All are ordered to be destroyed that are not marked in their foreheads. God will not be entreated for them.
The prophet seing six men, by Gods commandment, kil al, 6. that are not marked with THAV in their forehead: 8. lamenteth so great a slaughter. 9. and God answereth, that their iniquitie may not be longer tolerated.
1And he cried in my ears with a loud voice, saying: The visitations of the city are at hand, and every one hath a destroying weapon in his hand.Con gran voce gridò alle mie orecchie, dicendo: Vicina è la visita della città, e ognuno ha in mano uno strumento da uccidere.AND he cried in mine eares with a lowd voice, saying: The visitations of the citie approch, and euerie one hath a weapon of slaughter in his hand.Et clamavit in auribus meis voce magna, dicens: Appropinquaverunt visitationes urbis, et unusquisque vas interfectionis habet in manu sua. 2And behold six men came from the way of the upper gate, which looketh to the north: and each one had his weapon of destruction in his hand: and there was one man in the midst of them clothed with linen, with a writer’s inkhorn at his reins: and they went in, and stood by the brazen altar.Ed ecco che sei uomini venivano per la strada della porta superiore, che guarda settentrione; e in mano d'ognun di essi uno strumento di morte: eravi anche un uomo in mezzo a loro vestito di roba di lino, e aveva appeso a' fianchi un calamaio da scrivere, ed entrarono, e si fermarono presso l'altare di bronzo;And behold six men came from the way of the vpper gate, which looketh to the North: and euerie mans weapon of destruction in his hand: one man also in the middes of them was clothed with linnen ga•m•••s, and the ink•horne of a writer at his reines: and they entered in, and stood by the brasen altar.Et ecce sex viri veniebant de via portæ superioris, quæ respicit ad aquilonem, et uniuscujusque vas interitus in manu ejus: vir quoque unus in medio eorum vestitus erat lineis, et atramentarium scriptoris ad renes ejus: et ingressi sunt, et steterunt juxta altare æreum. 3And the glory of the Lord of Israel went up from the cherub, upon which he was, to the threshold of the house: and he called to the man that was clothed with linen, and had a writer’s inkhorn at his loins.E la gloria del Signor d'Israele dai Cherubini, su' quali stava, si portò al liminare della casa, e chiamò l'uomo che era vestito di lino, e avea a' suo fianchi il calamaio.And the glorie of the Lord of Israel was taken vp from the Cherub, which was ou• him to the threshold of the house: and he called the: man, that was clothed with the linnen garments, and had the in•khorne of a writer on his loynes.Et gloria Domini Israël assumpta est de cherub, quæ erat super eum ad limen domus: et vocavit virum qui indutus erat lineis, et atramentarium scriptoris habebat in lumbis suis: 4And the Lord said to him: Go through the midst of the city, through the midst of Jerusalem: and mark Thau upon the foreheads of the men that sigh, and mourn for all the abominations that are committed in the midst thereof.E il Signore gli disse: Va per mezzo alla città, per mezzo a Gerusalemme, e segna un Thau sulle fronti degli uomini, che gemono, e sono attimi per tutte le abbominazioni, che si fanno in mezzo ad essa.And our Lord said to him: Passe through the middes of the citie in the middes of Ierusalem and signe Thau vpon the foreheades of the men that mourne, and lament vpon al the abominations, that are done in the middes therof.et dixit Dominus ad eum: Transi per mediam civitatem, in medio Jerusalem, et signa thau super frontes virorum gementium et dolentium super cunctis abominationibus quæ fiunt in medio ejus.
5And to the others he said in my hearing: Go ye after him through the city, and strike: let not your eyes spare, nor be ye moved with pity.E a quelli disse, udendolo io: Passate per la città seguitando lui, e percuotete: non s'impietosisca l'occhio vostro, e non abbiate pietà.And to them he said in my hearing: Passe through the citie folowing him, and strike: let not your eye spare, neither haue ye mercie.Et illis dixit, audiente me: Transite per civitatem sequentes eum, et percutite: non parcat oculus vester, neque misereamini: 6Utterly destroy old and young, maidens, children and women: but upon whomsoever you shall see Thau, kill him not, and begin ye at my sanctuary. So they began at the ancient men who were before the house.Uccidete fino allo sterminio, il vecchio, il giovane, la vergine, il pargoletto, e le donne: non uccidete però alcuno, che veggiate aver sopra di sé il Thau, e date principio dal mio santuario. Dieder dunque principio da que' seniori, che erano davanti al tempio.The old, the yong man, and the virgin, the litle one, and the wemen kil to vtter destruction: but euery one vpon whom you shal see Thau, kil not, and begin ye at my Sanctuarie. They began therfore at the ancient men, which were before the face of the house.senem, adolescentulum et virginem, parvulum et mulieres interficite usque ad internecionem: omnem autem super quem videritis thau, ne occidatis: et a sanctuario meo incipite. Cœperunt ergo a viris senioribus, qui erant ante faciem domus. 7And he said to them: Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and slew them that were in the city.Ed ei disse loro: Profanate la casa, e degli uccisi empietene i portici: andate. E quelli andarono, e percuotevano quanti erano nella città.And he said to them: Contaminate the house, & fil the courtes with the slaine: goe ye forth. And they went sorth, and stroke them that were in the citie.Et dixit ad eos: Contaminate domum, et implete atria interfectis; egredimini. Et egressi sunt, et percutiebant eos qui erant in civitate. 8And the slaughter being ended I was left; and I fell upon my face, and crying, I said: Alas, alas, alas, O Lord God, wilt thou then destroy all the remnant of Israel, by pouring out thy fury upon Jerusalem?E finita che fu la strage, rimasi io: e mi gettai boccone; e alzando le strida, dico: Ahi, ahi, ahi, Signore Dio: disperderai tu adunque tutti gli avanzi d'Israele, spandendo il furor tuo sopra Gerusalemme?And the slaughter being accomplished I remained: and I fel vpon my face, and crying: I said Alas, alas, alas ô Lord God, wilt thou then destroy al the remnant of Israel, powring out thy furie vpon Ierusalem?Et cæde completa, remansi ego, ruique super faciem meam, et clamans aio: Heu ! heu ! heu ! Domine Deus: ergone disperdes omnes reliquias Israël, effundens furorem tuum super Jerusalem ?
9And he said to me: The iniquity of the house of Israel, and of Juda, is exceeding great, and the land is filled with blood, and the city is filled with perverseness: for they have said: The Lord hath forsaken the earth, and the Lord seeth not.E disse a me: L'iniquità della casa d'Israele, e di Giuda è grande, oltre modo grande, e la terra è coperta di sangue, e la città è piena di ribellione, perocchè han detto: Il Signore ha abandonata la terra, il Signore non vede.And he said to me: The iniquitie of the house of Israel, and Iuda is exceeding great, and the land is replenished with bloud, and the citie is replenished with auersion: for they haue said. Our Lord hath forsaken the earth, and our Lord seeth not.Et dixit ad me: Iniquitas domus Israël et Juda magna est nimis valde, et repleta est terra sanguinibus, et civitas repleta est aversione: dixerunt enim: Dereliquit Dominus terram, et Dominus non videt. 10Therefore neither shall my eye spare, nor will I have pity: I will requite their way upon their head.Non s'impietosirà adunque l'occhio mio, e io non avrò misericordia: sul capo loro farò cadere le opere loro.Therfore mine eye also shal not spare, neither wil I haue mercie: I wil require their way vpon their head.Igitur et meus non parcet oculus, neque miserebor: viam eorum super caput eorum reddam. 11And behold the man that was clothed with linen, that had the inkhorn at his back, returned the word, saying: I have done as thou hast commanded me.Ed ecco colui, che era vestito di lino, ed aveva il calamaio a' suoi fianchi, portò risposta, dicendo: Ho fatto come tu mi comandasti.And behold the man, that was clothed with the linnen garments, that had the inkehorne at his backe, answered a word, saying: I haue done as thou hast commanded me.Et ecce vir qui erat indutus lineis, qui habebat atramentarium in dorso suo, respondit verbum, dicens: Feci sicut præcepisti mihi.
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Year of the World 3410.
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Calmet
Upper, leading to the court of the priests. These were six angels, representing the army coming from Babylon. The seventh was an angel of peace. (Calmet)
Worthington
God never abandons his whole Church. (Worthington)
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Calmet
House; to the holy place, shewing that he abondoned those in the temple. (Calmet)
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Challoner
Mark Thau. Thau, or Tau, is the last letter in the Hebrew alphabet, and signifies a sign or a mark: which is the reason why some translators render this place set a mark, or mark a mark, without specifying what this mark was. But St. Jerome, and other interpreters, conclude it was the form of the letter thau, which, in the ancient Hebrew character, was the form of a cross. (Challoner)
Montfaucon
Of this many inscriptions still extant bear witness. (Montfaucon.)
Haydock
Some Rabbins allow that the last letter was used but in honour of "the law," Thorah. The cross is supposed to be the hieroglyphic of a future life, (Hist. Rufini. 2:29.) and found frequently in the pictures or (Haydock) in the tables of Isis. But it rather represents a key. Soldiers who were acquitted received the letter T, and those who were sentenced to die had Th, (Calmet) alluding to Thanatos, "death." (Haydock)
Calmet
We may, however, suppose that if God designated any letter, it would be some letter of the Hebrew alphabet, and accordingly the last had formerly the figure of a cross: "X" though this text may signify "a sign" in general. The virtuous would be discriminated from the guilty, as if they were marked. (Calmet)
St. Augustine
The door-posts of the Hebrews were stained with blood, in Egypt, to shew that all should be redeemed by that of Christ; and here those who shall be saved, received the mark of his cross. This sign has always been held in veneration among Christians, (Worthington) and used in conferring baptism, consecrating the blessed Eucharist, etc. (St. Chrysostom, hom. lv. in Matthew, and lxxxiv. in John) (St. Augustine, tr. cxviii. in John, and ser. ci. de temp., etc.)
Haydock
It appeared to Constantine with this inscription, "In this conquer;" (Eusebius, vit. 1:22.) and again over Jerusalem; (St. Cyril, ep. ad Constantium.) and will be borne before Christ, at his last coming, (Matthew xxiv.) to the joy of those who have performed their baptismal promises, and to the confusion (Worthington) of the enemies of the cross of Christ. (Haydock)
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Sanctuary. Aquila, "temple," or people (Calmet) consecrated to my service, (Septuagint; Tirinus) particularly (Calmet) the twenty-five idolaters, the ancients and women, (Calmet) Ezechiel 8:16.
Worthington
Judgment beginneth at the house of God, (1 Peter 4:17.) and those (Haydock) who abuse holy things are justly cut off. (Worthington)
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Calmet
Defile. Septuagint, "you have defiled." I regard the place no longer. (Calmet)
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Haydock
Perverseness, in "wresting of judgment." (Protestant marginal note) What else can be expected, when the judges deny Providence? (Haydock)
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Mark Thau.... Thau, or Tau, is the last letter in the Hebrew alphabet, and signifies a sign, or a mark; which is the reason why some translators render this place set a mark, or mark a mark without specifying what this mark was. But St. Jerome, and other interpreters, conclude it was the form of the letter Thau, which in the ancient Hebrew character, was the form of a cross.
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The prophet being first instructed by a voice that the destruction is nere at hand:
Vas intersectionis.
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forthvvith in the same vision, 〈…〉 men coming to kil the idolaters.
Yet one is s••t before the six to •a•ke some, vvhom Gods mercie vvil saue from the slaughter, because he neuer suffereth his Church to be vvholly destroyed.
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4. Signe Thau vpon the sorchcades.] Most of the Hebrevv Rabbins, as also the Some translate, Signe a signe, or, sette a marke vpon the foreheades. Septuagint. likevvise ••u•la, and Symmachus translate THAV according to the• g〈…〉 of the Hebrevv vvord, a signe: as if it vvere commanded only in general to se•te one signe or other, not anie determinate certaine signe or marke on the foreheades of the men that mourne, and lament vpon the abominations, that are done in Ierusalem. But aswel some other Hebrew Rabbins, with the Chaldee Paraphrasis, as also Theodotion, and in maner al other ancient Latin Interpreters, whom S Ierom foloweth, translate as in the vulgate Others translate more distinctly: Signe Thau vpon the foreheades. or Marke the foreheades vvith Thau, or. T. That is with the letter which hath the forme of a Crosse. It was in the time of Ezechiel in figure, now is in remembrance of Christs Crosse. The ancient Fathers testifie the continual vse of the signe of the Crosse in the Church. Edition, Signa Thau super frontes virorū gementi•m, &c. Signe Thau vpon the foreheades of the men that mourne, &c. That is. marke their foreheades with THAY, the last Hebrew letter: which in the old Hebrew characters, vsed euen to •. Ieroms time by the Samaritanes, hath the similitude and forme of a Crosse. So expressing a particular determinat signe; as when the Angel slew the first borne of Aegypt, the Israelites houses were distinctly marked with bloud, sprinkled on Exo. 1•. the postes of their dores: mystically signifying our B. Sauiours most sacred bloud to be shed for Redemption of man kind: so also this letter THAV bearing the forme of a Crosse, formed in the foreheades of the mourners, signified the Crosse, wheron Christ our Lord should dye, and redeme vs from si••e. VVhich signe, as it was then prefiguratiue, and prophetical; so now it is representatiue, and commemoratiue of our Redemption made by our B. Sauiour, on the holie Crosse. That we may truly glorie in Christ, and that with our great Apostle S. Paul, in CHRIST CRVCIFIED. VVith great reason therfore hath the 1. Cor. •. whole Church of Christ singularly estemed, and continually vsed this holie Signe of the Crosse in al Diuine Mysteries, and godlie workes, euen from the Apostles time VVitnesses hereof are the ancient Fathers: S. Dionyse Ariopagite, Eccles. Hierarch. c 2. reciting the signe of the Crosse amongst other sacred Rites in administration of Baptisme: who also c. 5. & 6. maketh like mention of the same signe in making Priestes, & professing of Religious persons. Likewise S. Ireneus. li. 2. c. 42. describeth the forme of the Crosse. S. Iustinus Martyr, Dialogo cum Tryphon•, shevveth liuers figures in the old Testament of the Crosse. Tertullian, Aduersus Marcionem, testifieth that the Apostles, and al the faithful of Christ vvere signed in their foreheades vvith the signe of THAV, the last of the Hebrew letters, bearing the forme of a Crosse: the same (saith he) vvith the Greke letter, TAV, and our Latin T. VVho further both in that place, and li. de corona ••luis, & li•de resurrect. carnis, testifieth the most frequent vse of this holie signe of the Crosse After him S Cyprian vvitnesseth the same in his time. Epist. ad Tybaritanos. li. ad Dem•tr•anum, & li. 1. ca. 8. Testimoniorum aduers. Iudaeos More especially, li. 2. c. 22. proueth by this place amongst other holie Scriptures, that in this signe of the Crosse, is health to al that are signed therwith in the foreheades. S. Chrysostom. li. cont Gentiles, Amongst other demonstrations, sheweth by the honour, and daylie vse of the Crosse, that Christ Honour of the Crosse proueth Christ to be God. is God; because none but God could make a thing, vvhich before vvas so execrable, to be novv euery where so highly esteemed And in his Homilies. 55. in Mat. 16. & 84. in Ioan. 19. and other places, vvitnesseth that in Baptisme, in the most holie Eucharist, in the Sacrament of holie Orders, & in al most excellent Mysteries, the Ensigne of Victorie, the signe of the Crosse is euer present vnto vs: in al his discourse teaching, to glorie not only in Christ crucified, but also to honour the signe of the Crosse. And that vvho soeuer despiseth the signe of the Crosse, despiseth in deede Christ Crucified. To omitte others, S. Augustin recordeth, li. 1. Confess. c. 11. that himself vvhen he vvas a childe, and dangerously sicke, vvas by his mothers pious care, signed vvith the signe of the Crosse. & li. de catechizandis rudibus. c 20. teacheth that euerie one is to be signed in the forehead with the signe of the Crosse, & that al Christians are so signed. Also Tract 118. in Ioan. VVhat is the signe of Christ (saith he) which al know, but the Crosse of Christ? which signe vnles it be adioyned, as wel to the foreheades of them that beleue in Christ, as to the vvater it selfe vvherevvith they are regenerate, The signe of the Crosse vsed in Baptisme, in Confirmation, in the B Eucharist, and in a• holie Rites. and to the chri•••ne oyle, vvherevvith they are anointed, as also to the Sacrifice, vvherevvith they are nourished; none of these thinges is rightly performed. Or vvil you haue him to speake more plainly, or more generally? Ser 101. de tempore. VVith the signe of the Crosse (saith he) our Lords bodie is consecrated, & al thinges, vvhatsoeuer are sanctified, are consecrated vvith the inuocation of Christs name in this signe. VVho pleaseth to see more testimonies of ancient Fathers, may also reade S. Basil, li. de Spiritu Sancto. S. Cyril of Ierusalem. Catechesi. 4. & 13. S. Ambrose, Orat. •unebri de obitu Theodosij. S. Gregorie. Epist 126.
The apparition also of this signe to Constantin the great, vvith this inscription: Miraculous apparitions of the signe of the Crosse. IN HOC VINCES, is most famous; vvritten by Eusebius Caesariensis li. 1 c. 22: & 23. de vita Constantini. and manie others. The same signe also appeared in Ierusalem in the time of his sonne Constantius, as S. Cyril of Ierusalem testifieth in his Epistle to the same Emperour. And Nicephorus. li. 10. c. 2. Hist. Eccles vvriteth that the formes of Crosses, fel vvith the devv vpon the garments of Iulian the Apostata, and of his folovvers. And manie other histories, both ancient and moderne make mention of the like apparitions.
But aboue al others, the most principal is to come: The Signe of the Sonne The signe ••• the Crosse shal appeare before Christ, cō ming to iudge. of man; as our B. Sauiour himself fortelleth, vvhich shal appeare in the heauen at his coming to iudge the vvhole vvorld: his most proper Ensigne the Crosse; by vvhich he conquered the diuel, sinne, death, and al enimies of God and men. So al ancient Fathers vndoubtedly vnderstand his prediction. Mat. 24. Then vvil this signe appeare to the great confusion of al vnsigned miscreants, vvith other vvicked enimies of the Crosse, and Crucifix. For then shal al the vvorld, The vnsigned shal be confounded. both men, and Angels see, vvhat infinite charitie, our most blessed Redeemer hath vsed for mans saluation; and hovv iustly those that either doe not beleue, or not regard his so vnspeakable mercie, shal be adiudged to euerlasting damnation in the pitie and fire of hel. And on the other side, al those that are The rightly signed shal be glorified. rightly signed in their foreheades, and haue accordingly performed that, which in Baptisme they promised, shal mete this sauing Ensigne, vvith incomparable comforth, •oy, and gladnes; vvho coming clothed •n vvhite robes, vvith palmes of victorie in their handes, shal then receiue glorious crovvnes in eternal life.
Marke vvith
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For abuses of holie Sacrifices, Sacramentes, and other sacred Rites, God suffereth first Churches and Monasteries to be destroyed, and clergie men and other religious persons to be persecuted, and so punishment proceedeth to other offenders as, 1. Pet. 4. v. 17. iudgement beginneth at the house of God.
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St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 13.16
… We read, "As a lily among thorns, so is my beloved among the daughters;" and again, "I have dwelt in the tabernacles of Kedar; peaceful among them that hated peace;" and again, "Mark in the forehead those who sigh and cry for the iniquities of my people, which are done in the midst of them."
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Tertullian † AD 220 The Five Books Against Marcion 3.22
… and He signed them with that very seal of which Ezekiel spake: “The Lord said unto me, Go through the gate, through the midst of Jerusalem, and set the mark Tau upon the foreheads of the men.”
Tertullian † AD 220 A Strain of the Judgment of the Lord 1
Attend, who wear upon their marked front
St Cyprian of Carthage † AD 258 An Address to Demetrianus 22
… But touch not any man upon whom is written the mark.” Moreover, what this mark is, and in what part of the body it is placed, God sets forth in another place, saying, “Go through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.23
In Ezekiel the Lord says: “Pass through the midst of Jerusalem, and thou shalt mark the sign upon the men’s foreheads, who groan and grieve for the iniquities which are done in the midst of them.”
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 1.2
… I will be like the Most High .’ Thus he suffers and is dishonoured; and although he still ventures with shameless confidence to disguise himself, yet now, wretched spirit, he is detected the rather by them that bear the Sign on their foreheads
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 18.9
… “Set a mark upon the forehead of the men that groan, and are in anguish.” And after charging the others, and saying, “Begin ye from mine holy ones,” He goes on to add, “But upon whomsoever the sign is, touch them not.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 31
… ( Eccl. xii. 14 .) For it says, “Set a mark upon the foreheads of the men that sigh and that cry.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 87.2
… although this also should not be forgotten, that even when known and discovered, bad men do not harm the good who are in a Church, if either the power of restraining them from communion be wanting, or the interests of the Church’s peace forbid this to be done. For who were those who, according to the prophet Ezekiel,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 57.7
… Ye have heard to-day the words of the holy prophet Ezekiel, how that before God sent one to destroy the ungodly people, He first sent one to mark them, and said to him, “Go and set a mark upon the foreheads of the men that sigh and moan for the sins of my people that are done in the midst of them.”
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St Cyprian of Carthage † AD 258 An Address to Demetrianus 22
… Have no pity upon old or young, and slay the virgins and the little ones and the women, that they may be utterly destroyed. But touch not any man upon whom is written the mark.”
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Origen † AD 254 Origen's Commentary on Matthew 14.10
… ” The sense of this appears to me to be as follows: The season of beginning the judgment is with the house of God, who says, as also it is written in Ezekiel, to those who are appointed to attend to punishments, “Begin ye with My saints;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 57.7
… and though separated in God’s sight, they were mixed with them in the eyes of men. They are “marked” secretly, are not hurt openly. Afterwards the Destroyer is sent, and to him it is said, “Go, lay waste, spare neither young nor old, male nor female, but come not near those who have the mark on their forehead.”
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… If it be for crowns that any suffer these things, then grieve not; for instance, as Paul, as Peter suffered: but when it is for punishment that one suffers justice, then weep, then groan. Such was the part the prophets acted; thus one of them said, “Ah! Lord, dost thou destroy the residue of Israel?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 14
… but since they considered that then was the time for the greatest boldness of speech, they consequently prayed in their behalf; hence too they said, “In a contrite heart and an humble spirit let us be accepted.” ( Song. ver. 16 .) For them Joshua also rent his garments. ( Josh. vii. 6 .) For them Ezekiel too wailed and lamented when he saw them cut down. (
St John Chrysostom † AD 407 Homilies on First Corinthians 33
… and at one time he saith, “My heart’s desire and my supplication to God is for them that they may be saved:” ( Rom. x. 1; ix. 3 .) and at another, “I could wish that myself were anathema from Christ for their sakes.” Thus also Ezekiel seeing them slain saith, “Alas, O Lord, dost Thou blot out the remnant of Israel?” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 1
And see how this is said to the two Prophets, because both prayed for them, and did not prevail. For Ezekiel says, “Ah Lord, dost thou blot out the residue of Israel?” (
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St John Chrysostom † AD 407 Homilies on Ephesians 23
… 3 .) This He says also to all the prophets, and this He says again to Moses, to be girded. And He Himself also appears to Ezekiel (
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1. And He Cried Out, that is, the Lord, the charioteer of the chariot of the Cherubim, of whom in chapter VIII, 5. Visitations. That is, visitors, that is, avengers and punishers. For thus a visitor, visiting a province, punishes the guilty. The Septuagint translates: The vengeance of the city drew near. Vessel of Slaughter. That is, an instrument for slaying, namely a sword or an axe, as the Septuagint translates in verse 2.
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2. Six men. That is, six demons, says St. Jerome. Six angels, says Theodoret: "For one," he says, "angel slew one hundred eighty-five thousand Assyrians, and the firstborn of Egypt. But here on account of the abundance of the impiety of the Jews, six avenging angels are sent." Thirdly, our Prado and Maldonatus think they are six chief commanders of Nebuchadnezzar, who sitting at the gate of Jerusalem and besieging the city, were the first to capture it, namely Nergal, Sereser, Semegarnabu, Sarsachim, Rapsares, Rebmag, of whom Jeremiah chapter XXXIX, 3, and Josephus, X Antiq. X. But because in verse 6, these six men are commanded to discern those marked from those not marked, and to spare them, we shall better say with Theodoret that they were six angels: for the Chaldeans neither saw nor regarded who were marked with the sign thau, who were not, so that they might spare these and slay those. But six angels are set forth, according to the number of the six commanders of the Chaldeans already mentioned, because these angels directed those commanders, so that they might spare the marked and slay the unmarked. They Came From the Way, that is, by the way which leads to the upper gate, that is, the inner gate, to which because it was ascended by steps, hence it is called upper, by which namely one entered to the court of the priests. Toward the North, namely where they had sinned in idolatry, chapter VIII, 5. Note: By the same gate through which we cast out God, enter His officers: for sin remains after the door, which opens the gates to the coming enemy and to death. For "by sin death entered into the world," Rom. V, 12. And the Lord said to Cain, Genesis IV, 7: "If thou dost ill," He says, "sin coucheth at the doors," as the Hebrew has it, so that it might open the gates to the enemy. Thus here, by the same gate through which idolatry had entered, the Chaldeans entered into the city. Hence Clement of Alexandria, book V of the Stromata, says that angels are sometimes made fiery, so that they might punish the impious, according to that Psalm CIII, 4: "Who makest thy angels spirits, and thy ministers a burning fire." Vessel of Destruction. The Hebrew, instruments of war; the Septuagint, axes. And One Man Also in the Midst of Them Was Clothed in Linen. The Septuagint, podere, that is, as in chapter X, verse 2 they translate, a holy robe, not reaching to the knees, in the manner of a military cloak, as the Scholiast wishes, but reaching down to the feet and ankles: hence it is called podere. This seventh man therefore did not have a military garment and arms, as the former six, for punishing and slaying; but a priestly one, inasmuch as he would intercede for redeeming from the slaughter of the Chaldeans those worthy of salvation, and would mark them as it were a notary with the letter thau in ink. Whence he was a type of Christ, who was mediator between the justice of God and men to be saved. Thus St. Jerome and Theodoret. But literally this man was an angel, the guardian of the pious Jews. Concerning the podere and its symbols, see what I said on Exodus chapter XXVIII, 4. Wherefore allegorically St. Gregory, XXII Moral. XII: "The man," he says, "clothed in linen is our Redeemer, who also had some parents from the priestly tribe." For linen "was the garment of priests, signifying the purity of conscience, which a priest ought to possess. Or certainly," he says, "because linen comes from the earth, not as wool from corruptible flesh: but He took the garment of His body from a virgin mother, not from the corruption of intercourse; assuredly He came to us clothed in linen. And the inkhorn of the scribe at His loins. In the loins is the posterior part of the body. And because the Lord Himself, after He died for us, and rose again, and ascended into heaven, then wrote the new testament through the Apostles, He had the inkhorn at His loins. For He who composed the writing of the New Testament after He departed, carried the inkhorn as it were from behind." Thus also Rupert, Pintus, and Fernandius, vision XV, who understand by this man literally Christ, for which opinion Fernandius cites St. Irenaeus, book IV, where he says: The Word before the incarnation was preparing His salvations beforehand, prefiguring namely, and in a certain way exercising simulacra of salvation in the Old Testament, bestowing it on many not in a true but in a simulated body, so that as it were they might learn by experience how He was about to bestow it in a true body. But it is more true that literally this man was an angel, who would allegorically represent Christ: for angels are ministering spirits, who are sent by God hither and thither. Hence this man says to God in the last verse: "I have done as thou hast commanded me," which is fitting for an Angel, not for the Word: for since this is equal to the Father, it receives no command from Him. Morally, on Ash Wednesday the priest, clothed in linen, with ink, that is with dark ashes, marks and inscribes upon the foreheads of the faithful the sign of thau, that is of the cross, saying: "Remember, man, that thou art dust, and unto dust thou shalt return," so that through the remembrance of death he may incite them to penance and groaning, by which, reconciled to an angry God, they may escape His vengeance. INKWELL. Thus the Hebrew, Aquila in the second edition, say St. Jerome, Origen and Vatablus, but Symmachus rendered it as a tablet (in which, namely, the sins of Jerusalem, and its punishments and destruction are written, and the holy are separated from the number of sinners, and are written separately, as St. Jerome says); the Septuagint, a sapphire girdle (for ספר sepher, they read ספיר sappir). Aquila's first edition and Theodotion retain the Hebrew word, and render κεσέτ as scribe, for in Hebrew it is קסת keset; κεσέτ therefore and keset are the same as καλαμάριον, from the fact that reeds are kept in it; we say inkwell, from the fact that it contains ink, says St. Jerome. This Angel carries an inkwell, so that as it were a notary he may inscribe with ink the letter thau upon the foreheads of those mourning, as I have already said. THEY ENTERED into the inner court. THE BRAZEN ALTAR of holocausts: for there was another altar, the golden altar of incense.
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3. AND THE GLORY OF THE LORD. In Hebrew it is Elohim, which signifies God as judge and avenger: for He Himself here exercises vengeance upon the Jews through six angels. Now "the glory of the Lord," that is the glorious throne of the Lord made of other Cherubim, elevated above the mercy seat of the ark of the covenant, Exodus XXV, 22. Or rather, the sapphire throne overhanging the chariot of the Cherubim, which he saw in Chobar, as he says in chapter VIII, verse 4; for he always persists in the vision of the chariot of the first chapter, as if to say: This throne, and consequently God Himself sitting upon His throne, who on account of the crimes of idolaters committed in chapter VIII, verses 3, 4, 6, and chapter III, verse 12, had departed from the temple into the court of the Gentiles, is now taken up from the Cherub: not as if He abandoned the Cherubim, as some wish; but in that from the place of Cherub, or in which God Himself had been constituted above Cherub (above which He is accustomed to be and to ride), that is from the court of the Gentiles, He flew back borne by His Cherubim to the threshold of the house, that is of the temple, namely into the inner court of the priests; so that there as if sitting for judgment He may call the lictors, and command that they lay waste the city with sword and fire, as is said in the following verse. Others interpret the glory of the Lord as the electrum image of God, which Ezechiel saw in the chariot of the Cherubim, chapter I, verse 27; as if that had departed from its Cherubim, and leaped forth as it were from its chariot; so that it might be signified that God was about to depart suddenly from the old temple and mercy seat, as if impatient of delay from vehement anger and indignation. This opinion is probable, and verse 18, chapter X favors it: "And the glory of the Lord went forth from the threshold of the temple, and stood upon the Cherubim." For from this it seems to be gathered that He had already abandoned the Cherubim. Morally, God withdraws from the Cherubim and the mercy seat, that is from the place of appeasement, when He wishes to punish the impious Jews: because it is His property to have mercy; to punish is foreign and strange to Him, as Isaiah says in chapter XXVIII, verse 21. For He takes the cause of showing mercy from Himself, the cause of punishing from elsewhere, namely from the sins of men; whence then He seems as it were to withdraw from Himself and His nature, and to depart abroad. Thus Theodoret and Fernandius, vision XV, section II.
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4. The sign Tau. Thus Theodotion, the Chaldean paraphrast, Vatable and others translate it in various places: but the Septuagint and Symmachus translate it as signs, or put a sign, or a mark; the Syriac and Arabic versions render it signs, a seal between the eyes, or upon the foreheads of the men who groan. The former version is better and truer: for whenever God gave some sign in a similar matter, He gave it certainly; which would signify not only that liberation which was then taking place, but also its antitype, namely that which was to come much later through Christ: such was the blood of the paschal lamb (which therefore stretched out in the form of a cross was roasted, says St. Justin Against Trypho), Exodus XII, 7. The serpent raised up in the desert, Numbers XXI, 9. Thus Maldonatus. You may ask, why does He command them to be marked with tau? Some answer that tau signifies תחיה tichie, that is, you shall live. Others say it signifies תם tam, that is, he is simple, innocent and perfect, and therefore worthy to be preserved in life. Again, the Hebrews, says Origen, hand down that tau, because it is the last of the Hebrew letters, and because תורה thora, that is, the law, begins with the letter tau, signifies those who have perfect and practical knowledge of the divine law, and from this knowledge have sense and sorrow for transgressions. Whence also St. Jerome: "The Hebrews, he says, think that because the law among them is called Thora, which is written with this letter at the beginning of its name, that is tau, those received this seal who fulfilled the precepts of the law." But more truly the same St. Jerome, Origen, Tertullian, Against the Jews; Ambrose, in the book On Abraham; St. Augustine, in the Dialogue of the Dispute between the Church and the Synagogue; Clement, book VI of the Stromata, and others in various places, answer that the letter tau before Ezra had among the ancient Hebrews the figure of a cross, and was similar to the letter tau of the Greeks and Latins. Wherefore the Syriac codices here for the sign tau read the sign cross, as John Grial reports from Canius in the Notes to St. Isidore, book I Etymologies III. The cross therefore is given here as a sign of those to be freed from death, and indeed of salvation to be obtained through the cross of Christ. Whence also the Egyptians inscribed tau on the breast of Serapis, as it were a sign of future life. Concerning which matter see our Jacob Gretser, book I On the Cross, chapter LI, where from Rufinus, Socrates, Sozomen, he confirms the same thing with many authorities, against some who call it into question. St. Jerome adds that birds raising themselves upward express the figure of the cross; which also a man does in adoring, and in swimming. But also the antenna of a ship, compared to a cross, is blown upon. Indeed, he says, what is the figure of the cross itself but the form of the squared world? And St. Bernard, sermon 4 in the Vigil of the Nativity: "Perhaps, he says, the cross itself is we, to whom Christ is remembered to be fixed. For man has the form of a cross: which, if he extends his hands, he will express more manifestly." For the body, with arms spread out, has the figure of a cross. In it therefore the soul is as it were crucified on a cross; and consequently Christ Himself, who is the life and soul of the Christian soul, in it is as it were fixed and crucified. Thus both for Greeks and Latins, tau was the symbol of life, theta of death. Indeed judges, as Asconius Pedianus testifies, marked the condemned with the letter theta, those to be freed with tau. Namely this and many other things the Romans received from the Greeks, these from the Egyptians, these from the Hebrews. Furthermore that theta among judges was a mark of θανάτου, that is, death, is established: whence Ausonius in the Epicedion epigram CXX: Mix, teacher, let θ be obscene to you, And let your name theta sectile mark. There Scaliger: "θ, he says, was a sign of hanging, for it represents a noose wound around the neck; θ a condemning letter: indeed even in camps a soldier from the cohort marked for death, this mark signified." But piously and elegantly our Christian Martial, book III: Unhappy to many is theta, to me a happy letter: If θανάτων it writes, sc and that God. Therefore, a most grave reason why those to be freed from the slaughter of the Chaldeans in the destruction of Jerusalem are marked here with the sign tau rather than another was: that those to be freed, marked in this way, truly bore the cross in heart and body, grieving, groaning and afflicting themselves on account of the sins of the people. Again, because the letter tau had the form and appearance of a cross, and was a symbol of redemption and life: "For by that sign of life for men was prefigured," says Tertullian in the book Against the Jews, so that it might be signified that we are to be freed by the cross of Christ from death, from hell and from the tyranny of demons; especially those who imprint the cross of Christ on their forehead and mind, that is, as Isidore says in the Allegorical Interpretations, chapter XXV, so that they take up the cross of Christ after him, more sharply subdue themselves, and are tormented toward their neighbors with the compassion of charity. Whence also at the end of the world, the cross will be the sign of the servants of Christ, opposed to the sign of the beast, that is of Antichrist, Apocalypse XIII, 16. For which reason also the Apostle says, Ephesians IV, 30: "Grieve not the Holy Ghost of God, whereby you are sealed unto the day of redemption." Note: Ezechiel saw all these things, not truly happening, but in a vision, as is evident from a similar chapter preceding, verse 3. In a vision therefore those groaning were seen by him to be marked by the Angel, and the marked were preserved, the unmarked were slain, so that it might be signified that the groaning pious, as if marked and protected by the Angel, would be immune from the slaughter of the Chaldeans; but all others, as impious, were to be slain by them. For thus the Angel directed the Chaldeans, so that those marked by him would escape their hands, those unmarked would be butchered by them. Symbolically, first, tau is the last letter of the Hebrews: it signifies therefore Christ, who was made for us the last of men on the cross, as Isaiah says in chapter LIII, 3, whom therefore the sun descending on the sundial of Achaz represented, to ten lines, so that it might restore health to Hezekiah, as I said on Isaiah XXXVIII, 8. Again, tau signifies Christ, who is alpha and omega, the beginning and end of the law. Whence many psalms are inscribed lamnatseach; that is, to the victor, which the Septuagint translates as τέλος, to the end; because Christ, as the end, was regarded by both David and Moses and the Prophets, and they dedicated and inscribed their psalms to him. For Christ by his humility and passion became victor over sin, hell and the devil: for he descended below all, and therefore merited to ascend above all and all things. Therefore the faith, hope, love and cross of Christ, not only in their foreheads but also in their hearts marked, do the saints and elect have. Second, tau in Hebrew signifies, first, a sign and a cross; second, a limit, a boundary, a consummation. It signifies therefore that those groaning and sorrowing on account of the sins of the people are perfect in charity, and consummated in virtue; and that the cross and tribulation are the sole instrument of holiness and perfection. Morally, learn here that the cross is the seal and token of the friends and elect of God, and therefore it is not to be fled but to be embraced. Note: Those to be saved are marked as if few. For there were in Jerusalem some just men, says Polycarp, such as Jeremiah, the sons of Rechab, Urias and a few others. Christ teaches the same thing, first, Matthew XVI, 24: "If any one, he says, will come after me, let him deny himself, and take up his cross, and follow me. For he that will save his life, shall lose it: and he that shall lose his life for my sake, shall find it." Second, St. Paul and Barnabas confirmed the souls of the disciples, saying: "That through many tribulations we must enter into the kingdom of God," Acts XIV, 22. The same, Romans chapter V, 3: "We glory, he says, in tribulations, knowing that tribulation worketh patience," etc. And II Corinthians IV, 10: "Always bearing about in our body the mortification of Jesus, that the life also of Jesus may be made manifest in our bodies." Third, St. James, chapter I, 12: "Blessed, he says, is the man that endureth temptation: for when he hath been proved, he shall receive the crown of life, which God hath promised to them that love him." Fourth, St. Peter, epistle I, chapter II, 21: "For unto this you are called: because Christ also suffered for us, leaving you an example, that you should follow his steps," etc. Fifth, St. Ignatius to the Romans: "Would that, he says, I might enjoy the beasts prepared to tear me apart, etc. Now I begin to be a disciple of Christ. I am the wheat of God, to be ground by the teeth of beasts, so that I may be found pure bread. Fire, cross, beasts, the breaking of bones, the cutting of limbs, all the torments of the devil upon me, only so that I may enjoy Christ." Sixth, in St. Cyprian, book V, epistle 12, Moses and other Confessors: "What," they say, "could be more glorious, or what more blessed could befall any man from divine favor, than to confess the Lord unafraid among the very executioners themselves? than to have been made a partner of suffering with Christ in the name of Christ? than to have subdued by dying that very death which is feared by all? than to have obtained immortality through that very death? than, though mangled by all savage torments, to have overcome the torments themselves by the torments? than, though torn asunder in all the pains of the body, to have struggled with strength of mind? than not to have shrunk from his own blood flowing forth?" Seventh, St. Basil was accustomed to call himself wretched and calamitous, because he could not imitate the contests of the Martyrs for the truth of faith, as the Nyssenus says in his Life. Eighth, the Nazianzen, oration 43 on Easter: "On all days," he says, "and in all our movements let us sacrifice ourselves to God; let us accept all things for the Word; through sufferings let us imitate suffering; through blood let us honor blood (of Christ); let us mount the cross with gladness. Sweet are the nails, although very bitter. It is better to suffer with Christ and for Christ, than to live in delights with others. If thou art Simon of Cyrene, take up the cross and follow." Ninth, how greatly St. Ambrose desired the cross is evident from his epistles 32 and 33, where among other things he says: "You know that I am accustomed to offer myself willingly to torments, and not to yield. I fear not arms, not barbarians, he who fears not death, who is held back by no fleshly pleasure. Peter going out by night from Rome, seeing Christ meet him at the gate, said: Lord, whither goest thou? Christ answered: I come to Rome to be crucified again. Peter understood that the divine response pertained to his cross. Therefore he returned willingly, and gave answer to the questioning Christians, and straightway being seized, he honored the Lord Jesus through his cross. The athlete of Christ demands not delights, but his sufferings. I have answered what is the priest's part; what is the Emperor's part, let the Emperor do. It is better that they take my life than my faith. Some threaten fires, the sword, banishment. We have learned, servants of Christ, not to fear. To those who fear not, terror is never grievous. If they demand patrimony, let them seize it: if the body, I shall meet them: do you wish to drag me into chains? do you wish into death? it is a pleasure to me, I shall be willingly immolated." See Gretser throughout book IV On the Cross. UPON THEIR FOREHEADS. Ezekiel here alludes to servants, who bore the name or mark of their master burned into the body, and especially on the forehead, as Rhodiginus testifies, book V, chapter XXXI; and from this they were called inscribed or lettered servants. The same was done to criminals. Whence Seneca, book IV On Benefits, CXXXVIII and CXXXIX, relates that a certain criminal had his forehead burned as a punishment. Thus, Maccabees, book III, chapter II, by the king of Egypt an ivy leaf was burned upon the bodies of the Jews, in honor of Bacchus, so that by this sign as it were by a legitimate title of Bacchus his worshippers might be marked. Thus Paul, Galatians VI, 17, says he bears the stigmata of Christ in his body. Thus recently in the year of the Lord 1614, in Japan, we read that Christian martyrs were marked with the sign of the cross on the forehead by the tyrant with burning iron, and we have seen and see them expressed in images printed here in Rome, as it were servants of the cross and of the crucified Christ. This kind of punishment Seneca, book III On Anger, chapter III, calls "inscription of the forehead:" concerning which also Athenaeus, book VI, from Diphilus: "The forehead," he says, "burned with marks, he covers with hair." Constantine the Great removed this burning of the face in the condemned, writing to Eumelius, law 2 On Penalties, Theodosian Code: "If anyone," he says, "shall have been condemned according to the quality of crimes, let his face by no means be written upon, while on the hands and on the legs the penalty of condemnation can be comprehended in one writing, so that the face, which is fashioned to the likeness of heavenly beauty, be not defiled." But the Iconoclast Emperor Theophilus broke this law, who burned with a stigma the faces of the holy martyrs Theophanes and Theodore, as Cedrenus testifies. The Antichrist will also break it: for in the Apocalypse, chapter XIII, verse 16, those who have subjected themselves to the beast have his mark on their right hand or on their foreheads. Thus soldiers enlisted were once marked by punctures in the skin. Hear Vegetius, book II, chapter V: "Soldiers written in the skin with marks for those about to live, and enrolled in the registers, were accustomed to swear." And Aetius in Lipsius, book I On Roman Warfare, dialogue IX: "Stigmata, he says, they call those things which are inscribed on the face or another part of the body, such as those on the hands of soldiers." See also St. Gregory, book I of the Register, epistle 100 to Maurice, and epistle 103 to Theodoret, where he mentions an edict of the Emperor, by which he ordained that no one marked by hand should be received into a monastery before completing his military service: to which edict Gregory opposes himself. Finally, concerning the Jacobites, Joachim the Abbot relates in the Appendix of Christian nations, that they carry the sign of the cross impressed on their foreheads with a hot iron. Thus even now in Africa, those who descend from the ancient Christians and, separated from the Moors, dwell in the mountains, carry the cross impressed on the arm, as a sign of Christianity; otherwise rude: and they show this to the Portuguese when they approach Arzila, Azamor, and other Portuguese cities in Africa, so that they may be instructed by them in Christianity. The Portuguese call them Alarves, as if genuine Africans: for they call the others Moors, or Mauritanians. To this place of Ezekiel the Angel alludes in the Apocalypse, chapter VII, verse 3, saying: "Hurt not the earth, etc., until we sign the servants of our God in their foreheads," certainly with the same sign tau, that is, the cross. The angels therefore will sign the faithful, constant and elect, with the sign of the cross at the time of the Antichrist, first, through priests in Baptism and Confirmation, visibly consigning them with the cross; second, spiritually by inducing and exhorting them, through themselves and through the preachers of the Gospel, to free, public and constant profession of faith and of the cross of Christ (of which the forehead is the symbol) even unto death. Andrew of Caesarea adds that at the time of the Antichrist the faithful will distinguish themselves from the unbelievers by the sign of the cross: "Then indeed, he says, the faithful will fearlessly and without shame bear the seal of the cross of Christ in the sight of the impious." For the Greek σφραγίς means a visible and expressed seal. They are signed therefore here both on their foreheads and in the angelic mind, those who will suffer for the cross of Christ in the most severe persecution of the Antichrist, and therefore will be chosen for eternal life. They are signed, I say, by the special providence and grace of God for this purpose, that they may not suffer the same evils and divine calamities with the impious and reprobate, which the angels will bring upon the world at the end of time. Whence to this sealing the Bridegroom invites the Bride, saying in the Song of Songs, chapter VIII: "Set me as a seal upon thy heart, as a seal upon thy arm." Which St. Ambrose, in the book On Isaac, chapter VIII, explains thus: "The seal, he says, is Christ on the forehead, a seal on the heart, a seal on the arm: on the forehead, that we may always confess; on the heart, that we may always love; on the arm, that we may always work." Wherefore Origen, in the homily... DOLENTIUM. In Hebrew, those crying out, namely on account of sorrow and zeal for the violated law, that is, those who not only did not consent to evil works, but also lamented the sins of others, as St. Jerome says. Such was David, saying: "My zeal hath consumed me: because my enemies forgot thy words," Psalm CXVIII, 139; and St. Paul: "Who is weak, and I am not weak? Who is scandalized, and I am not on fire?" II Corinthians XI, 29. Morally, the Confessors and Martyrs bore this sign of Tau upon their foreheads, freely and publicly professing the faith and piety of Christ. Hear these illustrious soldiers of Christ displaying this character of Christ. Huneric, an Arian king, at the instigation of Cyrilla the Bishop, commanded all Catholics to be rebaptized by the Arians, and thus to profess Arianism. He took care that those who were rebaptized should be given a document, by which it was signified that they had obeyed the king, namely that they had been rebaptized and were Arians. This document was the character of the beast, that is, of Antichrist: for without it no one could buy or sell anything, or even pass from one place to another. Then the orthodox stood firm, especially the clergy. Among other illustrious ones were six monks with their abbot Liberatus: who, when brought to Carthage, and the governor offered them great honors, riches, pleasures and the friendship of the king, if they would obey his command; they, like generous soldiers of God, rejecting all these things as contagion, cried out with one voice: "One Lord, one faith, one baptism: nor can it be repeated in us, God helping, what in the holy Gospel was once commanded to be given. Do what you will, inflict punishments upon our bodies. It is better to suffer temporal torments for a short time than to hang and undergo eternal torments. Keep what you promise, along with those riches, soon to perish. But from us no one shall be able to tear away what the artificer of the Trinity deigned to inscribe in one baptism." Wherefore they were cast into a dark prison: then Huneric commanded them to be placed in a ship full of dry wood; so that when it was set on fire in the middle of the sea they would be burned. They went to their punishment as to a feast, singing with one voice throughout the streets to the Lord: "Glory be to God on high, and on earth peace to men of good will. This day is a votive day for us, and more festive than any festival. Behold now is the acceptable time, behold now is the day of salvation, when we suffer the prepared punishment for the faith of the Lord our God, lest we lose the garment of the faith we have acquired." Indeed, they even stirred the people to constancy in faith by crying out in public: "Fear not, O people of God! do not dread the threats and terrors of present tribulations, but rather let us die for Christ, because he himself died for us." There was among them a boy named Maximus; the Arians wished to free him from death, saying: "Little child, why do you hasten to death? Leave them, they are mad; and hear our counsel, so that you may be able to find a remedy for life, and to approach the palace of so great a king." When he heard these things, the boy cried out: "No one separates me from my holy Father Liberatus the abbot, and my brothers, who nourished me in the monastery. With them I have lived in the fear of God, with them I desire to undergo passion, with them I believe I shall find future glory. Do not think that you can seduce my childhood. The Lord wished to gather us seven together, he will deign to crown us all with one martyrdom, as he did the seven Maccabees. For if I deny him, he will deny me, as he himself foretold." They were therefore led into the high sea, where fire was kindled, but soon by the nod of God it was extinguished; and this happened a second and third time. Wherefore the tyrant, raging with shame and anger, commanded their brains to be crushed with oars, and thus they were killed. In such a manner of death they breathed out their blessed souls to God, whose bodies the sea, contrary to nature, at that same hour cast up unharmed upon the land, at which the tyrant was terrified: the clergy buried them with honor. Thus Victor of Utica, book III, Persecution of the Vandals, at the end. In a similar manner St. Augustine displayed the cross on his forehead and gloried in it; for thus he writes in Psalm CXII: "So far am I from being ashamed of the cross, that I do not keep the cross of Christ in a hidden place, but I bear it on my forehead." And in sermon 2 on Good Friday: "That cross on which He was crucified in body, we bear on our forehead." And in Psalm XXXVI: "From places of punishment the cross made a passage to the forehead of Emperors." Wherefore Tertullian, book V Against Marcion, calls the sign of the cross "the seal of foreheads." Whence it is clear that it was the common custom of Christians of old to form the sign of the cross on the forehead. St. Augustine gives the reason for this custom in Psalm XXX: "Not without cause," he says, "did He wish His sign to be marked on our forehead, as it were on the seat of shame, lest a Christian should blush at the reproach of Christ." He gives another reason in sermon 20 On Various Matters, recently published at Louvain: "If you bear," he says, "on your forehead the sign of the humility of Christ, bear in your heart the imitation of the humility of Christ." He gives a third in tract 36 on John: "He was about to place," he says, "that very cross, as a trophy over the devil, on the foreheads of the faithful." And St. Cyprian, book II of Testimonies XVII: "This," he says, "is the stone with which David struck and killed the forehead of Goliath." St. Cyril gives a fourth reason, catechesis 14: "Let us not be ashamed," he says, "of the cross of Christ. But if anyone should hide it, do you openly sign yourself with the cross on your forehead, so that the demons, seeing the sign of the King, may tremble and flee far away." St. Chrysostom says the same thing in homily 55 on Matthew. St. Agnes gives a fifth reason, according to St. Ambrose, sermon 90: "He placed," she says, "a sign on my face, that I might admit no lover except Him," that is to say, I bear the sign of the cross on my forehead, that I may show to all that I am the servant, bride and handmaid of Christ. Caesarius of Arles gives a sixth reason, homily 5 On Easter, that by the sign of the cross we may be consecrated as it were by a title into the house and temple of God: "Today," he says, "that lamb is offered, when the doorposts of houses are commanded to be inscribed with His blood, that is, our forehead is painted with the title of the cross." Finally, on our forehead the cross is celebrated and glorified, which on Mount Calvary was mocked and brought into disrepute. Thus Gretser, volume I On the Cross, book IV, chapter XXXIX. Who also in chapter XL shows that for this reason pagans and heretics tortured the foreheads of martyrs with exquisite torments, because they signed themselves there with the cross, which they themselves extremely hated. This happened to St. Glyceria the martyr under Antoninus Pius, as is evident from her Life on May 10; and to St. Armogastus the martyr, whose forehead signed with the cross the Arians bound so tightly with cords that they seemed to resound and bellow: but by the power of the cross, or spider threads, as the Saint looked toward heaven, they broke, says Victor of Utica, book I of the Persecution of the Vandals. St. Theophanius and Theodore were marked by the Emperor Theophilus, an enemy of the cross and of images, with marks on their foreheads, which Zonaras recounts in volume V in his account of Theophilus. Gregory of Tours relates, in book III of the Miracles of St. Martin, chapter XXIII, that St. Martin appeared to a certain mute and deaf man, and healed him by painting the sign of the cross on his forehead and saying: "The Lord has made you well; rise and hasten to the church, and give thanks to your God." Eusebius in the Life of Constantine, book III, chapter II, relates that Constantine was accustomed to sign his forehead with the cross, "as with a victorious trophy." For when he was about to fight a doubtful battle against Maxentius, he saw the sign of the cross in the sky, and inscribed upon it: "In this conquer." When he doubted what this meant, Christ appeared to him on the following night with the sign of the cross shown in the sky, and commanded him to form a standard or labarum in its likeness, which he should use in battle against his enemies: he did so, and conquered Maxentius. Thus Eusebius, book IX of the History and in the Life of Constantine, book I, chapters XX and XXII. Wherefore the same Constantine, fighting against the Byzantines, and having been defeated by them once and again, at length lifting his eyes to heaven and invoking God, saw again the cross depicted with stars as before, and inscribed upon it: "By this very sign you will conquer all enemies." The next day, therefore, having the sign of the cross carried before him in the line of battle, he conquered them with strength, and took the city itself, which he made the seat and head of the empire, and named Constantinople after his own name. Thus Nicephorus, book VII of the History, chapter XLVII. For this reason we read that all the Saints honored, loved and longed for the cross so greatly. Among them St. Andrew was eminent, whose affectionate greeting upon being crucified on the cross inflamed the hearts of all the faithful with love of the cross. Similar was the ardor of St. Peter and St. Philip going to the cross. Finally, some think, as Salmerón testifies in chapter XXIV of Matthew, verse 30, that all the Blessed in heaven are to be marked on their foreheads with the cross as it were a die and trophy, so that it may be signified that they possess heaven by the merit of the cross both of Christ and of their own: and this is signified here allegorically, or rather anagogically, when it is said: "Set a mark upon the foreheads of the men that sigh;" but literally the same thing St. John says in the Apocalypse, chapter VII, verse 3, when he says: "Let us sign the servants of our God in their foreheads." St. Leo, sermon 9 On Lent: "Certain and secure," he says, "is the expectation of the promised blessedness, where there is participation in the Lord's passion." In the Life of St. Calliope, April 7, it is related that when he himself was being crucified for the faith of Christ, a voice was heard from heaven: "Come, citizen of Christ and coheir with the holy angels." St. Julia, a handmaid, was crucified for the Christian faith and steadfastly breathed forth her spirit on the cross: from her holy mouth a dove came forth and sought heaven, as Ado relates on May 22, and from him Baronius, volume VI, in the year of Christ 440. For this reason all the Saints honored the cross so greatly... Finally, St. Ephrem bore the cross on his forehead, as his image drawn from life teaches, from the ancient one which exists in Constantinople, which Gerard Vossius prefixed to his works. Hence St. Ephrem, in his sermon On the Panoply, or spiritual armor, and in his sermon On the Holy Cross, volume III, calls the cross the shield and panoply of Christians against all assaults of enemies, and gives beautiful and magnificent praises and encomiums to the cross. Hear a few from many, from the sermon On the Holy Cross: "Cross, hope of Christians. Cross, resurrection of the dead. Cross, staff of the lame. Cross, consolation of the poor. Cross, bridle of the rich. Cross, overthrow of the proud. Cross, triumph against demons. Cross, pedagogue of youths. Cross, abundance of the needy, hope of the despairing, guidance of sailors. Cross, harbor of the wavering, wall of the besieged. Cross, father of orphans and wards, counselor of the just. Cross, consolation and relief of the afflicted. Cross, guardian of infants, head of the living, crown of the aged. Cross, light of those who sit in darkness; and magnificence of kings. Cross, freedom of servants, wisdom of the unlearned, philosophy of barbarians. Cross, preaching of the Prophets, companion of the Apostles, glorying of the Martyrs. Cross, chastity of virgins, joy of priests. Cross, firmament of Churches, and security of the whole world. Cross, strength of the weak, medicine of the sick. Cross, purification of lepers, raising up of the paralyzed. Cross, food of the hungry, and fountain of the thirsty. Cross, confidence of monks, covering of the naked." "This planted in the midst of the earth has most wisely embraced the ends of the world. In this Christ our God exalted, in turn led captivity captive, burst asunder the most voracious belly of hell, and closed up the too-open mouth of the devil. Armed with this armor of the cross, the holy Apostles trampled upon all the power of the enemy, and drew and gathered all nations with their nets to the adoration of this. Clothed with this in place of a breastplate, the soldiers of Christ, the holy Martyrs, overcame whatever arts and inventions and boldness of tyrants. Bearing this, the holy monks, renouncing the world, with great joy and eagerness chose for themselves dwellings in solitudes and mountains, in caves and caverns of the earth. O ineffable and immense goodness of the most benign God, who has given so many and such great goods to the human race through the cross! Glory to His benignity, and adoration and dominion in the eternal ages. Amen." 5. For this reason all the Saints... St. Chrysostom, homily 8 on various texts: "Rejoicing," he says, "let us lift up this sign on our foreheads, which demons, when they see it, tremble at; for those who do not fear golden capitols fear the cross." Wherefore among Christian Ethiopians, namely Abyssinians, it is the custom that the people wear crosses hanging from the neck; monks do this moreover also in hand. The author is Damianus Goes in Ethiopia. Indeed St. Ephrem bore the cross on his forehead, as his image drawn from life teaches, from the ancient one which exists in Constantinople... (continuing passage on the cross in various cultures and peoples)
9:6
6. A little child. That is, little children, whom parents imbued with their impiety from boyhood; for the Chaldeans killed these together with their parents. Either therefore they were capable of deceit and sin and harmful, and consequently deserving of death: or, if they were infants, and therefore innocent, their parents were punished by slaughter. But the infants were blessed, whose evil education and destruction of soul God cut short by death. Thus the Scholiast. Truly Plutarch: "Just as," he says, "physicians burn the thumb of those with gout, and when they suffer pain in one place, they apply the remedy elsewhere: so God sometimes, in order to heal fathers, rages against sons." DO NOT KILL. The Hebrew and Septuagint: do not draw near. FROM THE SANCTUARY. Septuagint: from the holy ones, that is, as Theodoret says, first kill the priests consecrated to me; so that he who excels in rank and crime may also precede the rest in punishment; so that those to whom the occasion of ruin was given may be an example of death. THEY BEGAN THEREFORE FROM THE MEN OF THE ELDERS, namely from the twenty-five priests, who worshipped the sun rising, in the preceding chapter, verse 16, who were before the face of the house, that is of the temple, namely between the vestibule and the altar. In a similar way St. Peter says in his first epistle, IV, 17: "It is time that judgment should begin at the house of God." Throughout this passage the Prophet pursues the crimes of the elders, because these were the cause of sin and ruin to the younger, and because they were obstinate and incorrigible. Ambrose in Leo, chapter CCLXXXV Problem., proposes this problem: "Why are the old not corrected, as the young are?" and he answers: "Is it because the old are hard on account of a dried-up body, spirit and soul? But what remains hard is also unchangeable. Is it because the young have one or another age remaining? for by this almost all things are accustomed to be changed. But the old cannot be changed by any other age: for they are at the end. For this reason what they have once taken on, they are accustomed to retain and preserve."
9:7
7. DEFILE THE HOUSE, that is the temple, that is the court of the priests, so that in the holy place where they sinned, they may be killed, as if to say: Fill the court with the corpses of impious priests. Supply: And they did so. Whence when this was completed, he says to them: "Go forth." The very concise narrative signifies the matter accomplished suddenly, and as it were in a moment. Thus Maldonatus.
9:8
8. I remained alone a survivor, supply, with those marked: or, alone in the temple among the priests: for all these appear to have been slain. Whence the Angel was commanded to mark some in the city, but no one in the temple. POURING OUT. That is, retaining nothing of the fury, but pouring out all of it, so that you may destroy the whole people of the Jews.
9:9
9. House of Israel. Thus he calls those who remained from the ten tribes in Judah. BLOODSHEDS. The Chaldean: murders; the Septuagint: injustice and uncleanness. For bloodsheds or the shedding of blood, by catachresis, signifies any enormous crimes, as I have already said many times. BY TURNING AWAY. In Hebrew מוטה mutte, that is by turning aside, by defection, namely from God to idols. By turning away therefore he signifies the violation of the first table of the Decalogue, as by bloodsheds the second. FOR THEY SAID: THE LORD HAS FORSAKEN THE EARTH, AND THE LORD DOES NOT SEE, as if to say: This is the source of all crimes, that the impious deny that God's providence sees, cares for, punishes, and rewards the deeds of men.
9:10
10. WAY, actions.
9:11
11. I HAVE DONE AS YOU COMMANDED ME. I have marked with a tau those who groan, the innocent and the pious, as you commanded in verse 4.
Machine translation from the Latin, not reviewed.
9:1
… The A. then disappear from history; only the memory of them remained (Ezek. 9:1; Neh. 9:8; Judg. 5:20). In their land of origin the Phoenicians triumphed, who were perhaps a new wave of Canaanites closely akin to the Amorite group.
… 3, 5; 6, 1; Nah. 1, 12; Zeph. 1, 1; Hag. 1, 1; 2, 1, 11, 21; Zech. 1, 1; 7, 1 ff.) what he has written; reports visions, revelations or supernatural dreams (Num. 12, 6 ff.; Is. 6, 20; Jer. 1, 11-16; Ezek. 4, 1-5, 4; Jer. 4, 20 ff.; Is. 5, 9; 22, 14; Ezek. 9, 1; Jer. 20, 7-12; 23, 28; Mic. 3, 8; Is. 6, 6-9; Jer. 1, 17-19; Ezek. 3, 8-9). The hagiographer or biblical writer is therefore the intermediary through whom God speaks or writes (Hos. …
9:2
Thus the number of seven archangels gradually gained acceptance (cf. Testament of Levi, 8:2 ff.; - Ez. 9:2; Tob. 12:15), just as seven were the attendants at the throne of oriental rulers (Esth. 1:10).
9:4
Ezechiel (Heb. Jēḥezqēl «God is strong» or «God strengthens»)
… Moreover, by the law of solidarity, the merits of the righteous had to save the nation from chastisement; divine justice could not destroy it, when from Abraham onward and down to their own generation (Ez. 9:4) so many years and so many Jews had loved the Lord and venerated him as could happen in no other people. …
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.