Against falseprophetes affirming that the people should not be caried into captiuitie, 4. Ezechiel prophecieth that they shal not escape it. 13. Pheltias a falseprophet dieth: 14. and God promiseth to conserue some reliques: 19. and to geue a new spirite in their hartes.
1And the spirit lifted me up, and brought me into the east gate of the house of the Lord, which looketh towards the rising of the sun: and behold in the entry of the gate five and twenty men: and I saw in the midst of them Jezonias the son of Azur, and Pheltias the son of Banaias, princes of the people.Levommi lo spirito, e menommi alla porta orientale della casa del Signore, che guarda il sol nascente, ed ecco all'ingresso della porta venti cinque uomini; e vidi in mezzo a questi Giezonia figliuolo di Azur, e Pheltia figliuolo di Banaia, principi del popolo.AND the spirite lifted me vp, and brought me into the east gate of the house of our Lord, which looketh to the rysing of the sunne: and behold in the entrie of the gate fiue and twentie men: and I saw in the middes of them Iezonias the sonne of Azur, and Pheltias the sonne of Banaias, the princes of the people.Et elevavit me spiritus, et introduxit me ad portam domus Domini orientalem, quæ respicit ad solis ortum: et ecce in introitu portæ viginti quinque viri: et vidi in medio eorum Jezoniam filium Azur, et Pheltiam filium Banaiæ, principes populi. 2And he said to me: Son of man, these are the men that study iniquity, and frame a wicked counsel in this city,E (il Signore) mi disse: Figliuolo dell'uomo, questi son coloro, che manipolano iniquità, e trattano pessimi consigli in questa città,And he said to me: Sonne of man, these are the men, that conceiue iniquitie, and deuise most wicked counsel in this citie,Dixitque ad me: Fili hominis, hi sunt viri qui cogitant iniquitatem, et tractant consilium pessimum in urbe ista, 3Saying: Were not houses lately built? This city is the caldron, and we the flesh.Dicendo: Non si è egli fabbricato poco fa delle case? Questa è la caldaia, e noi le carni.saying: Were not houses builded of late? This is the caldron, and we the flesh.dicentes: Nonne dudum ædificatæ sunt domus ? hæc est lebes, nos autem carnes. 4Therefore prophesy against them, prophesy, thou son of man.Per questo tu profetizza sopra di essi, profetizza, figliuol dell'uomo.Therfore prophecie of them, prophecie thou sonne of man.Idcirco vaticinare de eis, vaticinare, fili hominis. 5And the spirit of the Lord fell upon me, and said to me: Speak: Thus saith the Lord: Thus have you spoken, O house of Israel, for I know the thoughts of your heart.E lo spirito del Signore venne sopra di me, e mi disse: Parla: Queste cose dice il Signore: Voi avete parlato così, o casa d'Israele, e i pensieri del vostro cuore son noti a me.And the spirit of our Lord fel vpon me, and said to me: Speake: Thus saith our Lord: So haue you spoken ô house of Israel, and the cogitations of your hart I know.Et irruit in me spiritus Domini, et dixit ad me: Loquere: Hæc dicit Dominus: Sic locuti estis, domus Israël, et cogitationes cordis vestri ego novi.
6You have killed a great many in this city, and you have filled the streets thereof with the slain.Voi avete ucciso molta gente in questa città, e avete ripiene le strade ai morti.Very manie haue you killed in this citie, and you haue filled the wayes therof with the slaine.Plurimos occidistis in urbe hac, et implestis vias ejus interfectis. 7Therefore thus saith the Lord God: Your slain, whom you have laid in the midst thereof, they are the flesh, and this is the caldron: and I will bring you forth out of the midst thereof.Per questo il Signore Dio dice così: Que', che voi avete uccisi, e gittati nel mezzo della città, queste sono le carni, e questa è la caldaia: ma voi io trarrò fuora di lei.Therfore thus saith our Lord God: Your slaine, whom you haue layd in the middes therof, these are the flesh, and this is the caldron: and I wil bring you out of the middes therof.Propterea hæc dicit Dominus Deus: Interfecti vestri, quos posuistis in medio ejus, hi sunt carnes, et hæc est lebes: et educam vos de medio ejus. 8You have feared the sword, and I will bring the sword upon you, saith the Lord God.Voi avete temuto la spada, e la spada io farò venire sopra di voi, dice il Signore Dio,The sword you haue feared, and the sword I wil bring vpon you, saith our Lord God.Gladium metuistis, et gladium inducam super vos, ait Dominus Deus. 9And I will cast you out of the midst thereof, and I will deliver you into the hand of the enemies, and I will execute judgments upon you.E vi discaccerò da lei, e darovvi in poter de' nemici e farò giudizio di voi.And I wil cast you out of the middes therof; and I wil geue you into the hand of the enemies, and wil doe iudgements in you.Et ejiciam vos de medio ejus, daboque vos in manu hostium, et faciam in vobis judicia. 10You shall fall by the sword: I will judge you in the borders of Israel, and you shall know that I am the Lord.Perirete di spada, ai confini d'Israele farò giudizio di voi, e conoscerete, ch'io sono il Signore.You shal fal by the sword: in the borders of Israel wil I iudge you, and you shal knowe that I am the Lord.Gladio cadetis: in finibus Israël judicabo vos, et scietis quia ego Dominus. 11This shall not be as a caldron to you, and you shall not be as flesh in the midst thereof: I will judge you in the borders of Israel.Questa città non sarà la vostra caldaia, e voi in essa non sarete le carni: ai confini d'Israele farò giudizio di voi.This shal not be as a caldron to you, and you shal not be as flesh in the middes therof, in the borders of Israel I wil iudge you.Hæc non erit vobis in lebetem, et vos non eritis in medio ejus in carnes: in finibus Israël judicabo vos,
12And you shall know that I am the Lord: because you have not walked in my commandments, and have not done my judgments, but you have done according to the judgments of the nations that are round about you.E conoscerete, ch'io sono il Signore; perchè voi non avete camminato ne' miei comandamenti, e non avete osservati i miei giudizi, ma avete seguitati i riti delle genti, che stanno intorno a voi.And you shal know that I am the Lord: because you haue not walked in my precepts, & haue not done my iudgments, but you haue done according to the iudgements of nations, that are round about you.et scietis quia ego Dominus: quia in præceptis meis non ambulastis, et judicia mea non fecistis, sed juxta judicia gentium quæ in circuitu vestro sunt estis operati. 13And it came to pass, when I prophesied, that Pheltias the son of Banaias died: and I fell down upon my face, and I cried with a loud voice: and said: Alas, alas, alas, O Lord God: wilt thou make an end of all the remnant of Israel?E avvenne, che, nel mentre che io profetava, Pheltia figliuolo di Banaia morì, e io caddi boccone ad alta voce gridando, e dicendo: Ahi, ahi, ahi, Signore Dio, vuoi tu far fine degli avanzi d'Israele?And it came to passe, when I prophecied, Pheltias the sonne of Banaias died and I fel vpon my face crying with a lowd voice: & sayd: Alas, alas, alas, ô Lord God: makest thou a consumation of the remnant of Israel?Et factum est cum prophetarem, Pheltias filius Banaiæ mortuus est: et cecidi in faciem meam clamans voce magna, et dixi: Heu ! heu ! heu ! Domine Deus, consummationem tu facis reliquiarum Israël ? 14And the word of the Lord came to me, saying:E il Signore parlommi, e disse:And the word of our Lord was made to me saying:Et factum est verbum Domini ad me, dicens: 15Son of man, thy brethren, thy brethren, thy kinsmen, and all the house of Israel, all they to whom the inhabitants of Jerusalem have said: Get ye far from the Lord, the land is given in possession to us.Figliuolo dell'uomo, a' tuoi fratelli, ai fratelli tuoi, e a' tuoi parenti, e a tutti gli uomini della casa d'Israele han detto gli abitanti di Gerusalemme: Andate lungi dal Signore, a noi è stata data in dominio la terra.Sonne of man thy bretheren, thy bretheren, thy kinsmen, & al the house of Israel, al to whom the inhabitantes of Ierusalem haue sayd: Depart ye far from our Lord, the land is geuen to vs in possession.Fili hominis, fratres tui, fratres tui, viri propinqui tui, et omnis domus Israël, universi quibus dixerunt habitatores Jerusalem: Longe recedite a Domino: nobis data est terra in possessionem.
16Therefore thus saith the Lord God: Because I have removed them far off among the Gentiles, and because I have scattered them among the countries: I will be to them a little sanctuary in the countries whither they are come.Per questo il Signore Dio dica così: Se io gli ho mandati lontano tralle nazioni, e gli ho dispersi per terre straniere, io sarò per un po' di tempo il lor santuario nella terra, dov'ei son andati.Therfore thus sayth our Lord God: Because I haue made them far of in the Gentils, and because I haue dispersed them in the landes: I wil be a litle sanctification to them in the landes, to which they are come.Propterea hæc dicit Dominus Deus: Quia longe feci eos in gentibus, et quia dispersi eos in terris: ero eis in sanctificationem modicam in terris ad quas venerunt. 17Therefore speak to them: Thus saith the Lord God: I will gather you from among the peoples, and assemble you out of the countries wherein you are scattered, and I will give you the land of Israel.Per questo tu dirai: Queste cose dice il Signore Dio: Io vi raccorrò di mezzo ai popoli, e vi raunerò dai paesi, pe' quali siete dispersi, e darò a voi la terra d'Israele.Therfore speake: Thus sayth our Lord God: I wil gather you out of the peoples, and vnite you out of the landes, wherin you are dispersed, & I wil geue you the ground of Israel.Propterea loquere: Hæc dicit Dominus Deus: Congregabo vos de populis, et adunabo de terris in quibus dispersi estis, daboque vobis humum Israël. 18And they shall go in thither, and shall take away all the scandals, and all the abominations thereof from thence.Ed eglino vi entreranno, e terranno da lei tutti gli scandali, e tutte le sue abbominazioni.And they shal goe in thither, and shal take away al the offences, and al the abominations therof out of it.Et ingredientur illuc, et auferent omnes offensiones, cunctasque abominationes ejus de illa. 19And I will give them one heart, and will put a new spirit in their bowels: and I will take away the stony heart out of their flesh, and will give them a heart of flesh:E darò loro un cuore unanime, e nuovo spirito infonderò nelle loro viscere, e torrò ad essi il cuore di pietra, e darò loro un cuore di carne,And I wil geue them one hart, and wil geue a new spirite in their bowels: and I wil take away the stonie hart out of their flesh, and wil geue them a fleshie hart:Et dabo eis cor unum, et spiritum novum tribuam in visceribus eorum: et auferam cor lapideum de carne eorum, et dabo eis cor carneum,
20That they may walk in my commandments, and keep my judgments, and do them: and that they may be my people, and I may be their God.Affinchè seguano i miei precetti, e osservino i miei giudizj, e li mettano in pratica, e sian essi mio popolo, ed io sia Dio loro.that they may walke in my precepts, and keepe my iudgements, and doe them: and they may be my people, and I may be their God.ut in præceptis meis ambulent, et judicia mea custodiant, faciantque ea, et sint mihi in populum, et ego sim eis in Deum. 21But as for them whose heart walketh after their scandals and abominations, I will lay their way upon their head, saith the Lord God.Ma quanto a quelli, il cuore de' quali va dietro agli scandali, e alle loro abbominazioni, porrò le opere loro sopra la loro testa, dice il Signore Dio.Whose hart walketh after their offences and abominations, their way wil I lay on their head, sayth our Lord God.Quorum cor post offendicula et abominationes suas ambulat, horum viam in capite suo ponam, dicit Dominus Deus. 22And the cherubims lifted up their wings, and the wheels with them: and the glory of the God of Israel was over them.E alzarono i Cherubini le loro ali, e le ruote dietro ad essi, e sopra di questi era la gloria del Dio d'Israele.And the Cherubs lifted vp their winges, and the wheeles with them: and the glorie of the God of Israel was ouer them.Et elevaverunt cherubim alas suas, et rotæ cum eis, et gloria Dei Israël erat super ea: 23And the glory of the Lord went up from the midst of the city, and stood over the mount that is on the east side of the city.E la gloria del Signore si alzò dal la città, e fermossi sul monte, che sta all'oriente della città.And the glorie of our Lord ascended from the middes of the citie, & stood ouer the mount, that is on the east side of the citie.et ascendit gloria Domini de medio civitatis, stetitque super montem qui est ad orientem urbis. 24And the spirit lifted me up, and brought me into Chaldea, to them of the captivity, in vision, by the spirit of God: and the vision which I had seen was taken up from me.E levommi lo spirito, e mi condusse nella Caldea ai fuorusciti in visione per ispirito di Dio, e la visione, che io avea veduta, mi fu tolta.And the spirite lifted me vp, and brought me into Chaldee to the transmigration, in a vision in the spirite of God: and the vision which I had seene was taken vp from me.Et spiritus levavit me, adduxitque in Chaldæam ad transmigrationem, in visione, in spiritu Dei: et sublata est a me visio quam videram.
25And I spoke to them of the captivity all the words of the Lord, which he had shewn me.E dissi a' fuorusciti tutte quante le cose, che avea mostrate a me il Signore.And I spake to the transmigration al the wordes of our Lord, which he had shewed me.Et locutus sum ad transmigrationem omnia verba Domini quæ ostenderat mihi.
11:1
Year of the World 3410.
11:3
Challoner
Built, etc. These men despised the predictions and threats of the prophets; who declared to them from God, that the city should be destroyed and the inhabitants carried into captivity: and they made use of this kind of argument against the prophets, that the city so far from being like to be destroyed, had lately been augmented by the building of new houses; from whence they further inferred, by way of a proverb, using the similitude of a cauldron, out of which the flesh is not taken till it is thoroughly boiled and fit to be eaten, that they should not be carried away out of their city, but there end their days in peace. (Challoner)
Calmet
They thought themselves secure, (Worthington) and laughed at the menaces of Jeremias, 1:15. (Calmet)
Calmet
Hebrew, "The destruction is not soon coming. Let us build;" (Pagnin; Menochius) or, "It is not time to build." (Calmet)
11:6
Tirinus
Slain, under Manasses, etc. (Tirinus)
11:7
Haydock
Cauldron. I will explain the prediction, which you turn to ridicule. Those whom you have slain, are like the flesh (Calmet) boiled. (Haydock)
Calmet
But you shall be treated still worse, being led captives and slain. (Calmet)
Worthington
They feared wars, but had no dread of captivity. (Worthington)
11:10
Challoner
Israel. They pretended that they should die in peace in Jerusalem: God tells them it should not be so, but that they should be judged and condemned, and fall by the sword in the borders of Israel; viz., in Reblatha, in the land of Emath, where all their chief men were put to death by order of Nabuchodonosor, 4 Kings xxv., and Jeremias 52:10, 27. (Challoner)
11:12
But you. Some copies of Septuagint have, "neither have you done," Ezechiel 5:7.
11:13
Haydock
Pheltias, the prince, (ver. 1.; Haydock) or false prophet, whose death Ezechiel does not bewail, but fears the great destruction of the people; (Worthington; Menochius) though, if Pheltias died impenitent, his death might justly call for tears. (Haydock)
Lyranus
This happened in a vision. Yet (Calmet) he probably died suddenly about his time. (Lyranus)
11:15
Challoner
Thy brethren, etc. He speaks of them that had been carried away captives before, who were despised by them that remained in Jerusalem; but, as the prophet here declares to them from God, should be in a more happy condition than they, and after some time return from their captivity. (Challoner)
Calmet
David had been insulted in like manner, 1 Kings 26:19. (Calmet)
11:16
Calmet
A little. Hebrew, "for a short time, a sanctuary," or temple. They shall find all things in me. The Christian Church was never more pure than during the first persecutions, when her children could not assemble freely, or build temples. (Calmet)
Worthington
God will never totally abandon her, Jeremias 4:27., etc. (Worthington)
11:18
Haydock
Scandals: idols. They relapsed no more into idolatry, (Calmet) as a nation, though some fell in the persecution of Epiphanes. (Haydock)
11:19
Haydock
One. Septuagint, "another." They have read (Calmet) acher for echad, "one." (Haydock)
11:21
Calmet
Head. I will punish them as their crimes deserve. (Calmet)
11:23
Menochius
Mount Olivet, whence he might behold the conflagration of the city, before his ascent into heaven. (Menochius)
Calmet
He leaves his habitation by degrees, to shew how Jerusalem would be treated, and the Jews suffer after the ascension of our Saviour. Theodoret well observes, that the person on the throne represented Him, the upper part of the body being different from the lower, (chap. 1:26.) to denote the two natures. (Calmet)
11:3
Were not houses lately built, etc.... These men despised the predictions and threats of the prophets; who declared to them from God, that the city should be destroyed, and the inhabitants carried into captivity: and they made use of this kind of argument against the prophets, that the city, so far from being like to be destroyed, had lately been augmented by the building of new houses; from whence they further inferred, by way of a proverb, using the similitude of a cauldron, out of which the flesh is not taken, till it is thoroughly boiled, and fit to be eaten, that they should not be carried away out of their city, but there end their days in peace.
11:10
In the borders of Israel.... They pretended that they should die in peace in Jerusalem; God tells them it should not be so; but that they should be judged and condemned, and fall by the sword in the borders of Israel: viz., in Reblatha in the land of Emath, where all their chief men were put to death by Nabuchodonosor. 4 Kings 25., and Jer. 52.10, 27.
11:15
Thy brethren, etc.... He speaks of them that had been carried away captives before; who were despised by them that remained in Jerusalem: but as the prophet here declares to them from God, should be in a more happy condition than they, and after some time return from their captivity.
11:1
The prophet in Chaldea saw in spirite what was dont in Ierusalem.
11:3
VVere not nevv houses builded (say the false prophetes) sine. Ieremie said, that al our houses should be destroyed? vvherupon they inferi• that his prophecie is false.
and so counted themselues as secure, in Ierusalem: as flesh in the potte.
11:8
The false prophetes feared warres, but not captiuitie, therfore the prophet assureth them that the people shal feele both sword, & captiuitie.
11:13
He lamented not the death of the false prophet, but feared great ruine of the people seeing this wicked man dye so sodenly.
11:16
God stil conserueth his Church from vtter ruine, as the prophets do often affirme. Iere. 4. v. 27. ch. 5. v. ••. 18. Psal. 88. •. •. ••.
11:5
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.14
… Philip by revelation of an Angel went down to the way which leads to Gaza, when the Eunuch was coming; and the Spirit said to Philip, Go near, and join thyself to this chariot . Seest thou the Spirit talking to one who hears Him? Ezekiel also speaks thus, The Spirit of the Lord came upon me, and said unto me, Thus saith the Lord
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.30
… and again in his charge against the Jews, But they rebelled and vexed His Holy Spirit , and Where is He that put His Holy Spirit within them ? Also thou hast in Ezekiel (if thou be not now weary of listening), what has already been quoted, And the Spirit fell upon me, and said unto me, Speak; Thus saith the Lord
11:13
sant'Atanasio di Alessandria † 373 d.C. Persecution and Lapse of Hosius 1
Who that witnessed these things, or that has merely heard of them, will not be greatly amazed, and cry aloud unto the Lord, saying, ‘Wilt Thou make a full end of Israel
11:19
san Barnaba † 61 d.C. The Epistle of Barnabas 6
… prophet proclaimed, “Enter ye into the land flowing with milk and honey, and have dominion over it.” Behold, therefore, we have been refashioned, as again He says in another prophet, “Behold, saith the Lord, I will take away from these, that is, from those whom the Spirit of the Lord foresaw, their stony hearts, and I will put hearts of flesh within them,”
Origene † 254 d.C. Origen De Principiis 3.1.7
… and it will be maintained, as a consequence, that, agreeably to this illustration, neither do others who perish owe the cause of their destruction to the freedom of their own will. That expression, also, in Ezekiel, when he says, “I will take away their stony hearts, and will give them hearts of flesh, that they may walk in My precepts, and keep My ways,”
Origene † 254 d.C. Origen De Principiis 3.1.15
15. Let us now look at those passages of Ezekiel where he says, “I will take away from them their stony heart, and I will put in them a heart of flesh, that they may walk in My statutes, and keep Mine ordinances.
Origene † 254 d.C. Origen De Principiis 3.1-2.7
… and if so, then neither does Pharaoh possess free-will. And some one will say that, in a similar way, they who perish have not free-will, and will not perish of themselves. The declaration also in Ezekiel, “I will take away their stony hearts, and will put in them hearts of flesh, that they may walk in My precepts, and keep My commandments,”
Origene † 254 d.C. Origen De Principiis 3.1-2.15
15. Let us look also at the declaration in Ezekiel, which says, “I shall take away their stony hearts, and will put in them hearts of flesh, that they may walk in My statutes and keep My precepts.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 15.4
… This utterance of the apostles was a fulfillment of the long anterior utterances of the prophet whom the Manichæans reject, for they believe the apostles without understanding them. The prophet says: "I will take away from them the stony heart, and I will give them a heart of flesh."
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 18.4
… After the manifest appearance of the things thus signified, we are not required to observe the types; but we read them to see their meaning. So, again, it is foretold in the prophets, "I will take away their stony heart, and will give them a heart of flesh,"
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 29
… Man’s free will is addressed when it is said, “Today, if ye will hear His voice, harden not your hearts.” But if God were not able to remove from the human heart even its obstinacy and hardness, He would not say, through the prophet, “I will take from them their heart of stone, and will give them a heart of flesh.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 32
… but it is He who makes us act, by applying efficacious powers to our will, who has said, “I will make you to walk in my statutes, and to observe my judgments, and to do them.” When he says, “I will make you . . . to do them,” what else does He say in fact than, “I will take away from you your heart of stone,”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Predestination of the Saints 1.42
… let Him not forsake us, nor turn Himself away from us; let Him incline our hearts unto Him, that we may walk in all His ways;” or, “I will give them a heart to know me, and ears that hear;” or, “I will give them another heart, and a new spirit will I give them.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 3.18
… “And I will give them one heart, and will put a new spirit in their bowels: and I will take away the stony heart out of their flesh and will give them a heart of flesh: that they may walk in My commandments, and keep My judgments and do them: and that they may be My people, and I may be their God.”
11:22
san Giustino † 165 d.C. Hortatory Address to the Greeks 31
… For he knew this from the following expressions of the prophet about the cherubim: “And the glory of the Lord went out from the house and rested on the cherubim; and the cherubim lift up their wings, and the wheels beside them; and the glory of the Lord God of Israel was over them above.”
Tertulliano † 220 d.C. The Five Books Against Marcion 4.42
… Isaiah says: “I will clothe the heavens with blackness.” This will be the day, concerning which Amos also writes: And it shall come to pass in that day, saith the Lord, that the sun shall go down at noon and the earth shall be dark in the clear day.” (At noon) the veil of the temple was rent” by the escape of the cherubim,
11:24
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.30
… as also in the Gospels, the loving father, on seeing his son who had returned from his wandering, had compassion, and ran and fell on his neck, and kissed him . And again in Ezekiel, And he brought me in a vision by the Spirit of God into Chaldæa, to them of the captivity
11:1
1. INTRODUXIT ME, — scilicet ab atrio sacerdotum (ubi cap. ix, 6 vidi eorum cædem; et cap. x, 4 et 6 ibidem, audivi sententiam a Deo ferri de Jerusalem incendenda) ad portam Orientalem atrii laicorum, ubi scilicet constiterat Dei gloria. QUÆ RESPICIT AD SOLIS ORTUM. — Est pleonasmus; idem enim est quod Orientalis, uti præcessit. Hæc porta erat celeberrima, quia inde cernebatur augustissima templi facies, ad Orientem conversa. VIGINTI QUINQUE VIRI. — Non sacerdotes, uti illi neci a Deo destinati, cap. viii, 16, sed, ut sequitur, principes populi. Tradunt enim Hebræi Jerusalem in 24 vicos fuisse distributam, et quisque vicus suum habebat ducem, vel principem (uti etiamnum fit Romæ); erant ergo 24. Porro vigesimus quintus videtur esse præses omnium, et gubernator urbis. His respondent 24 seniores Ecclesiæ, Apoc. iv, 4. Hi ergo 24 principes hic conveniunt ad portam templi, ut de republica consultent. JEZONIAM FILIUM AZUR. — Alius ergo fuit hic a Jezonia, cap. viii, 11. Ille enim fuit filius Saphan.
11:3
3. NONNE DUDUM ÆDIFICATÆ SUNT DOMUS? HÆC EST LEBES, NOS AUTEM CARNES. — Vatablus vertit: Non in propinquo est contritio, ædificemus domos. Sic et Pagninus et alii. Septuaginta cum Nostro legunt per interrogationem, non, id est nonne, noviter ædificatæ sunt domus? Sunt verba principum aliquorum, q. d. Domus et muri Jerusalem instar lebetis, sunt ferrei et fortissimi: quis ergo timeat Chaldæos? Esto viderit Jeremias cap. 1, lebetem, id est ollam succensam, et nos quasi carnes ea coqui; tamen non extrahemur olla, id est Jerusalem, nisi decocti, id est in extrema senecta. Ita Theodoretus. Carnes enim olla eximi non solent, nisi percoctæ sint, inquit Maldonatus. Secundo, aliter S. Hieronymus et Origenes, quasi sint verba aliorum principum contraria sententiæ, q. d. Esto Jerusalem sit muris ferreis cincta, nos tamen in lebete, a Chaldæis succendemur et coquemur; fugiamus ergo in Ægyptum. Tertio et plene: Suadebat Jeremias Judæis, dicens: Dedite vos Chaldæis, et vivetis; sin eis repugnetis, urbs succendetur, vosque peribitis. et plene: Suadebat Jeremias Judæis, dicens: Dedite vos Chaldæis, et vivetis; sin eis repugnetis, urbs succendetur, vosque peribitis. Judæi contra: Non est quod timeamus Chaldæos in urbe tam munita. Contra Jeremias: Vidi, ait, Jerusalem quasi ollam succensam. Videris, inquiunt Judæi, attamen post hoc jam diu vidimus, et, ut Septuaginta, noviter videmus ædificari domos: non ergo verum est Jeremiæ vaticinium; nec vulgo illud timent. Et esto Jerusalem sit olla vel lebes, nos simus in ea carnes, malumus tamen coqui et cremari in ea, quam gladio jugulari, si nos Chaldæis dedamus. Est ironia, q. d. Non ignem timemus in urbe, sed gladium foris. Patet vers. 8. Urbs enim quasi lebes munitissima nos, quasi carnes, servabit et tulabitur. Symbolice, nota hic impios et carnales, animos suos ad ollas deprimere, illas amare. In illis habitare; ut dicant suo sensu illud Psalm. cx, 6: «Moab olla spei meæ.» Ita Hebræi Ægypto egressi mox murmurare cœperunt: «Utinam, inquiunt, mortui essemus per manum Domini in terra Ægypti, quando sedebamus super ollas carnium!» illis toto corpore, mente, affectu et gula incubantes, Exod. xvi, 3. Hoc facit in eis perpetua gulæ aviditas et consuetudo. Non enim aliud faciunt, quam illam irritare assidue vorando et potando. Ea est vis consuetudinis et exercitationis. Id pulchro duorum caniculorum exemplo, Spartanis ostendit ad oculum Lycurgus. Nam geminos catulos ejusdem matris, haud similibus educavit moribus: alterum enim, domi alendo, helluonem; alterum, foris exercendo, sagacem et venatorem reddidit. Postea, cum Lacedæmonii convenissent in unum locum: «Ad parandam, ait, virtutem ingens est momentum doctrina et consuetudo: quod vobis illico ostendam.» Mox duos catulos adducens, cum ollam in medio, leporemque coram eis posuisset, alter quidem in leporem, alter in ollam magno erupit impetu. Tum ille: «Hi ambo iisdem orti parentibus, cæterum diversam vitæ consuetudinem assecuti, alter gulosus, alter venator evasit.» Ita Plutarchus in Lycurgo.
11:7
7. INTERFECTI VESTRI, SUNT CARNES, — q. d. Non vos estis carnes in Jerusalem quasi olla coquendæ et sepeliendæ, uti vultis vos, o Judæi; sed carnes sunt Prophetæ, quos quasi victimas Dei mactatis: vos vero ex Jerusalem abducemini, indigni qui in ea sepeliamini, occidendi in Reblatha, vers. 10. Ita Origenes et Polychronius.
11:8
8. GLADIUM METUISTIS. — Id est noluistis vos tradere Babyloniis, uti jussit Jeremias, metuentes ab eis occidi: hinc gladius eorum vorabit vos. Porro hæc affirmatio tacitam continet negationem, q. d. Non timuistis captivitatem, sed gladium, id est bellum a Chaldæis, ideoque contra vos opem petistis ab Ægyptiis, Jerem. ii, 18; quocirca utrumque vobis immittam, scilicet gladium, quem timebatis; et captivitatem, quam non timebatis. Ita Maldonatus. 9. Ita Maldonatus. 9. JUDICIA, — justam ultionem. 10. JUDICIA, — justam ultionem. 10. IN FINIBUS ISRAEL, — in Reblatha, quæ est in finibus Israel. JUDICABO (Chaldæus, ulciscar), VOS; (quia ibi Nabuchodonosor principes occidit, et Sedeciam excæcavit, Jerem. IN FINIBUS ISRAEL, — in Reblatha, quæ est in finibus Israel. JUDICABO (Chaldæus, ulciscar), VOS; (quia ibi Nabuchodonosor principes occidit, et Sedeciam excæcavit, Jerem. xxxix, 6, q. d. Non in olla, id est in Jerusalem, uti vos jactatis; sed in finibus Israel moriemini, imo occidemini.
11:11
11. HÆC (Jerusalem) NON ERIT VOBIS IN LEBETEM, ET NON VOS ERITIS IN MEDIO EJUS IN CARNES (q. d. Jerusalem, quasi lebes, vos quasi carnes tueri non poterit; quia) IN FINIBUS ISRAEL (in Reblatha) JUDICABO, — id est puniam et occidam vos. 13. 13. Et factum est, cum prophetarem, Pheltias filius Banaiæ mortuus est: et cecidi in faciem meam clamans voce magna, et dixi: Heu, heu, heu Domine Deus: consummationem tu facis reliquiarum Israel? 14. Et factum est verbum Domini ad me, dicens: 15. Fili hominis, fratres tui, fratres tui, viri propinqui tui, et omnis domus Israel universi, quibus dixerunt habitatores Jerusalem: Longe recedite a Domino, nobis data est terra in possessionem. ix, 2, cædere Deus incipiat. ET DIXI: HEU, HEU! — Licet enim Pheltias esset impius, deque ejus nece gaudendum esset, tamen ingemuit Propheta: quia cæso Pheltia duce populi, timebat ne pariter totus ejus populus cæderetur.
11:15
15. FRATRES TUI (id est propinqui, scilicet Judæi tecum abducti in Babylonem, et tradentes se Chaldæis, ridentur ab Hierosolymitanis, id est a Judæis, qui se dedere noluerunt Chaldæis. Hi enim eis subsannando dicunt): RECEDITE A DOMINO, — id est ab urbe, et templo, ac hæreditate Domini, abdicate vos jure Israelis. Vos Dominus a se procul esse voluit, nobis autem promissionis terram distribuit. Idcirco, ait Propheta, imo per eum Deus: E contrario omnia fient. Nam vos neci tradam, illos vero reducam, ut sint seminarium posteritatis, et hæredes Jerusalem. Ita Theodoretus et S. Hieronymus. Est aposiopesis Hebraica. «Fratres tui,» subaudi, «irridentur et subsannantur.» Sensus ergo est, q. d. Judæi, qui contra Dei jussum Hierosolymæ manent, nolentes se dedere Chaldæo, quique gloriantur suo templo, quod illud retineant et incolant: hi, inquam, vere non habent templum, quia solos templi parietes retinent, sine Deo. Nam ego Deus, omnisque mea gloria jam a templo et Judæis recessit, uti dixi cap. præced. vers. 4 et 18. Rursum hi ab illis ipsis templi et urbis parietibus, quos retinent, paulo post ignominiose a Chaldæis ejicientur: Judæi vero, qui, me jubente, se dedere Chaldæo, et transmigrarunt in Babylonem, quosque alii manentes in Judæa putant esse sine templo, et sine Deo, hi in Babylone templum habent; quia me habent, qui ero illis in templum invisibile ad modicum tempus, donec paulo post eos in patriam, ad templum visibile reducam. Ita Maldonatus.
11:16
16. ERO EIS IN SANCTIFICATIONEM MODICAM, — Hebraice למקדש lemicdas, id est in sanctuarium vel templum modicum; Vatablus, paucorum, q. d. Licet, me jubente, templum Judæeæ deserant, dabo tamen eis in Babylone aliud templum, quod ipsi adeo desiderant, puta, dabo eis locum et oratorium, in quo ipsi pauci me colant, et ex quo, quasi e templo, ego illos exaudiam, consoler, tuear, prospiciam. Id ita factum esse colligimus ex Psalm. cxxxvi, 1. Vocat «modicam,» quia in exsilio non habebant templum, sed oratorium. Rursum «modicam,» id est modico tempore duraturum. Allegorice, hoc verius factum est, cum Deus per Christum novam Ecclesiam paucorum ædificavit in Sion. Eo enim assurgit Propheta. Aliter S. Eo enim assurgit Propheta. Aliter S. Hieronymus, q. d. In Babylone sanctificabo eos, id est ab idololatria avertam, ut me sancte colant. Mutabo cor eorum pravum, dabo eis cor pium rectum, mundum et sanctum. Rursum Scholiastes, q. d. Modicos, id est paucos, sanctos eis dabo, scilicet Danielem, tres pueros, Zachariam prophetam, etc. Denique Theodoretus, q. d. Sanctificationem, id est consolationem, modicam eis afferam, nimirum promittendo eis, quod brevi captivitate liberabuntur. Unde alii vertunt: Et ero eis in sanctificationem ad modicum tempus.
11:17
17. LOQUERE, — scilicet Judæis in Babylone captivis, ut eos consoleris. Hucusque enim Propheta locutus est Judæis in Jerusalem manentibus, iisque tristia prædixit: jam vero captivis læta, lætamque liberationem promittit, idque hoc fine, ut Judæi obedientes, et in Babylone captivi sibi gratulentur: inobedientes vero, et in Judæa remanentes compungantur et pœniteant. CONGREGABO VOS, — sub Zorobabel, Esdra, Nehemia reducam vos e Babylone in terram Israel. Ita S. Hieronymus. t pœniteant. CONGREGABO VOS, — sub Zorobabel, Esdra, Nehemia reducam vos e Babylone in terram Israel. Ita S. Hieronymus.
11:18
18. AUFERENT OMNES OFFENSIONES, CUNCTASQUE ABOMINATIONES. — Id est idola, quibus Deum offendebant, ideoque ad omnes clades pariter offendebant et impingebant. A reditu enim e captivitate nunquam Judæi publice coluerunt idola, sed Deum verum. Ita Theodoretus et Prado: Israelitæ, inquit, quasi igne captivitatis excocti in Babylone, rubiginem idololatriæ deposuerunt.
11:19
19. ET DABO EIS COR UNUM, — id est unanime, amicum et consentiens, ut scilicet unanimi consensu Deum patrum suorum colant: quos veteres vocarunt unicordes, pro quibus orat Christus: «Ut omnes unum sint,» Joan. xvii, 21. De his dicitur Actor. iv, 32: «Multitudinis autem credentium erat cor unum, et anima una.» Vel «unum,» id est totum et integrum, non divisum, non duplex; ut scilicet, uno corde Deum, altero idola colant. Ita Chaldæus, R. David, et Maldonatus. Sic Eccli. ii, 14, dicitur: «Væ duplici corde!» Et Psalm. xi, vers. 3: «In corde et corde locuti sunt.» Hypocritæ enim et fraudulenti videntur habere duo corda, unum intra pectus, alterum in labris; similes perdicibus Paphlagoniæ, quæ bicordes sunt, ideoque fraudulentæ et perniciosæ, testibus Plinio, lib. xi, cap. xxxvii; Æliano, lib. x De Anim. cap. xxxv; Gellio, lib. xvi, cap. xv. Unde et S. Ambrosius, lib. vi Hexam. cap. iii, perdicem dictam vult a perdendo. Septuaginta vertunt: Dabo eis cor alterum, id est aliam voluntatem. Videntur ipsi pro אחד echad, id est unum, legisse, אחר acher, id est alterum. ET SPIRITUM NOVUM, — novam mentem, voluntatem, impetum ad Dei jussa et obsequium, etiam per ardua virtutis opera peragendum; eumque eis inditum vi gratiæ Spiritus Sancti aspirantis, et impellentis animum ad hæc heroica facino Nota hæc inchoate impleta esse in Judæis Babylone redeuntibus ad novum Dei unius cultum, et ad novam vitam, novosque mores: sed plene hæc facta sunt in christianis e captivitate peccati redeuntibus, quos Judæi hi repræsentabant. AUFERAM (Septuaginta, extraham) COR LAPIDEUM (durum et intractabile); ET DABO EIS COR CARNEUM, — id est molle, facile, obediens, flexibile. Quocirca, S. Augustinus, XVIII Contra Faust. iv: Cor, ait, lapideum est voluntas sine sensu; cor carneum est voluntas cum sensu, scilicet, et gustu rerum divinarum. «Auferam, inquit Augustinus, eis cor lapideum, et dabo eis cor carneum, id est non cor sine sensu, sed cor cum sensu: unde traxit Apostolus, cum ait, II Cor. iii, 3: Non in tabulis lapideis, sed in tabulis cordis carnalibus. Quid enim aliud dixit quam cor carneum?» Idem, lib. De Gratia et lib. arbit. cap. xiv: «Quia, ait, lapis sine sensu est, cui comparatum est cor durum, cui nisi carni sentienti cor intelligens debuit comparari?» Et infra: «Cor lapideum non significat nisi durissimam voluntatem, et adversus Deum omnino inflexibilem.» Mox, cap. xv, objicit S. Augustinus ex mente Pelagii: Si Deus aufert cor lapideum, quomodo ergo Judæis, ait Ezechiel cap. xviii, vers. 31: «Facite vobis cor novum, et spiritum novum?» ac respondet: «Meminerimus ipsum dicere: Facite vobis cor novum, et spiritum novum, qui dicit: Dabo vobis cor novum, et spiritum novum dabo vobis. Quomodo ergo quod dicit: Facite vobis; hoc dicit: Dabo vobis? quare jubet si ipse daturus est? Quare dat si homo facturus est, nisi quia dat quod jubet, et adjuvat ut faciat cui jubet?» Deus dat cor novum et spiritum novum, aspirando homini gratiam prævenientem, cooperantem, qua excitatus homo, eique libere cooperans, faciat sibi cor novum et spiritum novum. Cor ergo novum et est Dei præmoventis, et hominis Deo cooperantis. Sic etiam explicant S. Hieronymus, Theodoretus et passim Interpretes, et doctores orthodoxi. Simili schemate dixit Ovidius: Natus es in scopulis, nutritus lacte ferino; Et dicam silices pectus habere tuum. Plura de corde carneo et lapideo dicam cap. xxxvi, vers. 26. Nota: Deus aufert cor durum et obstinatum in peccatis, et dat cor carneum, molle et obediens sibi. Primo, quia aufert duritiem, quæ est qualitas naturalis: corporea, in corpore, v. g. lapide; spiritalis, puta obfirmatio et pertinacia, in anima. Potest autem eam auferre negando tantum concursum, qui ad ejus sustentationem et conservationem est necessarius. Rursum duritiem aufert auferendo difficultates, quæ, quasi lapis, voluntatem gravant, deprimunt et obdurant: v. g. apprehendit luxuriosus impossibile esse sibi abstinere a fornicatione, quia consuetudinem, quæ est quasi altera natura, sibi induxit. Acedus apprehendit suam pusillanimitatem et infirmitatem, ob quam putat sibi esse impossibile arduam virtutis viam capessere. Deus has aufert, ostendendo rationi per gratiam suam viresque divinas possibile, imo facile esse hæc omnia vincere, et multos Sanctos ea vicisse. Secundo, quia mollitiem indit animæ; primo, ostendendo rationi planum esse virtutis iter, et quidquid in ea est arduum, fortiter facileque superari, tum per opem Dei, tum considerando et comparando illud cum immensitate et æternitate tam præmiorum cœlestium, quam pænarum infernalium; tum alia similia motiva rationi proponendo ita vivaciter, ut ipsa illa penitus apprehendat, æstimet et ponderet pro rerum gravitate et dignitate. Deus enim non tantum proponit objectum, sed simul aperit intellectum, ut illud bene penetret et ponderet. Ita Actor. xvi, 14, Deus aperuit cor Lydiæ, ut intenderet iis quæ dicebantur a Paulo. Rursum voluntati indit pias affectiones, impulsus, corroborationes, consolationes, etc., quibus anima excitatur et aspirat ad virtutem quantumvis arduam, sensimque superat omnes obices et propensiones contrarias. Qua de re exem- plum de seipso illustre refert S. Augustinus, lib. viii Confess. cap. xi, et lib. ix, cap. i, ubi inter cetera ait: «Quam subito factum est mihi suave carere suavitatibus nugarum! ejiciebas enim eas tu, et intrabas pro eis, mea vera et summa suavitas: atque ita quas amittere metus fuerat, jam dimittere gaudium erat.» Denique Deus solus omnipotentia et omnipotente sua voluntate comprehendit et continet voluntates singulas, tam hominum, quam angelorum, illisque solus illabi potest, easque suaviter allicere et flectere, ut ipsæ libere consentiant, seque flectant ad omnem Dei nutum, uti docent S. Augustinus, lib. De Corrept. et grat. cap. xiii, et S. Thomas, Quæst. vi De verit. art. 3, ubi ait Deum, quando vult aliquem convertere, dare ea quæ aptissima sunt ad movendam voluntatem, tollendo impedimenta passionum et tentationum, ac faciendo ut nulla ratio boni appareat in opposito, nulla difficultas in eo quod est eligendum. Rursum S. Augustinus, lib. De Spiritu et litter. cap. xxxviii, in hoc ponit efficaciam gratiæ, quod illa faciat ut nihil nos lateat eorum quæ pertinent ad justitiam, et ea sic animum delectet, ut quidquid aliud voluptas vel dolor invehit, delectatio illa superet. Ita flexit Deus cor Pauli persecutoris, ut tactus a Deo mutaret prorsus propositum et mentem, factusque Paulus ac discipulus, diceret: «Domine, quid me vis facere?» Actor. ix.
11:20
JUDICIA, — mandata justa. FACIANT, — perficient: Hoc enim Hebræis est facere, scilicet perficere, exacte facere, absolvere; significatur enim actus completus, non inchoatus. ET SINT MIHI IN POPULUM, ET EGO SIM EIS IN DEUM. 20. JUDICIA, — mandata justa. FACIANT, — perficient: Hoc enim Hebræis est facere, scilicet perficere, exacte facere, absolvere; significatur enim actus completus, non inchoatus. ET SINT MIHI IN POPULUM, ET EGO SIM EIS IN DEUM. ut in præceptis meis ambulent, et judicia mea custodiant, faciantque ea: et sint mihi in populum, et ego sim eis in Deum. 21. Quorum cor post offendicula et abominationes suas ambulat, horum viam in capite suo ponam, dicit Dominus Deus. 22. Et elevaverunt cherubim alas suas, et rotæ cum eis: et gloria Dei Israel erat super ea. 23. Et ascendit gloria Domini de medio civitatis, stetitque super montem, qui est ad Orientem urbis.
11:21
21. VIAM (id est facta et merita) IN CAPITE SUO PONAM, — id est in capite eorum ulciscar, q. d. Puniam eos pro meritis. Respicit Judæos Hierosolymæ, Deo invito, remanentes.
11:23
23. ET ASCENDIT GLORIA DOMINI, — q. d. Imago illa electrina, de qua cap. 1, Deum repræsentans, discessit a Jerusalem et a templo. STETITQUE SUPER MONTEM, QUI EST AD ORIENTEM URBIS. Et ascendit gloria Domini de medio civitatis, stetitque super montem, qui est ad Orientem urbis. 24. Et spiritus levavit me, adduxitque in Chaldæam ad transmigrationem, in visione, in spiritu Dei: et sublata est a me visio, quam videram. 25. Et locutus sum ad transmigrationem omnia verba Domini, quæ ostenderat mihi. dicitur esse ad Orientem, quia orientis solis, id est gratiæ Dei, radios excipit. Hanc novi justitiæ solis felicitatem, posterioribus sæculis in Jerusalem restaurata et renovata orituram, prospectans Baruch, cap. iv, vers. 36, exsultans clamat: «Circumspice, Jerusalem, ad Orientem, et vide jucunditatem a Deo tibi venientem,» et cap. v, vers. 5: «Exsurge, Jerusalem, et vide collectos filios tuos ab oriente sole.» Vide Eusebium, lib. vi Demonstr. 1, et dicta Jerem. xi, 16.
11:24
24. ADDUXITQUE (reduxit me spiritus ex Jerusalem) IN CHALDÆAM. — Ezechiel corpore et reipsa erat in Chaldæa: sed quia spiritu raptus et ductus fuerat in Jerusalem, hinc eodem nunc, visione peracta, reducitur, non corpore, sed mente et spiritu. Hæc enim omnia per visionem in mente et spiritu facta sunt, ut ait hic Propheta. 25. AD TRANSMIGRATIONEM. — Id est ad captivos qui migrarant in Babylonem, cum quibus corpore degebam. Nam cap. viii, vers. 1, ait: «Ego sedebam in domo mea, et senes Juda sedebant mecu
11:1
IEZONIA (EBR. JA'ĀZĀUJAH E JĒZAUJĀH [Ä] « JAHWEH ODE »)
4. Uno degli esponenti più in vista della politica antibabilonese (Ez. 11, 1).
11:5
… Si dice p. es. che il Signore darà, nel tempo messianico, una « nuova rūah » (Ez. 11, 19; 18, 31; 36, 29; Ps. 51 [50], 12); nella rūah ascendono i pensieri (Ez. 11, 5); la rūah cerca, desidera il Signore (Is. 26, 9), è abbattuta (Is. 66, 2; Prov. 15, 13), umile (Prov. 16, 19; 29, 23), magnanima (Ps. 51 [50], 14).
Riferiscono infatti o suppongono i vari elementi da cui risulta che lo scrittore sacro è un « profeta » (Mt. 26, 56; Lc. 18, 31; 24, 25; Rom. 16, 26; Hebr. 1, 1-2, ecc.), che scrive sotto l'influsso di Dio che lo riempie di Spirito Santo (Os. 9, 7; Mich. 3, 8; Ez. 2, 2; 3, 12; 8, 13; 11, 5, 24; Zach. 7, 12; II Sam. 23, 2; Eccl. 39, 8; 48, 27; II Esdr. 14, 21, 25, 40-44); il quale gli ordina di parlare o di scrivere (Ex. 17, 14; 34, 27; Deut. 31, 19; Is. 8, 1; 30, 8; …
11:14
… Da questo « resto » (gli esuli del 597 : Ier. 24, 5; 29; Ez. 11, 14-20) risorgerà il nuovo Israele,
… Ezechiele lo rielaborò sistematicamente, illustrandone e sviluppandone con chiarezza ogni particolare (Ez. 11,14,16,20,34,36,37,40-48; per Osea cf. A. Clamer, in DThC, XI, coll. 1643-51; per Geremia, id., ibid., VII, coll. 871-82). I p. postesilici illustrano specialmente la connessione: rinata …
11:19
… Si dice p. es. che il Signore darà, nel tempo messianico, una « nuova rūah » (Ez. 11, 19; 18, 31; 36, 29; Ps. 51 [50], 12); nella rūah ascendono i pensieri (Ez. 11, 5); la rūah cerca, desidera il Signore (Is. 26, 9), è abbattuta (Is. 66, 2; Prov. 15, 13), umile (Prov. …
… il concetto fondamentale della G. santificante: a) un'azione di Dio nell'intimo dell'anima (Jer. 18, 6; 17, 14; 31, 18; I Reg. 8, 58); b) una purificazione dello spirito (Is. 1, 18; Ps. 50); c) un rinnovamento interiore secondo la forte espressione di Ez. 11, 19: « Et dabo eis cor unum et spiritum novum tribuam in visceribus eorum et auferam cor lapideum de carne eorum et dabo cor carneum ut in praeceptis meis ambulent ». Si sente qui il preludio …
… 13-25. La c. con i suoi vizi e concupiscenze (Gal. 5, 24) è l'antagonista, spesso personificato, dello s. (ibid. 5, 17). Lo s., che è fondamentalmente il divino Spirito Santo, nell'intimo dell'uomo rigenerato è lo s. nuovo immesso da Dio (predetto da Ez. 11, 19-20; 36, 26-27; cf. Ps. 50, 12), che costituisce l'uomo nuovo o creatura nuova (Eph. 4, 22-24; Col. 3, 9-10; II Cor. 5, 17; Gal. 6, 15); rimuove « il corpo della c. » o carnale (Col. 2, 11).
11:27
I. DOCUMENTI DELLA RIVELAZIONE. - La s. d. C. predetta già dal Vecchio Testamento (Ps. 71, 7; Is. 2, 2; Ier. 31, 31 sgg.; Ez. 11, 27-20) viene riaffermata nel Nuovo.
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.