Idolaters inquiring of Gods wil by his prophetes, 6. must first depart from idolatrie: 8. otherwise God wil permitte fals-prophetes to deceiue them, and both shal perish together: 12. by famine; 15. by rauenous beastes, 17. sword; 19. and pestilence; yea Noë Daniel, and Iob interceding shal not deliuer them (v. 14. 16. 18. 20.) 21. yet God wil conserue some that the whole Church perish not.
1And some of the ancients of Israel came to me, and sat before me.E venner da me alcuni de' seniori d'Israele, e si posero a sedere dinanzi a me.AND men of the ancients of Israel came to me, and sate before me.Et venerunt ad me viri seniorum Israël, et sederunt coram me. 2And 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: 3Son of man, these men have placed their uncleannesses in their hearts, and have set up before their face the stumblingblock of their iniquity: and shall I answer when they inquire of me?Figliuolo dell'uomo, questi uomini portano ne' loro cuori le loro immondezze, tengono dinanzi al proprio volto lo scandalo della loro iniquità. Quand'ei m'interrogheranno, risponderò io forse a costoro?Sonne of man, These men haue put their vncleannes in their hartes, and the scandal of their iniquitie they haue set against their face: what, being asked shal I answer them?Fili hominis, viri isti posuerunt immunditias suas in cordibus suis, et scandalum iniquitatis suæ statuerunt contra faciem suam: numquid interrogatus respondebo eis ? 4Therefore speak to them, and say to them: Thus saith the Lord God: Man, man of the house of Israel that shall place his uncleannesses in his heart, and set up the stumblingblock of his iniquity before his face, and shall come to the prophet inquiring of me by him: I the Lord will answer him according to the multitude of his uncleannesses:Per questo parla loro, e dirai: Queste cose dice il Signore Dio: Qualunque uomo della casa d'Israele, che porti le sue immondezze in cuor suo, e lo scandalo di sua iniquità tenga davanti al proprio volto, e venga a trovar il Profeta, affine d'interrogar me per mezzo di questo, io Signore risponderò a lui secondo le molte sue immondezze,For this cause speake to them, and thou shalt say to them: Thus saith our Lord God: Man, man of the house of Israel, that shal put his vncleannes in his hart, & set the scandal of his iniquitie against his face, & shal come to the prophet asking me by him: I the Lord wil answer him in the multitude of his vncleannes:Propter hoc loquere eis, et dices ad eos: Hæc dicit Dominus Deus: Homo, homo de domo Israël, qui posuerit immunditias suas in corde suo, et scandalum iniquitatis suæ statuerit contra faciem suam, et venerit ad prophetam interrogans per eum me: ego Dominus respondebo ei in multitudine immunditiarum suarum, 5That the house of Israel may be caught in their own heart, with which they have departed from me through all their idols.Affinchè la casa d'Israele sia tradita dal proprio cuore, col quale si allontanaron da me per tutti i loro idoli.that the house of Israel may be taken in their hart, wherwith they haue reuolted from me in al their idols.ut capiatur domus Israël in corde suo, quo recesserunt a me in cunctis idolis suis.
6Therefore say to the house of Israel: Thus saith the Lord God: Be converted, and depart from your idols, and turn away your faces from all your abominations.Per questo di tu alla casa d'Israele: Queste cose dice il Signore Dio: Convertitevi, e ritiratevi da' vostri idoli, e non guardate più in viso tutte le vostre abbominazioni.Therfore say to the house of Israel: Thus saith our Lord God: Conuert, and depart from your idols, and from al your contaminations turne away your faces.Propterea dic ad domum Israël: Hæc dicit Dominus Deus: Convertimini, et recedite ab idolis vestris, et ab universis contaminationibus vestris avertite facies vestras. 7For every man of the house of Israel, and every stranger among the proselytes in Israel, if he separate himself from me, and place his idols in his heart, and set the stumblingblock of his iniquity before his face, and come to the prophet to inquire of me by him: I the Lord will answer him by myself.Perchè qualunque uomo della casa di Israele, o qualunque straniero, che sia proselito in Israele, se si alienerà da me, e porterà idoli nel cuor suo, e terrà dinanzi al proprio volto lo scandalo di sua iniquità, e verrà a trovare il Profeta, affine d'interrogar me per mezzo di questo, io Signore risponderò a lui da per me.Because man man of the house of Israel, and of the proselytes whosoeuer shal be a stranger in Israel, if he be alienated from me, and put his idols in his hart, and set the scandal of his iniquitie against his face, and come to the prophet to aske me by him: I the Lord wil answer him by my self.Quia homo, homo de domo Israël, et de proselytis quicumque advena fuerit in Israël, si alienatus fuerit a me, et posuerit idola sua in corde suo, et scandalum iniquitatis suæ statuerit contra faciem suam, et venerit ad prophetam ut interroget per eum me: ego Dominus respondebo ei per me: 8And I will set my face against that man, and will make him an example, and a proverb, and will cut him off from the midst of my people: and you shall know that I am the Lord.Ed io getterò irato il mio sguardo sopra costui, e farò, ch'ei diventi esempio, e favola a tutti, e lo spergerò di mezzo al mio popolo, e conoscerete, ch'io sono il Signore.And I wil set my face vpon that man, and wil make him for an example, and a for a prouerbe, and wil destroy him out of the middes of my people: and you shal know that I am the Lord.et ponam faciem meam super hominem illum, et faciam eum in exemplum et in proverbium, et disperdam eum de medio populi mei: et scietis quia ego Dominus. 9And when the prophet shall err, and speak a word: I the Lord have deceived that prophet: and I will stretch forth my hand upon him, and will cut him off from the midst of my people Israel.E quando il profeta darà in errore, e parlerà, io Signore ho ingannato quel profeta; ed io stenderò la mia mano sopra di lui, e lo cancellerò dal ceto del popol mio a Israele.And the prophete when he shal erre, and shal speake a word: I the Lord haue deceiued that prophet: and I wil strech forth my hand vpon him, and wil rase him out of the middes of my people Israel.Et propheta cum erraverit, et locutus fuerit verbum, ego Dominus decepi prophetam illum, et extendam manum meam super illum, et delebo eum de medio populi mei Israël.
10And they shall bear their iniquity: according to the iniquity of him that inquireth, so shall the iniquity of the prophet be.Ed ei porteranno la loro iniquità: quale l'iniquità di colui, che consulta, tale sarà l'iniquità del profeta;And they shal carie their iniquitie: according to the iniquitie of him that asketh, so shal the iniquitie of the prophet be.Et portabunt iniquitatem suam: juxta iniquitatem interrogantis, sic iniquitas prophetæ erit: 11That the house of Israel may go no more astray from me, nor be polluted with all their transgressions: but may be my people, and I may be their God, saith the Lord of hosts.Affinchè non si alieni più la casa d'Israele da me, né si contamini con tutte le sue prevaricazioni, ma siano essi mio popolo, ed io sia loro Dio, dice il Signor degli eserciti.That the house of Israel may no more erre from me, nor be polluted in al their preuarications: but may be my people, & I may be their God, saith the Lord of hostes.ut non erret ultra domus Israël a me, neque polluatur in universis prævaricationibus suis: sed sint mihi in populum, et ego sim eis in Deum, ait Dominus exercituum. 12And 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: 13Son of man, when a land shall sin against me, so as to transgress grievously, I will stretch forth my hand upon it, and will break the staff of the bread thereof: and I will send famine upon it, and will destroy man and beast out of it.Figliuolo dell'uomo, quando la terra avrà peccato contro di me, prevaricando enormemente, io stenderò la mano mia contro di lei, e torrolle il sostentamento del pane, e manderò contro di essa la fame, e farò morire i suoi uomini, e i suoi giumenti.Sonne of man, the land when it shal sinne to me, that transgressing it transgresseth, I wil strechforth my hand vpon it, and wil breake the rod of the bread therof: and I wil send famine into it, and wil kil out of it man and beast.Fili hominis, terra cum peccaverit mihi, / ut prævaricetur prævaricans, / extendam manum meam super eam, / et conteram virgam panis ejus, / et immittam in eam famem, / et interficiam de ea hominem et jumentum. 14And if these three men, Noe, Daniel, and Job, shall be in it: they shall deliver their own souls by their justice, saith the Lord of hosts.Se in essa saran questi tre uomini. Noè, Daniele, e Giobbe, eglino colla loro giustizia salveranno le anime loro, dice il Signore degli eserciti.And if these three men shal be in the middes therof, Noe, Daniel, and Iob: they by their iustice shal deliuer their owne soules, saith the Lord of hostes.Et si fuerint tres viri isti in medio ejus, / Noë, Daniel, et Job, / ipsi justitia sua liberabunt animas suas, / ait Dominus exercituum.
15And if I shall bring mischievous beasts also upon the land to waste it, and it be desolate, so that there is none that can pass because of the beasts:Che se io di più manderò fiere crudeli in quella terra per devastarla, ed ella diverrà inabitabile, né uomo vi passerà per timor delle fiere:And if I shal bring most euil beasts also vpon the land, to waste it; and it be without passage, for that there is none can passe because of the beasts:Quod si et bestias pessimas induxero super terram / ut vastem eam, et fuerit invia, / eo quod non sit pertransiens propter bestias: 16If these three men shall be in it, as I live, saith the Lord, they shall deliver neither sons nor daughters: but they only shall be delivered, and the land shall be made desolate.Questi tre uomini se in essa si troveranno (vivo io, dice il Signore Dio), non salveranno i figli loro, né le figlie, ma soli essi saranno liberati, e la terra sarà desolata.These three men if they shal be therin, I liue, I, saith our Lord, that they shal deliuer neither sonnes not daughters: but themselues alone shal be deliuered, and the land shal be made desolate.tres viri isti si fuerint in ea, / vivo ego, dicit Dominus Deus, / quia nec filios nec filias liberabunt, / sed ipsi soli liberabuntur, / terra autem desolabitur. 17Or if I bring the sword upon that land, and say to the sword: Pass through the land: and I destroy man and beast out of it:E se contro quella terra manderò io la spada, e dirò alla spada: Scorri la terra: e se io ucciderò in essa l'uomo, e il giumento,Or if I shal bring the sword in vpon that land, and shal say to the sword: Passe through the land: and shal kil out of it man and beast:Vel si gladium induxero super terram illam, / et dixero gladio: Transi per terram: / et interfecero de ea hominem et jumentum, 18And these three men be in the midst thereof: as I live, saith the Lord God, they shall deliver neither sons nor daughters, but they themselves alone shall be delivered.E in essa si troveranno quei tre uomini, vivo io, dice il Signore Dio ei non salveranno i figli loro, né le figlie, ma essi soli saran salvati.And these three men shal be in the middes therof: I liue, I, saith our Lord God, they shal not deliuer sonnes not daughters, but themselues alone shal be deliuered.et tres viri isti fuerint in medio ejus: / vivo ego, dicit Dominus Deus, / non liberabunt filios neque filias, / sed ipsi soli liberabuntur. 19Or if I also send the pestilence upon that land, and pour out my indignation upon it in blood, to cut off from it man and beast:Che se io in quella terra manderò anche la pestilenza; e l'ira mia spanderò sopra di lei per farvi macello, e per toglier da lei l'uomo, e il giumento;And if I shal send the pestilence also in vpon that land, and shal powre out mine indignation vpon it in bloud, to take away out of it man and beast:Si autem et pestilentiam immisero super terram illam, / et effudero indignationem meam super eam in sanguine, / ut auferam ex ea hominem et jumentum,
20And Noe, and Daniel, and Job be in the midst thereof: as I live, saith the Lord God, they shall deliver neither son nor daughter: but they shall only deliver their own souls by their justice.E saranno in essa Noè, e Daniele, e Giobbe, vivo io, dice il Signore Dio, non salveranno i figli loro, ne le figliuole, ma colla loro giustizia salveranno le anime loro;And Noe, and Daniel, and Iob shal be in the middes therof: liue I, saith our Lord God, that sonne and daughter they shal not deliuer: but themselues by their iustice shal deliuer their owne soules.et Noë, et Daniel, et Job fuerint in medio ejus: / vivo ego, dicit Dominus Deus, / quia filium et filiam non liberabunt, / sed ipsi justitia sua liberabunt animas suas. 21For thus saith the Lord: Although I shall send in upon Jerusalem my four grievous judgments, the sword, and the famine, and the mischievous beasts, and the pestilence, to destroy out of it man and beast,Imperocché queste cose dice il signore Dio: Se i quattro peggiori flagelli io manderò contro Gerusalemme, la spada, la fame, le bestie feroci, e la pestilenza per uccidere in essa l'uomo e il giumento,Because thus saith our Lord: That and if I shal send in vpon Ierusalem my foure very sore iudgements, the sword, and famine, and euil beastes, and the pestilence, to kil out of it man, and beast:Quoniam hæc dicit Dominus Deus: / Quod etsi quatuor judicia mea pessima, / gladium, et famem, ac bestias malas, et pestilentiam, / immisero in Jerusalem, / ut interficiam de ea hominem et pecus, 22Yet there shall be left in it some that shall be saved, who shall bring away their sons and daughters: behold they shall come among you, and you shall see their way, and their doings: and you shall be comforted concerning the evil that I have brought upon Jerusalem, in all things that I have brought upon it.Rimarran però salvi de' suoi alcuni, i quali ne trarranno fuori i figli, e le figlie: ecco, che questi verran da voi, vedrete i loro costumi, e le loro opere e vi consolerete, delle sciagure, che io ho mandato sopra Gerusalemme, e di tutto il peso, ond'io la ho aggravata.Yet shal there be left in it saluation of some bringing out sonnes, and daughters: behold they shal go forth to you, and you shal see their way, and their inuentions: and you shal be comforted vpon the euil, that I haue brought vpon Ierusalem in al thinges, that I haue brought in vpon it.tamen relinquetur in ea salvatio educentium filios et filias: / ecce ipsi ingredientur ad vos, / et videbitis viam eorum et adinventiones eorum, / et consolabimini super malo quod induxi in Jerusalem, / in omnibus quæ importavi super eam. 23And they shall comfort you, when you shall see their ways, and their doings: and you shall know that I have not done without cause all that I have done in it, saith the Lord God.E servirà a voi di consolazione il vedere i loro costumi, e le opere loro, e conoscerete, che non senza ragione ho fatto tutto quello, che ho fatto contro di lei, dice il Signore Dio.And they shal comfort you, when you shal see their way, and their inuentions: and you shal know that I haue not in vaine done al thinges, which I haue done in it, saith our Lord God.Et consolabuntur vos, / cum videritis viam eorum / et adinventiones eorum: / et cognoscetis quod non frustra fecerim omnia quæ feci in ea, / ait Dominus Deus.
14:1
Year of the World 3411.
14:3
Challoner
Uncleanness. That is, their filthy idols, upon which they have set their hearts: and which are a stumbling-block to their souls. (Challoner)
Worthington
They came, it seems, to tempt the prophet, (Calmet) as God shewed him. Thus worldlings consult Catholic priests; yet are resolved to join with heretics. (Worthington)
14:4
Haydock
According. Hebrew, "in (Calmet) the multitude of his idols." (Haydock)
Calmet
I will still disclose the truth; (Chaldean) or a false prophet is here spoken of, whom God will suffer to deceive those who wish to be deluded. He will not have his own prophets speak an untruth. See 3 Kings 22:10. Christ evaded the insidious questions of his enemies, Matthew 21:23. (Calmet)
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Calmet
The. Septuagint, "he may ensnare the house," (Haydock) or "to bring" unto repentance. (Chaldean) (Calmet)
14:6
Worthington
Turn. Such people must first be admonished to relinquish idols, heresy, etc., that they may come to God. (Worthington)
14:7
Calmet
By myself, or on my own account. God does not encourage falsehood. (Calmet)
14:9
Err. He speaks of false prophets, answering out of their own heads, and according to their own corrupt inclinations.
Challoner
Deceived, etc. God Almighty deceives false prophets, partly by withdrawing his light from them; and abandoning them to their own corrupt inclinations, which push them on to prophesy such things as are agreeable to those that consult them: and partly by disappointing them, and causing all things to happen contrary to what they have said. (Challoner)
Worthington
God permits the deception, to punish both the impostor and his hearers. (Worthington)
Calmet
He could do nothing of himself, (St. Jerome) 2 Kings 22:22. (Calmet)
Here also an interrogation might be used (Haydock) in Hebrew, "have I?" etc. (Feiffer dub. cent. 4. b. lviii.)
I have manifested the deceit, Ezechiel 13:18.
14:10
Calmet
Be. They shall be punished alike. (Calmet)
14:14
Worthington
Job. He and Noe[Noah] were dead, yet undoubtedly interceded for the people, or their names would not here be mentioned, Jeremias 15:1. (Worthington)
Calmet
When God is resolved to treat all with rigour, he will save only the just. They shall not be able to protect even their children. But Jerusalem shall not experience such severity, ver. 21. (Calmet)
St. Jerome
Noe could not avert the deluge, nor Job the death of his children, neither could Daniel rescue his people from captivity. (St. Jerome)
St. Augustine
The first denotes pastors, the second fathers of families, and Daniel such as live continent. (St. Augustine)
St. Chrysostom
All three had been very merciful. (St. Chrysostom, hom. 43:1. in Genesis)
Worthington
Job is placed for holy laymen, and Daniel for people of religious orders. (St. Gregory, Mor. 1:13.) (Worthington)
Haydock
Hence perhaps Job is placed last, though cotemporary with Moses, as most people suppose. He is not therefore a fabulous personage. (Haydock)
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Haydock
Pestilence. Septuagint, "death," as [in] ver. 21., (Calmet) denoting the plague, Ezechiel 5:2. (Haydock)
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Worthington
Left. Pastors will always remain to instruct God's children. (Worthington)
St. Jerome
Doings. Their words (Calmet) and conduct even in captivity, will evince that they have not been punished unjustly. (St. Jerome)
Haydock
From them you may judge what sort of men their fathers were; or, as they have been spared for their virtue, you may conclude that the rest would not have perished, if they had been innocent. (Haydock)
14:3
Uncleanness.... That is, their filthy idols, upon which they have set their hearts: and which are a stumblingblock to their souls.
14:4
Man, man.... That is, every man, an Hebrew expression.
14:9
The prophet shall err, etc.... He speaks of false prophets, answering out of their own heads and according to their own corrupt inclinations.—Ibid. I have deceived that prophet.... God Almighty deceives false prophets, partly by withdrawing his light from them; and abandoning them to their own corrupt inclinations, which push them on to prophesy such things as are agreeable to those who consult them: and partly by disappointing them, and causing all thing to happen contrary to what they have said.
14:3
God reueled to the prophet that these men came not sincerely to lerne, but were setled in their hart to serue the idoles. As vvorldlie men in heretical countries do inquire of Catholique Priestes vvhat they should do but remaine resolued to participate with heretiks.
14:6
Such men are first of al to be admonished, to depart from idolatrie heresie, schisme, & from al practise therof: which is the first step of true conuersion to God
14:9
God permitteth false prophetes to be deceiued, & to deceiue in punishment of their owne sinnes, and of the people that heare them. 3. Reg. 22. v. 19. 2. Par. 18. v. 18.
14:14
Daniel then liuing, Noe & Iob, departed from this life did sometime pray for the people; els this allegation of their interceding, were not to the purpose of confirming Gods immutable decre to punish this obstinate people. As is noted of Moyses and Samuel. Iere. 15.
14:20
Noe is named for example of spiritual Pastors of the Church, Daniel of al religious orders, & Iob of holie laie people S. Gregorie, li 1. c. 1•. •or.
14:22
There shal alvvayes be Pastors to bring forth & seede spiritual children of God.
14:5
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.65
… He threatens that He will consume both the wall and them that daubed it, that is, those who sin and those who throw a cloak over them; as the evil rulers and priests have done, who caused the house of Israel to err according to their own hearts which are estranged in their lusts.
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sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 42
… God says by the prophet Ezekiel, “If the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet: I will stretch out my hand upon him, and will destroy him from the midst of my people Israel.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 45
… wisdom, but, as I have exhorted you from the commencement of this treatise, “whereto you have already attained, walk therein,” and “even this shall God reveal unto you,” —if not in this life, yet certainly in the next, “for there is nothing covered that shall not be revealed.” When, therefore, you hear the Lord say, “I the Lord have deceived that prophet,”
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san Tascio Cecilio Cipriano † 258 d.C. Exhortation to Martyrdom, Addressed to Fortunatus 4
… and I will send into it famine, and I will take away from it man and beast. And though these three men were in the midst of it, Noah, Daniel, and Job, they shall not deliver sons nor daughters; they themselves only shall be delivered.”
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san Tascio Cecilio Cipriano † 258 d.C. On the Lapsed 19
… Though these three men, Noah, Daniel, and Job, were in it, they should deliver neither sons nor daughters; but they only should be delivered themselves.”
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papa san Clemente I † 99 d.C. The Second Epistle of Clement 6
… For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment, if we disobey His commandments. For thus also saith the Scripture in Ezekiel, “If Noah, Job, and Daniel should rise up, they should not deliver their children in captivity.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.89
89. Who will cry aloud, Spare Thy People, O Lord, and give not Thine heritage to reproach, that the nations should rule over them? What Noah, and Job,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 5
… “Though Moses himself and Samuel stood before me,” I would not receive their supplication for these men.” Yea, if it be Ezekiel who entreats, he will be told, “Though Noah stand forth, and Job, and Daniel, they shall deliver neither sons nor daughters.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 20
For even if the common day of the consummation never overtake us, the end of each one is at the doors, whether he be old or young; and it is not possible for men after they have gone hence, either to buy oil any more, or to obtain pardon by prayers, though he that entreats be Abraham, or Noah, or Job, or Daniel.
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 1
… 8 .) Because they had sinned indeed, but not a great sin. But this just man, who then saved his friends by prayer, in the season of the Jews was not able to save the Jews who were perishing. And that you may learn this, hear God saying through the prophet; “If Noah, Daniel, and Job stood, they shall not deliver their sons and their daughters.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 84
… Hear at least what the virgins say, “Go ye to them that sell” ( Matt. xxv. 9 ); but they who went found not. Hear what Abraham saith, “A gulf between us and you.” ( Luke xvi. 26 .) Hear what Ezekiel saith concerning that day, that Noah, and Job, and Daniel shall in nowise deliver their sons. (
san Girolamo † 420 d.C. Against Jovinianus 1.25
… If he meets us with the argument that in Ezekiel
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 111.4
… thou wiser than Daniel?” who also is placed among the three righteous men to whom alone God saith that He would grant deliverance,—pointing, doubtless, in them to three representative righteous men,—declaring that he would deliver only Noah, Daniel, and Job, and that they should save along with themselves neither son nor daughter, but only their own souls?
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.106
… that might be sufficient for me in the argument which I hold with you, but by the testimony of the Spirit of God, speaking also by the mouth of Ezekiel, where he named three men of most eminent righteousness, Noah, Daniel, and Job, who, he said, were the only men that could be saved from a certain excessive wrath of God, which was hanging over all the rest.
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.12
… Now, I suppose it is not easy to find in God’s Scripture so weighty a testimony of holiness given of any man as that which is written of His three servants, Noah, Daniel, and Job, whom the Prophet Ezekiel describes as the only men able to be delivered from God’s impending wrath.
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 12
… And this the prophets themselves declared aloud; one saying, “Brother delivers not brother. Shall man deliver?” ( Ps. xlix. 7 , LXX.) And Ezekiel has declared somewhat more than this, saying, “Though Noah, Daniel, and Job were in it, they shall deliver neither sons nor daughters.” (
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san Giustino † 165 d.C. Dialogue with Trypho 140
… For if so, Isaiah would never have said this: ‘And unless the Lord of Sabaoth had left us a seed, we would have been like Sodom and Gomorrah.’ And Ezekiel: ‘Even if Noah, and Jacob, and Daniel were to pray for sons or daughters, their request should not be granted.’
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san Giustino † 165 d.C. Dialogue with Trypho 44
… but some injunctions and acts were likewise mentioned in reference to the mystery of Christ, on account of the hardness of your people’s hearts. And that this is so, God makes known in Ezekiel, [when] He said concerning it: ‘If Noah and Jacob and Daniel should beg either sons or daughters, the request would not be granted them.’
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1. VIRI SENIORUM. — Id est ex senioribus Israel, puta primores et magistratus: hi enim fere creabantur ex senibus. Unde et senatus a senio nomen accepit, ait Cicero De Senectute. Venerant isti ad Ezechielem, ut eum consulerent, sed ficte: propterea sederunt cum eo: quapropter revelat Deus Prophetæ quales sint, nimirum hypocritæ, ne miretur si pro ipsorum meritis dure respondeat, aut omnino non respondeat. Hoc est quod ait: « Numquid interrogatus respondebo eis? »
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3. POSUERUNT IMMUNDITIAS SUAS IN CORDIBUS SUIS — Id est, ut Aquila: Dedicarunt idola in corde suo, scilicet quasi in altari, id est ea cordi intime impresserunt, cum exterius præ se ferant Dei veri cultum, ac verbi Dei et prophetiæ cupiditatem. cultum, ac verbi Dei et prophetiæ cupiditatem. ET SCANDALUM INIQUITATIS. cultum, ac verbi Dei et prophetiæ cupiditatem. ET SCANDALUM INIQUITATIS. — Id est idola quæ eis sunt scandalum, et occasio omnis iniquitatis, id est culpæ et pænæ ac ruinæ, ut impingant et corruant in omnia mala omnesque plagas. STATUERUNT CONTRA FACIEM SUAM, — ut iis fixe oculos et animum pascant et oblectent, q. gas. STATUERUNT CONTRA FACIEM SUAM, — ut iis fixe oculos et animum pascant et oblectent, q. d. Animum plene defixerunt in idolis, illorum cultum sibi pro fine, summoque bono constituerunt. Aliter Septuaginta: Tormentum, vel pænam iniquitatis suæ statuerunt contra faciem suam, id est, ut Theodoretus, sciunt pænas idololatris a me decretas, et non curant, sed pergunt in idololatria; atque, ut Scholiastes, impudenter peccant, neglecta mea supplicii comminatione. NUMQUID INTERROGATUS RESPONDEBO EIS? comminatione. NUMQUID INTERROGATUS RESPONDEBO EIS? — Hebraice: Numquid interrogatus interrogabor, vel requisitus requirar? id est, licet roger ab eis, verene rogatus, et ad respondendum obligatus censeor? q. d. Non: ficte enim me rogant ii qui in corde gerunt et rogant idola. Ita Origenes et Vatablus ac S. Hieronymus, dicens: « Qui cum pristinis vitiis ad Prophetam venerit sciscitandum, ego respondebo juxta cor et immunditias suas, ut juxta quod vult et credit, ita et audiat. Non enim meretur correctionem, qui non discendi sed tentandi animo interrogat: nec meretur audire veritatem, qui fraudulenter interrogat, sed suo corde capiendus est. Sic Christus dixit scribis: Quid me tentatis, hypocritæ? Et rursum: Nec ego dicam in qua virtute hæc facio. » His enim quadrat illud Epicharmi: « Quid cæco cum speculo? » Præclare Ptolemæus, initio Almagesti: « Non disseras, inquit, nisi cum eo qui veritatem concedit; nec respondeas nisi a te quærenti consilium, et cupide recipienti.
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4. HOMO, HOMO. — Hebraice, vir, vir, hoc est quilibet vir, quicumque. Tropologice S. HOMO, HOMO. — Hebraice, vir, vir, hoc est quilibet vir, quicumque. Tropologice S. Hieronymus: « Duplex, ait, est homo, exterior in ore, et interior in corde. me: ego Dominus respondebo ei in multitudine immunditiarum suarum: 5. ut capiatur domus Israel in corde suo, quo recesserunt a me in cunctis idolis suis. 6. Propterea dic ad domum Israel: Hæc dicit Dominus Deus: Convertimini, et recedite ab idolis vestris, et ab universis contaminationibus vestris avertite facies vestras. 7. Quia homo, homo de domo Israel, et de proselytis quicumque advena fuerit in Israel, si alienatus fuerit a me, et posuerit idola sua in corde suo, et scandalum iniquitatis suæ statuerit contra faciem suam, et venerit ad prophetam ut interroget per eum me: ego Dominus respondebo ei per me. 8. Et ponam faciem meam super hominem illum, et faciam eum in exemplum, et in proverbium, et disperdam eum de medio populi mei: et scietis quia ego Dominus. 9. Et propheta cum erraverit, et locutus fuerit verbum: ego Dominus decepi prophetam illum: et extendam manum meam super illum, et delebo eum de medio populi mei Israel. 10. Et portabunt iniquitatem suam: juxta iniquitatem interrogantis, sic iniquitas prophetæ erit: 11. ut non erret ultra domus Israel a me, neque polluatur in universis prævaricationibus suis; sed sint mihi in populum, et ego sim eis in Deum, ait Dominus exercituum.
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5. UT CAPIATUR DOMUS ISRAEL IN CORDE SUO. — Id est, ut Israel suo affectui et desiderio obsequens, eo quasi laqueo capiatur, q. d. Ipsi sibi laqueos in corde tetenderunt, quibus illaqueabuntur. Nota appetitus et concupiscentias esse retia et laqueos desideranti, quibus ipse capitur; et sæpe strangulatur. Sic et falsi prophetæ, concionatores, confessarii, qui concupiscentias suorum fovent, laquei sunt animarum. Vere dixit Sapiens, Proverb. v, 22: « Iniquitates suæ capiunt impium, et funibus peccatorum suorum constringitur; » et Isaias, cap. v, 18: « Væ, qui trahitis iniquitatem in funiculis vanitatis, et quasi vinculum plaustri peccatum. » Vide ibi dicta, uti et Rom. i, 24: « Propter quod tradidit illos Deus in desideria cordis eorum. »
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7. DE PROSELYTIS. — Proselyti, id est advenæ, vocantur gentiles aliunde advenientes, ut inserantur religioni Judæorum et populo Dei. Hi vocantur timentes Deum, Actor. xiii, 16. Nota hic, nolle Deum ut Judæi permittant peregrinos apud se colere idola; multo ergo minus christiani debent hæreticos pati suam apud se hæresin exercere, ait Maldonatus. PER ME, — non per Prophetæ verbum, sed per me, et mea flagella, quæ ei immittam; aut, q. d. Ego ipse pronuntiabo sententiam meam contra eum. Unde sequitur: non per Prophetæ verbum, sed per me, et mea flagella, quæ ei immittam; aut, q. d. Ego ipse pronuntiabo sententiam meam contra eum. Unde sequitur:
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8. FACIAM EUM IN EXEMPLUM, — divinæ ultionis, quod proferent, cum eam alicui proponere vel imprecari volent. IN PROVERBIUM, — in fabulam, ut in ore sit omnium; ut, cum grandem vindictam significare volent, pænam illius appellent, sicut Tantali et Tityi pænas dicimus. ari volent. IN PROVERBIUM, — in fabulam, ut in ore sit omnium; ut, cum grandem vindictam significare volent, pænam illius appellent, sicut Tantali et Tityi pænas dicimus.
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9. PROPHETA, — id est pseudopropheta; nam verus errare nequit. EGO DOMINUS DECEPI, — id est decipi permisi, non redargui cum possem, toleravi ejus mendaces prophetias et promissiones, ut per eum puniam interrogantes, non me, sed idola et eorum prophetas. PROPHETA, — id est pseudopropheta; nam verus errare nequit. EGO DOMINUS DECEPI, — id est decipi permisi, non redargui cum possem, toleravi ejus mendaces prophetias et promissiones, ut per eum puniam interrogantes, non me, sed idola et eorum prophetas. Par enim est ut fraudulento mendacem deum et prophetam consulenti, ab eodem fraudulentum, captiosum et mendax responsum, sive oraculum detur. Agit enim de idololatris et pseudoprophetis, ut patet vers. 7, et ex eo quod subdit: « Delebo eum de medio populi. » Nam quomodo Deus decipiat prophetas, ipse declarat, III Reg. xxii, 21, ubi decepit prophetas Achab, non aliter quam permittendo ut spiritus mendacii, puta diabolus, eos deciperet. Et ratio ipsa et pietas docent Deum non posse esse auctorem mendacii, uti blasphemat Calvinus. Alii exponunt « decepi, » id est declaravi esse deceptum; alii, « decepi, » id est affeci eum pudore et pæna quam non exspectabat. Quæres, cur permissio deceptionis in Deo vocatur actio, puta deceptio? Cur ait « decepi, » non, permisi decipi? Respondeo primo, quia permissio in Deo est actio, puta positivum decretum permittendi hanc vel illam deceptionem, hoc vel illud peccatum. a positivum decretum permittendi hanc vel illam deceptionem, hoc vel illud peccatum. Sine hoc enim decreto prævio, nullus dæmon, vel homo impius alium decipere, peccare, aut agere quidquam posset, præsertim quia Deus ad deceptionem, uti et ad quemlibet actum peccati, generali suo concursu physice concurrere et cooperari debet; sine hoc enim Dei concursu nil effici, nil produci potest. Secundo, quia hæc permissio in Deo est certa et efficax, certoque ponit effectum. Secundo, quia hæc permissio in Deo est certa et efficax, certoque ponit effectum. Præscit enim Deus ex eo quod penetrat, et funditus pervidet tum infirmitatem et propensionem humanæ, tum astutiam, vim et nequitiam diabolicæ voluntatis, quod talis homo hic et nunc positis talibus circumstantiis, certo et infallibiliter decipietur a dæmone, si ipsi dæmoni id permiserit, et laxaverit habenas ad eum tentandum et decipiendum; posita hac præscientia, dicit et decernit Deus: Permitto dæmoni ut talem tentet et decipiat; unde certo sequitur talem tentari et decipi. Sicut ergo qui canem venaticum coram lepore solvit et manu mittit, dicitur canem in leporem immittere, quia canis naturaliter et certo invadet leporem, si solvatur: ita et Deus dæmoni permittens certam deceptionem, quam sine Dei permissu facere non poterat, censetur per eum decipere. Quod enim quis per alium facit, hoc per se facere videtur. Aliter ergo permittit mala Deus, aliter homo: homo negative, Deus positive. Tertio, quia id facit Deus in pænam præcedentis peccati, v. rtio, quia id facit Deus in pænam præcedentis peccati, v. g. hypocrisis et fraudis. Est ergo hæc deceptio punitio Dei, et pæna a Deo irrogata fraudulento. Quidni ergo Deo, quasi judici et vindici justo, ascribatur? Deus enim ex pleno et summo dominio quod obtinet in omnes creaturas et voluntates, eas vel active in bonum, vel permissive in malum dirigit, prout ejus providentiæ vel misericorditer, vel juste placuerit et libuerit; tamque certo permissio ejus effectum suum sortitur, quam actio, uti dixi. Cum ergo ex hac Dei permissione et punitione certo decipitur homo, a Deo decipi dicitur. Sic Deus « deludet illusores, » Proverb. iii, 34. Moraliter, disce hic Deum talem se ostendere hominibus, talemque se erga eos exhibere quales ipsi sunt. Humilibus se exhibet mitem et humilem, sinceris sincerum, fidelibus fidelem, amantibus amicum, liberalibus liberalem, etc., superbis se præbet excelsum, subdolis subdolum, duris durum, avaris avarum, etc. Hoc est quod canit Psaltes, Psalm. xvii, 26: « Cum sancto sanctus eris (o Domine! sanctum, id est pium te erga eum gerendo, benignum te illi exhibendo), et cum viro innocente innocens eris: et cum electo electus eris, et cum perverso perverteris, » q. d. Bono, probato et electo, bonum, probatum et electum te exhibebis: « Cum perverso perverteris, » id est non candide, non benigne; sed (ut ita dicam), prave, maligne et perverse, id est vafre, severe et hostiliter ages; ac morem tibi proprium, qui est misereri et benefacere, invertes; quia ipse ab eo qui esse deberet, inversus et perversus est. Ita S. Hieronymus et Jansenius ibidem. Et Levit. xxvi, 27: « Sin autem nec per hæc audieritis me, sed ambulaveritis contra me: et ego incedam adversus vos in furore contrario, et corripiam vos septem (id est multis) plagis propter peccata vestra. » Sic incessit contra contumacem Pharaonem, alliciendo et mergendo eum dolose in mari Rubro; et contra superbum Nabuchodonosorem, convertendo eum in bestiam, Daniel. iv. Sic sæpe hypocritis et impiis populis dat hypocritas et impios reges et magistratus, discipulis indoctis indociles magistros, morosis uxoribus morosos maritos, parentibus perversis perversos filios, etc. Similia proverbia sunt: « Fallacia alia aliam trudit: Est pylus ante pylum: Lis litem serit, fraus fraudem: Pro cæco exoculatus est: Malum malo medica: Morbum morbo adure: Lutum luto purga: Cretiza cum Cretensi. » sos filios, etc. Similia proverbia sunt: « Fallacia alia aliam trudit: Est pylus ante pylum: Lis litem serit, fraus fraudem: Pro cæco exoculatus est: Malum malo medica: Morbum morbo adure: Lutum luto purga: Cretiza cum Cretensi.
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10. PORTABUNT INIQUITATEM SUAM, — tam falsus propheta, quam qui eum consulit. Iniquitatem vocat vindictam et pænam iniquitatis. Est metonymia; ponitur enim causa pro suo effectu, culpa pro pæna. JUXTA INIQUITATEM. Est metonymia; ponitur enim causa pro suo effectu, culpa pro pæna. JUXTA INIQUITATEM. — Id est ficte et mendaciter me roganti, ficte et mendaciter respondebo per pseudoprophetam. Secundo, pari pæna et interitu, uterque pro pari simulatione punietur, scilicet et consulens, et consultus pseudopropheta.
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11. UT NON ERRET ULTRA DOMUS ISRAEL A ME, — videns scilicet alios, qui a me recesserunt, errasse, et esse punitos, q. d. Ut sic hac pæna Israelem a falsorum vatum sequela liberem. Ita Polychronius. 13. TERRA (habitatores terræ), UT PRÆVARICETUR PRÆVARICANS, — id est, ut valde prævaricetur. Ita Polychronius. 13. TERRA (habitatores terræ), UT PRÆVARICETUR PRÆVARICANS, — id est, ut valde prævaricetur. Origenes hic, homil. 4, videtur terram ipsam accipere, quasi ea sit animata et ratione pollens, sicuti Plato censuit spiritum Dei esse animam mundi: sed loquitur metonymice; alibi enim contrarium diserte docet. CONTERAM VIRGAM PANIS. — Hebraice baculum vel sustentaculum panis, id est panem, qui vitam sustentat, q. d. Immittam famem in eam. Vide de hac phrasi ea quæ dixi Isaiæ III, 1. 14. Vide de hac phrasi ea quæ dixi Isaiæ III, 1. 14. ANIMAS SUAS, — id est seipsos, suam vitam et salutem. Daniel typus Christi, cujus ultima et perfectissima ætas fuit 34 ejus anno. Daniel ergo adhuc vivens hic a Deo celebratur, et quasi canonizatur. Sic Nicolaus V Pontifex dixit de S. Antonino: « Tam recte canonizari potest S. Antoninus vivens, quam S. Bernardus defunctus. » Sic S. Agatha quasi canonizavit S. Luciam viventem: dum enim S. Lucia eam invocaret, peteretque ut matrem Eutychiam sanaret, audivit ab ea: « Quid a me petis, soror Lucia, quod ipsa poteris continuo præstare matri tuæ? » Sic et S. Paulus quasi canonizatus est a Deo dicente: « Vas electionis est mihi iste, » Actor. ix, 15; et Joannes Baptista, Luca i, 15; et Jeremias, cap. i, 5. Imperite ergo hæretici hos locos abutuntur, ut ex eo probent Sanctos in cælis non esse invocandos. Nam primo, Noe et Job, hoc tempore Ezechielis non erant in cælo, sed in limbo, id est in statu non beatitudinis et visionis, sed pænitentiæ et caliginis: Daniel vero in terris vivebat. Ex quo juxta argumentationem hæreticorum, a pari inferendum esset, non esse poscendas preces justorum adhuc viventium, quas tamen sæpe exposcit S. Paulus, postulans ut fideles orent pro se, et pro gentium conversione, ac Evangelii propagatione. Secundo, non vetat hic Deus ne Sancti invocentur, sed asserit se eos non exauditurum, non quod eos non amet, vel alias non exaudiat: sed quod jam tanta sint Judææ scelera et obstinatio, ut eam prorsus per Chaldæos vastare decreverit, nec ullius precibus flecti se sinet, ut illi parcat. Alias enim constat Danielem, cap. ix, 13, Judæis pænitentibus libertatem e captivitate Babylonica; Job, cap. xlii, 8, veniam amicis suis; Noe, ne amplius homines perirent diluvio, Genes. viii, 21, suis precibus et sacrificiis impetrasse. Potius ergo hinc contrarium inferendum esset, scilicet invocandos esse Sanctos. Hoc enim mandavit Deus amicis Job, cap. xlii, 8, dicens: « Ite ad servum meum Job: Job servus meus orabit pro vobis. » Sic dicit rex principi quem amat: Noli orare pro isto perduelli, quia te non exaudiam, q. d. Alias te exaudiam, sed hac vice non, quia scelus est enorme.
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17. SI DIXERO, — id est, si jussero, si ordinavero ut gladius hostilis puniat terram peccantem. 19. IN SANGUINE, — corrumpendo aere pestifero sanguinem, qui corruptus cætera hominis membra inficit. Ita Vatablus. Secundo, melius Prado et Maldonatus, in sanguine, inquiunt, id est ad cædem et carnificinam, ut sanguis, id est vita, effundatur.
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20. ET NOE, ET DANIEL, ET JOB. — Quæres, cur hi tres nominantur præ Abraham, Jacob, Mose? Primo, Origenes apud S. Hieronymum, respondet, quia hi tres primo, prospera; secundo, adversa; tertio, rursum prospera conspexerunt. Scilicet, Noe vidit mundum integrum, mox diluvio deletum, et paulo post renovatum. Daniel vidit Judæos florentes, captos et reduces. Job vidit suam felicitatem, plagam et restitutionem, q. d. Sic et populus Israel, si pæniteat, ad patriam et primam felicitatem redibit. Verum hoc non est ad propositum hujus capitis. Secundo, S. Verum hoc non est ad propositum hujus capitis. Secundo, S. Hieronymus ait hos tres esse quasi tria exempla divinæ severitatis. Nec enim Noe vir perfectus potuit iram et diluvium Dei avertere nisi a filiis, qui justi erant, et servabantur in seminarium hominum; nec Daniel potuit a populo avertere captivitatem Babylonicam, nec Job a filiis et filiabus mortem. Sed tantum Noe ipse cum suis justis a diluvio; Job a pestifera morte; Daniel a leonibus, ob suam justitiam a Deo fuerunt liberati. Ita et Maldonatus. Idque satis apposite dicitur, quasi argumentetur ab exemplo. Sicut nec Noe orbem, nec Job filios, nec Daniel populum suum liberarunt, ita nunc non poterunt populum meum liberare. Tertio, e contrario S. Chrysostomus, hom. 47 in Genes., respondet: Quia, inquit, Noe filios et filias; sic Daniel et Job multos alios servarunt, tum familiares, tum populares, tum subditos pulares, tum subditos suos. Quarto, plenissime Prado respondet, quia hi tres suo sæculo, quasi soles justitiæ illustres orbi præfulserunt, et fuerunt salutis aliorum amantissimi; ideoque Deo charissimi, et in oratione fuerunt efficacissimi. Unde de Noe dicitur Eccli. xliv, 17, quod « factus est mundi reconciliatio, » ut scilicet eum restauraret. Job etiam fuit integerrimus, cap. i, vers. 1, uti et Daniel, qui a Deo vocatur « vir desideriorum. 1, uti et Daniel, qui a Deo vocatur « vir desideriorum. » Nota: Tum vivebat Daniel, cum hoc elogium de eo dedit hic Ezechiel, eumque Noe et Jobo comparavit, et tantum erat 34 annorum; nam 20 annorum erat, cum translatus est in Babylonem anno 3 Joakim, qui postea adhuc 8 annis regnavit, cui successit filius Joachin, qui tertio mense translatus est in Babylonem. Hæc autem prophetat Ezechiel anno 6 a translatione Joachin, ut patet ex cap. viii, 1 et 20. Hic ergo annus 6 Joachin fuit annus 14 a translatione Danielis. Adde 14 ad 20, habebis 34 annos vitæ Danielis, dum hæc de eo dixit Ezechiel. Fuit ergo hic Tropologice S. Hieronymus: « Si Noe, ait, Job et Daniel congregati, eos qui in terra peccatrice habitant, non possunt iræ Dei subtrahere; quid dicendum est de his qui putant merito parentum posse filios peccatores de gehennæ ignibus liberari? unde nec peccatorem filium justus pater poterit liberare, nec sanctæ conversationis mater impudicæ filiæ dabit præmia pudicitiæ. E contrario parentum vitia filiis non nocebunt, sed anima quæ peccaverit ipsa morietur. Lot in Sodomis habitans, sed et spiritu et carne peregrinus, uxorem, quia post tergum respexerat, non liberavit; sed tantum filias, quæ forsitan non peccaverant. » Denique symbolice, Abbas Pastor in Vitis Patrum dicebat: « Paupertas, tribulatio et discretio sunt operationes solitariae et perfectæ vitæ. Scriptum est enim: Quia si fuerint hi tres viri Noe, Job et Daniel, Noe personam habet nihil possidentium; Job autem, personam tribulatorum; Daniel vero, discernentium. Si ergo sunt hæ tres actiones in homine, Deus habitat in eo. » Et S. » Et S. Gregorius, hom. 16 in Ezech.: « In Noe, ait, Daniel et Job, prædicatores, continentes et conjugati signati sunt. Nam Noe arcam in undis rexit, et ideo figuram rectorum tenuit. Daniel in aula regis abstinentiæ deditus fuit, et ideo vitam continentium signavit. Job in conjugio positus, et curam propriæ domus exercens placuit, per quem digne bonorum conjugatorum ordo signatur. » Et S. Bernardus, serm. » Et S. Bernardus, serm. in illud Psalm. lxxxiv: Audiam quid loquatur in me Dominus: « Noe, ait, Daniel et Job tres ordines exprimunt: continentium, prælatorum et conjugatorum; si tamen continentes a carnalibus desideriis ad ea quæ cordis sunt, id est ad spiritualia desideria, convertantur. Unde et Daniel vir desideriorum ab Angelo nuncupatur. Et prælati prodesse magis studeant, quam præesse: quoniam ipsos maxime decet sanctitudo. Unde et in psalmo sancti specialiter appellantur. Et conjugati mandata non transgrediantur, ut merito plebs Domini, et oves pascuæ ejus debeant nominari. » Idem S. Bernardus, serm. De tribus ordin. Ecclesiæ ad Patres in Capitulo: « Tres, inquit, sunt, Noe, Daniel et Job: quorum primus navi, secundus ponte, tertius vado transit. Porro tres homines, tres ordines Ecclesiæ signant. Noe quidem arcam r ne periret diluvio, ubi protinus rectorum Ecclesiæ formam agnosco. Daniel vir desideriorum abstinentiæ et castimoniæ deditus, ipse est soli Deo vacans continentium et pænitentium ordo. Job quoque substantiam hujus mundi bene dispensans in conjugio, fidelem designat populum terrena licite possidentem, » etc.
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21. JUDICIA MEA PESSIMA. — Septuaginta, ultiones, id est flagella acerbissima: vel « judicia, » id est judices, ultores, aut potius lictores, qui vindictam exigunt de sceleratis. 22. Jerusalem, ut interficiam de ea hominem et pecus: 22. tamen relinquetur in ea salvatio educentium filios et filias: ecce ipsi ingredientur ad vos, et videbitis viam eorum et adinventiones eorum, et consolabimini super malo quod induxi in Jerusalem, in omnibus quæ importavi super eam. — Id est, ecce ipsi abducentur captivi in Babylonem, in qua vos estis, q. d. Ipsi sequentur vos, non vos ipsos. 23. d. Ipsi sequentur vos, non vos ipsos. 23. CUM VIDERITIS VIAM EORUM (scilicet mores eorum improbos, ob quos alios punivi, sed eos ex misericordia servavi: sicque) CONSOLABIMINI, — videntes merito ob tanta scelera me urbem et templum Hierosolymæ evertisse, et tamen clementer servasse aliquos, eorumque filios improbos (in Babylonem licet abductos) in seminarium stirpis Abrahæ, cum alias gentes funditus everterim. Sic enim respondet senibus, mirantibus minas Jeremiæ et Ezechielis, quomodo Deus gentem suam et urbem perderet, æque ut alias gentes? Respondet enim mitius Deum agere cum Judæis, quos non plane disperdit, uti perdidit alias gentes.
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EZECHIELE (EBR. JĒḤEZQĒL «DIO È FORTE» O «DIO FORTIFICA»)
… Formavano delle colonie, in cui gli anziani ritenevano una certa autorità (Ez. 8, 1; 14, 1; 20, 1). Il consiglio di Geremia di costruir case e piantare orti (Ier. 29) e la grande prosperità degli esuli al tempo del rimpatrio dimostrano come fosse consentito agli esuli …
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… Infine, m. è identificato a « favola » nel senso dispregiativo (Ez. 21, 5; quindi « diventar la favola », Ez. 14, 8; Ps. 44 [45], 15; II Par. 7, 20; I Reg. 9, 7; Deut. 28, 37).
e l'oggetto del medesimo (Deut. 28, 37; I Reg. 9, 7; Jer. 24, 9; Ez. 14, 8 ecc.). …
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… (Volg. 41-42) e in Is. 9, 7-10, 4; selāh (voce d'interpretazione incerta, intercalata tra strofa e strofa); idee o termini ripetuti in modo diverso, che D. H. Müller chiamò responsio (se la ripetizione si trova allo stesso posto in più strofe, come in Ez. 14, 13-20), concatenatio (se la finale d'una strofa è ripresa all'inizio della successiva), inclusio (se la ripetizione riguarda l'inizio e la fine di una stessa strofa). …
14:14
Una tradizione molto antica giudaico-cristiana lo confuse con il profeta Daniele per la somiglianza del nome (i Masoreti in Ez. 14, 14-20 e 28, 3 propongono Dāni'ēl invece di Dāni'ēl del testo attuale) e della sapienza e per l'ignoranza di altri D. famosi dell'antichità.
… Forse anche Danel (cf. Ez. 14, 14-20; 28, 3) visse al tempo dei P. Degli antediluviani si hanno due
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.