By prouiding furniture for a iourney, and carying it from one place to an other, 5. and flying through a hole in the wal, 10. the prophet signifieth that the king, and people shal goe into captiuitie. 17. By eating, as if he were trubled, foresheweth their famine. 21. Al which shal come quickly.
1And the word of the Lord came to me, saying:Parlommi il Signore, dicendo:AND the word of our Lord was made to me, saying:Et factus est sermo Domini ad me, dicens: 2Son of man, thou dwellest in the midst of a provoking house: who have eyes to see, and see not: and ears to hear, and hear not: for they are a provoking house.Figliuolo dell'uomo, tu abiti in mezzo di una famiglia contumace, che hanno occhi per vedere, e non veggono e orecchie per udire, e non odono; perocché ella è una contumace famiglia.Sonne of man thou dwelest in the middes of an exasperating house: which haue eyes to see, and see not: and eares to heare, and heare not: because it is an exasperating house.Fili hominis, in medio domus exasperantis tu habitas: qui oculos habent ad videndum, et non vident, et aures ad audiendum, et non audiunt: quia domus exasperans est. 3Thou, therefore, O son of man, prepare thee all necessaries for removing, and remove by day into their sight: and thou shalt remove out of thy place to another place in their sight, if so be they will regard it: for they are a provoking house.Tu adunque, figliuolo dell'uomo, fa bagaglio per cangiare di paese, e tramenerai (il tuo bagaglio) di giorno alla loro presenza, e passerai da dove sei in altro luogo a vista di essi, se a sorte vi badassero, perchè sono una contumace famiglia.Thou therfore ô sonne of man, make thee vessels of transmigration, and thou shalt flitte by day before them: and thou shalt flitte out of thy place to an other place in their sight, if perhaps they wil behold: because it is an exasperating house.Tu ergo, fili hominis, fac tibi vasa transmigrationis, et transmigrabis per diem coram eis. Transmigrabis autem de loco tuo ad locum alterum in conspectu eorum, si forte aspiciant, quia domus exasperans est: 4And thou shalt bring forth thy furniture as the furniture of one that is removing by day in their sight: and thou shalt go forth in the evening in their presence, as one goeth forth that removeth his dwelling.E porterai fuori il tuo bagaglio di giorno sotto i loro occhi, come per cangiar di paese: tu poi partirai alla sera a vista di essi, come uno, che se ne va altrove.And thou shalt carie forth thy vessels as the vessels of one flitting by day in the sight of them: and thou shalt goe forth at euen before them, as one goeth forth that flitteth.et efferes foras vasa tua quasi vasa transmigrantis per diem in conspectu eorum: tu autem egredieris vespere coram eis, sicut egreditur migrans.
5Dig thee a way through the wall before their eyes: and thou shalt go forth through it.Sugli occhi loro fa una apertura nella tua muraglia, ed esci per essa.Before their eyes dig to thee through the wall: and thou shalt goe forth through it.Ante oculos eorum perfode tibi parietem, et egredieris per eum. 6In their sight thou shalt be carried out upon men’s shoulders, thou shalt be carried out in the dark: thou shalt cover thy face, and shalt not see the ground: for I have set thee for a sign of things to come to the house of Israel.A vista di essi tu sarai portato su gli omeri altrui, sarai menato via al buio: velerai la tua faccia, e non vedrai la terra: perocché io ti ho fatto portento alla casa d'Israele:In their sight on shoulders thou shalt be caried, in the darke thou shalt be caried out: thou shalt couer thy face, & shalt not see the earth: because I haue geuen thee a portending signe to the house of Israel.In conspectu eorum in humeris portaberis; in caligine effereris: faciem tuam velabis, et non videbis terram, quia portentum dedi te domui Israël. 7I did therefore as he had commanded me: I brought forth my goods by day, as the goods of one that removeth: and in the evening I digged through the wall with my hand, and I went forth in the dark, and was carried on men’s shoulders in their sight.Io feci adunque come avea comandato a me il Signore, portai fuori di giorno il mio bagaglio, come chi vuol cambiar di paese, e la sera feci colla mano un'apertura nel muro, e al buio me n'andai, portato sulle altrui spalle veggenti loro.I did therfore as he had commanded me: I caried my vessels as the vessels of one flitting by day: and at euen I digged to me through the wall with my hand: and I went forth in the darke, and was caried on shoulders in their sight.Feci ergo sicut præceperat mihi Dominus: vasa mea protuli quasi vasa transmigrantis per diem, et vespere perfodi mihi parietem manu: et in caligine egressus sum, in humeris portatus in conspectu eorum. 8And the word of the Lord came to me in the morning, saying:E il Signore parlommi la mattina, e disse:And the word of our Lord was made to me in the morning, saying:Et factus est sermo Domini mane ad me, dicens: 9Son of man, hath not the house of Israel, the provoking house, said to thee: What art thou doing?Figliuolo dell'uomo, la famiglia d'Israele, la famiglia contumace non ti ha ella detto: Che è quel, che tu fai?Sonne of man, hath not the house of Israel the exasperating house sayd to thee: What doest thou?Fili hominis, numquid non dixerunt ad te domus Israël, domus exasperans: Quid tu facis ?
10Say to them: Thus saith the Lord God: This burden concerneth my prince that is in Jerusalem, and all the house of Israel, that are among them.Dì loro: Queste cose dice il Signore Dio: Questo duro annunzio è pel capo, che sta in Gerusalemme, e per tutta la casa dì Israele, che sta nel suo recinto.Say to them: Thus sayth our Lord God: This burden vpon the prince, that is in Ierusalem, and vpon al the house of Israel, which is in the middes of them.Dic ad eos: Hæc dicit Dominus Deus: / Super ducem onus istud, qui est in Jerusalem, / et super omnem domum Israël, quæ est in medio eorum. 11Say: I am a sign of things to come to you: as I have done, so shall it be done to them: they shall be removed from their dwellings, and go into captivity.Dì loro: Io son per voi un portento: come ho fatto io, così sarà fatto a loro: cangeran di paese, e saran fatti schiavi.Say: I am your portending signe, as I haue done, so shal it be done to them. into transmigration, and into captiuitie shal they goe.Dic: Ego portentum vestrum: / quomodo feci, sic fiet illis: / in transmigrationem et in captivitatem ibunt. 12And the prince that is in the midst of them, shall be carried on shoulders, he shall go forth in the dark: they shall dig through the wall to bring him out: his face shall be covered, that he may not see the ground with his eyes.Il capo, che è tra di loro, sarà portato sugli omeri altrui, uscirà al buio, romperanno la muraglia per metterlo fuora, la faccia di lui sarà velata, affinché non vegga la terra.And the prince, that is in the middes of them, shal be caried on shoulders, he shal goe forth in the darke: they shal digge through the wal to bring him out: his face shal be couered, that he may not see the earth with his eye.Et dux qui est in medio eorum, / in humeris portabitur; in caligine egredietur: / parietem perfodient, ut educant eum; / facies ejus operietur, ut non videat oculo terram. 13And I will spread my net over him, and he shall be taken in my net: and I will bring him into Babylon, into the land of the Chaldeans, and he shall not see it, and there he shall die.E io tenderò a lui la mia rete, ed ei sarà preso nella mia rete; e io lo menerò a Babilonia nella terra de' Caldei, ed ei non la vedrà, ed ivi morrà.And I wil strech forth my nette vpon him, and he shal be taken in my net: and I wil bring him into Babylon into the land of the Chaldees, and he shal not see it, and there he shal dye.Et extendam rete meum super eum, / et capietur in sagena mea: / et adducam eum in Babylonem, in terram Chaldæorum, / et ipsam non videbit: / ibique morietur.
14And all that are about him, his guards, and his troops I will scatter into every wind: and I will draw out the sword after them.E tutti quelli, che stanno intorno a lui, le sue guardie, e le sue squadre, le spergerò a tutti i venti, e dietro ad essi sguainerò la spada.And al that are about him, his gard, & his troupes I wil disperse into euerie wind: and I wil draw the sword after them.Et omnes qui circa eum sunt, / præsidium ejus, et agmina ejus, / dispergam in omnem ventum, / et gladium evaginabo post eos. 15And they shall know that I am the Lord, when I shall have dispersed them among the nations, and scattered them in the countries.E conosceranno, che io sono il Signore, quando gli avrò dispersi tralle genti, e gli avrò seminati per tutte le terre.And they shal know that I am the Lord, when I shal haue dispersed them in the Gentils, and scattered them in the landes.Et scient quia ego Dominus, / quando dispersero illos in gentibus, / et disseminavero eos in terris. 16And I will leave a few men of them from the sword, and from the famine, and from the pestilence: that they may declare all their wicked deeds among the nations whither they shall go: and they shall know that I am the Lord.E piccol numero di essi sottrarrò alla spada, alla fame, e alla peste, affinchè raccontino tutte le loro scelleratezze tralle genti, dovunque anderanno, e conosceranno, ch'io sono il Signore.And I wil leaue of them a few men from the sword, & the famine, and the pestilence: that they may declare al their wicked deeds in the Gentils, to which they shal enter: and they shal know that I am the Lord.Et relinquam ex eis viros paucos / a gladio, et fame, et pestilentia, / ut enarrent omnia scelera eorum / in gentibus ad quas ingredientur, / et scient quia ego Dominus. 17And the word of the Lord came to me, saying:E il Signore parlommi, e disse:And the word of our Lord was made vnto me, saying:Et factus est sermo Domini ad me, dicens: 18Son of man, eat thy bread in trouble and drink thy water in hurry and sorrow.Figliuolo dell'uomo, mangia il tuo pane con affanno, ed anche la tua acqua bevila con prescia, e in tristezza.Sonne of man, eate thy breade in truble: yea and drinke thy water in hast, & sorowfulnes.Fili hominis, panem tuum in conturbatione comede, / sed et aquam tuam in festinatione et mœrore bibe. 19And say to the people of the land: Thus saith the Lord God to them that dwell in Jerusalem in the land of Israel: They shall eat their bread in care, and drink their water in desolation: that the land may become desolate from the multitude that is therein, for the iniquity of all that dwell therein.E dirai al popolo, che è in questa terra: Queste cose dice il Signore Dio a quei, che abitano in Gerusalemme nella terra d'Israele: Mangeranno il loro pane nel turbamento, e beranno la loro acqua nello smarrimento; perocché la terra rimarrà priva del molto suo popolo per ragion delle iniquità di tutti i suoi abitatori.And thou shalt say to the people of the land: Thus sayth our Lord God to them, that dwel in Ierusalem in the land of Israel: Their bread they shal eate in carefulnes, and their water in desolation they shal drinke: that the land may be made desolate from the multitude therof, for the iniquitie of al that dwel therin.Et dices ad populum terræ: / Hæc dicit Dominus Deus / ad eos qui habitant in Jerusalem, in terra Israël: / Panem suum in sollicitudine comedent, / et aquam suam in desolatione bibent: / ut desoletur terra a multitudine sua, / propter iniquitatem omnium qui habitant in ea.
20And the cities that are now inhabited shall be laid waste, and the land shall be desolate: and you shall know that I am the Lord.E le città, che or sono abitate, diverranno una solitudine, e la terra sarà deserta, e conoscerete, ch'io sono il Signore.And the cities, that are now inhabited, shal be desolate, and the land desert: and you shal know that I am the Lord.Et civitates quæ nunc habitantur, desolatæ erunt, / terraque deserta, / et scietis quia ego Dominus. 21And the word of the Lord came to me, saying:E il Signore parlommi, e disse:And the word of our Lord was made to me, saying:Et factus est sermo Domini ad me, dicens: 22Son of man, what is this proverb that you have in the land of Israel? saying: The days shall be prolonged, and every vision shall fail.Figliuolo dell'uomo, che proverbio è quello tra voi nella terra d'Israele, ove dicono: I giorni anderanno in lungo, e di tutte le visioni non sarà altro?Sonne of man, what is this prouerbe with you in the land of Israel? saying: The dayes shal be differred to a long time, & al vision shal perish.Fili hominis, quod est proverbium istud / vobis in terra Israël, dicentium: / In longum differentur dies, / et peribit omnis visio ? 23Say to them therefore: Thus saith the Lord God: I will make this proverb to cease, neither shall it be any more a common saying in Israel: and tell them that the days are at hand, and the effect of every vision.Per questo dì tu ad essi: Queste cose dice il Signore Dio: Torrò di mezzo questo proverbio, e questo non sarà più un dettato in Israele; e tu dirai loro, che sono vicini i giorni, e le cose predette in tutte le visioni;Therfore say to them: Thus sayth our Lord God: I wil make this prouerb cease, neither shal it anie more be commonly sayd in Israel: and speake to them that the dayes are at hand, and the word of euerie vision.Ideo dic ad eos: / Hæc dicit Dominus Deus: / Quiescere faciam proverbium istud, / neque vulgo dicetur ultra in Israël: / et loquere ad eos quod appropinquaverint dies, / et sermo omnis visionis. 24For there shall be no more any vain visions, nor doubtful divination in the midst of the children of Israel.Imperocché non saravvi pell'avvenire visione senza effetto, ne predizione ambigua presso i figliuoli d'Israele;for al vision shal no more be in vaine, nor diuination ambiguous in the middes of the children of Israel.Non enim erit ultra omnis visio cassa, / neque divinatio ambigua in medio filiorum Israël: 25For I the Lord will speak: and what word soever I shall speak, it shall come to pass, and shall not be prolonged any more: but in your days, ye provoking house, I will speak the word, and will do it, saith the Lord God.Perocché io il Signore parlerò, e tutto quello, che avrò detto, sarà, né anderà più in lungo; ma a vostri dì, o famiglia, contumace, io parlerò, e farò, dice il Signore Dio.Because I the Lord wil speake: and what word soeuer I shal speake, shal also be done, it shal not be prolonged anie more: but in your dayes ye exasperating house, wil I speake the word, & wil doe it, sayth our Lord God.quia ego Dominus loquar, / et quodcumque locutus fuero verbum, fiet, / et non prolongabitur amplius: / sed in diebus vestris, domus exasperans, / loquar verbum, et faciam illud, / dicit Dominus Deus.
26And the word of the Lord came to me, saying:E il Signore parlommi, dicendo:And the word of our Lord was made to me, saying:Et factus est sermo Domini ad me, dicens: 27Son of man, behold the house of Israel, they that say: The vision that this man seeth, is for many days to come: and this man prophesieth of times afar off.Figliuolo dell'uomo, ecco la casa d'Israele, che dice: La visione, che questi ha veduta, va alla lunga, ed ei profeta per tempi lontani.Sonne of man, behold the house of Israel, they that say: The vision, that this man seeth, is for manie dayes: and this man prophecieth long times.Fili hominis, ecce domus Israël dicentium: / Visio quam hic videt, / in dies multos et in tempora longa iste prophetat. 28Therefore say to them: Thus saith the Lord God: not one word of mine shall be prolonged any more: the word that I shall speak shall be accomplished, saith the Lord God.Per questo di tu ad essi: Queste cose dice il Signore Dio: Tutte le mie parole pell'avvenire non avran più di azione: la parola, che io avrò detta, sarà adempiuta, dice il Signore Dio.Therfore say to them: Thus sayth our Lord God: Euerie word of mine shal be prolonged no further: the word that I shal speake, shal be accomplished, sayth our Lord God.Propterea dic ad eos: / Hæc dicit Dominus Deus: / Non prolongabitur ultra omnis sermo meus: / verbum quod locutus fuero, complebitur, / dicit Dominus Deus.
12:1
Year of the World 3411, Year before Christ 593.
12:3
Haydock
Removing. Literally, "vessels of transmigration," (Haydock) or bundles, (Calmet) and what was requisite for travelling, (Worthington) or in exile. (Haydock)
Haydock
See Ezechiel 8:1. (Haydock)
12:6
Haydock
Be carried. (Septuagint) St. Jerome reads, "thou shalt carry thy bundles on the shoulder," as many explain the Hebrew, (Calmet) and also ver. 7. "I bear it upon my shoulder," ver. 12. (Protestants) (Haydock)
Haydock
Cover, to denote the blindness of Sedecias, (Calmet) or his attempt to disguise himself. (Haydock)
Calmet
The faces of criminals were covered, Esther vii. The king and nobles escaped through a breach, Jeremias 39:4. (Calmet)
Haydock
Sign. Literally, "a prodigy to," etc. (Haydock)
St. Jerome
The actions as well as the words of the prophet indicated what would happen. (St. Jerome, ver. 11.)
12:10
Calmet
Jerusalem. The people regarded not Jeremias. This prediction would be sent to them to confirm what he said, while it would tend to keep up the spirits of those who were in captivity. (Theodoret) (Calmet)
Menochius
Israel. The people, or those of the ten tribes who had retired thither. (Menochius)
12:13
Calmet
Net, as was done in war, and to catch wild beasts, Jeremias 16:16. (Calmet)
Challoner
Not see it, because his eyes shall be put out by Nabuchodonosor. (Challoner)
Josephus
The false prophets thought they perceived a contradiction here; (Worthington) and Sedecias, confronting it with Jeremias 38:18., disregarded both. (Josephus, Antiquities 10:10.)
Haydock
This was more pardonable than for Paine to object this as an inconsistency, after the event has so clearly verified the predictions of both, and shewed their consent. (Haydock)
Calmet
The unhappy prince saw too late the true meaning. (Calmet)
St. Jerome
He was put in a cage, like a wild beast, and conveyed blind to Babylon. (St. Jerome)
12:14
Haydock
Them. Many joined Godolias, Ezechiel 5:2. (Haydock)
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Calmet
Sorrow. Act like one under great anxiety and distress. (Calmet)
12:22
Worthington
Proverb, or common saying. (Worthington)
Haydock
Prolonged. They took occasion from God's long suffering to become more wicked, (Calmet) and even asserted that the prophets told nothing but lies, (Theodoret) and spoke of events at a great distance, that they might not be detected. If what they announced came to pass, they attributed it to chance; (Calmet) if it did not, being only conditional, they ridiculed this idea as a mere subterfuge. (Haydock)
Worthington
As the prophets had long before foretold the captivity, and it had not yet taken place, (Worthington) in general, though many were already in exile, (Haydock) they concluded that it would never be realized. Thus heretics deny the general judgment, 1 Peter 3:(Worthington)
Haydock
Every vision, on this head, ver. 28. Many events were revealed that regarded the times of Christ, Daniel ix., etc. (Haydock)
12:13
He shall not see it.... Because his eyes shall be put out by Nabuchodonosor.
12:3
Prouide furniture for trauel.
Trusse vp & carie bag and bagage from one place to an other.
12:13
The false prophetes argued here Ezechiel of contradiction that the king should be caried into Babylon, and should not see Babylon. But the euent conuinced their rash iudgement. For he vvas caried thither blinde. 4. Reg. ••.
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That which is commonly saide of manie is called a prouerbe.
False prophetes perswaded the people, that seing the captiuitie foretold by the prophetes was not yet come therfore it would neuer come. As heretikes shal denie the day of general iudgement. •. Pet. •.
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Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 1.13.9
9. “Blessed art thou who hast believed in me without having seen me. For it is written concerning me, that they who have seen me will not believe in me, and that they who have not seen me will believe and be saved.
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 47
… but then nothing. And for all this no man asked Him questions, whereas the Prophets, we know, they were often questioning: as Ezekiel,
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san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 19.11
… and that they who had eyes might discern by him who was bereft of sight, how great an evil is an oath! Nor only these; but all who dwelt by the way, beholding the man fettered and blinded, might learn by his calamity the greatness of his sin. Therefore one of the prophets declares, “He shall not see Babylon.”
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san Girolamo † 420 d.C. The Letters of St. Jerome 147.1
… For only in this one way could he learn the lesson that He is to be dreaded whom even the elements obey. He had said: “I know not the Lord, neither will I let Israel go;” and you imitate him when you say: “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.”
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2. DOMUS EXASPERANTIS. — Chaldæus: Populi contumacis, et me irritantis, q. d. Tu habitas inter Judæos in Babylone, qui cum videant Jerusalem superstitem, dolent quod ex consilio Jeremiæ dediderint se Chaldæis, vellentque reverti contra meum oraculum et jussum; itaque prædic cito eos visuros excidium Jerusalem. QUI OCULOS HABENT AD VIDENDUM. 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. nt. Notat Prado visum pro intellectu, auditum pro voluntate sumi. Rationem addit: quia hi sensus sunt ministri intellectus et voluntatis, heris suis per omnia similes (nam visus et intellectus claritate delectantur et operantur; auris et voluntas suavitate et bonitate capiuntur). Inde est, ut pro intellectu non excæcato usurpetur oculus videns, et auris audiens pro voluntate non obdurata affectu aliquo immoderato apud Matthæum xiii, 9, et Apocal. xiii, 9: «Qui habet aures audiendi, audiat,» id est voluntatem morigeram et obedientem. Inde et illud Psalm. xvii, 45: «Auditu auris obedivit mihi.» Et Proverb. xx, 12: «Oculum videntem, et aurem audientem Dominus fecit utramque,» id est doctorem eruditum, et auditorem verbi docilem esse, opus est Dei ex æquo magnum et mirabile.
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3. FAC TIBI VASA (id est instrumenta) TRANSMIGRATIONIS, — id est transmigrantis, scilicet baculum, calceos, peram, pellam. Hæc enim sibi facere aut comparare solent peregrinaturi. Rursum «vasa,» id est instrumenta, «transmigrationis» vocat saccos, curros, vasa, vectes, quibus suas sarcinas imponere, et de loco uno in alium transferre solent homines, q. d. Convasa res tuas, collige sarcinas. Unde sequitur: ET TRANSMIGRABIS. d. Convasa res tuas, collige sarcinas. Unde sequitur: ET TRANSMIGRABIS. — Id est, instrumentis jam dictis transferes supellectilem tuam interdiu, ut non verbis, sed facto et reipsa repræsentes instantem captivitatem. «Transmigrabis» ergo, non est idem quod migrabis; sed idem quod transferes sarcinas. 4. 4. Et efferes foras vasa tua quasi vasa transmigrantis per diem in conspectu eorum: tu autem egredieris vespere coram eis, sicut egreditur migrans. 5. Ante oculos eorum perfode tibi parietem: et egredieris per eum. 6. In conspectu eorum in humeris portaberis, in caligine effereris: faciem tuam velabis, et non videbis terram: quia portentum dedi te domui Israel. TU AUTEM EGREDIERIS VESPERE (ut hoc ipso portendas Sedeciam vespere, imo noctu, capta urbe, fugam initurum, ut patet Jerem. xxxix, 4), SICUT EGREDITUR MIGRANS, — fugiens scilicet, anxius et pavidus, aut, ut Maldonatus, sicut egreditur migrans, id est vespere. Solent enim, qui ex una domo in aliam migrant, per diem supellectilem transferre, ipsi vero omnibus translatis, vespere vel noctu migrare.
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5. PERFODE TIBI PARIETEM, — ut indirecte per hoc portendas et repræsentes quod Chaldæi perfodient et rumpent muros Jerusalem, itaque eam capient, uti eos fecisse liquet IV Reg. xxv, 4; directe vero, ut tu per eum exeas; unde ait: «Egredieris per eum;» ut per hoc portendas Sedeciam, non per portam urbis, sed per ostium horti regis, quasi per angustum muri foramen instar muris fugiturum, ut eum fecisse patet Jerem. xxxix, 4. Hoc est quod ait vers. 11: «Ego portentum vestrum: quomodo feci, sic fiet illis.» Ita S. Hieronymus.
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6. IN HUMERIS PORTABERIS. — Hebræi, Chaldæus et Hieronymus in Comment. legunt, portabis, scilicet sarcinulas tuas; Septuaginta et Noster legunt, portaberis, et melius; nam idipsum explicans et applicans regi, vers. 12, ait: «Et dux qui est in medio eorum, in humeris portabitur.» Sequitur: «In caligine effereris,» hebraice תוצא totsi, id est efferes. Sed activum hiphil sæpe capitur pro passivo; totsi ergo, id est efferes, idem est quod effereris, aut certe pro totsi aliis punctis passive legendum in hophal תוצא tutsa, id est effereris: sic enim vertunt Septuaginta, Noster et alii. Idque exigit contextus; nam Deus jubet hic Prophetæ, ut per diem res suas transferat, ipse vero vespere migret. Jubetur ergo Propheta sarcinulas suas per diem transferre, noctu parietem perfodere, et per eum ante lucem se demittere, quasi clam fugiens; sed foris a familiaribus a se ad hoc constitutis excipitur, humerisque bajulatur, oculis velatis, ne viam qua portatur aspiciat, ut populus hæc admirans roget quid ea significent: cui ipse respondeat, simili modo, capta urbe, Sedeciam clam fugiturum, et humeris suorum exportandum, sed capiendum a Chaldæis, et excæcandum, sicque deportandum in Chaldæam, ut patebit vers. 12. Rursum, hac Prophetæ exportatione repræsentatur, fore ut cives e Jerusalem non sponte, sed vi exportati migrent in Chaldæam. Allegorice S. Hieronymus: «Ezechiel, ait, hic est typus Christi, qui nostra in se peccata suscepit. Vasa captivitatis est corpus humanum: perfodit parietem, id est infernum, et resurgens a solis credentibus visus est. Portatur in humeris, quia, cum angelicis potestatibus ad cœlum victor ascendit, velat faciem, ne in carne mortali videatur divina Majestas; et non videt terram, ne oculis illius illustretur, quæ ejus non meretur aspectum; sic est portentum, ut dura ad se Judæorum corda converteret.» Sed hæc allegoria, utpote læta et felix, non satis respondet miseriæ et excæcationi Sedeciæ quam hic ad litteram repræsentat Ezechiel. FACIEM TUAM VELABIS — sicut homo, qui pudore affectus non vult videri, neque cognosci; ut repræsentes confusionem et excæcationem Sedeciæ, cum ipse ducetur in Babylonem. Ita S. Hieronymus. FACIEM TUAM VELABIS — sicut homo, qui pudore affectus non vult videri, neque cognosci; ut repræsentes confusionem et excæcationem Sedeciæ, cum ipse ducetur in Babylonem. Ita S. Hieronymus.
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9. NUMQUID NON DIXERUNT. — Id est, numquid non dicent? q. d. Utique dicent. 10. q. d. Utique dicent. 10. SUPER DUCEM ONUS. — Hebraice est paronomasia, הנשא משא על ul nasi mussa, q. d. Super principem, qui, quasi bajulus, onera reipublicæ ferre debet, quique ex tyrannide gravia onera et vectigalia ei imposuit, hanc impone onerosam sententiam quam meruit onerando injuste rempublicam, q. d. Sedeciæ canitur hæc cantilena. Justum enim est ut principes grave onus quod subditis imposuerunt, ipsi vicissim experiantur et subeant. Si hæc principi minatur Deus, quid faciet præsulibus, quorum proprium est esse pastores non dominos, patres non reges, currus potius quam aurigas, imo bajulos, nutrices, matres, si dominentur in cleris, et virga ferrea populos comminuant, et quasi plaustrum onustum stridentes obviantibus clament: Incurvare, ut transeamus? ait Prado. SUPER OMNEM DOMUM ISRAEL. 9. Domus Israel. — Ita vocat eos, qui ex decem tribubus remanserant in Juda. Sanguinibus. — Chaldæus homicidiis; Septuaginta, injustitiam, et immunitatem.
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11. EGO PORTENTUM VESTRUM, — q. d. Mea transmigratio vobis insolens et portentosa videtur, et revera portendit miserabilem captivitatem vestram, scilicet spoliationem urbis, migrationem civium, excæcationem et opprobrium regis vestri. Hebræum מפת mophet a radice יפה iopha, id est pulcher fuit, speciosus, elegans, significat signum pulchrum, elegans, speciosum. Rursum, alludit ad מנה pana, id est aspexit, respexit: hinc significat signum visibile de re futura, vel bona vel mala, admonens, secundum quam vel jucundum est aspectu, vel triste et horrendum, quod Latini prodigium vel portentum vocant. Sic hæc transmigratio Ezechielis erat res exterius aspectu jucunda, mira, nova, mimica et ludicra; sed significatio erat tristis et horrida; significabat enim similem Judæorum transmigrationem et captivitatem. Unde subdit: «Quomodo feci, sic fiet illis,» id est vobis. Est enallage personæ Hebræis frequens.
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12. DUX (Sedecias) QUI EST IN MEDIO EORUM (qui inter suos securus agit, nihil timens), IN HUMERIS PORTABITUR. — Sedecias enim, capta Jerusalem, rupto muro horti regis, fugit per desertum, non pedes, sed portatus in sella humeris bajulorum, vel ob ejus pavorem et consternati debilitatem; vel ob mollitiem et effeminationem, Isaiæ cap. iii, 4. Alii vertunt, in humeris portabit, scilicet gemmas et res pretiosiores. FACIES EJUS OPERIETUR — a se suisque, ne scilicet ab obviis agnoscatur; et ex pudore et dolore, ne urbem captam videat et magis doleat. iores. FACIES EJUS OPERIETUR — a se suisque, ne scilicet ab obviis agnoscatur; et ex pudore et dolore, ne urbem captam videat et magis doleat. Sed hoc portendebat eum, quasi reum mortis velandum, et excæcandum a Nabuchodonosore. De hoc velamine, uti et portatione in humeris, nihil narrat Scriptura in fine lib. IV Regum; ex hoc tamen loco ea contigisse constat.
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13. RETE MEUM, — quasi dicat: Chaldæorum persequentium arte, velocitate et industria capietur: Chaldæi vocantur hic, aut piscatores, quia ad Euphratem fluvium habitabant: apud flumina enim habitare solent piscatores; aut certe venatores, qui in deserto fugientem Sedeciam quasi feram reti ceperunt. IPSAM NON VIDEBIT, — quia antequam eo duceretur exoculatus est in Reblatha, IV Reg. m reti ceperunt. IPSAM NON VIDEBIT, — quia antequam eo duceretur exoculatus est in Reblatha, IV Reg. xxv. Hæc verba cum non intelligeret Sedecias, putaretque esse contraria verbis Jeremiæ, neutrius oraculis credidit, teste Josepho X Antiq. cap. Symbolice, Sedecias est schema peccatoris, qui a Nabuchodonosore, id est a dæmone, oculis, id est consideratione et intelligentia, privatur, Babylonemque ducitur, id est in tartarum. Sicut ergo auceps accipitris oculos obtegit, ut in manu ejus consistat: ita diabolus peccatoris oculos velat, ne videat vanitatem suarum voluptatum et æternitatem pænarum, quæ ipsum manet, ut in ejus manu et potestate conquiescat. Secundo, sicut Sedecias Babylonem ductus est, eam tamen non vidit: sic hæretici et peccatores nec suam cæcitatem, nec suum statum vident. ecundo, sicut Sedecias Babylonem ductus est, eam tamen non vidit: sic hæretici et peccatores nec suam cæcitatem, nec suum statum vident. Nonne hæretici suam Babylonem, id est confusionem doctrinæ, non vident, qui eam Jerusalem Dei appellant, qui conciliabula dæmonis Ecclesiam Christi nuncupant? Scribit Seneca, epist. 50, de Harpaste cæca, quod cæcitatem suam ignoraret: «Harpaste, inquit, nescit se esse cæcam; subinde pædagogum suum rogat ut migret: ait domum tenebrosam esse. Hoc quod in illa videmus, omnibus nobis accidere liqueat tibi. Nemo se avarum esse intelligit, nemo cupidum.» Apud Aristophanem in Pluto stomachatur merito servus in herum, quod ipse videns, Plutum oculis captum sequeretur, causamque dat: Nam qui videmus ducimus cæcos; at hic Sequitur, simulque cogit eadem facere me. Quot hodie sunt videntes, qui Plutum cæcum cæce sequuntur! causamque dat: Nam qui videmus ducimus cæcos; at hic Sequitur, simulque cogit eadem facere me. Quot hodie sunt videntes, qui Plutum cæcum cæce sequuntur! eadem facere me. Quot hodie sunt videntes, qui Plutum cæcum cæce sequuntur! Plutarchus in Vita Lycurgi, eum laudat, quod suis legibus effecerit, ut Plutus apud Spartanos esset ἄσυλος, id est tutus a furibus, et quasi in asylo positus; ἄτιμος, id est neglectus, quem nemo zelaret; atque ἄπορος, id est pauper. Docuerat enim Spartanos per frugalitatem contemnere divitias, opesque parvipendere quasi imbecilles et inopes: ideoque, ait Plutarchus, Plutus ex omnibus civitatibus quæ sub sole sunt, in una Sparta servabatur τυφλός, id est cæcus ac repositus, non aliter quam tabula anima carens, aut vile metallum. At nunc Plutus est cæcus, quia divites opes suas recondunt, ut nunquam videant lucem; et quia oculos mentemque hominum excæcat, ut per fas et nefas, per mille labores et pericula insano studio eum consectentur: est enim non ἄνοος, sed ἔραστος, id est optabilis cunctis, in zelo et votis omnium, ideoque non est ἄσυλος, sed carens asylo, ubique σύλη, id est prædæ et rapinæ, obnoxius. Nullus enim locus est tam sacer, quem non violet auri sacra fames. Utinam his nostris sæculis daretur novus Elisæus, qui Syris militibus cæcitate percussis, et Samariam ingressis, ait: «Domine, aperi oculos istorum ut videant. Aperuitque Dominus oculos eorum, et viderunt se esse in medio Samariæ.» Utinam, inquam, aliquis esset Propheta, qui a Deo hisce cæcis lumen impetraret, ut viderent quod videre nolunt, se esse in medio Samariæ, id est in medio crudelissimorum hostium quorum fames non nisi eorum æternis tormentis exsaturari potest!
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16. UT ENARRENT OMNIA SCELERA EORUM (q. d. Ut narrent gentibus me non ob infirmitatem, vel crudelitatem, sed ob scelera eos tradidisse Chaldæis; sicque gentes) SCIENT QUIA EGO DOMINUS, — scilicet, sum justus judex et malorum ultor. 18. PANEM TUUM IN CONTURBATIONE COMEDE. PANEM TUUM IN CONTURBATIONE COMEDE. — Chaldæus, in tremore; Septuaginta, in dolore; S. Hieronymus, in angustia. Ut portendas hoc fac quod Judæi in obsidione panem comedent cum anxietate et pavore hostium imminentium. Hactenus egit de futura regis urbisque captivitate: nunc redit ad ejus obsidionem, in eaque famem et trepidationem. AQUAM TUAM IN FESTINATIONE ET MOERORE BIBE. 19. Et dices ad populum terræ: Hæc dicit Dominus Deus ad eos qui habitant in Jerusalem in terra Israel: Panem suum in sollicitudine comedent, et aquam suam in desolatione bibent, ut desoletur terra a multitudine sua, propter iniquitatem omnium qui habitant in ea. PANEM TUUM IN CONTURBATIONE COMEDE. — Chaldæus, in tremore; Septuaginta, in dolore; S. Hieronymus, in angustia. PANEM TUUM IN CONTURBATIONE COMEDE. — Chaldæus, in tremore; Septuaginta, in dolore; S. Hieronymus, in angustia. desperatione. UT DESOLETUR (quia desolabitur, id est evacuabitur) TERRA (et destituetur) MULTITUDINE SUA — tum civium, tum frugum et opum.
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22. IN LONGUM DIFFERENTUR DIES, — scilicet calamitatis et vastitatis prædictæ a Prophetis. Est miosis: «in longum,» id est in sempiternum. Volunt enim dicere prophetiam excidii fore irritam et nunquam eventuram, semperque staturam Hierosolymam, et se in ea. 24. NEQUE DIVINATIO AMBIGUA. — Septuaginta, ad gratiam, id est adulatoria, mendax; hebraice חלק chalac, id est lubrica, uti est assentatorum; vel potius lubrica, id est ambigua, lubrici sensus, ut in hanc et illam partem torqueri possit, q. d. Ego non ambigue, sed rebus et virgis, puta gladiis et plagis manifestis, aperte et distincte castigando Judæos loquar meas in eos iras et minas, quas Prophetæ eis intentant, et ipsi irrident.
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… morale e pratico: è la parabola più propriamente detta (Ez. 17, 2; 24, 3), la similitudine e l'esempio, il detto di uso popolare (più precisamente proverbio: I Reg. 5, 12; Job 13, 12; Prov. 1, 1.6; 10, 1; 25, 1; 26, 7.9), il motto spiritoso e sarcastico (Ez. 12, 22 sg; 18, 2 sg.; Mi. 2, 4; Hab. 2, 6), le parole di motteggio
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.