneth my prince that is in Jerusalem, and all the house of Israel, that are among them.Dì loro: Queste cose dice il Signore Dio: Questo duro annunzio è pel capo, che sta in Gerusalemme, e per tutta la casa dì Israele, che sta nel suo recinto.Say to them: Thus sayth our Lord God: This burden vpon the prince, that is in Ierusalem, and vpon al the house of Israel, which is in the middes of them.Dic ad eos: Hæc dicit Dominus Deus: / Super ducem onus istud, qui est in Jerusalem, / et super omnem domum Israël, quæ est in medio eorum. 11Say: I am a sign of things to come to you: as I have done, so shall it be done to them: they shall be removed from their dwellings, and go into captivity.Dì loro: Io son per voi un portento: come ho fatto io, così sarà fatto a loro: cangeran di paese, e saran fatti schiavi.Say: I am your portending signe, as I haue done, so shal it be done to them. into transmigration, and into captiuitie shal they goe.Dic: Ego portentum vestrum: / quomodo feci, sic fiet illis: / in transmigrationem et in captivitatem ibunt. 12And the prince that is in the midst of them, shall be carried on shoulders, he shall go forth in the dark: they shall dig through the wall to bring him out: his face shall be covered, that he may not see the ground with his eyes.Il capo, che è tra di loro, sarà portato sugli omeri altrui, uscirà al buio, romperanno la muraglia per metterlo fuora, la faccia di lui sarà velata, affinché non vegga la terra.And the prince, that is in the middes of them, shal be caried on shoulders, he shal goe forth in the darke: they shal digge through the wal to bring him out: his face shal be couered, that he may not see the earth with his eye.Et dux qui est in medio eorum, / in humeris portabitur; in caligine egredietur: / parietem perfodient, ut educant eum; / facies ejus operietur, ut non videat oculo terram. 13And I will spread my net over him, and he shall be taken in my net: and I will bring him into Babylon, into the land of the Chaldeans, and he shall not see it, and there he shall die.E io tenderò a lui la mia rete, ed ei sarà preso nella mia rete; e io lo menerò a Babilonia nella terra de' Caldei, ed ei non la vedrà, ed ivi morrà.And I wil strech forth my nette vpon him, and he shal be taken in my net: and I wil bring him into Babylon into the land of the Chaldees, and he shal not see it, and there he shal dye.Et extendam rete meum super eum, / et capietur in sagena mea: / et adducam eum in Babylonem, in terram Chaldæorum, / et ipsam non videbit: / ibique morietur.
14And all that are about him, his guards, and his troops I will scatter into every wind: and I will draw out the sword after them.E tutti quelli, che stanno intorno a lui, le sue guardie, e le sue squadre, le spergerò a tutti i venti, e dietro ad essi sguainerò la spada.And al that are about him, his gard, & his troupes I wil disperse into euerie wind: and I wil draw the sword after them.Et omnes qui circa eum sunt, / præsidium ejus, et agmina ejus, / dispergam in omnem ventum, / et gladium evaginabo post eos. 15And they shall know that I am the Lord, when I shall have dispersed them among the nations, and scattered them in the countries.E conosceranno, che io sono il Signore, quando gli avrò dispersi tralle genti, e gli avrò seminati per tutte le terre.And they shal know that I am the Lord, when I shal haue dispersed them in the Gentils, and scattered them in the landes.Et scient quia ego Dominus, / quando dispersero illos in gentibus, / et disseminavero eos in terris. 16And I will leave a few men of them from the sword, and from the famine, and from the pestilence: that they may declare all their wicked deeds among the nations whither they shall go: and they shall know that I am the Lord.E piccol numero di essi sottrarrò alla spada, alla fame, e alla peste, affinchè raccontino tutte le loro scelleratezze tralle genti, dovunque anderanno, e conosceranno, ch'io sono il Signore.And I wil leaue of them a few men from the sword, & the famine, and the pestilence: that they may declare al their wicked deeds in the Gentils, to which they shal enter: and they shal know that I am the Lord.Et relinquam ex eis viros paucos / a gladio, et fame, et pestilentia, / ut enarrent omnia scelera eorum / in gentibus ad quas ingredientur, / et scient quia ego Dominus. 17And the word of the Lord came to me, saying:E il Signore parlommi, e disse:And the word of our Lord was made vnto me, saying:Et factus est sermo Domini ad me, dicens: 18Son of man, eat thy bread in trouble and drink thy water in hurry and sorrow.Figliuolo dell'uomo, mangia il tuo pane con affanno, ed anche la tua acqua bevila con prescia, e in tristezza.Sonne of man, eate thy breade in truble: yea and drinke thy water in hast, & sorowfulnes.Fili hominis, panem tuum in conturbatione comede, / sed et aquam tuam in festinatione et mœrore bibe. 19And say to the people of the land: Thus saith the Lord God to them that dwell in Jerusalem in the land of Israel: They shall eat their bread in care, and drink their water in desolation: that the land may become desolate from the multitude that is therein, for the iniquity of all that dwell therein.E dirai al popolo, che è in questa terra: Queste cose dice il Signore Dio a quei, che abitano in Gerusalemme nella terra d'Israele: Mangeranno il loro pane nel turbamento, e beranno la loro acqua nello smarrimento; perocché la terra rimarrà priva del molto suo popolo per ragion delle iniquità di tutti i suoi abitatori.And thou shalt say to the people of the land: Thus sayth our Lord God to them, that dwel in Ierusalem in the land of Israel: Their bread they shal eate in carefulnes, and their water in desolation they shal drinke: that the land may be made desolate from the multitude therof, for the iniquitie of al that dwel therin.Et dices ad populum terræ: / Hæc dicit Dominus Deus / ad eos qui habitant in Jerusalem, in terra Israël: / Panem suum in sollicitudine comedent, / et aquam suam in desolatione bibent: / ut desoletur terra a multitudine sua, / propter iniquitatem omnium qui habitant in ea.
20And the cities that are now inhabited shall be laid waste, and the land shall be desolate: and you shall know that I am the Lord.E le città, che or sono abitate, diverranno una solitudine, e la terra sarà deserta, e conoscerete, ch'io sono il Signore.And the cities, that are now inhabited, shal be desolate, and the land desert: and you shal know that I am the Lord.Et civitates quæ nunc habitantur, desolatæ erunt, / terraque deserta, / et scietis quia ego Dominus. 21And the word of the Lord came to me, saying:E il Signore parlommi, e disse:And the word of our Lord was made to me, saying:Et factus est sermo Domini ad me, dicens: 22Son of man, what is this proverb that you have in the land of Israel? saying: The days shall be prolonged, and every vision shall fail.Figliuolo dell'uomo, che proverbio è quello tra voi nella terra d'Israele, ove dicono: I giorni anderanno in lungo, e di tutte le visioni non sarà altro?Sonne of man, what is this prouerbe with you in the land of Israel? saying: The dayes shal be differred to a long time, & al vision shal perish.Fili hominis, quod est proverbium istud / vobis in terra Israël, dicentium: / In longum differentur dies, / et peribit omnis visio ? 23Say to them therefore: Thus saith the Lord God: I will make this proverb to cease, neither shall it be any more a common saying in Israel: and tell them that the days are at hand, and the effect of every vision.Per questo dì tu ad essi: Queste cose dice il Signore Dio: Torrò di mezzo questo proverbio, e questo non sarà più un dettato in Israele; e tu dirai loro, che sono vicini i giorni, e le cose predette in tutte le visioni;Therfore say to them: Thus sayth our Lord God: I wil make this prouerb cease, neither shal it anie more be commonly sayd in Israel: and speake to them that the dayes are at hand, and the word of euerie vision.Ideo dic ad eos: / Hæc dicit Dominus Deus: / Quiescere faciam proverbium istud, / neque vulgo dicetur ultra in Israël: / et loquere ad eos quod appropinquaverint dies, / et sermo omnis visionis. 24For there shall be no more any vain visions, nor doubtful divination in the midst of the children of Israel.Imperocché non saravvi pell'avvenire visione senza effetto, ne predizione ambigua presso i figliuoli d'Israele;for al vision shal no more be in vaine, nor diuination ambiguous in the middes of the children of Israel.Non enim erit ultra omnis visio cassa, / neque divinatio ambigua in medio filiorum Israël: 25For I the Lord will speak: and what word soever I shall speak, it shall come to pass, and shall not be prolonged any more: but in your days, ye provoking house, I will speak the word, and will do it, saith the Lord God.Perocché io il Signore parlerò, e tutto quello, che avrò detto, sarà, né anderà più in lungo; ma a vostri dì, o famiglia, contumace, io parlerò, e farò, dice il Signore Dio.Because I the Lord wil speake: and what word soeuer I shal speake, shal also be done, it shal not be prolonged anie more: but in your dayes ye exasperating house, wil I speake the word, & wil doe it, sayth our Lord God.quia ego Dominus loquar, / et quodcumque locutus fuero verbum, fiet, / et non prolongabitur amplius: / sed in diebus vestris, domus exasperans, / loquar verbum, et faciam illud, / dicit Dominus Deus.
26And the word of the Lord came to me, saying:E il Signore parlommi, dicendo:And the word of our Lord was made to me, saying:Et factus est sermo Domini ad me, dicens: 27Son of man, behold the house of Israel, they that say: The vision that this man seeth, is for many days to come: and this man prophesieth of times afar off.Figliuolo dell'uomo, ecco la casa d'Israele, che dice: La visione, che questi ha veduta, va alla lunga, ed ei profeta per tempi lontani.Sonne of man, behold the house of Israel, they that say: The vision, that this man seeth, is for manie dayes: and this man prophecieth long times.Fili hominis, ecce domus Israël dicentium: / Visio quam hic videt, / in dies multos et in tempora longa iste prophetat. 28Therefore say to them: Thus saith the Lord God: not one word of mine shall be prolonged any more: the word that I shall speak shall be accomplished, saith the Lord God.Per questo di tu ad essi: Queste cose dice il Signore Dio: Tutte le mie parole pell'avvenire non avran più di azione: la parola, che io avrò detta, sarà adempiuta, dice il Signore Dio.Therfore say to them: Thus sayth our Lord God: Euerie word of mine shal be prolonged no further: the word that I shal speake, shal be accomplished, sayth our Lord God.Propterea dic ad eos: / Hæc dicit Dominus Deus: / Non prolongabitur ultra omnis sermo meus: / verbum quod locutus fuero, complebitur, / dicit Dominus Deus.
12:1
Year of the World 3411, Year before Christ 593.
12:3
Haydock
Removing. Literally, "vessels of transmigration," (Haydock) or bundles, (Calmet) and what was requisite for travelling, (Worthington) or in exile. (Haydock)
Haydock
See Ezechiel 8:1. (Haydock)
12:6
Haydock
Be carried. (Septuagint) St. Jerome reads, "thou shalt carry thy bundles on the shoulder," as many explain the Hebrew, (Calmet) and also ver. 7. "I bear it upon my shoulder," ver. 12. (Protestants) (Haydock)
Haydock
Cover, to denote the blindness of Sedecias, (Calmet) or his attempt to disguise himself. (Haydock)
Calmet
The faces of criminals were covered, Esther vii. The king and nobles escaped through a breach, Jeremias 39:4. (Calmet)
Haydock
Sign. Literally, "a prodigy to," etc. (Haydock)
St. Jerome
The actions as well as the words of the prophet indicated what would happen. (St. Jerome, ver. 11.)
12:10
Calmet
Jerusalem. The people regarded not Jeremias. This prediction would be sent to them to confirm what he said, while it would tend to keep up the spirits of those who were in captivity. (Theodoret) (Calmet)
Menochius
Israel. The people, or those of the ten tribes who had retired thither. (Menochius)
12:13
Calmet
Net, as was done in war, and to catch wild beasts, Jeremias 16:16. (Calmet)
Challoner
Not see it, because his eyes shall be put out by Nabuchodonosor. (Challoner)
Josephus
The false prophets thought they perceived a contradiction here; (Worthington) and Sedecias, confronting it with Jeremias 38:18., disregarded both. (Josephus, Antiquities 10:10.)
Haydock
This was more pardonable than for Paine to object this as an inconsistency, after the event has so clearly verified the predictions of both, and shewed their consent. (Haydock)
Calmet
The unhappy prince saw too late the true meaning. (Calmet)
St. Jerome
He was put in a cage, like a wild beast, and conveyed blind to Babylon. (St. Jerome)
12:14
Haydock
Them. Many joined Godolias, Ezechiel 5:2. (Haydock)
12:18
Calmet
Sorrow. Act like one under great anxiety and distress. (Calmet)
12:22
Worthington
Proverb, or common saying. (Worthington)
Haydock
Prolonged. They took occasion from God's long suffering to become more wicked, (Calmet) and even asserted that the prophets told nothing but lies, (Theodoret) and spoke of events at a great distance, that they might not be detected. If what they announced came to pass, they attributed it to chance; (Calmet) if it did not, being only conditional, they ridiculed this idea as a mere subterfuge. (Haydock)
Worthington
As the prophets had long before foretold the captivity, and it had not yet taken place, (Worthington) in general, though many were already in exile, (Haydock) they concluded that it would never be realized. Thus heretics deny the general judgment, 1 Peter 3:(Worthington)
Haydock
Every vision, on this head, ver. 28. Many events were revealed that regarded the times of Christ, Daniel ix., etc. (Haydock)
12:13
He shall not see it.... Because his eyes shall be put out by Nabuchodonosor.
12:3
Prouide furniture for trauel.
Trusse vp & carie bag and bagage from one place to an other.
12:13
The false prophetes argued here Ezechiel of contradiction that the king should be caried into Babylon, and should not see Babylon. But the euent conuinced their rash iudgement. For he vvas caried thither blinde. 4. Reg. ••.
12:22
That which is commonly saide of manie is called a prouerbe.
False prophetes perswaded the people, that seing the captiuitie foretold by the prophetes was not yet come therfore it would neuer come. As heretikes shal denie the day of general iudgement. •. Pet. •.
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.13.9
9. “Blessed art thou who hast believed in me without having seen me. For it is written concerning me, that they who have seen me will not believe in me, and that they who have not seen me will believe and be saved.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 47
… but then nothing. And for all this no man asked Him questions, whereas the Prophets, we know, they were often questioning: as Ezekiel,
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 19.11
… and that they who had eyes might discern by him who was bereft of sight, how great an evil is an oath! Nor only these; but all who dwelt by the way, beholding the man fettered and blinded, might learn by his calamity the greatness of his sin. Therefore one of the prophets declares, “He shall not see Babylon.”
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St Jerome † AD 420 The Letters of St. Jerome 147.1
… For only in this one way could he learn the lesson that He is to be dreaded whom even the elements obey. He had said: “I know not the Lord, neither will I let Israel go;” and you imitate him when you say: “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.”
12:2
2. A HOUSE THAT EXASPERATES. — The Chaldean: A people stubborn and provoking me, as if to say: You dwell among the Jews in Babylon, who, when they see Jerusalem surviving, grieve that on the counsel of Jeremiah they surrendered themselves to the Chaldeans, and would wish to return against my oracle and command; therefore predict to them that they will soon see the destruction of Jerusalem. WHO HAVE EYES TO SEE. 18. THEY SHALL TAKE AWAY ALL OFFENCES, AND ALL ABOMINATIONS. — That is, idols, by which they offended God, and therefore they likewise offended and brought upon themselves all calamities. For after their return from captivity, the Jews never publicly worshipped idols, but the true God. Note. Prado notes that sight is taken for understanding, hearing for will. He adds the reason: because these senses are ministers of the intellect and will, altogether similar to their masters (for sight and intellect delight in and operate by clarity; the ear and will are captivated by sweetness and goodness). Hence it is that for an intellect not blinded, a seeing eye is used, and a hearing ear for a will not hardened by some immoderate affection, in Matthew xiii, 9, and Apocalypse xiii, 9: "He that hath ears to hear, let him hear," that is, a will obedient and submissive. Hence also that passage in Psalm xvii, 45: "By the hearing of the ear he obeyed me." And Proverbs xx, 12: "The hearing ear, and the seeing eye, the Lord hath made them both," that is, it is a work of God equally great and wonderful that a teacher be learned and a hearer of the word be docile.
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3. MAKE FOR YOURSELF VESSELS (that is, instruments) OF MIGRATION, — that is, of one migrating, namely a staff, shoes, a wallet, a skin. For those about to travel are accustomed to make or procure these for themselves. Again, "vessels," that is, instruments, "of migration" he calls sacks, carts, vessels, poles, by which men are accustomed to load their bundles and transfer them from one place to another, as if to say: Pack your things, gather your bundles. Whence follows: AND YOU SHALL MIGRATE. Note. Pack your things, gather your bundles. Whence follows: AND YOU SHALL MIGRATE. — That is, with the instruments already mentioned you shall transfer your household goods by day, so that not by words, but by deed and in reality you may represent the imminent captivity. "You shall migrate" therefore is not the same as "you shall move"; but the same as "you shall transfer your bundles." 4. 4. And thou shalt bring out thy vessels as the vessels of one that removeth by day in their sight: and thou shalt go out in the evening in their presence, as one goeth out that removeth his household. 5. Dig through the wall in their sight, and thou shalt go out through it. 6. In their sight thou shalt be carried upon the shoulders, thou shalt be carried out in the dark: thou shalt cover thy face, and shalt not see the ground: for I have made thee a sign to the house of Israel. BUT YOU SHALL GO OUT IN THE EVENING (so that by this very thing you may signify that Zedekiah, when the city is captured, will flee in the evening, indeed at night, as is evident from Jeremiah xxxix, 4), AS ONE GOES OUT WHO REMOVES, — fleeing namely, anxious and fearful, or, as Maldonatus says, as one goes out who removes, that is, in the evening. For those who migrate from one house to another are accustomed to transfer their household goods by day, but they themselves, when all has been transferred, migrate in the evening or at night.
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5. DIG THROUGH THE WALL FOR YOURSELF, — so that indirectly by this you may signify and represent that the Chaldeans will dig through and break down the walls of Jerusalem, and thus capture it, as is evident they did in IV Kings xxv, 4; directly moreover, so that you may go out through it; whence he says: "You shall go out through it;" so that by this you may signify that Zedekiah, not through the gate of the city, but through the door of the king's garden, as if through a narrow hole in the wall like a wall opening, will flee, as is evident he did in Jeremiah xxxix, 4. This is what he says in verse 11: "I am a sign to you: as I have done, so shall it be done to them." Thus St. Jerome.
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6. ON HIS SHOULDERS SHALL HE BE CARRIED. — The Hebrews, the Chaldean, and Jerome in his Commentary read, thou shalt carry, namely thy bundles; the Septuagint and our version read, he shall be carried, and better; for explaining and applying this same thing to the king, verse 12, he says: "And the prince who is in the midst of them, shall be carried on shoulders." It follows: "In darkness thou shalt go forth," in Hebrew תוצא totsi, that is, thou shalt go forth. But the active hiphil is often taken for the passive; totsi therefore, that is, thou shalt go forth, is the same as thou shalt be carried forth, or certainly for totsi with other points it should be read passively in hophal תוצא tutsa, that is, thou shalt be carried forth: thus the Septuagint, our version and others translate it. And this the context demands; for God here commands the Prophet to transfer his things by day, but he himself to depart in the evening. The Prophet is therefore commanded to transfer his bundles by day, to break through the wall at night, and through it to let himself down before dawn, as if fleeing secretly; but outside he is received by those appointed by him for this purpose, and is carried on their shoulders, with his face veiled, lest he see the way by which he is carried, so that the people, marveling at these things, might ask what they signify: to whom he himself might answer, in like manner, the city being captured, Zedekiah would flee secretly, and be carried away on the shoulders of his men, but would be captured by the Chaldeans, and blinded, and thus be carried away into Chaldea, as will appear in verse 12. Again, by this carrying away of the Prophet is represented that the citizens from Jerusalem would not depart willingly, but would be carried away by force into Chaldea. Allegorically St. Jerome says: "Ezekiel here is a type of Christ, who took upon himself our sins. The vessels of captivity is the human body: he broke through the wall, that is, hell, and rising was seen only by those who believe. He is carried on shoulders, because, ascending to heaven with angelic powers as victor, he veils his face, lest the divine Majesty be seen in mortal flesh; and he does not see the earth, lest by his eyes that which does not merit his sight be illuminated; thus it is a portent, so that it might turn the hard hearts of the Jews to him." But this allegory, as being joyful and happy, does not sufficiently correspond to the misery and blinding of Zedekiah which Ezekiel here represents according to the letter. THOU SHALT COVER THY FACE — as a man who, affected with shame, does not wish to be seen or known; so that thou mayest represent the confusion and blinding of Zedekiah, when he himself shall be led into Babylon. Thus St. Jerome. THOU SHALT COVER THY FACE — as a man who, affected with shame, does not wish to be seen or known; so that thou mayest represent the confusion and blinding of Zedekiah, when he himself shall be led into Babylon. Thus St. Jerome.
12:9
9. DID THEY NOT SAY. — That is, will they not say? as if to say, Surely they will say. 10. as if to say, Surely they will say. 10. UPON THE PRINCE A BURDEN. — In Hebrew there is a paronomasia, הנשא משא על ul nasi mussa, as if to say, Upon the prince, who, as if a bearer, ought to bear the burdens of the commonwealth, and who from tyranny imposed heavy burdens and taxes upon it, impose this burdensome sentence upon him which he deserved by unjustly burdening the commonwealth, as if to say, This song is sung to Zedekiah. For it is just that princes should in turn experience and bear the heavy burden which they imposed upon their subjects. If God threatens this to a prince, what will he do to prelates, whose proper office it is to be shepherds not lords, fathers not kings, chariots rather than drivers, or rather bearers, nurses, mothers, if they lord it over the clergy, and crush peoples with an iron rod, and like a laden wagon cry out with creaking to those meeting them: Bow down, that we may pass over? says Prado. UPON ALL THE HOUSE OF ISRAEL. 9. House of Israel. — Thus he calls those who remained in Judah from the ten tribes. By bloods. — The Chaldean, by murders; the Septuagint, injustice and impunity.
12:11
11. I AM YOUR SIGN, — as if to say, My migration appears to you strange and portentous, and in truth it portends your miserable captivity, namely the despoiling of the city, the migration of the citizens, the blinding and disgrace of your king. The Hebrew מפת mophet from the root יפה iopha, that is, it was beautiful, splendid, elegant, signifies a sign beautiful, elegant, splendid. Again, it alludes to מנה pana, that is, he looked upon, he regarded: hence it signifies a visible sign of a future thing, either good or bad, admonishing, according as it is either pleasant to behold, or sad and horrible, which the Latins call a prodigy or portent. Thus this migration of Ezekiel was a thing outwardly pleasant to behold, wonderful, new, mimic and playful; but the signification was sad and horrible; for it signified a similar migration and captivity of the Jews. Whence he adds: "As I have done, so shall it be done to them," that is, to you. It is an enallage of person, frequent among the Hebrews.
12:12
12. A LEADER (Zedekiah) WHO IS IN THE MIDST OF THEM (who acts secure among his own, fearing nothing), SHALL BE CARRIED UPON SHOULDERS. — For Zedekiah indeed, with Jerusalem captured, the wall of the king's garden broken through, fled through the desert, not on foot, but carried in a chair upon the shoulders of bearers, either on account of his fear and the weakness of his consternation; or on account of his softness and effeminacy, Isaiah chapter iii, 4. Others translate it, shall carry upon shoulders, namely gems and more precious things. HIS FACE SHALL BE COVERED — by himself and his own, so that namely he may not be recognized by those he meets; and from shame and sorrow, so that he may not see the captured city and grieve more. HIS FACE SHALL BE COVERED — by himself and his own, so that namely he may not be recognized by those he meets; and from shame and sorrow, so that he may not see the captured city and grieve more. But this portended him as one guilty of death to be veiled, and to be blinded by Nebuchadnezzar. Concerning this veiling, as also the carrying upon shoulders, Scripture narrates nothing at the end of the fourth book of Kings; from this passage however it is established that these things happened to him.
12:13
13. MY NET, — as if to say: By the art, speed and industry of the Chaldeans pursuing him shall he be captured: the Chaldeans are called here either fishermen, because they dwelt by the Euphrates river: for fishermen are accustomed to dwell by rivers; or certainly hunters, who captured the fleeing Zedekiah in a net as if he were a wild beast. HE SHALL NOT SEE IT, — because before he was led there he was blinded at Riblah, IV Kings. HE SHALL NOT SEE IT, — because before he was led there he was blinded at Riblah, IV Kings xxv. Since Zedekiah did not understand these words, and thought them to be contrary to the words of Jeremiah, he believed neither of the oracles, as Josephus testifies in the tenth book of Antiquities, chapter. Symbolically, Zedekiah is the figure of the sinner, who by Nebuchadnezzar, that is by the demon, is deprived of eyes, that is of consideration and understanding, and is led to Babylon, that is to Tartarus. Just as therefore a fowler covers the eyes of a hawk, so that it may remain in his hand: so the devil veils the eyes of the sinner, so that he may not see the vanity of his pleasures and the eternity of the punishments which await him, so that he may rest in his hand and power. Secondly, just as Zedekiah was led to Babylon, yet did not see it: so heretics and sinners neither see their own blindness, nor their own state. Do not heretics not see their own Babylon, that is the confusion of doctrine, who call it the Jerusalem of God, who call the assemblies of demons the Church of Christ? Seneca writes, epistle 50, concerning Harpaste the blind, that she was ignorant of her own blindness: "Harpaste," he says, "does not know that she is blind; she continually asks her tutor to move: she says the house is dark. What we see in her, let it be clear to you happens to all of us. No one understands himself to be avaricious, no one covetous." In Aristophanes in Plutus a servant rightly complains against his master, that he himself seeing would follow Plutus with blind eyes, and gives the reason: For we who see lead the blind; but he follows, and at the same time compels me to do the same. How many today are there seeing, who blindly follow Plutus the blind! and gives the reason: For we who see lead the blind; but he follows, and at the same time compels me to do the same. How many today are there seeing, who blindly follow Plutus the blind! the same. How many today are there seeing, who blindly follow Plutus the blind! Plutarch in the Life of Lycurgus praises him, because by his laws he brought it about that Plutus among the Spartans was ἄσυλος, that is safe from thieves, and as if placed in a sanctuary; ἄτιμος, that is neglected, whom no one would covet; and ἄπορος, that is poor. For he had taught the Spartans through frugality to despise riches, and to regard wealth as of little account as if weak and poor: and therefore, says Plutarch, Plutus from all the cities which are under the sun, in Sparta alone was preserved τυφλός, that is blind and set aside, not otherwise than a lifeless board, or base metal. But now Plutus is blind, because the rich hide their wealth, so that it may never see the light; and because he blinds the eyes and mind of men, so that through right and wrong, through a thousand labors and dangers with insane zeal they pursue him: for he is not ἄνοος, but ἔραστος, that is desirable to all, in the zeal and vows of all, and therefore he is not ἄσυλος, but lacking a sanctuary, everywhere σύλη, that is prey and plunder, exposed. For there is no place so sacred, which the accursed hunger for gold does not violate. Would that in these our times there were given a new Elisha, who to the Syrians struck with blindness, and entering Samaria, said: "Lord, open the eyes of these that they may see. And the Lord opened their eyes, and they saw that they were in the midst of Samaria." Would that, I say, there were some Prophet, who from God might obtain light for these blind ones, so that they might see what they are unwilling to see, that they are in the midst of Samaria, that is in the midst of the most cruel enemies whose hunger can be satisfied by nothing except their eternal torments!
12:16
16. THAT THEY MAY DECLARE ALL THEIR WICKEDNESS (that is to say, That they may declare to the nations that I have not delivered them to the Chaldeans on account of weakness or cruelty, but on account of their wickedness; and thus the nations) SHALL KNOW THAT I AM THE LORD, — namely, that I am a just judge and avenger of the wicked. 18. EAT THY BREAD IN TROUBLE. EAT THY BREAD IN TROUBLE. — The Chaldean, in trembling; the Septuagint, in sorrow; St. Jerome, in anguish. Do this to signify that the Jews in the siege shall eat bread with anxiety and fear of the enemy threatening them. Thus far he has spoken of the future captivity of the king and city: now he returns to its siege, and in it to famine and trepidation. DRINK THY WATER IN HASTE AND SORROW. 19. And thou shalt say to the people of the land: Thus saith the Lord God to them that dwell in Jerusalem in the land of Israel: They shall eat their bread with carefulness, and drink their water in desolation, that the land may be desolate of the multitude thereof, because of the iniquity of all them that dwell therein. EAT THY BREAD IN TROUBLE. — The Chaldean, in trembling; the Septuagint, in sorrow; St. Jerome, in anguish. EAT THY BREAD IN TROUBLE. — The Chaldean, in trembling; the Septuagint, in sorrow; St. Jerome, in anguish. in despair. THAT THE LAND MAY BE DESOLATE (because it shall be desolate, that is, shall be emptied) OF THE MULTITUDE THEREOF — both of citizens, and of fruits and riches.
12:22
22. THE DAYS SHALL BE PROLONGED, — namely of the calamity and desolation foretold by the Prophets. It is a meiosis: "prolonged," that is, forever. For they wish to say that the prophecy of destruction shall be made void and never come to pass, and Jerusalem shall always stand, and they in it. 24. NOR DIVINATION AMBIGUOUS. — The Septuagint, for favor, that is, flattering, false; in Hebrew חלק chalac, that is, slippery, as is the manner of flatterers; or rather slippery, that is, ambiguous, of slippery sense, so that it can be twisted this way and that, as if to say, I shall not speak ambiguously, but by things and rods, namely by swords and manifest plagues, openly and distinctly chastising the Jews, my angers and threats against them, which the Prophets level at them, and they themselves mock.
Machine translation from the Latin, not reviewed.
12:22
… practical order: it is the parable more properly so called (Ezek. 17, 2; 24, 3), the similitude and the example, the saying of popular use (more precisely proverb: I Kings 5, 12; Job 13, 12; Prov. 1, 1.6; 10, 1; 25, 1; 26, 7.9), the witty and sarcastic mot (Ezek. 12, 22 f.; 18, 2 f.; Mic. 2, 4; Hab. 2, 6), the words of mockery
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.