God refuses to answer the ancients of Israel inquiring by the prophet: but by him setteth his benefits before their eyes, and their heinous sins: threatening yet greater punishments: but still mixed with mercy.
God wil not answer the elders of Israel asking by the prophet, 4. but by him setteth his benefites before their eyes, and their owne heynous sinnes; 30. threatning yet greater punishments: 40. but stil mixt with mercie.
1And it came to pass in the seventh year, in the fifth month, the tenth day of the month: there came men of the ancients of Israel to inquire of the Lord, and they sat before me.Ed avvenne, che il settimo anno, il quinto mese, ai dieci del mese, venner alcuni dei seniori d'Israele per interrogare il Signore, e si posero a sedere davanti a me.AND it came to passe in the seuenth yeare, in the fifth, the tenth of the moneth: there came men of the ancients of Israel to aske our Lord, & they sare before me.Et factum est in anno septimo, in quinto, in decima mensis, venerunt viri de senioribus Israël ut interrogarent Dominum, et sederunt coram me. 2And 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: 3Son of man, speak to the ancients of Israel and say to them: Thus saith the Lord God: Are you come to inquire of me? As I live, I will not answer you, saith the Lord God.Figliuolo dell'uomo parla a' seniori d'Israele, e dirai loro: Queste cose dice il Signore Dio: Siete voi forse venuti per interrogarmi? Io giuro, che non darò a voi risposta, dice il Signore Dio.Sonne of man, speake to the ancients of Israel, & thou shalt say to them: Thus saith our Lord God: Why, are you come to aske me? Liue I, that I wil not answer you, saith our Lord God.Fili hominis, loquere senioribus Israël, et dices ad eos: Hæc dicit Dominus Deus: Numquid ad interrogandum me vos venistis ? vivo ego quia non respondebo vobis, ait Dominus Deus. 4If thou judgest them, if thou judgest, O son of man, declare to them the abominations of their fathers.Fai tu giudizio di costoro, o figliuolo dell'uomo, fai tu giudizio? Fa lor sapere le abbominazioni de' padri loro.Doest thou iudge them, doest thou iudge ô sonne of man? shew to them the abominations of their fathers.Si judicas eos, si judicas, fili hominis, abominationes patrum eorum ostende eis. 5And say to them: Thus saith the Lord God: In the day when I chose Israel, and lifted up my hand for the race of the house of Jacob: and appeared to them in the land of Egypt, and lifted up my hand for them, saying: I am the Lord your God:E dirai loro: Queste cose dice il Signore Dio: Il dì, in cui io elessi Israele, e stesi la mano mia in favore della casa di Giacobbe, e apparii ad essi nella terra d'Egitto, e stesi in favor loro la mia mano, dicendo: Io il Signore Dio vostro;And thou shalt say to them: Thus saith our Lord God: In the day that I chose Israel, & lifted vp my hand for the stocke of the house of Iacob: and appeared to them in the Land of Aegypt, and lifted vp my hand for them, saying; I the Lord your God:Et dices ad eos: Hæc dicit Dominus Deus: In die qua elegi Israël, et levavi manum meam pro stirpe domus Jacob, et apparui eis in terra Ægypti, et levavi manum meam pro eis, dicens: Ego Dominus Deus vester:
6In that day I lifted up my hand for them to bring them out of the land of Egypt, into a land which I had provided for them, flowing with milk and honey, which excelled amongst all lands.In quel dì io stesi la mano mia per trarli dalla terra di Egitto a una terra preparata da me per essi, che scorrea latte, e miele, ed eccellente tra tutte le terre.in that day I lifted vp my hand for them, that I might bring them out of the Land of Aegypt, into a Land which I had prouided for them, flowing with milke and honie, which is excellent among al landes.in die illa levavi manum meam pro eis ut educerem eos de terra Ægypti, in terram quam provideram eis, fluentem lacte et melle, quæ est egregia inter omnes terras. 7And I said to them: Let every man cast away the scandals of his eyes, and defile not yourselves with the idols of Egypt: I am the Lord your God.E io dissi loro: Getti via ciascheduno quel, che affascina i suoi occhi, e non vi contaminate co' simulacri dell'Egitto. Io Signore Dio vostro.And I said to them, Let euerie man cast away the scandals of his eyes, and in the idols of Aegypt be ye not polluted: I the Lord your God.Et dixi ad eos: Unusquisque offensiones oculorum suorum abjiciat, et in idolis Ægypti nolite pollui: ego Dominus Deus vester. 8But they provoked me, and would not hearken to me: they did not every man cast away the abominations of his eyes, neither did they forsake the idols of Egypt: and I said I would pour out my indignation upon them, and accomplish my wrath against them in the midst of the land of Egypt.Ma ei m'irritarono, e non vollero ascoltar me, e ciascuno di essi non gettò via quel, che contaminava i loro occhi, e non abbandonaron gl'idoli dell'Egitto, e io determinai di spandere sopra di essi il mio sdegno, e di sfogare sopra di essi l'ira mia in mezzo alla terra d'Egitto.And they prouoked me, and would not heare me: euerie one did not cast away the abominations of his eyes, neither did they leaue the idols of Aegypt: and I said I would powre out mine indignation vpon them, and fil my wrath in them, in the middes of the Land of Aegypt.Et irritaverunt me, nolueruntque me audire: unusquisque abominationes oculorum suorum non projecit, nec idola Ægypti reliquerunt. Et dixi ut effunderem indignationem meam super eos, et implerem iram meam in eis, in medio terræ Ægypti. 9But I did otherwise for my name’s sake, that it might not be violated before the nations, in the midst of whom they were, and among whom I made myself known to them, to bring them out of the land of Egypt.Ma feci questo di trarli fuora dalla terra d'Egitto, affinchè non restasse vilipeso il nome mio presso le genti, tralle quali ei viveano, e in mezzo alle quali io mi feci ad essi vedere.And I did for my name sake, that it might not be violated before the Gentils, in the middes of whom they were, and among whom I appeared to them, to bring them out of the Land of Aegypt.Et feci propter nomen meum, ut non violaretur coram gentibus in quarum medio erant, et inter quas apparui eis ut educerem eos de terra Ægypti.
10Therefore I brought them out from the land of Egypt, and brought them into the desert.Li feci adunque uscire dalla terra d'Egitto, e li condussi al deserto.I cast them out therfore of the Land of Aegypt, and brought them forth into the desert.Ejeci ergo eos de terra Ægypti, et eduxi eos in desertum. 11And I gave them my statutes, and I shewed them my judgments, which if a man do, he shall live in them.E diedi loro i miei comandamenti, e le mie leggi, osservando le quali l'uomo avrà vita per esse.And I gaue them my precepts, and I shewed to them my iudgements, which a man doing, shal liue in them.Et dedi eis præcepta mea, et judicia mea ostendi eis, quæ faciens homo vivet in eis. 12Moreover I gave them also my sabbaths, to be a sign between me and them: and that they might know that I am the Lord that sanctify them.Diedi di più ad essi anche i miei sabati, perchè fossero un segno tra me, e loro, e conoscessero, che io sono il Signore, che li santifica.Moreouer also my sabbathes I gaue to them, to be a signe betwen me and them: and that they might know that I am the Lord sanctifying them.Insuper et sabbata mea dedi eis, ut essent signum inter me et eos, et scirent quia ego Dominus sanctificans eos. 13But the house of Israel provoked me in the desert: they walked not in my statutes, and they cast away my judgments, which if a man do he shall live in them: and they grievously violated my sabbaths. I said therefore that I would pour out my indignation upon them in the desert, and would consume them.Ma la casa d'Israele mi provocò ad ira nel deserto, non camminarono ne' miei comandamenti, e rigettarono le mie leggi, nelle quali ha vita chi le osserva, e violarono grandemente i miei sabati. Determinai perciò di spandere il furor mio sopra di loro nel deserto, e di consumarli.And the houses of Israel prouoked me in the desert; they walked not in my precepts, and my iudgements they reiected, which a man doing shal liue in them: and my sabbathes they violated excedingly. I said therfore I would powre out my furie vpon them in the desert, and would consume them.Et irritaverunt me domus Israël in deserto: in præceptis meis non ambulaverunt, et judicia mea projecerunt, quæ faciens homo vivet in eis, et sabbata mea violaverunt vehementer. Dixi ergo ut effunderem furorem meum super eos in deserto, et consumerem eos: 14But I spared them for the sake of my name, lest it should be profaned before the nations, from which I brought them out, in their sight.E per amore del nome mio noi feci, affinchè vilipeso non fosse davanti alle nazioni, di mezzo alle quali, elle stesse veggenti, io li trassi.And I did for my name sake, lest it should be violated before the Gentils, from which I cast them out, in their sight.et feci propter nomen meum, ne violaretur coram gentibus de quibus ejeci eos in conspectu earum.
15So I lifted up my hand over them in the desert, not to bring them into the land which I had given them flowing with milk and honey, the best of all lands.Io adunque giurai loro nel deserto, che non gli avrei introdotti nella terra, che io diedi ad essi, terra, che scorre latte, e miele, distinta sopra tutte le terre:I therfore lifted vp my hand vpon them in the desert, not to bring them into the Land, which I gaue them flowing with milke and honie, the chiefe of al landes.Ego igitur levavi manum meam super eos in deserto, ne inducerem eos in terram quam dedi eis, fluentem lacte et melle, præcipuam terrarum omnium: 16Because they cast off my judgments, and walked not in my statutes, and violated my sabbaths: for their heart went after idols.Perchè rigettarono le mie leggi, e non camminarono ne' miei comandamenti, e violarono i miei sabati: conciossiachè dietro agl'idoli andava il cuor loro.Because they reiected my iudgements, and walked not in my precepts, and violated my sabbathes: for their hart went after idols.quia judicia mea projecerunt, et in præceptis meis non ambulaverunt, et sabbata mea violaverunt: post idola enim cor eorum gradiebatur. 17Yet my eye spared them, so that I destroyed them not: neither did I consume them in the desert.E s'impietosì sopra di essi l'occhio mio, perch'io non gli uccidessi; e non gli sterminai nel deserto.And mine eye was merciful on them, that I killed them not: neither did I consume them in the desert.Et pepercit oculus meus super eos, ut non interficerem eos: nec consumpsi eos in deserto. 18And I said to their children in the wilderness: Walk not in the statutes of your fathers, and observe not their judgments, nor be ye defiled with their idols:Ma io dissi a' loro figliuoli nella solitudine: Non andate dietro agl'insegnamenti de' padri vostri, e non seguite i loro andamenti, e non vi contaminate coi loro idoli.But I said to their children in the wildernes: In the precepts of your fathers walke not, neither keepe ye their iudgements, nor be polluted in their idols:Dixi autem ad filios eorum in solitudine: In præceptis patrum vestrorum nolite incedere, nec judicia eorum custodiatis, nec in idolis eorum polluamini. 19I am the Lord your God: walk ye in my statutes, and observe my judgments, and do them.Io il Signore Dio vostro: camminate ne' miei comandamenti, osservatele mie leggi, e mettetele in pratica:I the Lord your God: walke ye in my precepts, and keepe my iudgements, and doe them.Ego Dominus Deus vester: in præceptis meis ambulate: judicia mea custodite, et facite ea, 20And sanctify my sabbaths, that they may be a sign between me and you: and that you may know that I am the Lord your God.E santificate i miei sabati, affin chè siano segno tra me, e voi, e conosciate, ch'io sono il Signore Dio vostro.And sanctifie ye my sabbathes, that they may be a signe betwen me and you: and ye may knowe that I am the Lord your God.et sabbata mea sanctificate, ut sint signum inter me et vos, et sciatis quia ego sum Dominus Deus vester.
21But their children provoked me, they walked not in my commandments, nor observed my judgments to do them: which if a man do, he shall live in them: and they violated my sabbaths: and I threatened to pour out my indignation upon them, and to accomplish my wrath in them in the desert.Ma i lor figliuoli mi esacerbarono, non camminaron ne' miei precetti, e non osservarono le mie leggi, né fecero quelle cose, le quali facendo l'uomo, ha vita per esse, e violarono i miei sabati; e minacciai di spandere il furor mio sopra di loro, e sfogar l'ira mia contro di essi nel deserto.And the children exasperated me, in my precepts they walked not: and my iudgements they kept not, to doe them: which when a man shal doe, he shal liue in them: and they violated my sabbathes: and I threatned to powre our my furie vpon them, and to fil my wrath in them in the desert.Et exacerbaverunt me filii: in præceptis meis non ambulaverunt, et judicia mea non custodierunt ut facerent ea, quæ cum fecerit homo, vivet in eis, et sabbata mea violaverunt. Et comminatus sum ut effunderem furorem meum super eos, et implerem iram meam in eis in deserto. 22But I turned away my hand, and wrought for my name’s sake, that it might not be violated before the nations, out of which I brought them forth in their sight.Ma rattenni la mano mia, e nol feci per amor del mio nome, affinchè profanato non fosse davanti alle nazioni, di mezzo alle quali, elle stesse veggenti, io li trassi.But I turned away my hand, & did for my names sake, that it might not be violated before the Gentils, out of which I did cast them forth in their eyes.Averti autem manum meam, et feci propter nomen meum, ut non violaretur coram gentibus de quibus ejeci eos in oculis earum. 23Again I lifted up my hand upon them in the wilderness, to disperse them among the nations, and scatter them through the countries:Di bel nuovo nella solitudine alzai la mia mano contro di loro, giurai di spargerli tralle nazioni, e di trasportargli in questa, e in quella terra,Againe I lifted vp my hand vpon them in the wildernes, that I might disperse them into nations, and scatter them into landes:Iterum levavi manum meam in eos in solitudine, ut dispergerem illos in nationes, et ventilarem in terras, 24Because they had not done my judgments, and had cast off my statutes, and had violated my sabbaths, and their eyes had been after the idols of their fathers.Perchè non aveano osservate le mie leggi, e aveano rigettati i miei comandamenti, e violati i miei sabati, ed avean volti gli sguardi agl'idoli de'padri loro.for that they had not done my iudgements, and had reiected my precepts, and had violated my sabbathes, and their eyes had bene after the idols of their fathers.eo quod judicia mea non fecissent, et præcepta mea reprobassent, et sabbata mea violassent, et post idola patrum suorum fuissent oculi eorum.
25Therefore I also gave them statutes that were not good, and judgments, in which they shall not live.Io adunque lor diedi comandamenti non buoni, e leggi, nelle quali non avran vita.Therfore I also gaue them precepts not good, and iudgements, in which they shal not liue.Ergo et ego dedi eis præcepta non bona, et judicia in quibus non vivent. 26And I polluted them in their own gifts, when they offered all that opened the womb, for their offences: and they shall know that I am the Lord.E gli rendetti immondi nelle loro obblazioni, mentre pe' loro delitti offerivano i primogeniti, e conosceran, ch'io sono il Signore.And I polluted them in their giftes, when they offered al that opened the matrice, for their offences: and they shal know that I am the Lord.Et pollui eos in muneribus suis, cum offerrent omne quod aperit vulvam, propter delicta sua: et scient quia ego Dominus. 27Wherefore speak to the house of Israel, O son of man, and say to them: Thus saith the Lord God: Moreover in this also your fathers blasphemed me, when they had despised and contemned me;Per la qual cosa parla tu, o figliuolo dell'uomo, alla casa d'Israele, e dirai loro: Queste cose dice il Signore Dio: In un altro punto ancora mi bestemmiarono i padri vostri, disonorandomi con ispregio;Wherfore speake to the house of Israel, ô sonne of man: and thou shalt say to them: Thus saith our Lord God: Yet also in this did your fathers blaspheme me, when contemning they had despised me:Quam ob rem loquere ad domum Israël, fili hominis, et dices ad eos: Hæc dicit Dominus Deus: Adhuc et in hoc blasphemaverunt me patres vestri, cum sprevissent me contemnentes, 28And I had brought them into the land, for which I lifted up my hand to give it them: they saw every high hill, and every shady tree, and there they sacrificed their victims: and there they presented the provocation of their offerings, and there they set their sweet odours, and poured forth their libations.Perocché avendogli introdotti nella terra, che io con giuramento avea promesso di dare ad essi, adocchiarono ogni colle elevato, e ogni ombrosa pianta, e andarono ad immolarvi le loro vittime, e ivi offerirono lo smacco della loro obblazione, e vi bruciarono soavi odori, e fecero lor libagioni.and I had brought them into the Land, vpon which I lifted vp my hand to geue it them: they saw euerie high hil, and euerie wooddie tree, and there they immolated their victims: and there they gaue the irritation of their oblation, and there they put the odour of their sweetnes, and offered their libations.et induxissem eos in terram super quam levavi manum meam ut darem eis: viderunt omnem collem excelsum, et omne lignum nemorosum, et immolaverunt ibi victimas suas, et dederunt ibi irritationem oblationis suæ, et posuerunt ibi odorem suavitatis suæ, et libaverunt libationes suas.
29And I said to them: What meaneth the high place to which you go? and the name thereof was called High-place even to this day.Ed io dissi loro: Che è egli mai quel luogo eccelso, dove voi andate? E il nome di Eccelso è rimaso fino a questo di.And I said to them: What is the excelse, vnto which you goe? & the name therof was called Excelse euen to this day.Et dixi ad eos: Quid est excelsum, ad quod vos ingredimini ? et vocatum est nomen ejus Excelsum usque ad hanc diem. 30Wherefore say to the house of Israel: Thus saith the Lord God: Verily, you are defiled in the way of your fathers, and you commit fornication with their abominations.Per questo dì tu alla casa d'Israele: Queste cose dice il Signore Dio: Voi certamente vi contaminate, battendo la strada de' padri vostri, e nella fornicazione, in cui essi caddero, voi cadete,Therfore say to the house of Israel: Thus saith our Lord God: Surely in the way of your fathers you are pulluted, and after their scandals you doe fornicate.Propterea dic ad domum Israël: Hæc dicit Dominus Deus: Certe in via patrum vestrorum vos polluimini, et post offendicula eorum vos fornicamini: 31And you defile yourselves with all your idols unto this day, in the offering of your gifts, when you make your children pass through the fire: and shall I answer you, O house of Israel? As I live, saith the Lord God, I will not answer you.E coll'offerta de' vostri doni, facendo passar pel fuoco i vostri figliuoli vi contaminate fino a quest'oggi in grazia di tutti i vostri idoli: e io darò a voi risposta, o casa d'Israele? Io giuro, dice il Signore Dio, che non vi darò risposta.And in the oblation of your giftes, when you make your children passe through the fire, you are polluted in al your idols vnto this day: and shal I answer you ô house of Israel? Liue I, saith our Lord God, that I wil not answer youet in oblatione donorum vestrorum, cum traducitis filios vestros per ignem, vos polluimini in omnibus idolis vestris usque hodie: et ego respondebo vobis, domus Israël ? Vivo ego, dicit Dominus Deus, quia non respondebo vobis. 32Neither shall the thought of your mind come to pass, by which you say: We will be as the Gentiles, and as the families of the earth, to worship stocks and stones.E non avrà effetto il pensiero di vostra mente, che dice: Noi saremo come le genti, e come i popoli della terra, adorando i legni, e le pietre.Neither shal the cogitation of your minde come to passe, saying: We wil be as the Gentils, and as the kinreds of the earth, that we may worship wood, and stones.Neque cogitatio mentis vestræ fiet, dicentium: Erimus sicut gentes et sicut cognationes terræ, ut colamus ligna et lapides.
33As I live, saith the Lord God, I will reign over you with a strong hand, and with a stretched out arm, and with fury poured out.Io giuro, dice il Signore Dio, che io sopra di voi regnerò con mano pesante, con braccio disteso, e con ispandere tutto il mio furore.Liue I, saith our Lord God, that in a strong hand, & in a streched out arme, and in furie powred forth wil I reigne ouer you.Vivo ego, dicit Dominus Deus, quoniam in manu forti, et in brachio extento, et in furore effuso, regnabo super vos. 34And I will bring you out from the people, and I will gather you out of the countries, in which you are scattered, I will reign over you with a strong hand and with a stretched out arm, and with fury poured out.E vi trarrò di mezzo ai popoli, e vi raunerò dai paesi, pe' quali siete dispersi, regnerò sopra di voi con mano pesante, con braccio disteso, e con ispandere tutto il mio furore.And I wil bring you out of the peoples, and I wil gather you out of the landes, in which you are dispersed, in a strong hand, and in a streched out arme and in furie powred forth wil I reigne ouer you.Et educam vos de populis, et congregabo vos de terris in quibus dispersi estis: in manu valida, et in brachio extento, et in furore effuso, regnabo super vos. 35And I will bring you into the wilderness of people, and there will I plead with you face to face.E vi condurrò nello spopolato deserto, ed ivi farò giudizio con voi faccia a faccia.And I wil bring you into the desert of peoples, and wil be iudged there with you face to face.Et adducam vos in desertum populorum, et judicabor vobiscum ibi facie ad faciem. 36As I pleaded against your fathers in the desert of the land of Egypt; even so will I judge you, saith the Lord God.Come disputai in giudizio contro de' padri vostri nel deserto della terra d'Egitto, così io farò giudizio con voi, dice il Signore Dio.As I contended in iudgement against your fathers in the desert of the Land of Aegypt: so wil I iudge you, saith our Lord God.Sicut judicio contendi adversum patres vestros in deserto terræ Ægypti, sic judicabo vos, dicit Dominus Deus. 37And I will make you subject to my sceptre, and will bring you into the bands of the covenant.E vi sottometterò al mio scettro, e farovvi entrare ne' vincoli di mia alleanza.And I wil subdue you to my scepter, & wil bring you into the bandes of couenant.Et subjiciam vos sceptro meo, et inducam vos in vinculis fœderis. 38And I will pick out from among you the transgressors, and the wicked, and will bring them out of the land where they sojourn, and they shall not enter into the land of Israel: and you shall know that I am the Lord.E dividerò da voi i trasgressori, e gli empj, e farogli uscir dalla terra dove abitano, e nella terra d'Israele non entreranno: e conoscerete, ch'io sono il Signore.And I wil choose out of you the transgressours, and impious, and wil bring them out of the land of their seiourning, and into the land of Israel they shal not enter: and you shal know that I am the Lord.Et eligam de vobis transgressores et impios, et de terra incolatus eorum educam eos, et in terram Israël non ingredientur: et scietis quia ego Dominus.
39And as for you, O house of Israel: thus saith the Lord God: Walk ye every one after your idols, and serve them. But if in this also you hear me not, but defile my holy name any more with your gifts, and with your idols;E a te, casa di Israele, dice il Signore Dio: Andate ognun di voi dietro agl'idoli vostri, e rendete lor servitù. Che se neppur in questo mi ascolterete, e profanerete tuttora il santo nome mio offerendo a me doni, e servendo a' vostri idoli,And you ô house of Israel, Thus saith our Lord God: Walke you euerie one after your idols, and serue them. But and if in this also you heare me not, and shal pollute my holie name any more in your giftes, and in your idols:Et vos, domus Israël, hæc dicit Dominus Deus: Singuli post idola vestra ambulate, et servite eis. Quod si et in hoc non audieritis me, et nomen meum sanctum pollueritis ultra in muneribus vestris et in idolis vestris: 40In my holy mountain, in the high mountain of Israel, saith the Lord God, there shall all the house of Israel serve me; all of them I say, in the land in which they shall please me, and there will I require your firstfruits, and the chief of your tithes with all your sanctifications.Sul santo monte mio, sul monte eccelso d'Israele (dice il Signore Dio) ivi servirà a me tutta la casa d'Israele; tutti, io dico, nella terra, in cui saranno a me accetti, e ivi io gradirò le vostre primizie, e l'offerta di vostre decime con tutto il vostro culto santo.in my holie mount, in the high mount of Israel, saith our Lord God, there shal al the house of Israel serue me; al I say in the land, wherin they shal please me, and there wil I require your first fruites, and the beginning of your tithes in al your sanctifications.in monte sancto meo, in monte excelso Israël, ait Dominus Deus, ibi serviet mihi omnis domus Israël: omnes, inquam, in terra in qua placebunt mihi: et ibi quæram primitias vestras, et initium decimarum vestrarum, in omnibus sanctificationibus vestris. 41I will accept of you for an odour of sweetness, when I shall have brought you out from the people, and shall have gathered you out of the lands into which you are scattered, and I will be sanctified in you in the sight of the nations.Come odorosissimo timiama io vi riceverò allora quando vi avrò tratti fuora dalle nazioni, e vi avrò raunati da tutte le terre, pelle quali foste di spersi, e in voi si farà manifesta la mia santità agli occhi delle nazioni.I wil receiue you for an odour of sweetnes, when I shal haue brought you out of the peoples, and shal haue gathered you out of the landes, into which you are dispersed, and I wil be sanctified in you in the eyes of the nations.In odorem suavitatis suscipiam vos, cum eduxero vos de populis, et congregavero vos de terris in quas dispersi estis: et sanctificabor in vobis in oculis nationum. 42And you shall know that I am the Lord, when I shall have brought you into the land of Israel, into the land for which I lifted up my hand to give it to your fathers.E conoscerete, ch'io sono il Signore, allorché vi avrò introdotto nella terra d'Israele, nella terra, che io giurai di dare a' vostri progenitori.And you shal know that I am the Lord, when I shal haue brought you into the land of Israel, into the Land, for which I lifted vp my hand to geue it to your fathers.Et scietis quia ego Dominus, cum induxero vos ad terram Israël, in terram pro qua levavi manum meam ut darem eam patribus vestris.
43And there you shall remember your ways, and all your wicked doings with which you have been defiled; and you shall be displeased with yourselves in your own sight, for all your wicked deeds which you committed.E ivi richiamerete a memoria i vostri andamenti, e tutte le vostre scelleratezze, colle quali vi siete contaminati, e dispiacerete a voi stessi negli occhi vostri a motivo di tutte le malvagità, che avete commesse.And there you shal remember your wayes, and al your wicked deedes, in which you were polluted: and you shal mislike yourselues in your owne sight, in al your malices, which you haue done.Et recordabimini ibi viarum vestrarum, et omnium scelerum vestrorum, quibus polluti estis in eis: et displicebitis vobis in conspectu vestro, in omnibus malitiis vestris quas fecistis. 44And you shall know that I am the Lord, when I shall have done well by you for my own name’s sake, and not according to your evil ways, nor according to your wicked deeds, O house of Israel, saith the Lord God.E conoscerete, ch'io sono il Signore, allora quando per amore del nome mio sarò benefico con voi, e non secondo i vostri cattivi andamenti, né secondo le pessime vostre scelleratezze, o casa d'Israele, dice il Signore Dio.And you shal know that I am the Lord, when I shal haue done you good for my name sake, and not according to your euil wayes, nor according to your most wicked deedes ô house of Israel, saith our Lord God.Et scietis quia ego Dominus, cum benefecero vobis propter nomen meum, et non secundum vias vestras malas, neque secundum scelera vestra pessima, domus Israël, ait Dominus Deus. 45And the word of the Lord came to me, saying:E parlommi il Signore, dicendo:And the word of our Lord was made to me, saying:Et factus est sermo Domini ad me, dicens: 46Son of man, set thy face against the way of the south, and drop towards the south, and prophesy against the forest of the south field.Figliuolo dell'uomo, volgi la tua faccia a mezzodì, e parla dalla parte del vento Africo, e profetizza alla selva della campagna di mezzodì.Sonne of man, set thy face against the way of the south, and droppe toward the sotherne winde, and prophecie to the forrest of the sotherne filde.Fili hominis, pone faciem tuam contra viam austri, / et stilla ad africum, / et propheta ad saltum agri meridiani. 47And say to the south forest: Hear the word of the Lord: Thus saith the Lord God: Behold I will kindle a fire in thee, and will burn in thee every green tree, and every dry tree: the flame of the fire shall not be quenched: and every face shall be burned in it, from the south even to the north.E dirai alla selva di mezzodì: Ascolta la parola del Signore: Queste cose dice il Signore Dio: Ecco che io accenderò in te il fuoco, e abbrucerò ogni tua pianta verde, e ogni tua pianta secca; la fiamma dell'incendio non si spegnerà, e in essa arderà tutto quello, Che v'è di bello da mezzodì fino a settentrione.And thou shalt say to the sotherne forrest: Heare the word of our Lord: Thus saith our Lord God: Behold I wil kindle a fire in thee, and wil burne in thee euerie greene tree, and euerie drie tree: the flame of the fire shal not be quenched: and euerie face shal be burned in it, from the South euen to the North.Et dices saltui meridiano: / Audi verbum Domini: / Hæc dicit Dominus Deus: / Ecce ego succendam in te ignem, / et comburam in te omne lignum viride, / et omne lignum aridum: / non extinguetur flamma succensionis: / et comburetur in ea omnis facies / ab austro usque ad aquilonem,
48And all flesh shall see, that I the Lord have kindled it, and it shall not be quenched.E gli uomini tutti vedranno, che io il Signore le ho dato fuoco, né questo si spegnerà.And al flesh shal see, that I the Lord kindled it, neither shal it be quenched.et videbit universa caro quia ego Dominus succendi eam, / nec extinguetur. 49And I said: Ah, ah, ah, O Lord God: they say of me: Doth not this man speak by parables?Ed io dissi: Ah, ha, ah, Signore Dio: costoro dicon di me: Non parla egli costui per via di parabole?And I said: A a a, ô Lord God: they say of me: Doth not this man speake by parables?Et dixi: A, a, a, Domine Deus: ipsi dicunt de me: Numquid non per parabolas loquitur iste ?
20:1
Year of the World 3411.
Usher
Month: the year of the world 3411, August 27. (Usher)
Worthington
Ezechiel had prophesied in the fourth year; then was silent a year and two months, or 430 days. He opened his mouth again in the sixth year, (chap. 8:1.) and now in the seventh year he is ordered not to answer. (Worthington)
Calmet
We know not what the ancients wanted to know; but their design was evil. (Calmet)
20:4
Challoner
Judgest them; or, if thou wilt enter into the cause, and plead against them. (Challoner)
20:6
Calmet
Excelleth. Hebrew, "is beauty or a desire." Septuagint, "a honeycomb." (Calmet)
20:7
Challoner
Scandals, etc., (offensiones) that is, the abominations or idols, to the worship of which they were allured by their eyes. (Challoner)
Calmet
Moses found them in this condition in Egypt, and he could not entirely reclaim them. (Calmet)
Haydock
Many still secreted their idols, Ezechiel 23:1., and Acts 7:42. (Haydock)
20:8
Haydock
Egypt. Their disorders called for such severity. But God was restrained by the dangers (Calmet) of blasphemy, etc., to which the faithful and idolaters would thus have been exposed. (Haydock)
Worthington
He saved them as he had promised, though they did not deserve it. (Worthington)
20:10
Brought. Literally, "cast," (Haydock) as if they had been reluctant.
20:11
Live, and enjoy temporal felicity, which was chiefly promised, though the faithful observers of the law would obtain an eternal reward.
20:12
Sign, as also to promote piety and instruction.
20:13
Calmet
Sabbaths. We only read of one man gathering sticks, and the people manna once on those days, Exodus xv., and xvi. But Moses does not mention all. (Calmet)
Sabbath often denotes the whole law, which they transgressed; and as long as they retained an affection for idols, they could not observe the sabbaths so as to please God.
20:14
Haydock
But. Literally, "And I did for," etc. This motive caused me to spare them. (Haydock)
Calmet
I punished only the most guilty adorers of the calf, and murmurers, etc., Numbers 14:28. (Calmet)
Worthington
Some were always preserved for a succession, ver. 9, 22. (Worthington)
20:23
Haydock
Again, or also. (Haydock)
Calmet
Four times are specified [in] ver. 13, 15, 21., which may allude to the adoration of the calf, the graves of concupiscence, the murmuring, and commerce with the women and idols of Moab, Exodus xxiii., and Numbers x., and xiv., and xxv. (Calmet)
20:25
Haydock
Not good. The laws and ordinances of their enemies: or those imposed upon them by that cruel tyrant the devil, to whose power they were delivered up for their sins; (Challoner) which may be styled the statutes of your fathers, etc., ver. 18. (Haydock)
Calmet
God is often said to do what he only permits. (Calmet)
He abandoned them to their own perversity. (St. Jerome) (Deuteronomy 32:21, 37.)
Calmet
If God had spoken of the Decalogue, etc., would he say such laws were not good, after he had testified that the observers shall live in them? ver. 11. He established the ceremonial law, at the same time. See Kimchi; Menochius, etc. Chaldean, "I have given them up to their foolish desires. They have established bad statutes and laws which will not give them life." This seems the best explanation. (Calmet)
St. Just.[St. Justin Martyr?]
Hebrew, "Have I given....(26) and have I polluted them?" etc. (Manasse Ben. Israel.) The precepts had also a bad effect, and were given in condescension to the weakness of the people, (Origen) particularly the ceremonial part. (St. Just.[St. Justin Martyr?]; St. Chrysostom; St. Jerome, etc.)
St. Gregory
They did not justify, (St. Augustine) and were not good, compared with those of the new law. (St. Gregory, mor. 28:9.)
Calmet
Thus Solon gave the Athenians "the best laws that they would receive," (Plutarch) though others more perfect might have been devised. (Calmet)
20:26
Calmet
I polluted them, etc. That is, I gave them up to such blindness, in punishment of their offences, as to pollute themselves with the blood of all their first-born, whom they offered up to their idols in compliance with their wicked devices. (Challoner) (Menochius) (Leviticus 18:21., and 4 Kings 3:ultra[last verse], and 21:6. (Calmet)
Offered. Protestants, "caused to pass through the fire all,["] etc., Ezechiel 16:21.
For their. Protestants, "that I might make them desolate to the end, that," etc.
20:29
Calmet
Called high. Hebrew, "Bamah," (Haydock) out of contempt. (Calmet)
Worthington
The Jews were so much attached to the high places, that they called the altar of the Lord by the same name. Thus heretics are convicted by the very names they use, calling sacrifice service, etc. (Worthington)
20:32
Stones. This was the secret intention of the ancients, (ver. 1.; Haydock) and of many in captivity, who were only praise-worthy compared with those at Jerusalem, Ezechiel 11:15.
20:33
Calmet
Out. I will not allow you to follow idols with impunity. (Calmet)
20:35
Of people. That is, a desert, in which there are no people; (Challoner) meaning Judea, to which they should return.
20:37
Covenant of the gospel, by the powerful attractions of grace, Luke 14:24., John 6:69., and 7:46., and 2 Corinthians 10:4.
20:38
Calmet
Israel. They shall continue in exile; or the rebel Jews who will not believe in Christ, shall be cast off. (Calmet)
20:39
St. Jerome
Walk, etc. It is not an allowance, much less a commandment to serve idols; but a figure of speech, by which God would have them to understand, that if they would walk after their idols, they must not pretend to serve him at the same time: for that he would by no means suffer such a mixture of worship. (Challoner) (St. Jerome)
Calmet
Continue, if you dare, to serve idols. I will still bring you back. (Calmet)
Haydock
Septuagint, "take away each your devices; and then if you hear me, (Grabe's copy adds, not) and defile not my," etc. (Haydock)
Worthington
God would rather have idolaters leave him wholly, than halt between two, (3 Kings xviii.) neither hot nor cold; (Apocalypse iii.) for such dishonour God's name the most, Romans 2:24. (Worthington)
20:40
Challoner
Mountain. The foregoing verse, to make the sense complete, must be understood so as to condemn and reject that mixture of worship which the Jews then followed. In this verse God promises to the true Israelites, especially to those of the Christian Church, that they should serve him in another manner in his holy mountain, the spiritual Sion, and shall be accepted of by him. (Challoner)
20:43
Calmet
Committed. This is a picture of the converts to Christianity. (Calmet)
20:46
Calmet
Of the south. Jerusalem lay towards the south of Babylon, where the prophet then was, and is here called the forest of the south field, and is threatened with utter desolation. (Challoner) See Ezechiel 21. (Calmet)
Worthington
In Jerusalem there were good and bad. (Worthington)
20:47
Calmet
Burned, with war and famine, Jeremias 21:14. (Calmet)
Theodoret
North, from Egypt to Mesopotamia. (Theodoret)
Haydock
Nabuchodonosor invaded those parts. (Haydock)
20:49
Calmet
Parables. They were easy enough to understand, but the Jews would not comprehend them no more than our Saviour's words, John 10:24. (Calmet)
Worthington
Much of this prophecy was so hard, that all seemed to be parables. (Worthington)
20:4
If thou judgest them.... Or, if thou wilt enter into the cause and plead against them.
20:7
Scandals, etc.... Offensiones. That is, the abominations or idols, to the worship of which they were allured by their eyes.
20:25
Statutes that were not good, etc.... Viz., the laws and ordinances of their enemies; or those imposes upon them by that cruel tyrant the devil, to whose power they were delivered up for their sins.
20:26
I polluted them, etc.... That is, I gave them up to such blindness in punishment of their offences, as to pollute themselves with the blood of all their firstborn, whom they offered up to their idols in compliance with their wicked devices.
20:35
The wilderness of people.... That is, a desert in which there are no people.
20:39
Walk ye every one, etc.... It is not an allowance, much less a commandment to serve idols; but a figure of speech, by which God would have them to understand that if they would walk after their idols, they must not pretend to serve him at the same time: for that he would by no means suffer such a mixture of worship.
20:40
In my holy mountain, etc.... The foregoing verse, to make the sense complete, must be understood so as to condemn and reject that mixture of worship which the Jews then followed. In this verse, God promises to the true Israelites, especially to those of the Christian church, that they shall serve him in another manner, in his holy mountain, the spiritual Sion: and shall by accepted of by him.
20:46
Of the south.... Jerusalem lay towards the south of Babylon, (where the prophet then was,) and is here called the forest of the south field, and is threatened with utter desolation.
20:1
Ezechiel beginne to prophecie in the fifth yeare after the transmigration of Iechon as ch. 1. v 2 after which he was silent 390. dayes and 40. dayes (ch. 4. v. 8.) which make 430. that is, a yeare two monethes and fiue dayes. In the sixth yeare the sixth moneth he prophecied againe ch. 8. v. 1. And novv in the seuenth yeare fifth moneth tenth day the elders coming to demand prophecie it was reueled to him not to answer.
20:9
According to their deserts al should haue bene destroyed, but God for his names sake saued his people as he had promised.
20:14
As v. 9 & 22 God stil conserued a succession.
Concordance Num. 26. Psa. 105.
20:23
God lifteth vp his hand either to deliuer, as v 5 6 15. or to threaten and punish as here.
20:25
Concordance See •. 39.
20:29
By long custom of sacrificing to idols vpon the Excelleses (that is, on hiegh places, of litle hilles) the people also called the Altar of God an Excelse wherupon the prophet argueth against thē that euen by the false name vsed by euil custome, they are conuinced to haue bene great idolaters. As those vvho haue bene heretikes, do cō monly vse termes & phrases belonging to heresie. As Communion for Masse, Table for Altar, Seruice for Sacrifice.
20:39
God vvil rather haue idolaters to leaue him wholly then to halt betvven tvvo, 3. Reg 18. neither h•te nor cold, but luke vvarme Apoc. 3.
20:41
For such do especially pollute Gods name. Rom. 2. v. 24.
20:46
By southeren forrest is meant Ierusalem, ful of al sortes of people good and bad.
20:49
Much of his prophecie was so hard, that al semed to •• parables.
20:7
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 17
… But thrust him from them, and in their hearts turned back to Egypt”—the place where they groaned, where they cried, whence they called upon God. “And said unto Aaron, Make us gods which shall go before us.” ( v. 40 .) O the folly! “Make,” say they; “that they may go before us.” Whither? “Into Egypt.”
20:12
St Justin Martyr † AD 165 Dialogue with Trypho 19
… Which precept, however, you have not observed; nay, you sacrificed your children to demons. And you were commanded to keep Sabbaths, that you might retain the memorial of God. For His word makes this announcement, saying, ‘That ye may know that I am God who redeemed you.’
St Irenaeus of Lyons † AD 202 Against Heresies 4.16.1
… and ye shall circumcise the flesh of your foreskins, as a token of the covenant between Me and you.” This same does Ezekiel the prophet say with regard to the Sabbaths: “Also I gave them My Sabbaths, to be a sign between Me and them, that they might know that I am the Lord, that sanctify them.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 39
For indeed the Sabbath did at the first confer many and great benefits; for instance, it made them gentle towards those of their household, and humane; it taught them God’s providence and the creation, as Ezekiel saith;
St Augustine of Hippo † AD 430 City of God 22.30
… For if we attribute them to ourselves, they shall be servile; for it is said of the Sabbath, “Ye shall do no servile work in it.” Wherefore also it is said by Ezekiel the prophet, “And I gave them my Sabbaths to be a sign between me and them, that they might know that I am the Lord who sanctify them.”
20:19
St Justin Martyr † AD 165 Dialogue with Trypho 21
… Wherefore I gave them also statutes which were not good, and judgments whereby they shall not live. And I shall pollute them in their own gifts, that I may destroy all that openeth the womb, when I pass through them.’
20:21
Origen † AD 254 Origen Against Celsus 7.20
… We may therefore find in Paul, as well as in the prophet, apparent contradictions. Indeed, if Ezekiel says in one place, “I gave them commandments which were not good, and judgments whereby they should not live,” and in another, “I gave them good commandments and judgments, which if a man shall do, he shall live by them,”
20:24
St Irenaeus of Lyons † AD 202 Against Heresies 4.15
… as Ezekiel the prophet, when stating the reasons for the giving of such a law, declares: “And their eyes were after the desire of their heart; and I gave them statutes that were not good, and judgments in which they shall not live.”
20:25
Origen † AD 254 Origen Against Celsus 7.20
… We hold, then, that the law has a twofold sense, —the one literal, the other spiritual,—as has been shown by some before us. Of the first or literal sense it is said, not by us, but by God, speaking in one of the prophets, that “the statutes are not good, and the judgments not good;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 17
… Then follows the charge, in the first instance, against the patriarchs [after], the “signs and wonders,” after the receiving of the “lively oracles: To whom,” he says, “our fathers would not obey.” ( v. 39 .) But concerning those, Ezekiel says that they are not “living;” as when he says, “And I gave you statutes that are not good.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 7
… What then did God upon this? He laid upon them a multitude of laws with a view to restrain their licence. And to convince you that these laws contribute not to any virtue, but were given to them as a sort of curb, providing them with an occasion of perpetual labor; hear what saith the prophet concerning them; “I gave them statutes which were not good.”
St Jerome † AD 420 The Letters of St. Jerome 79.10
… And afterwards when she had come to the wilderness and, impatient of the delays of her leader Moses, had said when maddened by the stings of lust: “these be thy gods, O Israel, which brought thee up out of the land of Egypt,” she received statutes that were not good and commandments that were altogether evil whereby she should not live
St Augustine of Hippo † AD 430 Letters of St. Augustin 75.14
… As to the quality of these legal precepts, let us learn from God’s own teaching: “I gave them,” He says, “statutes that were not good, and judgments whereby they should not live.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 82.14
… not good, since men are not by them justified, they having been only shadows predicting the grace by which we are justified; and not bad, since they were divinely appointed as suitable both to the time and to the people? Why may I not say this, when I am supported by that saying of the prophet, that God gave unto His people “statutes that were not good”?
John Cassian † AD 435 The Conferences of John Cassian 23.4
… “So the law indeed is holy and the commandment is holy and just and good,” when they are compared with the perfection of the gospel are pronounced anything but good by the Divine oracle: for He says: “And I gave them precepts that were not good, and ordinances whereby they should not live in them.”
20:43
St Jerome † AD 420 Against the Pelagians 2
Ezek. xx. 43, 44 . When pardoned, Jerusalem will still remember her sin.
John Cassian † AD 435 The Conferences of John Cassian 13.18
… and you shall be displeased with yourselves in your own sight for all your wicked deeds which you have committed. And you shall know that I am the Lord, when I shall have done well by you for My own name’s sake, not according to your evil ways, nor according to your wicked deeds, O house of Israel.”
20:1
1. AND IT CAME TO PASS IN THE SEVENTH YEAR, - namely of the transmigration of Joachin, and of the reign of Zedekiah, that is, after eleven months and five days from the preceding vision. Thus St. Jerome. And this is gathered from chapter VIII, 1. For from thence all things which follow depend upon this point, where a new year is marked. In the fifth, - supply, month, namely in July. For this is the fifth from March, which is the first month of the Hebrews, Exodus XII, 2. THERE CAME MEN, etc., TO INQUIRE OF THE LORD, - through me the prophet: "to inquire," I say, concerning the outcome and success of the war, which Nebuchadnezzar was now preparing against Zedekiah, because he had broken the covenant. Thus the Scholiast.
20:3
3. I WILL NOT ANSWER, - because you ask out of mere curiosity, being about to do the contrary, unless I answer that which you desire. Thus Theodoret and Apollinaris.
20:4
4. IF THOU JUDGE THEM, SON OF MAN. - This is to be read as a question. For in Hebrew it is התשפוט hatispot, wilt thou judge them? which, first, can be explained, that is to say, Wilt thou defend them, wilt thou plead their cause in my judgment? For the Hebrew שפט scaphat signifies actions which are done in judgment, both of the judge and of the plaintiff and advocate. Thus Theodoret from the Septuagint. For ἐκδικήσεις here does not mean thou shalt avenge, as the Latin interpreter of Theodoret translated, but thou shalt defend is to be understood, is evident from Theodoret himself. Thus Prado. Secondly, others explain it, that is to say, Do not judge, that is, condemn, them, but rather show them the crimes of their fathers, that they may be moved to repentance and come to their senses. Thirdly and best, wilt thou not judge, that is, reprove, and by reproving condemn their impiety? Thus Maldonatus. Whence also the Chaldaean translates: If thou rebukest them after the manner of a judge, and condemnest? It is similar to chapter XXII, 2. SHOW THEM THE ABOMINATIONS OF THEIR FATHERS, - that those who imitate their vices may fear their punishments: "For they draw the longest rope of sins by hereditary evil," says St. Jerome.
20:5
20:6
6. I LIFTED UP MY HAND. - Note: To lift up the hand sometimes signifies to swear with the hand raised to heaven, as if calling God as a witness, Genesis XIV, 22. Whence the Chaldean translator renders it here, I swore. So also Vatablus and Maldonatus. Secondly, the Septuagint translates: I became known to the seed of Jacob; as if the hand uncovering and showing them my face. Thirdly and best: "I lifted up my hand," that is, I showed my power, help and aid to Moses and the Hebrews, by my hand striking Pharaoh and the Egyptians, and powerfully freeing and leading out the Hebrews from their tyranny. FLOWING WITH MILK AND HONEY. - That is, most fertile. It is a hyperbole, concerning which I have spoken at Exodus III, 8, and Numbers XIII, 28. WHICH IS EXCELLENT. - In Hebrew צבי tsebi, that is, excellence, exultation, pride, as if to say, The land of Israel is excellence and pride, equally as the beauty and delights of regions. Vatablus: It is desirable and lovable as a roe, which in Hebrew is called tsebi; the Septuagint: It is a honeycomb above all the earth, that is, sweeter and more fertile than all earth; Aquila translated tsebi as firmament; Theodotion, strength; Symmachus, στάσιν, that is, state, namely a fixed religion, because in it was the temple and worship of God. What tsebi properly is I shall say from Daniel, chapter VIII, 9. He recalls his former benefits toward them, so that he may convict them of ingratitude.
20:7
7. OFFENSES. - Symmachus, nauseas; Aquila, cuttings off; the Hebrew צקוצי עיניו tsicutse enav, that is, abominations of his eyes, that is, idols to be abhorred, foul and horrible, which cause nausea and aversion to those beholding them, so that they wish them to be cut off and removed from themselves. IDOLS. - In Hebrew גלולים gillulim, that is, filth, dung, that is, most filthy idols, and as it were dung-like.
20:8
8. AND I SAID, - within myself in my mind, as if to say, I was thinking of destroying the Jews so impious in Egypt.
20:9
9. AND I DID (not what I was thinking, but) THAT I MIGHT LEAD THEM OUT OF THE LAND OF EGYPT (as follows), THAT MY NAME MIGHT NOT BE VIOLATED, - that is, blasphemed and defamed, before the nations, as if I had not been able, or had not wished to free and save the people worshipping me, as I had promised.
20:11
11. AND I GAVE THEM MY PRECEPTS AND MY JUDGMENTS, etc. - These two are the same, says Theodoret. But Polychroius says that precepts are the decalogue, the remaining commandments are judgments. Again the Scholiast says that precepts are those which regard reward, judgments are those which regard the worship of God. WHICH IF A MAN DO, HE SHALL LIVE IN THEM, - as if to say, Whoever does those things which are commanded by my law, on account of them shall not be punished with death, which the law threatens to transgressors, but shall live in the land a long, happy and blessed life. It is clear from Deuteronomy XXX, 19. Otherwise Theodoret: He shall live, he says, the life of grace; and the Chaldean: He shall live eternal life, namely if he fulfills them in the faith and grace of God. See what is said at Leviticus XVIII, 5, and Romans X, 5.
20:12
12. MOREOVER I ALSO GAVE THEM MY SABBATHS. - Some think that "sabbaths" is said here in the plural to signify a threefold sabbath. Namely, first of days, which was properly called the sabbath; second of months; third of years. The sabbath of months was the seventh month, which in much of itself was festive. The sabbath of years was the seventh year, and the fiftieth year of jubilee. For God gave all these sabbaths to the Jews as a sign of salvation and rest to be given through Christ. Secondly and better, as if to say, "My sabbaths," that is, my holidays, and consequently my delights, and my happiness, which consists in the contemplation of myself, I gave and communicated to them, so that in them, as in sabbaths and sacred holidays, being free from the labors and cares of the world, they might meditate upon divine works, judgments, counsels; which I myself on the seventh day considered, beheld, praised, and in whose perfection I rested: so that by this consideration and meditation they might be inflamed and sanctified unto my love, praise and imitation. For sabbaths were signs and spurs of this very thing.
20:15
15. I THEREFORE LIFTED UP MY HAND. - That is, I therefore swore, according to that Psalm XCIV, verse 11: "To whom I swore in my anger, if they shall enter into my rest." Otherwise therefore this phrase is taken here than in verse 6.
20:16
16. FOR THEIR HEART (that is, their mind and affection) WENT AFTER IDOLS, - as if to say, With all zeal and affection they were borne toward the worship of idols.
20:23
23. AGAIN I LIFTED UP MY HAND, as if to say, Again I swore, and swearing I threatened. For often when the people murmured in the desert, God often wished to destroy them, but was restrained by Moses interceding.
20:25
25. THEREFORE I ALSO GAVE THEM PRECEPTS THAT WERE NOT GOOD, - that is, not perfect, as I gave in the Gospel, says St. Ambrose, book III, epistle to Clementianum, and Cyril, book VII Against Julian. Thus also Gregory, XXVIII Moral. cap. XVII, in another edition IX: "For evil things, he says, cease to be as it were evil by comparison with worse things; and good things are as it were not good by comparison with better things. For just as it is said to the worse offender among the Jews from Sodom and Gomorrah: Thou hast justified thy sisters in all thine abominations which thou hast wrought: so by the better precepts of the New Testament that follow, the good precepts which were given to the rude are remembered to be not good." Again St. Clement, book VI of the Apostolic Constitutions, cap. XXI: "To those, he says, who would not see, nor hear, not because they were deprived of the faculty of the parts of the soul; but because their perversity and malice were excessive, to those, I say, I gave precepts that were not good, and justifications, in which they shall not live in them: I say not good, namely according to their purpose (for iron for burning, and a scalpel and medicines are hostile to those who are not strong); nor are they observed on account of their contempt of obedience: from which it comes to pass that, not being observed, they bring death to them." Secondly, Theodoret, Apollinaris and Justin, Against Trypho: "I gave them precepts," namely ceremonial ones, "not good," that is useless, they say, because the laws of sacrifices were not instituted by me of my own will, as if I delighted in victims of flesh; but on account of the proneness of the people to idolatry, that I might turn them away from it. Thirdly, "not good," that is not pleasant, sweet, easy; but grave and difficult. Fourthly and better, "I gave," that is I permitted to be given to them, "precepts" of the Gentiles and idolaters concerning the rite of worshipping idols, as if to say I permitted them to follow their affections, by which they were borne toward idols; I permitted them to follow their depraved desires, that I might punish them. Thus the Chaldean, St. Jerome and Maldonatus. Fifthly and best, the ergo signifies a punishment consequent and inflicted on account of a prior fault, as if to say Because the Jews rejected my sweet law, hence I permitted them to be subjected to enemies and tyrants, who gave them tyrannical and intolerable precepts, under which they scarcely drew breath, scarcely lived. This is indeed what he adds: "In which they shall not live," that is in which they shall die. It is a meiosis. He opposes this to his precepts, of which he said verse 11: "Which if a man do, he shall live in them," as if to say In my precepts they would not live, they shall therefore die, and be slain in alien and tyrannical ones. Thus the Hebrews and from them Prado. Note the meiosis, "not good," that is evil, indeed most evil, most troublesome and most difficult. For those things are called good which are pleasant and agreeable, as Psalm CXXXII, 1: "Behold how good and how pleasant it is for brethren to dwell together in unity!" On the other hand Matthew VI, it is said: "Sufficient for the day is the evil thereof," that is the trouble and affliction, "thereof." Furthermore these enemies and tyrants were not the kings and princes of Edom, Ammon, or other nations (for the Jews served none of these, or were subjected to them in the desert, of which this passage treats, as is evident from verses 13 and 23), but their gods, or rather demons, whom the Hebrews worshipping in the desert, subjected themselves to their hard and deadly rites and laws. He notes especially the laws and precepts of worshipping Moloch through the slaughter of sons and daughters. For these "precepts not good," but most evil, and especially maleficent and lethal, were; "in which they shall not live," because through them their stock and posterity were slain, and their name and family were cut off and perished. Hence the Arabic Antiochene translates: Neither did I give them precepts not defiled. Whence also it follows:
20:26
26. I WILL POLLUTE THEM IN THEIR GIFTS (that is, because they rejected my sabbaths, rites, the best, most holy, easiest and most pleasant victims, I permitted them to be polluted in their gifts, that is in their oblations, so that they might offer) EVERY ONE THAT OPENETH THE WOMB, - that is their firstborn, on account of their sins to be expiated, in sacrifice to Saturn and Moloch. That this is the meaning is evident from verse 31. For in the greatest calamity they sacrificed children as a most pleasing victim to the gods, so that they might propitiate them, as Agamemnon did Iphigenia, the king of Moab his firstborn, I Kings III, last verse. Moreover that the Jews in the desert (of which this is here treated) worshipped not only the golden calf, but also Saturn, Moloch and other gods is evident from Acts cap. VII, 43. See what I said concerning Moloch and the manner of worshipping him in Leviticus XVIII, 21. God therefore signifies here that in punishment for their former idolatry and other crimes He permitted the Jews to fall into such foul, infamous and sacrilegious sacrifices, nay parricides, so that they should slay and immolate their own sons to Moloch. The same He does even now with wizards and magicians, who, falling away from God to the demon, are compelled to adore him and to immolate infants to him, and are also beaten and treated by him as slaves. Similarly He permitted philosophers who acknowledge God but do not worship Him to fall into infamous and monstrous lusts, and religions and sects, Romans I, 21 and seq. IN MUNERIBUS. - The Septuagint has ἐν δόγμασιν, that is in dogmas; but it should be corrected to ἐν δόμασιν, that is in gifts. Theodoret however from Aquila has in dogmas, by which namely they taught that these gifts ought to be given to their god. PROPTER DELICTA SUA, - to be expiated: or rather, as Maldonatus says, as if to say, So that they themselves, burning their own sons with their own hands, might punish their own sins, and be to themselves, namely to their own sons and heirs, executioners. Whence the Septuagint translates: So that I might destroy them, namely their race.
20:28
28. THEY GAVE THERE THE PROVOCATION OF THEIR OFFERING, - that is an offering provoking God: because namely it was offered to idols in injury and contempt of God. This is the third degree, or apex of the gradation, of which I spoke at verse 8. For here He reproaches the Jews with the greatest sins committed in Chanaan, after so many and so great benefits of God received there.
20:29
29. WHAT IS THE HIGH PLACE? (namely the altar of idols, as if to say, What religion? what profit is there in the high place, to which you go frequently?) AND IT WAS CALLED (that is, so that even now it is called by the Gentiles and idolaters from its sublimity) HIGH PLACE, - as if the most noble and most famous place. Thus Theodoret, Apollinaris and others, as if to say, My altar I called in Leviticus an altar: you call yours a high place, which name, as also the thing itself, namely the idolatry which is performed there, was invented, not by me, but by the demon and idolaters. Therefore let the name of High Place admonish and teach you that you are servants and worshippers not of me, but of the demon and idols. Thus Maldonatus.
20:30
30. YOU DEFILE YOURSELVES, - not you who here beseech me captive in Babylon, but your brethren, who are in Jerusalem, for whom you now ask and consult God to be laid waste. Thus Apollinaris, Theodoret and others.
20:32
32. NOR SHALL THE THOUGHT OF YOUR MIND COME TO PASS, SAYING: WE SHALL BE AS THE GENTILES. - Not that we may worship (for we do this already), but that we may worship idols with impunity. For they saw the Gentiles worshipping idols were not punished by God, and they saw them prosper, and rejoice in peace, and abound in goods, and they ascribed this to their idols: but themselves they saw neglected by their God, nay afflicted and punished; whence also they say: Let us abandon our God, who is not beneficial but harmful to us, so that freed from His laws so many and so difficult, we may live licentiously at our pleasure and with the Gentiles worship idols, which bestow riches and all good things upon theirs. To these God aptly responds and threatens, saying: "In a strong hand, and in a stretched out arm, and in fury poured out will I reign over you," as if to say, You shall not cast off my yoke, but I will rule you with a rod of iron and destroy you.
20:34
34. I WILL BRING YOU OUT FROM THE PEOPLES - Ammon, Moab, Tyrians, Egyptians, among whom fleeing from the Chaldeans you are scattered, as if to say, I will draw you back from flight, and will deliver you to the Chaldeans, and thus will I reign over you in fury. Thus the Scholiast. Otherwise St. Jerome, as if to say, I will bring you out from the captivity of Babylon, and fury poured out not upon you, but upon the Chaldeans, I will snatch you from them, so that I may reign over you.
20:35
35. AND I WILL BRING YOU INTO THE DESERT OF PEOPLES, - that is, into nations abandoned by God, says Theodoret. But "desert of peoples" does not signify a desert among peoples, but a desert from people, namely a desert in which there is no people. Thus at Rom. I, 4, it is said: "From the resurrection of the dead," that is from resurrection from the dead, as if to say: Just as once I brought your fathers redeemed from Egypt into the desert of Arabia, that is, I gave them freedom and made them masters of their own commonwealth: so you, after just punishment, brought out from Babylon, I will give freedom, and into the desert, which is between Judaea and Chaldaea, and thence I will lead you back to your homeland, both through Cyrus, and especially through his antitype Christ the Lord. Note: The desert is a sign of freedom; just as a city and fortress are signs of subjection and servitude. Thus Prado, Maldonatus and others. Thus St. Jerome to Rusticus: "To me," he says, "a town is a prison; solitude is paradise." AND I WILL JUDGE WITH YOU THERE FACE TO FACE. - "I will judge," that is, I will punish, says Theodoret. Better St. Jerome, "I will judge," that is, I will contend with you in judgment, "face to face," that is, not by authority, but openly, as if equal with equal from the equity of the cause, as if to say: Just as once in Arabia when your fathers murmured against me, I openly showed by so many benefits and signs that they were breakers of the covenant, but I was faithful in my promises: so, when I shall have brought you out from Babylon, I will openly show my justice in reality, so that you may see that you were justly condemned by me to captivity on account of sins, and now mercifully brought out from it by me. Otherwise Maldonatus, "face to face," that is, he says, alone with the alone, without witnesses, lest the nations see the punishments which I am about to inflict upon you, and rejoice. Note that this prophecy is not exhausted in the solution of the Babylonian captivity through Cyrus; but in the solution of the captivity of Satan and sin through Christ, of which that was a type. Where observe: The redemption of Christ is signified by a twofold name, namely by slaughter and salvation; by vengeance and redemption; by indignation and peace; by blood and safety. Hence by Isaiah, cap. LIX, 17, and cap. LXIII, 63, and elsewhere, Christ is introduced as a leader clad in armor, who rushes upon enemies with divine fury, crushes, slaughters; namely he crushes the impious so as to make the pious: therefore the same are slaughtered and redeemed; enemies and friends; but according to affections and changed morals, other and dissimilar: of which thing Cyrus was a type. For just as Cyrus in Babylon killed the Chaldaeans, saved the Jews: so Christ in the same man kills sin and the sinner, raises up and vivifies virtue and the virtuous, while Peter for example, drunk, incestuous, impious, he kills, and in his place raises up Peter sober, chaste, pious, etc. For Cyrus bears the type of Christ; the Chaldaeans, of sin and the sinner; the Jews, of virtue, the faithful and the just. See Can. XLVI. Thus, says St. Augustine, homil. 9 in epist. 1 S. John: "O if you would slay them (the impious) with the sword twice sharp, and they would not be enemies of his (the word of God): for thus I love them to be slain to themselves, that they may live to you." Thus also Prado. So what he says here: "In a strong hand and in fury," understand, against vices, "I will reign over you," as men now stripped of demons and vices and freed, and raised up to new life, and living to God and heaven: "and I will judge there face to face," because, when Christ taking upon himself our guilt, was publicly judged and condemned before Pilate, and satisfied for our guilt, we with him judged and condemned, publicly, the adversary demon seeing, and having nothing which he could demand from us, are redeemed, absolved and freed: just as plainly, in broad daylight, not at night, the Hebrews went out fearlessly, freed and redeemed from Egypt, Exod. XIV, 8. This therefore is the judgment of Christ, and ours, by which cimes, oblations you will be pleasing to me, as a most fragrant incense, and of the sweetest odor: for he calls this the odor of sweetness, in Hebrew of rest, concerning which phrase I have discoursed Gen. VIII, 21. Thus the Apostle says: "That the oblation of the Gentiles may be made acceptable and sanctified in the Holy Ghost," Rom. XV, 16.
20:37
37. AND I WILL SUBJECT YOU TO MY SCEPTER. - In Hebrew: I will make you pass under the rod, namely, as a shepherd numbering the flocks one by one, and caring for each one. Hence, Christ being born, the whole world was described, so that Christ would write them in the book of eternal life, as St. Gregory says, homil. 8 in the Gospels. AND I WILL BRING YOU INTO THE BONDS OF THE COVENANT, - that is, as the Hebrew has it, into the bond of the covenant, as if to say: I will make a new covenant and pact with you, and will bind you to me by it both through Ezra, and more especially through Christ.
20:38
38. AND I WILL CHOOSE FROM YOU THE TRANSGRESSORS. - Just as once I killed the rebellious Jews, whom I brought out of Egypt, in the desert, so that they would not enter the promised land of Chanaan: so not so much under Ezra, inasmuch as under him all were not so much brought out as brought back to Jerusalem; but under Christ I will expel and scatter the unbelieving Jews from their land through Titus throughout the whole world, so that they may never return to it.
20:39
39. WALK AFTER YOUR IDOLS, - and do not offer gifts to me and my temple, because you are unworthy of my dominion, and you pollute my holy name, while you compare me with Baal and worship him, and you pretend to offer to me what you offer to idols, and you who are worshippers of idols say that you are mine, or certainly you wish to compare me with idols and worship me together with them. Thus Aquila, the Chaldean, the Septuagint and the Hebrews. Whence also Symmachus translated: Go and serve idols, if indeed you do not listen to me.
20:40
40. IN MY HOLY MOUNTAIN, etc., THERE SHALL ALL THE HOUSE OF ISRAEL SERVE ME, - as if to say, Do not think that I have need of your worship; I have others, namely, those who will return from Babylon to Jerusalem, who will serve me there. Secondly and better, I have spiritual Israelites, namely Christians, who on the mountain, that is the Church, which will begin on Mount Sion, will serve me. It is similar to Malachi I, 10 and 11. Thus Maldonatus, Prado and others. IN THE LAND, - holy namely, or promised, that is the Church, which the old holy land prefigured. IN WHICH YOU SHALL PLEASE ME. - In Hebrew: There I will meet them, namely, as if in the embrace of a bride. THE BEGINNING. - The Septuagint, the firstfruits of tithes; in Hebrew משאותיכם massotechem, that is your burdens, and your debt, whether it be from tithes, or from the census, by which each one was bound to give God a half-shekel according to the law of Exodus XXX, 12; or from a vow, or from elsewhere it be a debt. IN ALL YOUR SANCTIFICATIONS. - That is, in all the feasts which you will sanctify for me: or rather, in all your holy sacrifices, purified through Christ; but the demon was condemned, and stripped of his power over men, concerning which Christ says: "Now is the judgment of the world, now shall the prince of this world be cast out." And again: "He (the Paraclete) will reprove the world of sin, and of justice, and of judgment, etc. Of judgment, because the prince of this world is already judged," John XVI, 11.
20:41
41. I SHALL BE SANCTIFIED. - That is I shall be holily worshipped, or praised and glorified by the nations as a holy, powerful, beneficent, faithful leader of Israel, in you namely being freed, as once from Egypt, so now from Babylon, and especially being exalted and sanctified from the servitude of the devil. Or, "in you" passively, that is in your holiness, piety, religion, "I shall be sanctified."
20:43
43. AND YOU SHALL BE DISPLEASED WITH YOURSELVES. - Septuagint: And you shall strike your faces, namely, as if being angry at yourselves, because you have offended so beneficent a God; Symmachus: And you shall appear small to yourselves, that is you will cast yourselves down and humble yourselves. For the first voice of Christ and the Apostles was: "Do penance, for the kingdom of heaven is at hand," Matthew cap. III, 2. Note that all these things pertain to the return from Babylon through Ezra; but better they are to be understood of the redemption of men through Christ: for to this they fully apply, although they touch upon the former. See Canon. V.
20:46
46. SET. - These things pertain to the matter of the following chapter. Whence St. Jerome and some others begin chapter XXI from here, because it is of the same argument. Note: "Set your face," that is with a firm face, prophesy freely and fearlessly. See cap. IV, 3. AGAINST THE WAY OF THE SOUTH, AND DROP TOWARD THE SOUTH, AND PROPHESY AGAINST THE FOREST OF THE FIELD OF THE SOUTH, - that is against Jerusalem, as is clear from the following chapter, 2. For Ezekiel was in Babylon: but Jerusalem is partly southern, partly western with respect to Babylon, that is it properly faces the south. Whence he calls the land of Israel the forest of the southern field, because it is mountainous and wooded, and southern to Babylon. Thus Polycarp. Although Theodoret understands by this forest Jerusalem, which, he says, is called a forest on account of the sterility of fruits, the hardness of minds, the confusion, and because it was a receptacle of wild men. Isaiah uses the same phrase in cap. XXI, 18, and Jeremiah, cap. XXI, 14. DROP. - That is, as the Chaldean says, prophesy. For speech is similar to rain, inasmuch as it flows from the mouth of speakers into the ears of hearers, sweetly as if a drop falls. See also another reason which I gave in Canon. XLVIII.
20:47
47. I WILL BURN IN YOU EVERY GREEN TREE AND EVERY DRY TREE, — that is, every tree whatsoever, with none excepted. For every tree is either green or dry. He persists in the metaphor of the forest: for this place abounds in trees, and at the same time he hints at the future burning of the city. The sense is, as if to say, All princes and subjects; elders and youths; rich and poor, I will deliver to fire, that is, to the devastation of the Chaldeans. Secondly, better does St. Jerome: "The green tree," he says, "he calls the just, but the dry tree truly the sinners," as if to say: I will slay in you all, both the holy and the sinners. The holy, so that they themselves dying may escape the evils of captivity: the sinners, so that they may be delivered to eternal punishments. For thus in the following chapter, verse 3, explaining the parable, he says: "I will slay in you the just and the unjust." To this Christ alludes, Luke XXIII, 31: "If in the green wood they do these things, what shall be done in the dry?" FLAME OF BURNING. — That is, a flame kindled will not be extinguished as before, but I will burn and overturn the whole nation and city. In Hebrew it is, flame of flame, that is, a continuous and greatest flame, so that one continually succeeds another. By flame he understands the sword, as is evident in the following chapter, 3, and any punishment whatsoever, as I have said in Canticles XXVI. EVERY FACE SHALL BE BURNED IN IT FROM THE SOUTH EVEN TO THE NORTH. — Vatablus and R. David translate: Their faces shall glow, as if to say, All the faces of the captives shall be seen to glow and burn with shame and ignominy, the whole way going, namely from Jerusalem to Babylon. Secondly, "every face," that is, whatever is beautiful and notable throughout all Judea, tending both to the south and to the north, shall be burned by the Chaldeans. Thus Prado. Thirdly, Maldonatus, as if to say: All the faces of men shall be so wasted by hunger and fear and pale, that they shall appear to be burned, as Isaiah says in chapter XIII, 8.
20:49
49. DOES THIS MAN SPEAK IN PARABLES? — that is, so obscurely that it is not understood: or, as if to say, They themselves say that my discourse is not prophecy, but parabolic, composed for the display of wit. Thus Theodoret. Whence soon in the following chapter the Lord commands him to speak the same things more openly to them. Otherwise Maldonatus, as if to say, They themselves say that I am raving, and therefore I speak parabolically, which neither are understood nor cohere with one another.
Machine translation from the Latin, not reviewed.
20:1
Ezechiel (Heb. Jēḥezqēl «God is strong» or «God strengthens»)
… They formed colonies, in which the elders held a certain authority (Ez. 8:1; 14:1; 20:1). Jeremiah's advice to build houses and plant gardens (Jer. 29) and the great prosperity of the exiles at the time of the return show how the exiles were permitted to improve their …
20:7
In Ezekiel it is said that impurity is contracted through idolatrous acts (Ezek. 20:7, 18, 30, 31; 22:3, 4; 23:7, 17) or in any case by straying from God (ibid. 15:11; 20:43). In Ps. 24:4 there is mention of purity of heart. …
20:22
… announce its consequences, and give its ultimate purpose: a) Judah, for the honor and the justice of Yahweh, must be destroyed (Ez. 7; 14, 12-21; 15; 16; etc.; Jer. 8, 4-12; 11, 9-17; 16, 10-17; etc.); b) in order to realize his designs (Is. 48, 9 ff.; Ez. 20, 22-44; 36, 21-32), Yahweh however does not annihilate it; he reserves a "remnant," which he will purify in the long exile and lead back to Palestine to reconstitute the new Israel; this, …
20:26
… the typical Hebrew expression: ha-ābhīr... bā'ēl lam-mōlekh (2 Kings 23:10) or ha-ābhīr lam-mōlekh (Lev. 18:21; Jer. 32:35) or even without the name of the god M., which is implied (Deut. 18:10; 2 Kings 16:3; 17:17; 21:6; Jer. 7:31; 19:5; Ezek. 16:21; 20:26, 31; 23:37; etc.).
… The Bible and the prophets have severe words of condemnation against these misdeeds (cf. Ps. 105:37 ff.; Mic. 6:7; Jer. 7:31; 19:5; 32:35; Ezek. 16:20 ff.; 20:26).
20:27
BLASPHEMY. - Etymologically, b. (from βλάστιο = to harm and φήμη = voice) means "injurious word." In Sacred Scripture this term designates the uttering of insult either against God or against creatures (II Sam. 21:21; II Reg. 13:28-35; 19:10, 13, 22; Ez. 20:27; Tob. 13:16; I Par. 20:7; I Cor. 4:13; 10:30; Tit. 3:2); but according to the observation of St. Augustine: "blasphemia non accipitur nisi mala verba de Deo dicere" (PL 32, …
20:28
… On God's part, every benefit and the greatest affection; on Israel's part, the infidelity that began with the first contacts with the Canaanites (Hos. 9:10; 10:1; 11:1 ff.; 13:5 ff.; cf. Jer. 2:1-3; Ezek. 20:28), and now in Samaria is at its height (Hos. 2:4-15; 4:12 and passim). …
20:37
The term M. (massōrāh "tradition," from neo-Hebrew māsar "to hand down"; a recent form for massōreth, which has nothing in common with Ezek. 20:37 māsōreth = ma'āsōreth "bond"; P. Kahle, in H. Bauer-P. …
20:43
In Ezekiel it is said that impurity is contracted through idolatrous acts (Ezek. 20:7, 18, 30, 31; 22:3, 4; 23:7, 17) or in any case by straying from God (ibid. 15:11; 20:43). In Ps. 24:4 there is mention of purity of heart. …
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.